第一和最后的自由

Obviously love is not sentiment. To be sentimental, to be emotional, is not love, because sentimentality and emotion are mere sensations. A religious person who weeps about Jesus or Krishna, about his guru or somebody else, is merely sentimental, emotional. He is indulging in sensation, which is a process of thought, and thought is not love. Thought is the result of sensation, so the person who is sentimental, who is emotional, cannot possibly know love.

显然，爱不是情绪。多愁善感，感性，不是爱，因为多愁善感和感性只是感觉。一个为耶稣或克里须那、为他的上师或其他人哭泣的宗教人士，只是多愁善感、情绪化。他沉溺于感觉，是一个思想的过程，思想不是爱。思想是感觉的结果，所以多愁善感的人，情绪化的人，不可能知道爱。

Again, aren't we emotional and sentimental? Sentimentality, emotionalism, is merely a form of self-expansion. To be full of emotion is obviously not love, because a sentimental person can be cruel when his sentiments are not responded to, when his feelings have no outlet. An emotional person can be stirred to hatred, to war, to butchery. A man who is sentimental, full of tears for his religion, surely has no love.

再说一遍，我们不是情绪化和多愁善感吗？多愁善感，情感主义，只是自我扩张的一种形式。充满情感显然不是爱情，因为一个多愁善感的人，当他的情绪没有得到回应时，当他的感情没有释放的出口时，他可能是残忍的。一个情绪化的人可能会被激起仇恨、战争、屠杀。一个多愁善感的，为他的宗教流泪的人，肯定没有爱。

Is forgiveness love? What is implied in forgiveness? You insult me and I resent it, remember it; then, either through compulsion or through repentance, I say, "I forgive you". First I retain and then I reject. Which means what?

宽恕是爱吗？宽恕隐含着什么？你侮辱我，我怨恨它，记住它；然后，无论是通过强迫还是通过悔改，我说，“我原谅你”。首先我保留，然后我否认。这意味着什么？

I am still the central figure. I am still important, it is I who am forgiving somebody. As long as there is the attitude of forgiving it is I who am important, not the man who is supposed to have insulted me. So when I accumulate resentment and then deny that resentment, which you call forgiveness, it is not love.

我仍然是中心人物。我仍然很重要，是我原谅了某人。只要有原谅的这种态度重要的是我，而不是那个应该侮辱我的人。因此，当我积累怨恨，然后否认这种怨恨，你称之为宽恕，它就不是爱。

A man who loves obviously has no enmity and to all these things he is indifferent. Sympathy, forgiveness, the relationship of possessiveness, jealousy and fear - all these things are not love. They are all of the mind, are they not?

一个爱的人显然没有敌意，对所有这些事情他都无动于衷。同情、宽恕、占有欲、嫉妒和恐惧的关系 —— 所有这些都不是爱。它们都属于头脑，不是吗？

As long as the mind is the arbiter, there is no love, for the mind arbitrates only through possessiveness and its arbitration is merely possessiveness in different forms. The mind can only corrupt love, it cannot give birth to love, it cannot give beauty. You can write a poem about love, but that is not love.

只要头脑是仲裁者，就没有爱，因为头脑只能通过占有来仲裁而仲裁只是不同形式的占有。头脑只能腐化爱，它不能产生爱，它不能给予美。你可以写一首关于爱的诗，但那不是爱。

Obviously there is no love when there is no real respect, when you don't respect another, whether he is your servant or your friend. Have you not noticed that you are not respectful, kindly, generous, to your servants, to people who are so-called `below' you?

显然，没有真正的尊重就没有爱，当你不尊重另一个人时，无论他是你的仆人还是你的朋友。你没注意到吗？ —— 你没有对你的仆人，对所谓的“低于”你的人尊重、善良和慷慨。

You have respect for those above, for your boss, for the millionaire, for the man with a large house and a title, for the man who can give you a better position, a better job, from whom you can get something. But you kick those below you, you have a special language for them. Therefore where there is no respect, there is no love; where there is no mercy, no pity, no forgiveness, there is no love.

你尊重上面的人，尊重你的老板，尊重百万富翁，尊重拥有大房子和头衔的人，因为这个人能给你更好的职位，更好的工作，你可以从他那里得到某些东西。但是你踢你下面的人，你对他们有一种特殊的语言。因此，没有尊重的地方就没有爱；没有仁慈，没有怜悯，没有宽恕的地方，就没有爱。

And as most of us are in this state we have no love. We are neither respectful nor merciful nor generous. We are possessive, full of sentiment and emotion which can be turned either way: to kill, to butcher or to unify over some foolish, ignorant intention. So how can there be love?

由于我们大多数人都处于这种状态，我们没有爱。我们既不尊重，也不仁慈，也不慷慨。我们占有欲强，充满情绪和情感，无论哪一种感觉都可以转向：杀戮，屠戮或统治某些愚蠢的人，无知的意图。那么，怎么会有爱呢？

You can know love only when all these things have stopped, come to an end, only when you don't possess, when you are not merely emotional with devotion to an object. Such devotion is a supplication, seeking something in a different form. A man who prays does not know love. Since you are possessive, since you seek an end, a result, through devotion, through prayer, which make you sentimental, emotional, naturally there is no love; obviously there is no love when there is no respect.

只有当这一切停止，结束的时候，你才能知道爱，只有当你不占有时，当你没有对一个对象的奉献而情感化时。这种奉献是一种恳求，以不同的形式寻求某种东西。一个祷告的人不知道爱。因为你占有欲强，因为你寻求一个目的，一个结果，通过奉献，通过祈祷，让你多愁善感，情绪化，自然地，没有爱；显然，没有尊重就没有爱。

You may say that you have respect but your respect is for the superior, it is merely the respect that comes from wanting something, the respect of fear. If you really felt respect, you would be respectful to the lowest as well as to the so-called highest; since you haven't that, there is no love.

你可以说你有尊重，但你的尊重是对上级的尊重，它只是来自想要某样东西的尊重，对恐惧的尊重。如果你真的感到尊重，你会尊重最低的和所谓的最高；既然你没有，就没有爱。

How few of us are generous, forgiving, merciful! You are generous when it pays you, you are merciful when you can see something in return. When these things disappear, when these things don't occupy your mind and when the things of the mind don't fill your heart, then there is love; and love alone can transform the present madness and insanity in the world - not systems, not theories, either of the left or of the right.

我们当中很少有人是慷慨、宽恕、仁慈的！当它付钱给你时，你是慷慨的，当你能看到回报时，你是仁慈的。当这些东西消失时，当这些东西没有占据你的头脑，当头脑的东西没有充斥你的心灵时，那么，有爱；只有爱才能改变世界上现在的疯狂和神经质 —— 不是各种系统，各种理论，无论是左派还是右派的。

You really love only when you do not possess, when you are not envious, not greedy, when you are respectful, when you have mercy and compassion, when you have consideration for your wife, your children, your neighbour, your unfortunate servants.

只有当你不占有，当你不嫉妒，不贪婪时，你才真正爱，当你尊重时，当你有怜悯和同情时，当你考虑你的妻子，你的孩子，你的邻居，你不幸的仆人时。

Love cannot be thought about, love cannot be cultivated, love cannot be practised. The practice of love, the practice of brotherhood, is still within the field of the mind, therefore it is not love. When all this has stopped, then love comes into being, then you will know what it is to love. Then love is not quantitative but qualitative.

爱不能思考，爱不能培养，爱不能实践。爱的实践，兄弟情谊的练习，仍然在头脑的领域内，因此它不是爱。当这一切停止了，那么爱就会产生，然后你将知道爱是什么。那么爱不是定量的，而是定性的。

You do not say, "I love the whole world" but when you know how to love one, you know how to love the whole. Because we do not know how to love one, our love of humanity is fictitious. When you love, there is neither one nor many: there is only love. It is only when there is love that all our problems can be solved and then we shall know its bliss and its happiness.

你不会说，“我爱整个世界” 但是当你知道如何爱一个人时，你就知道如何爱整体。因为我们不知道如何爱一个人，我们对人类的爱是虚构的。当你爱的时候，既没有一个，也没有很多：只有爱。只有爱，我们所有的问题才能解决然后我们就会知道它的祝福和快乐。

Q23 ON DEATH 死亡

Question: What relation has death to life?

问：死亡与生命有什么关系？

Krishnamurti: Is there a division between life and death? Why do we regard death as something apart from life? Why are we afraid of death? And why have so many books been written about death? Why is there this line of demarcation between life and death? And is that separation real, or merely arbitrary, a thing of the mind?

克里希那穆提：生与死之间有分界吗？为什么我们把死亡视为与生命分离的东西？我们为什么害怕死亡？为什么写了这么多关于死亡的书？为什么会有这条生与死的分界线？这种分离是真实的，还是仅仅是武断的，是头脑的东西？

When we talk about life, we mean living as a process of continuity in which there is identification. Me and my house, me and my wife, me and my bank account, me and my past experiences - that is what we mean by life, is it not? Living is a process of continuity in memory, conscious as well as unconscious, with its various struggles, quarrels, incidents, experiences and so on.

