I want to open by quoting Einstein's wonderful statement, just so people will feel at ease that the great scientist of the 20th century also agrees with us, and also calls us to this action. He said, "A human being is a part of the whole, called by us, the 'universe,' -- a part limited in time and space. He experiences himself, his thoughts and feelings, as something separated from the rest, a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion, to embrace all living creatures and the whole of nature in its beauty."
我想以一個愛因斯坦的名言作為開頭 讓大家可以更容易接受我的觀點,因為20世紀最偉大的科學家 也同意我們,並且要我們這樣做 他說,"人之所以為人,是宇宙的一部份" 在時間與空間中有限的一部份 他將自身以及自己的思想與感受 視為獨立於整體之外 但這種"獨立"是一種意識的錯覺 這種錯覺就像會把我們囚禁的監牢 箝制我們個人的慾望和少數親近的人 我們必須把我們自己從這個監獄釋放出來,同時拓展我們的同理心 來擁抱所有生命與整個大自然的美麗
This insight of Einstein's is uncannily close to that of Buddhist psychology, wherein compassion -- "karuna," it is called -- is defined as, "the sensitivity to another's suffering and the corresponding will to free the other from that suffering." It pairs closely with love, which is the will for the other to be happy, which requires, of course, that one feels some happiness oneself and wishes to share it. This is perfect in that it clearly opposes self-centeredness and selfishness to compassion, the concern for others, and, further, it indicates that those caught in the cycle of self-concern suffer helplessly, while the compassionate are more free and, implicitly, more happy.
在這一刻,愛因斯坦的見解與佛教心理學中 談到的同理心(慈悲心),卡魯那(佛教心理學)有所略同 被定義為,"以眾生的苦當作自己的苦" 並且讓別人可以從痛苦中解脫出來的意志力 這同理心與西方的愛是類似的, 那就是希望別人可以快樂 在自己感到快樂的同時 也希望可以與別人分享 因為同理心和以自我為中心 自私自利恰恰相反,它是關心別人的 並且更進一步來說那些以自我為中心的人 更容易陷入無助,而那些擁有慈悲心的人往往可以生活的更自在 獲得更多快樂
The Dalai Lama often states that compassion is his best friend. It helps him when he is overwhelmed with grief and despair. Compassion helps him turn away from the feeling of his suffering as the most absolute, most terrible suffering anyone has ever had and broadens his awareness of the sufferings of others, even of the perpetrators of his misery and the whole mass of beings. In fact, suffering is so huge and enormous, his own becomes less and less monumental. And he begins to move beyond his self-concern into the broader concern for others. And this immediately cheers him up, as his courage is stimulated to rise to the occasion. Thus, he uses his own suffering as a doorway to widening his circle of compassion. He is a very good colleague of Einstein's, we must say.
達賴喇嘛常說同理心是他最好的朋友 這幫助他戰勝悲傷與失望 同理心幫助他脫離那些令他感到折磨的感受 即使那種痛苦比別人更加悲慘 並且讓他意識到其他也在受苦的人 即使是那些令他痛苦的犯罪者,以及所有這些人 事實上, 痛苦的折磨是這麼大到難以計數 而他自己的痛苦卻只是極小一部份 而他把以自我為中心的意識轉為發散到他人 這立刻鼓舞了他起來 因為他的勇氣立刻被激發出來 也因為如此,他用自己所受到的磨難 當作一扇打開同理心的門擴展開來 我必須這樣說,他是愛因斯坦的好同事,因為他們英雄所見略同
Now, I want to tell a story, which is a very famous story in the Indian and Buddhist tradition, of the great Saint Asanga who was a contemporary of Augustine in the West and was sort of like the Buddhist Augustine. And Asanga lived 800 years after the Buddha's time. And he was discontented with the state of people's practice of the Buddhist religion in India at that time.
