《生命之書：365日的靜心冥想》作者：克里希那穆提(Krishnamurti)，譯者：胡因夢

生命之書：365日的靜心冥想三月份(中英文)  施郁麗整理於11.14.2022洛杉磯

三月 依賴·執著·關係·恐懼  

三月一日 自由的心是謙和的- A free mind has humility

你有沒有思考過“依賴性”這個問題？如果深入地去思考這件事，你會發現大部分的人都非常孤獨。人心大部分是空虛而膚淺的。我們不知道什麼是愛。從這種孤獨、匱乏和痛苦的狀態裡，我們產生了執著於家人或財物的反應。妻子或丈夫如果不理睬我們，我們就會產生忌妒的反應。

忌妒絕不是愛，但社會認可的家庭小愛之中一定有忌妒的成分。婚姻其實是一種自我防衛、自我逃避的形式。任何一種防衛的形式都會助長依賴性。一個總想依賴的心是不可能自由的。

你需要的是自由，你會發現只有自由的心才是謙和的。一個謙和而自由的心才有能力學習。學習是一件非凡的事 ——只是學習而不累積知識。我們一般所謂的知識是很容易獲得的。那樣的學習方式仍然是從已知進入已知，但真正的學習卻是從已知進入未知。

March 1 - A free mind has humility

Have you ever gone into the question of psychological dependence? If you go into it very deeply, you will find that most of us are terribly lonely. Most of us have such shallow, empty minds. Most of us do not know what love means. So, out of that loneliness, out of that insufficiency, out of the privation of life, we are attached to something, attached to the family; we depend upon it. And when the wife or the husband turns away from us, we are jealous.

Jealousy is not love; but the love which society acknowledges in the family is made respectable. That is another form of defense, another form of escape from ourselves. So every form of resistance breeds dependence. And a mind that is dependent can never be free.

You need to be free, because you will see that a mind that is free has the essence of humility. Such a mind, which is free and therefore has humility, can learn—not a mind that resists. Learning is an extraordinary thing—to learn, not to accumulate knowledge.

Accumulating knowledge is quite a different thing. What we call knowledge is comparatively easy, because that is a movement from the known to the known. But to learn is a movement from the known to the unknown—you learn only like that, do you not?

三月二日 我們從不質疑自己的依賴- We never question the problem of dependence

人為什麼會有依賴性？我們的心總是在依賴一些信念、修行體系或哲學系統；我們依賴另一個人來指導我們如何行事；我們總想找到一個能帶給我們希望和快樂的老師。因此我們追求的只是一種安全感罷了。

這樣的心有沒有可能不再依賴？但這並不意味著心必須達到獨立自主的狀態——這只是一種對抗依賴的反應罷了。我們要探討的並不是從特定狀態解脫出來的一種獨立性。若是能在不追求獨立的情況下進行探索，就能深入地認識依賴這個問題。

我們通常會認為依賴別人是必要的或是無法避免的，我們從不去質疑這個問題。我們從不質疑自己為什麼會追求特定形式的安全感，是不是在內心深處我們都渴求一份安全感，因此一有困惑，立刻就想靠別人的幫助來脫離困惑。因此我們總是在考慮如何逃避眼前的困境。在逃避困境的過程裡，我們勢必會製造出某種形式的依賴性，而它又會變成我們心中的依據。

如果仰賴別人為我們帶來安全或幸福，各種問題都會產生，然後我們又企圖去解決這些問題 ——與執著有關的問題。但我們從不質疑，從不深入地探索自己的依賴性。

若是能全神貫注地去探索這個問題，也許就會發現依賴並不是問題所在 ——它只是一種逃避更深的實相的方式。

March 2 - We never question the problem of dependence

Why do we depend? Psychologically, inwardly, we depend on a belief, on a system, on a philosophy; we ask another for a mode of conduct; we seek teachers who will give us a way of life which will lead us to some hope, some happiness. So we are always, are we not, searching for some kind of dependence, security.

Is it possible for the mind ever to free itself from this sense of dependence? Which does not mean that the mind must achieve independence—that is only the reaction to dependence. We are not talking of independence, of freedom from a particular state. If we can inquire without the reaction of seeking freedom from a particular state of dependence, then we can go much more deeply into it...

We accept the necessity for dependence; we say it is inevitable. We have never questioned the whole issue at all, why each one of us seeks some kind of dependence. Is it not that we really, deep down, demand security, permanency? Being in a state of confusion, we want someone to get us out of that confusion. So, we are always concerned with how to escape or avoid the state in which we are.

In the process of avoiding that state, we are bound to create some kind of dependence, which becomes our authority. If we depend on another for our security, for our inward wellbeing, there arise out of that dependence innumerable problems, and then we try to solve those problems—the problems of attachment. But we never question, we never go into the problem of dependence itself.

Perhaps if we can really intelligently, with full awareness, go into this problem, then we may find that dependence is not the issue at all—that it is only a way of escaping from a deeper fact.

三月三日 更深的依賴元素- There is some deeper factor that makes us depend

我們知道自己總是在依賴一些人、觀念或思想體系，為什麼？

其實我不認為依賴是個問題，使我們產生依賴的是另一個更深的元素。若是能明白這個元素是什麼，依賴和想要解脫這兩個議題就沒有意義了，然後從依賴之中所產生的問題才能消解掉。

然而這個更深的心理議題到底是什麼？是不是因為我們的心厭惡、害怕孤獨？我們的心知不知道它永遠在躲避這種狀態？只要心不能徹底瞭解、感受、穿透和解決這份孤獨感，依賴便是無法避免的事，如此一來我們就永遠無法解脫了，我們永遠也不可能發現什麼是真正的宗教，什麼是實相。

March 3 - There is some deeper factor that makes us depend

We know we depend—on our relationship with people or on some idea or on a system of thought. Why?

...Actually, I do not think dependence is the problem; I think there is some other deeper factor that makes us depend. And if we can unravel that, then both dependence and the struggle for freedom will have very little significance; then all the problems which arise through dependence will wither away.

So, what is the deeper issue? Is it that the mind abhors, fears, the idea of being alone? And does the mind know that state which it avoids?...So long as that loneliness is not really understood, felt, penetrated, dissolved—whatever word you may like to use—so long as that sense of loneliness remains, dependence is inevitable, and one can never be free; one can never find out for oneself that which is true, that which is religion.

三月四日 深入地覺知- Become deeply aware

依賴性會造成執著和疏離的態度，心會不斷地產生衝突而不瞭解原因是什麼，也得不到解脫。你必須覺察這整個執著和依賴的過程，在不揀擇不批判的情況下去覺知它，就會認識二元對立所造成的衝突。

若是能深入地覺知，有意識地去理解依賴性的完整意義，你的心就會對它產生認識，然後潛意識底端所埋藏的動機、意圖和欲求，自然會投射到表層意識。

如果有這種情況發生，你就必須去研究和瞭解這些潛意識裡的暗示。若是能來來回回地覺察這些潛意識裡的投射，把這些問題都加以釐清，那麼即使你去注意別的事情，你的顯意識和潛意識仍然會繼續解決依賴性這個問題或其他任何一種問題。

你已經發展出一種不間斷的覺知，憑著它就能溫柔而輕鬆地整合身心。如果你的健康和營養都沒什麼問題，你的存在自然會臻于圓滿。

March 4 - Become deeply aware

Dependence sets going the movement of aloofness and attachment, a constant conflict without comprehension, without a release. You must become aware of the process of attachment and dependence, become aware of it without condemnation, without judgment, and then you will perceive the significance of this conflict of opposites.

If you become deeply aware and consciously direct thought to comprehend the full meaning of need, of dependence, your conscious mind will be open and clear about it; and then the subconscious with its hidden motives, pursuits and intentions, will project itself into the conscious.

When this happens, you must study and understand each intimation of the subconscious If you do this many times, becoming aware of the projections of the subconscious after the conscious has thought out the problem as clearly as possible, then, even though you give your attention to other matters, the conscious and the subconscious will work out the problem of dependence, or any other problem.

