0:00 So now, we're going to talk about feelings. And I know we've talked a lot about feelings already, but feelings are very important and, and not just for the obvious reason but also because one of the main things this course is about is whether the Buddhists' prescription helps us see the world more clearly. And one of the main parts of the Buddhist prescription is this idea of viewing the world mindfully and that can change your relationship to your feelings. You know, there can be feelings that used to govern you and they no longer will in the, in the same way. There are feelings that maybe used to mediate your interaction with reality in a way that they no longer will.

所以现在，我们将要谈论感情。我知道我们已经谈论了很多关于感情的东西，但是感情非常重要，不只是因为一些显而易见的原因，也是因为其中主要的一件事是关于，佛教徒的描述，有没有帮助我们看这个世界更清楚。而佛教徒的描述的主要部分，是，专注的看世界，那能够改变与你感情的关系。你知道，有种感情过去常常统治了你，它们将不会以同样方式统治你。你知道，这里有些感情，可能过去以某种方式影响你与现实的交互，它们将不会再这样。

So, if we're going to find out whether this changed relationship to your feelings actually helps you see the world more clearly, well, it would help to know what was the relationship between these feelings and reality to begin with. Were the feelings themselves reliable guides to reality in some sense? Were they trustworthy? Does it make sense to say that some were true and some were false. These are the kinds of questions that we're going to grapple with now. And we're going to pay particular attention to two feelings. Feelings that I think it's safe to say we're all familiar with. One is anxiety and one is rage.

所以，如果我们将要找出这种与你感情的关系是否真的帮你看这个世界更清楚。好吧，从一开始就知道在这些感情和现实的关系是什么将会有帮助。感觉自身在某种意义上是现实可靠的向导吗？它们可信吗？说有些是真的，有些是假的，这说得通吗？这些就是我们现在将要解决的问题类型。我们将要特别关注两种感觉。我想说这是我们都很熟悉的感情，这种说法很安全。一种是焦虑一种是愤怒。

mediate: 解调，调节，影响 grapple with: 扭打，抓住； 努力应付困境（或解决难题）；

1:18 Now the Buddha talked a lot about what he called feeling tone or hedonic tone. The idea was just that. 1:27

现在佛陀谈论了很多他称为心情或者享乐的东西。这个观念只是

hedonic: 享乐的

There are pleasant feelings, there are unpleasant feelings and there are what he called neutral feelings. Now the Buddha was not talking about emotions. In fact, in the Buddha's teaching there's no word that translates as emotions. He did talk about individual emotions like fear. But he did not address, emotions as a category generically. He was just talking about, kind of, raw feeling. The basic ingredients of feeling. It can be positive or negative. Pleasant or unpleasant. But certainly that does pertain to emotions, because after all emotions contain those ingredients. And in fact, most emotions are overwhelmingly either positive, like joy, or negative like fear or anxiety. Some emotions maybe are kind of complicated mixtures of positive and negative, but in any event these feeling tones are essential ingredients in our emotions.

有快乐的感觉，有不快乐的感觉，还有中立的感觉。现在佛陀不是谈论情绪。实际上，在佛陀的教导里，没有词汇可以翻译为情绪。他确实谈论了个人情绪像是恐惧。但是他没有强调把情绪作为一个通用的类别。他只是谈论，有点儿，原始的感觉。感觉的基本成分。它可以是积极的或者消极的。快乐的或者不快乐的。但是显然，它当然适用于情绪，因为毕竟情绪包含了那些成分。实际上，大多数情绪是压倒性的，或者积极，比如欢乐，或者消极的比如恐惧或者焦虑。一些情绪可能有点像积极和消极的复杂混合物，但是无论如何，这些感觉基调是我们情绪的必要成分。

generically: 一般的；普通的；通用的 pertain: 相关；属于；适用（于） in any event: 无论如何

2:21 Now one question the Buddha didn't ask, and really couldn't ask, given when he lived, is what is the evolutionary function of feelings? Why are there positive and negative, pleasant and unpleasant feeling tones?