現在我想要說一個故事 一個對印度以及佛教來說很有名的故事 是關於聖人Asanga的故事 他和西方世界的奧古斯丁是屬於同一個時期的人 並且他其實就類似佛教界的奧古斯丁 Asanga生活的時空是在佛祖誕生後的八百年 並且他對當時人們 對印度佛教教義的實踐很不滿意
And so he said, "I'm sick of all this. Nobody's really living the doctrine. They're talking about love and compassion and wisdom and enlightenment, but they are acting selfish and pathetic. So, Buddha's teaching has lost its momentum. I know the next Buddha will come a few thousand years from now, but exists currently in a certain heaven" -- that's Maitreya -- "so, I'm going to go on a retreat and I'm going to meditate and pray until the Buddha Maitreya reveals himself to me, and gives me a teaching or something to revive the practice of compassion in the world today."
他說,"我對這一切覺得很感冒,沒有一個人真正實踐佛教的教義 他們都說要有愛,要有同理心,要有智慧,然後有了這些他們就會明白一切,而不在會受到任何磨難 但他們實際表現出來的卻是自私以及令人可悲 所以佛祖的教導已經失去了他的原意 我知道下一個佛祖的誕生需要等待數千年 但是現在其實存在一個天堂,他就是彌勒菩提 所以我想要繼續修行,我要去打坐 和祈禱, 直到佛祖彌勒接納我為止 並且給我指導 讓世間重生,讓每個人都有同理心
So he went on this retreat. And he meditated for three years and he did not see the future Buddha Maitreya. And he left in disgust. And as he was leaving, he saw a man -- a funny little man sitting sort of part way down the mountain. And he had a lump of iron. And he was rubbing it with a cloth. And he became interested in that. He said, "Well what are you doing?" And the man said, "I'm making a needle." And he said, "That's ridiculous. You can't make a needle by rubbing a lump of iron with a cloth." And the man said, "Really?" And he showed him a dish full of needles. So he said, "Okay, I get the point." He went back to his cave. He meditated again.
所以他去修行,閉關了三年 但是他沒有看到彌勒菩提 然後他很厭煩的離開 當他離開的時候,他看到一個人 一個矮矮的人看起來很可笑,坐在山下 他有一塊鐵塊 他正在用他的衣服摩擦他的鐵塊 而Asaga對這件事情感到有興趣 他對那小矮人說,"你在做什麼?" 那個人說,"我正在做一根細針" 接著他說,"那是不能的事,你不能用衣服 摩擦一塊鐵讓他變成一根細針" 小矮人說,"怎麼不可能",接著他展示給他看他身上有的針 接著他說, "好吧,我知道了" 然後他就回去他的洞穴,繼續他的修行
Another three years, no vision. He leaves again. This time, he comes down. And as he's leaving, he sees a bird making a nest on a cliff ledge. And where it's landing to bring the twigs to the cliff, its feathers brushes the rock -- and it had cut the rock six to eight inches in. There was a cleft in the rock by the brushing of the feathers of generations of the birds. So he said, "All right. I get the point." He went back.
又三年過去了,他還是沒辦法體悟出道理,他又再次離開了 這次,他下山 正在他離開的時候,他看到一隻鳥正在懸崖邊做一個鳥巢 鳥把接來的小嫩枝帶來了懸崖邊 鳥翅膀的羽毛拍打的岩石,並且把岩石切出了一條縫 有六到八英吋的裂痕 是鳥身上的羽毛所拍打出來的,而且世世代代的鳥都是這樣做 他感動不已,他說"好吧,我知道了",他又回去了修行
Another three years. Again, no vision of Maitreya after nine years. And he again leaves, and this time: water dripping, making a giant bowl in the rock where it drips in a stream. And so, again, he goes back. And after 12 years there is still no vision. And he's freaked out. And he won't even look left or right to see any encouraging vision.
