一、信堅前言
此文是信堅介紹玻姆的 “分裂性與整體性” 一書的第三集。此書的主旨，是以科學的觀點，來解說一真法界，諸法實相: 萬物一體，不可分割，如有機體，也如全息影像。在第一章裡，他以科學的眼光，來詳細解說分裂性與整體性的本質及其作用。並以溪水中的渦流為譬喻，來解說整體的意識流，是萬法的本源，一切現象，皆由意識流中流出 (此即佛經所說的萬法唯識)。因此要真正了解諸法實相，除了研討事物的本質與特性外，還必須了解無形意識流背景的時節、因緣。

同時，玻姆亦在本章，詳細解說心意識的思維的本質。並且指出，它是導致分別、執著，我執、法執的根本。 它的運作，讓我們誤認自我的心意識思維是實相，而導致了分裂 (分別) 的習性。他一再強調，理論只是從某一特定的角度觀察到的實相局部現象，無法解說實相的整體。實相無相，遍一切處，不可以智知，不可以識識。言語道斷，心行處滅。

此文是以中英對照，精華節譯此書的第一章，並加上信堅的註解，以增進對本章的了解。用以拋磚引玉，引起讀者更深入的創見。

二、分裂性 的本質 與 作用
分裂性現在相當普遍，不僅存在於整個社會，而且也存在於個人思維之中; 這導致一種一般的思維混亂，產生了無盡系列的問題，並且干擾我們對事物的清晰覺知，因而阻礙了我們解決問題的能力。

因此藝術，科學，技術，和一般人類的運作，被劃分成專業: 每一行都被認為是單獨、而且與其他專業分開。又因為不滿意這種情況，人類進一步的建立了跨學科課程，旨在統一這些專業，但這些新的課程，又變成更多的專業。於是，整個社會以這樣的方式，它被分成不同的國家和不同的宗教，政治，經濟，種族等。人類的自然環境，也相應被看作是單獨存在的部分， 被不同群體的人所利用。

同樣地，根據他的不同慾望、目標、野心、忠貞、心理特徵等，每一個人都被分割成大量的分裂的和互相衝突的分隔區間。所有這些碎片是分開存在的概念，很顯然的是一種錯覺。由於這種錯覺，而導致無休止的衝突和混亂。

因此，這種生活方式帶來環境污染，破壞自然的平衡，人口過剩，世界經濟和政治混亂，創造一個無益於身心健康的整體環境。

一直以來，人類的思維習慣於將事物分成可控制的小部份來處理。相當明顯地，如果我們試圖處理實相的整體，我們會被整個問題的龐大、深廣所淹沒。

然而，人類對自己從他所處的環境中分離的能力，分裂和分攤事物，最終導致大範圍的消極和破壞性的結果。因為人類因此而失去了覺知他所做事物的真實意，同時亦將分離擴展到超出事物運作的正常範圍之外。

Thus, he begins to see and experience himself and his world as actually constituted of separately existent fragments. Being guided by a fragmentary self-world view, man then acts in such a way as to try to break himself and the world up. 因此，他開始看到和體驗到，他自己與他所存在的世界，是由單獨存在碎片所組成。

Fragmentation is continually being brought about by the almost universal habit of taking the content of our thought for ‘a description of the world as it is’. Or we could say that, in this habit, our thought is regarded as in direct correspondence with objective reality. 分裂性是因為我們習以為常的宇宙觀的習性所造成。因此心隨物轉，認幻為真。在這種習性中，我們的思維被誤認為是與客觀現實的直接對應。

Since our thought is pervaded with differences and distinctions, it follows that such a habit leads us to look on these as real divisions, so that the world is then seen and experienced as actually broken up into fragments. 由於我們的思想，滲透了差異和區別，所以這樣的習慣使我們把這些看作是真正的分裂，以假亂真。從而使世界被看作和體驗為，真實的被分裂碎片。