Thus there is established a constant awareness which will patiently and gently bring about integration; and if your health and diet are all right, this will in turn bring about fullness of being.

三月五日 關係- Relationship

奠基於需求的互動關係只會帶來衝突。我們通常會利用相互依賴的關係來滿足自己。心裡只要帶著目的，真實的關係就不存在了，你可能會利用我，我也會利用你。在這種情況下，我們就失去了真正的聯結。社會裡的人如果都在相互利用，必定會助長暴力。當我們利用別人的時候，心裡總是會想著最終的目標。這個目標一定會阻礙關係的互動和真正的交流。別人無論能帶來多大的慰藉或滿足，我們的心中永遠會有恐懼，為了逃避這份恐懼，我們就更想去佔有。從這份佔有欲中又會生起忌妒、懷疑和衝突。這樣的關係永遠也不會帶來快樂。

社會結構若是奠基於需求，不論是生理上或心理上的，都會助長衝突、困惑和不幸。社會就是你和他人關係的一種投射。如果利用他人來滿足你的需求，就不可能和那個人建立起真正的聯結了。

為了自己的舒適和方便，你把另一個人當成傢俱來用，在這種情況下，你和他怎麼可能建立起真正的關係呢？因此在日常生活裡瞭解關係互動的意涵，才是最緊要的事。

March 5 - Relationship

Relationship based on mutual need brings only conflict. However interdependent we are on each other, we are using each other for a purpose, for an end. With an end in view, relationship is not. You may use me and I may use you. In this usage, we lose contact. A society based on mutual usage is the foundation of violence. When we use another, we have only the picture of the end to be gained. The end, the gain, prevents relationship, communion. In the usage of another, however gratifying and comforting it may be, there is always fear. To avoid this fear, we must possess. From this possession there arises envy, suspicion, and constant conflict. Such a relationship can never bring about happiness.

A society whose structure is based on mere need, whether physiological or psychological, must breed conflict, confusion and misery. Society is the projection of yourself in relation with another, in which the need and the use are predominant.

When you use another for your need, physically or psychologically, in actuality there is no relationship at all; you really have no contact with the other, no communion with the other. How can you have communion with the other when the other is used as a piece of furniture, for your convenience and comfort? So, it is essential to understand the significance of relationship in daily life.

三月六日 “我”的佔有欲- The “me” is the possession

棄絕世俗或自我犧牲並不是值得被讚美和仿效的偉大精神。我們總想佔有一些東西，因為缺少了這些東西，我們就什麼也不是了。佔有物有各種不同的形式。一個不去佔有世俗財物的人也可能執著於知識或概念，還有的人則會執著于美德、經驗或名望，等等。

缺少了這些佔有物，“我”就什麼也不是了，因此這個“我”即是傢俱、美德、名望等的佔有物。“我”因為恐懼自己不存在，所以總是執著於名望、傢俱或某種價值觀，它還會為了達到更高的精神境界而放棄這一切。更高的精神境界指的是更能令人滿足，更恒久的狀態。因為害怕自己不存在，所以才會有執著及佔有欲。被佔有的東西如果無法滿足我們或帶來了痛苦，我們就會放棄它而去追求更令人愉悅的東西。最終極的佔有物便是所謂的上帝或實相。

只要不甘願做個什麼都不是的人，不可避免地一定會助長痛苦和敵意。甘願做個什麼都不是的人，跟放棄世俗或苦行勵志都無關，但是跟看見當下的真相有關。看見當下的真相能夠使我們不再怕自己沒有保障，而這份恐懼往往會助長執著，並且會導致我們產生想要放棄世俗的幻覺。

對真相的熱愛便是智慧的開始，憑著這份愛就能帶來真正的交流與分享，但放棄世俗和自我犧牲永遠是一種自我孤立的幻象。

March 6 - The “me” is the possession

Renunciation, self-sacrifice, is not a gesture of greatness, to be praised and copied. We possess because without possession we are not. Possessions are many and varied. One who possesses no worldly things may be attached to knowledge, to ideas; another may be attached to virtue, another to experience, another to name and fame, and so on.

Without possessions, the “me” is not; the “me” is the possession, the furniture, the virtue, the name. In its fear of not being, the mind is attached to name, to furniture, to value; and it will drop these in order to be at a higher level, the higher being the more gratifying, the more permanent. The fear of uncertainty, of not being, makes for attachment, for possession. When the possession is unsatisfactory or painful, we renounce it for a more pleasurable attachment. The ultimate gratifying possession is the word God, or its substitute, the State.

...So long as you are unwilling to be nothing, which in fact you are, you must inevitably breed sorrow and antagonism. The willingness to be nothing is not a matter of renunciation, of enforcement, inner or outer, but of seeing the truth of what is. Seeing the truth of what is brings freedom from the fear of insecurity, the fear which breeds attachment and leads to the illusion of detachment, renunciation.

The love of what is the beginning of wisdom. Love alone shares, it alone can commune; but renunciation and self-sacrifice are the ways of isolation and illusion.

三月七日 剝削者即是被剝削的人- To exploit is to be exploited

我們大部分的人都在追求不同形式的權力，階級制度就是在這種情況下建立的 ——譬如新手和得道者之分，門徒與大師之分，甚至大師之間也有修行位階之分。

大部分的人都喜歡剝削以及被剝削，而傳統的修行體系也提供了可以達到這個目的的手段，包括隱微的和明顯的。其實剝削和被剝削是同一回事，利用別人來滿足自己往往會助長依賴性，而且當你依賴某個物件時，就會想去佔有它，被你佔有的物件也會反過來佔有你。

若是沒有任何可以依賴的物件，譬如財物、人或觀念，你整個人就空了，你變成了一個毫無重要性的東西。

然而你總想變成某個東西，為了避免讓自己變得什麼都不是，所以才渴望加入這個組織或那個組織，認同這個意識形態或那個意識形態，參與這個教會或那個寺廟的活動。如此一來，你就變成了被剝削的人，反過來你也成了剝削者。

March 7 - To exploit is to be exploited

As most of us seek power in one form or another, the hierarchical principle is established, the novice and the initiate, the pupil and the Master, and even among the Masters there are degrees of spiritual growth.

Most of us love to exploit and be exploited, and this system offers the means, whether hidden or open. To exploit is to be exploited. The desire to use others for your psychological necessities makes for dependence, and when you depend you must hold, possess; and what you possess, possesses you.

Without dependence, subtle or gross, without possessing things, people and ideas, you are empty, a thing of no importance.

You want to be something, and to avoid the gnawing fear of being nothing you belong to this or that organization, to this or that ideology, to this church or that temple; so you are exploited, and you in your turn exploit.

三月八日 執著就是我們的實相- The cultivation of detachment

世上沒有所謂的不執著這個東西，存在的只有執著。我們的心會發明不執著這個東西來對抗執著所產生的痛苦。當你借由不執著來對抗執著時，就是在執著於某個東西，因此這所有的過程都是一種執著。

你執著於自己的妻子、丈夫、孩子、觀念、傳統或某個權威，等等，然後你又用不執著來對抗自己的執著，但刻意培養不執著的態度一定會造成痛苦。

你想要逃避執著所帶來的痛苦，於是又去找尋另一個東西來對抗它，結果還是落入到執著的活動裡。因此只有愚蠢的心才會刻意培養不執著的態度。

所有的經典都告訴我們要“不執著”，但不執著到底是什麼狀態？觀察一下自己的心念活動，你會發現一個不凡的真相——刻意培養不執著的態度只會讓你的心執著於另一種態度。

三月九日 執著就是自我欺騙- Attachment is self-deception

我們和我們所佔有的東西是同一回事。只要有執著就不可能有高尚的精神。執著於知識跟其他的上癮傾向是沒有差別的。

執著就是一種自我耽溺或自我欺騙，不論低層次的或高層次的都一樣，其目的是要逃避自我空虛感。我們所執著的財物、人或觀念變得越來越重要，因為缺少了這些東西，自我就什麼也不是了。

害怕自己什麼都不是，會助長心中的幻覺，使我們抓著某個結論不放。不論是物質或概念上的結論都會阻礙智慧的發展，若是能放下結論，實相就會出現。缺少了這份自由，我們往往會把足智多謀的頭腦活動當成智慧。

足智多謀永遠是複雜而具有破壞性的，造成執著的便是這種自我保護的詭計。執著一方面製造出了痛苦，一方面又想追求不執著的境界，同時還想借著棄世的行為得到一種虛榮。如果能瞭解自我的這些詭計，智慧就萌芽了。

March 8 - The cultivation of detachment

There is only attachment; there is no such thing as detachment. The mind invents detachment as a reaction to the pain of attachment. When you react to attachment by becoming “detached,” you are attached to something else. So that whole process is one of attachment.