当我们谈论生命时，我们指的是作为一个连续的过程来生活，在这个过程中有认同感。我和我的房子，我和我的妻子，我和我的银行账户，我和我过去的体验 —— 这就是我们所说的生命，不是吗？生活是一个记忆连续的过程，有意识的和无意识的，有各种挣扎、争吵、事件、体验等等。

All that is what we call life; in opposition to that there is death, which is putting an end to all that. Having created the opposite, which is death, and being afraid of it, we proceed to look for the relationship between life and death; if we can bridge the gap with some explanation, with belief in continuity, in the hereafter, we are satisfied.

这就是我们所说的生命；与此相反的，就是死亡，也就是让这一切走向尽头。创造出这个与之相对立的，也就是死亡，并且害怕它，我们继续寻找生与死的关系；如果我们能用一些解释来弥合差距，相信延续性，在来世，我们就满足了。

We believe in reincarnation or in some other form of continuity of thought and then we try to establish a relationship between the known and the unknown. We try to bridge the known and the unknown and thereby try to find the relationship between the past and the future. That is what we are doing, is it not?, when we inquire if there is any relationship between life and death. We want to know how to bridge the living and the ending - that is our fundamental desire.

我们相信转世或其他形式的思想的延续性然后我们试图在已知和未知之间建立一种关系。我们试图弥合已知和未知从而尝试找到过去与未来之间的关系。这就是我们正在做的事情，不是吗？就在我们询问生与死之间是否有任何关系时。我们想知道如何搭建生活与这种结束之间的桥梁 —— 那看是我们的根本欲望。

Now, can the end, which is death, be known while living? If we can know what death is while we are living, then we shall have no problem. It is because we cannot experience the unknown while we are living that we are afraid of it. Our struggle is to establish a relationship between ourselves, which is the result of the known, and the unknown which we call death. Can there be a relationship between the past and something which the mind cannot conceive, which we call death? Why do we separate the two? Is it not because our mind can function only within the field of the known, within the field of the continuous?

现在，这种结束，这种被称为死亡的东西，能在活着的时候被知晓吗？如果我们在活着的时候能知道死亡是什么，那么我们就没有问题了。正是因为我们在活着的时候无法体验未知，所以我们害怕它。我们的挣扎在于修桥 —— 在已知的结果与被称之为死亡的未知之间搭建桥梁。这个过去与头脑无法想象的东西，也就是死亡，两者之间是否存在一种关系？我们为什么要将两者分开？难道不是因为我们的头脑只能在已知的领域内，在延展的领域内运作吗？

One only knows oneself as a thinker, as an actor with certain memories of misery, of pleasure, of love, affection, of various kinds of experience; one only knows oneself as being continuous - otherwise one would have no recollection of oneself as being something.

一个人只知道自己是一个思想家，如同一个演员对痛苦、快乐、爱情、感情、各种体验有一定的记忆；一个人只知道自己的这种延续状态 —— 否则，一个人就不记得自己是某个东西。

Now when that something comes to the end, which we call death, there is fear of the unknown; so we want to draw the unknown into the known and our whole effort is to give continuity to the unknown. That is, we do not want to know life, which includes death, but we want to know how to continue and not come to an end. We do not want to know life and death, we only want to know how to continue without ending.

现在，当我们那些东西走到尽头时，我们称之为死亡，就会对未知事物产生恐惧；因此，我们希望将未知带入已知，我们的全部努力就是赋予未知以延续性。也就是说，我们不想知道生命，其中包括了死亡，但我们想知道如何延续下去，而不是走向尽头。我们不想知道生命和死亡，我们只想知道如何无休止地延续下去。

That which continues has no renewal. There can be nothing new, there can be nothing creative, in that which has continuance - which is fairly obvious. It is only when continuity ends that there is a possibility of that which is ever new. But it is this ending that we dread and we don't see that only in ending can there be renewal, the creative, the unknown - not in carrying over from day to day our experiences, our memories and misfortunes. It is only when we die each day to all that is old that there can be the new.

延续下去的东西没有更新。不可能有新的东西，不可能有任何创造性的东西，在那具有延续性的东西中 —— 这是相当明显的。只有当连延续物结束时，才有可能出现永远新的事物。但我们害怕的正是这种结束，我们看不到只有在结束中，才能有更新，有创意，才能有未知 —— 不是每天背负着我们的体验、我们的记忆和不幸。只有当我们每天向所有旧的东西死去时，才会有新的。

The new cannot be where there is continuity - the new being the creative, the unknown, the eternal, God or what you will. The person, the continuous entity, who seeks the unknown, the real, the eternal, will never find it, because he can find only that which he projects out of himself and that which he projects is not the real.

新不能活在有连续性的地方 —— 新的存在是创造性的，未知的，永恒，上帝或随你怎么称呼。那个人，一个延续的实体，他寻求未知的、真实的、永恒的，永远不会找到它，因为他只能找到从他自己身上投射出来的东西，而他投射的东西是不真实的。

Only in ending, in dying, can the new be known; and the man who seeks to find a relationship between life and death, to bridge the continuous with that which he thinks is beyond, is living in a fictitious, unreal world, which is a projection of himself.

只有在结束中，在死亡中，才能知道新的；这位在生与死之间寻找一种关系的人，把这个延续物与他认为超越的东西联系起来，活在一个虚构的、不真实的世界，是他自己的投射出的世界。

Now is it possible, while living, to die - which means coming to an end, being as nothing? Is it possible, while living in this world where everything is becoming more and more or becoming less and less, where everything is a process of climbing, achieving, succeeding, is it possible, in such a world, to know death?

现在，有没有可能，在活着的时候，死去 —— 这意味着结束，什么都没有？这有可能吗，当活在这个世界上的时候在这一切都变得越来越多或越来越少，在这一切都是一个攀登、捕获、成功的过程，在这样的世界里，有可能知道死亡吗？

Is it possible to end all memories - not the memory of facts, the way to your house and so on, but the inward attachment through memory to psychological security, the memories that one has accumulated, stored up, and in which one seeks security, happiness?

有可能结束所有记忆吗 —— 不是对事实的记忆，不是你回家的路，等等，而是一个人为了内在依恋而留下的心理上的安全，为了寻求安全和快乐而积攒的那些记忆？

Is it possible to put an end to all that - which means dying every day so that there may be a renewal tomorrow? It is only then that one knows death while living. Only in that dying, in that coming to an end, putting an end to continuity, is there renewal, that creation which is eternal.

是否有可能结束这一切 —— 也就是每一天死去，以便明天可能会有更新？只有这样，一个人在活着的时候才知道死亡。只有在死亡中，在结束中，结束延续物，才有更新，那创造即是永恒。

Q24 ON TIME 时间

Question: Can the past dissolve all at once, or does it invariably need time ?

问题：这个过去可以一下子消失，还是需要时间？

Krishnamurti: We are the result of the past. Our thought is founded upon yesterday and many thousand yesterdays. We are the result of time, and our responses, our present attitudes, are the cumulative effect of many thousand moments, incidents and experiences. So the past is, for the majority of us, the present, which is a fact which cannot be denied. You, your thoughts, your actions, your responses, are the result of the past.

克里希那穆提：我们是这个过去的结果。我们的思想建立在昨天和数千个昨天之上。我们是时间的结果，我们的反应，我们目前的态度，是数千个时刻、事件和体验的累积效应。因此，这个过去，对我们大多数人来说，就是这个现在，是一个不可否认的事实。你，你的思想，你的行为，你的反应，都是这个过去的结果。

Now the questioner wants to know if that past can be wiped out immediately, which means not in time but immediately wiped out; or does this cumulative past require time for the mind to be freed in the present?

现在提问者想知道这个过去是否可以立即抹去，这意味着不在时间之内，而是立即被消灭；还是这种累积的过去需要时间才能让头脑在当下得到释放？

It is important to understand the question, which is this: As each one of us is the result of the past, with a background of innumerable influences, constantly varying, constantly changing, is it possible to wipe out that background without going through the process of time?

重要的是要理解这个问题，也就是：因为我们每个人都是这个过去的结果，具有无数影响的背景，不断变化，不断改变，有没有可能不经过时间的过程就抹去那个背景？

What is the past? What do we mean by the past? Surely we do not mean the chronological past. We mean, surely, the accumulated experiences, the accumulated responses, memories, traditions, knowledge, the subconscious storehouse of innumerable thoughts, feelings, influences and responses. With that background, it is not possible to understand reality, because reality must be of no time: it is timeless. So one cannot understand the timeless with a mind which is the outcome of time.

这个过去是什么？我们所说的过去是什么意思？当然，我们指的不是按时间顺序排列的过去。我们的意思当然是积累的体验，累积的反应，记忆，传统，知识，无数的思想、感受、影响、回应的潜意识仓库。在这种背景下，它不可能理解现实，因为现实一定与时间无关：它是无时间的。因此，一个人无法用作为时间结果的头脑来理解无时间的。

The questioner wants to know if it is possible to free the mind, or for the mind, which is the result of time, to cease to be immediately; or must one go through a long series of examinations and analyses and so free the mind from its background. The mind is the background; the mind is the result of time; the mind is the past, the mind is not the future. It can project itself into the future and the mind uses the present as a passage into the future, so it is still - whatever it does, whatever its activity, its future activity, its present activity, its past activity - in the net of time.