现在佛陀没有问的一个问题是，在他活着的时候也真的不能问的，是，感觉的进化功能是什么？为什么有积极的或者消极的，快乐的或者不快乐的感觉基调？

2:36 Somebody who did address that question was a biologist, a biologist named George Romanes

有个人确实强调了这个问题，他是个生物学家，叫做George Romanes。

2:43 who was writing a couple of decades after Darwin wrote The Origin of Species. And here's what he said. Pleasure and pain must have been evolved as the subjective accompaniment of processes which are respectively beneficial or injurious to the organism and so evolved for the purpose or to the end that the organism should seek the one and shun the other. Well, that, that makes sense that, that these basic feelings are fundamentally about approach and avoidance or at least were about that in the first instance when they arose. It's certainly consistent with human experience, right? If, if there's something you want to avoid like a rattlesnake that's giving you a bad feeling, this feeling of aversion, if there's something you approach, like food, it gives you this good feeling, feeling of attraction,

在达尔文写了物种起源之后的几十年，他一直在写作。他是这么说的。快乐和痛苦一定作为进化过程的主观伴随物进化过，它是相对有益或者有伤害的，对于有机体而言，所以为着那个目的进化了，或者最后那个有机体应该找寻某个并回避另一个。好吧，这说得通，这些基本的感觉从根本上讲是关于接近或者回避的，或者至少是在感觉起来的最初阶段。这与人类经验是确定一致的，对吗？如果有什么是想要避免，像响尾蛇，给你一个坏的感觉，讨厌的感觉，如果有什么东西你想要接近的，像食物，它给你好的感觉，吸引的感觉。

here‘s what he said: 他是这么说的 accompaniment: 伴奏，伴随物；伴随发生（或存在）的事物 shun: 刻意避开；有意回避 fundamentally: (表示强调)基本地，从根本上说 in the first instance: 首先；第一步 aversion: 厌恶；讨厌；反感

3:31 and we assume that in our primate relatives there are probably these kinds of feelings that are also correlated with approach and avoidance. And for that matter, this may go all the way down to very, very simple organisms. It may be that these water fleas, when they gravitate toward the blue light that shines down from above in this video, actually feel attracted to it. And who knows, when the blue light turns off, maybe they feel let down.

我们假设在我们的灵长类亲戚中，有可能这种类型的感觉也是与接近和避开相关。在这个事上，这也许在一个非常非常简单的有机体也是这么运转的。他可能是这些水蚤，当它们被蓝光吸引，在这个视频里照下来的蓝光，实际感觉到被吸引。谁知道呢，当蓝光关闭时，也许它们会感到失望。

water fleas: 水蚤 gravitate: 被吸引到，受吸引而参加 let down: 放下，使失望 shines down from above: 照下来

3:57 In any event, what seems pretty clear is that feelings are about motivating behavior. In the case of humans, they may motivate behavior in a very direct way, so if your hand winds up in an open flame, you're going to feel the pain, retract it very rapidly.

在任何事例中，看起来相当清晰的是，感觉是关于行为动力的。在人类的例子里，他们可能以一个非常直接的方式激活行动。所以如果你的手放在一个明火上，你会感到痛，迅速缩手。

an open flame: 明火 retract: 收回，撤回(所说的话或写的东西)，（使）缩回；（使）缩入；（使）收起

4:14 Sometimes feelings influence human behavior in a much more indirect way. So you might think of someone you don't like. And you start thinking about all the things that they've done wrong. You have this litany of grievances against them. And that may have no immediate impact on your behavior. But then down the road, when you're talking to someone about them, you, you've got your arsenal ready. You can say all these nasty things about them, and undermine their status. And that seems to be one thing the human mind tends to do. But one way or another directly or indirectly, feelings, they kind of reach out and grab us, they influence our thoughts, they influence our behavior, we feel their impact.

有时候感觉以一个非常间接的方式影响了人类行为。所以你可能想你不喜欢的某个人。当你开始思考他们做错的所有东西。你对他们有一连串的抱怨。那可能不会对你的行为有直接的影响。但是接下来，当你跟某人谈论他们时，你的武器库已经准备好了。你能说所有关于他们的坏话，然后削弱他们的地位。这看起来是人类意识中倾向于做的一件事。但是一种或者另一种，直接或者间接的方式，感觉，它们有点儿像伸手抓住我们，他们影响了我们的想法，他们影响了我们的行为，我们感受到它们的影响力。

litany: 陈词滥调；枯燥冗长的陈述 grievance: 委屈；不满；不平；抱怨 then down the road: 接下来 arsenal: （方法、资源等的）宝库；(储藏工具的)仓库；武器库；军火库 nasty: 令人不快的；令人厌恶的；恶劣的 undermine: （常指间接地）削弱，损害，动摇（某人的地位或权威）；破坏，损害（某人的努力或成功的机会）

4:56 Now maybe this is what Yifa the Buddhist nun meant. When she said, well, I can tell now, when I meditate, the feelings aren't real.

