0:00 Okay, one very important idea in Buddhism that we haven't talked about yet is a concept known as emptiness. And, the, the basic idea is that the things we see out in the world are in some sense emptier than they seem. Now, this doesn't sound like a very upbeat idea. I've never seen somebody burst into a room saying, I'm so happy, I just finally grasped the emptiness of it all. But, serious meditators who have kind of had the experience of emptiness say it's actually very pleasant.

好的，一个在佛教里非常重要的观点，是我没有谈论过的，是被称为空的概念。基本的观点是，我们在世界上看到的东西，在某种意义上比它们看起来更空。现在，这听起来不像一个非常乐观的观点。我从未看到某人破门而入，说我很快乐，我只是最终完全抓住了空。但是严肃的冥想者，有空的经验的，说它确实非常愉快。

upbeat：乐观的 burst：爆发，突发；爆炸 burst into a room: 破门而入

0:32 Now this idea, the idea of emptiness is not as well known as say the idea of not self, you don't hear as much about it. But I think it's. It's very, very important and is really kind of critical in fully com, coming to terms with what the experience of enlightenment might, might be like.

现在这个观点，这个空的观点并不像非我那样闻名，你很少听到它。但是我想，它是，非常非常重要，真的很关键，在完全理解顿悟的经验，可能像。

fully coming to terms with：完全理解

0:56 Now a reason you don't, you don't hear so much about this idea as you do about something like not self. Is that you now, not self is kind of common to various schools of, of Buddhism. Whereas, emptiness is most closely associated with what's called Mahayana Buddhism. The most basic distinction that scholars make between kinds of Buddhisms is between Theravada and Mahayana. And as a philosophical doctrine the idea of emptiness is developed within the Mahayana tradition.

现在，一个理由，你没有像非我一样听到很多，关于这个观点，是，你，非我是一种对不同的佛教学校来说是共通的。然而，空是最最接近联系，被称为Mahayana佛教的。最基本的区别，学者做的，在各种佛教之间，是小乘和大乘。作为一个哲学教义，空的观点被研究，在大乘佛教的传统中。

Theravada：小乘佛教 Mahayana：大乘佛教 Mahayana tradition：大乘佛教的传统中

1:32 however, as a meditative experience I think it's common to both. I've talked to, to lots of mediators in the Theravada tradition, and what they described. Sounds like emptiness they may or may not use that word sometimes they use the word formless but it turns out their basically talking about the same thing. Okay, so what is the experience of emptiness like? Well like not self it's very hard to describe so I think its worth kind of laying the intellectual foundation for it. By quoting from a very well known sutra, the Samadhiraja Sutra.

然而，作为一个冥想者的经验，我想，它对两者都通用。我跟很多冥想者谈论过，在小乘佛教的经外传说中，和他们描述的。听起来那个空，他们可能，或者没有使用那个词，有时候，他们使用无形这个词，但是结果是他们的基本谈论同样的东西。好的，空的经验是像什么样的？像非我，它很难去描述，所以我想值得为它某种奠定智力的基础。通过引用，从一个非常闻名的佛经，the Samadhiraja Sutra。

tradition：经外传说 laying：奠定 foundation：基础 sutra：佛经 the Samadhiraja Sutra：三昧经

2:13 And part of that sutra goes like this. Know all things to be like this. A mirage, a cloud castle. A dream, an apparition. Okay, now so far it sounds like the Sutra is talking about and out and out hallucination. Like, like the movie The Matrix. Where the idea is that none of this stuff is real. And there are strands of Buddhist thought that do carry things in that direction. But I wouldn't call that the, the mainstream. Interpretation of the idea of emptiness and to get closer to the mainstream interpretation, let's just look at the next line in the Sutra.

那个佛经的部分像这样运行。知道所有的事情像这样。海市蜃楼，云城堡。一个梦，一个幽灵。好吧，现在至今为止，它听起来，佛经在谈论，说幻觉。像，像电影《黑客帝国》。观点在哪里，是没有什么这样的东西是真的。有一股佛教思想，确实把事情带到了那个方向。但是我不会称这个主流。解释空的观点，离主流的解释更近，让我们只是看看佛经里的下一行。

mirage：海市蜃楼 castle：云城堡 apparition：幽灵 hallucination：幻觉 strands of：一股

2:50 Without essence, but with qualities that can be seen. Okay, so it sounds like the idea is that if you see say an apple, the qualities are real You know it, the redness is real the stem is real the shape is real.