提问者想知道是否有可能解放这颗头脑，或者让作为时间结果的头脑立即消逝；或者必须经历一系列的检查和分析，从而将头脑从其背景中解放出来。这颗头脑就是背景；头脑就是时间的结果；头脑是这个过去，头脑不是这个未来。它可以将自己投射到这个未来，头脑利用现在，作为通往这个未来的通道，所以它仍然是 —— 无论它做什么，无论它的活动，它未来的活动，它现在的活动，它过去的活动 —— 在时间的网中。

Is it possible for the mind to cease completely, for the thought process to come to an end? Now there are obviously many layers to the mind; what we call consciousness has many layers, each layer interrelated with the other layer, each layer dependent on the other, interacting; our whole consciousness is not only experiencing but also naming or terming and storing up as memory. That is the whole process of consciousness, is it not ?

头脑有没有可能完全停止，这种思想过程有可能结束吗？现在，头脑显然有很多层面；我们所说的意识有很多层，每一层都与另一层相互关联，每一层都依赖于另一层，相互作用；我们的整个意识不仅在体验，而且在术语化或命名，并存储为记忆。那就是意识的整个过程，不是吗？

When we talk about consciousness, do we not mean the experiencing, the naming or the terming of that experience and thereby storing up that experience in memory? All this, at different levels, is consciousness. Can the mind, which is the result of time, go through the process of analysis, step by step, in order to free itself from the background or is it possible to be free entirely from time and look at reality directly?

当我们谈论意识时，难道我们不是指体验、命名或术语化这种体验，并将这种体验存储在记忆中吗？所有这一切，在不同的层面上，都是意识。头脑，这个时间的结果，一步一步地经历分析的过程，以便将自己从背景中解放出来或者，它有可能完全摆脱时间，并直接看见现实吗？

To be free of the background, many of the analysts say that you must examine every response, every complex, every hindrance, every blockage, which obviously implies a process of time. This means the analyser must understand what he is analysing and he must not misinterpret what he analyses. If he mistranslates what he analyses it will lead him to wrong conclusions and therefore establish another background.

为了摆脱背景，许多分析师说你必须检查每一个回应，每一个复杂，每一个障碍，每一个阻塞，这显然意味着一个时间的过程。这意味着分析者必须理解他正在分析的内容，并且不能误解他分析的内容。如果他错误地翻译了他的分析，这将导致他得出错误的结论并因此建立另一个背景。

The analyser must be capable of analysing his thoughts and feelings without the slightest deviation; and he must not miss one step in his analysis, because to take a wrong step, to draw a wrong conclusion, is to re-establish a background along a different line, on a different level. This problem also arises: Is the analyser different from what he analyses? Are not the analyser and the thing that is analysed a joint phenomenon?

分析者必须能够分析他的思想和感觉，没有丝毫偏差；他不能错失分析的每一步，因为采取错误的步骤，得出错误的结论，就是沿着不同的路线，在不同的层面上重新建立背景。这个问题也出现了：分析者与他所分析的，有什么不同吗？分析者和被分析的东西不是一种共同的现象吗？

Surely the experiencer and the experience are a joint phenomenon; they are not two separate processes, so first of all let us see the difficulty of analysing. It is almost impossible to analyse the whole content of our consciousness and thereby be free through that process. After all, who is the analyser?

当然，体验者和体验是一种共同的现象；它们不是两个独立的过程，所以首先让我们看看分析的难度。几乎不可能分析我们意识的全部内容，从而通过这个过程获得自由。毕竟，谁是分析者？

The analyser is not different, though he may think he is different, from that which he is analysing. He may separate himself from that which he analyses but the analyser is part of that which he analyses. I have a thought, I have a feeling - say, for exampLe, I am angry. The person who analyses anger is still part of anger and therefore the analyser as well as the analysed are a joint phenomenon, they are not two separate forces or processes.

分析者与他正在分析的没有什么不同，尽管他可能认为自己是不同的。他可以把自己与他所分析的事物分开，但分析者是他所分析的事物的一部分。我有一个思想，我有一种感觉 —— 比如说，我生气了。分析愤怒的人仍然是愤怒的一部分因此，分析者和被分析者是一种共同的现象，它们不是两个分开的力量或过程。

So the difficulty of analysing ourselves, unfolding, looking at ourselves page after page, watching every reaction, every response, is incalculably difficult and long. Therefore that is not the way to free ourselves from the background, is it? There must be a much simpler, a more direct way, and that is what you and I are going to find out. In order to find out we must discard that which is false and not hold on to it. So analysis is not the way, and we must be free of the process of analysis.

所以分析我们自己的困难，展开，一页又一页地审视自己，观察每一个反应，每一个回应，都是无法估量的困难和漫长。因此，那不是将我们从背景中解脱出来的方法，它是吗？一定有一个更简单、更直接的方法，这就是你和我将要发现的。为了找出答案，我们必须抛弃虚假的东西，而不是抓住它。所以分析不是办法，我们必须摆脱这种分析的过程。

Then what have you left? You are only used to analysis, are you not? The observer observing - the observer and the observed being a joint phenomenon - the observer trying to analyse that which he observes will not free him from his background. If that is so, and it is, you abandon that process, do you not? If you see that it is a false way, if you realize not merely verbally but actually that it is a false process, then what happens to your analysis?

那你还剩下什么？你只习惯于分析，不是吗？观察者在观察 —— 观察者和被观察者是一种共同现象 —— 观察者试图分析他所观察到的东西不会使他摆脱他的背景。如果是这样，而且确实如此，你放弃了这个过程，不是吗？如果你看到这是一种错误的方式，如果你不仅在口头上，而且实际上意识到这是一个虚假的过程，那么你的分析会怎样？

You stop analysing, do you not? Then what have you left? Watch it, follow it, and you will see how rapidly and swiftly one can be free from the background. If that is not the way, what else have you left? What is the state of the mind which is accustomed to analysis, to probing, looking into, dissecting, drawing conclusions and so on? If that process has stopped, what is the state of your mind?

你停止分析，不是吗？那你还剩下什么？观看它，关注它，你会看到一个人可以多么迅速和迅速地摆脱背景。如果那不是办法，你还剩下什么？这颗头脑的状态是什么那个习惯于分析、探究、调查、剖析、得出结论等等的？如果这个过程已经停止，你头脑的状态是什么？

You say that the mind is blank. Proceed further into that blank mind. In other words, when you discard what is known as being false, what has happened to your mind? After all, what have you discarded? You have discarded the false process which is the outcome of a background. Is that not so?

你说头脑是空白的。继续进入那个空白的头脑。换句话说，当你抛弃所谓的虚假时，你的头脑发生了什么事？毕竟，你丢弃了什么？你已经抛弃了作为背景结果的错误过程。难道不是这样吗？

With one blow, as it were, you have discarded the whole thing. Therefore your mind, when you discard the analytical process with all its implications and see it as false, is freed from yesterday and therefore is capable of looking directly, without; going through the process of time, and thereby discarding the background immediately.

可以说，一击就抛弃了整个东西。因此，当你抛弃分析过程及其所有含义，并看见它的错误，你的头脑从昨天中解脱出来，因此能够直接地看，没有；经历时间的过程，从而立即丢弃了这个背景。

To put the whole question differently, thought is the result of time, is it not? Thought is the result of environment, of social and religious influences, which is all part of time. Now, can thought be free of time? That is, thought which is the result of time, can it stop and be free from the process of time? Thought can be controlled, shaped; but the control of thought is still within the field of time and so our difficulty is: How can a mind that is the result of time, of many thousand yesterdays, be instantaneously free of this complex background?

换个角度来说，思想是时间的结果，不是吗？思想是环境、社会和宗教影响的结果，而这些影响都是时间的一部分。现在，思想可以摆脱时间吗？也就是说，思想是时间的结果，它能停止并摆脱时间的过程吗？思想可以被控制，被塑造；但是思想的控制仍然在时间的范围内，所以我们的困难是：作为由时间，由数以千计的昨天的产物的头脑，怎么可能瞬间摆脱这种复杂的背景？

You can be free of it, not tomorrow but in the present, in the now. That can be done only when you realize that which is false; and the false is obviously the analytical process and that is the only thing we have. When the analytical process completely stops, not through enforcement but through understanding the inevitable falseness of that process, then you will find that your mind is completely dissociated from the past - which does not mean that you do not recognize the past but that your mind has no direct communion with the past.

你可以摆脱它，不是明天，而是现在，当下。只有当你意识到什么是错误的时，才能做到这一点；而这个错误的显然是分析过程，这是我们唯一拥有的东西。当分析过程完全停止时，不是通过强迫，而是通过理解这个过程不可避免的错误，然后你会发现你的头脑与过去完全分离 —— 这并不意味着你不认识这个过去而是你的头脑与过去没有直接的交流。

So it can free itself from the past immediately, now, and this dissociation from the past, this complete freedom from yesterday, not chronologically but psychologically, is possible; and that is the only way to understand reality.