又過了三年 他還是沒有看到彌勒菩提,這已經是九年了 所以他又離開了一次,這一次水濕淋淋的 用滴水在岩石中做了一個很大的碗公 他似乎領悟出什麼,所以他又回去了,然後過了十二年,他還是沒有看到彌勒菩提 然後他的舉動變得怪異,他連左看又看的想法都沒有 所以根本沒辦法看到任何有激勵人心的看法
And he comes to the town. He's a broken person. And there, in the town, he's approached by a dog who comes like this -- one of these terrible dogs you can see in some poor countries, even in America, I think, in some areas -- and he's looking just terrible. And he becomes interested in this dog because it's so pathetic, and it's trying to attract his attention. And he sits down looking at the dog. And the dog's whole hindquarters are a complete open sore. Some of it is like gangrenous, and there are maggots in the flesh. And it's terrible. He thinks, "What can I do to fix up this dog? Well, at least I can clean this wound and wash it."
接著他就來到了城鎮,他已經完全是一個落魄的人 就在那裡,他遇到了一隻狗 就像一般在很窮很窮的國家裡你會看到的可憐狗 即使在美國你也可能在某些地方看到 那隻狗看起來實在有夠可憐的 接著他對那隻狗感到興趣,因為它看起來太悲慘了 而且狗正想要引起他的注意.於是他坐下來看著那隻狗 那隻狗的四隻腳都得了皮膚炎 有些部分看起來生了壞疽的 而且看起來有蛆在他的皮膚上爬,真是有夠可憐的 他想,"我該怎麼就這隻狗呢?" 恩,我想我至少可以讓他洗個澡
So, he takes it to some water. He's about to clean, but then his awareness focuses on the maggots. And he sees the maggots, and the maggots are kind of looking a little cute. And they're maggoting happily in the dog's hindquarters there. "Well, if I clean the dog, I'll kill the maggots. So how can that be? That's it. I'm a useless person and there's no Buddha, no Maitreya, and everything is all hopeless. And now I'm going to kill the maggots?"
所以他就去弄了一些水,當他正要開始幫狗洗澡的時候 他的注意力轉移到那些蛆的身上 當他看著蛆的時候,他發現那些蛆也變得可愛起來 那些蛆很快樂的在狗的四隻上面爬來扒去 他想"如我把狗洗澡喜乾淨了,那這些蛆都會被我殺掉,那怎麼可以呢?" 恩好吧,就這樣好了,我是個沒用的人,而且我也沒辦法看到佛祖,看到彌勒菩提 然後所有的東西都沒有希望了 所以我只能落魄到殺這些蛆?這怎麼可以呢!!
So, he had a brilliant idea. And he took a shard of something, and cut a piece of flesh from his thigh, and he placed it on ground. He was not really thinking too carefully about the ASPCA. He was just immediately caught with the situation. So he thought, "I will take the maggots and put them on this piece of flesh, then clean the dog's wounds, and then I'll figure out what to do with the maggots."
於是他想到一個很好的辦法 他拿了一塊間間的東西,並且從他的身上刮了一層皮下來 接著他把這個東西放在地上 他其實沒有很認真的想想破傷風的問題...(這時在該注意的!) 他只是在那個當下想到了這個辦法 他想,"我會把蛆放到那塊東西上" 然後再來就可以把狗洗乾淨了,也不會把蛆給殺掉 我想到可以救蛆的方法,
So he starts to do that. He can't grab the maggots. Apparently they wriggle around. They're kind of hard to grab, these maggots. So he says, "Well, I'll put my tongue on the dog's flesh. And then the maggots will jump on my warmer tongue" -- the dog is kind of used up -- "and then I'll spit them one by one down on the thing." So he goes down, and he's sticking his tongue out like this. And he had to close his eyes, it's so disgusting, and the smell and everything.
當他開始做的時候,他沒辦法把蛆抓起來 那些蛆很明顯的蠕動所以很難抓 於是他說,"好吧,我把我的舌頭靠近狗的皮膚 然後那些蛆就可以跳到我溫暖的舌頭上 那狗也不會有區了 然後我再把那些蛆一個一個分開就下來 所以他就蹲下去,把舌頭身出來 當他靠近的時候他比需把他的眼睛閉起來,因為一切實在太噁心了!