You are attached to your wife or your husband, to your children, to ideas, to tradition, to authority, and so on; and your reaction to that attachment is detachment. The cultivation of detachment is the outcome of sorrow, pain.

You want to escape from the pain of attachment, and your escape is to find something to which you think you can be attached. So there is only attachment, and it is a stupid mind that cultivates detachment.

All the books say, “Be detached,” but what is the truth of the matter? If you observe your own mind, you will see an extraordinary thing—that through cultivating detachment, your mind is becoming attached to something else.

三月十日　面對事實，看見真相- Face the fact and see what happens

我們都經歷過巨大的孤獨感。當書籍、宗教信仰或其他的事物全都消失時，我們往往會體驗到內心的空虛和孤獨。

大部分的人都無法面對這份空虛和孤獨，所以總想逃離它。我們會逃到關係裡，因為我們無法忍受獨處的痛苦。我們必須不斷地談這個談那個，討論藝術和文化，閱讀書籍或聽廣播。但總有一天我們會面臨這股巨大的自我孤立感。

我們也許擁有一份穩定的工作，不停地忙碌寫書，但心中仍然有一個巨大的洞。我們很想把這個洞填滿，而依賴便是其中的一種方式。我們利用關係、娛樂活動、為道場服務、信仰宗教、酗酒、追求異性以及其他的事來掩蓋這個洞。

但若是能認清補洞是徒勞無益的事——不是頭腦上的瞭解，也不是贊同了這個觀點便決定去做一些事，而是徹底認清這件事有多麼荒唐——我們就能面對它了。

因此重點並不是不依賴，而是看到不依賴只是一種對抗依賴的反應罷了。我們為何不去面對這個事實，看著眼前的真相呢？

現在又產生了一個能觀與被觀的問題。觀者說：“我很空虛，我不喜歡這種感覺。”於是就開始逃避心中的空虛。觀者認為：“我跟心中的空虛是不同的兩種東西。”然而觀者正是那空虛本身，並沒有一個觀者在那裡看著他的空虛，因為觀者就是被觀的物件。若是能領悟到這一點，你的思想和感覺就會產生巨大的轉變。

March 10 - Face the fact and see what happens

We have all had the experience of tremendous loneliness, where books, religion, everything is gone and we are tremendously, inwardly, lonely, empty.

Most of us can’t face that emptiness, that loneliness, and we run away from it. Dependence is one of the things we run to, depend on, because we can’t stand being alone with ourselves. We must have the radio or books or talking, incessant chatter about this and that, about art and culture. So we come to that point when we know there is this extraordinary sense of self-isolation.

We may have a very good job, work furiously, write books, but inwardly there is this tremendous vacuum. We want to fill that and dependence is one of the ways. We use dependence, amusement, church work, religions, drink, women, a dozen things to fill it up, cover it up.

 If we see that it is absolutely futile to try to cover it up, completely futile—not verbally, not with conviction and therefore agreement and determination—but if we see the total absurdity of it...then we are faced with a fact.

It is not a question of how to be free from dependence; that’s not a fact; that’s only a reaction to a fact...Why don’t I face the fact and see what happens?

The problem now arises of the observer and the observed. The observer says, “I am empty; I don’t like it,” and runs away from it. The observer says, “I am different from the emptiness.” But the observer is the emptiness; it is not emptiness seen by an observer.

The observer is the observed. There is a tremendous revolution in thinking, in feeling, when that takes place.

三月十一日　執著就是一種逃避 - Attachment is escape

請覺察你心中的局限，你會發現你會間接地透比較來認識他。但是你不能把心中的局限變成一種抽象的東西，因為這只是頭腦的理解罷了，你必須真的去覺知心中的衝突。當外來的挑戰和心中的反應無法調和時，衝突就產生了，這份衝突就是局限的產物。

局限指的是心中的執著：執著於工作、傳統、財務、人及概念，等等。若是沒有執著，還會有局限嗎？當然不會有了。

所以我們要問的是，人為什麼會執著？譬如認同於自己的國家，會升起一種重要感；認同於工作，也會有一種重要感。我們會把家庭和財務都當成自己。我們所執著的對象變成了一種逃避空虛的工具。

執著就是一種逃避，而逃避又會強化心中的局限。

March 11 - Attachment is escape

Just try to be aware of your conditioning. You can only know it indirectly, in relation to something else. You cannot be aware of your conditioning as an abstraction, for then it is merely verbal, without much significance.

We are only aware of conflict. Conflict exists when there is no integration between challenge and response. This conflict is the result of our conditioning.

Conditioning is attachment: attachment to work, to tradition, to property, to people, to ideas, and so on. If there were no attachment, would there be conditioning? Of course not.

So why are we attached? I am attached to my country because through identification with it I become somebody. I identify myself with my work, and the work becomes important, I am my family, my property; I am attached to them. The object of attachment offers me the means of escape from my own emptiness.

Attachment is escape, and it is escape that strengthens conditioning.

三月十二日　空寂 - To be alone

我所謂的空寂並不是一種哲學理念，而是真的從社會陷阱裡徹底解脫出來——這裡指的不僅僅是眼前的社會，同時也包括了法西斯主義的社會，或是任何一個借由殘暴手段所形成的社會。這意味著你必須洞察到權力所帶來的各種影響。

先生，你有沒有看過士兵在操練的情況？他們已經不像人了，他們就像機器一樣站在烈日中辛苦地演練著，而他們就是你我的孩子。這種情況在世界各地都可以看到——不只是政治上，在寺廟裡或任何一個擁有權力的團體裡都可以看得到。

只有一個不歸屬於任何物件的心，才能真的空寂，但空寂不是一個可以培養的狀態，你能認清這一點嗎？

若是能認清這一點，你就出局了，永遠不再有州長或總統邀請你參加晚宴了。處在這種空寂的狀態裡，你的心會變得謙虛。只有空寂的心才能瞭解什麼是愛和權力。

一個充滿野心的人，包括宗教人士或一般人，是不可能知道什麼是愛的。若是能認清這一切，便能全然地活，全然地行動。只有透過自我認識才能進入這種狀態。

March 12 - To be alone

To be alone, which is not a philosophy of loneliness, is obviously to be in a state of revolution against the whole setup of society—not only this society, but the communist society, the fascist, every form of society as organized brutality, organized power. And that means an extraordinary perception of the effects of power.

Sir, have you noticed those soldiers rehearsing? They are not human beings any more, they are machines, they are your sons and my sons, standing there in the sun. This is happening here, in America, in Russia, and everywhere—not only at the governmental level, but also at the monastic level, belonging to monasteries, to orders, to groups who employ astonishing power.

 And it is only the mind which does not belong that can be alone. And aloneness is not something to be cultivated. You see this?

When you see all this, you are out, and no governor or president is going to invite you to dinner. Out of that aloneness there is humility. It is this aloneness that knows love—not power.

The ambitious man, religious or ordinary, will never know what love is. So, if one sees all this, then one has this quality of total living and therefore total action. This comes through self-knowledge.