没有本质，但是带着质量，能看到。好的，所以它听起来像那个观点，是如果你看，说一个苹果，质量是真的，你知道，红色是真的，茎是真的，形状是真的。

stem：茎

3:06 But there's something about this sense of kind of appleness, you know, the, the perception of essence of apple that is in some sense kind of not real or is im, imposed by you, I guess. Now what would it be like to have that experience to see things as, as kind of lacking their essence and. And what might be going on in the brain if you have that kind of perception. Well, there's, there's actually a kind of a clinical condition that, that I think sheds light on this question. It's something called Capgrss delusion. It's a very serious cognitive disorder.

有些事情，关于这种苹果一样的意义，你知道，对苹果的本质的知觉，是，在某种意义上，有点儿不真实，或者，是被你强加的，我猜。现在，它将像什么，有那个经验，把事情看作某种缺少它们的本质，在大脑里可能进行的，如果你有那种知觉。好吧，有，实际上有一种临床情况，我想，这会让我们明白这个问题。它是一种被称为卡普格拉错觉的东西。它是非常严重的认知障碍。

condition：情况 sheds light on：阐明，显示，有助于对...的认识

And I don't mean to imply by the way that, that the perception of emptiness in this Buddha sense, is any kind of disorder. We'll, we'll get back to the question of whether it's a true and valid experience or not. But I do think that Capgras delusion is a very useful. Way of of trying to get a sense of what maybe going on with the perception of empty. Okay. So what is Capgras delusion? it, it's when people look at someone, very often, a loved one or close friend and they become convinced that the person is an impostor. Okay? They, they don't deny that the person on the outside looks exactly like say, their mother.

我不是通过那个方式去暗示，即空的知觉，在佛陀意义上的，是某种障碍。我们将会回到这个问题：它是否是真实有效的经验。但是我确实认为卡普格拉错觉非常有用。试着得到一个什么将可能随着空的知觉进行的感知的方式。好吧。所以什么是卡普格拉错觉？它是，当人们看某人，通常，爱人或者好友，他们变得确信，那个人是一个假冒者。好吗？他们不否认，那个人，在外面的，看起来非常像他们的妈妈。

impostor：假冒者;冒名顶替者

4:25 But they are convinced it's not their mother, kind of on the inside, so to speak, okay? Has the visual qualities of their mother, but it lacks what you might call essence of, of mother, I guess.

但是他们确信那不是他们的妈妈，内心里，所以说，好吧？有他们妈妈的视觉质量，但是缺少你可能称为妈妈本质的东西，我猜。

4:38 now, what's going on in the brain when, when this happens. There are various theories. One of the, the leading theories is that there has been a disruption between the part of the brain that processes emotions. And the part that does the visual processing. Okay, so, so the visual perception of the person is not being infused with the emotional content. That it normally carries.

现在，大脑里发生着什么，当这个发生时。有各种理论。一个主要的理论是，有一个混乱，在大脑处理情感的部分。那部分确实在做视觉处理。好吧。所以对那个人的视觉知觉，并不是被情感内容所灌输的。那是它通常所带的。

disruption：中断;扰乱;混乱 infused：灌输

5:04 It's just a theory.

那只是一个理论。

5:07 There's some evidence for it. But in any event, it's pretty clear that people with Capgras delusion are, are lacking some of the, the emotions that, that they generally associate with, with the person. They're not feeling what they would normally feel towards their mother. And this is a reminder of what an important role feelings can play in our everyday perception of the world. I mean, you might think that, that perceiving a face, recognizing a face, is a strictly cognitive thing, right? That you could teach a computer to do. And, in fact, you can teach a computer to recognize faces with a pretty high degree of confidence.

有一些这个理论的证据。但是在任何情况下，它很清楚，人们，带有卡普格拉错觉的，缺少某些感情，他们通常和那个人联系的。他们不是感觉他们通常会有像对他们妈妈那样的感觉。这是一个提醒，对于感觉的重要作用，在我们日常对世界的知觉里。我是指，你可能认为，知觉一张脸，认出一张脸，是严格的认知的事情，对吗？那你能教一个电脑去做。事实上，你能教一个电脑去辨认脸，带着相当高的自信。

5:43 But we humans apparently have a more complicated system for really positively identifying things. And it involves more than individual perception it involves this this infusion of feeling.

