在靈感中翻譯佛法，在業力下努力微笑

A meditation instruction by Chögyam Trungpa Rinpoche

邱陽創巴仁波切：禪修指引

Chögyam Trungpa Rinpoche gives a brief instruction in Shamatha meditation.

邱陽創巴仁波切給予有關奢摩他（寂止）禪修的簡要指引

Doubtlessly, meditation practice is one of the most important and at the same time most confused subjects that we experience. It’s confusing because of our own expectations that the practice of meditation should bring about a certain sense of tranquility, equilibrium, and spiritual “high.”

禪修練習，無疑是在我們經歷中，最具重要性且最令人困惑的課題之一。它之所以令人困惑，是由於我們自身對禪修的期待，認為如此應能帶來某種祥和、寧靜，以及精神上的「爽感」。

I would like to emphasize that the practice of meditation as it was presented by the Buddha is no more and no less than working with yourself—sitting with yourself, alone, without entertainment, without further feedback and encouragement.

我想要強調的是，佛陀所宣說的禪修練習，單純就是要與自己共事——與自己一起安坐，獨自一人，沒有娛樂，也沒有進一步的反饋與鼓勵。

The sitting practice of meditation is one of simplifying one’s basic psychology and one’s basic problems. Simplifying in this case means having no expectations about the technique, not expecting that the technique is going to liberate you or provide flashes of excitement or mystical experiences. In keeping with how the Buddha taught, I would like to present the situation of meditation extremely simply, without metaphysical or philosophical overlay.

禪坐修持，屬於讓個人基本心理與個人基本問題得以簡化的方法之一。此處，簡化指的是對於［禪修］技巧沒有期待，不會預期那些技巧能使你解脫、帶來興奮激動或神秘體驗的靈光乍現。我想要依循佛陀當初的教導風格，不帶有形而上學或哲學方面的包裝，而以極其單純的方式呈現禪修的狀態。

To benefit from meditation, you need more than just a glimpse. You need to make a commitment to training yourself in meditation. Otherwise, there will be a lot of gaps and missing the point, and you will experience unnecessary confusion. So it’s important to stick with the practice and follow the instructions that you receive. It might be best to look at meditation as a way of life.

為了從禪修中獲益，你需要的不只是一次的瞥見。你必須承諾會以禪修來訓練自己。否則就會有很多分歧，並且錯失要點，還會體驗到不必要的困惑。因此要堅持練習，並遵從你所領受的指引，這一點相當重要。你或許最好把禪修視為一種生活方式。

If you stick with the practice and go along with exertion and patience, you will have a chance to realize yourself, to understand yourself. Such understanding may be extremely boring. Such understanding may be seeing something you don’t want to see. Nevertheless, we can’t reject ourselves before we know what we are. So I encourage you to be brave, from that point of view. Please don’t chicken out and either reject yourself or congratulate yourself. Rather, try to work with the techniques and the tradition that is presented to you.

如果你努力且耐心地堅持練習，便有機會了悟自己、理解自己。如此的理解，可能極度沉悶無聊。如此的理解，也許是看到一些你不想看到的東西。儘管如此，我們無法在知道自己是什麼之前，就拒絕自己。因此，就這個觀點而言，我會鼓勵你要勇敢。請不要臨陣退縮，也不要拒絕自己或自我慶賀。而是要嘗試運用呈現給你的那些技巧與傳統。

The practice of meditation in Buddhism is a very simple technique that was recommended by Lord Buddha himself. I myself have been trained in this technique. Meditation in the Buddhist tradition is connected with the idea of bhavana, a Sanskrit word that refers to spiritual exertion or discipline all together. That is the basic point of meditation: unless you are inspired to discipline yourself, it is hopeless. If you only discipline yourself halfway and then give up, that will create congestion and indigestion for yourself.

佛法中的禪修練習，是佛陀所建議且非常單純的技巧。我自己曾受過相關技巧的訓練。佛法傳統中的禪修，與Bhavana的概念有關，整體來說，這個梵文指的是精神方面的努力或紀律。這便是禪修的基本要點：除非你受到激勵而想要自律，否則毫無希望。假如你只是前半段自律，卻在後半段放棄，那將會給自己帶來擁擠堵塞和消化不良。

From that point of view, meditation can be very demanding. If you stick with it, however, if you sit regularly and follow this discipline, you will develop understanding and become skilled in the clarity of the practice. Your experiences won’t be dramatic, by any means. The practice will purely lead to discovering yourself, I’m afraid. You won’t see cherubs and gods, heavenly realms, colorful mantras, or yantras—none of those.