所以它可以立即从过去中解脱出来，现在，这种与过去的分离，这种完整地解脱昨天，不是按顺序上的，而是按心理上的昨天，是可能的；那就是理解现实的唯一途径。

To put it very simply, when you want to understand something, what is the state of your mind? When you want to understand your child, when you want to understand somebody, something that someone is saying, what is the state of your mind? You are not analysing, criticizing, judging what the other is saying; you are listening, are you not?

简单来说，当你想理解某个东西时，你头脑的状态是什么？当你想理解你的孩子，当你想理解某人，某人在说什么，你的心态是什么？你不是在分析、批评、判断对方在说什么；你在听，不是吗？

Your mind is in a state where the thought process is not active but is very alert. That alertness is not of time, is it? You are merely being alert, passively receptive and yet fully aware; and it is only in this state that there is understanding.

你的大脑处于思考过程不活跃但非常警觉的状态。这种警觉不属于时间，它是吗？你只是警觉，被动地接受，但又完全地意识；只有在这种状态下，才会有理解。

When the mind is agitated, questioning, worrying, dissecting, analysing, there is no understanding. When there is the intensity to understand, the mind is obviously tranquil. This, of course, you have to experiment with, not take my word for it, but you can see that the more and more you analyse, the less and less you understand.

当头脑焦躁、质疑、担忧、剖析、分析时，就没有理解。当有理解的强度时，头脑显然是宁静的。当然，你必须尝试一下，不要相信我的话，但你可以看到，你分析得越多，你的理解就越少。

You may understand certain events, certain experiences, but the whole content of consciousness cannot be emptied through the analytical process. It can be emptied only when you see the falseness of the approach through analysis. When you see the false as the false, then you begin to see what is true; and it is truth that is going to liberate you from the background.

你可能理解某些事件，某些体验，但是意识的全部内容不能通过分析过程来清空。只有当你通过分析看到方法的错误时，它才能被清空。当你看到假的就是假的，那么你就会开始看到什么是真的；正是真理将把你从背景中解放了出来。

Q25 ON ACTION WITHOUT IDEA 没有想法的行为

Question: For Truth to come, you advocate action without idea. Is it possible to act at all times without idea, that is, without a purpose in view?

问题：为了真理的到来，你提倡没有想法的行为。在没有想法的情况下，也就是说，没有目的，可能随时行动吗？

Krishnamurti: What is our action at present? What do we mean by action? Our action - what we want to do or to be - is based on idea, is it not? That is all we know; we have ideas, ideals, promises, various formulas as to what we are and what we are not. The basis of our action is reward in the future or fear of punishment. We know that, don't we?

克里希那穆提：我们目前的行为是什么？我们所说的行为是什么意思？我们的行为 —— 我们想做或处于什么 —— 是基于想法的，不是吗？那就是我们所知道的；我们有想法，理想，承诺，有各种关于‘我们是什么’和‘我们不是什么’的套路、公式。我们行为的基础是期盼的奖励或对惩罚的恐惧。我们都清楚，不是吗？

Such activity is isolating, self-enclosing. You have an idea of virtue and according to that idea you live, you act, in relationship. To you, relationship, collective or individual, is action which is towards the ideal, towards virtue, towards achievement and so on.

这种活动是隔离的、自我封闭的。你有一个关于美德的想法，根据这个想法，你生活，你行动，在关系中。对您来说，关系，与集体或个人的关系，就是朝着理想、美德、成功等等的行为。

When my action is based on an ideal which is an idea - such as "I must be brave", "I must follow the example", "I must he charitable", "I must be socially conscious" and so on - that idea shapes my action, guides my action. We all say, "There is an example of virtue which I must follow"; which means, "I must live according to that". So action is based on that idea.

当我的行为是基于一个理想，也就是一个想法 —— 如“我必须勇敢”、“我必须以身作则”、“我必须慈善”、“我必须有集体意识”等 —— 这个想法塑造我的行为，指导了我的行为。我们都说，“我必须效法美德的榜样”；意思是，“我必须按照这个生活”。所以行为就是基于这个想法。

Between action and idea, there is a gulf, a division, there is a time process. That is so, is it not? In other words, I am not charitable, I am not loving, there is no forgiveness in my heart but I feel I must be charitable. So there is a gap, between what I am and what I should be; we are all the time trying to bridge that gap. That is our activity, is it not?

在行为和想法之间，有一条鸿沟，一种分裂，有一个时间过程。就是那样，不是吗？换句话说，我不慈善，我不爱，我心里没有宽恕，但我觉得我必须慈善。因此，在我是什么和‘我应该是什么’之间，存在着差距；我们一直在努力弥合这一差距。那就是我们的活动，不是吗？

Now what would happen if the idea did not exist? At one stroke, you would have removed the gap, would you not? You would be what you are. You say "I am ugly, I must become beautiful; what am I to do?" - which is action based on idea. You say "I am not compassionate, I must become compassionate". So you introduce idea separate from action.

现在，如果这个想法不存在，会发生什么？一下子，你就消除了差距，不是吗？你就是你现在的样子。你说：“我丑，我必须变美；我该怎么办？” —— 这是基于一个基于想法的行为。你说“我没有同情心，我必须变得富有同情心”。所以你把想法和行为分开了。

Therefore there is never true action of what you are but always action based on the ideal of what you will he. The stupid man always says he is going to become clever. He sits working, struggling to become; he never stops, he never says "I am stupid". So his action, which is based on idea, is not action at all.

因此，你现在始终没有真正的行为而你所有的行为，总是这种基于这个‘你会成为某某’的理想。愚蠢的人总是说他会变得聪明。他坐下工作，努力去成为；他从不停步，他从不说“我是愚蠢的”。所以他的行为，这种基于想法的行为，根本不是行为。

Action means doing, moving. But when you have idea, it is merely ideation going on, thought process going on in relation to action. If there is no idea, what would happen? You are what you are. You are uncharitable, you are unforgiving, you are cruel, stupid, thoughtless. Can you remain with that?

ideation [U] the activity of forming ideas in the mind

行为意味着做，动起来。但是当你有想法时，它只是在思想上打转，与行为相关的思考过程在进行。如果没有想法，会发生什么？你就是你。你不仁慈，你不宽恕，你残忍，愚蠢，轻率。你能待在那里吗？

If you do, then see what happens. When I recognize I am uncharitable, stupid, what happens when I am aware it is so? Is there not charity, is there not intelligence? When I recognize uncharitableness completely, not verbally, not artificially, when I realize I am uncharitable and unloving, in that very seeing of what is is there not love? Don't I immediately become charitable?

如果你这样做了，看看在发生什么。当我意识到自己是不仁慈的，愚蠢的，当我意识到了它，在发生什么？难道没有仁慈，没有智慧吗？当我完全意识到不仁慈时，不是口头上的，不是人为的，当我意识到自己是不仁慈和没有爱的，在看到的那一刻，没有爱吗？我不是立即变得仁慈了吗？

If I see the necessity of being clean, it is very simple; I go and wash, But if it is an ideal that I should be clean, then what happens? Cleanliness is then postponed or is superficial.

如果我看到清洁的必要性，它很简单；我去清洗，但如果它是一个理想：‘我应该清洁’，那么，在发生什么？清洁被推迟了，或流于肤浅。

Action based on idea is very superficial, is not true action at all, is only ideation, which is merely the thought process going on.

基于想法的行为是非常肤浅的，根本不是真正的行为，只是在思想上打转，仅仅是正在进行的思想过程。

Action which transforms us as human beings, which brings regeneration, redemption, transformation - call it what you will - such action is not based on idea. It is action irrespective of the sequence of reward or punishment. Such action is timeless, because mind, which is the time process, the calculating process, the dividing, isolating process, does not enter into it.

我们作为人类，是行为在转变，带来了新生、救赎、转变 —— 随便你怎么称呼它 —— 这样的行为不是基于想法。它是行为，与后续的奖励或惩罚无关。这样的行为是无时间的，因为头脑，这种时间过程，计算过程，分裂和隔离的过程，没有参与其中。

This question is not so easily solved. Most of you put questions and expect an answer "yes" or "no". It is easy to ask questions like "What do you mean?" and then sit back and let me explain but it is much more arduous to find out the answer for yourselves, go into the problem so profoundly, so clearly and without any corruption that the problem ceases to be. That can only happen when the mind is really silent in the face of the problem.

这个问题不是那么容易解决的。你们中的大多数人提出问题并期望得到“是”或“否”的答案。问这样的问题很容易，比如“你是什么意思？” 然后坐下来，让我解释。但是如果你亲自去找出答案，就更加艰巨了，需要你如此深刻地进入问题，如此的清晰，从不拖泥带水，那么，问题就不复存在了。只有当头脑在面对问题时，真正的安静，那才能发生。

The problem, if you love it, is as beautiful as the sunset. If you are antagonistic to the problem, you will never understand. Most of us are antagonistic because we are frightened of the result, of what may happen if we proceed, so we lose the significance and the purview of the problem.

purview ['pә:vju:] n. 范围, 权限, 视界 within or outside the limits of someone's job, activity, or knowledge

这个问题，如果你爱它，它就像夕阳一样美。如果你对这个问题持敌对态度，你永远不会理解。我们大多数人都是敌对的，因为我们害怕这种结果，害怕如果我们继续前进会发生什么，因此，我们失去了这个问题的意义和广度。

Q26 ON THE OLD AND THE NEW 关于旧与新

Question: When I listen to you, all seems clear and new. At home, the old, dull restlessness asserts itself. What is wrong with me?