三月十三日　心中的渴求 - Craving is always craving

為了避免痛苦，所以我們刻意培養不執著的態度。有人警告我們執著永遠會帶來痛苦，所以我們很想變得不執著。執著有時也會帶來滿足，但若是察覺到其中的痛苦，我們就會想透過不執著來找到另一種滿足。

只要還想得到滿足，那麼不執著就會變成一種執著。因此我們真正想追尋的仍然是滿足，我們會借由各種不同的手段來滿足自己。

我們會執著是因為它能帶給我們快樂、安全感、權力和幸福，雖然其中還是埋藏著痛苦及恐懼。我們追求不執著仍然是為了快樂，不受到傷害。然而我們必須不帶著任何譴責或藉口去瞭解這整個過程，因為除非我們有了認識，否則永遠也脫離不了心中的困惑或衝突。

但渴望真的能被滿足嗎？還是它根本是個無底洞？不論我們渴望的是高層次或低層次的東西，渴望永遠是渴望。它就像是一把火，很快地把眼前的東西燒成了灰燼，但那股渴望還是存在，它不斷地燃燒，不斷地逼近眼前的事物。

因此執著和不執著同樣會限制住我們，它們都是必須被轉化的心態。

March 13 - Craving is always craving

To avoid suffering we cultivate detachment. Being forewarned that attachment sooner or later entails sorrow, we want to become detached. Attachment is gratifying, but perceiving the pain in it, we want to be gratified in another manner, through detachment.

Detachment is the same as attachment as long as it yields gratification. So what we are really seeking is gratification, we crave to be satisfied by whatever means.

We are dependent or attached because it gives us pleasure, security, power, a sense of wellbeing, though in it there is sorrow and fear. We seek detachment also for pleasure, in order not to be hurt, not to be inwardly wounded. Our search is for pleasure, gratification.

Without condemning or justifying we must try to understand this process, for unless we understand it there is no way out of our confusion and contradiction.

Can craving ever be satisfied, or is it a bottomless pit? Whether we crave for the low or for the high, craving is always craving, a burning fire, and what can be consumed by it soon becomes ashes; but craving for gratification still remains, ever burning, ever consuming, and there is no end to it.

Attachment and detachment are equally binding, and both must be transcended.

三月十四日　解脫一切執著的熱情 - Intensity free of all attachment

處在沒有任何理由的熱情裡，就能解除所有的執著，但是熱情一有了原因，執著就會產生，而執著便是痛苦的開始。

大部分的人都是執著的。我們執著於人、國家、信仰或觀念，而所執著的對象一旦消失或失去了它的重要性，我們就會落入空虛、匱乏的狀態，然後又會產生對另一個東西的執著。

March 14 - Intensity free of all attachment

In the state of passion without a cause, there is intensity free of all attachment; but when passion has a cause, there is attachment and attachment is the beginning of sorrow.

Most of us are attached; we cling to a person, to a country, to a belief, to an idea, and when the object of our attachment is taken away or otherwise loses its significance, we find ourselves empty, insufficient.

This emptiness we try to fill by clinging to something else, which again becomes the object of our passion.

三月十五日　關係就是一面鏡子  - Relations hip is a mirror

很顯然只有在關係互動的過程中，我的真相才會被揭露，不是嗎？

關係就是一面鏡子，透過這面鏡子我會看到自己的真相，但是大部分的人並不喜歡自己的真相，於是便開始修正這面鏡子所映照出來的狀態。

我想要改變這個真相——意味著我已經設定了自己應該怎麼樣的模式。若是緊抱著這個模式不放，我們就無法了解自己的真相了。心中一旦有了想要成為的形象或不想成為的狀態，很顯然我就看不到那一刻的關係裡的真相了。

我覺得了解這一點是很重要的事，因為大部分的人都在這一點上迷失了方向。一味地想改善自己，是不可能了解真相的。

March 15 - Relations hip is a mirror

Surely, only in relationship the process of what I am unfolds, does it not?

Relationship is a mirror in which I see myself as I am; but as most of us do not like what we are, we begin to discipline, either positively or negatively, what we perceive in the mirror of relationship. That is, I discover something in relationship, in the action of relationship, and I do not like it. So, I begin to modify what I do not like, what I perceive as being unpleasant.

I want to change it—which means I already have a pattern of what I should be. The moment there is a pattern of what I should be, there is no comprehension of what I am. The moment I have a picture of what I want to be, or what I should be, or what I ought not to be—a standard according to which I want to change myself—then, surely, there is no comprehension of what I am at the moment of relationship.

I think it is really important to understand this, for I think this is where most of us go astray. We do not want to know what we actually are at a given moment in relationship.

If we are concerned merely with self- improvement, there is no comprehension of ourselves, of what is.

三月十六日　關係的運作 - The function of relationship

我們知道關係不可避免地會帶來痛苦。關係之中如果沒有緊張，這份關係就會演變成一種舒服的沈睡狀態或是一劑安眠藥——這是大部分人都想要的狀態。

追求慰藉和事實之間，亦即幻覺和真相之間，總是不斷地衝突著。如果能認出這個幻覺，就能把它擱置一旁，真的去留意關係的互動是怎麼一回事。但如果總是在關係之中尋找安全感，便是在助長幻覺——其實關係最有趣的部分就在於它的不安全和無法掌控。

在關係之中追求安全感便是在阻礙它的運作，並且會造成怪異的行為和不幸的結果。

關係的互動是為了揭露一個人的真相；關係正是自我揭露和自我認識的整個過程。自我揭露是非常痛苦的事，因此我們必須有調整自己的能力以及思想情緒上的伸縮性。關係時而會帶來痛苦，時而又會讓你嘗到祥和的滋味。

但是大部分的人都會逃避關係裡的緊張，偏好相互依賴所帶來的慰藉、安全及落實的感覺。這麼一來家庭和關係就會變成一個理所當然的避難所。

不安全感如果不知不覺地演變成了依賴性，那麼這份關係遲早會被丟開，而去追求另一份新的關係。因為依賴性會助長恐懼，為了解決這份恐懼，我們又會去尋找另一個能帶來安全感的關係。

若是不了解追求安全感和助長恐懼的過程，關係勢必會變成彼此的阻礙，一種充滿無明的活動。只有透過自我認識，才能停止這場掙扎所帶來的痛苦。

March 16 - The function of relationship

Relationship is inevitably painful, which is shown in our everyday existence. If in relationship there is no tension, it ceases to be relationship and merely becomes a comfortable sleep-state, an opiate—which most people want and prefer.

Conflict is between this craving for comfort and the factual, between illusion and actuality. If you recognize the illusion then you can, by putting it aside, give your attention to the understanding of relationship. But if you seek security in relationship, it becomes an investment in comfort, in illusion and the greatness of relationship is its very insecurity.

By seeking security in relationship, you are hindering its function, which brings its own peculiar actions and misfortunes.

Surely, the function of relationship is to reveal the state of one’s whole being.

Relationship is a process of self-revelation, of self-knowledge. This self- revelation is painful, demanding constant adjustment, pliability of thought-emotion. It is a painful struggle, with periods of enlightened peace...

But most of us avoid or put aside the tension in relationship, preferring the ease and comfort of satisfying dependency, an unchallenged security, a safe anchorage. Then family and other relationships become a refuge, the refuge of the thoughtless.

When insecurity creeps into dependency, as it inevitably does, then that particular relationship is cast aside and a new one taken on in the hope of finding lasting security; but there is no security in relationship, and dependency only breeds fear.

Without understanding the process of security and fear, relationship becomes a binding hindrance, a way of ignorance. Then all existence is struggle and pain, and there is no way out of it save in right thinking, which comes through self-knowledge.

三月十七日　真愛如何能產生 - How can there be real love?