And then, suddenly, there's a pfft, a noise like that. He jumps back and there, of course, is the future Buddha Maitreya in a beautiful vision -- rainbow lights, golden, jeweled, a plasma body, an exquisite mystic vision -- that he sees. And he says, "Oh." He bows. But, being human, he's immediately thinking of his next complaint.
然後,突然間他發現有一陣噪音出現了 他往後退了三步, 沒錯,彌勒菩堤出現了 這個景象實在太美了,就像彩虹的亮光,金黃色的,像珠寶一樣的顏色, 那精巧的身體,他終於看到了 然後他大叫了一聲,"挖啊" 但是身為人,他還是抱怨了一下
So as he comes up from his first bow he says, "My Lord, I'm so happy to see you, but where have you been for 12 years? What is this?"
所以他到了他的面前 我的天阿,我很高興見到你,但是你過去的十二年跑去哪裡了? 這是什麼?
And Maitreya says, "I was with you. Who do you think was making needles and making nests and dripping on rocks for you, mister dense?" (Laughter) "Looking for the Buddha in person," he said. And he said, "You didn't have, until this moment, real compassion. And, until you have real compassion, you cannot recognize love." "Maitreya" means love, "the loving one," in Sanskrit.
彌勒菩提說," 我一直在你旁邊,你知道是誰在那邊做細針的嗎 做鳥巢的, 把落石往你身邊丟的? 哈哈哈 "對於一個尋找佛祖的人"他說 他說,"你過去都沒有同理心,直到這一個時刻,你才擁有真正的同理心 你不會意識到什麼是真正的愛,直到你擁有真正的同理心 彌勒菩提代表的是愛,唯一的愛
And so he looked very dubious, Asanga did. And he said, "If you don't believe me, just take me with you." And so he took the Maitreya -- it shrunk into a globe, a ball -- took him on his shoulder. And he ran into town in the marketplace, and he said, "Rejoice! Rejoice! The future Buddha has come ahead of all predictions. Here he is." And then pretty soon they started throwing rocks and stones at him -- it wasn't Chautauqua, it was some other town -- because they saw a demented looking, scrawny looking yogi man, like some kind of hippie, with a bleeding leg and a rotten dog on his shoulder, shouting that the future Buddha had come.
接著他看起來非常的懷疑 Asanga接著說"如果你不相信我,那你把我帶在身邊" 彌勒菩提變成了一顆球,於是他就把彌勒菩提帶著 放在肩膀上 接著他回到城市的市場上,他說太棒了 未來的佛祖來到這邊,他就在這邊 接著群眾開始朝著他丟石頭 這裡不是Chautauqua, 這是別的城鎮 因為群眾看到了一個看起來瘋狂,又骨瘦如柴 有點像是嬉皮,腿留著血的一個人,還有一隻發臭的狗,放在他肩上 大叫著未來的佛祖在這邊
So, naturally, they chased him out of town. But on the edge of town, one elderly lady, a charwoman in the charnel ground, saw a jeweled foot on a jeweled lotus on his shoulder and then the dog, but she saw the jewel foot of the Maitreya, and she offered a flower. So that encouraged him, and he went with Maitreya.
所以很自然的 但是就在城鎮的邊緣,一位老老的女人,站在埋葬場所 看到了有珠寶光的光輝的蓮花,佈滿了他的肩膀接著狗也佈滿了 她看到了彌勒菩提珠寶光的腳,並且她送給他一朵花 這鼓勵了他,讓他可以跟隨彌勒菩提
Maitreya then took him to a certain heaven, which is the typical way a Buddhist myth unfolds. And Maitreya then kept him in heaven for five years, dictating to him five complicated tomes of the methodology of how you cultivate compassion.