但是我们人类显然有一个更复杂的系统，可以非常肯定地辨认事物。它包含了比个体认知更多，它包含了这种感觉的灌输。

for really positively：可以非常肯定地 infusion：灌输

5:56 Now, to, to start trying to connect this to this idea of emptiness. One question is Could the same dynamic that seems to be at work with Capgras delusion in principle, could that apply to the perception of non-human things, like, say, my house for example, okay? You know, I think if I stopped and paid attention when I'm looking at my house, I'd see that I have feelings that always accompany My house, it's my house after all. And it may well be that if one day I looked at my house and just didn't have my feelings that I normally have. It would really feel strange, I'd be going like it looks like my house but there's just something off here. There's something wrong you know. And you know that may be true of a number of perceptions that we have.

现在，去开始试着连接这个到那个空的观点。一个问题是，同样的互动，看起来原则上在卡普格拉错觉中起作用，那个能应用到非人类事物的知觉上去吗？像，比如说我的房子，例如，怎么样？你知道，我想如果我停止，关注，当我看我的房子，我会看到，我有感觉，它常常伴随我的房子，它毕竟是我的房子。它也可能，如果某天我看我的房子，只是没有通常我会有的感觉。它将真的感觉很奇怪，我将会这样，它看起来像我的房子，但是有些东西不在了。什么东西有问题，你知道。你知道那可能是真的，对我们有的很多知觉来说。

6:46 One question is could this go beyond things we own? I mean, obviously, you know, I have special feelings about my house, I have somewhat special feelings about my car, I guess. So it's, it's kind of easy to imagine in those cases that, that if you could somehow shut off the affect, the feeling, your perception of the thing would change profoundly. But what about just, just objects in general? Cars generically, just, just items that don't belong to you. well, we've already seen in this course that psychologists have found that actually people do have affective responses, you know, positive or negative, to just everyday objects.

一个问题是，这能超出我们拥有的东西吗？我是指，显然，你知道，我对我的房子有特别的感觉，我对我的车有某种特别的感觉，我猜。所以，它是一种轻易去想象的，在那些例子里，就是如果你能以某种方式消除那个影响，那个感觉，你对东西的知觉将会深刻的改变。但是关于只是通常所说的对象怎么样呢？通常的车，只是，只是一个不属于你的东西。好吧，我们已经看到过，在这个课程里，心理学家一经发现，实际上人们确实有情感反应，你知道，积极或者消极的，对于只是日常的对象。

somehow shut off the affect：以某种方式消除那个影响 affective：情感的

It seems to be part of human nature. Okay so maybe, if it was the case, that when you look at various kind of everyday things that you see and you, you, suddenly didn't have the, the, the, the reaction of feeling, the affective reaction that you normally have to these things. You know, that however subtle the reaction. May normally be. It, it may be the case that, that things would look a little strange to you. You know, you might look at a pine tree and, and not get that pine tree feeling and go, you know, yeah, it's got the needles and everything there just seems like, like there's something off here. It just, it just, you know, doesn't seem to have essence of pine tree. Now all of this leads to my own pet theory of what is going on in the brain. When there is the perception of emptiness. Okay, and you may be able to guess it by now. I think maybe what's happening is that things in general

那看起来是人类天性的一部分。好吧，所以可能，如果是这种情况，当你看各种日常事物，你看，你突然没有那个感觉的反应，那个情感反应，你通常对这些事物所有的。你知道，那，无论多么微妙的反应。可能很平常。它可能是那个情况，对你来说事物将看起来有点奇怪。你知道，你可能看着一个松树，没有那种感觉，走了，你知道。是的，它有了松针，和任何事物，哪里，只是看起来像，缺少了什么东西。它只是，你知道，看起来没有松树的本质。现在所有这些导向我自己偏爱的理论，对于大脑里发生了什么。当有空的知觉，好吧，你可能能猜到它，到现在。我认为可能发生的是，总体来说是那个事情

needles：needle的名词复数，松针，指针，唱针 pine：松树

8:24 are evoking less of an affective response than they normally would. And as a result, things in general seem a little empty, seem to, to possess less in the way of essence. They, they don't kind of project their identity as strongly as they normally would.

