So, I guess it is a result of globalization that you can find Coca-Cola tins on top of Everest and a Buddhist monk in Monterey. (Laughter) And so I just came, two days ago, from the Himalayas to your kind invitation. So I would like to invite you, also, for a while, to the Himalayas themselves. And to show the place where meditators, like me, who began with being a molecular biologist in Pasteur Institute, and found their way to the mountains.

我認(rèn)為全球化的后果之一就是你能在 珠穆朗瑪峰上發(fā)現(xiàn)可口可樂易拉罐，也能在Monterey(TED大會(huì)所在地)看到佛教僧侶。 （笑聲） 兩天前，我受邀從喜馬拉雅來到這里。 同時(shí)我也想邀請(qǐng)你們空時(shí)去喜馬拉雅。 在喜馬拉雅，修行者們，譬如我-- 一位起初在巴斯德研究所從事分子研究的人， 尋得了心靈的歸宿。

So these are a few images I was lucky to take and be there. There's the Mount Kailash in Eastern Tibet -- wonderful setting. This is from Marlboro country. (Laughter) This is a turquoise lake. A meditator. This is the hottest day of the year somewhere in Eastern Tibet, on August 1. And the night before, we camped, and my Tibetan friends said, "We are going to sleep outside." And I said, "Why? We have enough space in the tent." They said, "Yes, but it's summertime." (Laughter)

屏幕上的這些照片是我有幸去過的地方。 這是位于西藏東部的崗仁波齊峰--非常美。 這是萬(wàn)寶路的產(chǎn)地（指美國(guó)）。 （笑聲） 這是碧湖。 這是一位修行者。 這是西藏東部一年中最熱的一天，八月一號(hào)。 這是7月31號(hào)晚上，我們?cè)诼稜I(yíng)，我的西藏朋友說-- “我們今晚在露天睡。”我說：“為什么？帳篷里有地方睡啊。” 我的朋友們說：“這可是夏天。” （笑聲）

So now, we are going to speak of happiness. As a Frenchman, I must say that there are a lot of French intellectuals that think happiness is not at all interesting. (Laughter) I just wrote an essay on happiness, and there was a controversy. And someone wrote an article saying, "Don't impose on us the dirty work of happiness." (Laughter) "We don't care about being happy. We need to live with passion. We like the ups and downs of life. We like our suffering because it's so good when it ceases for a while." (Laughter)

現(xiàn)在，我們來談?wù)勑腋！?作為一個(gè)法國(guó)人，我不得不提及法國(guó)的許多知識(shí)分子， 他們皆認(rèn)為幸福毫無(wú)樂趣。 （笑聲） 我曾寫過一篇關(guān)于幸福的散文，但卻引起一場(chǎng)辯論。 有人撰文說：不要將幸福這煩人的話題強(qiáng)加于我們。 （笑聲） 我們不在乎幸不幸福。我們需要的是激情人生。 我們喜歡刺激的生活。 我們喜歡痛苦，因?yàn)檗D(zhuǎn)瞬的痛苦是如此美好。 （笑聲）

This is what I see from the balcony of my hermitage in the Himalayas. It's about two meters by three, and you are all welcome any time. (Laughter)

這張照片是我所處的喜馬拉雅的修道院陽(yáng)臺(tái)上看到的景象。 陽(yáng)臺(tái)只有兩三米闊，歡迎你們隨時(shí)來做客。 （笑聲）

Now, let's come to happiness or well-being. And first of all, you know, despite what the French intellectuals say, it seems that no one wakes up in the morning thinking, "May I suffer the whole day?" (Laughter) Which means that somehow -- consciously or not, directly or indirectly, in the short or the long term, whatever we do, whatever we hope, whatever we dream -- somehow, is related to a deep, profound desire for well-being or happiness. As Pascal said, even the one who hangs himself, somehow, is looking for cessation of suffering -- he finds no other way. But then, if you look in the literature, East and West, you can find incredible diversity of definition of happiness. Some people say, I only believed in remembering the past, imagining the future, never the present. Some people say happiness is right now; it's the quality of the freshness of the present moment. And that led to Henri Bergson, the French philosopher, to say, "All the great thinkers of humanity have left happiness in the vague so that they could define -- each of them could define their own terms."