三、 理論不是實相的描述
In scientific research, a great deal of our thinking is in terms of theories. ‘Theory’ is a way of looking at the world, and not a form of knowledge of how the world is. 在科學研究中，我們的很多思維都是建立在理論上的。理論是一種觀察世界的方式，而不是對世界的洞察認知。

Man is continually developing new forms of insight. One may expect the unending development of new forms of insight. This means that our theories are to be regarded primarily as ways of looking at the world as a whole, rather than as ‘absolutely true knowledge of how things are’. 人們不斷的拓寬視野。我們可期望的無休止的新視野不斷的擴展。所有的理論應被視為從一個特殊角度觀察整體宇宙的一個方式，而不是對 “絕對真理的運作” 的解說。

Our theoretical insights provide the main source of organization of our factual knowledge. As seems to have been first pointed out by Kant, all experience is organized according to the categories of our thought, i.e., on our ways of thinking about space, time, matter, substance, causality, contingency, necessity, universality, particularity, etc. It can be said that these categories are general forms of insight or ways of looking at everything, so that in a certain sense, they are a kind of theory. Theories are ever-changing forms of insight, giving shape and form to experience in general. 理論見解提供一種有系統的綜合我們知識的方法。正如康德所指出，所有的經驗是根據我們的思維，進行類別、分類、組織。即我們對空間，時間，物質，因果關係，偶然性，必然性，普遍性，特殊性等方式的思維，這些類別提供我們看待一切事物的洞察力或方法。它們只是一種理論，而不是實相。理論是不斷變化的洞察形式，它給予一般的體驗形狀和形式。

Experience with nature is very much like experience with human beings. If one approaches another man with a fixed ‘theory’ about him as an ‘enemy’ against whom one must defend oneself, he will respond similarly, and thus one’s ‘theory’ will apparently be confirmed by experience. Similarly, nature will respond in accordance with the theory with which it is approached. They are both generally ‘blinkered’ by the notion that theories give true knowledge about ‘reality as it is’. 與自然的體驗，非常像人與人之間的經驗。如果一個人已固定的敵視觀點看待另一個人的話，將他視為是一個“敵人”時，他將會得到類似的反應，似乎証實了他的“理論”。同樣的，大自然也會按照你接近它的理論而作出類似的回應。他們都被 “理論足以提供真實智慧”的狹窄思路所蒙蔽，自以為瞭知 實相。

Thus, both are led to confuse the forms and shapes induced in our perceptions by theoretical insight with a reality independent of our thought and our way of looking. It leads us to approach nature, society, and the individual in terms of more or less fixed and limited forms of thought. This sort of unending confirmation of limitations in our modes of thinking is particularly significant with regard to fragmentation, every form of theoretical insight introduces its own essential differences and distinctions. 因此，我們將理論見解所引發的形式和形狀，混淆為實相，認為它們是獨立於我們的心意識思維。這是導致我們以固定和有限思維形式來處理自然、社會和個人問題的關鍵。這種永無休止的自我証實有局限性的思維模式，是導致分裂性的重要起因，每種形式的理論觀察，都會引入它自己的本質差異和區別。

If we regard our theories as ‘direct descriptions of reality as it is’, then we will inevitably treat these differences and distinctions as divisions, implying separate existence of the various elementary terms appearing in the theory. 如果我們把理論視為“實相的直接描述，法爾如是”，那麼我們就不可避免地將這些差異和區分加以分別。這意味著將理論中出現的各種基本術語，認為是分開存在的。

It is just because reality is whole that man, with his fragmentary approach, will inevitably be answered with a correspondingly fragmentary response. So what is needed is for man to give attention to his habit of fragmentary thought, to be aware of it, and thus bring it to an end. 因為實相是整體的。人們如以分裂的方式處之，則必然會有相應的分裂反應。所以我們必須密切觀照、警覺到自己的分裂性思維，從而斷除這個分別的習性。