彌勒菩提接著把他帶到了天堂 在那邊佛祖的秘密被揭開了 彌勒菩提讓他留在天堂流了五年的時間 口述了五本大本的書 跟他講述了要怎麼樣去培養同理心
And then I thought I would share with you what that method is, or one of them. A famous one, it's called the "Sevenfold Causal Method of Developing Compassion." And it begins first by one meditating and visualizing that all beings are with one -- even animals too, but everyone is in human form. The animals are in one of their human lives. The humans are human. And then, among them, you think of your friends and loved ones, the circle at the table. And you think of your enemies, and you think of the neutral ones. And then you try to say, "Well, the loved ones I love. But, you know, after all, they're nice to me. I had fights with them. Sometimes they were unfriendly. I got mad. Brothers can fight. Parents and children can fight. So, in a way, I like them so much because they're nice to me. While the neutral ones I don't know. They could all be just fine. And then the enemies I don't like because they're mean to me. But they are nice to somebody. I could be them."
於是"演講者說" 我想要把這些方法與你們分享,第一個 最有名的," 七個因果的方法來培養同理心 最一開始,把所有的生靈都當作只有一個個體 除了人以外,即使是動物也把它們這樣看 把動物看成它們有人類般的生命 然後,在這裡面, 你把你的朋友們,你喜歡的人都聚集在一起 想想你的敵人,想想那些處在中立地位的 然後你試著說,"好吧,我只愛我愛的 不過你知道的,畢竟他們對我都很好 我曾經跟他們吵架,他們有時候對我不友善 我會生氣,兄弟會吵架,父母和小孩也會吵架 所以,某方面,我喜歡他們,因為他們對我很好 而對於中立的人來說,我是不知道,他們可能都很好 接著擴展到敵人,我不喜歡敵人,因為它們對我很不好 但是他們對其他人好,我可以變成那些其他人
And then the Buddhists, of course, think that, because we've all had infinite previous lives, we've all been each other's relatives, actually. Therefore all of you, in the Buddhist view, in some previous life, although you don't remember it and neither do I, have been my mother -- for which I do apologize for the trouble I caused you. And also, actually, I've been your mother. I've been female, and I've been every single one of yours' mother in a previous life, the way the Buddhists reflect. So, my mother in this life is really great. But all of you in a way are part of the eternal mother. You gave me that expression; "the eternal mama," you said. That's wonderful. So, that's the way the Buddhists do it. A theist Christian can think that all beings, even my enemies, are God's children. So, in that sense, we're related.
接著對佛祖來說,那是單然的想法,因為我們也無限的前世 佛祖相信我們和其他人都有一些實際的關係 因此每一個人,在佛祖的眼裡 雖然你不記得前世,但是在前世裡 你曾經是我的媽媽,我對我曾經造成你的麻煩感到抱歉 並且實際上,我當過你的媽媽 我的前世是個女人,並且我曾經是一個媽媽 這就是佛祖的想法 所以我的媽媽在這樣一個想法理事非常偉大的,其實你們也都是這樣 在某一部份裡是一個永恆的媽媽 你給我了這樣的稱謂,一個永恆的媽媽,然後你就會說,那真是太棒了 那就是佛祖所做的事情 對於有神論者,基督徒,可以想所有的人,甚至是我的敵人,都是上帝的孩子 用這樣的想法,我們實際上都是相關
So, they first create this foundation of equality. So, we sort of reduce a little of the clinging to the ones we love -- just in the meditation -- and we open our mind to those we don't know. And we definitely reduce the hostility and the "I don't want to be compassionate to them" to the ones we think of as the bad guys, the ones we hate and we don't like. And we don't hate anyone, therefore. So we equalize. That's very important.
所以這建立了所謂的平等 所以我們在某種程度上減輕了我們對某些人的愛 這只是一種妥協,也因為如此我們把自己的心靈打開,給那些我們不知道的人 我們明確地減少我們的敵意把"我不要把同理心給那些壞人" 那些我們認為是壞人的人,以及我們討厭不喜歡的人 因為我們不在討厭任何人,所以我們同化了這些,這是非常重要的一部份
And then the next thing we do is what is called "mother recognition." And that is, we think of every being as familiar, as family. We expand. We take the feeling about remembering a mama, and we defuse that to all beings in this meditation. And we see the mother in every being. We see that look that the mother has on her face, looking at this child that is a miracle that she has produced from her own body, being a mammal, where she has true compassion, truly is the other, and identifies completely. Often the life of that other will be more important to her than her own life. And that's why it's the most powerful form of altruism. The mother is the model of all altruism for human beings, in spiritual traditions. And so, we reflect until we can sort of see that motherly expression in all beings.