我們?cè)僬f回幸福這個(gè)話題。 首先，不管法國(guó)的知識(shí)分子們?nèi)绾卧u(píng)價(jià)幸福， 似乎沒有人會(huì)在早上睡醒時(shí)想到 “今天我可以痛苦一回嗎？” （笑聲） 這在某種程度上意味著--有意識(shí)地或無(wú)意識(shí)地 直接或間接地，短期或長(zhǎng)期地， 我們的行為，我們的希望，我們的夢(mèng)想-- 都為了尋求內(nèi)心深處的幸福。 正如帕斯卡（法國(guó)數(shù)學(xué)家、物理學(xué)家、哲學(xué)家）所說：即使是上吊自殺的人 也是為了擺脫痛苦--因?yàn)閯e無(wú)他法。 在東西方文學(xué)中，你能看到 關(guān)于幸福的各式各樣定義。 有人認(rèn)為幸福只存于回憶中， 及對(duì)未來的憧憬，而不存在于當(dāng)下。 有人則認(rèn)為此刻即是幸福， 其意義在于即時(shí)鮮活的生命力。 而法國(guó)哲學(xué)家亨利.柏格森認(rèn)為 “人類所有偉大的思想家給幸福下的定義都是模糊的 他們按自己的思維方式給出不同的定義。”

Well, that would be fine if it was just a secondary preoccupation in life. But now, if it is something that is going to determine the quality of every instant of our life, then we better know what it is, have some clearer idea. And probably, the fact that we don't know that is why, so often, although we seek happiness, it seems we turn our back to it. Although we want to avoid suffering, it seems we are running somewhat towards it. And that can also come from some kind of confusions.

當(dāng)然，如果幸福不是生活中最令人全神貫注的，模糊倒也無(wú)所謂。 但如今，如果幸福會(huì)決定 我們的整個(gè)生活質(zhì)量， 那我們最好還是弄清楚幸福到底是什么。 而實(shí)際上我們很可能不知道為何我們總是 在尋找幸福而事實(shí)上卻似乎是背道而馳， 雖然我們不想遭受痛苦，卻似乎在某種程度上奔向痛苦。 原因之一是概念混淆。

One of the most common ones is happiness and pleasure. But, if you look at the characteristics of those two, pleasure is contingent upon time, upon its object, upon the place. It is something that -- changes of nature. Beautiful chocolate cake: first serving is delicious, second one not so much, then we feel disgust. (Laughter) That's the nature of things. We get tired. I used to be a fan of Bach. I used to play it on the guitar, you know. I can hear it two, three, five times. If I had to hear it 24 hours, non-stop, it might be very tiring. If you are feeling very cold, you come near a fire, it's so wonderful. Then, after some moments, you just go a little back, and then it starts burning. It sort of uses itself as you experience it. And also, again, it can -- also, it's something that you -- it is not something that is radiating outside. Like, you can feel intense pleasure and some others around you can be suffering a lot.

其中最普遍的一個(gè)混淆是幸福和享樂。 如果比較二者的特征會(huì)發(fā)現(xiàn) 享樂視時(shí)間、對(duì)象、地點(diǎn)而定。 享樂不是自然而然得到的。 漂亮的巧克力蛋糕第一次吃起來覺得是美味， 吃多了就開始覺得惡心了。 （笑聲） 原因就是：我們覺得膩了。 我曾經(jīng)喜歡巴赫的音樂。常用吉他彈奏。 我可以把一首樂曲聽兩遍，三遍，甚至五遍。 可如果我連續(xù)24小時(shí)不停地聽，就聽膩了。 如果你覺得冷，烤烤火會(huì)覺得很舒服。 片刻后，你稍稍后退，火開始燒旺了。 火的不同用處在于你不同的體驗(yàn)。 這種體驗(yàn)只有你才有 只是你的體驗(yàn)而不是火自身的本質(zhì)。 你覺得舒服 而你周圍的人可能會(huì)覺得痛苦。

Now, what, then, will be happiness? And happiness, of course, is such a vague word, so let's say well-being. And so, I think the best definition, according to the Buddhist view, is that well-being is not just a mere pleasurable sensation. It is a deep sense of serenity and fulfillment, a state that actually pervades and underlies all emotional states, and all the joys and sorrows that can come one's way. For you, that might be surprising. Can we have this kind of well-being while being sad? In a way, why not? Because we are speaking of a different level.