All our different ways of thinking are to be considered as different ways of looking at the one reality, each with some domain in which it is clear and adequate. One may indeed compare a theory to a particular view of some object. Each view gives only an appearance of the object in some aspect. The whole object is not perceived in any one view but, rather, it is grasped only implicitly as that single reality which is shown in all these views. 我們所有不同的思維方式，只是看待一個實相的不同的方法。理論只是從某一角度看待一件事物。在任何一種觀點中，看不到整體全貌，而是僅僅隱含地被理解為在所有這些觀點中顯示的單一現實。這有如盲人摸象，井中觀天，管中窺豹。所看到的都是實相的一部分，但不是整體，應作如是解。

四、 粒子理論與相對論相互衝突
Beyond this, however, the particular content of the atomic theory was such as to be especially conducive to fragmentation, for it was implicit in this content that the entire world of nature, along with the human being, including his brain, his nervous system, his mind, etc., could in principle be understood completely in terms of structures and functions of aggregates of separately existent atoms. 然而，除此之外，原子理論的特殊內容，有利於分裂論的觀點。因為它的內涵是隱含整個自然界與人類，包括他的大腦，神經系統，心意識等，原則上可以完全被理解為單獨存在原子的聚集群的結構和功能。

The fact that in man’s experiments and general experience, this atomic view was confirmed was, of course, then taken as proof of the correctness and indeed the universal truth of this notion.
Thus almost the whole weight of science was put behind the fragmentary approach to reality. 事實上，在人的實驗和一般經驗中，這個原子觀被認為是當然的，然後被認為是這個概念的正確性和真正的普遍真理的證明。 因此，幾乎整個科學的重點，都著落在以分裂實際的零碎的方法之上。

From the fact that in Einstein’s point of view, no signal faster than light is possible, it follows that the concept of a rigid body breaks down. But this concept is crucial in the classical atomic theory, for in this theory the ultimate constituents of the universe have to be small indivisible objects, and this is possible only if each part of such an object is bound rigidly to all other parts. 依據愛因斯坦的相對論，信號不能傳播得比光速快。因此，剛性物體的觀念就崩跨了。但剛性個體是古典原子論最重要的概念: 宇宙的最終組成基石是小而不可分割的物體，它們彼此堅固的結合在一起。

What is needed in a relativistic theory is to give up altogether the notion that the world is constituted of basic objects or ‘building blocks’. Rather, one has to view the world in terms of universal flux of events and processes. Thus, instead of thinking of a particle, one is to think of a ‘world tube’. This world tube represents an infinitely complex process of a structure in movement and development which is centered in a region indicated by the boundaries of the tube. However, even outside the tube, each ‘particle’ has a field that extends through space and merges with the fields of other particles. 因此依據相對論，我們須要完全放棄世界是由基本粒子的所構成的概  。相反的，人們必須以事件及過程的普遍流動量來視察。因此，它不以粒子觀點，而是以“世界管”來描述。這個世界管代表了運動和發展中的結構的無限複雜過程，其中心在於世界管內中的區域中。然而，即使在管外，每個“粒子”具有延伸通過空間和合併與其他粒子的合併場。[類似於渦流 (vortices) 的結構]。

五、 整體性的本質與作用: 玻姆以溪流中的渦流現象為例，來解說整體流動的概念。
渦流(vortices) 是一個漩渦型的水漩，由反水流的活動形成。渦旋不是穩定的，它們可以位移和改變形狀。

Consider two vortices correspond to stable patterns of flow of the fluid, centered more or less at A and B. Actually, the two abstracted flow patterns merge and unite, in one whole movement of the flowing stream. There is no sharp division between them, nor are they to be regarded as separately or independently existent entities. 設想有兩個渦流對應於穩定的流體的流動模式，集中在個別渦流的A和B中心點附近。實際上，這兩個抽象流動模式，會合併、結合、凝聚成在一個整體溪流。他們彼此之間，沒有明顯的劃分，也不能視為單獨或獨立存在的實體。

