0:00 Okay, well, this is the final lecture of the course and I'm hoping that some of the threads that have been running through the course are going to come together in a satisfying way, because this is their last chance to do that.

好吧，这是这个课程的最后一堂课，我希望一些贯穿这门课程的主线，能以令人满意的方式汇集到一起，因为这是这些主线做这件事的最后的机会。

0:12 now, at the beginning of the course I said that we were going to look at what I call the naturalistic part of Buddhism. We weren't going to talk about reincarnation, or deities. We were going to talk about Buddhists ideas about the mind and about reality. And we were going to try to assess some of those ideas from a scientific point of view. And I hope it's clear that we have done some of that.

现在，在这个课程之初，我说，我们将要看佛教中被我称为自然主义的部分。我们不会谈论轮回，或者神，我们将会谈论佛教徒的观点，关于思想和真相。我们将要试着评估这些观点里的一些，从科学的角度。我希望这很清楚，我们已经做了其中一部分。

deities：神，女神

So, for example this Buddhist emphasis on impermanence the idea that kind of everything is impermanent, especially pleasure in that our failure to reckon with that and see it clearly, causes suffering and, and, and a certain kind of undercurrent of unsatisfactoriness in life.

所以，例如这个佛教徒强调无常的观点，就是任何事都是无常的，因为我们没有认清这一点，特别是快乐，看它也看不清楚，导致了生活中的痛苦，某种不满足的暗流。

reckon：料想;估计;认为 undercurrent：(情感的)潜流，暗流

0:53 And we saw that there's a pretty plausible account from evolutionary psychology. Why pleasure might be designed, by natural selection, to be very impermanent, fleeting to, to evaporate quickly, and why that by design might leave us unsatisfied, and why our minds might be designed to kind of not get the picture, to really not see that clearly.

我们看见，有一个特别合理的解释，从进化心理学。为什么快乐可能被自然选择设计得很无常，瞬间跑掉，快速蒸发，为什么那个设计可能让我们不满足，为什么我们的思想可能不会被设计，来理解，来看得更清楚。

account：解释;说明

1:20 We also looked at the, the not-self doctrine, the idea that in some sense the self as we normally think of doesn't exist. And we saw that indeed, modern psychology provides reason to doubt that at least conscious kind of CEO in control self really ex, exists.

我们也看了无我的教义，观点是，某种程度上自我，像我们通常想的那个自我，并不存在。我们看到，实际上，现代心理学提供了理由至少去质疑，控制自我的有意识的CEO，真的存在。

There, there's reason to wonder whether the self that we kind of naturally think of existing does in fact exist. And we also saw that a particular modern kind of theory of the mind, the modular model of the mind actually helps explain some of the texture of meditative experience and also suggests that certain meditative experiences in particular those associated with kind of seeing not self.

有一个理由，去想知道，是否自我，我们自然地认为存在的自我，事实上确实存在。我们也看到，一个特别的现代大脑理论，大脑的模块化观点，实际上帮助解释一些冥想经验的本质，也暗示了某种冥想经验，特别是那些与看到非我相联系的经验。

texture：（摸上去的）质地，质感，纹理

2:12 May indeed be, kind of, an accurate view of the workings of a modular mind, okay? So, in, in various way we've kind of given some corroboration, some validation to the Buddhist view of things.

可能实际上是，模块化大脑的工作方式的一种准确的看法，在各种方式上，我们给了一些确证，一些有效性，对佛教徒看事物的观点。

corroboration：证实;确证 accurate view：准确看法 workings：工作方式，研究？

2:28 In this lecture, I want to consolidate that, and, and extend it.

在这堂课里，我想要巩固那个，和扩展它。

consolidate：合并;使联合；加强;巩固

2:34 And the way I'd like to frame what we're up to here is that I want to take a question that's been kind of hovering over the course and, and put it in particularly dramatic form. I want to ask the question, is enlightenment really enlightenment?

我想要提出，这里我们要做的是，是我想要提出一个问题，一直 徘徊 在这个课程之上的，用一种特别戏剧的形式 呈现出来 。我想要问这个问题，开悟真的是开悟吗？

I'd like to frame what we're up to：我想要提出我们要做的事

Okay, so, I am referring of course to this, this idea that at the culmination of the Buddhist path there is this, this state, this experience, known as enlightenment even if it's rarely attained and it involves a, a kind of perfectly clear vision of things. And also nicely is accompanied by liberation from suffering.