问：当我听你说话时，一切似乎都清明而崭新。回到家里，这种陈旧而沉闷的躁动感依然如故。我在什么地方出了问题？

Krishnamurti: What is actually taking place in our lives? There is constant challenge and response. That is existence, that is life, is it not? - a constant challenge and response. The challenge is always new and the response is always old.

克里希那穆提：我们的生活中，到底在发生什么？有持续的挑战和回应。那就是存在，那就是生命，它不是吗？—— 不断的挑战和回应。这个挑战总是新的，而这种反应却总是旧的。

I met you yesterday and you come to me today. You are different, you are modified, you have changed, you are new; but I have the picture of you as you were yesterday. Therefore I absorb the new into the old. I do not meet you anew but I have yesterday's picture of you, so my response to the challenge is always conditioned.

我昨天见过你，而你今天来我这儿。你是不同的，你被调整过了，你有改变，你是新的；但我有你昨天的照片。因此，我将这个‘新’吸进这张旧照片。我没有全新地看待你，但是我有你昨天的照片，所以，我对这个挑战的回应，总是受限的。

Here, for the moment, you cease to be a Brahmin, a Christian, high-caste or whatever it is - you forget everything. You are just listening, absorbed, trying to find out. When you resume your daily life, you become your old self - you are back in your job, your caste, your system, your family. In other words, the new is always being absorbed by the old, into the old habits, customs, ideas, traditions, memories. There is never the new, for you are always meeting the new with the old.

在这儿，此刻，你不再是婆罗门，基督徒，优异的种族，或者随便是什么。 —— 你忘记了一切。你只是在倾听，消化，试图找出答案。当你回复到日常生命中，你变成了以前的自己 —— 你回到了你的工作，你的种族，你的制度，你的家庭。换句话说，‘新’总是被‘旧’吸收，吸进旧的习惯、习俗、想法、传统、记忆。永远不会有新，因为你总是在用‘旧的’回应‘新的’。

The challenge is new but you meet it with the old. The problem in this question is how to free thought from the old so as to be new all the time. When you see a flower, when you see a face, when you see the sky, a tree, a smile, how are you to meet it anew? Why is it that we do not meet it anew? Why is it that the old absorbs the new and modifies it; why does the new cease when you go home?

挑战是新的，但你用旧的来迎接它。问这个问题：思想如何摆脱‘旧’，以便永远保持新。当你看到一朵花，当你看到一张脸，当你看到这片天，一棵树，一个微笑，你如何全新的面对？为什么我们不全新去面对它？为什么用‘旧’去吸收‘新’，并修改它；为什么当你回家时，‘新的’就消逝了？

The old response arises from the thinker. Is not the thinker always the old? Because your thought is founded on the past, when you meet the new it is the thinker who is meeting it; the experience of yesterday is meeting it. The thinker is always the old. So we come back to the same problem in a different way: How to free the mind from itself as the thinker? How to eradicate memory, not factual memory but psychological memory, which is the accumulation of experience?

旧的回应来自于思想家。思想家不总是老的吗？因为你的思想是建立在过去之上的，所以当你遇到新事物时，这位思想家正在迎接它；昨天的体验正在迎接它。思想家永远是老的。所以我们以不同的方式回到了同一个问题：如何将思想从作为思想家的自我中解放出来？如何根除记忆？ —— 不是对事实的记忆而是心理上的记忆，即体验的积累物

Without freedom from the residue of experience, there can be no reception of the new. To free thought, to be free of the thought process and so to meet the new is arduous, is it not?, because all our beliefs, all our traditions, all our methods in education are a process of imitation, copying, memorizing, building up the reservoir of memory.

没有摆脱体验的残留物，就不可能接受‘新’。要解放思想，摆脱思想过程，迎接新事物，是艰巨的，不是吗？因为我们所有的信仰，我们所有的传统，我们所有的教育方法是一种模仿、复制、记住、建立记忆库的过程。

That memory is constantly responding to the new; the response of that memory we call thinking and that thinking meets the new. So how can there be the new? Only when there is no residue of memory can there be newness and there is residue when experience is not finished, concluded, ended; that is when the understanding of experience is incomplete. When experience is complete, there is no residue - that is the beauty of life.

那个记忆不断地对新事物做出回应；那种记忆的回应，被我们称之为思考，这种思考在迎接‘新’。因此，怎么会有‘新’？只有倒掉记忆的残留，才能有新鲜感当体验没有完成、尽兴、结束时，就会有残留；那就是对体验的理解是不完整的。当体验完成时，就没有残留 —— 那就是生命的美。

Love is not residue, love is not experience, it is a state of being. Love is eternally new. Therefore our problem is: Can one meet the new constantly, even at home? Surely one can.

爱不是残留物，爱不是体验，它是一种存活状态。爱是永恒的新。因此，我们的问题是：一个人能迎接这永恒的新吗，即使是在家里？当然可以。

To do that, one must bring about a revolution in thought, in feeling; you can be free only when every incident is thought out from moment to moment, when every response is finally understood, not merely casually looked at and thrown aside. There is freedom from accumulating memory only when every thought, every feeling is completed, thought out to the end.

要做到这一点，就必须在思想和感觉上带来一场革命；只有在每时每刻，对每件事都想通，你才能自由，当每一个回应最终被理解时，而不仅仅是随便看一眼并扔到一边。只有当每一个想法、每一种感觉都了结，思想走到了尽头，才能从积累的记忆中解放。

In other words, when each thought and feeling is thought out, concluded, there is an ending and there is a space between that ending and the next thought. In that space of silence, there is renewal, the new creativeness takes place.

换句话说，当每个想法和感觉都被想通，被终结，有一种结束，这个结束和下一个思想之间，有一个空间。在那个寂静的空间里，有更新，新的创造在发生。

This is not theoretical, this is not impractical. If you try to think out every thought and every feeling, you will discover that it is extraordinarily practical in your daily life, for then you are new and what is new is eternally enduring.

这不是理论，不是不切实际的。如果你试着想通每一个想法和每一种感觉，你会发现它在你的日常生命中非常实用，因为那时你是新的，而新的东西是永恒持久的。

To be new is creative and to be creative is to be happy; a happy man is not concerned whether he is rich or poor, he does not care to what level of society he belongs, to what caste or to what country. He has no leaders, no gods, no temples, no churches and therefore no quarrels, no enmity.

处于新，就是创造性的，有创造性，就是快乐的；一个快乐的人不关心他是富人还是穷人，他不在乎他属于哪个社会阶层，属于哪个种族或哪个国家。他没有领袖，没有神，没有寺庙，没有教堂，因此没有争吵，没有敌意。

Surely that is the most practical way of solving our difficulties in this present world of chaos? It is because we are not creative, in the sense in which I am using that word, that we are so antisocial at all the different levels of our consciousness.

当然，要解决我们在这个混乱世界中的困难，那是最实用的方法吗？因为我们没有创造性，在这种感觉上，我就使用那个词，我们在意识的整个不同层面上都是如此的反社会。

To be very practical and effective in our social relationships, in our relationship with everything, one must be happy; there cannot be happiness if there is no ending, there cannot be happiness if there is a constant process of becoming. In ending, there is renewal, rebirth, a newness, a freshness, a joy.

要在我们的社会关系中，在我们与一切的关系中非常实际和有效，一个人必须快乐；没有结束，就没有快乐，如果有一个不断成为的过程，就不可能有快乐。在结束中，有更新，重生，崭新，清新，欢乐。

The new is absorbed into the old and the old destroys the new, so long as there is background, so long as the mind, the thinker, is conditioned by his thought. To be free from the background, from the conditioning influences, from memory, there must be freedom from continuity. There is continuity so long as thought and feelings are not ended completely. You complete a thought when you pursue the thought to its end and thereby bring an end to every thought, to every feeling.

只要有背景，只要这颗头脑，这位思想家，受到他思想的制约，那么，新的被旧的吸收，旧的摧毁新的。要摆脱背景，摆脱影响、记忆的局限，必须从延续性中解放。只要思想和感觉没有完全结束，就有延续性。当你追求一个想法到最后时，你就了结了这个想法从而结束每一个想法，每一个感觉。

Love is not habit, memory; love is always new. There can be a meeting of the new only when the mind is fresh; and the mind is not fresh so long as there is the residue of memory. Memory is factual, as well as psychological. I am not talking of factual memory but of psychological memory.

爱不是习惯，不是记忆；爱永远是新的。只有当头脑清新时，才能有遇见新；只要有记忆的残留，头脑就不清新。记忆有事实的，也有心理上的。我说的不是对事实的记忆，而是心理上的记忆。

So long as experience is not completely understood, there is residue, which is the old, which is of yesterday, the thing that is past; the past is always absorbing the new and therefore destroying the new. It is only when the mind is free from the old that it meets everything anew, and in that there is joy.