你對某個人所抱持的意象，譬如對政客、首相、你的神、你的妻小所抱持的想法，就是透過關係的互動、恐懼和希望而形成的。

你和妻子或丈夫在性愛上面的享受，你的家庭生活所帶來的憤怒、慰藉或是被取悅的快感，創造出了你對妻子或丈夫的各種看法。

同樣的，你的妻子或丈夫也會對你抱持一些看法。因此你和配偶之間或是你和政客之間的關係，就是兩種形象之間的互動，不是嗎？

然而由念頭所造成的這兩種形象的互動，如何能有誠摯的情感或愛呢？因此兩個人之間的關係不論親疏，都只是一堆的形象、象徵和記憶罷了，其中怎麼可能產生出真正的愛？

March 17 - How can there be real love?

The image you have about a person, the image you have about your politicians, the prime minister, your god, your wife, your children—that image is being looked at. And that image has been created through your relationship, or through your fears, or through your hopes.

The sexual and other pleasures you have had with your wife, your husband, the anger, the flattery, the comfort, and all the things that your family life brings—a deadly life it is—have created an image about your wife or husband. With that image you look.

Similarly, your wife or husband has an image about you. So the relationship between you and your wife or husband, between you and the politician is really the relationship between these two images. Right? That is a fact.

How can two images which are the result of thought, of pleasure and so on, have any affection or love? So the relationship between two individuals, very close together or very far, is a relationship of images, symbols, memories. And in that, how can there be real love?

三月十八日　我們就是自己的佔有物 - We are that which we possess

若想了解關係是什麼，必須維持被動的覺察，這種被動的覺察不但不會摧毀關係，反而會讓關係更有活力、更有意義。關係會因此而產生出真正的情感和親密性，而不僅僅是感官享受或一時的衝動。

如果能以這樣的方式面對各種關係，我們的問題就會輕而易舉地得到解決 ——包括和財物的關係在內。我們就是自己的占有物。一個占有金錢的人，等於是認同了金錢。不論是土地、房子和家具，只要一認同它，我們就變成了它。若是不占有什麼，我們可能會變成一個空殼子。

如果不用音樂、家具、知識或這個那個去填滿我們的人生，我們會變成一個空殼子。這個空殼子會制造出一堆的噪音，然後我們又把制造噪音稱為生活，但這樣我們已經很滿足了。

若是有意外產生而使我們脫離了這一切，我們往往會痛苦萬分。這時你會突然發現自己的真相——一個沒有多大意義的空殼子。

因此覺察到關係的整個內容，便是解脫的行動；從這份行動之中會產生出真正的關係，並且能發現關係的意義、深度及其中的愛。

March 18 - We are that which we possess

To understand relationship, there must be a passive awareness, which does not destroy relationship. On the contrary, it makes relationship much more vital, much more significant. Then there is in that relationship a possibility of real affection; there is a warmth, a sense of nearness, which is not mere sentiment or sensation.

And if we can so approach or be in that relationship to everything, then our problems will be easily solved—the problems of property, the problems of possession. Because, we are that which we possess. The man who possesses money is the money. The man who identifies himself with property is the property, or the house, or the furniture. Similarly with ideas, or with people; and when there is possessiveness, there is no relationship.

But most of us possess because we have nothing else, if we do not possess. We are empty shells if we do not possess, if we do not fill our life with furniture, with music, with knowledge, with this or that. And that shell makes a lot of noise, and that noise we call living; and with that we are satisfied.

And when there is a disruption, a breaking away of that, then there is sorrow because then you suddenly discover yourself as you are—an empty shell, without much meaning.

So, to be aware of the whole content of relationship is action; and from that action there is a possibility of true relationship, a possibility of discovering its great depth, its great significance, and of knowing what love is.

三月十九日　與萬物聯結 - Being related

缺少了關係的互動，就根本沒有所謂的存在了：存在是與萬物聯結——大部分的人對這一點似乎並不了解——世界就是自他之間的關係，我的問題就是關係的問題。

如果不了解自己，不了解自己投射了什麼，那麼我們所有的關係都可能變成不斷在擴大的困擾。

因此關係才是最重要的一件事，這裡指的不是跟群眾的關係，而是跟家人、朋友、孩子、鄰居這些身邊人的關係。

這個世界有無數的組織，動員了無數的人，不斷地在進行各種活動，因此我們很害怕自己的行動範圍不夠寬廣，我們很怕自己變成一個渺小的自了漢。

我們告訴自己說：“我能夠做些什麼？我必須加入群眾的行列來改革這個世界。”但事實剛好相反，真正的革命不是借由集體的活動達成的，而是要在關係的互動中重新評估自己的真相，這件事的本身才是真正的改革，而且是一種激進的、延續不斷的革命。

我們都不喜歡從小處著手，人類的問題實在太巨大了，所以我們才認為自己必須投入於人群中，參與一個偉大的組織，進行社會性的改革運動。

但顯然我們必須從小處開始解決問題，這小處就是 “我”和“你”。一旦了解了自己，我就能了解你，從這份了解之中才會產生愛。

我們欠缺的便是愛及關係之中的溫暖與誠摯。因為我們缺乏愛、溫柔、慈悲以及慷慨的心胸，所以才會逃脫到群眾活動裡，進而制造出了更多的困惑和不幸。

我們在心中描繪出改造世界的藍圖，卻不去認清真正能解決問題的只有愛。

March 19 - Being related

Without relationship, there is no existence: to be is to be related...Most of us do not seem to realize this—that the world is my relationship with others, whether one or many.

My problem is that of relationship. What I am, that I project; and obviously, if I do not understand myself, the whole of relationship is one of confusion in ever-widening circles.

So, relationship becomes of extraordinary importance, not with the so-called mass, the crowd, but in the world of my family and friends, however small that may be—my relationship with my wife, my children, my neighbor.

In a world of vast organizations, vast mobilizations of people, mass movements, we are afraid to act on a small scale; we are afraid to be little people clearing up our own patch.

We say to ourselves, “What can I personally do? I must join a mass movement in order to reform.” On the contrary, real revolution takes place not through mass movements but through the inward revaluation of relationship—that alone is real reformation, a radical, continuous revolution.

We are afraid to begin on a small scale. Because the problem is so vast, we think we must meet it with large numbers of people, with a great organization, with mass movements.

Surely, we must begin to tackle the problem on a small scale, and the small scale is the “me” and the “you.” When I understand myself, I understand you, and out of that understanding comes love.

Love is the missing factor; there is a lack of affection, of warmth in relationship; and because we lack that love, that tenderness, that generosity, that mercy in relationship, we escape into mass action which produces further confusion, further misery.

We fill our hearts with blueprints for world reform and do not look to that one resolving factor which is love.

三月二十日　問題不在外面 - You and I are the problem, not the world

外在世界並不是一個與你我分開來的東西，世界和社會就是我們已經建立的或是想要建立的互動關係。

因此你和我而非外在世界才是問題的根由，世界就是我們內心的投射。若想了解這個世界，我們必須了解自己。

世界跟我們不是分開來的，我們的問題就是世界的問題。

March 20 - You and I are the problem, not the world

The world is not something separate from you and me; the world, society, is the relationship that we establish or seek to establish between each other.

So you and I are the problem, and not the world, because the world is the projection of ourselves, and to understand the world we must understand ourselves.

That world is not separate from us; we are the world, and our problems are the world’s problems.