现在可能这是Yifa，那位女佛教徒的意思。当她说，嗯，我现在能说，当我冥想时，那些感觉不是真的。

5:06 After all in mindfullness meditation, you know, the feelings don't reach out and grab you in the same way. They, if, if after reflecting on them, you make the decision not to let them reach out and grab you then they don't have the impact. They may not feel substantial and, and weighty, the way they normally do. So maybe she just meant that suddenly these feelings just kind of feel ethereal, they have no impact. She could also have meant though, that, that the feelings, in some sense, are not true.

毕竟在正念冥想中，你知道，感觉不会伸手以同样的方式抓住你。它们，如果在反思它们后，你作出决定，不让它们伸手，抓住你，然后它们就不会有影响。感觉可能不会像通常那样让你感到牢固和有份量。所以也许她只是想表达，突然这些感觉只是有点儿感觉飘渺，它们没有影响。但她也有可能是说，那些感觉，在某种意义上，不是真的。

reflect: 沉思；深思 substantial: (建筑物)大而坚固的，结实的，牢固的 ethereal: 缥缈的；飘逸的；优雅的；非实际的；非人间的；天上的

5:37 And that raises the question of what does it mean to say that feelings are true or false?

这引发了一个问题，说感觉是真的或者假的，它是什么意思？

5:45 And it could be various things. One way to look at that question is from this very Darwinian perspective that we're in the middle of now. You know, if, indeed, the, the purpose of feelings is to steer the organism away from things that are bad for the organism. And to steer towards things that are good for it.

它可能是不同的事情。去看那个问题的一个方法，就是从这个达尔文视角看待这个问题，我们正在这么做，你知道，如果实际上，感觉的目的是引导有机体远离那些对有机体不好的东西。指导有机体趋向于对它有好处的东西。

steer: 引导，指导(某人采取某种行动或态度)

6:08 Then you might say that feelings are judgments about things in the environment. About whether good or bad for the organism. And judgments about behavior. What behavior is appropriate in light whether these things are good or bad for you. I mean, remember, probably when feelings arose, it was in organisms that weren't smart enough to think, well, this is good for me, I should approach it. This is bad for me, I should avoid it. So feelings are kind of the encoding of actual judgments about the environment, about behavior, and judgments can be true or false. So, that's one way we, we could look at the truth or falsehood of feelings. Now you might say, well wait a second, how often are feelings going to be false. I

然后你可能说，感觉是对环境中事物的判断。关于对有机体是好还是坏。关于行为的。什么行为是合适的，根据这些事情对你是好还是坏。我的意思是，记住，很可能当感情产生时，有机体去思考：这对我好，我应该接近它；这是对我不好，我应该避开它；这并不明智。所以感觉有点儿像是对环境的实际判断的编码，关于行为的，判断可能是真的或者假的。所以，有种方法，我们可以看到感觉的真相或者错误。现在你可能会说，等一下，感觉是错的的频率有多高？

mean after all isn't natural selection very good at doing its job? Aren't our feelings going to pretty reliably steer us towards things that are good for us? At least by natural selection's lights, and steer us away from things that are bad for us. Well, natural selection is good at what it does but it's also true that sometimes the environment changes so that organisms wind up in the environment that natural selection did not design them for and humans are a good example. Look around you does this seem like a hunter gatherer village to you? No. We're looking in a we're, we're living in a radically transformed environment that's nothing like the environment we were designed for, and that can influence whether feelings are in this sense true or false. In other words, whether they are or are not accurate judgements about things in our environment and about how we should react to them. We already earlier alluded to one example of this, powdered sugar donuts.

