一月三十一日 关系就是一面镜子 自我认识不需要按照任何公式来进行。或许你可以透过心理学家或心理分析师来发现自己，但这并不是自我认识。在关系互动的过程中对自己保持觉察，就能在每个当下看到自己的真相。关系犹如一面镜子，透过它我们可以看到真实的自己。但是大部分的人都无法在关系中去看自己，因为我们会立刻对我们所看到的东西产生批判和辩解。我们会批判、评估、比较、否定和接纳，等等，但从不观察眼前的真相是什么，因为对大部分的人而言，这是最难做到的一件事，然而这正是自我认识的开始。如果能透过这面不可思议的镜子来看自己，而且是毫不扭曲地看到自己的真相，其中只有觉知而没有谴责、批判或衡量——在看的时候心里怀着高度的兴趣——那么你就会发现心自有能力解脱一切的局限，然后心就能发现超越思想的境界。 不论你有多少学问或思想，你的心永远是受限的。一颗受限的心无论扩张到什么程度，仍然在思想的局限之内。因此，解脱是截然不同的另一种状态。 January 31 Relationship is a mirror Self-knowledge is not according to any formula. You may go to a psychologist or a psychoanalyst to find out about yourself, but that is not self-knowledge. Self-knowledge, comes into being when we are aware, of ourselves in relationship, which shows what we are from moment to moment. Relationship is a mirror in which to see ourselves as we actually are. But most of us are incapable of looking at ourselves as we are in relationship, because we immediately begin to condemn or justify what we see. We judge, we evaluate, we compare, we deny or accept, but we never observe actually what is, and for most people this seems to be the most difficult thing to do; yet this alone is the beginning of self-knowledge. If one is able to see oneself as one is in this extraordinary mirror of relationship which does not distort, if one can just look into this mirror with full attention and see actually what is, be aware of it without condemnation, without judgment, without evaluation—and one does this when there is earnest interest—then one will find that the mind is capable of freeing itself from all conditioning; and it is only then that the mind is free to discover that which lies beyond the field of thought. After all, however learned or however petty the mind may be, it is consciously or unconsciously limited, conditioned, and any extension of this conditioning is still within the field of thought. So freedom is something entirely different.

一月三十日 你就是世界 正确的思想必须奠基在自我了解之上。若是不了解自己，你的思想不可能有基础；缺少了自我认识，思想不可能真确。 你和外在世界并不是两种不同的存有，各自有自己的问题；其实你就是这个世界，你的问题正是世界的问题。你也许受到环境的影响而发展出了某种倾向，但基本上你和别人并没有什么差异。我们的内在活动都十分类似，我们都受到贪婪、不当的意志、恐惧及野心等的驱策。我们的信念、渴望和期待都有共通的背景。我们是一体的，但我们往往被政治、经济及各种偏见分割成四分五裂的情况。伤害别人等于在摧毁自己。你便是这整体的核心，若是不了解自己，就无法认识实相了。 我们在理智上都知道万物是一体的，但我们把这种认知和真实的情感区隔开了，因此永远也无法领悟这不凡的境界。 January 30 Self-knowledge Right thinking comes with self-knowledge. Without understanding yourself, you have no basis for thought; without self-knowledge what you think is not true. You and the world are not two different entities with separate problems; you and the world are one. Your problem is the world’s problem. You may be the result of certain tendencies, of environmental influences, but you are not different fundamentally from another. Inwardly we are very much alike; we are all driven by greed, ill will, fear, ambition, and so on. Our beliefs, hopes, aspirations have a common basis. We are one; we are one humanity, though the artificial frontiers of economics and politics and prejudice divide us. If you kill another, you are destroying yourself. You are the center of the whole, and without understanding yourself you cannot understand reality. We have an intellectual knowledge of this unity but we keep knowledge and feeling in different compartments and hence we never experience the extraordinary unity of man.