The new form of insight can perhaps best be called Undivided Wholeness in Flowing Movement. This view implies that flow is, in some sense, prior to that of the ‘things’ that can be seen to form and dissolve in this flow. 這新形式的觀察方法，可被稱為 “不可分割的整體流動”。這個觀點意味著，在某種意義上說，在可以看出，漩渦存在於溪流之中，緣聚緣散。

Similarly, we can consider the ‘stream of consciousness.’ This flux of awareness is not precisely definable, and yet it is evidently prior to the definable forms of thoughts and ideas which can be seen to form and dissolve in the flux, like ripples, waves and vortices in a flowing stream. 同理，類似的，我們可以“意識流”來說明萬物的形成與現象。 這種意識的流動不是可以精確定義的，但是它顯然是發生在思想形式和理念形成之前。波紋、波動，及渦流都在意識流中生滅。

[信堅註: 意識流是起心動念（快速生滅的「心智」或念頭）。念念成形，形皆有識，念念生滅。(萬法唯心所現，唯識所變)。『隨流』是隨順十法界。「流」是眾生流轉在十法界、六道三途裡。但實相是自性本自清淨，本不生滅，本自具足，本無動搖，能生萬法。]

That is, there is a universal flux that cannot be defined explicitly but which can be known only implicitly, as indicated by the explicitly definable forms and shapes, some stable and some unstable, that can be abstracted from the universal flux. In this flow, mind and matter are not separate substances. Rather, they are different aspects of one whole and unbroken movement. 即宇宙中存在一種普遍的流量，不能明確的加以描述、定義，只能由顯性的物形裡，抽象的覺知它的存在。在這個流程裡，精神和物質是一體，不能分開（心物合一）。它們是從不同角度來觀察一個完整和不能分開的整體運動。

In this way, we are able to look on all aspects of existence as not divided from each other, and thus we can bring to an end the fragmentation implicit in the current attitude toward the atomic point of view, which leads us to divide everything from everything in a thoroughgoing way. 以這種方式，我們可以將存在的各個觀點，都看作是不能彼此分開的。因此我們可以終止當前對原子觀點態度所隱含的分裂性，因而導致我們將所有事物彼此劃分界線的誤解。

Nevertheless, we can comprehend that aspect of atomism which still provides a correct and valid form of insight; i.e. that in spite of the undivided wholeness in flowing movement, the various patterns that can be abstracted from it have a certain relative autonomy and stability, which is indeed provided for by the universal law of the flowing movement. 但我們也可以理解原子論，仍然提供了正確和有效的洞察形式。此即儘管流動的整體不可分割，但是也可以從中抽象觀察出，普遍流動定律中，所包含的各種形態具有某些相對自主性和穩定性 (漩渦)。

Thus we can, in specified contexts, adopt other various forms of insight that enable us to simplify certain things and to treat them momentarily and for certain limited purposes as if they were autonomous and stable, as well as perhaps separately existent. Yet we do not have to fall into the trap of looking at ourselves and at the whole world in this way.
因此在某些特殊內含的情況下，我們可以採用其他各種形式的觀察力，使我們能夠對它進行瞬間，以一些有限目的，來簡化某些事情。即我們可以假想，把它們近似的簡化，為是自主和穩定的個體來處理。然而，我們也不要陷入以這種方式看待自己和整個世界的陷阱。

One is aware of each aspect as assimilated within a single whole, all of whose parts are inwardly related (as are, for example, the organs of the body). 覺知的流程是一個人可以識別不同的思維模式的流程。我們可以覺知每個觀點源自於整體 (莫不從此法界流)，因此事物都是內通為一 (道通為一)，有如器官與身體之間的關係，牽一髮而動全身。

Here, one has to emphasize that the act of reason is essentially a kind of perception through the mind, similar in certain ways to artistic perception, and not merely the associative repetition of reasons that are already known. 在這裡，我們必須強調，推理 (reasoning) 的真義，是一種內心的理解感知 (類以藝術家的直覺)，而不是重複的從已知觀念，加以推想。