是唤起的更少的情感反应，比它们通常有的。结果，所有事情看起来有点空，看起来拥有更少，在本质的方式上。它们不再表达它们的身份，像它们平常那样强烈地。

evoking：唤起 project：表达

8:44 And certainly this this, this theory is, is at least consistent. With my own kind of brush with experiencing emptiness. I mean, I guess that's what this was. I'll tell you about this experience I had on a meditation retreat. And you can judge for yourself, but this was on my very first retreat,

当然，这个理论，至少连续。带着我自己的碰到的空的经验，我是指，我猜那是它是什么。我会告诉你关于这个经验，我在一次闭关上有的。你能自己判断，但是这是在我的第一次闭关时发生的，

brush：刷子，小冲突，灌木丛；触及；碰到；险些遭遇 retreat：闭关

9:04 and I was walking through the woods, and this was days into the retreat. And certainly, my kind of affective res, reaction to things had died down really considerably.

我走在树林中间，这是进入闭关的好几天。当然，我对事物情感的反应，消退真的很显著。

9:17 And I looked at a weed, a particular kind of weed. It's a kind of weed that had afflicted both front yards that, that I had, you know, wou, in the houses that, the two houses I had lived in. In. Both of them had, had this kind of weed as kind of their, their, the main affliction of the art as I thought of it then.

我看这一个杂草，一个特别种类的杂草。它是一种杂草，有折磨我的两个前院，我有的，你知道，在房子里，那两个房子我曾经住过的。它们都有这种像杂草，像它们主要冲突的艺术的苦恼，像我那时认为它的那样。

weed：杂草 afflicted，both front yards：折磨，两个前院 affliction：病痛；苦恼；折磨

9:38 And suddenly, I just thought you know, why have I been doing battle with these weeds? I mean this, this doesn't, this is exactly as beautiful as, as the grass, as this plant, as the flowers. It's, it's nice. What's. You know, why have I been you know, thinking of this thing as kind of, kind of evil, you know. It lack essence of weed. Now one thing that was true of this experience I had that is consistent with reports you get from serious mediators about the apprehension of emptiness. Is that, you know, the weeds just didn't stand out as strongly from other plants. And, and you hear this. That things don't seem as separate from other things in the visual field as is ordinarily the case. And this came through in a, in a, in an exchange I had with Rodney Smith, this meditation teacher whom we've seen earlier in the course.

突然，我只是想，你知道，为什么我和这些杂草作斗争呢？我是指这个，这不是，它是很美丽的，像草，像这个植物，像花。它很好。你知道，为什么我曾经认为这个东西是邪恶的呢，你知道。它缺少杂草的本质。现在，一个东西，是真的，我有的这个经验的，是连续的，和你从严肃冥想者那里得到的，关于空的理解。那是，你知道，杂草并不那么强烈地比其他植物突出。你听到这个。那个事情看起来不像与其他事物分离，在视觉区域里，像平常的情况一样。这个是在一个交流中，我和Rodney Smith的交流中得到的。这个冥想老师，我们在之前的课程里见过。

stand out：引人注目;显眼；突出;出色;更为重要；

10:34 And I just seen this exchange, I kind of try to sneak my little pet theory about what is going on the brain when there is a perception of emptiness. I try to kind of insert that in the conversation and you'll see how he reacts.

我只是看这个交流，我有点像试着偷带着我偏爱的小理论，关于大脑里在进行什么，当有一个空的知觉。我试着有点儿像插入那个，在谈话里，你会看到他怎么反应。

sneak：偷带;私运

··>> You don't lose the shape or colors of things, it's just that the spaces between doesn't, no longer divides.

你没有失去事物的形状或者颜色，它只是那个空间，不会，不再被分开。

··>> Mm-hm. Do you have [CROSSTALK].

嗯，你有[CROSSTALK]

··>> [INAUDIBLE]

[听不见]

··>> Do you have less strong emotional reactions to some things than you might otherwise have? Do you invest them less with, kind of emotional content?

你有更少的强烈的情绪反应，对某些事物，比你原本有的？你投入更少的，有点儿像情感满足？

··>> That would make sense, wouldn't it? That if things weren't as substantial as you believe them to be. Then your reaction to things would also simmer. You see? So that happens. You see all the states of equanimity and all of those things come through the realization that things aren't what we thought they were.

那说得通，对吗？那个如果事物不像你相信的那样牢固。那么你的反应，对事物的，将会也沸腾。你明白吗？所以那个发生了。你看到所有的平静的状态，所有那些事情，都是通过认识到那个事情不是我们想的那样来实现的。

substantial： (建筑物)大而坚固的，结实的，牢固的 simmer： (冲突、争吵等)酝酿，即将爆发；用文火炖;煨 equanimity：平静;镇定;坦然 come through the realization that things aren't what we thought they were：通过认识到那个事情不是我们想的那样来实现的

··>> Now, in a way, Rodney is corroborating my little theory about what's going on in the brain when you have the perception of emptiness, but in a way he's not. Okay, so he is saying yes.