好吧，我当然是指这个观点，在佛教徒道路的终点，有这个状态，这个经验，众所周知的开悟，即使它很难获得，它包含了一种看事物完美的清晰的视觉。也很好的伴随着从痛苦中解脱。

culmination：终点;高潮;顶点

3:17 So the question I want to ask is, you know, does enlightenment really deserve its name? Now, this may strike you as kind of a mute question. You know a question that doesn't have a lot of practical significance, because after all, how many of us are realistically, you know, hoping to attain actual enlightenment in the course of out lifetimes. And it's true that I don't think a lot of us probably will, and speaking for myself, certainly.

所以这个问题，我想要问的是，你知道，开悟真的值得它的名声吗？现在，这可能打击你，像一个不能说的问题。你知道一个问题，没有很多实际意义的问题，因为毕竟，我们中的多少是实际的，你知道希望获得实际的开悟，在外面的人生时间的课程里。这是真的，我们不认为我们中的很多，很可能会，当然，对我自己而言。

mute：缄默的;哑口无言的；哑的;不能说话的

3:45 On the other hand you know, if you are seriously pursuing the meditative path in a Buddhist context then in theory you are trying to get closer at least to this thing out there known as enlightenment.

另一方面你知道，如果你严肃地追求冥想道路，在佛教徒的背景里，然后理论上你试着离得更近，至少到这个东西，那里，被称为开悟的东西。

context：背景

And if indeed this, this, this, this however hard to attain thing known as enlightenment that it's at, at the end of the path does bring kind of, utter clarity, does bring you know, contact with profound truth, even ultimate truth then it's reasonable to think that maybe the incremental steps that we make along the way are at least bringing us clearer vision and closer to the truth.

如果实际上，这个，然而，很难获得，被称为开悟的东西，它是，在道路的终点，确实带来了完全的清晰，确实带来，你知道，跟深刻真相的接触，甚至最终真理，那么它是合理地，去认为，可能渐进的步骤，我们在路上所做的，至少带给我们更清晰的视觉，离真相更近。

utter clarity：完全清晰 profound：深刻 incremental：渐近的

So there is that kind of significance. That kind of practical significance to the question of kind of what this enlightenment thing is and whether it really corresponds to deep truth.

所以有那个意义。实际的意义，对那个问题的，这个开悟的东西是什么，以及它是否真的与深层的真理联系？

deep truth：深层的真理

4:35 Now, there are obviously some challenges in trying to, to kind of get a grip on enlightenment. For starters, figuring out exactly what it is, what would the experience of enlightenment be like. Because after all as we've seen, one of the characteristics of mystical forms of enlightenment, is that they are very hard to articulate, as a rule. People have the sense that they have perceived the truth but, but it's not so easy to describe that truth.

现在，有显然地一些挑战，在试着抓住开悟。对于初学者，完全弄清楚它是什么，开悟的经验将会是什么样子的。因为，毕竟，像我们看到的，开悟的一个神秘形式的特性，是它们非常难清楚地表达，这是规则。人们有那个感觉，他们看到了真相，但是它不那么容易去描述真相。

articulate： 清楚地表达（思想或感情）；清楚地说出；吐（字）清楚

So once we find these people who have had the experience of enlightenment, they may not be able to communicate clearly to us. The other problem is finding these people who have had the experience of enlightenment. Because after all it's not like there's some, you know, Buddhist agency that issues certificates to people have, who have attained enlightenment. So these people can just flash their credentials and we'll say, oh, you're enlightened, can you talk about it? You know, who's to say? Who's, who's enlightened, you know?

所以一旦我们找到了这些人，有开悟经验的人，他们可能不能清楚地跟我们沟通。另一个问题是，找到这些人，有开悟经验的人。因为毕竟，这不像，有一些，你知道佛教机构，颁发证书，给获得了开悟人们。所以这些人只能亮出他们的证书，我们将会说，哦，你开悟了。你能谈论一下它吗？你知道，谁在说？谁开悟了？你知道？

credentials：证书 agency：代理，机构

5:34 But I do think, we can at least start to flesh out the experience of enlightenment by talking to people who are clearly very serious meditators, who've done a whole lot of it, seemed to have some deep experiences, and in particular experiences that do correspond to kind of Buddhist core ideas and concepts, okay? We've, we've obviously done some of that but we're going to do a little more of it today during the, the, the, kind of the first half of the lecture. And we're going to focus in particular on two things that we haven't really looked at yet. First, we're going to look at an aspect of, of the idea of not self and the meditative experience of not self that we actually haven't covered yet.