Thus, one may be puzzled by a wide range of factors, things that do not fit together, until suddenly there is a flash of understanding, and therefore one sees how all these factors are related as aspects of one totality (e.g. consider Newton’s insight into universal gravitation). Such acts of perception cannot properly be given a detailed analysis or description. Rather, they are to be considered as aspects of the forming activity of the mind. 因此，人們可以被各種各樣的因素，彼此間不連貫的事物所迷惑，但忽然間靈光一閃，而覺知這些人事物是從不同角度來看整體。（有如牛頓被蘋果從樹上掉下打到頭，而發現了萬有引力定律）。這種覺知，無法給予了詳細的分析和描述。相反的，它們是被視為內心思維形成活動的顯現。

Thus, as has been pointed out, each relatively autonomous and stable structure (e.g., an atomic particle) is to be understood not as something independently and permanently existent but rather as a product that has been formed in the whole flowing movement and that will ultimately dissolve back into this movement. 因此，如上所指出，每個相對自主和穩定的結構（例如，原子、粒子），不應被理解為獨立和永久存在的東西，而該被認為是在整個流動中暫時形成的產品，並且將最終 溶解回到這個流動裡 (莫不還歸於法界)。

How it forms and maintains itself, then, depends on its place and function in the whole. 那麼，它如何形成和維繫自身，取決於它在整體上的地位和作用。 [有如漩渦是由水流及地形相互作用而形成]。

Nevertheless, in most of the work that is being done in physics today the notions of formative and final cause are not regarded as having primary significance. Rather, law is still generally conceived as a self-determined system of efficient causes, operating in an ultimate set of material constituents of the universe (e.g. elementary particles subject to forces of interaction between them). These constituents are not regarded as formed in an overall process, and thus they are not considered to be anything like organs adapted to their place and function in the whole (i.e. to the ends which they would serve in this whole). Rather, they tend to be conceived as separately existent mechanical elements of a fixed nature. However, men who are guided by such a fragmentary self-world view cannot, in the long run, do other than to try in their actions to break themselves and the world into pieces, corresponding to their general mode of thinking. 然而，至今所有物理理論，都不注重事物的形成過程和終極原因。相反的，物理定律仍然被認為是高效率成因的自我決定的系統，由一些宇宙所組成物質所構成，而以此運作 (譬如基本粒子，依彼此間的相互作用力而運作)。這些組成分子，不被視為由一個整體的過程中所形成。因此，它們不被認為是如人體的器官，都有其適當位置和功能，為整體而運作。相反的，他們往往會被設想為一個分別存在的有固定性質的機械元件。以這樣的分裂性自我世界觀為指引的人類，從長遠來看，將會引導人類依照他們的思維模式而行動，試圖分離自己及將世界切成碎片。

[信堅註: 這有如在所有因果關係中，只以”既成之果”來解說，而忽略了它的成因。也就是說，這世界上的一切現象，都是 “既成之果”的顯現 (顯展秩序)，其成因在於無形的意識流的因緣 (隱卷秩序)。以一個 “既成之果”來解說另一個 “既成之果”，其內含的意義是相當有限的]。

六、 分裂性的本質與作用
Since fragmentation is an attempt to extend the analysis of the world into separate parts beyond the domain in which to do this is appropriate, it is in effect an attempt to divide what is really indivisible. In the next step such an attempt will lead us also to try to unite what is not really unitable. 分裂性是將世界現象，單獨分析的觀念，擴展到超出其適用範圍的一種嘗試。因此有可能試圖將不可分割的，加以分割。在下一步驟，這種企圖將導致我們也試圖統一實際上是不能統一的事物。