那么什么是幸福呢？ 當(dāng)然幸福這個(gè)詞聽來覺得比較含糊，就稱呼其為美滿吧。 我認(rèn)為佛教中關(guān)于美滿的定義說得很好， 佛教認(rèn)為美滿不是單純的享樂。 而是一種內(nèi)心的安寧、圓滿， 是一種能把所有內(nèi)心情感融合的心境， 能把所有快樂和悲傷融合的心境。 聽到這里，你們也許會(huì)覺得驚奇。 難道真的可以在悲傷的時(shí)候也能獲得美滿嗎？但一切皆有可能！ 只要我們換個(gè)角度去想。

Look at the waves coming here to shore. When you are at the bottom of the wave, you hit the bottom. You hit the solid rock. When you are surfing on the top, you are all elated. So you go from elation to depression -- there's no depth. Now, if you look at the high sea, there might be beautiful, calm ocean, like a mirror. There might be storms, but the depth of the ocean is still there, unchanged. So now, how is that? It can only be a state of being, not just a fleeting emotion, sensation. Even joy -- that can be the spring of happiness. But there's also wicked joy, you can rejoice in someone's suffering.

我們來看看涌向岸邊的海浪。 當(dāng)你被海浪打在水下時(shí)會(huì)觸到水底。 會(huì)碰到水底的巖石。 當(dāng)你在浪尖上時(shí)，你興高采烈。 從高興變得沮喪，是因?yàn)樾男圆欢ā?當(dāng)你看到大海，你可能覺得它美麗，如鏡一般平靜。 即使風(fēng)暴發(fā)生，但海底依舊平靜。 這是一種什么狀態(tài)呢？ 這是一種內(nèi)心的平和，而不是短暫的情感變化。 即使高興可以引發(fā)幸福感， 但也存在著病態(tài)的高興--那就是幸災(zāi)樂禍。

So how do we proceed in our quest for happiness? Very often, we look outside. We think that if we could gather this and that, all the conditions, something that we say, "Everything to be happy -- to have everything to be happy." That very sentence already reveals the doom of destruction of happiness. To have everything. If we miss something, it collapses. And also, when things go wrong, we try to fix the outside so much, but our control of the outer world is limited, temporary, and often, illusory. So now, look at inner conditions. Aren't they stronger? Isn't it the mind that translates the outer condition into happiness and suffering? And isn't that stronger? We know, by experience, that we can be what we call "a little paradise," and yet, be completely unhappy within.

人們是如何尋找幸福的呢？通常都是借助外在的東西。 覺得只要擁有了所有東西就能幸福了， 擁有一切就能幸福 擁有一切就擁有幸福。 這種說法本身就說明了幸福的脆弱。 因?yàn)樗那疤崾菗碛幸磺校绻荒軗碛幸磺行腋＞拖Я?另一方面，當(dāng)生活出現(xiàn)問題時(shí)，我們關(guān)注的總是那些外在的因素， 但我們對(duì)外部世界的掌控是有限的、暫時(shí)的，而且通常是虛幻的。 讓我們來了解一下我們的內(nèi)心世界吧。我們的內(nèi)心世界難道不強(qiáng)大嗎？ 難道不是只有內(nèi)心世界才能把外部條件轉(zhuǎn)換成幸福或痛苦嗎？ 難道內(nèi)心世界不強(qiáng)大嗎？ 我們都親身體驗(yàn)過內(nèi)心的快樂 和不快樂。