以此觀點來看，禪修可以是非常費時費力的。但若你堅持不懈地規律禪坐，並且遵守紀律，你將培養理解，並對此練習中的明晰更加熟練。你的體驗不會充滿激情，絕對不會。很抱歉要這麼說，這個練習只會單純地引領你發現自己，你不會看見小天使和天神、天界、多彩的咒語或幾何的圖騰，一個都不會。

Meditation is very simple and extremely down to earth, to the extent that it’s irritatingly down to earth. Through the down-to earth practice of meditation, you can see the colors of your own existence. The earth begins to come back to you rather than that you are getting messages from heaven, so to speak.

禪修非常單純，且極為腳踏實地，腳踏實地到令人惱怒的程度。透過踏實的禪修練習，你可以看見你自身這個存在的色彩。或可這麼說：與其獲得從天堂來的訊息，大地開始回歸於你。

All together, meditation in Buddhism is extremely severe. I don’t want to convert you to this particular style or approach necessarily. But I think it is worthwhile to apply your exertion to the practice of meditation; that is necessary if you want to learn something from the practice. I have personally learned from this practice. I don’t mean this as a testimonial, particularly, but I feel I should share with you that I have gained wisdom and clarity myself from this practice. I’m giving it to you as I have learned it, as I received this myself. The only difference is that you don’t speak Tibetan.

整體而言，佛法中的禪修極為簡樸。我並不必然要使你改變信仰以進入這個特定的風格或方式。但我認為，如果你想從這個練習中學習到某些東西，那麼，將你的心力運用在禪修上，便是值得的，也是必須的。我個人便從中學習不少。我並非特意藉此推薦，但我覺得應該與你分享，我個人從這個練習中確實獲得了智慧和明𥇦。過去我如何學習並領受這個［教法］，現在也以同樣的內涵交給你。唯一的差別是，你並不會說藏語。

According to the Buddha, meditation is a three-fold process. The first stage is what is called shamatha. The second process is vipashyana, and the third is the combination of the two: shamatha–vipashyana. Shamatha, which I am presenting here, means the development of mindfulness. It can be practiced in group situations or individually. The meaning of mindfulness is up to you to discover.

根據佛陀，禪修是個三階段的過程。第一階段我們稱為奢摩他（止、寂止）。第二階段是毘婆奢那（觀、勝觀）。第三階段則是兩者的結合：奢摩他和毘婆奢那的雙運（止觀雙運）。在這裡介紹的奢摩他，指的是培養正念。它可以用於共修，或是獨修。而正念的意義，則有待你去發現。

This particular approach to meditation practice is paying attention to what is happening. It focuses mainly on your breath, your ordinary breathing. If you’ve been running and then you stop and sit down, the first thing you do is to try to regain your breath. At that point, you pay attention to your breathing. Or if you are doing things and then you want to relax, then you sit down and say “phew.” So breathing plays an important part in ordinary experiences. Breathing is quite natural. It’s a natural situation, part of what we naturally associate with relaxation.

這個特定的禪修練習方法，是注意到當下正在發生的事。你主要將注意力集中在呼吸、平常的呼吸上。如果你跑步跑了一段時間，然後停下來坐著，便會先試著讓呼吸恢復［平常的狀態］。在那一刻，你的注意力就在自己的呼吸上。假設你正在做事，然後想要放鬆一下，便會坐下來並說：「呼！」因此，呼吸在我們日常體驗中扮演着重要的角色。呼吸是頗自然的，那是一種自然情況，也是我們會自然連想到放鬆的事情之一。

Shamatha literally means the “development of peace.” Peace in this case doesn’t mean a state without war. It has nothing to do with politics. We also are not talking about a psychedelic sense of getting off on peace. Here, we are simply talking about peace as non-action. If you are having an intense time with your friends, your parents, or with your business, you might sit down and say “phew!” Peace is that kind of flopping down. But please don’t misunderstand what I’m saying. You can’t get this kind of peace instantly. You have to apply exertion and patience.