三月二十一日　獨自生活是不可能的事 - There is no such thing as living alone

我們想逃避自己的孤獨和深層的恐懼，所以才會依賴另一個人，或是想借由伴侶的關係來滋養自己。

我們是行動的造作者，別人則是我們遊戲中的人質；當人質反過來有所要求時，我們就會感到震驚和哀傷。

如果自己的城堡非常堅強，裡面沒有任何脆弱之處，那麽 外在的力量是傷不到我們的。我們必須了解內心隨著年齡而生起的一些傾向，並且要在我們還有能力觀察和研究自己的時候加以轉化；我們必須在當下觀察和了解內心的恐懼，我們必須集中精力去了解自己的孤獨、恐懼、需求和脆弱之處，而不只是去了解外在的壓力和必須負起的責任。

獨立生活是不可能的事，因為生活就是關係的互動。若想覺察到關係的真相，需要高度的智慧以及自我探索的敏銳覺知。

缺少了這份敏銳而流暢的覺知，那些具有操控性的傾向會越來越強，進而導致內心的不平衡。

你必須在當下看到隨著年齡而發展出來的思維和情緒習慣，透過對它們的了解才能轉化它們。內在富足感的本身就能帶來祥和及喜悅。

March 21 - There is no such thing as living alone  

We want to run away from our loneliness, with its panicky fears, so we depend on another, we enrich ourselves with companionship, and so on.

We are the prime movers, and other become pawns in our game; and when the pawn turns and demands something in return, we are shocked and grieved.

If our own fortress is strong, without a weak spot in it, this battering from the outside is of little consequence to us. The peculiar tendencies that arise with advancing age must be understood and corrected while we are still capable of detached and tolerant self-observation and study; our fears must be observed and understood now.

Our energies must be directed, not merely to the understanding of the outward pressures and demands for which we are responsible, but to the comprehension of ourselves, of our loneliness, our fears, demands, and frailties.

There is no such thing as living alone, for all living is relationship; but to live without direct relationship demands high intelligence, a swifter and greater awareness for self-discovery.

A “lone” existence, without this keen and flowing awareness, strengthens the already dominant tendencies, thus causing unbalance, distortion.

It is now that one has to become aware of the set and peculiar habits of thought-feeling which come with age, and by understanding them make away with them. Inward riches alone bring peace and joy.

三月二十二日　解除恐懼- Freedom from fear

心智有沒有可能完全解除恐懼？任何一種形式的恐懼都會助長幻覺，它會令心智變得遲鈍膚淺。

只要一有恐懼，顯然就不能解脫了。心若是不能解脫，愛就不可能出現。大部分的人都有某種形式的恐懼，譬如怕黑，怕別人的意見，怕蛇，怕肉體上的痛苦，怕自己變老或是怕死亡。

我們至少有成打的恐懼，因此我們能不能完全解除恐懼？

恐懼會導致各種形式的腐化和自欺，它會令我們的心變得空洞而膚淺。我們的心中有許多黑暗的角落，只要有恐懼，就無法深入地探索和揭露其中的真相。

保護自己，靠著直覺來躲開毒蛇的侵襲，避免讓自己掉落懸崖，讓自己不從電車上掉下來，等等，都是正常而健康的自保形式。

我現在要探討的是，心理上的自保往往會造成我們對疾病、死亡或敵人的恐懼。只要追求任何一種形式的滿足——不論是繪畫、音樂或關係——我們的心中都會有恐懼，因此最重要的就是去覺察、研究和認識自己，而不是去問如何才能解除恐懼。如果一味地想解決恐懼，你可能會想盡辦法去逃避它，這麼一來就永遠無法從其中解脫出來了。

March 22 - Freedom from fear

Is it possible for the mind to empty itself totally of fear? Fear of any kind breeds illusion; it makes the mind dull, shallow.

Where there is fear there is obviously no freedom, and without freedom there is no love at all. And most of us have some form of fear; fear of darkness, fear of public opinion, fear of snakes, fear of physical pain, fear of old age, fear of death.

We have literally dozens of fears. And is it possible to be completely free of fear?

We can see what fear does to each one of us. It makes one tell lies; it corrupts one in various ways; it makes the mind empty, shallow. There are dark corners in the mind which can never be investigated and exposed as long as one is afraid.

Physical self-protection, the instinctive urge to keep away from the venomous snake, to draw back from the precipice, to avoid falling under the tramcar, and so on, is sane, normal, healthy.

But I am asking about the psychological self-protectiveness which makes one afraid of disease, of death, of an enemy. When we seek fulfillment in any form, whether through painting, through music, through relationship, or what you will, there is always fear.

So, what is important is to be aware of this whole process of oneself, to observe, to learn about it, and not ask how to get rid of fear. When you merely want to get rid of fear, you will find ways and means of escaping from it, and so there can never be freedom from fear.

三月二十三日　面對恐懼  - Dealing with fear?

人總是害怕別人的指指點點，怕自己沒有成就，沒有機運，其中還埋藏著一股深層的罪惡感——覺得自己做了一些不該做的事，譬如自己很有錢，而別人卻貧病交加；自己有吃有喝，而別人卻三餐不繼。

你的頭腦越是探索質疑，你的心越是感到焦慮和罪惡。因為心中有恐懼，所以才會去尋找上師或大師；人人都想得到別人的尊崇，但尊崇的外衣就是恐懼。

你有沒有下定決心去面對人生的各種事件，還是只用合理化的想法來排解掉恐懼，或是去找一些能帶來滿足的解釋？你是如何面對恐懼的？聽廣播，閱讀書籍，跑道場，緊抓著某些教條和信仰不放？

恐懼是一種摧毀的能量，它使我們的心變得懦弱，並且會扭曲我們的思想，讓我們發明各種聰明而狡猾的理論以及荒唐的迷信、教條及信仰。

若是認清恐懼是具有破壞性的，你會如何解除它呢？你可能會說：探索恐懼的起因就可以擺脫掉它，對不對？但企圖揭露恐懼的起因，對它產生認識，仍然無法消除恐懼。

March 23 - Dealing with fear?

One is afraid of public opinion, afraid of not achieving, not fulfilling, afraid of not having the opportunity; and through it all there is this extraordinary sense of guilt—one has done a thing that one should not have done; the sense of guilt in the very act of doing; one is healthy and others are poor and unhealthy; one has food and others have no food.

The more the mind is inquiring, penetrating, asking, the greater the sense of guilt, anxiety...Fear is the urge that seeks a Master, a guru; fear is this coating of respectability, which everyone loves so dearly—to be respectable.

Do you determine to be courageous to face events in life, or merely rationalize fear away, or find explanations that will give satisfaction to the mind that is caught in fear? How do you deal with it? Turn on the radio, read a book, go to a temple, cling to some form of dogma, belief?

Fear is the destructive energy in man. It withers the mind, it distorts thought, it leads to all kinds of extraordinarily clever and subtle theories, absurd superstitions, dogmas and beliefs.

If you see that fear is destructive, then how do you proceed to wipe the mind clean? You say that by probing into the cause of fear you would be free of fear. Is that so? Trying to uncover the cause and knowing the cause of fear does not eliminate fear.

三月二十四日　打開理解之門- The door to understanding

如果不瞭解恐懼，不認清時間——思想和語言文字的本質——是不可能去除恐懼的。現在產生了一個問題：有沒有一種思想是不帶著記憶的？

先生，如果你看不見思想活動的本質或是不認識自己，而只是一味地想解除恐懼，是沒有多大意義的事。

若想深入於恐懼的所有內涵，必須有足夠的能量，但能量不是透過吃東西而產生的——這只是滿足了一部分的生理需求罷了。

我所謂的看見心中的恐懼，需要巨大的能量才能辦得到。但若是不斷地抗拒、譴責或充滿著意見和妄念，你的能量勢必會耗損，而且什麼也看不見了。其實憑著眼前的這份洞見，就能為你打開那扇理解之門。

March 24 - The door to understanding

You cannot wipe away fear without understanding, without actually seeing into the nature of time, which means thought, which means word. From that arises the question: Is there a thought without word, is there a thinking without the word which is memory?

Sir, without seeing the nature of the mind, the movement of the mind, the process of self-knowing, merely saying that I must be free of it, has very little meaning.

You have to take fear in the context of the whole of the mind. To see, to go into all this, you need energy.

Energy does not come through eating food—that is a part of physical necessity. But to see, in the sense I am using that word, requires an enormous energy; and that energy is dissipated when you are battling with words, when you are resisting, condemning, when you are full of opinions which are preventing you from looking, seeing—your energy is all gone in that. So in the consideration of this perception, this seeing, again you open the door.