The Dalai Lama was once in Portugal, and there was a lot of construction going on everywhere. So one evening, he said, "Look, you are doing all these things, but isn't it nice, also, to build something within?" And he said, "Unless that -- even you get high-tech flat on the 100th floor of a super-modern and comfortable building, if you are deeply unhappy within, all you are going to look for is a window from which to jump." So now, at the opposite, we know a lot of people who, in very difficult circumstances, manage to keep serenity, inner strength, inner freedom, confidence. So now, if the inner conditions are stronger -- of course, the outer conditions do influence, and it's wonderful to live longer, healthier, to have access to information, education, to be able to travel, to have freedom. It's highly desirable. However, this is not enough. Those are just auxiliary, help conditions. The experience that translates everything is within the mind. So then, when we ask oneself how to nurture the condition for happiness, the inner conditions, and which are those which will undermine happiness. So then, this just needs to have some experience.

有一次，達(dá)賴?yán)锶テ咸蜒溃?當(dāng)時(shí)那里到處在蓋樓。 一天晚上達(dá)賴說：“你們這里蓋這么多樓， 但如果把精力用來提升人們的內(nèi)心世界不是更好嗎？ 就算你住的是現(xiàn)代化公寓 甚至是住在舒適的摩天大樓的第100層， 可如果你的內(nèi)心不快樂， 窗戶是解脫的唯一路徑。” 相反， 有許多生活貧困的人 內(nèi)心卻能很平和，內(nèi)心堅(jiān)強(qiáng)、自由、自信。 擁有了強(qiáng)大的內(nèi)心世界-- 當(dāng)然在外在條件的輔助下， 人們能活得更健康、長(zhǎng)壽， 能受教育，能去旅行， 能活得自由，這也是人們最想得到的。 然而，外在條件只能起輔助作用。 實(shí)踐證明內(nèi)心決定著如何轉(zhuǎn)化外部世界的一切。 接下來大家可能要問：如何培育幸福的心田呢， 決定幸福與否的關(guān)鍵是什么呢？ 從我們的切身體驗(yàn)中能找到答案。

We have to know from ourselves, there are certain states of mind that are conducive to this flourishing, to this well-being, what the Greeks called eudaimonia, flourishing. There are some which are adverse to this well-being. And so, if we look from our own experience, anger, hatred, jealousy, arrogance, obsessive desire, strong grasping, they don't leave us in such a good state after we have experienced it. And also, they are detrimental to others' happiness. So we may consider that the more those are invading our mind, and, like a chain reaction, the more we feel miserable, we feel tormented. At the opposite, everyone knows deep within that an act of selfless generosity, if from the distance, without anyone knowing anything about it, we could save a child's life, make someone happy. We don't need the recognition. We don't need any gratitude. Just the mere fact of doing that fills such a sense of adequation with our deep nature. And we would like to be like that all the time.

我們需要明確的就是在我們的內(nèi)心有一種境界 能讓我們沐浴在幸福中， 也就是希臘語(yǔ)所說的恩賜、幸福、繁榮。 不過也有相反的一面。 如果我們自省-- 憤怒、怨恨、嫉妒、傲慢、強(qiáng)迫、占有欲-- 這些心態(tài)會(huì)讓人迷失。 而且也會(huì)給別人帶來不幸。 我們被這些心態(tài)侵蝕的越深， 就越感到迷茫和痛苦，這是種連鎖反應(yīng)。 反之，無(wú)私地去做些事情， 默默無(wú)聞地做些好事， 比如挽救一個(gè)處境危險(xiǎn)的孩子，就會(huì)令他人幸福。 做這些不是為了讓別人知道，讓別人來感激。 而是出于人的本性，只是做了該做的。 其實(shí)這種行為可以成為一種習(xí)慣。

So is that possible, to change our way of being, to transform one's mind? Aren't those negative emotions, or destructive emotions, inherent to the nature of mind? Is change possible in our emotions, in our traits, in our moods? For that we have to ask, what is nature of mind? And if we look from the experiential point of view, there is a primary quality of consciousness that's just the mere fact to be cognitive, to be aware. Consciousness is like a mirror that allows all images to rise on it. You can have ugly faces, beautiful faces in the mirror. The mirror allows that, but the mirror is not tainted, is not modified, is not altered by those images. Likewise, behind every single thought there is the bare consciousness, pure awareness. This is the nature. It cannot be tainted intrinsically with hatred or jealousy because, then, if it was always there -- like a dye that would permeate the whole cloth -- then it would be found all the time, somewhere. We know we're not always angry, always jealous, always generous.