一月二十九日 富有创造性的空寂 你能不能静静地聆听，就像大地承接种子一般，然后看看自己的心能不能安静下来？心必须了解自己所有的投射及活动，才能安静下来。不是偶尔安静一下，而是每一时、每一刻、每一天都能自然地保持安静，然后你就会发现答案是什么。富有创造性的空寂并不是一种可以培养的境界，它会在没有邀约的情况下暗自降临。只有处在这种境界里，才能得到更新和改革。 January 29 Creative emptiness Can you not just listen to this as the soil receives the seed and see if the mind is capable of being free, empty? It can be empty only by understanding all its own projections, its own activities, not off and on, but from day to day, from moment to moment. Then you will find the answer, then you will see that the change comes without your asking, that the state of creative emptiness is not a thing to be cultivated—it is there, it comes darkly, without any invitation, and only in that state is there a possibility of renewal, newness, revolution.

一月二十八日 自我认识 如果不认识自己，那么随你怎么努力，都不可能进入禅定状态。我所谓的自我认识，指的就是去认识你的念头、情绪、感觉等心智活动——即使是所谓的大我、更高的我或梵我，也仍然局限在思想的范围之内，因此不需要去认识这些东西。思想是一种局限，一种从记忆中生出的反应。若是不先建立起深刻的自我认识，你不可能有美德。缺少了美德，禅定就会变成毫无意义的自欺活动。 请仔细地听我说，这是非常重要的一件事，因为缺少了美德，你的禅定跟真实生活就分家了——即使你打坐的姿态正确无误，而且终生都致力于禅定，你的视野也不可能超过你的鼻子，这么一来你所做的一切都失去了意义。因此，了解自己，毫无拣择地觉察自己，不去诠释自我的活动，而只是观察念头的来龙去脉，才是最重要的事。 如果你的观察是在累积一些东西——譬如该做什么、不该做什么、该达成什么，等等——那么就不是在观察心念活动了。因此我们必须如实观察，并且要看见当下心中的真相。如果带着成见去看当下的真相，就会产生我应该怎么样、我不该怎么样的反应，如此一来，心中的真相就被障蔽住了。这样你什么也领悟不到了。 January 28 Self-knowing Without knowing yourself, do what you will, there cannot possibly be the state of meditation. I mean by “self-knowing,” knowing every thought, every mood, every word, every feeling; knowing the activity of your mind—not knowing the Supreme Self, the big Self; there is no such thing; the Higher Self, the Atman, is still within the field of thought. Thought is the result of your conditioning, thought is the response of your memory—ancestral or immediate. And merely to try to meditate without first establishing deeply, irrevocably, that virtue which comes about through self-knowing, is utterly deceptive and absolutely useless. Please, it is very important for those who are serious, to understand this. Because if you cannot do that, your meditation and actual living are divorced, are apart—so wide apart that though you may meditate, taking postures indefinitely, for the rest of your life, you will not see beyond your nose; any posture you take, anything that you do, will have no meaning whatsoever. ...It is important to understand what this self-knowing is, just to be aware, without any choice, of the “me” which has its source in a bundle of memories—just to be conscious of it without interpretation, merely to observe the movement of the mind. But that observation is prevented when you are merely accumulating through observation—what to do, what not to do, what to achieve, what not to achieve; if you do that, you put an end to the living process of the ovement of the mind as the self. That is, I have to observe and see the fact, the actual, the what is. If I approach it with an idea, with an opinion —such as “I must not,” or “I must,” which are the responses of memory—then the movement of what is is hindered, is blocked; and therefore, there is no learning.