现在，在一个方式上，Rodney是证实我的小理论，关于当你有空的直觉时大脑里在发生什么，但是在某种程度上他没有。好吧，所以他说是。

corroborating：证实;确证 in a way：在某种程度上

··>> There's a correlation between kind of a weakened affective response to things and a perception of emptiness. But in his view, the way it works is you have the accurate perception of emptiness and that leads to the weakened affective response because a strong affective response wouldn't make sense if you're seeing things as empty. I'm kind of seeing things the opposite way. I'm, I'm suggesting that what comes first is the kind of lesson affective response. A less strong feeling in reaction to seeing something and that then gives you the sense. That the thing is, is, is empty of essence.

有一个相关性，在一个对事物的削弱的情感反应，和空的知觉。但是在他的观点，它起作用的方式，是你有精确的知觉，对空的，那导向了削弱的情感反应，因为一个强烈的情感反应不会有意义，如果你把事物看作空。我有点像看事情用相反的方式。我是指，第一个来的，是那个削弱的情感反应。对看事物的反应更少强烈感觉，那将给你那个感觉。那个事情是，空的本质。

Now I want to emphasize that I'm not saying that the perception of emptiness is necessarily invalid, because of that you know, just because it's caused by a weakening of feeling. I've tried to emphasize in this course that in general I don't think feelings are especially reliable guides. To reality. And to, to clear perception. So could well be the case that the, the, the, the perception of emptiness is in some sense a true perception. Even though it's caused by just a, a, a kind of dampening down of feeling, and we'll get back to that. Now, one psychologist who was, talked about essence from a non-Buddhist point of view is Paul Bloom. An we've already heard from in this course.

现在我想要强调，我不是说，那个对空的知觉，是必要的无效，因为你知道，只是因为它是被削弱的感觉导致的。我是试着强调，这个课程里，总体来说，我不认为感觉是特别的可靠的向导。对于现实。对于清楚的知觉。所以，这个情况可能恰好是，对空的知觉，是，在某个意义上，是一个真实的知觉。即使它是被一种感觉的减弱导致的，我们将会回到那个。现在，一个心理学家，谈论本质，从一个非佛教徒的观点，是Paul Bloom。我们已经从这个课程里面听说过他。

dampening down：减弱

13:06 He thinks that people are, by nature, essentialists.

他认为人们，本质上，是本质主义。

essentialists：本质主义

13:11 What he means is that it's, it's just kind of part of our nature to see things as having a kind of interior you know, essence an interior nature that we can't. See but we can sense and to kind of have the intuitive idea that that's really what gives them their identity. So he thinks that yes, people, they see a pine tree and there is, however subtle, this kind of perception of essence of pine tree, of, of pine tree-ness. And he talked about all of this in a book he wrote called How Pleasure Works. Now, Paul thinks that the essence is that we are tribute to things. Depends on, in some sense the story behind him, okay? So maybe you've got a bottle of wine and you've heard this is very rare.

他的意思是，它只是有点像我们的天性去看事情，有点一种内在的，你知道，本质，一个内在的本质我们不能。看但是我们能感觉，去有知觉的观念，那是真的给它们它们的身份的东西。所以他认为，是的，人们，他们看一个松树，有，无论多微妙，这种对松树，对像松树的本质的知觉。他谈论了所有这些，在一本书里，他写的，叫做《快乐如何工作》。现在，Paul认为，我们归因于事物上的本质。取决于，在某个意义上，那个他后面的故事。好吗？所以也许你有一瓶酒，你很少听到这个。

tribute：(良好结果的)体现，证明；致敬;颂词;献礼 attribute：把…归因于;把…归咎于；将（品质或特征）加于…;认为…为…所有；认为(文章、艺术品或评论）出自…；（人或物的）品质，特征 Paul thinks that the essence is that we are tribute to things. Depends on, in some sense the story behind him：我认为应该是Paul thinks that the essence is that we attributed to things depends on, in some sense the story behind him,

14:03 You know, cabernet sauvignon from some special year, and there aren't many of these bottles. It's very valuable.