奢摩他，字義上指的是「培養平和」。此處所說的平和，指的並非沒有戰爭的狀態。它與政治毫無關係。我們亦不是在談及因平和而感到興奮的迷幻感覺。在這裡，我們單純是以無為來談平和。如果你與朋友、父母，或因自己的事務而正處於緊繃時刻，你或許會坐下來，並說：「呼！」和平就是這種一屁股坐下。但請別誤會我的話。對於這類平和，你無法馬上獲得。你需要付出努力和耐心。

In the practice of meditation, we speak of peace in a very particular, extraordinary, and eccentric sense, as it was taught according to the Buddha. The Buddha was a very eccentric person, in that he attained enlightenment, which is extraordinary. Initially, we can’t actually understand what it means that he attained enlightenment—but he did. We are also on that path. We have no choice. In one of the sutras, the Buddha says that those who practice dwelling in peace, or shamatha, are building a staircase toward enlightenment.

在禪修的練習中，如同佛陀對此的教導那般，我們是以一種相當特定、非凡且異於尋常的感知來談及平和。佛陀是一個相當異於尋常的人，他的異於尋常在於他達致非凡的證悟。一開始，我們並未真實理解他獲得證悟這件事的意義，但他就是做到了。我們也在這條道路上。我們別無他選。佛陀在一部經典中提到，那些修持奢摩他或安住於平和的人，正在建造通往證悟的階梯。

That is what we are doing in the practice of meditation: constructing a staircase toward enlightenment. It requires very precise measurement of the boards to build the steps properly. All the angles have to be properly considered, and you have to use the right nails and hammer them in carefully, because this staircase has to bear the weight of people walking up it. 

這便是我們在禪修練習中所做的——築起通往證悟的階梯。它需要對木板有非常精準的量度，從而妥善地建造梯級。由於這個階梯需要承受在上方行走之人的重量，因此所有角度均必須經過深思熟慮，也必須小心翼翼地使用正確的釘子，好將它們捶入。

Shamatha practice is building a staircase very deliberately, according to the Buddha. A staircase to what? To enlightenment? What is that? It doesn’t really matter. Just building the staircase may be good. No promise, no blame. Let us simplify the situation. Let us build this staircase very simply and directly.

根據佛陀的教法，奢摩他的練習是不慌不忙地建造階梯。這階梯要通往何處呢？是證悟嗎？證悟又是什麼？其實這些都不重要。只要動手建造階梯，也許便已很好。沒有承諾，沒有責備。讓我們把情況簡化。讓我們以非常單純且直接的方式來建造這個階梯。

When you practice meditation, don’t make a big deal about it. Just sit down, relax, and straighten your back, not to the extreme but in a deliberate fashion. Your posture is a bit like how you would hold yourself if you were going to ask your lover to marry you. Your approach would be semi-relaxed—friendly and somewhat seductive, but straightforward. That’s how your posture should be here. Then you place your hands on your knees, which is known as the mind-relaxing posture, or in whatever position you have been instructed in.

當你練習禪修時，不要把它看得太嚴重。只需要坐下、放鬆，並且挺直背部，別走極端，而是用一種沉穩的方式。你的姿勢有點像是要向愛人求婚那般挺住。態度是半放鬆的，一方面友善且具魅力，一方面卻也直截了當。那便是你在這時應有的姿勢。接著，把雙手放在膝蓋上，亦即讓心放鬆的姿勢，或是任何來自他人指導的姿勢。

Then you should just feel your breath, your natural breath. It might be rough or deep if you had to run to get to the meditation room. Or your breathing might be quite shallow. It doesn’t really matter. Just feel your existing natural breathing. Sit quietly and listen to your breathing. To begin with, just listen to it for a few minutes. In that way, you can settle into the practice.

接着你應該就只感受自己的呼吸、你自然的呼吸。假如必須跑向禪房，你的呼吸或許會粗重或深層。或者呼吸可能會頗淺。這些都不重要。只要感受那一直存在的自然呼吸即可。安靜坐着並聆聽你的呼吸。剛開始的時候，就只是聆聽呼吸幾分鐘。如此一來，你便可以將自己安頓好，而進入修持。

Then you can begin to discipline your state of awareness, your state of inquisitiveness. When you have nothing to do but sit and breathe, you begin to wonder, “What can I do with myself?” Those thoughts are fine, but then try to focus everything on your breathing. Listen to your breathing, feel your breathing, completely, properly, as much as you can. But don’t force yourself. Don’t hold yourself too tight, like an Englishman with a stiff upper lip. Here, you are dealing with your breathing very naturally. It’s just natural breath. You sit there as though you’re about to address your lover. You just sit there and go along with your breathing.

