Thank you. And I feel like this whole evening has been very amazing to me. I feel it's sort of like the Vimalakirti Sutra, an ancient work from ancient India in which the Buddha appears at the beginning and a whole bunch of people come to see him from the biggest city in the area, Vaishali, and they bring some sort of jeweled parasols to make an offering to him. All the young people, actually, from the city. The old fogeys don't come because they're mad at Buddha, because when he came to their city he accepted -- he always accepts the first invitation that comes to him, from whoever it is, and the local geisha, a movie-star sort of person, raced the elders of the city in a chariot and invited him first.
谢谢。 我觉得这整个晚上都让我感到非常惊喜。 我觉得这有点象维摩诘经, 古印度的一部经典名著。 书里佛祖在开头出现,很多人 从瓦伊瑟利,地区最大的城市来看他, 带着一种镶有珠宝的阳伞来献给他。 实际上所有城里的年轻人 --守旧的人不来,因为他们对佛祖很生气 因为当他来到他们的城市,他接受了-- 他总是接受他收到的第一张请帖,不管是谁的, 当地的艺妓,影星式的人, 赶着大篷车超过了城里的老人,抢先邀请到他。
So he was hanging out with the movie star, and of course they were grumbling: "He's supposed to be religious and all this. What's he doing over there at Amrapali's house with all his 500 monks," and so on. They were all grumbling, and so they boycotted him. They wouldn't go listen to him. But the young people all came. And they brought this kind of a jeweled parasol, and they put it on the ground. And as soon as they had laid all these, all their big stack of these jeweled parasols that they used to carry in ancient India, he performed a kind of special effect which made it into a giant planetarium, the wonder of the universe. Everyone looked in that, and they saw in there the total interconnectedness of all life in all universes.
所以他在和影星消磨时间, 他们当然抱怨: “他应该虔诚才对, 他和他的五百个僧侣在那个蓭摩罗女的屋子里干什么?” 诸如此类。他们都在抱怨,所以他们抵制他。 他们不去聆听他。 但年轻人都来了。 他们带着这种镶有珠宝的阳伞,把它放在地上。 就在他们放下所有这些, 这些他们经常在古代印度打着的成堆的阳伞, 他表演了一个特效,把它变成了一个庞大的天象仪, 宇宙的奇观。 每个人看向它,他们看见在其中 所有宇宙中的所有生命都是息息相关的。
And of course, in the Buddhist cosmos there are millions and billions of planets with human life on it, and enlightened beings can see the life on all the other planets. So they don't -- when they look out and they see those lights that you showed in the sky -- they don't just see sort of pieces of matter burning or rocks or flames or gases exploding. They actually see landscapes and human beings and gods and dragons and serpent beings and goddesses and things like that.
当然,在佛教徒的宇宙中有无数的星球 有人类生命, 觉悟了的人能看到所有其他星球上的生命。 所以当他们看到天空中的星光, 他们看到的不仅仅是燃烧着的物质, 或是岩石,或是火焰,或是膨胀的气体。 他们其实看到的是风景和人类, 神、龙、蛇、女神,诸如此类。
He made that special effect at the beginning to get everyone to think about interconnection and interconnectedness and how everything in life was totally interconnected. And then Leilei -- I know his other name -- told us about interconnection, and how we're all totally interconnected here, and how we've all known each other. And of course in the Buddhist universe, we've already done this already billions of times in many, many lifetimes in the past. And I didn't give the talk always. You did, and we had to watch you, and so forth. And we're all still trying to, I guess we're all trying to become TEDsters, if that's a modern form of enlightenment. I guess so. Because in a way, if a TEDster relates to all the interconnectedness of all the computers and everything, it's the forging of a mass awareness, of where everybody can really know everything that's going on everywhere in the planet.
他在一开始制造了那个特效, 使每个人都思考互动 和连通性,生活中的每件事是如何紧密联系着的。 然后雷雷--我知道他另外的名字 --告诉我们关于互联, 以及关于我们在这里是如何全部相连的, 和我们如何认识其他所有的人。当然,在佛教的世界里, 我们已经在多次的前世中这样做了无数次。 我不总是做演讲。你演讲,我们得看你,如此这般。 我们仍旧尝试着,我想我们都在试着成为TED成员, 如果这是现代形式的启蒙。 我想是这样的。 因为在某种意义上,如果TED成员连接着所有的互联 电脑和事物, 这是一种大众觉醒的结成, 在这里每个人都能真正知道所有 发生在地球任何地方的事。
And therefore it will become intolerable -- what compassion is, is where it will become intolerable for us, totally intolerable that we sit here in comfort and in pleasure and enjoying the life of the mind or whatever it is, and there are people who are absolutely riddled with disease and they cannot have a bite of food and they have no place, or they're being brutalized by some terrible person and so forth. It just becomes intolerable. With all of us knowing everything, we're kind of forced by technology to become Buddhas or something, to become enlightened.