我的意思是，毕竟不是自然选择非常擅长它的工作？我们的感觉不是应该非常可靠的指导我们趋向于对我们好的东西吗？至少，在自然选择的角度，引导我们离开对我们不好的事情。自然选择擅长它的事情，但是有时候环境改变了这也是真的。所以有机体最终在那个并非自然选择给他们设计的环境里，人类是一个好的例子。（华佼注：这是很重要的一句话。环境改变了。但是原来的设计没有变。）看看你的周围，这看起来像是一个猎人采集者的山谷吗？不是，我们在找，我们生活在一个彻底改变了的环境里，跟我们最初被设计出来的那个环境完全不像。这能影响感觉在那个意义上是真还是假。换句话说，它们是或者不是我们环境中关于事物精确的判断，是或者不是关于我们应该如何对它们反应。我们已经更早地间接提到过一个例子，糖粉甜甜圈。

allude: 间接提到；暗指；影射

7:51 I, I noted that powdered sugar donuts are really not great for me. Raises the question, why am I attracted to them? Well because in the environment that humans evolved in, sweet things were generally good for you. Fruits. There wasn't junk food. So this sweet tooth that made a lot of sense in that environment, can, in this environment, lead us to do things that aren't so great for us. Another good example is rage. If you ask an evolutionary psychologist, well what, what is the story with rage? What is rage for? They'll probably say something like this.

我注意到，糖粉甜甜圈真的对我没好处。提出这个问题，为什么我会被它们吸引？因为，在人类进化的环境中，甜的东西通常对你有好处。水果，它们不是垃圾食物。所以喜好甜食在那个环境中确实很有意义，在这个环境里却会让我们做对自己很不好的事情。另一个好的例子是愤怒。如果你问一个进化心理学家，愤怒的故事是什么？愤怒是拿来干嘛的？他们将很可能会说这些话。

sweet tooth: 喜好甜食

8:23 In the environment of our evolution, in a hunter gatherer village It was very important that you sent the message, that you were not to be exploited or taken advantage of. That if people tried to steal your mate or steal your food or whatever, or disrespect you, there would be a price to be paid. So, it was actually worth getting in a fight with people over these things. And that wasn't just to send a message to the person who had exploited you, that they shouldn't do that again, but remember, in a hunter gatherer village your whole social universe is there, it's the audience. Everyone you're going to be dealing with on a regular basis from here on out is watching what happens when someone tries to take advantage of you, so it's all the more reason that it's worthwhile from the, the point of view of your long term interests to, fight somebody over your honor or, or over respect. Even if that incurs some

在我们进化的环境里，在一个猎人采集者的山谷里，你传递这个信息非常重要，就是你不是拓展边界的对象，不是占便宜的对象。如果人类试图偷你的配偶或者偷你的事物，或者做任何不尊重你的事。如果他们这样做，就要付出代价。所以，实际上这很值得为这些去跟别人打架。那不只是给侵犯你的人传递一个信息：他们不能再这么做，但是记住，在一个猎人采集者山谷，你所有的社交世界都在那里，就是那些观众。任何人你将要对付的，在一个常规的基础，从这里，是看着什么会发生。当人们试图占你便宜，所以，这即是全部原因，这值得。从你长远的利益来看。保护你的荣誉，保护你的尊严，跟别人打架。只要他们付出代价，即使它会对自己有害。

damage to you, as long as they pay a price too. Now let's look at rage in the modern environment. Let's take an example like road rage. Okay now, let's just ponder the, the absurdity of it by Darwinian lights. Okay, you know, you're sitting there, the person the rage is directed toward is someone you're never going to see again, so there's no value in sending a message to them. Everyone who's watching this, the other drivers, they're also someone you're never going to see again. So there's no point whatsoever in pursuing this rage. And there's considerable danger. Because after all you are in a moving vehicle. And yet people succumb to this rage. So this is a good example of a case where changed environment takes a feeling that maybe at one point could be described as a reliable guide trustworthy, in some sense true, embodying true judgments and, and suddenly it just doesn't make any sense at all.

现在，让我们看看现代社会里的愤怒。让我们举个例子，比如马路愤怒。让我们只是考虑愤怒，它的荒谬，在达尔文的视角。好的，你知道，你坐在那里，那个被愤怒驱使的人，是你再也不会见到的人，所以，给他们传递信息没有价值。看到这些每个人，其他司机，他们也是你再也不会见到的人。所以这里继续在这个愤怒坚持没有意义。而且很危险。因为毕竟你是在一个移动的车辆上，然而人们屈从于这个愤怒。所以这是一个改变了的环境的好例子。一个感觉，在某个意义上能够描述为一个可靠的值得信赖的向导，在某种意义上是真的，体现了真的判断，然而突然，它只是完全毫无意义。

ponder: 思索，考虑 absurdity: 荒谬的；荒唐的；不合理的 succumb: 屈从于，屈服于，抵挡不住(诱惑或压力) embody: 表现，体现，代表（思想或品质）

10:17 One final example, and in a way more complicated example is anxiety.