三月二十五日　恐懼會讓我們臣服- Fear makes us obey

為什麼我們總是在順從、追隨和模仿？因為我們害怕面對不確定感。我們想得到經濟和道德上的確定感，想得到一個安全的位置，獲得讚許，我們從不想面對痛苦和問題，而只想封閉自己。

因此無論是顯意識或潛意識裡的恐懼，都會導致我們臣服於上師、僧侶、政治上的領袖或政府。恐懼也會讓我們控制自己不去傷害別人，因為我們害怕受到處罰。

因此在所有的行動、貪欲和追求的背後，都潛伏著一股想要確定的欲望。如果不去解除這份恐懼，而只是一味地臣服，是沒有多大意義的事。最重要的就是在日常生活裡去了解恐懼，看看它是透過什麼方式展現出來的。

只有從恐懼之中解脫出來，你的心才會有深刻的了悟。在空寂的狀態裡沒有任何經驗或知識的累積，只有它能帶來證入實相的清明之心。

March 25 - Fear makes us obey

Why do we do all this—obey, follow, copy? Why? Because, we are frightened inwardly to be uncertain. We want to be certain—we want to be certain financially, we want to be certain morally—we want to be approved, we want to be in a safe position, we want never to be confronted with trouble, pain, suffering, we want to be enclosed.

So, fear, consciously or unconsciously, makes us obey the Master, the leader, the priest, the government. Fear also controls us from doing something which may be harmful to others, because we will be punished.

So behind all these actions, greeds, pursuits, lurks this desire for certainty, this desire to be assured. So, without resolving fear, without being free from fear, merely to obey or to be obeyed has little significance; what has meaning is to understand this fear from day to day and how fear shows itself in different ways.

 It is only when there is freedom from fear that there is that inward quality of understanding, that aloneness in which there is no accumulation of knowledge or of experience, and it is that alone which gives extraordinary clarity in the pursuit of the real.

三月二十六日　面對事實 - Face-to-face with the fact

我們是不是害怕面對事實？我們怕的到底是事實本身，還是我們所謂的事實？以死亡為例，我們怕的到底是死亡本身，還是對死亡所抱持的看法？事實是一種東西，對事實抱持看法則是另一種東西。

因為我害怕的是心中的看法，所以我從不去了解事實是什麼，我從未和事實產生過聯結。只有當我徹底投入於事實中，恐懼才會消失。

如果不投入於事實，心中一定會有恐懼。只要我還懷著一堆的意見、理論和看法，就不可能接觸到事實中的真相，因此我必須認清自己怕的到底是心中的看法，還是眼前的事實。

若是能面對眼前的事實，就不需要去了解它了，因為事實正擺在眼前，只要面對它就夠了。但如果我害怕的是心中的看法，那麼就必須經過一連串的了解，才能釐清這些看法所暗示的一切。

製造出恐懼的便是我的看法、我的經驗、我的意見以及我對事實的認知。

只要我們為事實定名，並且認同它或譴責它，只要思想以觀者的姿態去譴責眼前的事實，恐懼就勢必會出現。

思想永遠是歷史的產物，它只能借由言語、象徵和各種意象而延續下去。

March 26 - Face-to-face with the fact

Are we afraid of a fact or of an idea about the fact? Are we afraid of the thing as it is, or are we afraid of what we think it is? Take death, for example. Are we afraid of the fact of death or of the idea of death? The fact is one thing and the idea about the fact is another.

Am I afraid of the word death or of the fact itself? Because I am afraid of the word, of the idea, I never understand the fact, I never look at the fact, I am never in direct relation with the fact. It is only when I am in complete communion with the fact that there is no fear.

If I am not in communion with the fact, then there is fear, and there is no communion with the fact so long as I have an idea, an opinion, a theory, about the fact, so I have to be very clear whether I am afraid of the word, the idea, or the fact.

If I am face-to-face with the fact, there is nothing to understand about it: the fact is there, and I can deal with it. If I am afraid of the word, then I must understand the word, go into the whole process of what the word, the term, implies.

It is my opinion, my idea, my experience, my knowledge about the fact, that creates fear.

So long as there is verbalization of the fact, giving the fact a name and therefore identifying or condemning it, so long as thought is judging the fact as an observer, there must be fear.

Thought is the product of the past; it can only exist through verbalization, through symbols, through images. So long as thought is regarding or translating the fact, there must be fear.

三月二十七日　接觸恐懼- Contacting fear

當我們面對野地裡的動物時，我們的身體會直覺地產生恐懼，這是一種正常、健康而又自然的反應。其實這不能算是一種恐懼，而是保護自己的欲望。

但是在心理上如果一直想得到確定感，就會助長恐懼。一個不斷想得到確定感的心是不可能穩定的，同時也嘗不到永恆的滋味。

當你直接面對恐懼時，你的神經系統一定會立刻產生反應。心這時如果不再借由念頭或任何一種活動來逃避恐懼，那麼觀者與恐懼之間就沒有界分了。

心若是一味地逃避恐懼，勢必會跟恐懼對立。

但如果能直接面對恐懼，觀者就不見了，也就沒有一個存有在那裡說“我害怕”了。因此造成競爭、野心和恐懼的便是主客的二元對立。如果你尋求一種修行方法或體系去解除恐懼，永遠會受制於恐懼，但若是能試著去瞭解恐懼——譬如去面對自己的饑餓或失業所遭受的威脅——便能直接地接觸到它，如此一來就能轉化和平息各式各樣的恐懼。

March 27 - Contacting fear

There is physical fear. You know, when you see a snake, a wild animal, instinctively there is fear; that is a normal, healthy, natural fear. It is not fear, it is a desire to protect oneself—that is normal.

But the psychological protection of oneself—that is, the desire to be always certain—breeds fear. A mind that is seeking always to be certain is a dead mind, because there is no certainty in life, there is no permanency...

When you come directly into contact with fear, there is a response of the nerves and all the rest of it. Then, when the mind is no longer escaping through words or through activity of any kind, there is no division between the observer and the thing observed as fear. It is only the mind that is escaping that separates itself from fear.

But when there is a direct contract with fear, there is no observer, there is no entity that says, “I am afraid.” So, the moment you are directly in contact with life, with anything, there is no division—it is this division that breeds competition, ambition, fear.

So what is important is not “how to be free of fear?” If you seek a way, a method, a system to be rid of fear, you will be everlastingly caught in fear.

But if you understand fear—which can only take place when you come directly in contact with it, as you are in contact with hunger, as you are directly in contact when you are threatened with losing your job—then you do something; only then will you find that all fear ceases—we mean all fear, not fear of this kind or of that kind.

三月二十八日　恐懼就是不接受眼前的真相- Fear is non-acceptance of what is

恐懼會找到各式各樣的逃避管道，最常見的就是認同，對不對？認同國家、社會或是某種觀念。

你有沒有觀察過自己在看遊行時的反應是什麼？譬如閱兵大典的遊行、宗教的巡行活動，或是自己的國家面臨被侵略的危險。那時你會有什麼樣的反應？那時你一定會認同你的國家、某個人或某種意識形態，其他時候你可能認同的是孩子、妻子或某種形式的行動。

認同就是一種忘我的活動。只要自我感還存在，我們一定會意識到痛苦、掙扎和恐懼。

但若是認同了某個更偉大、更有價值的東西，譬如美、實相、信仰或知識，就能暫時脫離自己，對不對？談論國家大事，就能暫時忘掉自己，不是嗎？談論上帝，也能忘掉自己。認同我的家庭、某個團體、某個政黨或某種意識形態，都可以暫時避開自己。

現在我們是不是已經知道恐懼是什麼了？它最不能接受的就是眼前的真相，因此我們首先必須瞭解“接受”是什麼意思。

接受指的並不是刻意去接納什麼，只有當我們認不清眼前的真相時，才會要求自己去接納某個東西。因此恐懼就是不接受眼前的真相。

March 28 - Fear is non-acceptance of what is

Fear finds various escapes. The common variety is identification, is it not? —identification with country, with society, with an idea.