你知道，赤霞珠来自某些特别的年，没有很多瓶。它是非常珍贵的。

cabernet sauvignon： 赤霞珠，卡伯纳-苏维翁红葡萄品种之一；

14:11 And that will give the bottle a kind of a, an aura or, or it'll give you a sense of essence that's just different from what you kind of perceive and feel if it was a bottle of, I don't know. You know, Boone's Farm or something. I dunno if they still have Boone's Farm, but, but, that would have been the cheap wine in my day.

那将会给那瓶一种，一种气质，或者它会给你一个本质的感觉，那只是不同，与你知觉和感觉到的不同，如果它是一瓶，我不知道，你知道。Boone的农场或者什么的。我不知道如果它们仍然有Boone的农场，但是，但是那本来是我一天的廉价酒。

an aura：一股气势 aura：气质；气氛；氛围 would have been：本来是

14:34 and, you know another example Paul gives is a tape measure that somebody actually paid $49,000 for, even though it looks like a tape measure you could pick up.

你知道另一个例子，Paul给的，是一个卷尺某人实际上花了$49,000，即使它看起来像你在一个车库拍卖会能找到的卷尺。

tape measure：卷尺 pick up：发现，找到，识别（特点或模式）

14:45 In a, in a, in a garage sale. But this one belonged to John F Kennedy. That was the story behind it that, that gave it you know, this, this kind of special essence, you know? And, and, and you can imagine what it was like. What it, what it may have felt like for this The person who paid money for the tape measure. I mean, you may not be a Kennedy aficionado in, in particular, but you, you probably have some special enthusiasm that would lead you to have a comparable perception. Maybe you're a baseball fan, and if you saw Babe Ruth's jersey in some museum, you'd have this feeling. You know, like, that's almost like not ordinary cloth that's made of. There's something it's, there's a kind of an aura. There's some special vibe going on here. And that's what Paul means by, you know, perceiving an essence by virtue of the story behind things.

但是这个属于John F Kennedy。那是它背后的故事，给你，你知道，这个特别的本质，你知道？你能想象，它像什么？它可能感觉像，对这个，那个人为那个卷尺花了钱。我是指，你可能不是一个Kennedy迷，特别的。但是你很可能有一些特别的热情，将导向你有一个比较的知觉。可能你是一个棒球粉，如果你看到Babe Ruth的针织衫在某些博物馆，你将会有这个感觉。你知道，像那是几乎像，不平常的衣服，那做成的。有些东西，它是，有一种气质。有一些特别的感应在那里。那是Paul指的东西，你知道，通过事物背后的故事来知觉本质。

garage sale：现场旧货出售，车库拍卖会 aficionado：狂热爱好者；迷 jersey：针织套头毛衣；紧身套衫 vibe：感应；气氛;环境 virture：美德； 德行； 优点； 长处；虚拟？ virtue：善行;正直的品性;良好的习惯；美德;德行；优点;长处； by virtue of：靠;凭借;由于;因为

15:38 And to get a sense, for how this story behind things affects the feeling you have about things. Imagine that we kind of withdraw the story behind things. So suppose you walk up to this guy, he just paid $49,000 for Kennedy's tap measurer. He's holding it in his hands and gazing at it lovingly and you say. Actually there's been a mistake. That tape measure belongs to the guy who was installing the sink in the bathroom down the hall. We're going to have to, we're going to have to Fed Ex Hugh Kennedy's tape measure tomorrow. Well, you can imagine, you know, he would have a dramatic shift of feeling toward the tape measure, the story is withdrawn. And the feeling changes and it would no longer have this, this essence of Kennedy in it. Now, Paul makes an interesting claim.

去得到一个感觉，因为这个东西后面的故事怎么影响你对这个东西的感觉。想象，那个我们撤销了东西背后的故事。所以假设你走向这个人，他只是花了$49,000 为Kennedy的卷尺. 他抓着它在手里，充满爱的凝视着它，你说，实际上有一个错误。这个卷尺属于那个人，那个在大厅的盥洗室安装水槽的人。我们将要不得不，我们将要不得不明天去联邦快递去取Kennedy的卷尺.好吧，你能想象，你知道他对卷尺的感觉将有一个戏剧的变化。故事被撤掉了。感觉改变了，它将不再有这个Kennedy的本质在里面。现在，Paul做了一个有趣的声明。

sink：水槽 bathroom：浴室；盥洗室；洗手间；厕所 down the hall：在大厅，到大厅 Fed Ex：联邦快递

16:26 He believes that although in these cases, you know, these are special items with special stories he believes that every day things, just generic things, you know, tape measures in general. Generic things in a certain sense come with stories

他相信，在那些例子里，你知道，这些是特别的东西，有特别的故事，他相信，日常事物，只是普通的事物，你知道一般的卷尺，在某个意义上，普通事物，带着故事

16:46 and those stories do inform or kind of perception of, of essence. And this came through in a conversation I had with about his book several years ago.