最后一个例子，更复杂的一个例子是焦虑。

10:24 Let's take public speaking, okay? Now anyone who's done it has probably felt at least a little anxiety. A lot of people have felt a lot. And sometimes it's crippling anxiety. Now the anxiety itself, you could argue, makes sense, and, and was, in some sense, designed by natural selection to surface in such cases. At least it is true that, you know, what people think of us matters, and mattered during evolution because our social status, and how many friends we had was correlated with our chances of getting our genes into the next generation. So it makes sense that you would be anxious about impressing people. But what's not natural is to suddenly find yourself speaking to dozens or hundreds of people that you've never met before. That's not something we were designed to do. So while the anxiety could be productive in getting you to prepare well it could also go way overboard. So if you have trouble sleeping the night before or if you stand up to speak and suddenly just can't find the words, that's an example of, of

让我们拿公开演讲为例好吗？现在任何做过公开演讲的人，都可能至少感到一点焦虑。许多人感到非常焦虑。有时候，它有严重危害的焦虑。现在焦虑它自己，你能主张，说的通，在某这意义上，被自然选择设计来出现在这些例子中。至少，它是真的，你知道，人们认为我们重要，在进化中重要，因为我们的社会地位，我们有多少朋友，都与我们把基因传递给下一代相关。所以它说得通，当你想让人们印象深刻时你会很焦虑。但是不自然的是，突然发现自己对几十个或者几百个人从未见过的人演讲。这不是我们被设计来做的事情。所以当焦虑能让你更有效率地准备好，它也能过头。所以如果你在演讲前一晚睡不好，或者如果你站起来说话，突然感觉到张口结舌，这是一个例子，是焦虑产生了相反的效果，

crippling: (疾病等)严重损害健康(或身体)的；有严重危害的 surface: 升到水面；浮出水面；显露；暴露；流露；公开；(一段时间未见后)现身，露面；醒来 counterproductive: 产生相反效果的；事与愿违的；适得其反的

anxiety being counterproductive and, and the feeling is no longer being a reliable guide to how you should act. And again, that's because the environment has changed since human evolution. Now, we had already seen some senses in which feelings can mislead us as we have seen, feelings can make us see a snake that's not really there. Fear can do that. And feelings can kind of mislead us in the pursuit of happiness. They can make us think pleasure is going to last longer than it lasts. But in those cases you, you could at least say that the feelings were functioning as designed by natural selection. Doing the job they were supposed to do. Because whether or not they led to happiness, they were at least kind of taking care of the organism, getting it to err on the side of caution when there's a threat, keeping it motivated and working. But, in the case of rage and anxiety in the modern environment, we're seeing cases where the feelings aren't even working well from the point of view of natural selection.

而且这个感觉不再是一个你该如何反应的可靠向导。再说一遍，这是因为环境改变了，因为人类进化。现在我们已经看到感觉会误导我们的一点情况，感觉能让我们看到一条实际不在那里的蛇。恐惧能那样做。感觉可以有点儿像误导我们，在对幸福的追寻中。它们能让我们认为快乐会比它实际持续的时间更长。但是在那些情况下，你能至少说，感觉在自然选择设计的时候是起作用的。做它们该做的事情。因为无论它们是否导向幸福，他们至少有点儿像在照顾有机体，让它在有危险的时候在谨慎上出错，让它激活并起作用。但是现代社会，在愤怒和焦虑的例子里，我们看到这些感觉甚至从自然选择的角度上看都不能起好的作用的例子。（华佼注：本句翻译有待改进。）

12:33 They're, they're, they're not reliable guides to reality even in that kind of minimal sense. And they're, they're in that sense, in a certain sense not, not truthful. They do not reflect accurate judgements about what it makes sense to do in response to things in the environment.

它们不是现实的可靠向导，即使在最小的意义上。它们，在那个意义上，在某个意义上，不可信。它们对于环境中事例的反应的说得通的做法，没有反映出精确的判断。（华佼注：本句翻译有待改进。）

12:54 Now some people would say that this is all the more reason to be mindful. If feelings can't be trusted as accurate, then it makes sense to evaluate feelings mindfully, objectively, and decide which ones you're going to let get traction. Decide which ones you're going to engage with. In other words to, to view feelings with discernment. And, and this is a lot of what in Buddhism is referred to as wisdom.