This can be seen especially clearly in terms of groupings of people in society (political, economic, religious, etc.). The very act of forming such a group tends to create a sense of division and separation of the members from the rest of the world. But, because the members are really connected with the whole, this cannot work. Each member has in fact a somewhat different connection, and sooner or later this shows itself as a difference between him and other members of the group. It is clear that the group must eventually develop internal strife, which leads to a breakdown of its unity. 這可由將社會上的人類分成不同群組（政治，經濟，宗教，等等）的現象中清楚的看出來。形成這樣一個群組的舉動，往往會造成這群組與世界群組分裂和分割。但是，由於成員與整體有真正的聯繫，這種分類無法正常運作。每個成員實際上是與整體有不同的聯繫，因此，在這群組裡，遲早會出現彼此之間的差距。集團必須最終發展內部衝突，導致破壞團結。

Likewise when men try to separate some aspect of nature in their practical, technical work, a similar state of contradiction and disunity will develop. 同樣的，當人類試圖在實際的技術工作中分離自然的某些方面時，將形成類似的矛盾和不和諧狀態。

As pointed out, we try to divide what is one and indivisible, and this implies that in the next step we will try to identify what is different. So fragmentation is in essence confusion around the question of difference and sameness (or one-ness). To be confused about what is different and what is not, is to be confused about everything. Thus, it is not an accident that our fragmentary form of thought is leading to such a widespread range of crises, social, political, economic, ecological, psychological, etc., in the individual and in society as a whole. Such a mode of thought implies unending development of chaotic and meaningless conflict. 如前所說，我們試圖分割一個是不可分割的，這意味著在下一步中，我們將嘗試分別它們之間的異同。因此，分裂在本質上是關於同異分別問題的混淆不清。 如果對於事物的異同的觀念搞不清楚，則會產生對一切事物的迷惑不解。因此，我們的分裂思想型態導致社會、政治、經濟、生態、心理等方面的廣泛危機並不意外。這種思想的模式意味著無止境的混亂和毫無意義的衝突的發展。

Any form of fixed self-world view implies that we are no longer treating our theories as insights or ways of looking but, rather, as ‘absolutely true knowledge of things as they really are’. We have thus to be alert to give careful attention and serious consideration to the fact that our theories are not ‘descriptions of reality as it is’ , but, rather, ever-changing forms of insight, which can point to or indicate a reality that is implicit and not describable or specifiable in its totality. 任何形式的固定自我世界觀，意味著我們不再對待理論為見解或尋找知見的方法，而是將理論誤以為是“絕對真理”。因此，我們要警惕，要專注和認真考慮，理論不是“實相的描述”。它只是不斷變化見解，可以指向或指示隱藏的實相。整體是不可描述，不可指明的（所有理論都是標月之指。實相是言語道斷，不可思議的）。

七、 如何終止分裂性的探討
What, then, can be done to end the prevailing state of fragmentation? At first sight this may seem to be a reasonable question but a closer examination leads one to ask whether it is in fact a reasonable question, for one can see that this question has presuppositions that are not clear. 那麼，我們如何能結束現行的分裂狀態呢？初看起來，這可能是一個合理的問題，但仔細審查，這個問題有不明確的前提。

Generally speaking, if one asks how one can solve some technical problem, for example, it is presupposed that while we begin not knowing the answer, our minds are nevertheless clear enough to discover an answer, or at least to recognize someone else’s discovery of an answer. 一般來說，如果一個人問: 如何解決一些技術問題，例如，假設我們開始不知道答案，我們的思想仍然足夠清楚，足以發現一個答案，或者至少認識到另外一個人會找到答案。

But if our whole way of thinking is penetrated by fragmentation, this implies that we are not capable of this, for fragmentary perception is in essence a largely unconscious habit of confusion around the question of what is different and what is not. So, in the very act in which we try to discover what to do about fragmentation, we will go on with this habit and thus we will tend to introduce yet further forms of fragmentation. Thus, we have to give pause so that we do not go with our habitual fragmentary ways of thinking as we seek solutions that are ready to hand. 但是，如果我們的整個思維方式被分裂性所滲透，這意味著我們不能做到這一點，因為分裂性的看法本質上是一個大致是無意識的混亂的習性，圍繞在同異的問題裡原地自轉。所以，在我們嘗試發現如何處理分裂性，我們將繼續這種習性，因此我們會傾向於引入更多的分裂形式。這確實意味著我們必須警覺，當我們尋求解決方案，不要使用分裂性思維的習性。

