TED英语演讲：The habits of happiness论幸福（双语演讲稿）

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.

我认为全球化的后果之一就是你能在 珠穆朗玛峰上发现可口可乐易拉罐，也能在Monterey(TED大会所在地)看到佛教僧侣。 （笑声） 两天前，我受邀从喜马拉雅来到这里。 同时我也想邀请你们空时去喜马拉雅。 在喜马拉雅，修行者们，譬如我-- 一位起初在巴斯德研究所从事分子研究的人， 寻得了心灵的归宿。

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)

屏幕上的这些照片是我有幸去过的地方。 这是位于西藏东部的岗仁波齐峰--非常美。 这是万宝路的产地（指美国）。 （笑声） 这是碧湖。 这是一位修行者。 这是西藏东部一年中最热的一天，八月一号。 这是7月31号晚上，我们在露营，我的西藏朋友说-- “我们今晚在露天睡。”我说：“为什么？帐篷里有地方睡啊。” 我的朋友们说：“这可是夏天。” （笑声）

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)

现在，我们来谈谈幸福。 作为一个法国人，我不得不提及法国的许多知识分子， 他们皆认为幸福毫无乐趣。 （笑声） 我曾写过一篇关于幸福的散文，但却引起一场辩论。 有人撰文说：不要将幸福这烦人的话题强加于我们。 （笑声） 我们不在乎幸不幸福。我们需要的是激情人生。 我们喜欢刺激的生活。 我们喜欢痛苦，因为转瞬的痛苦是如此美好。 （笑声）

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)

这张照片是我所处的喜马拉雅的修道院阳台上看到的景象。 阳台只有两三米阔，欢迎你们随时来做客。 （笑声）

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."

我们再说回幸福这个话题。 首先，不管法国的知识分子们如何评价幸福， 似乎没有人会在早上睡醒时想到 “今天我可以痛苦一回吗？” （笑声） 这在某种程度上意味着--有意识地或无意识地 直接或间接地，短期或长期地， 我们的行为，我们的希望，我们的梦想-- 都为了寻求内心深处的幸福。 正如帕斯卡（法国数学家、物理学家、哲学家）所说：即使是上吊自杀的人 也是为了摆脱痛苦--因为别无他法。 在东西方文学中，你能看到 关于幸福的各式各样定义。 有人认为幸福只存于回忆中， 及对未来的憧憬，而不存在于当下。 有人则认为此刻即是幸福， 其意义在于即时鲜活的生命力。 而法国哲学家亨利.柏格森认为 “人类所有伟大的思想家给幸福下的定义都是模糊的 他们按自己的思维方式给出不同的定义。”

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.

当然，如果幸福不是生活中最令人全神贯注的，模糊倒也无所谓。 但如今，如果幸福会决定 我们的整个生活质量， 那我们最好还是弄清楚幸福到底是什么。 而实际上我们很可能不知道为何我们总是 在寻找幸福而事实上却似乎是背道而驰， 虽然我们不想遭受痛苦，却似乎在某种程度上奔向痛苦。 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.

其中最普遍的一个混淆是幸福和享乐。 如果比较二者的特征会发现 享乐视时间、对象、地点而定。 享乐不是自然而然得到的。 漂亮的巧克力蛋糕第一次吃起来觉得是美味， 吃多了就开始觉得恶心了。 （笑声） 原因就是：我们觉得腻了。 我曾经喜欢巴赫的音乐。常用吉他弹奏。 我可以把一首乐曲听两遍，三遍，甚至五遍。 可如果我连续24小时不停地听，就听腻了。 如果你觉得冷，烤烤火会觉得很舒服。 片刻后，你稍稍后退，火开始烧旺了。 火的不同用处在于你不同的体验。 这种体验只有你才有 只是你的体验而不是火自身的本质。 你觉得舒服 而你周围的人可能会觉得痛苦。

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？ 当然幸福这个词听来觉得比较含糊，就称呼其为美满吧。 我认为佛教中关于美满的定义说得很好， 佛教认为美满不是单纯的享乐。 而是一种内心的安宁、圆满， 是一种能把所有内心情感融合的心境， 能把所有快乐和悲伤融合的心境。 听到这里，你们也许会觉得惊奇。 难道真的可以在悲伤的时候也能获得美满吗？但一切皆有可能！ 只要我们换个角度去想。

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.

我们来看看涌向岸边的海浪。 当你被海浪打在水下时会触到水底。 会碰到水底的岩石。 当你在浪尖上时，你兴高采烈。 从高兴变得沮丧，是因为心性不定。 当你看到大海，你可能觉得它美丽，如镜一般平静。 即使风暴发生，但海底依旧平静。 这是一种什么状态呢？ 这是一种内心的平和，而不是短暂的情感变化。 即使高兴可以引发幸福感， 但也存在着病态的高兴--那就是幸灾乐祸。

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.