但是我确实认为，我们能至少开始充实顿悟的经验，通过与那些很明显是严肃的冥想者交谈，他们做了很多冥想，看起来有很深的经验，特别是跟佛教核心观点和概念相联系的经验，好吗？我们显然做了一些这样的事情，但是今天我们将要做的更多一点，在这节课的前半部分。我们将要特别关注两件事，我们还没有真正的去看的事。第一，我们将要看非我观念的一个方面，这个非我的冥想经验，我们实际上还没有覆盖到。

flesh out：充实

6:24 Then we're going to look at a concept known as emptiness that we also haven't looked at.

那么我们将要看一个概念，称为空的，我们也没看过。

6:33 And you know, then I think we'd be prepared to address some questions that, that I raised at the beginning of the, the course even beyond the question of whether Buddhism presents kind of, a clear picture of reality. I also raised two other questions. I asked does the Buddhist path get people closer, not just to a clear view of, of, of things, of their mind, of the world out there, but does it bring them closer to moral truth?

你知道，那么我想，我们将要准备强调一些问题，我提出的，在这个课程的最开始，甚至在问题之外，佛教是否呈现了一个对真实的清楚的理解。我也提出了两个其他问题。我问，佛教徒的道路，让人们离那个更近了吗？不只是看东西更清楚，看想法更清楚，看世界更清楚，它们也让他们离道德真理更近了吗？

And I also asked, does this,this thing I'm calling naturalistic Buddhism, does it maybe qualify as a kind of spiritual, or even religious worldview? I want to get back to these questions and I think it'll help, help to set the stage for that assessment by, by, by fleshing out this, this idea of enlightenment in this particular way.

我也问了，这个事情，我称为自然主义佛教的东西，它可能算得上一种精神的，甚至宗教的世界观吗？我想要回到这些问题，我想它会帮助为评估做好准备，通过充实这个，这个顿悟的观点，在这个特别的方式。

qualify as：算得上 set the stage：做好准备

7:28 So in this segment of this lecture, we're going to talk about this other side of not self that we haven't talked about. And then next segment, we're going to talk about the idea of emptiness, and then we're going to try to, try to bring it all together.

所以在这一课的这一节，我们将要谈论这个非我的其他方面，我们之前没有谈过的。然后下一节，我们将要谈论空，然后我们将要试着，试着把它们集合到一起。

7:40 So, so far, the aspect of kind of, the not self idea and experience we've talked about, is what you might call the interior version. Okay, in other words, we've talked about kind of, looking inside your mind viewing ideas and feelings more objectively maybe than people normally do, and kind of, not identifying with him. You know, we've seen, that's part of the not self experience. It's saying that you don't have to own all of these things. You don't have to, to see them as part of you.

至今为止，非我观点的方面，和经验，我们谈论过的，是你可能称为内部版本。好吧，换句话说，我们已经谈论了向内看你的思想看你的想法和感觉，更加客观，可能比人们通常做的那样，不会认同。你知道，我们已经看到，那是非我经验的一部分，它是说，你不必拥有所有这些东西，你不必把它们看做你的一部分。

8:13 But there's another kind of, half of the not self experience. That I would call the exterior part of the experience. And that involves kind of, getting the sense that the bounds of your body are more kind of permeable, and porous than you might have thought. They're not so, the boundaries are not so solid. And there's more kind of, interaction with the world out there in a, in a sense. More fluid interaction than you might have appreciated. And before we talk about the actual experience of that exterior version of not self I want to set the stage, by shedding a little light on, kind of the logic behind the experience of not self.

但是有另一种非我经验。那个我将成为经验的外部部分。那将包含，得到那个感觉，你身体的边界，更加能渗透，比你之前认为的。它们不是那样，边界不是这样牢固。与世界有更多交互，在那里，在某个意义上。更多流动的交互，比你可能了解的。之前我们谈论那个非我的外部版本的实际经验，我想要做一点准备，通过阐明一点非我经验背后的逻辑。

the bounds of：的边界 permeable：可渗透的 porous：多孔的；能渗透的 boundaries：边界 appreciate：领会；了解；认识 set the stage：为...做好准备 shedding a little light on：点亮，引申译为阐明

8:56 And I want to do that by hearing just a little bit of a conversation I had Sharon Salzberg, who's a very well known meditation teacher and author, and she co-founded along with Joseph Goldstein, whom we've already met, the Insight Meditation Society, and also along with Jack Kornfield.