A major source of fragmentation is that the process of thought is sufficiently separate from and independent of its content, to allow us generally to carry out clear, orderly, rational thinking, which can properly judge this content as correct or incorrect, rational or irrational, fragmentary or whole, etc. 分裂的主要原因，是因我們將思想過程，完全與其內含分離、獨立。思維的內含 (溪流) 能使我們普遍進行清晰有序的理性思維，從而可以正確地判斷這個思想過程是正確的還是不正確、理性或非理性，分裂性或整體性等。

Actually, as has been seen, the fragmentation involved in a self-world view is not only in the content of thought, but in the general activity of the person who is ‘doing the thinking’, and thus, it is as much in the process of thinking as it is in the content. 其實，如已經看到的那樣，自我觀點所涉及的分裂性不僅在於思想的內容中，而且在“做思維的人”的一般活動中。“因此，分裂性同時存在於思考過程及問題的內容裡。

Indeed, content and process are not two separately existent things, but, rather, they are two aspects of views of one whole movement. Thus fragmentary content and fragmentary process have to come to an end together. 事實上，內容和過程不是兩個單獨存在的事物，而是整個運動的一體兩面。因此，分裂的內容和分裂的過程必須同時結束。

八、整體流程
What we have to deal with here is a one-ness of the thinking process and its content, similar in key ways to the one-ness of observer and observed. 我們在這裡要處理的是思維過程和其內容是一體的，類似於能觀與所觀是一。

One might here consider the image of a turbulent mass of vortices in a stream. The structure and distribution of vortices, which constitute a sort of content of the description of the movement, are not separate from the formative activity of the flowing stream, which creates, maintains, and ultimately dissolves the totality of vortex structures. 這裡可以考慮溪流中湍流質量的渦流的形象。從渦流的結構及分佈圖像，我們可看出構成渦流運動內涵的描述，也可看到流動形成活動。它創建，維持和最終溶解了渦流的結構。(詳見上面 2.4節對渦流的描述)。

So to try to eliminate the vortices without changing the formative activity of the stream would evidently be absurd. Once our perception is guided by the proper insight into the significance of the whole movement, we will evidently not be disposed to try such a futile approach. Rather, we will look at the whole situation, and be attentive and alert to learn about it, and thus to discover what is really an appropriate sort of action, relevant to this whole, for bringing the turbulent structure of vortices to an end. 所以試圖消除漩渦而不改變溪流的形成活動顯然是荒謬的。一旦我們的覺知，得到對整個運動的重要性的正確認識的指導，我們顯然不會被處以這樣一種徒勞無益的做法。相反的，我們將會看整個情況，要細心注意和警覺地了解它，從而發現與此整體相關的真正適當的行動，結束漩渦的亂流。

Similarly, when we really grasp the truth of the one-ness of the thinking process that we are actually carrying out, and the content of thought that is the product of this process, then such insight will enable us to observe, to look, to learn about the whole movement of thought and thus to discover an action relevant to this whole, that will end the ‘turbulence’ of movement which is the essence of fragmentation in every phase of life. 同樣，當我們真正掌握我們將執行的一體思想過程，以及作為這個過程的產物的思想的內容，那麼這樣的見解將使我們能夠觀察，了解整個思想運作，從而發現與這一整體有關的行動，這將結束運動的“亂流”，這是每一個生命階段分裂的本質。

Of course, such learning and discovery will require a great deal of careful attention and hard work. We are ready to give such attention and work in a wide range of fields, scientific, economic, social, political, etc. 當然，這樣的學習和發現也需要大量的細心關注和努力奮鬥。我們準備在廣泛的領域，科學，經濟，社會，政治等領域給予這樣的關注和工作。