那么人的行為方式和心態(tài)能夠改變嗎？ 那些負(fù)面情感 是與生俱來的嗎？ 情感和心理特征是可以改變的嗎？ 要弄清這些疑問首先要弄清本性是指什么。 通常認(rèn)為 意識(shí)的一個(gè)基本特征 就是其可被認(rèn)知性。 意識(shí)如鏡。 不管人長(zhǎng)得漂不漂亮， 鏡子都能接受，鏡子不會(huì)因照鏡子的人長(zhǎng)得丑而變臟， 也不會(huì)因照鏡子的人漂亮而變干凈，鏡子自身不會(huì)改變。 同樣如此，每個(gè)想法后面存在的意識(shí)也是不會(huì)隨著想法的好壞而改變的。 這就是本性。本性不會(huì)因怨恨或嫉妒而改變， 本性是固有的--就像染料能把布染上顏色-- 本性終究會(huì)被發(fā)覺。 人不會(huì)總是發(fā)怒、嫉妒，也不會(huì)總是很慷慨。

So, because the basic fabric of consciousness is this pure cognitive quality that differentiates it from a stone, there is a possibility for change because all emotions are fleeting. That is the ground for mind training. Mind training is based on the idea that two opposite mental factors cannot happen at the same time. You could go from love to hate. But you cannot, at the same time, toward the same object, the same person, want to harm and want to do good. You cannot, in the same gesture, shake hand and give a blow. So, there are natural antidotes to emotions that are destructive to our inner well-being. So that's the way to proceed. Rejoicing compared to jealousy. A kind of sense of inner freedom as opposite to intense grasping and obsession. Benevolence, loving kindness against hatred. But, of course, each emotion then would need a particular antidote.

意識(shí)的基本特征 是其可認(rèn)知性，這也是人和石頭的區(qū)別， 所有情感都是可以改變的，因?yàn)榍楦惺撬查g產(chǎn)生的。 因此，人的心靈可以修煉。 修心的可行性在于兩種相反的心態(tài) 不會(huì)同時(shí)產(chǎn)生。 人的心理可以從愛轉(zhuǎn)變到恨。 但不能同時(shí)對(duì)同一對(duì)象 對(duì)同一個(gè)人既想傷害又想給予幫助。 人不可能在和別人握手的同時(shí)攻擊對(duì)方。 紓解情感自然有其方法。就是用與之相反的情感來紓解， 紓解不平和的心態(tài)。 這就是修心之法。喜悅和嫉妒，二者相比較 前者讓心靈自由，相反，后者將心靈禁錮。 與仁愛相反的是怨恨。 每種情感都有對(duì)應(yīng)的解藥。

Another way is to try to find a general antidote to all emotions, and that's by looking at the very nature. Usually, when we feel annoyed, hatred or upset with someone, or obsessed with something, the mind goes again and again to that object. Each time it goes to the object, it reinforces that obsession or that annoyance. So then, it's a self-perpetuating process. So what we need to look now is, instead of looking outward, we look inward. Look at anger itself. It looks very menacing, like a billowing monsoon cloud or thunderstorm. But we think we could sit on the cloud -- but if you go there, it's just mist. Likewise, if you look at the thought of anger, it will vanish like frost under the morning sun. If you do this again and again, the propensity, the tendencies for anger to arise again will be less and less each time you dissolve it. And, at the end, although it may rise, it will just cross the mind, like a bird crossing the sky without leaving any track. So this is the principal of mind training.