一月二十七日 安详的心，单纯的心 若是能觉知自己，就会发现活着本是一种不断在揭露自我的过程。自我的活动是非常复杂的，我们只能透过关系的互动、日常的活动、说话的方式、下评论和算计的方式，以及谴责自己和他人的方式来揭露它。这一切的活动都能呈现出思维的局限，因此觉知这整个过程难道不重要吗？只有在每个当下觉知自己的真相，才能发现那超越时间的永恒。缺少了自我认识，永恒是不可能出现的。如果不认识自己，永恒就变成了一堆的说辞、象征、推论、教条、信仰，以及头脑可以借以逃避的幻觉。但若是能开始了解这个“我”以及它所介入的日常活动，那个超越时间、无以名之的境界就会自然而然地降临。但这永恒的境界并不是对自我认识的一种奖赏，它是无法求取的，你的头脑根本无法领略它。只有当你的头脑安静下来的时候，它才会降临。若想让头脑安静下来，就不能继续累积、谴责、批判或衡量。只有一颗单纯的心才能了解实相是什么。善于分析和算计的心是不单纯的，它总是充满着知识、信息和念头。 January 27 Quiet mind, simple mind When we are aware of ourselves, is not the whole movement of living a way of uncovering the “me,” the ego, the self? The self is a very complex process which can be uncovered only in relationship, in our daily activities, in the way we talk, the way we judge, calculate, the way we condemn others and ourselves. All that reveals the conditioned state of our own thinking, and is it not important to be aware of this whole process? It is only through awareness of what is true from moment to moment that there is discovery of the timeless, the eternal. Without self-knowledge, the eternal cannot be. When we do not know ourselves, the eternal becomes a mere word, a symbol, a speculation, a dogma, a belief, an illusion to which the mind can escape. But if one begins to understand the “me” in all its various activities from day to day, then in that very understanding, without any effort, the nameless, the timeless comes into being. But the timeless is not a reward for self-knowledge. That which is eternal cannot be sought after; the mind cannot acquire it. It comes into being when the mind is quiet, and the mind can be quiet only when it is simple, when it is no longer storing up, condemning, judging, weighing. It is only the simple mind that can understand the real, not the mind that is full of words, knowledge, information. The mind that analyzes, calculates, is not a simple mind.

一月二十六日 借由自我认识来创造 自我认识是没有方法的，追求方法其实暗示着想达成某种结果，而这便是我们大部分人想要的东西。 我们追随权威——人、体系或是意识形态——因为我们想得到令自己满意的结果来建立起安全感。我们并不想了解自己，譬如我们的冲动、各种反应及思想的来龙去脉。我们宁愿追求一个能带来结果的修行体系，但追求某个修行体系，很显然就是在追求安全感和确定性，其结果必定是不了解自己。若想遵循某个方法，就必须有权威的指导者——老师、上师、救主、指导灵，等等——来保证我们达到某个结果，很显然这并不是自我认识之道。权威只会阻碍我们了解自己，不是吗？在权威或指导者的庇荫之下，你可能会暂时得到安全或幸福，但这并不是真的去了解内心的活动。权威的本质就是在阻碍完整的自我觉察，它最终一定会破坏内心的自由。心里有了自由，才会有创造力。只有透过自我认识才能产生创造力。 January 26 Creativeness through self-knowledge ...There is no method for self-knowledge. Seeking a method invariably implies the desire to attain some result and that is what we all want. We follow authority—if not that of a person, then of a system, of an ideology because we want a result that will be satisfactory, which will give us security. We really do not want to understand urselves, our impulses and reactions, the whole process of our thinking, the conscious as well as the unconscious; we would rather pursue a system which assures us of a result. But the pursuit of a system is invariably the outcome of our desire for security, for certainty, and the result is obviously not the understanding of oneself. When we follow a method, we must have authorities—the teacher, the guru, the savior, the Master—who will guarantee us what we desire; and surely that is not the way to self-knowledge. Authority prevents the understanding of oneself, does it not? Under the shelter of an authority, a guide, you may have temporarily a sense of security, a sense of wellbeing, but that is not the understanding of the total process of oneself. Authority in its very nature prevents the full awareness of oneself and therefore ultimately destroys freedom; in freedom alone can there be creativeness. There can be creativeness only through selfknowledge.

一月二十五日 在当下进行自我认识 缺少了自我认识，我们的经验往往会助长幻觉；如果有了自我认识，我们就能立即面对经验所带来的挑战，而不会留下记忆的残渣。自我认识就是在每个当下发现自己的动机、欲求、思想和偏好。你不能把经验分成“你的”或“我的”，“我的经验”这几个字就代表着无明与幻觉。 January 25 Active self-knowledge Without self-knowledge, experience breeds illusion; with self-knowledge, experience, which is the response to challenge, does not leave a cumulative residue as memory. Selfknowledge is the discovery from moment to moment of the ways of the self, its intentions and pursuit, its thoughts and appetites. There can never be “your experience” and “my experience”; the very term “my experience” indicates ignorance and the acceptance of illusion.