我想要做那个，通过听说一点谈话，我和Sharon Salzberg的谈话，她是著名的冥想老师和作者，她和Joseph Goldstein，我们之前见过的，一起创立了顿悟冥想协会，也是和Jack Kornfield一起。

9:12 And here's something that Sharon said to me in the course of a conversation about this. ··>> You know, all those times, many, many times, sometimes many times a day, we think, I should be able to control this you know, because there's, there's a sense of control that, that we think we're entitled to as a separate self.

有一些Sharon对我说的事情，在谈话过程中，关于这个。··>> 你知道，所有次数，许多许多次，有时候一天很多次我想，我应该能够控制这个，你知道，因为有一个控制的感觉，我们认为我们有权作为一个独立的自我。

entitled to：享有，有权要求，有资格，有权

9:31 And so it's more an understanding I think that we live in an interconnected universe. That of course I'm distinct from you and it's not that we kind of morph together in some soup, you know but that the truth all along has been that we live in an interconnected universe. Like sometimes in sitting in a room with people, we could do it now in some way, I ask people to reflect, who all has had some affect on a fact that you're sitting here right now?

所以它更多是一个理解，我想，我们生活在一个相互联系的世界。那当然我是跟你不同，不是我们一起在汤里变形，你知道，但是那个真相一直是那个我们生活在一个相互联系的世界。像很多次，坐在一个房间里，跟人一起，我们可以现在这样做，通过某个方式，我让人们思考，是谁对你现在坐在这里的这个事实产生了影响？（华佼注：all怎么理解？）

interconnected：相互联系的 morph：改变;变化 soup：汤 reflect：思考 affect：影响

10:05 Somebody gave you a book. Somebody read you a poem, ··>> Mm-hm. ··>> Somebody told you about this experience. You know, and people just bring to mind this, it's really like this moment of, this confluence of connections and relationships and interactions and-. ··>> Okay, so that helps set the intellectual context of this experience.

某些人给你一本书，有人给你读诗， ··>> 嗯 ··>> 有人告诉你关于这个经验。你知道，人们只是想到这个，它真的像这个时刻，这个连接、关系和互动（对比下：联系和关系和交互）的汇合点-. ··>> 好的，所以帮助设置这个经验的知识背景。

bring to mind：想到 confluence：（河流的）汇合处，交汇处；汇集，汇合 set：设置 the intellectual context：知识背景

10:29 Of the exterior side of, not self and it points to a part of the Buddhist argument for not self that we haven't really, talked about. And that has to do with what you might call kind of the pervasiveness of causal influences on our behavior. We normally think, of ourselves, as kind of acting on the world. But, the, the point here, the point that Sharon's making, is that actually the world acts on us a whole lot. And that helps explain a lot of what we do. A lot of our behavior and our, and our thoughts are the consequence of things that have impinged on us, right?

非我的外部一边，它指向了佛教徒论断对非我的部分，我们实际没有谈论过。那和你可能称为对我们行为的随意影响的普遍性有关。我们通常认为我们自己在对这个世界反应。但是这个观点，Sharon所做的这一论点是，实际上世界对我们起了很多作用。那帮助解释了很多我们做的事情。很多我们的行为，和我们的想法，是之前影响我们的事情的后果，对吗？

pervasiveness：遍布的；贯穿始终的；四处弥漫的 act on：起作用 a whole lot：很多 impinged：影响;冲击

And when you think about it that way if you think about our behavior as kind of output, in response to all these input, then it's kind of, there's kind of less room for a kind of autonomous self that's actually generating and initiating a lot of behavior and, and thought, okay? And this is a sense in which Buddhism is, is very modern. In, in, in having the same emphasis on kind of causal influences that modern behavioral science has, okay? Now, what is the experience of this like in meditation?

当你以那个方式思考它，如果你认为我们的行为是一个输出，对那些输入的输出，那么它有点儿，有点儿更少的空间，对一种自动的自我，那实际上产生和初始化很多行为和思想，好吗？这是一个意义，佛教非常现代。对随意影响，与现代行为科学有同样的强调。现在，这个经验在冥想里像什么？

Well, I've actually had a little glimmer of it a couple of times while on medication retreats, and I remember the first time this happened. I, it was days into the retreat, and I was sitting there, and I felt, you know, like a tingling in my foot. And I heard a bird singing, and suddenly, it just wasn't so clear to me what the difference between those two was. I don't mean I couldn't distinguish between them. You know, one was a tingling in my foot, one was a bird.