人们是如何寻找幸福的呢？通常都是借助外在的东西。 觉得只要拥有了所有东西就能幸福了， 拥有一切就能幸福 拥有一切就拥有幸福。 这种说法本身就说明了幸福的脆弱。 因为它的前提是拥有一切，而如果不能拥有一切幸福就消失了 另一方面，当生活出现问题时，我们关注的总是那些外在的因素， 但我们对外部世界的掌控是有限的、暂时的，而且通常是虚幻的。 让我们来了解一下我们的内心世界吧。我们的内心世界难道不强大吗？ 难道不是只有内心世界才能把外部条件转换成幸福或痛苦吗？ 难道内心世界不强大吗？ 我们都亲身体验过内心的快乐 和不快乐。

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，达赖喇嘛去葡萄牙， 当时那里到处在盖楼。 一天晚上达赖说：“你们这里盖这么多楼， 但如果把精力用来提升人们的内心世界不是更好吗？ 就算你住的是现代化公寓 甚至是住在舒适的摩天大楼的第100层， 可如果你的内心不快乐， 窗户是解脱的唯一路径。” 相反， 有许多生活贫困的人 内心却能很平和，内心坚强、自由、自信。 拥有了强大的内心世界-- 当然在外在条件的辅助下， 人们能活得更健康、长寿， 能受教育，能去旅行， 能活得自由，这也是人们最想得到的。 然而，外在条件只能起辅助作用。 实践证明内心决定着如何转化外部世界的一切。 接下来大家可能要问：如何培育幸福的心田呢， 决定幸福与否的关键是什么呢？ 从我们的切身体验中能找到答案。

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.

我们需要明确的就是在我们的内心有一种境界 能让我们沐浴在幸福中， 也就是希腊语所说的恩赐、幸福、繁荣。 不过也有相反的一面。 如果我们自省-- 愤怒、怨恨、嫉妒、傲慢、强迫、占有欲-- 这些心态会让人迷失。 而且也会给别人带来不幸。 我们被这些心态侵蚀的越深， 就越感到迷茫和痛苦，这是种连锁反应。 反之，无私地去做些事情， 默默无闻地做些好事， 比如挽救一个处境危险的孩子，就会令他人幸福。 做这些不是为了让别人知道，让别人来感激。 而是出于人的本性，只是做了该做的。 其实这种行为可以成为一种习惯。

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.

那么人的行为方式和心态能够改变吗？ 那些负面情感 是与生俱来的吗？ 情感和心理特征是可以改变的吗？ 要弄清这些疑问首先要弄清本性是指什么。 通常认为 意识的一个基本特征 就是其可被认知性。 意识如镜。 不管人长得漂不漂亮， 镜子都能接受，镜子不会因照镜子的人长得丑而变脏， 也不会因照镜子的人漂亮而变干净，镜子自身不会改变。 同样如此，每个想法后面存在的意识也是不会随着想法的好坏而改变的。 这就是本性。本性不会因怨恨或嫉妒而改变， 本性是固有的--就像染料能把布染上颜色-- 本性终究会被发觉。 人不会总是发怒、嫉妒，也不会总是很慷慨。

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.

意识的基本特征 是其可认知性，这也是人和石头的区别， 所有情感都是可以改变的，因为情感是瞬间产生的。 因此，人的心灵可以修炼。 修心的可行性在于两种相反的心态 不会同时产生。 人的心理可以从爱转变到恨。 但不能同时对同一对象 对同一个人既想伤害又想给予帮助。 人不可能在和别人握手的同时攻击对方。 纾解情感自然有其方法。就是用与之相反的情感来纾解， 纾解不平和的心态。 这就是修心之法。喜悦和嫉妒，二者相比较 前者让心灵自由，相反，后者将心灵禁锢。 与仁爱相反的是怨恨。 每种情感都有对应的解药。

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.

另一种方法是给所有情感找一种通行的解药， 这种方法就是探寻本性。 每当我们感到恼怒、怨恨、不安时， 内心就会一遍又一遍地萦绕这些情节。 越想就越不能自拔。 这就是自我重复记忆的过程。 让我们换个角度，不从外部去找原因，而是从我们的内心来找原因。 以愤怒为例， 它看起来很有威胁性，就好像阵阵的雨季云或雷电交加的暴风雨。 其实我们可以控制住愤怒，认清了这一点，就会觉得它只如同薄雾一样。 当你理智地审视愤怒这种情绪， 它就会像阳光下的霜气一样很快消失掉。 如果你经常这样审视，形成习惯， 那么生气的几率 就会越来越小。 到最后，即时偶尔出现愤怒的情绪，也只会一闪即逝， 就像鸟飞过天空却不留痕迹。 这就是修炼内心的妙处。

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.