一月二十四日 无法限量的心 个人产生转化才能带来世界的转变，因为自我就是人类整体存在过程的一部分。若想转化自己，必须认识自己，缺少对自己的认识，你不可能有正确的思想，也不可能产生任何转变。你必须如实地认识自己，而不是希望自己能变成别的模样，后者只是虚而不实的理想罢了。认识自己需要极为警醒的心智，因为你每一个当下都在不断地改变。跟得上心念的变化，你就不会受制于任何教条、信仰或特定的行为模式。你必须有觉知才能认识自己。一颗警醒的心是没有先入为主的信仰或理想的，因为信仰或理想只会使你扭曲真实的觉知。假如你想知道自己的真相是什么，就不能把自己想象成一个与真相不符的东西。譬如我很贪婪、善妒，内心充满着暴力，那么一味地把自己想象成不贪婪、不暴力是没有多大意义的事。毫不扭曲地了解自己的真相，不论美或丑，善或不善，便是美德的开始。美德是最重要的一种品质，因为它会带来解脱。 January 24 The untethered mind The transformation of the world is brought about by the transformation of oneself, because the self is the product and a part of the total process of human existence. To transform oneself, self-knowledge is essential; without knowing what you are, there is no basis for right thought, and without knowing yourself there cannot be transformation. One must know oneself as one is, not as one wishes to be, which is merely an ideal and therefore fictitious, unreal; it is only that which is that can be transformed, not that which you wish to be. To know oneself as one is requires an extraordinary alertness of mind, because what is is constantly undergoing transformation, change; and to follow it swiftly the mind must not be tethered to any particular dogma or belief, to any particular pattern of action. If you would follow anything, it is no good being tethered. To know yourself, there must be the awareness, the alertness of mind in which there is freedom from all beliefs, from all idealization, because beliefs and ideals only give you a color, perverting true perception. If you want to know what you are, you cannot imagine or have belief in something which you are not. If I am greedy, envious, violent, merely having an ideal of nonviolence, of non-greed, is of little value....The understanding of what you are, whatever it be—ugly or beautiful, wicked or mischievous—the understanding of what you are, without distortion, is the beginning of virtue. Virtue is essential, for it gives freedom.

一月二十三日 自我认识只有过程，没有结尾 若想了解我们每一个人都有的各种问题，就必须发展出自我认识的能力，而自我觉察是世上最困难的一件事。认识自己并不需要摆脱关系，活在孤立的状态里。你不能借由遗世孤立的修行来认识自己，也不能借由心理咨询、与僧人谈话或是阅读一些书籍来认识自己。自我认识很显然是一个永无止境的过程，若想真的认识自己，就必须在行动中、互动关系里觉察自己。你只能在关系互动的过程中，而非孤立退缩的状态里发现自己的真相。关系指的就是你跟社会、妻子、丈夫、兄弟或别的人互动。若想发现自己的反应是什么，你的心必须保持警觉，敏于观察。 January 23 Self-knowledge is a process So, to understand the innumerable problems that each one of us has, is it not essential that there be self-knowledge? And that is one of the most difficult things, self-awareness—which does not mean an isolation, a withdrawal. Obviously, to know oneself is essential; but to know oneself does not imply a withdrawal from relationship. And it would be a mistake, surely, to think that one can know oneself significantly, completely, fully, through isolation, through exclusion, or by going to some psychologist, or to some priest; or that one can learn self-knowledge through a book. Self-knowledge is obviously a process, not an end in itself; and to know oneself, one must be aware of oneself in action, which is relationship. You discover yourself, not in isolation, not in withdrawal, but in relationship—in relationship to society, to your wife, your husband, your brother, to man; but to discover how you react, what your responses are, requires an extraordinary alertness of mind, a keenness of perception.