我已经实际上有一点感受到？它很多次，在冥想闭关时，我记得第一次这个发生时。我，那是进入闭关很多天了，我坐在那里，我感觉，你知道，像一个刺痛在我的脚里。我听到鸟叫，突然，它只是听起来不是那么清晰，那两个有什么不同。我不是指我不能辨别它们。你知道，一个是在我脚上的刺痛感，一个是鸟。

glimmer of：一丝 tingling：感到刺痛；强烈地感到;激动 meditation retreat：闭关禅修

But, what I mean is, it just seemed to me that the tingling in my foot was no more a part of myself than the bird that was singing. I mean, after all there was both of them were kind of sending signals up to here and that was influencing the way I thought and I felt. It might be a good feeling, might be a bad feeling. But in both cases I'm like getting, getting a signal from somewhere, and at that moment I mean obviously one of the signals is originating from inside my body, but at that moment that seemed like kind of an, an arbitrary separation. It didn't seem like there was really a fundamental difference.

但是我的意思是，对我它只是看起来在我的脚里有刺痛感，不再是我自己的一部分，而是那个鸟在叫。我是指，毕竟它们两个都在发出信号到这里，那影响了我思考和我感觉的方式。它可能是一个好的感觉，可能是一个坏的感觉。但是在两个情况下，我喜欢得到一个信号，从某处，在那个时候，我是指显然一个信号发源于我的身体内部，但是那个时刻那看起来像一个任意的分离。它看起来并不像，结构上，在两个事物影响我的大脑的东西之间，真的有一个本质的区别。

arbitrary separation：任意分离

12:44 Kind of, structurally between what the two things were doing with my mind.

structurally: 结构上

12:51 And that's kind of, about as far as I've gotten. I haven't had this kind of full on experience of what I'd call a exterior, the exterior part of not so, but when I have shared this experience with kind of more serious mediators who have had more profound experiences, I have found that this does resonate. They do recognize this as kind of a milestone on the path to the kind of experience they've had. And one example is, is Joseph Goldstein whom we've already heard from and this came up in a conversation I had with him. ··>> You know, so the boundaries can really dissolve the experience. At those times, the boundaries are very dissolved. But, it's not in a it can be in a very peaceful way.

那是有点儿，我到的最远的地方。我没有这种完全的经验，对我我称为非我的外部部分，但是当我分享这个经验，和更严肃的冥想者，他们有更多深刻的经验，我发现这个确实有共鸣。他们确实认出这个是一个里程碑，去到他们现有经验的道路上。一个例子是，是Joseph Goldstein，我们之前已经听说过的，这个出现在一个我跟他的谈话中。··>> 你知道，所以边界能真的消融经验。在那些时候，边界被消融了。但是它不是，它能在一个非常平和的方式。

resonate：有特殊意义;引起共鸣

13:42 ··>> And, and can that entail, like say hearing a, a, you know, this, a bird song or something and thinking well, that's no less a part of me than, than the signals I'm getting from, from what is within, what is normally called my body. ··>> Yeah, that's exactly right. I mean that is in that quality of openness, and the sound arises, so the bird for example, there are times in meditation where we don't know,

··>> 那是否意味着，比如说，听到，你知道，这个，一个鸟唱歌或者什么东西，想，好吧，那不再是我的一部分，而是从我内部得到的信号，通常被称为我的身体。··>> 对，完全正确。我是指那是在这种开放的品质下，那个声音升起，例如那个鸟，有很多次，在冥想中我们不知道。

entail：使…必然发生;势必造成；使…成为必需；意味着 in that quality of openness：在开放的品质下

14:11 we don't make the distinction of inside and outside.

我们不区分内部和外部。

14:15 Its just the sound being none.

那只是声音变得没有？

14:19 Yeah and so that boundary, very much can dissolve at times. But also people don't need to be afraid that, somehow they're not going to be able to navigate in the world because, as soon as we get up from the sitting we come back to kind of our ordinary perception and-. ··>> Right. ··>> So there's no pro, there's no problem in this and it's actually quite freeing. ··>> Now Joseph's right. You can certainly you know, get up I'm sure from the cushion after one of these experiences and have no trouble dealing with the world. On the other hand I do think there's some people who carry more of the experience with them after they get up from the medication cushion than others.