所以它将变得无法忍受-- 慈悲是什么,是我们变得无法忍受 完全无法忍受我们舒服地坐在这里,开心的享受 精神生活或无论什么, 却有人疾病缠身, 他们没有食物吃,他们没有地方住, 或者他们被一些恶人折磨着。 这真是不能忍受。 当我们知道每一件事,我们在一定程度上受科技驱使 变成佛一样,变得觉悟。
And of course, we all will be deeply disappointed when we do. Because we think that because we are kind of tired of what we do, a little bit tired, we do suffer. We do enjoy our misery in a certain way. We distract ourselves from our misery by running around somewhere, but basically we all have this common misery that we are sort of stuck inside our skins and everyone else is out there. And occasionally we get together with another person stuck in their skin and the two of us enjoy each other, and each one tries to get out of their own, and ultimately it fails of course, and then we're back into this thing.
当然那时我们都会深深感到失望。 因为我们有点厌倦我们做的事, 有一丁点厌倦,我们确实在受折磨。 我们确实在某种程度上享受我们的痛苦。 我们通过忙忙碌碌来分散我们的痛苦, 但其实我们都有同样的痛苦 我们都困在自己的躯体里 其他人在外面。 我们偶尔和另外也困在他们躯体里的人相聚, 我们享受对方,尝试走出自己的世界, 当然最后失败了,我们回到原地。
Because our egocentric perception -- from the Buddha's point of view, misperception -- is that all we are is what is inside our skin. And it's inside and outside, self and other, and other is all very different. And everyone here is unfortunately carrying that habitual perception, a little bit, right? You know, someone sitting next to you in a seat -- that's OK because you're in a theater, but if you were sitting on a park bench and someone came up and sat that close to you, you'd freak out. What do they want from me? Like, who's that? And so you wouldn't sit that close to another person because of your notion that it's you versus the universe -- that's all Buddha discovered. Because that cosmic basic idea that it is us all alone, each of us, and everyone else is different, then that puts us in an impossible situation, doesn't it? Who is it who's going to get enough attention from the world? Who's going to get enough out of the world? Who's not going to be overrun by an infinite number of other beings -- if you're different from all the other beings?
因为我们自我中心的观念 -在佛看来这是错误的观念- 我们的全部就是我们躯体里面的东西。 里面和外面,自我和他人, 而他人是全然不同的。 很不幸,在场的每个人都有这种惯常的观念, 有一点,对吧? 比方说,某个人坐在你身边 -- 这个可以,因为你在剧院, 但如果你坐在公园的凳子上,有个人过来坐在你旁边, 你就会焦虑不安。 他们想从我这里得到什么?他是谁? 所以你不会和别人坐得那么近, 因为在你的理念中那是你对世界 -- 那就是佛的发现。 因为那个基本的宇宙观, 我们每个人都是孤立的, 每个人都是不同的, 这把我们放到一种绝境,不是吗? 谁会得到世界足够的关注? 谁能在这个世界里得到满足? 谁能不被无数其他存在物所侵占 -- 如果你和所有其他存在物都不同的话?
So where compassion comes is where you surprisingly discover you lose yourself in some way: through art, through meditation, through understanding, through knowledge actually, knowing that you have no such boundary, knowing your interconnectedness with other beings. You can experience yourself as the other beings when you see through the delusion of being separated from them. When you do that, you're forced to feel what they feel. Luckily, they say -- I still am not sure -- but luckily, they say that when you reach that point because some people have said in the Buddhist literature, they say, "Oh who would really want to be compassionate? How awful! I'm so miserable on my own. My head is aching. My bones are aching. I go from birth to death. I'm never satisfied. I never have enough, even if I'm a billionaire, I don't have enough. I need a hundred billion." So I'm like that. Imagine if I had to feel even a hundred other people's suffering. It would be terrible.