因为我们的内心有负面的东西，所以修炼心灵需要时间， 因为负面心态是长期以来所形成的，所以修正它们也需要时间。 这个过程是必须的。 冥想其实就是修炼内心。 是让内心去熟悉适应一种新的状态， 是让内心能够洞察事物的本真， 能够认识到事物之间是相互关联的，能够持续不断地修正内心 这样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?

这当中的道理可以用认知科学来解释。 既然和认知科学相关， 我们有必要在如此有限的时间内讲一下。 关于大脑的可塑性，以往的理论认为大脑的可塑性几乎是有限的。 大脑所有的可塑性 在20岁时也就是成年后就几乎不会再改变了。 最近，研究发现大脑的可塑性在成年后还可以有很大变化。 我们知道一个小提琴家在经过一万个小时的小提琴练习后， 脑部控制手指运动的那个区域就会产生很大变化， 神经元的节点强度有所加强。 那么同理我们是不是也能改变人的心性呢？ 是不是能够通过耐心地培养友善的心态，开放胸襟，来改变心性呢？

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)

那些沉思者就是这样做的。 他们当中一部分人在麦迪逊、威斯康辛、伯克利的实验室里 做过20到40000小时的冥想。 他们在实验室大概进行了3年静修，每天冥想12个小时。 在以后的余生中，他们每天将冥想3到4个小时。 在内心修炼方面，他们是真正的奥运冠军。 （笑声） 这就是他们冥想的地方--你能有所启示。 这是256的电极。 （笑声）

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.

他们的收获是什么？当然是内心的提升。 科学所解释不了的--如果回归人的本性， 就不难理解了。 内心变得充满同情心，是那种纯粹的同情心。 我们向那些有多年静修经历的冥想者请教， 他们的内心在冥想时除了慈悲再无其他杂念-- 只有慈悲。 当然，在修炼内心时，需要有媒介物。 我们修炼内心时可以想着那些受苦受难的人，可以想着我们关爱的人， 到某种程度时，就可以蔓延内心。 在这里我能展示的只是初步成果，这些成果是已经公开宣布过的。 这个钟形曲线显示的是对脑部150个点的监测结果，也就是 大脑的左右脑叶之间的差异。 大脑的右前额叶活动频繁的人 更加抑郁，很少积极地看待事物。 相反，左前额叶活动频繁的人更能为他人着想， 更乐观，更善表达，求知欲更强因而更进步。 这里有条基本线。它是可以改变的。 在看喜剧电影时，你的左前额叶就变得活跃。 在高兴的时候，你的左前额叶就更加活跃。 在压抑的时候，你的右前额叶就变得活跃。 这个-0.5显示的是全部的负值 也就是冥想者在以慈悲之心冥想时所显示的负面情绪只有-0.5。 这个数据已经离开了钟形曲线图的范围。

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.

时间有限，我就不一一列举其他的科学研究结果了。 将来那些冥想者很可能也会到这来。 经过三个半小时的核磁共振检测后，冥想者觉得 好像是刚从太空舱里出来。 其他实验室-- 例如，伯克利Paul Ekman 的实验室发现-- 一些冥想者 对情感的控制比想象的还要强。 例如在测试惊吓反应的试验中， 让被测试者坐在椅子上，用这类装置测试生理反应， 模拟有炸弹将引爆的场景，一般来说这时人都会有本能反应， 20年的试验结果显示所有人都会跳起来， 可是一些冥想者的反应却不是试图阻止炸弹爆炸， 而是很平静， 他们觉得炸弹的爆炸只不过如同流星一瞬即逝， 他们根本不去在乎。

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.

这个测试不是 一次马戏表演，不是为了告诉大家有人异于常人--不会在受惊吓时跳起来。 这个测试说明了修炼内心的作用。说明了修炼内心不是单纯的奢侈， 也不是给灵魂提供营养的维生素， 修炼内心将决定我们人生中每一刻的生活质量。 我们花15年的时间去受教育。 我们热衷于慢跑、减肥。 我们尽其所能想让自己外表漂亮。 可是我们花在最关键要素上的时间却少得令人吃惊： 这个最关键要素就是我们的心态。 这个要素也最终决定着我们的人生质量。

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.

现在，我们来设想一下我们的内心充满同情。 这就是我们在许多地方努力在做的事情。 这个例子说明我们的许多努力是值得的。 这个孤独呆在帐篷里的妇女患肺结核，将要死去，她只有一个女儿。 这是一年后她的样子。 我们在西藏的许多学校和诊所里进行着我们的工作。

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.

我把这些美丽的面孔留给大家。 这些面孔传达的幸福是我无法用语言表达的。 这是跳起来的西藏僧侣。 （笑声） 飞起来的僧侣。 非常感谢。

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