接著下一件事情,叫做認識我們的母親 那就是把每個人都當作我們的家人 我們把這個感覺向外擴展,我們把回憶母親的美好這種感覺 並也把這個想法散佈給大家,在一種沈思的狀況下 然後我們就可以把每個人當作母親來看 這種感覺就像我們看母親慈祥的臉 看著他的小孩,這就像是一種奇蹟一樣 作為一個人,那種表現是非常自然的 那就是最真實的同理心,可以被完完全全的表現出來 把別人的生命看的比她自己的還重要一樣 而這就是為什麼這個力量非常的巨大...利他主義 母親,就是所有利他主義的模範 也是精神的代表 也因為如此,我們可以展現像母親那樣的同理心給其他所有人
People laugh at me because, you know, I used to say that I used to meditate on mama Cheney as my mom, when, of course, I was annoyed with him about all of his evil doings in Iraq. I used to meditate on George Bush. He's quite a cute mom in a female form. He has his little ears and he smiles and he rocks you in his arms. And you think of him as nursing you. And then Saddam Hussein's serious mustache is a problem, but you think of him as a mom.
其他人都這樣笑我,我過去常這樣說 我常把Cheney 當做我的媽媽 當然我對他在伊拉克做的壞事感覺到非常的反感 我過去常把布希總統拿來思考, 他是一個相當可愛的媽媽(一種男性的樣子) 當他逗你笑的時候 你可以想像他在服侍你 然後你可以把伊拉克總理海珊滿臉的鬍子當做一個問題 但當你把他想成媽媽的時候
And this is the way you do it. You take any being who looks weird to you, and you see how they could be familiar to you. And you do that for a while, until you really feel that. You can feel the familiarity of all beings. Nobody seems alien. They're not "other." You reduce the feeling of otherness about beings. Then you move from there to remembering the kindness of mothers in general, if you can remember the kindness of your own mother, if you can remember the kindness of your spouse, or, if you are a mother yourself, how you were with your children. And you begin to get very sentimental; you cultivate sentimentality intensely. You will even weep, perhaps, with gratitude and kindness. And then you connect that with your feeling that everyone has that motherly possibility. Every being, even the most mean looking ones, can be motherly.
這就是你做事的方法,你把每個你看起來很怪的人 把他們當做跟你很親近的人 然後你就先做了這件事直到你感覺到 你可以感受到每個人其實都是很親近的 沒有一個人是陌生人,他們不是別人 你把"別人"這種想法給去掉 然後你到了那種程度,就可以回憶起母親的仁慈 如果你可以記起你母親的仁慈 也可以憶起你的配偶的仁慈 或是你自己本身就是一位母親,你是怎麼對待自己的孩子 然後你就變得比較富有感情,你會大大地培養自己的情感 你會哭泣,又或許感謝這仁慈 然後你就可以和那些也有這種情感的人做聯繫 每一個人,及使最邪惡的人都可以轉變成像母親一樣慈祥的人
And then, third, you step from there to what is called "a feeling of gratitude." You want to repay that kindness that all beings have shown to you. And then the fourth step, you go to what is called "lovely love." In each one of these you can take some weeks, or months, or days depending on how you do it, or you can do them in a run, this meditation. And then you think of how lovely beings are when they are happy, when they are satisfied. And every being looks beautiful when they are internally feeling a happiness. Their face doesn't look like this. When they're angry, they look ugly, every being, but when they're happy they look beautiful. And so you see beings in their potential happiness. And you feel a love toward them and you want them to be happy, even the enemy.