是的，所以那个边界，非常能消融，很多次。但是人们也不需要害怕它，某种程度上他们不会能导航在世界上。因为，只要我们从坐着变得站起来，我们就回到了我们的日常知觉-. ··>> 对的。 ··>> 所以这个没有问题，它实际上相当自由。··>> 现在Joseph是对的。你能当然，你知道，能从垫子上起来，我很确定，在这些经验之中的一个之后，应对世界没有麻烦。另一方面我确实认为有这样的人，在他们从冥想中起来，会比其他人拥有更多的这种经验。

cushion：(尤指起保护作用的)护垫，隔垫

15:02 And a good example of that is somebody named Gary Webber, he has a very kind of interesting story. You may remember the study we talked about that showed that the default mode network gets quite when very adept mediators meditate. When Gary participated in that study, he was recruited to participate because he has done a whole lot of meditating. But when he kind of went in for the brain scan and they said, okay meditate the default mode network seemed not as quiet as you might expect for somebody that's serious of a meditator.

那个的一个好例子是，一个叫Gary Webber的人，他有一个非常有趣的故事。你可能记得那个研究我们谈论过的，显示了默认模式网络变得安静，当熟练的冥想者冥修时。当Gary参加了那个研究，他被招募去参加，因为他做了很多冥想。但是当他进去做大脑扫描时，他们说，好的，冥想默认模式网络看起来不像你期待别的严肃冥想者的那样安静。

adept：熟练的；擅长的；内行的

And finally he said well, let me just try it without meditating. And then they found that his mind seemed very, very quiet. Okay? And this is consistent with his own account of his meditative history. What he says is for decades, he meditated, he did contemplative practice of various kinds for hours a day, and then finally passed through a kind of threshold after which he doesn't have many of the kind of self-referential thoughts that most of us have. Exactly the kind of thoughts that, for example would show up via the default mode on network, you know? What am I going to do today? What is that person think of me? Just a whole category,major category of thoughts

最后他说，好吧，让我们只是试试不要冥想。然后他们发现他的大脑看起来非常非常安静。好吗？这与他自己沉思历史的叙述是一致的。他说的是，几十年来，他冥想，他做很多各种各样的、一天连续几个小时的沉思练习，然后终于度过了一个阈限，在那之后，他不再有自指的想法，那是我们大多数人都有的。准确地说，那种想法，例如，将会出现，通过默认模式网络，你知道吗？我今天要做什么？那个人怎么看我？他不再在那个大的经验里，只是一整个范畴，想法的主要范畴。

And this is consistent with his own account of his meditative history. 这与他自己沉思历史的叙述是一致的。 account of：（书面或口头的）记述，描述，陈述，报告 self-referential： (书、电影等)自指的,关于本身创作的，关于类似作品指认的

16:24 that he doesn't by in large experience.

16:29 And he, he chronicled this in a book called, Happiness Beyond Thought.

他把这个记述在一本书里，叫做《想法之外的幸福》

chronicled：按时间顺序记述(或播放)

16:35 And I want to to, to share with you just a little bit of the conversation I had with him that relates to this kind of exterior version of the not-self experience. There's a, there's a line in the introduction to your book related to this, it says basically something like the bad news is that you don't exist, the good news is that you're everything, what does that part mean? ··>> Well it's kind of a logical consequence, you're nothing, which would disappear you can then be everything.

我想要去跟你分享，只是一点我和他的谈话，关于这个非我经验的外部版本。有一条线，在你的书的导读里，跟这个相关的，它说基本上有些东西像坏消息，是你不再存在，好消息是你是任何事情，那个是什么意思？··>> 好吧，那是个逻辑结果，你什么也不是，那将让你消失，然后变成了任何事情。

But you can't be everything unless you are one. Which logically follows, that's the case. In everything case, it's obvious, but, but if you are nothing, instead of just disappearing and becoming a void. You find out that in some strange way you can actually, you actually see this, you perceive it this way. That, that everything is all one thing, this is a cliche, mystical statement. But it really is perceptible when you can deeply sense that everything is all one thing. ··>> Mm-hm. ··>> And it's somehow, strangely it's inside of you.

但是你不可以是任何事物，除非你是一。逻辑上说，是那个情况。在任何事物的情况，它很显然，但是如果你什么都不是，代替的，只是消失，和变成空无。你发现，在某个奇怪的方式上，你实际上，你实际上看到这个，你觉知到它这个方式。任何事物都是一个事物，这是一个老话，神秘的表述。但是它真的可知觉的当你深入地感觉到任何事物都是一个事物。··>> 嗯。··>> 它某种程度上有些奇怪，它在你的里面。

cliche：陈词滥调，老生常谈

17:45 ··>> Yeah. I mean, I would say I have, I have had a meditative experience where the bounds of my self in a certain sense suddenly seemed a lot more permeable. ··>> Absolutely. ··>> That, that is like the place where the birds' song enters my body, my, my sensory apparatus no longer seemed like such a, a fine dividing point, you know, and things like, like that. ··>> Exactly. ··>> But that's very di, but I don't, you know, that was like a one-time brief experience, not sure what to make of it. You're saying that as you walk around every day, or are you saying that you, you, in a way, identify with everyone else as much as you identify with yourself?