那些故事确实赋予了，或者本质的知觉。这个出现在几年前我有过的一个关于他的书谈话里。

inform：赋(思想或特质)于;渗透入；通知;告知

16:58 There's no such thing as a simple pleasure. There's no such thing as a pleasure that's untainted by your beliefs about what you're, what you're being pleasured by. So in your food case, if you hand me something and, and, and I taste it part of my knowledge is this is food that somebody I trust is giving to me. It's food.

没有这种东西作为一个简单的快乐。没有这样的东西作为快乐，那是纯净的，被你的信念，关于你是什么，你被什么逗乐。所以在你的食物例子里，如果你给我什么东西，我尝了下，我的部分知识是，这是食物，某人我相信的，在递给我，它是食物。

untainted：无污点的，纯净

17:20 I would taste it differently. Than if I found it on the floor.

我将不同的品尝它，比起如果我是在地板上发现它。

··>> Mm-hm.

嗯。

··>> Or if I paid a thousand dollars for it.

或者如果我为它花了一千美元。

··>> Mm-hm.

嗯。

··>> so, or, or take it to painting. It's the paintings. It's true that, that often you could look at a painting and not know who painted and the circumstances and so, and just appreciate it largely based on what it looks like, but at the same time, you know it's a painting.

所以，说到绘画。那是画。这是真的，经常你能看一幅画，不知道谁画了它，环境，等等，只是欣赏它，大部分基于它看起来像什么，但是同时，你知道它是一幅画。

··>> Mm-hm.

嗯。

··>> You know it's a painting. You typically know it's a painting at an art museum, but you know it's a painting. It's not a natural occurrence of paint splashing onto a wall. Somebody made it a sometime for its display. And that colors things. So I think we always experience some, something. And I would say this would apply to the simplest of sensations. At, a orgasm, drinking water when you're thirsty, stretching, anything.

你知道它是一幅画。你典型地知道它是一幅画，在一个艺术博物馆，但是你知道它是一幅画，它不是一个自然的事，油漆溅到墙上。某人画了它，某天，为了它的展览。那个颜色的东西。所以我想我们经常经验某些东西。我将会说这将应用到感觉的最简单方面。在一个性高潮，喝水，当你渴了，拓展，什么的。

occurrence：发生；出现；发生的事情；事件 paint：油漆 splashing：溅到

18:04 It's always under some sort of description. It's always viewed as an instance of some sort of category.

它总是在某种类型的描述之下。它总是被看作某种类型的例子。

··>> It's always an implied narrative.

它总是一种暗示的叙述。

··>> Exactly.

完全正确。

··>> Okay, so, Paul's view is that the story we tell about something. The category we put it in shapes the perception of its essence. I want to emphasize that doesn't mean that there's no role for feeling here. The way I would. Tell the story is that, you know, the, the guy who, who paid for Kennedy's tape measure, you know, first came the, the narrative that it's Kennedy's tape measure. That gave him a feeling about it, and that shaped his sense of the tape measure's, essence. And I don't think that Paul Blum disagrees with me. About it kind of working this way. I know hat in a later conversation, he agreed that if, if you could give somebody a kind of a variant of Capgras delusion such that when they walked into their office, they didn't get the feelings they normally get when they walk in their office. It would seem really strange. They would not perceive kind of essence of. Office and they might be kind of freaked out.

好吧。所以Paul的观点是，我们谈论的关于某事的故事。我们把它放进的类别，形成了它的本质的知觉。我想要强调，那不是指，没有感觉的作用。我将会讲故事的方式是，你知道，那个人，买了Kennedy的卷尺的那个人，你知道，首先有的故事是，这是Kennedy的卷尺。那给他一个感觉，关于它的，那形成了他对卷尺的感觉。我不认为Paul Blum不赞同我。关于那个，以这种方式工作。我知道，在后面的谈话中。他赞同，如果你给了某人一种卡普格拉错觉的变体，以至于当他们走进他们的办公室，他们没有通常他们走进办公室的感觉，它将看起来真的奇怪。他们不会知觉到办公室的本质，它可能有点儿像惊呆了。

narrative：故事;叙事；(通常指小说中一系列事件的)记叙，叙述，讲述 variant：变体;变种;变化形式 freaked out：惊呆了

19:08 So, in sum my view is we have these interpretations of things, these narratives about things, these conceptions of where they fit in and that, shapes our feelings about things.