接著第三步,是感恩的心 你想回報那些對你的仁慈 第四步,你就會到達最完整的愛 如果這些步驟你可以在每一星期每一個月或每一天練習 看你要怎麼練習,你可以慢跑的時候 練習這種思考 你就可以想當人們擁有愛的時候將會多高興 當他們滿足的時候 並且每個人都會看起來很高興,當他們內心感到愉快的感覺 當他們生氣看起來會很難看,他們的臉看起來不會是這樣 不過當他們高興的時候,他們看起來是很高興的 所以你就可以看到他們潛在的高興 然後你就可以感受到有一股愛的力量向他們前進,因為你希望他們可以高興
We think Jesus is being unrealistic when he says, "Love thine enemy." He does say that, and we think he's being unrealistic and sort of spiritual and highfalutin. "Nice for him to say it, but I can't do that." But, actually, that's practical. If you love your enemy that means you want your enemy to be happy. If your enemy was really happy, why would they bother to be your enemy? How boring to run around chasing you. They would be relaxing somewhere having a good time. So it makes sense to want your enemy to be happy, because they'll stop being your enemy because that's too much trouble.
並且實際上,這是非常符合邏輯的 我們有時候會想到耶穌說對他們的敵人表現愛是非常不真實的 他真的是那樣說的,在我們的想法理他是不真實的 是一種清神上的,裝模作樣的,所以我們會想"他是講得很好沒錯,不過我沒辦法做到" 但實際上,那是可以做到的 如果你喜歡你的敵人,那代表你希望你的敵人高興 如果你的敵人真的很高興的話,那麼他們怎麼會來打擾你呢 為什麼要這麼無聊在旁邊追你 他們應該要在其他地方休息,享受他們的時間 所以讓你的敵人高興是一件很有意義的事情 因為他們將會停止當你的敵人,因為那太麻煩了
But anyway, that's the "lovely love. " And then finally, the fifth step is compassion, "universal compassion." And that is where you then look at the reality of all the beings you can think of. And you look at them, and you see how they are. And you realize how unhappy they are actually, mostly, most of the time. You see that furrowed brow in people. And then you realize they don't even have compassion on themselves. They're driven by this duty and this obligation. "I have to get that. I need more. I'm not worthy. And I should do something." And they're rushing around all stressed out. And they think of it as somehow macho, hard discipline on themselves. But actually they are cruel to themselves. And, of course, they are cruel and ruthless toward others. And they, then, never get any positive feedback. And the more they succeed and the more power they have, the more unhappy they are. And this is where you feel real compassion for them.
不過那將是非常棒的 第五步,那就是同理心(慈悲新)一種對於全宇宙的同理心 那就是你真實的看待其他人 你看著他們,想他們是怎樣的人 你會發現他們實際上大多數時間是不高興的 你看著他們皺著眉頭 然後你會發現他們連對他們自己都沒有同理心 他們被這種責任所推動 我必須得到,我想要更多,我現在實在不好,我需要做一些事情 他們想盡辦法達到 他們認為這樣是一個男子漢,把很艱困的原則放在他們身上 但實際上,他們是虐待自己 當然,他們就會對其他人冷酷無情 然後他們就不會得到任何的正向回饋 然後他們越成功,得到越多的權力 反而會變得越不高興 而這就是你對他們感到同情的地方
And you then feel you must act. And the choice of the action, of course, hopefully will be more practical than poor Asanga, who was fixing the maggots on the dog because he had that motivation, and whoever was in front of him, he wanted to help. But, of course, that is impractical. He should have founded the ASPCA in the town and gotten some scientific help for dogs and maggots. And I'm sure he did that later. (Laughter) But that just indicates the state of mind, you know.
然後你會想要做一些事情來改變 這就是你的動機 而這個選擇,當然會變得更實際 比那個窮Asanga幫助那隻長滿蛆的狗 因為當他有那種動機的時候,他不管誰檔在他面前 他都會想要幫助別人 當然那是不可行的,他應該去找美國防止虐待動物協會幫忙 去找一些科學化的幫助那隻狗除去他身上的蛆 我相信他之後會那樣做,不過重要的是當時的想法
And so the next step -- the sixth step beyond "universal compassion" -- is this thing where you're linked with the needs of others in a true way, and you have compassion for yourself also, and it isn't sentimental only. You might be in fear of something. Some bad guy is making himself more and more unhappy being more and more mean to other people and getting punished in the future for it in various ways. And in Buddhism, they catch it in the future life. Of course in theistic religion they're punished by God or whatever. And materialism, they think they get out of it just by not existing, by dying, but they don't. And so they get reborn as whatever, you know.
