（為什么我們把奉承與侮辱丰涉、傷害與友愛儲存到記憶里荤胁？因為如果不去積累這些人生經(jīng)驗蚯根、應(yīng)對策略棵红，我們就失去了存在感；如果沒有名字观蜗，沒有執(zhí)著臊恋，沒有信仰，我們就會成為虛空墓捻。正是對虛空的恐懼感抖仅，驅(qū)使我們不斷積累人生經(jīng)驗；雖然我們不懈地積累砖第，但意識或無意識里的恐懼感撤卢，令我們崩潰，瀕臨毀滅厂画。如果我們能覺知恐懼的真相，則這真相本身就能讓我們擺脫恐懼拷邢；相反袱院，信誓旦旦地追求解脫，卻根本解救不了你。）

其實忽洛，你就是虛空腻惠。也許你擁有名字、頭銜欲虚、財產(chǎn)集灌、銀行賬號，也許你擁有權(quán)力复哆，是一方名人欣喧，但除去這些保護傘，你一切皆空梯找∷舭ⅲ或許，對于空和無锈锤，你完全沒有覺知驯鳖，或者根本不想去覺知。但真相就擺在那里久免，你千方百計去逃避浅辙，運用各種狡黠手段，通過個體或集體暴力阎姥、個體或集體崇拜记舆，通過知識或娛樂，來逃避真相丁寄。但你沉睡也好氨淌，清醒也罷，真相一直擺在那里伊磺。你只有不加揀擇地覺知自己的逃避欲盛正，才能直面“空”，直面對“空”的恐懼屑埋。

你不是與“空”相異豪筝、相關(guān)的獨立個體，你也不是一個觀“空”者摘能。當你的思維心续崖、觀察心消失時，空也就不存在了团搞。你與空是一體的严望，你與空是交互而生的現(xiàn)象，而非彼此獨立逻恐。如果你的思維心對“空”抱有恐懼像吻，把“空”當成與你相對峻黍、相反之物，那么你的行動必然導(dǎo)致幻象拨匆，進而產(chǎn)生沖突與苦惱姆涩。只有將思維心（thinker，能思）與心頭意念（thougnts惭每，所思）切割并努力建立二元關(guān)系時骨饿，心中才會有恐懼。而當你發(fā)現(xiàn)你即是空台腥，并有切身體驗時宏赘，恐懼就會從心中徹底脫落。（唯有此時览爵，你的心才能回歸寧靜置鼻，在寧靜中，真相萌發(fā)蜓竹。）

——克里希那穆提《生命書：365靜心日課》（The Book of Life: Daily Meditations with Krishnamurti）

譯按：這段文字節(jié)選自Commentaries on Living第一卷箕母。克氏并不尚清談俱济，但這段文字被單獨摘出來嘶是，脫離了語境，就有了玄談色彩蛛碌。所以聂喇，譯者把上下文做了必要的增補，亦即括號內(nèi)的斜體文字蔚携，這樣或有助于理解作者的本意希太。但，無論如何酝蜒，還是不易解誊辉。

You and Nothingness Are One

(Why do we store up flattery and insult, hurt and affection? Without this accumulation of experiences and their responses, we are not; we are nothing if we have no name, no attachment, no belief. It is the fear of being nothing that compels us to accumulate; and it is this very fear, whether conscious or unconscious, that, in spite of our accumulative activities, brings about our disintegration and destruction. If we can be aware of the truth of this fear, then it is the truth that liberates us from it, and not our purposeful determination to be free.)

You are nothing. You may have your name and title, your property and bank account, you may have power and be famous; but in spite of all these safeguards, you are as nothing. You may be totally unaware of this emptiness, this nothingness, or you may simply not want to be aware of it; but it is there, do what you will to avoid it. You may try to escape from it in devious ways, through personal or collective violence, through individual or collective worship, through knowledge or amusement; but whether you are asleep or awake, it is always there. You can come upon your relationship to this nothingness and its fear only by being choicelessly aware of the escapes.

You are not related to it as a separate, individual entity; you are not the observer watching it; without you, the thinker, the observer, it is not. You and nothingness are one; you and nothingness are a joint phenomenon, not two separate processes. If you, the thinker, are afraid of it and approach it as something contrary and opposed to you, then any action you may take towards it must inevitably lead to illusion and so to further conflict and misery. When there is the discovery, the experiencing of that nothingness as you, then fear—which exists only when the thinker is separate from his thoughts and so tries to establish a relationship with them—completely drops away. (Only then is it possible for the mind to be still; and in this tranquility, truth comes into being.)

AUGUST 13