再來可開始規範自己的覺知狀態，也是你那想要探詢的狀態。當你除了坐着呼吸，沒有其他事情可做的時候，你開始會納悶：「我能對自己做什麼呢？」有這些念頭是可以的，但接着要試著全神貫注在你的呼吸上。盡可能全然地、好好地聆聽你的呼吸，感覺你的呼吸。但不要強迫自己。別像個上唇緊抿的英國人那樣繃住*。此處，你非常自然地與自己的呼吸交涉。就只是自然的呼吸。你如同即將對愛人講話那般坐着。你只是坐着，伴隨着自己的呼吸。

You follow the breathing, very simply. Particularly pay attention to the outbreath. Go along with it. Don’t particularly try to feel the temperature of the breath in your nostrils or anything like that. Just breathe out, and as your breath goes out, you go out with your natural breath, very simply, extremely simply.

你非常單純地跟着呼吸走。尤其要將注意力放在呼氣上。順着呼吸而去。不要特別試著去感受鼻孔內的氣息溫度，或任何其他類似的事情，只要把氣呼出去就好。呼氣時，非常單純地、極度單純地，隨著自然的呼吸出去。

In terms of the staircase you are building, it requires enormous precision and enormous subtlety to build these steps. That is related to working with the out-breath. There’s a general sense that you’re there. You are not trying to become frigid or rigid and solemn about the whole practice. You are simply being there. When you sit, you actually sit. There’s no room for speculation. You sit. You actually sit. You actually do breathe. The sense of simplicity is almost to the level of naivete. You do things completely, wholeheartedly. You do things as they are. You actually get into things as they are, completely, correctly.

就你正在建造的階梯而言，會需要極大的準確和精妙來建造這些梯級。這和如何與呼氣共事有關。其中會有一種普遍的臨在感。你並非在試著對整個修持變得冷漠、頑固和嚴肅。你只是單純在那裡。你坐下來時，就確實坐着。其中沒有揣測的空間。你坐着。你確實坐着。你確實在呼吸。這種單純感，幾乎到了天真幼稚的程度。你全心全意地做事。你以事情本然的樣子做事。你其實是完整無誤地以事情本然的樣子參與其中。

Your breath goes out and dissolves into the atmosphere, the space around you. Don’t try to follow it out too far. Let it be. Then, there’s a gap, some uncertainty maybe, and your breath comes in automatically, as a natural physiological function. At that point, don’t try to bring your attention back into your lungs and your body particularly. Just let it be, let it drop. So your attention is dropped, your breath is coming into your lungs, and then another breath goes out and you go out with it again. It’s very simple. There should be a sense of simplicity to the whole thing.

你將氣息呼出，而它融入大氣，融入你身邊的虛空。不要試著跟得太遠。順其自然就好。再來會有個間隙，也許是些不確定性。接着你會因為自然的生理功能而自然吸氣。在那一刻，不要特別試著把注意力帶回肺部或身體。就只是順其自然，讓它往下。因此你的注意力也會往下，呼吸便進入肺部，然後讓下一口氣呼出，你再次隨着它出去。就是這麼單純。整件事應該會有一種單純感。

While you’re meditating, all kinds of thoughts arise: thoughts about your life, your future plans, conversations with your friends and your relatives. All kinds of things come through the mind. Let them come through. Let them just come through. Don’t try to say whether they are bad or for that matter whether they are particularly good. Just let them come through, as simply as you can. By letting them come through, you find that there’s a sense of openness. You don’t find your thoughts threatening or particularly helpful. They just become the general gossip, the traffic of your thoughts. If you live in a city, you hear the traffic coming through your windows: there goes a motorcycle, there goes a truck. There goes a car, and then there’s somebody shouting. At the beginning, you might get involved in or distracted by the noise, but then you begin to think, so what? Similarly, the traffic of your thoughts and the verbosity of your mind are just part of the basic chatter than goes on in the universe. Just let it go through.