慈悲心会出现在 你惊讶地发现你迷失了自己的地方: 通过艺术、通过冥想、通过理解、通过认知, 知道你没有这种界限, 知道你和其他事物是相连的。 你可以通过其他事物体验自己, 当你看清了你与他们的分离只是个幻觉。 当你那样做的时候,你就必须感受他们的感受。 幸运的是,他们说 --我还不确定 -- 但幸运的是,他们说当你达到那种境界,因为有些人 在佛教书籍中,他们说,哦, 有谁真的想要慈悲吗? 多么可怕!我是多么的痛苦,我头痛。 我骨头痛。 我经历生死。 我从不满足。 我从来不够,即使我是亿万富翁,我从来不够。 我需要一千亿,我就是那样。 想像一下如果我必须感觉即使是一百个其他人的痛苦, 这也很可怕。
But apparently, this is a strange paradox of life. When you're no longer locked in yourself, and as the wisdom or the intelligence or the scientific knowledge of the nature of the world, that enables you to let your mind spread out, and empathize, and enhance the basic human ability of empathizing, and realizing that you are the other being, somehow by that opening, you can see the deeper nature of life. And you can, you get away from this terrible iron circle of I, me, me, mine, like the Beatles used to sing.
但明显的,这是一个奇怪的生命悖论。 当你不在局限在自己的世界里, 当智慧,才学 或是 对世界本质的科学知识,使你能够拓展你的思想, 同情,提高人类的基本同情心, 体会到己就是他, 通过打开自己,你可以看到生命更深的本质,你可以 走出这个可怕的自我的铁圈-我,我,我,我的, 象披头士过去唱的一样。
You know, we really learned everything in the '60s. Too bad nobody ever woke up to it, and they've been trying to suppress it since then. I, me, me, mine. It's like a perfect song, that song. A perfect teaching. But when we're relieved from that, we somehow then become interested in all the other beings. And we feel ourselves differently. It's totally strange. It's totally strange. The Dalai Lama always likes to say -- he says that when you give birth in your mind to the idea of compassion, it's because you realize that you yourself and your pains and pleasures are finally too small a theater for your intelligence. It's really too boring whether you feel like this or like that, or what, you know -- and the more you focus on how you feel, by the way, the worse it gets. Like, even when you're having a good time, when is the good time over? The good time is over when you think, how good is it? And then it's never good enough.
你知道,我们确实在60年代学到了所有东西。 可惜没有人从中清醒, 他们从那时起一直试图把它压下来。 我,我,我,我的。它象一首完美的歌。一个完美的教义。 但当我们脱离了它, 我们不知怎么地就会变得对其他事物感兴趣。 我们对自己的感知也不同。这非常奇怪。 这非常奇怪。 达赖喇嘛一直喜欢说 -- 他说当你的心中产生了慈悲心, 这是因为你认识到你自己,你的快乐和痛苦 不足以填充你才智的舞台。 不管你觉得这样或那样,你知道什么,这都非常枯燥-- 你越关注你的感觉,这会变得越坏。 就象,即使你在享受好时光, 这好时光什么时候过去? 当你在想这时光有多好的时候,它已经过去。 它也从来不够好。
I love that Leilei said that the way of helping those who are suffering badly on the physical plane or on other planes is having a good time, doing it by having a good time. I think the Dalai Lama should have heard that. I wish he'd been there to hear that. He once told me -- he looked kind of sad; he worries very much about the haves and have-nots. He looked a little sad, because he said, well, a hundred years ago, they went and took everything away from the haves. You know, the big communist revolutions, Russia and China and so forth. They took it all away by violence, saying they were going to give it to everyone, and then they were even worse. They didn't help at all.
我喜欢leilei所说的:帮助那些遭受身体上或是其他痛苦的人 的途径是享受人生, 通过享受人生来解决问题。 我觉得达赖喇嘛应该听过这句话,我希望他在那儿听到。 他曾告诉我 -- 他看起来有些悲伤; 他很担心那些拥有一切的和一无所有的。 他看起来有些悲伤,因为他说:那么,因为一百年前, 他们起义,拿走了拥有者的一切。 你知道,俄国和中国的共产主义革命。 他们通过暴力取得, 宣称他们将把财富分给所有人,然后他们其实更恶劣。 他们一点也没有起作用。
So what could possibly change this terrible gap that has opened up in the world today? And so then he looks at me. So I said, "Well, you know, you're all in this yourself. You teach: it's generosity," was all I could think of. What is virtue? But of course, what you said, I think the key to saving the world, the key to compassion is that it is more fun. It should be done by fun. Generosity is more fun. That's the key. Everybody has the wrong idea. They think Buddha was so boring, and they're so surprised when they meet Dalai Lama and he's fairly jolly. Even though his people are being genocided -- and believe me, he feels every blow on every old nun's head, in every Chinese prison. He feels it. He feels the way they are harvesting yaks nowadays. I won't even say what they do. But he feels it. And yet he's very jolly. He's extremely jolly.