··>> 是的。我是指，我要说我有，有一次冥想经验，当我的自我界限，在某个意义上，突然看起来更多渗入。··>> 绝对是的 ··>> 那像是那个地方，鸟的歌声进入我的身体，我的感觉仪器不再看起来像这样一个好的分界点，你知道，像那样的事情。··>> 完全正确。··>> 但是那是非常，但是我不，你知道，那是像一次简单的经验，不太确定什么组成了它。你在说，当你每天散步，或者你是说，你，在某个方式上，认同任何其他人，就像你认同你自己一样？

bounds：界限 permeable：可渗透的；可渗入的 apparatus：机构；组织；器械;器具;仪器;设备

18:31 ··>> Yeah, that's how I would say. But it's a little, a little a little different from that. But that's not far, far different. I, I don't identify with anything. I mean there's just nobody here to identify with either me,- ··>> Mm-hm. ··>> Or with anybody else. There's just, it's just an empty still presence here which is there. ··>> So the problem with saying you identify with everyone is the very beginning of the sentence, you. [LAUGH] ··>> Exactly. There, there's nobody, there's no you there to do to identify.

··>> 是的，那是我会如何说的。但是它有一点，有一点，一点不同，跟那个。但是那相差不大。我不认同任何事物。我是指这里没有人去认同我或者- ··>> 嗯。··>> 或者认同别人。只是有，它只是一个空的静的存在，这里，在那里。··>> 所以那个问题，说你认同任何人，只是句子的开始，你 [笑] ··>> 完全正确。没有人，没有你，那里，去做认同的事情。

··>> Now, when, when Gary says if you're, if you're nothing then you're everything basically, that may sound kind of cryptic, but I think I, I have an inkling of what he means. Because in that experience that I had, that I just recounted for you I remember that, you know, one reason it was, kind of, easier to think of the bird song as, as much a part of me, as the tingling in my foot. Is that I wasn't thinking of the tingling in my foot as very much a part of me to begin with, right? Becasue I was, I'd been meditating a lot. And, and I had this kind of, more objective view of, of my, my feelings. And I was identifying with them less. So tingling in my foot, bird song, they all seemed like, well not, not all that much a part of me. So, in other words, it was through kind of disaggregating that the self internally

··>> 现在，当Gary说如果你什么都不是，那么你是任何事物。基本上，那可能听起来像某种隐含意义，但是我像，我对他指的东西略懂一点。因为在那个经验里我有的，我只是给你叙述，我记得，你知道，一个原因它是，有点儿容易去想到鸟的歌声，是我的一部分，像在我的脚里面发出叮当声。那是我不会认为我脚里面的叮当声是我的一部分，是我脚里面的叮当声。那是我不认为我脚里面的叮当声不是我的一部分去开始，对吗？因为我是，我冥想了很多。我有这个对我的感觉的更客观的看法。我更少认同它们。所以我脚里面的叮当声，鸟的歌声，它们都看起来完全不像我的一部分。所以，换句话说，它是通过有点儿像分解那个自我，内部的。

cryptic：有隐含意义的;含义隐晦的 inkling： 暗示；略知；模糊概念 recounted：叙述 tingling：麻刺感；发出叮当声 disaggregating：分解；使…崩溃；解开聚集

19:54 that it became easier to kind of see things outside the body as, as, as much a part of you as, as the things that were now disaggregated.

它变得容易，去把身体外面的事物看作你的一部分，因为那些事物现在被分解。

20:07 Now, one interesting thing, really important thing, about this exterior version of the not-self experience is that it has moral implications, and here I want you to listen to what, what Gary Webber has to say. ··>> If everything is one thing, and we're all in this together, not all of us that's everything is one thing, then why should I do something if I wasn't hired to do it, to [UNKNOWN] this why would I do something bad to you? ··>> Okay now I want to emphasize that, that what Gary's talking about is not feeling waves of empathy for his fellow human beings in fact I wouldn't call Gary especially warm and fuzzy.