另一種方法是給所有情感找一種通行的解藥， 這種方法就是探尋本性。 每當(dāng)我們感到惱怒、怨恨、不安時(shí)， 內(nèi)心就會(huì)一遍又一遍地縈繞這些情節(jié)。 越想就越不能自拔。 這就是自我重復(fù)記憶的過程。 讓我們換個(gè)角度，不從外部去找原因，而是從我們的內(nèi)心來找原因。 以憤怒為例， 它看起來很有威脅性，就好像陣陣的雨季云或雷電交加的暴風(fēng)雨。 其實(shí)我們可以控制住憤怒，認(rèn)清了這一點(diǎn)，就會(huì)覺得它只如同薄霧一樣。 當(dāng)你理智地審視憤怒這種情緒， 它就會(huì)像陽(yáng)光下的霜?dú)庖粯雍芸煜У簟?如果你經(jīng)常這樣審視，形成習(xí)慣， 那么生氣的幾率 就會(huì)越來越小。 到最后，即時(shí)偶爾出現(xiàn)憤怒的情緒，也只會(huì)一閃即逝， 就像鳥飛過天空卻不留痕跡。 這就是修煉內(nèi)心的妙處。

Now, it takes time because we -- it took time for all those faults in our mind, the tendencies, to build up, so it will take time to unfold them as well. But that's the only way to go. Mind transformation -- that is the very meaning of meditation. It means familiarization with a new way of being, new way of perceiving things, which is more in adequation with reality, with interdependence, with the stream and continuous transformation, which our being and our consciousness is.

因?yàn)槲覀兊膬?nèi)心有負(fù)面的東西，所以修煉心靈需要時(shí)間， 因?yàn)樨?fù)面心態(tài)是長(zhǎng)期以來所形成的，所以修正它們也需要時(shí)間。 這個(gè)過程是必須的。 冥想其實(shí)就是修煉內(nèi)心。 是讓內(nèi)心去熟悉適應(yīng)一種新的狀態(tài)， 是讓內(nèi)心能夠洞察事物的本真， 能夠認(rèn)識(shí)到事物之間是相互關(guān)聯(lián)的，能夠持續(xù)不斷地修正內(nèi)心 這樣才能找回最初的自我。

So, the interface with cognitive science, since we need to come to that, and it was, I suppose, the subject of -- we have to deal in such a short time with brain plasticity. The brain was thought to be more or less fixed. All the nominal connections, in numbers and quantities, were thought -- until the last 20 years -- thought to be more or less fixed when we reached adult age. Now, recently, it has been found that it can change a lot. A violinist, as we heard, who has done 10,000 hours of violin practice, some area that controls the movements of fingers in the brain change a lot, increasing reinforcement of the synaptic connections. So can we do that with human qualities? With loving kindness, with patience, with openness?

這當(dāng)中的道理可以用認(rèn)知科學(xué)來解釋。 既然和認(rèn)知科學(xué)相關(guān)， 我們有必要在如此有限的時(shí)間內(nèi)講一下。 關(guān)于大腦的可塑性，以往的理論認(rèn)為大腦的可塑性幾乎是有限的。 大腦所有的可塑性 在20歲時(shí)也就是成年后就幾乎不會(huì)再改變了。 最近，研究發(fā)現(xiàn)大腦的可塑性在成年后還可以有很大變化。 我們知道一個(gè)小提琴家在經(jīng)過一萬(wàn)個(gè)小時(shí)的小提琴練習(xí)后， 腦部控制手指運(yùn)動(dòng)的那個(gè)區(qū)域就會(huì)產(chǎn)生很大變化， 神經(jīng)元的節(jié)點(diǎn)強(qiáng)度有所加強(qiáng)。 那么同理我們是不是也能改變?nèi)说男男阅兀?是不是能夠通過耐心地培養(yǎng)友善的心態(tài)，開放胸襟，來改變心性呢？