只要体验没有完全理解，就有残留，也就是这种旧，这种昨天的，过去的东西；这个过去总是在吸收新，从而摧毁新。只有当头脑从旧事物中解脱出来时，它才能全新地面对一切事物，并且在其中产生欢乐。

Q27 ON NAMING 关于命名

Question: How can one be aware of an emotion without naming or labelling it? If I am aware of a feeling, I seem to know what that feeling is almost immediately after it arises. Or do you mean something different when you say, `Do not name'?

问题：一个人如何在不命名或不贴标签的情况下意识到情感？如果我意识到一种感觉，我似乎在它升起的瞬间，就知道这种感觉是什么。或者，当你说“不要命名”时，你指的是什么意思？

Krishnamurti: Why do we name anything? Why do we give a label to a flower, to a person, to a feeling? Either to communicate one's feelings, to describe the flower and so on and so on; or to identify oneself with that feeling. Is not that so?

克里希那穆提：我们为什么要命名任何东西？为什么我们要给一朵花、一个人、一种感觉贴上标签？要么为了传达自己的感受，要么为了描述花朵等等；或者用那种感觉来认同自己。难道不是吗？

I name something, a feeling, to communicate it. `I am angry.' Or I identify myself with that feeling in order to strengthen it or to dissolve it or to do something about it. We give a name to something, to a rose, to communicate it to others or, by giving it a name, we think we have understood it. We say, "That is a rose", rapidly look at it and go on. By giving it a name, we think we have understood it; we have classified it and think that thereby we have understood the whole content and beauty of that flower.

我命名某个东西，一种感觉，用来传达它。 “我很生气。”或者我认同这种感觉，以便于强化它或消解它，或者为此而做点什么。我们给某个东西起一个名字，给一朵玫瑰起一个名字，用它来传达给别人，或者，通过给它起一个名字，我们认为我们已经理解了它。我们说，“那是一朵玫瑰”，迅速地看它，然后继续。通过给它起一个名字，我们认为我们已经理解了它；我们把它分类，并认为这样我们就理解了那朵花的全部内容和美丽。

By giving a name to something, we have merely put it into a category and we think we have understood it; we don't look at it more closely. If we do not give it a name, however, we are forced to look at it. That is we approach the flower or whatever it is with a newness, with a new quality of examination; we look at it as though we had never looked at it before.

通过给某起个东西起一个名字，我们只是把它归入一个类别，而我们认为我们已经理解了它；我们不更仔细地看它。但是，如果我们不给它一个名字，我们就不得不看它。也就是说，我们以一种新的方式，以新的审视品质来接近花朵或任何东西；我们看它，就好像我们以前从未看过它一样。

Naming is a very convenient way of disposing of things and of people - by saying that they are Germans, Japanese, Americans, Hindus, you can give them a label and destroy the label. If you do not give a label to people you are forced to look at them and then it is much more difficult to kill somebody.

命名是一种非常方便的方式，在处理东西和人的时候 —— 通过说他们是德国人、日本人、美国人、印度教徒，你可以给他们一个标签并毁灭这个标签。如果你不给别人贴标签，你就不得不看他们那么，要去杀某人的时候，就困难多了。

You can destroy the label with a bomb and feel righteous, but if you do not give a label and must therefore look at the individual thing - whether it is a man or a flower or an incident or an emotion - then you are forced to consider your relationship with it, and with the action following. So terming or giving a label is a very convenient way of disposing of anything, of denying, condemning or justifying it. That is one side of the question.

你可以用炸弹摧毁标签并感到正义，但是如果你不贴标签，因此必须看这个个体 —— 无论是人还是一朵花，还是一个事件或一种情感 —— 那么，你被迫考虑你与它的关系，以及接下来的行为。因此，在处理，拒绝，谴责或辩护任何事物时，术语或贴一个标签是一种非常方便的方式。那就是这个问题的一方面。

What is the core from which you name, what is the centre which is always naming, choosing, labelling. We all feel there is a centre, a core, do we not?, from which we are acting, from which we are judging, from which we are naming. What is that centre, that core?

你命名的核心是什么，总是在命名、选择、标记的中心是谁。我们都觉得有一个中心，一个核心，不是吗？我们从那里开始行动、判断、命名。那个中心，那个核心是什么？

Some would like to think it is a spiritual essence, God, or what you will. So let us find out what is that core, that centre, which is naming, terming, judging. Surely that core is memory, isn't it? A series of sensations, identified and enclosed - the past, given life through the present. That core, that centre, feeds on the present through naming, labelling, remembering.

feed on 以...为食, 以...为能源

有些人愿意认为它是一种灵性本质，上帝，或者你想到的某个东西。因此，让我们找出那个核心，那个命名、术语化、判断的中心是什么。当然，这个核心是记忆，不是吗？一系列的感觉，被识别和收藏 —— 这个过去，通过现在而获得生机。那个核心，那个中心，通过命名、标签和记忆而吞噬现在。

We will see presently, as we unfold it, that so long as this centre, this core, exists, there can be no understanding. It is only with the dissipation of this core that there is understanding, because, after all, that core is memory; memory of various experiences which have been given names, labels, identifications.

我们现在将看到，当我们展开它时，只要这个中心，这个核心存在，就不可能有理解。只有随着这个核心的消散，才有理解，因为，毕竟，这个核心是记忆；对各种体验的记忆，这些体验被赋予了名称，标签，标识。

With those named and labelled experiences, from that centre, there is acceptance and rejection, determination to be or not to be, according to the sensations, pleasures and pains of the memory of experience. So that centre is the word. If you do not name that centre, is there a centre?

有了那些被命名和标记的体验，来自那个中心，有接受和拒绝，有成为或不成为的决心，根据体验记忆的感觉，快乐和痛苦。所以这个中心就是这个词。如果你不命名那个中心，有一个中心吗？

That is if you do not think in terms of words, if you do not use words, can you think? Thinking comes into being through verbalization; or verbalization begins to respond to thinking. The centre, the core is the memory of innumerable experiences of pleasure and pain, verbalized. Watch it in yourself, please, and you will see that words have become much more important, labels have become much more important, than the substance; and we live on words.

也就是说，如果你不用文字去思考，如果你不用文字，你能思考吗？思考是通过语言化产生的；或者语言化开始对思考做出回应。这个中心，核心是对无数快乐和痛苦体验的记忆，用语言表达了出来。请你自己看它，你会看到比起物质来，文字变得越来越重要，标签变得越来越重要，我们以文字为生。

For us, words like truth, God, have become very important - or the feeling which those words represent. When we say the word `American', `Christian', `Hindu' or the word `anger' - we are the word representing the feeling. But we don't know what that feeling is, because the word has become important. When you call yourself a Buddhist, a Christian, what does the word mean, what is the meaning behind that word, which you have never examined? Our centre, the core is the word, the label.

对我们来说，文字像真理、上帝一样，已经变得非常重要。 —— 或这些文字所代表的感觉。当我们说“美国人”、“基督徒”、“印度教徒”或“愤怒”这个词时 —— 我们就是用这些文字代表这种感觉。但我们不知道那种感觉是什么，因为这个词已经变得很重要了。当你称自己为佛教徒、基督徒时，这个词是什么意思，这个词背后的含义是什么，你可曾检查过？我们的中心，核心是文字，标签。

If the label does not matter, if what matters is that which is behind the label, then you are able to inquire but if you are identified with the label and stuck with it, you cannot proceed. And we are identified with the label: the house, the form, the name, the furniture, the bank account, our opinions, our stimulants and so on and so on. We are all those things - those things being represented by a name. The things have become important, the names, the labels; and therefore the centre, the core, is the word.

如果标签无关紧要，如果重要的是标签背后的东西，那么，你就有能力去询问但是，如果您被标签识别并坚持使用它，你就无法继续。我们被定义成了标签：房子，表格，名字，家具，银行账户，我们的观点，我们的兴奋剂等等。我们全都是那些东西 —— 那些用名字代表的东西。重要的是这些名字、标签；因此，这个中心，核心，就是这个文字。

If there is no word, no label, there is no centre, is there? There is a dissolution, there is an emptiness - not the emptiness of fear, which is quite a different thing. There is a sense of being as nothing; because you have removed all the labels or rather because you have understood why you give labels to feelings and ideas you are completely new, are you not?

如果没有文字，没有标签，就没有中心，有吗？那样就有溶解，一种虚无 —— 不是恐慌，那是完全不同的东西。有一种什么都没有的感觉；因为您已经删除了所有标签，或者更确切地说因为你已经理解了为什么你给感觉和想法贴上标签，你是全新的，你不是吗？

There is no centre from which you are acting. The centre, which is the word, has been dissolved. The label has been taken away and where are you as the centre? You are there but there has been a transformation.