现在一个有趣的事情，真的很重要的事情，关于这个非我经验的外部版本，是，它有道德含义。这里我想你去听Gary Webber说的话。··>> 如果任何事物是一个事物，我们都在这里面，不只是我们全部，那是任何事物是一个事物，那么为什么我应该做某些事，如果我没有被雇来去做它呢，去[未知的声音] 这个为什么我要做对你不好的事情呢？ ··>> 好吧，现在我想要强调，那个Gary谈论的，不是同情的感觉浪潮，为他的人类同伴们的，事实上我不会称Gary特别的热心和迷糊y。

fuzzy：(人或头脑)稀里糊涂的，迷迷糊糊的

20:48 As a person now there is, there is that part of Buddhism that,that specifically cultivates empathy and commpassion. There is, there is something called loving kindness meditation. In fact, Sharon Salzberg is, is, is kind of a leading promulgator of that. But what Gary's talking about is different. It's just the perception that since there is no separation between you and the world out there, there's just a feeling that any logic there might have been to harming anything in the world out there no longer applies. And I got very much the same sense from talking to Judson Brewer. As you may recall, he's the one that conducted the default mode network experiment, and what I may not have told you is that he is himself a very serious meditator. And he's had I think some pretty deep experiences. And here's an exchange I had with him. If everyone, if everyone meditated, meditated intensively would there be any wars?

作为一个人，现在，有，有那个佛教的部分，特别培养同情和commpassion。有，有某种被称为仁爱冥想。实际上，Sharon Salzberg是那个的一个先锋推广者。但是Gary谈论的不同。它只是那个知觉，因为没有分离，在你和这个世界之间，那里，只有一种感觉，任何逻辑可能会伤害世界上任何事物，那里，不再适用。我获得了同样的感觉，从与Judson Brewer的交谈中。像你可能回忆的，他是那个人，主导了默认模式网络实验的人，我可能没有告诉你的是，他自己也是一个严肃的冥想者。他有，我想，一些非常深的经验。我和他有一个交流。如果每个人，如果每个人冥想，密集地冥想，将会有什么战争吗？

cultivates：逐渐形成，培养(某种态度、形象或技能) promulgator：颁布者，公布者； separation：分离

21:48 ··>> I guess that I would ask that as a question. You know, why would, why would someone want to harm themself? ··>> Mm-hm. ··>> So, in that sense, it doesn't, I don't think that there would be, because it's kind of like, well, you know, why would you cut off your right hand? It's kind of useful. ··>> Mm-hm. ··>> So, I think if people really saw the non separation

··>> 我猜，我将会问那个问题。你知道，为什么，为什么会，有人想要伤害他们？ ··>> 嗯。··>> 所以，在那个意义上，它不是，我不认为那将是，因为那有点儿像，你知道，为什么你会砍掉你的右手呢？它很有用。··>> 嗯。 ··>> 所以我认为如果人们真的看到那个non separation，

non separation：非分离

22:12 how could they? ··>> Okay, so that's what I would call the exterior part of the not self experience, it is a kind of a, a logical extension in a way, of the interior part. But it does really accentuate an important moral implication of the not-self experience. It might not be so clear otherwise. And that is just that.

他们怎么会？··>> 好吧，所以那是我将称为非我经验的外部部分，它是一种逻辑的扩展，以内部部分的方式。但是它确实真的强调一个重要的道德意义，非我经验的。否则就不太清晰了。那只是那样。

accentuate：强调 otherwise：否则

22:37 it, it gives people the feeling that not harming things. At least it can give people this feeling. I can't vouch for everybody. Can give people the feeling that, that not harming things is just the logical thing to do. So this is, you know, you might almost say that it's an example of, you know, selflessness in a kind of literal sense of not, not self, just not feeling the self, not experiencing the self, leads to a kind of selflessness in a more moral sense. Okay?

它给人们那个感觉，不是有害的事物。至少它能给人们这种感觉。我不能为每个人担保。能给人们那个感觉吗，那个不是有害的事物，只是逻辑的事情，去做。所以这是，你知道你可能已经说，那是一个例子，你知道，无私的例子，在一个真正意义上的，非我的，不是感觉自我，不是经验自我，导向一种无我，在一个更道德意义上。好吗？

vouch：担保 selflessness：无私

23:11 now, in the next segment, I'm going to talk about this experience that, that is known as emptiness.

现在，在下一节，我将要谈论这个经验，被称为空的经验。

23:19 And then, for the rest of the lecture, I'm going to try to tie these, these two things together with some, some other things and see where we wind up.

那么，在剩下的课里，我将要试着把这些，这两个事物绑在一起，和一些其他的事物，看我们最终会在哪里。

Source: https://www.coursera.org/learn/science-of-meditation/lecture/Ax63R/not-self-as-interconnection