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.
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.
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。