在你的行动中，没有一个指挥中心。中心，即这个词，已经解散。标签被拿走了，作为这个中心的你，在哪里？你在那里，但已经发生了一种转变。

That transformation is a little bit frightening; therefore, you do not proceed with what is still involved in it; you are already beginning to judge it, to decide whether you like it or don't like it. You don't proceed with the understanding of what is coming but you are already judging, which means that you have a centre from which you are acting. Therefore you stay fixed the moment you judge; the words `like' and `dislike' become important.

这种转变有点可怕；因此，您不会继续进行其中涉及的内容；你已经开始判断它，决定你喜欢还是不喜欢它。你没有继续理解即将发生的事情而是开始在判断，这意味着你有一个你正在行动的中心。因此，在判断的那一刻，你就定住了；这些词：“喜欢”和“不喜欢”，变得很重要。

But what happens when you do not name? You look at an emotion, at a sensation, more directly and therefore have quite a different relationship to it, just as you have to a flower when you do not name it. You are forced to look at it anew.

但是当你不取名字的时候，在发生什么？你更直接地看待一种情感，一种感觉因此与它有完全不同的关系，就像你不给它命名时你必须与一朵花一样。你被迫重新审视它。

When you do not name a group of people, you are compelled to look at each individual face and not treat them all as the mass. Therefore you are much more alert, much more observing, more understanding; you have a deeper sense of pity, love; but if you treat them all as the mass, it is over.

当你不说出一群人的名字时，你不得不看每一张脸，而不是把它们都当作群众。因此，你更加警觉，更深入观察，更加理解；你有更深的怜悯、爱；但如果你把它们都当作群众，它就结束了。

If you do not label, you have to regard every feeling as it arises. When you label, is the feeling different from the label? Or does the label awaken the feeling? Please think it over.

如果你不贴标签，你必须在每一种感觉产生时考虑它。当你贴标签时，这种感觉和标签不一样吗？还是标签唤醒了这种感觉？请仔细考虑它。

When we label, most of us intensify the feeling. The feeling and the naming are instantaneous. If there were a gap between naming and feeling, then you could find out if the feeling is different from the naming and then you would be able to deal with the feeling without naming it.

当我们贴标签时，我们大多数人都会强化这种感觉。这种感觉和命名是瞬间的。如果命名和感觉之间有空白，那么，你可以找出感觉是否与命名不同然后，你就可以在不命名的情况下处理这种感觉。

The problem is this, is it not?, how to be free from a feeling which we name, such as anger? Not how to subjugate it, sublimate it, suppress it, which are all idiotic and immature, but how to be really free from it?

问题就是这，不是吗？如何从我们所命名的感觉中解脱，比如愤怒？不是如何去征服它，升华它，压制它，这些都是愚蠢和不成熟的，而是如何真正摆脱它呢？

To be really free from it, we have to discover whether the word is more important than the feeling. The word `anger' has more significance than the feeling itself. Really to find that out there must be a gap between the feeling and the naming. That is one part.

要真正摆脱它，我们必须发现这个词是否比这种感觉更重要。 “愤怒”这个词比感觉本身更重要。真的要发现到，在感觉和命名之间一定有一个空白。那是一部分。

If I do not name a feeling, that is to say if thought is not functioning merely because of words or if I do not think in terms of words, images or symbols, which most of us do - then what happens?

如果我不给一种感觉取名字，也就是说，如果思想不打转，不把它简化成文字或者说，如果我不像我们大多数人那样用文字、图像或符号来思考 —— 那么，在发生什么？

Surely the mind then is not merely the observer. When the mind is not thinking in terms of words, symbols, images, there is no thinker separate from the thought, which is the word. Then the mind is quiet, is it not? - not made quiet, it is quiet.

当然，这块头脑不仅仅是这位观察者。当这块头脑不用文字、符号、图像来思考时，没有与思想分开的思想家，而思想就是文字。那么这颗头脑安静了，不是吗？—— 它不是被安静，它是安静。

When the mind is really quiet, then the feelings which arise can be dealt with immediately. It is only when we give names to feelings and thereby strengthen them that the feelings have continuity; they are stored up in the centre, from which we give further labels, either to strengthen or to communicate them.

当头脑真的安静，所升起的感觉可以立即得到处理。只有当我们给这些感觉命名，从而强化了它们时，感觉才具有延续性；它们被储存在这个中心，从里面，我们继续贴更多的标签，以强化或传递它们。

When the mind is no longer the centre, as the thinker made up of words, of past experiences - which are all memories, labels, stored up and put in categories, in pigeonholes - when it is not doing any of those things, then, obviously the mind is quiet. It is no longer bound, it has no longer a centre as the me - my house, my achievement, my work - which are still words, giving impetus to feeling and thereby strengthening memory. When none of these things is happening, the mind is very quiet.

impetus ['impitәs] n. 动力, 推动力, 动量

当头脑不再是这个中心时，思想家是由文字和过去的体验组成的 —— 都是记忆，标签，被存储并分类，放在鸽子洞里 —— 当它不做任何这些事情时，显然，这块头脑是安静的。它不再被束缚，它不再有一个中心，也就是所谓的‘我’ —— 我的房子，我的成就，我的工作 —— 那些依旧是文字，怂恿着感觉，从而强化记忆。当这些东西都没有发生时，头脑就非常安静。

That state is not negation. On the contrary, to come to that point, you have to go through all this, which is an enormous undertaking; it is not merely learning a few sets of words and repeating them like a school-boy - `not to name', `not to name'. To follow through all its implications, to experience it, to see how the mind works and thereby come to that point when you are no longer naming, which means that there is no longer a centre apart from thought - surely this whole process is real meditation.

那种状态不是否定。相反，要达到那一点，你必须经历这一切，它是一项艰巨的任务；它不仅仅是学习几组单词并像小学生一样重复它们 —— “不取名字”，“不取名字”。跟随它所有的含义，体验它，看看这块头脑是如何运作的。当你不再取名字时，就走到了那一步，也就意味着除了思想本身之外，不再有一个中心 —— 当然，这整个过程，就是真正的冥想。

When the mind is really tranquil, then it is possible for that which is immeasurable to come into being. Any other process, any other search for reality, is merely self-projected, homemade and therefore unreal. But this process is arduous and it means that the mind has to be constantly aware of everything that is inwardly happening to it. To come to this point, there can be no judgement or justification from the beginning to the end - not that this is an end. There is no end, because there is something extraordinary still going on.

当头脑真正平静时，那么，不可估量的东西就有可能产生。任何其他过程，任何其他对现实的探索，都只是自我的投影，自制的，因此是不真实的。但这个过程是艰巨的这意味着头脑必须不断地意识到内在发生的一切。要走到这一步，从头到尾都不能有判断或辩解 —— 并不是说这是一个结束。这不是终点，因为还有某个非凡的东西仍在发生。

This is no promise. It is for you to experiment, to go into yourself deeper and deeper and deeper, so that all the many layers of the centre are dissolved and you can do it rapidly or lazily. It is extraordinarily interesting to watch the process of the mind, how it depends on words, how the words stimulate memory or resuscitate the dead experience and give life to it.

这不是承诺。它是给你实验的，去进入你自己，越来越深，越来越深，这样，这个中心的许多层面完全被溶解，你能快速的或懒惰地做它。观察这块头脑的过程是非常有趣的，它是怎样地依赖文字，这些文字如何刺激记忆，或者复苏死去的体验，并赋予它生命。

In that process the mind is living either in the future or in the past. Therefore words have an enormous significance, neurologically as well as psychologically. And please do not learn all this from me or from a book.

在这个过程中，头脑要么活在未来，要么活在过去。因此，文字在神经系统和心理层面上，具有巨大的意义。请不要从我或书本上学到这一切。

You cannot learn it from another or find it in a book. What you learn or find in a book will not be the real. But you can experience it, you can watch yourself in action, watch yourself thinking, see how you think, how rapidly you are naming the feeling as it arises - and watching the whole process frees the mind from its centre. Then the mind, being quiet, can receive that which is eternal.

你无法从另一个人那里学习它，也不能在书中找到它。你在书中学到或找到的东西不会是真实的。但你可以体验它，在行为上，你可以观察你自己，观察你自己的思考，看看你如何思考的，当这个感觉升起，你是多么快地命名 —— 观察整个过程，这颗头脑从它的中心解放。然后，这颗头脑，安静的，能接受那永恒的东西。

Q28 ON THE KNOWN AND THE UNKNOWN 关于已知和未知

Question: Our mind knows only the known. What is it in us that drives us to find the unknown reality, God?

问：我们的头脑只知道已知的。是什么在里面，驱使着我们去寻找这未知的现实、上帝？

Krishnamurti: Does your mind urge toward the unknown? Is there an urge in us for the unknown, for reality, for God? Please think it out seriously. This is not a rhetorical question but let us actually find out. Is there an inward urge in each one of us to find the unknown?

克里希那穆提：你的头脑是否催促着走向未知？在我们的里面，是否有一种对未知、对现实、对上帝的冲动？请认真地思考。这不是一个反问，而是让我们来真实地发现。我们每个人内心是否有一种寻找未知的冲动？

Is there? How can you find the unknown? If you do not know it, how can you find it? Is there an urge for reality, or is it merely a desire for the known, expanded? Do you understand what I mean?