一月二十二日 我们能不能仰赖自己的经验 大部分的人会臣服于权威，是因为这能带给我们一种确定感，一种被保护的感觉。若是能了解这种心态里的真相，就会渴望摆脱权威了，不是吗？你不会再去追求任何权威，包括自己创造出来的或是别人强加在我们身上的。这件事有可能办到吗？我有可能不仰赖自己的经验吗？即使我们拒绝了所有外在形式的权威——书籍、老师、僧侣、道场和各种信仰——仍然会仰赖自己的判断、经验或分析。然而我们真的能仰赖自己的经验、判断或分析吗？我的经验就是我的局限，你的经验就是你的局限，不是吗？我可能是在伊斯兰教、佛教或印度教的背景里长大的，所以我的经验必定根植于我的文化、经济、社会及宗教背景，你的也一样，因此我能仰赖这样的背景吗？我能仰赖别人的指导，仰赖希望，仰赖能够帮助我判断的某种洞见吗？这些东西都是累积成的记忆和经验，也就是受限的过去和当下相遇，而它们是可以被仰赖的吗？当我问自己这些问题时，我会开始对其中的真相有所觉察，我会发现只有一种状态能带来实相和崭新的境界，造成真正的改革。心一旦彻底空寂，就不再有分析者、经验或批判，这么一来权威就消失了。 January 22 Can I rely on my experience? Most of us are satisfied with authority because it gives us a continuity, a certainty, a sense of being protected. But a man who would understand the implications of this deep psychological revolution must be free of authority, must he not? He cannot look to any authority, whether of his own creation or imposed upon him by another. And is this possible? Is it possible for me not to rely on the authority of my own experience? Even when I have rejected all the outward expressions of authority—books, teachers, priests, churches, beliefs—I still have the feeling that at least I can rely on my own judgment, on my own experiences, on my own analysis. But can I rely on my experience, on my judgment, on my analysis? My experience is the result of my conditioning, just as yours is the result of your conditioning, is it not? I may have been brought up as a Muslim or a Buddhist or a Hindu, and my experience will depend on my cultural, economic, social, and religious background, just as yours will. And can I rely on that? Can I rely for guidance, for hope, for the vision which will give me faith in my own judgment, which again is the result of accumulated memories, experiences, the conditioning of the past meeting the present?...Now, when I have put all these questions to myself and I am aware of this problem, I see there can only be one state in which reality, newness, can come into being, which brings about a revolution. That state is when the mind is completely empty of the past, when there is no analyzer, no experience, no judgment, no authority of any kind.

一月二十一日 领导者与追随者都会被权威腐化 自我觉察是非常艰难的事，因为大部分的人都偏好虚构出来的简便方法。因此我们总是任由权威来模塑我们的生命。这里所谓的权威可能是国家领袖，也可能是个人精神上的救主、上师或指导灵。任何一种权威都会使我们变得盲目，并助长轻忽的态度。大部分的人都认为审慎的思考是很痛苦的事，所以就把自己托付给权威。权威会助长权力，权力一集中就会造成腐化。不只是权力的行使者，连追随者也会变得迂腐。臣服于某个指导灵或是他的代言人往往会使你走上邪路。最重要的是你自己的人生和那些永无止境的内在冲突，而不是去强调那个指导你的人或是他所行使的方法。强调指导灵或传教者的重要，只会使你偏离主题，忽略掉内心的冲突。 January 21 Authority corrupts both leader and follower Self-awareness is arduous, and since most of us prefer an easy, illusory way, we bring into being the authority that gives shape and pattern to our life. This authority may be the collective, the State; or it may be the personal, the Master, the savior, the guru. Authority of any kind is blinding, it breeds thoughtlessness; and as most of us find that to be thoughtful is to have pain, we give ourselves over to authority. Authority engenders power, and power always becomes centralized and therefore utterly corrupting; it corrupts not only the wielder of power, but also him who follows it. The authority of knowledge and experience is perverting, whether it be vested in the Master, his representative or the priest. It is your own life, this seemingly endless conflict, that is significant, and not the pattern or the leader. The authority of the Master and the priest takes you away from the central issue, which is the conflict within yourself.