所以接下來第六步,第六步是超越宇宙的同理心 當你知道別人的需求的時候 你也對自己有同理心 當然,這不只是情感,你可能會害怕某些事情 那些壞人,會把他們自己變的越來越不高興 對別人越來越尖酸刻薄 他們將會在未來接收教訓 在佛祖的角度上,他們將會在未來接收到那些教訓 當然對一神論者來講,他們將會被上帝處罰 唯物論者,他們將會逃離這些教訓 當他們掛掉的時候,但是他們是不會的 然後他們就必須輪迴轉世
Never mind. I won't get into that. But the next step is called "universal responsibility." And that is very important -- the Charter of Compassion must lead us to develop through true compassion, what is called "universal responsibility." In the great teaching of his Holiness the Dalai Lama that he always teaches everywhere, he says that that is the common religion of humanity: kindness. But "kindness" means "universal responsibility." And that means whatever happens to other beings is happening to us: we are responsible for that, and we should take it and do whatever we can at whatever little level and small level that we can do it. We absolutely must do that. There is no way not to do it.
這個部分我就不多說了 最後一步,叫做全體的責任 這是非常重要的,是同理心的許可證 這將會帶領我們培養真正的同理心 那就是一種全體的責任 就像達賴喇嘛教導那個偉大的神聖一樣 那是他一直以來教導大家的 那是一種共同的信仰那就是人性,仁慈 但是仁慈代表著,全宇宙的責任 那就是發生在別人身上的事情也會發生在我們身上 那是我們的責任,我們必須去承擔 並且去作我們可以做的,即使是很小一部份 我們可以做的那一小部分 我們必須做到,那是不能避免的
And then, finally, that leads to a new orientation in life where we live equally for ourselves and for others and we are joyful and happy. One thing we mustn't think is that compassion makes you miserable. Compassion makes you happy. The first person who is happy when you get great compassion is yourself, even if you haven't done anything yet for anybody else. Although, the change in your mind already does something for other beings: they can sense this new quality in yourself, and it helps them already, and gives them an example.
然後這些就會導引讓你的人生有一個新的方向 讓我們自己和其他人都生活的平等 並且我們會意識來自於我們自己的喜悅 我們會很愉快,很高興 有一件不能想事情,那就是同理心會讓你覺得悲哀 同理心是可以讓你感到高興的 即使你還沒有對齊他人有所幫助,但當你擁有很多同理心的同時 第一個會感到高興的人就是你自己, 你腦袋中改變的想法已經開始對其他人產生影響 他們會感受到你的改變, 而這個改變將會給他們一個榜樣,並且幫助他們
And that uncompassionate clock has just showed me that it's all over.
那無情的時間已經快到了
So, practice compassion, read the charter, disseminate it and develop it within yourself. Don't just think, "Well, I'm compassionate," or "I'm not compassionate," and sort of think you're stuck there. You can develop this. You can diminish the non-compassion, the cruelty, the callousness, the neglect of others, and take universal responsibility for them. And then, not only will God smile and the eternal mama will smile, but Karen Armstrong will smile.
所以從現在開使從你自身做起,練習培養同理心 並且傳播這個理念 不要只是空想,''我到底是個有同理心的人呢?還是沒有'' 使得自己無法跳脫這個範疇 同理心是可以培養的.你可以將內心冷酷 殘忍,對他人冷漠,忽視別人這些負面的想法都移除 把他們當作是個責任 然後你就會發現不只上帝會笑, 所謂的永恆的媽媽也會笑, 而且作家凱倫阿姆斯壯也會笑
Thank you very much. (Applause)
謝謝大家