有吗？如何才能找到未知？如果你不知道它，你怎么能找到它？是对现实的渴望，或者，仅仅是一种欲望，想对这个已知进行扩张的欲望？你理解我的意思吗？

I have known many things; they have not given me happiness, satisfaction, joy. So now I am wanting something else that will give me greater joy, greater happiness, greater vitality - what you will. Can the known, which is my mind - because my mind is known, the result of the past, - can that mind seek the unknown? If I do not know reality, the unknown, how can I search for it? Surely it must come, I cannot go after it. If I go after it, I am going after something which is the known, projected by me.

我知道很多东西；它们没有给我快乐、满足、开心。所以现在我想要别的东西，能给我更大的喜悦、更大的快乐、更大的活力 —— 你喜欢的任何东西。这个已知，也就是我的头脑 —— 因为我的头脑属于已知，是这个过去的产物， —— 那颗头脑能寻求这种未知的吗？如果我不知道现实，这种未知，我怎么能寻找它？当然，它必需自己过来，我不能去追它。如果我追求它，我追求的是我投射出的已知。

Our problem is not what it is in us that drives us to find the unknown - that is clear enough. It is our own desire to be more secure, more permanent, more established, more happy, to escape from turmoil, from pain, confusion. That is our obvious drive. When there is that drive, that urge, you will find a marvellous escape, a marvellous refuge - in the Buddha, in the Christ or in political slogans and all the rest of it. That is not reality; that is not the unknowable, the unknown.

我们的问题不在于是什么在驱使我们去寻找未知 —— 那再清楚不过了。它就是我们自己的欲望，想要更安全，更持久，更成熟，更快乐，想从动荡、痛苦、困惑中逃跑。那就是我们明显的驱动力。当有那种驱动力，那种冲动时，你会发现一个奇妙的逃跑路线，一个神奇的避难所。 —— 在佛陀中，在基督里或在政治口号中以及所有其他的地方。那不是现实；那不是那不可知的，那种未知。

Therefore the urge for the unknown must come to an end, the search for the unknown must stop; which means there must be understanding of the cumulative known, which is the mind. The mind must understand itself as the known, because that is all it knows. You cannot think about something that you do not know. You can only think about something that you know.

因此，对未知的冲动必须结束，对未知的寻找必须停下；这意味着必须理解这个累积的已知，也就是这颗头脑。头脑必须将亲自理解这个作为已知的自己，因为那就是它所知道的一切。你不能思考你不知道的东西。你只能想象你已经知道的东西。

Our difficulty is for the mind not to proceed in the known; that can only happen when the mind understands itself and how all its movement is from the past, projecting itself through the present, to the future. It is one continuous movement of the known; can that movement come to an end?

我们的困难在于，这颗头脑不在已知中开始；只有当头脑理解它自己时，这才会发生。它的所有运动是如何从这个过去开始的，并通过现在，把它自己投射到这个未来。它是已知事物的延展；这场运动能结束吗？

It can come to an end only when the mechanism of its own process is understood, only when the mind understands itself and its workings, its ways, its purposes, its pursuits, its demands - not only the superficial demands but the deep inward urges and motives. This is quite an arduous task.

它要走到尽头，只有当它理解了自身的运作机制时，只有当头这颗脑理解它自己和它的运作，它的方式，它的意图，它的追求，它的要求时 —— 不仅是表面的要求，还有内心深处的冲动和动机。这是一项相当艰巨的任务。

It isn't just in a meeting or at a lecture or by reading a book, that you are going to find out. On the contrary, it needs constant watchfulness, constant awareness of every movement of thought - not only when you are waking but also when you are asleep. It must be a total process, not a sporadic, partial process.

它不仅仅是在谈话、讲座或阅读书籍中，你将会发现。相反，它需要持久的观察，不断意识到每一个思想的移动。 —— 不仅在你醒来的时候，而且在你睡着的时候。它必须是一个完整的进程，而不是一个零星的、部分的进程。

Also, the intention must be right. That is there must be a cessation of the superstition that inwardly we all want the unknown. It is an illusion to think that we are all seeking God - we are not.

此外，这种意图必须是正确的。那就是必须停止这种迷信，也就是我们内心都想要这种未知。我们以为我们在寻求上帝 —— 这是一种幻觉，我们没有。

We don't have to search for light. There will be light when there is no darkness and through darkness we cannot find the light. All that we can do is to remove those barriers that create darkness and the removal depends on the intention. If you are removing them in order to see light, then you are not removing anything, you are only substituting the word light for darkness. Even to look beyond the darkness is an escape from darkness.

我们不必寻找光明。没有黑暗就有光明，透过黑暗，我们找不到光明。我们所能做的就是消除那些造成黑暗的障碍，而这种消除取决于这种意图。如果您为了看到光明而去删除它们，那么你没有删除任何东西，你只是用光明这个词代替了黑暗。即使看穿了黑暗，也是对黑暗的逃避。

We have to consider not what it is that is driving us but why there is in us such confusion, such turmoil, such strife and antagonism - all the stupid things of our existence. When these are not, then there is light, we don't have to look for it.

我们必须考虑的不是‘是什么在驱使我们’ 而是为什么我们的里面有这么混乱，这么动荡，这么多的冲突和敌对 —— 我们生命中的所有这些愚蠢的东西。当这些不在时，那么就有光明，我们不必寻找它。

When stupidity is gone, there is intelligence. But the man who is stupid and tries to become intelligent is still stupid. Stupidity can never be made wisdom; only when stupidity ceases is there wisdom, intelligence. The man who is stupid and tries to become intelligent, wise, obviously can never be so. To know what is stupidity, one must go into it, not superficially, but fully, completely, deeply, profoundly; one must go into all the different layers of stupidity and when there is the cessation of that stupidity, there is wisdom.

当愚蠢消失时，就有智慧。但是那个愚蠢的并试图变得聪明的人，仍然是愚蠢的。愚蠢永远不能成为智慧；只有当愚蠢停止时，才有明智，智慧。一个愚蠢的人，试图变得聪明、智慧，显然永远不可能。要知道什么是愚蠢，一个人必须进入它，不是肤浅的，而是完全的，彻底的，深刻的，深邃的；一个人必须进入愚蠢的所有不同层次当这种愚蠢停止时，就有智慧。

Therefore it is important to find out not if there is something more, something greater than the known, which is urging us to the unknown, but to see what it is in us that is creating confusion, wars, class differences, snobbishness, the pursuit of the famous, the accumulation of knowledge, the escape through music, through art, through so many ways. It is important, surely, to see them as they are and to come back to ourselves as we are. From there we can proceed.

因此，重要的是去发现不是那个更多的、比已知更伟大的东西，不是那个敦促我们走向未知的东西，而是去看我们是怎样制造出混乱、战争、阶级划分、势利、对出名的追求，对知识的积累，通过音乐、艺术，通过各种方式去逃跑。它才是重心，没错，重要的是要看到它们的底细，看看我们自己到底是什么东西。从那里，我们就可以继续。

Then the throwing off of the known is comparatively easy. When the mind is silent, when it is no longer projecting itself into the future, wishing for something; when the mind is really quiet, profoundly peaceful, the unknown comes into being. You don't have to search for it. You cannot invite it. That which you can invite is only that which you know.

那么，抛弃已知的东西就相对容易了。当头脑安静时，当它不再给这个未来投射它自己的阴影，不再盼望某个东西时；当头脑真正安静，非常平静时，这种未知就会出现。您不必搜索它。您不能邀请它。你能邀请的只能是你所知道的。

You cannot invite an unknown guest. You can only invite one you know. But you do not know the unknown, God, reality, or what you will. It must come. It can come only when the field is right, when the soil is tilled, but if you till in order for it to come, then you will not have it.

您不能邀请未知的访客。您只能邀请一个您认识的人。但是你不知道未知，上帝，现实，或者你喜欢的。它必须来。只有当田地合适时，当土壤耕种后，要是你为了让它到来而耕种，那么你将等不到它。

Our problem is not how to seek the unknowable, but to understand the accumulative processes of the mind, which is ever the known. That is an arduous task: that demands constant attention, a constant awareness in which there is no sense of distraction, of identification, of condemnation; it is being with what is. Then only can the mind be still.

我们的问题不在于如何寻求这不可知的，而是要理解头脑的累积过程，这颗永远属于已知的头脑。那是一项艰巨的任务：那需要不断的注意，持续的意识其中没有分心、认同感、谴责感；它与存在同行。那么只有那样，这颗头脑才能静止。

No amount of meditation, discipline, can make the mind still, in the real sense of the word. Only when the breezes stop does the lake become quiet. You cannot make the lake quiet. Our job is not to pursue the unknowable but to understand the confusion, the turmoil, the misery, in ourselves; and then that thing darkly comes into being, in which there is joy.

再多的冥想、训练，都不能使头脑静止，在真正意义上。只有当微风停止，湖面才会变得安静。你不能让湖水安静。我们的工作不是追求不可知的事物，而是理解我们内心的困惑、动荡和痛苦；然后那个东西幽暗地出现，其中有欢乐。