So that's what those great meditators have been doing. Some of them who came to the labs, like in Madison, Wisconsin, or in Berkeley, did 20 to 40,000 hours of meditation. They do, like, three years' retreat, where they do meditate 12 hours a day. And then, the rest of their life, they will do that three or four hours a day. They are real Olympic champions of mind training. (Laughter) This is the place where the meditators -- you can see it's kind of inspiring. Now, here with 256 electrodes. (Laughter)

那些沉思者就是這樣做的。 他們當(dāng)中一部分人在麥迪遜、威斯康辛、伯克利的實(shí)驗(yàn)室里 做過20到40000小時(shí)的冥想。 他們?cè)趯?shí)驗(yàn)室大概進(jìn)行了3年靜修，每天冥想12個(gè)小時(shí)。 在以后的余生中，他們每天將冥想3到4個(gè)小時(shí)。 在內(nèi)心修煉方面，他們是真正的奧運(yùn)冠軍。 （笑聲） 這就是他們冥想的地方--你能有所啟示。 這是256的電極。 （笑聲）

So what did they find? Of course, same thing. The scientific embargo -- if ever has been to submitted to "Nature," hopefully, it will be accepted. It deals with the state of compassion, unconditional compassion. We asked meditators, who have been doing that for years and years and years, to put their mind in a state where there's nothing but loving kindness, total availability to sentient being. Of course, during the training, we do that with objects. We think of people suffering, we think of people we love, but at some point, it can be a state which is all pervading. Here is the preliminary result, which I can show because it's already been shown. The bell curve shows 150 controls, and what is being looked at is the difference between the right and the left frontal lobe. In very short, people who have more activity in the right side of the prefrontal cortex are more depressed, withdrawn. They don't describe a lot of positive affect. It's the opposite on the left side: more tendency to altruism, to happiness, to express, and curiosity and so forth. So there's a basic line for people. And also, it can be changed. If you see a comic movie, you go off to the left side. If you are happy about something, you'll go more to the left side. If you have a bout of depression, you'll go to the right side. Here, the -0.5 is the full standard deviation of a meditator who meditated on compassion. It's something that is totally out of the bell curve.

他們的收獲是什么？當(dāng)然是內(nèi)心的提升。 科學(xué)所解釋不了的--如果回歸人的本性， 就不難理解了。 內(nèi)心變得充滿同情心，是那種純粹的同情心。 我們向那些有多年靜修經(jīng)歷的冥想者請(qǐng)教， 他們的內(nèi)心在冥想時(shí)除了慈悲再無(wú)其他雜念-- 只有慈悲。 當(dāng)然，在修煉內(nèi)心時(shí)，需要有媒介物。 我們修煉內(nèi)心時(shí)可以想著那些受苦受難的人，可以想著我們關(guān)愛的人， 到某種程度時(shí)，就可以蔓延內(nèi)心。 在這里我能展示的只是初步成果，這些成果是已經(jīng)公開宣布過的。 這個(gè)鐘形曲線顯示的是對(duì)腦部150個(gè)點(diǎn)的監(jiān)測(cè)結(jié)果，也就是 大腦的左右腦葉之間的差異。 大腦的右前額葉活動(dòng)頻繁的人 更加抑郁，很少積極地看待事物。 相反，左前額葉活動(dòng)頻繁的人更能為他人著想， 更樂觀，更善表達(dá)，求知欲更強(qiáng)因而更進(jìn)步。 這里有條基本線。它是可以改變的。 在看喜劇電影時(shí)，你的左前額葉就變得活躍。 在高興的時(shí)候，你的左前額葉就更加活躍。 在壓抑的時(shí)候，你的右前額葉就變得活躍。 這個(gè)-0.5顯示的是全部的負(fù)值 也就是冥想者在以慈悲之心冥想時(shí)所顯示的負(fù)面情緒只有-0.5。 這個(gè)數(shù)據(jù)已經(jīng)離開了鐘形曲線圖的范圍。

So, I've no time to go into all the different scientific results. Hopefully, they will come. But they found that -- this is after three and a half hours in an fMRI, it's like coming out of a space ship. Also, it has been shown in other labs -- for instance, Paul Ekman's labs in Berkeley -- that some meditators are able, also, to control their emotional response more than it could be thought. Like the startle experiments, for example. If you sit a guy on a chair with all this kind of apparatus measuring your physiology, and there's kind of a bomb that goes off, it's so instinctive response that, in 20 years, they never saw anyone who will not jump. Some meditators, without trying to stop it, but simply by being completely open, thinking that that bang is just going to be just a small event like a shooting star, they are able not to move at all.