禪修時，會生起各式各樣的念頭：有關你的生活、未來計劃，以及與親友的對話等。心中有形形色色的事物出現。讓它們經過，就是讓它們經過。不論它們是壞的，或甚至是好的，都別試着說些什麽。盡可能單純，就只是任由它們經過。透過讓它們經過，你會發現其中有一種開放感。你不覺得念頭有何威脅，或特別有何助益。它們只是變成一般的閒談，那是你念頭的「交通狀態」。如果你住在城市，會聽到流經窗戶的人車往來：有一輛摩托車經過，有一輛貨車經過，有一輛轎車經過，然後有人在那邊叫囂。起初，你或許會被噪音帶走，或因噪音分心。但是你接著開始想：那又如何？同樣地，你的念頭往來與心中叨絮，只是宇宙中一直在發生的基本談話之一。讓它們經過就好。

Whether you sit and practice alone or in a group situation doesn’t make any difference. If you find it difficult to meditate and want to stand up and walk out of meditation, the group situation does help you not to chicken out. It also provides a sense of fellowship.

無論你是獨自一人坐著修持，還是與團體共修，兩者並無任何差別。如果你發現自己難以禪修並想要站起來離開禪修，團體共修能幫助你不要退縮。它亦能提供一種共同參與的感受。

At the same time, whether you are sitting in a group or physically alone, you are always sitting alone. You might have been told that even if you don’t have a solid commitment to meditation, the good vibrations in the room will pick you up. The energy will uplift you in any case. But that’s not possible. The sanity that one person experiences in the sitting practice of meditation is not transferable. That kind of cosmic hitchhiking doesn’t exist. Everybody’s in their own little vehicle, which is called a body. There’s no room for anybody else in that particular body. Everybody has their own car, their own body, so that in fact you can’t hitchhike. You need to acknowledge that, and the sooner, the better, because then you won’t have unrealistic expectations. You will realize that you have to pull yourself together, rather than waiting for somebody to rescue you.

與此同時，不論你是在團體裡坐著、還是獨自一人坐著，你向來都是孑然一身地坐着。或許你曾聽說，即使你並未堅決誓言要禪修，房間裡的良好氛圍亦將引導你。而這種能量，在任何情況下都會讓你提升。但這是不可能的。一個人在禪坐練習中所經歷的明智，是無法傳遞的。那種「巨大無比的順風車」並不存在。每個人都在他們自己小小的交通工具中，亦即我們所稱的身體裡面。在那特定的身體當中，沒有任何空間可以容納其他人。每個人都有自己的車輛，也就是他們自己的身體，因此實際上你並不能搭順風車。你需要知道這一點，並且越早知道越好，如此才不會有不切實際的期待。你會發現自己需要振作起來，而非等待某人來拯救。

Sitting practice is independent and individual and a very lonely journey. Aloneness is the basic point. Whether you sit in a group or individual situation, there is a sense of loneliness. Sometimes you might feel completely isolated and cut off in your experience. But sometimes you might experience this aloneness as the basis of heroism. In the positive sense, you are making a journey, and nobody’s telling you to make this journey. You are making the journey alone. The only help that somebody can give you is to tell you that others have made this lonely journey and that you could do so as well, in the same way.

禪坐修持，是獨立、個人且非常孤獨的旅程。根本的要點便是孤獨。不論你是坐在團體裡，還是獨自一人，都會有一種孤獨感。有時在經歷中，你或許會感到完全受到孤立和隔絕。但在某些時候，你或許會體驗到這種孤獨是英勇的基礎。就積極的意義來說，你正在創造一段沒有人要你進行的旅程。你獨自在創造這趟旅程。別人唯一能給你的幫助，就是告訴你，其他人也曾創造如此的孤獨旅程，而你也能以同樣的方式做到。

This might seem like a very severe process, very strict. But it is very cheerful, because there’s a sense of conviction that you aren’t going to hitchhike; you are going to do this yourself. There is a powerful sense of celebration in this, which is the heart of the practice of meditation. The sitting practice of meditation is the expression of celebration, rather than falling into a trap or imprisonment. You no longer have to go through exaggerated sociological, psychological, or bureaucratic trips that we create for ourselves. You could get into the practice simply and directly, starting with the breath. Get into it, simply go along with it, and work with it. That’s the basic point of shamatha.