Haven’t you noticed how you respond when you see a procession, a military procession or a religious procession, or when the country is in danger of being invaded? You then identify yourself with the country, with a being, with an ideology. There are other times when you identify yourself with your child, with your wife, with a particular form of action, or inaction.

Identification is a process of self- forgetfulness. So long as I am conscious of the “me” I know there is pain, there is struggle, there is constant fear.

But if I can identify myself with something greater, with something worthwhile, with beauty, with life, with truth, with belief, with knowledge, at least temporarily, there is an escape from the “me,” is there not? If I talk about “my country” I forget myself temporarily, do I not? If I can say something about God, I forget myself. If I can identify myself with my family, with a group, with a particular party, with a certain ideology, then there is a temporary escape.

Do we now know what fear is? Is it not the non-acceptance of what is? We must understand the word acceptance. I am not using that word as meaning the effort made to accept.

There is no question of accepting when I perceive what is. When I do not see clearly what is, then I bring in the process of acceptance. Therefore fear is the non-acceptance of what is.

三月二十九日　時間會造成失序 - The disorder that time creates

時間意味著從“眼前的真相”推演到“未來會怎麼樣”。譬如我很恐懼，但未來有一天我會擺脫掉恐懼，如此一來解除恐懼就需要一些時間了——這是我們一般的想法。

假設我不喜歡恐懼的感覺，就會試著去了解它、分析它或細細地研究它，再不就是去找到它的原因是什麼，另外還有一個方式則是完全不去面對它。這幾種方式都暗示著“費力”，在“真相”和“應該怎麼樣”之間一直存在著衝突矛盾。“我應該怎麼樣”是一種理想，但理想是虛構的，它並不是我的真相；只有當我了解了時間造成的失序之後，眼前的真相才會真的有所改變。

因此我能不能在一瞬間立刻去除心中的恐懼？如果我允許恐懼延續下去，就會不斷地制造出心中的失序；我們必須認清時間才是造成失序的元素，它不是徹底解除恐懼的工具。

逐漸去除恐懼是不可能的事，國家主義所造成的毒素不可能逐漸地去除。如果一面信奉國家主義，一面又說人類的同胞愛終有一天會出現，就等於是在制造仇恨。因為時間造成了失序，所以人和人之間才會有這麼嚴重的對立。

March 29 - The disorder that time creates

Time means moving from what is to “what should be.” I am afraid, but one day I shall be free of fear; therefore, time is necessary to be free of fear—at least, that is what we think.

To change from what is to “what should be” involves time. Now, time implies effort in that interval between what is and “what should be.” I don’t like fear, and I am going to make an effort to understand, to analyze, to dissect it, or I am going to discover the cause of it, or I am going to escape totally from it. All this implies effort—and effort is what we are used to. We are always in conflict between what is and “what should be.” The “what I should be” is an idea, and the idea is fictitious, it is not “what I am,” which is the fact; and the “what I am” can be changed only when I understand the disorder that time creates.

...So, is it possible for me to be rid of fear totally, completely, on the instant? If I allow fear to continue, I will create disorder all the time; therefore, one sees that time is an element of disorder, not a means to be ultimately free of fear.

So there is no gradual process of getting rid of fear, just as there is no gradual process of getting rid of the poison of nationalism. If you have nationalism and you say that eventually there will be the brotherhood of man, in the interval there are wars, there are hatreds, there is misery, there is all this appalling division between man and man; therefore, time is creating disorder.

三月三十日　如何觀察憤怒 - How do I look at anger?

當我發現自己在憤怒時，會立刻對自己說：我在憤怒。但憤怒產生的那一刻，“我”其實是不存在的，“我”是在事後出現的一其實是一種時間感。

我能不能看著憤怒這個事實而不帶著時間感，亦即沒有任何安念？只有在沒有觀者的觀察之中，這件事才會發生。

這樣的觀察是不帶著任何成見、結論、譴責或批判的，是沒有任何念頭，而且是超越概念和二元對立的，因此我能不能看著恐懼而不去排除眼前的事實？

若是排除心中的某個事實，你就無法打開內在的宇宙之門了。我們必須回到心中的那個事實，並且看到其他的事實，這樣才能打開內在宇宙的門。

仔細地研究內心的恐懼——對死亡的恐懼、對鄰居的恐懼、對配偶的掌控性的恐懼——你就會對掌控這件事有所認識。如此一來心中的門就打開了，不是嗎？因此重點並不在解除恐懼，其實只要心門一打開，恐懼自然會徹底消失。

心念是時間的產物，時間也是心念的產物。心念往往會助長對死亡的恐懼，而時間便是一種心念活動，裡面充滿著隱微而又錯綜複雜的恐懼。

Obviously, I look at it as an observer being angry. I say, “I am angry.” At the moment of anger there is no “I”; the “I” comes in immediately afterwards—which means time.

Can I look at the fact without the factor of time, which is the thought, which is the word? This happens when there is the looking without the observer. See where it has led me.

I now begin to perceive a way of looking—perceiving without the opinion, the conclusion, without condemning, judging. Therefore I perceive that there can be “seeing” without thought, which is the word. So the mind is beyond the clutches of ideas, of the conflict of duality and all the rest of it. So, can I look at fear not as an isolated fact?

If you isolate a fact that has not opened the door to the whole universe of the mind, then let us go back to the fact and begin again by taking another fact so that you yourself will begin to see the extraordinary thing of the mind, so that you have the key, you can open the door, you can burst into that...

...By considering one fear—the fear of death, the fear of the neighbor, the fear of your spouse dominating over you, you know the whole business of domination—will that open the door? That is all that matters—not how to be free of it—because the moment you open the door, fear is completely wiped away.

The mind is the result of time, and time is the word—how extraordinary to think of it! Time is thought; it is thought that breeds fear, it is thought that breeds the fear of death; and it is time which is thought, that has in its hand the whole intricacies and the subtleties of fear.

三月三十一日　恐懼的根由- The root of all fear

渴望變得更好、更有成就，會助長依賴性，進而引發恐懼。

然而不恐懼並不是恐懼的反面，也不是刻意鼓起勇氣來。

若是能了解恐懼的起因，恐懼就會止息下來，但不是變得勇敢，因為在變成的活動裡還是有恐懼的種子。

依賴人、事物或觀念都會助長恐懼，依賴性就是從無明、缺乏自我認識和匱乏感所產生的。恐懼會使我們的心缺乏安全感，並且會阻礙我們的了解與交流。

透過自我覺察我們會了解恐懼的起因，不但是表層的恐懼，還包括長期累積下來的深層恐懼。有的恐懼是與生俱來的，有的則是後天養成的，但是它永遠跟過去的歷史有關。因此我們必須透過當下的真相來了解過去的歷史，才能解除恐懼。

過去的歷史一直想在當下復活，於是就造成了我們對“自我”的認同。

自我才是所有恐懼的根由。

March 31 - The root of all fear

The craving to become causes fears; to be, to achieve, and so to depend engenders fear.

The state of the non-fear is not negation, it is not the opposite of fear nor is it courage. In understanding the cause of fear, there is its cessation, not the becoming courageous, for in all becoming there is the seed of fear.

Dependence on things, on people, or on ideas breeds fear; dependence arises from ignorance, from the lack of self-knowledge, from inward poverty; fear causes uncertainty of mind-heart, preventing communication and understanding.

Through self-awareness we begin to discover and so comprehend the cause of fear, not only the superficial but the deep casual and accumulative fears. Fear is both inborn and acquired; it is related to the past, and to free thought- feeling from it, the past must be comprehended through the present.

The past is ever wanting to give birth to the present which becomes the identifying memory of the “me” and the “mine,” the “I.”

The self is the root of all fear.