時(shí)間有限，我就不一一列舉其他的科學(xué)研究結(jié)果了。 將來那些冥想者很可能也會(huì)到這來。 經(jīng)過三個(gè)半小時(shí)的核磁共振檢測(cè)后，冥想者覺得 好像是剛從太空艙里出來。 其他實(shí)驗(yàn)室-- 例如，伯克利Paul Ekman 的實(shí)驗(yàn)室發(fā)現(xiàn)-- 一些冥想者 對(duì)情感的控制比想象的還要強(qiáng)。 例如在測(cè)試驚嚇反應(yīng)的試驗(yàn)中， 讓被測(cè)試者坐在椅子上，用這類裝置測(cè)試生理反應(yīng)， 模擬有炸彈將引爆的場(chǎng)景，一般來說這時(shí)人都會(huì)有本能反應(yīng)， 20年的試驗(yàn)結(jié)果顯示所有人都會(huì)跳起來， 可是一些冥想者的反應(yīng)卻不是試圖阻止炸彈爆炸， 而是很平靜， 他們覺得炸彈的爆炸只不過如同流星一瞬即逝， 他們根本不去在乎。

So the whole point of that is not, sort of, to make, like, a circus thing of showing exceptional beings who can jump, or whatever. It's more to say that mind training matters. That this is not just a luxury. This is not a supplementary vitamin for the soul. This is something that's going to determine the quality of every instant of our lives. We are ready to spend 15 years achieving education. We love to do jogging, fitness. We do all kinds of things to remain beautiful. Yet, we spend surprisingly little time taking care of what matters most -- the way our mind functions -- which, again, is the ultimate thing that determines the quality of our experience.

這個(gè)測(cè)試不是 一次馬戲表演，不是為了告訴大家有人異于常人--不會(huì)在受驚嚇時(shí)跳起來。 這個(gè)測(cè)試說明了修煉內(nèi)心的作用。說明了修煉內(nèi)心不是單純的奢侈， 也不是給靈魂提供營(yíng)養(yǎng)的維生素， 修煉內(nèi)心將決定我們?nèi)松忻恳豢痰纳钯|(zhì)量。 我們花15年的時(shí)間去受教育。 我們熱衷于慢跑、減肥。 我們盡其所能想讓自己外表漂亮。 可是我們花在最關(guān)鍵要素上的時(shí)間卻少得令人吃驚： 這個(gè)最關(guān)鍵要素就是我們的心態(tài)。 這個(gè)要素也最終決定著我們的人生質(zhì)量。

Now, our compassion is supposed to be put in action. That's what we try to do in different places. Just this one example is worth a lot of work. This lady with bone TB, left alone in a tent, is going to die with her only daughter. One year later, how she is. Different schools and clinics we've been doing in Tibet.

現(xiàn)在，我們來設(shè)想一下我們的內(nèi)心充滿同情。 這就是我們?cè)谠S多地方努力在做的事情。 這個(gè)例子說明我們的許多努力是值得的。 這個(gè)孤獨(dú)呆在帳篷里的婦女患肺結(jié)核，將要死去，她只有一個(gè)女兒。 這是一年后她的樣子。 我們?cè)谖鞑氐脑S多學(xué)校和診所里進(jìn)行著我們的工作。

And just, I leave you with the beauty of those looks that tells more about happiness than I could ever say. And jumping monks of Tibet. (Laughter) Flying monks. Thank you very much.

我把這些美麗的面孔留給大家。 這些面孔傳達(dá)的幸福是我無(wú)法用語(yǔ)言表達(dá)的。 這是跳起來的西藏僧侶。 （笑聲） 飛起來的僧侶。 非常感謝。

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