這看來或許像是個非常苛刻嚴峻的過程，也非常精確嚴謹。但它卻相當讓人興高彩烈，因為其中有一種堅定感，你確信自己不會乘坐順風車，而是要自己來。在此當中有一種強烈的歡慶感，這也是禪修練習的核心。禪坐是歡慶的表現，而非掉入陷阱或遭到囚禁。你再也不需要經歷那些我們為自己製造而浮誇的社會、心理或繁文縟節等旅途*。你可以從呼吸著手，單純且直接地進入修持。進入它，就只是與之同行，並與之共事。這便是奢摩他的基本要點。

Having done that deliberate practice of relating with one’s awareness, simply and directly, without question, then you begin to relate to sound, smell, sight, and every experience that you have in the sensorial world with exactly the same awareness. You see things simply and directly. You’re with them and with your breathing. You’re simply there, very simply and very directly there. There are no interpretations: Is this going to be good enough? Am I making mistakes? No such questions arise if you are being simple enough. The questions come from looking, questioning, lying back, analyzing, trying to make sure. Questions only arise on the basis of how to secure your basic ground as ego. If there is no ego-oriented question, there are no other questions. Instead, your practice is a statement, somewhat. It is extremely direct and deliberate. The basic point of shamatha is this sense of deliberateness. You are actually doing something. You are getting into this particular process, without making sure that what you’re doing is okay. Things are actually taking place almost of their own accord, very simply and directly. That is meditation.

藉由單純且直接與個人覺性相連的沉穩練習，你無疑能開始用相同的覺性，與感官世界中的聲音、氣味、視覺等種種經驗相連。你單純且直接地看見事物。你與它們，並與自己的呼吸同在。你就只是在那裡，非常單純、非常直接地在那裡。其中沒有以下的演繹：這樣就夠好了嗎？我是否做錯了？如果你夠單純，這類問題就不會生起。問題都來自觀察、懷疑、退一步、分析、試圖確認。問題的生起只有一個依據，那便是確保我們的自我、這個根本基礎是安全無虞的。問題若非以自我為導向，便不會成為問題。反之，你的修持在某程度上是一種表態。它極為直接和沉穩。奢摩他的基礎要點，即是這種沉穩感。你其實正在做些什麼。你正在進入這個特定的過程，而並未確認自己所做的事情是否可行。事實上，事情幾乎是出於其自我意願那般地發生，非常單純且和直接。這便是禪修。

CHÖGYAM TRUNGPA RINPOCHE邱陽創巴仁波切

Chögyam Trungpa Rinpoche (1940-1987) is recognized for playing a pivotal role in the transmission of genuine Buddhadharma to the West. One of the first Tibetan Buddhist teachers to come to America, he established Naropa University in Boulder, Colorado and an organization of some 200 meditation centers worldwide known as Shambhala International. In addition to his best sellingbooks on the Buddhist teachings, including Cutting Through Spiritual Materialism and The Myth of Freedom, he is the author of two books on the Shambhala warrior tradition: Shambhala: The Sacred Path of the Warrior, and Great Eastern Sun: The Wisdom of Shambhala.

邱陽創巴仁波切（1940-1987），咸認為將真實佛法傳至西方的關鍵人物。他身為最早一批到美國的藏傳佛教上師之一，在科羅拉多州的博爾德（又譯圓石市）建造那若巴大學，並創立了名為Shambhala International（香巴拉國際）的組織，後者在全球擁有兩百多個禪修中心。除了撰有《突破修道上的唯物》、《自由的迷思》等暢銷佛法書籍，亦是《覺悟勇士：香巴拉的智慧傳承》和《東方大日：藏傳香巴拉的智慧》這兩本關於「香巴拉勇士傳承」的作者。

~ 圖文出自https://www.lionsroar.com/a-meditation-instruction-march-2012/

~ 普賢法譯小組Nestor於2024年9月8日完成翻譯 / Serena完稿於藏曆木龍年具醉月釋迦牟尼佛日。以此為主之三世善根，迴向眾生成就菩提。

*譯註：形容英國人在面對逆境時依然「硬扛」的態度，參考BBC中文網的用詞。此外，［］乃譯者為方便讀者理解所加上的內容。

**校註（轉述自資深成員Ives）：我們往往把禪修想得非常複雜，所以容易卡在：自我期望、自我懷疑（心理）；擔心是否符合傳統規範、文化習俗（社會）； 過於正式拘謹而綁手綁腳（繁文縟節）等這類所謂的內在旅途中。