现在一些人会说，这就是全部专注的理由。如果感觉在精确程度上不能信任，那么专心地、客观地、评估感觉就说得通，决定哪些将要让你被吸引。决定哪些事情你将参与。换句话说，用洞察力来看待感觉。这是很多在佛教里涉及到智慧的东西。

traction: (对车辆的)牵引力，拉力 discernment: 识别能力；洞察力；鉴赏能力

13:25 Understanding which feelings it makes sense to engage in and which feelings it doesn't.

理解参与哪种感觉有意义，哪些没意义。

13:32 Now I want to emphasize the way we've defined the truth and falsehood of feelings here is just one of many operational definitions you could kind of trot out. It's not the only way of looking at feelings. So for example, you might say in the case of road rage, well, but wait a second. Was it at least true, that this person had committed some transgression. So in that sense your rage was warranted. You, you can ask that question. And in a way when you ask it, you're veering into questions of moral truth.

现在我想强调我们定义真理和感觉错误的方式，只是操作性定义中的一种。你可以反复拿出来说的一种。这不是看待感觉的唯一方式。例如，你可说，在马路愤怒中的例子，但是等等，它至少是真的，这个人违反了某些准则。所以在那个意义上，你的愤怒是必要的。你能问那个问题。在一个方式上，当你问，你是转向道德真理的问题。

trot out: 反复提出，反复说（陈旧的观点或过时的信息）；炫耀，使跑给人看，提出…供考虑； commit: 犯(罪)；做(坏事) transgression: 违犯道德(或行为)准则； warrant: 使显得必要(或正当)；保证；担保 veer: （突然）转向，改变方向；改变立场（或态度）

14:07 And I kind of think that maybe moral truth could be what Yifa had in mind when she said sometimes feelings seem not real. She may have, may have meant they're, they're not real in the sense that they don't align with moral truth, feelings like anger and hatred. In any event, moral truth is something we're going to be paying more and more attention to as the course goes on. Certainly at the end when we talk about enlightenment when we ask, what is Buddhist enlightenment and does it deserve that term, does it align a person's mind with truth? Not only in the sense of an objectively clear vision of reality, but also in the sense of moral truth.

当我有点儿想，也许道德真理可能是Yifa脑子里有的东西。当她说有时候感觉不是真的。她可能已经暗示了它们在不符合道德真谛的意义上不是真的。像愤怒和厌恶的感觉。在任何事例里，道德真谛是一些我们在这个课程里将要关注越来越多的东西。当然最后，当我们谈论启示，当我们问，佛教教义的启示是什么，它配得上那个词汇吗，它让一个人的思想和真谛一致吗？不仅是在对客观上明确现实的意义上，也是在道德真谛的意义上。

vision: 想象；展望；视力视觉；视野

14:46 And we're going to start edging into questions of moral truth even in the next lecture when we're going to look at the Buddhist claim that the self, you know, this thing inside me that I think of as running the show, that the self is in some sense an illusion. As strange as that sounds, we're going to see that there's a fair amount of evidence in psychology to support the idea that the self is in some sense illusory. And that has really pretty radical implications, potentially, for how we live our lives, how we view our feelings, which feelings we choose to let govern us and which we don't and also the question of how we align ourselves with moral truth. [BLANK_AUDIO]

我们将要开始慢慢进入道德真谛的问题，在下一讲，当我们将要看佛教教义宣称自我，你知道，在我里面的东西，我想是正在主持这个视频节目的东西，自我，在某个意义上是幻觉。听起来很奇怪，我们将要到，在心理学中，看有相当多的证据支持这个观点：即自我在某个意义上是虚幻的。因为这对我们的生活方式，我们如何看待我们的感觉，我们选择让哪些感觉来支配自己，不让什么来支配自己，以及我们如何使自己与道德真谛保持一致的问题，真的可能有相当激进的含义。

edge: 缓慢地移动；挪动 implication: 可能引发的后果；暗示；暗指；含意 potentially: 潜在的，可能的

Source: https://www.coursera.org/learn/science-of-meditation/lecture/Y5tyv/can-our-feelings-be-trusted