什么可以改变当今世界的这个可怕的贫富差距呢? 然后他看着我。 我说,“你知道,你自己就是这样言传身教的:慷慨。” 这是我所能想到的。什么是美德? 但当然,我想拯救世界的关键,慈悲心的关键 是它更有趣。 因为有趣才去做。慷慨更让人快乐。那是关键。 所有人都有个错误观念。他们认为佛教很枯燥, 当他们见到达赖喇嘛时,他们惊讶地发现他是很欢乐的。 即使他的人民在遭受种族灭绝 -- 相信我,他感觉到每个老尼姑所受的羞辱, 在每个中国监狱。他能感觉到。 他感觉得到现今他们屠杀的方式。 我还不会说他们做了什么。但他能感受到。 他还是很快乐的。他异常喜乐。
Because when you open up like that, then you can't just -- what good does it do to add being miserable with others' misery? You have to find some vision where you see how hopeful it is, how it can be changed. Look at that beautiful thing Chiho showed us. She scared us with the lava man. She scared us with the lava man is coming, then the tsunami is coming, but then finally there were flowers and trees, and it was very beautiful. It's really lovely.
因为当你象那样开放, 你不会仅仅 -- 这有什么好处要是只是徒增痛苦? 你必然会找到它积极的一面, 它如何能改善。 看到chiho展示的那么美的事物。她用岩浆人把我们吓住了。 她吓唬我们说,岩浆人来了, 海啸来了。 但最终是花儿,绿树,这很美。 这真的很可爱。
So, compassion means to feel the feelings of others, and the human being actually is compassion. The human being is almost out of time. The human being is compassion because what is our brain for? Now, Jim's brain is memorizing the almanac. But he could memorize all the needs of all the beings that he is, he will, he did. He could memorize all kinds of fantastic things to help many beings. And he would have tremendous fun doing that.
所以,慈悲心意味着感受其他人的感受。 人类其实皆有慈悲心。 人类几乎没有时间了。 人类都有慈悲心,因为我们的大脑就是干这个用的。 比如,吉姆的大脑在记忆历书。 但他能记住所有生命的需求,他的现在,将来,过去。 他能记得各种神奇的事来帮助很多其他人。 他会非常喜欢做那个。
So the first person who gets happy, when you stop focusing on the self-centered situation of, how happy am I, where you're always dissatisfied -- as Mick Jagger told us. You never get any satisfaction that way. So then you decide, "Well, I'm sick of myself. I'm going to think of how other people can be happy. I'm going to get up in the morning and think, what can I do for even one other person, even a dog, my dog, my cat, my pet, my butterfly?" And the first person who gets happy when you do that, you don't do anything for anybody else, but you get happier, you yourself, because your whole perception broadens and you suddenly see the whole world and all of the people in it. And you realize that this -- being with these people -- is the flower garden that Chiho showed us. It is Nirvana. And my time is up. And I know the TED commandments. Thank you.
所以第一个幸福起来的人, 当你停止自我中心的境况--我有多幸福, 你总会失望-- 就如米克.贾格尔告诉我们的,你那样永远得不到满足。 然后你决定,我受够了我自己。 我要想想如何使其他人快乐。 我要早上起来想, 我可以做什么,为即使一个其他人,即使一只狗,我的狗,我的猫, 我的宠物,我的蝴蝶。 当你那样想的时候,第一个快乐起来的人是你, 你还没有为其他人做任何事,你就会变得更快乐,你自己, 因为你的整个观念开阔了, 你突然看到整个世界和它其中所有的人。 你明白这点 -- 和其他人共存 -- 是Chiho给我们展示的花园。 这是涅磐(极乐世界)。 我的时间到了。 我知道TED的戒律。 谢谢。