一月二十日 为什么要追随权威 我们为什么要追随权威，接受他们的说法？追随了某个权威，接受了他的见解之后，我们又会开始质疑这一切。所以对大部分的人而言，寻求权威和后续的幻灭，其实是一种痛苦的历程。我们会去谴责或批评那个被我们认可的权威、领袖或精神导师，但从不检视一下为什么会渴望找到一个能指导我们的人。若是能了解这份渴望，就会明白“怀疑”是什么了。 January 20 Why do we follow? Why do we accept, why do we follow? We follow another’s authority, another’s experience and then doubt it; this search for authority and its sequel, disillusionment, is a painful process for most of us. We blame or criticize the once accepted authority, the leader, the teacher, but we do not examine our own craving for an authority who can direct our conduct. Once we understand this craving we shall comprehend the significance of doubt.

一月二十日 为什么要追随权威 我们为什么要追随权威，接受他们的说法？追随了某个权威，接受了他的见解之后，我们又会开始质疑这一切。所以对大部分的人而言，寻求权威和后续的幻灭，其实是一种痛苦的历程。我们会去谴责或批评那个被我们认可的权威、领袖或精神导师，但从不检视一下为什么会渴望找到一个能指导我们的人。若是能了解这份渴望，就会明白“怀疑”是什么了。 January 20 Why do we follow? Why do we accept, why do we follow? We follow another’s authority, another’s experience and then doubt it; this search for authority and its sequel, disillusionment, is a painful process for most of us. We blame or criticize the once accepted authority, the leader, the teacher, but we do not examine our own craving for an authority who can direct our conduct. Once we understand this craving we shall comprehend the significance of doubt.

一月十九日 从无明和痛苦中解脱出来 我们总是怀着恐惧和希望在听，我们总想从别人那里得到启蒙，而无法靠自己去觉察和理解。如果某个开悟的人能满足我们的需求，我们就接受他；若是不能，我们又会继续寻找另一个能满足我们的人。因此大部分人所渴望的只是不同层次的满足罢了。但重点并不是去发现谁开悟了，而是要了解你自己。没有任何一个权威能够让你认识自己，缺乏自我认识，你是不可能解除无明和痛苦的。 January 19 Liberation from ignorance, from sorrow We listen with hope and fear; we seek the light of another but are not alertly passive to be able to understand. If the liberated seems to fulfill our desires we accept him; if not, we continue our search for the one who will; what most of us desire is gratification at different levels. What is important is not how to recognize one who is liberated but how to understand yourself. No authority here or hereafter can give you knowledge of yourself; without self-knowledge there is no liberation from ignorance, from sorrow.

一月十八日 起步便是解脱 我们既渴望操控别人，也渴望被操控，若是能理解其背后的驱力，也许就不会受到权威的影响而变得瘫痪了。我们总是渴望能做得正确、成功，知晓一切，而这份想要确知，想让一切都能永恒不变的欲望，往往会借着个人经验建立起自己的权威，也会在外界制造出社会、家庭、宗教等的权威。但若是刻意去忽视权威，或摆脱掉所有象征权威的东西，也是没有多大意义的事。 脱离某种传统而臣服于另一种传统，离开某个精神领袖去追随另一个，都不过是表面的姿态罢了。若想觉察臣服于权威的整个过程，认清内心的真相，了解并转化那份想要确知的欲望，就必须发展出觉察力和洞见。其实起步便是解脱，不是到了结尾才获得解脱。 January 18 Free at the beginning If we can understand the compulsion behind our desire to dominate or to be dominated, then perhaps we can be free from the crippling effects of authority. We crave to be certain, to be right, to be successful, to know; and this desire for certainty, for permanence, builds up within ourselves the authority of personal experience, while outwardly it creates the authority of society, of the family, of religion, and so on. But merely to ignore authority, to shake off its outward symbols, is of very little significance. To break away from one tradition and conform to another, to leave this leader and follow that, is but a superficial gesture. If we are to be aware of the whole process of authority, if we are to see the inwardness of it, if we are to understand and transcend the desire for certainty, then we must have extensive awareness and insight, we must be free, not at the end, but at the beginning.