所以，总的来说，我的观点是，我们有这些事物的解释，这些关于事物的故事，这些概念，它们适合哪里，形成了我们对于事物的感觉。

narratives：故事

19:22 and, and that in turn, shapes this perception of essence, and in some sense, maybe the stronger the feeling, the stronger the sense of essence. And, if that's the case, then it stands to reason that through meditation, which can after all, make you less effectively reactive to things. You could come to see things as having less in the way of essence, being in a sense more empty. Now I kind of tried this, this theory out much as I tried it out on Rodney Smith earlier. I also kind of injected it into a conversation with Beku Bode the Buddhist, monk, and scholar whom we meet earlier in the course.

反过来，形成了本质的知觉。在某个意义上，可能感觉越强烈，本质的意义越强烈。如果是那种情况，那么通过冥想可以证明，冥想最终让你更少有效地对事物反应。你能变得看事物带着更少本质的方式，带着更多空的感觉。现在，我有点像试这个理论，像我之前在Rodney Smith身上尝试过的一样。我也是有点儿像把它注入到一个和Beku Bode的谈话中，Beku Bode是我们在先前课程中见到的那个佛教徒，和尚，学者。

it stands to reason that：可以证明 after all: 毕竟，终究 try out：试验;测验

20:03 And here's how that exchange went. When we do interpret, we bring interpretation to something, and thereby attribute essence to it. Some of that interpretation, involves how we feel about it, so I might, you know, my enemy is a bad person. My, my home is a warm, cozy place. Part of the essence I'm attributing to things is coming from my feelings, right?

这是交谈如何进行的。当我们做解释，我们带着解释到某物里，因此把本质带给了它。那些解释中的一些，包含了我们怎么感觉它，所以我可能，你知道我的敌人是一个坏人。我的家是一个温暖的舒适的地方。我归因于这些事物本质的部分，来自于我的感觉，对吗？

··>> Exactly, exactly.

完全正确。完全正确。

20:32 ··>> And so, it kind of follows that if you're following the Buddhist path in extreme form, if you truly seek liberation and you're, you're, you're, you're kind of divorcing yourself in a sense from feelings of attraction and aversion.

所以，它有点儿像追随，如果你在追溯佛教的道路，在极端的形式上，如果你真的寻求解放，你是，你是，你是，你是有点儿像跟自己离婚，从吸引和厌恶的感觉的意义上。

aversion：厌恶；讨厌；反感

20:47 That then, things in the outside world would not have these strong emotional connotations. And that might be part of your perception that they lack essence. [BLANK_AUDIO]

那，那么，在外面的世界的事物，不会有这些强烈的感情的内涵。那可能是你的知觉部分，它缺少本质。

connotation：(词或名字的)内涵意义，隐含意义，联想意义

··>> Again, I'd have to nuance my response to this.

再次，我将必须细致地描绘对这个的反应。

nuance：(声音、感受、外貌或意义的)细微差别；精确细腻地表演(或表达)；细致入微地描绘

21:06 Because if one takes that too literally, one might come away with the idea that the ultimate aim of Buddhism is to become a completely unemotional, emotionally flat, emotionally deprived au, automaton. [LAUGH] As, as my mother used to say. [LAUGH] As far as I'm concerned, between a, an enlightened Buddhist and a, and a vegetable there's no difference. [LAUGH] Is this why you become a Buddhist monk? To become a vegetable? [LAUGH] But I would say that in my opinion, in my experience that.

因为如果一个人对那个从字面上理解，一个可能会认为那个观点，那个佛教的终极目的，是变得一个完全无情绪的，情绪的平地，情绪的剥夺自动[笑] 。像我妈妈过去说的，[笑]在我看来，在一个顿悟的佛教徒，和一个蔬菜之间，没有区别。[笑]这是为什么你变成了一个佛教和尚吗？变成一个蔬菜？[笑]但是我将说，在我的概念里，在我的经验里。

literally：adv. 照字面地；逐字地；不夸张地；正确地；简直 come away：v.离开，离开时留下（印象）； As far as I'm concerned：在我看来

··>> As one continues to practice, you know, the Buddhist path, it enriches the emotional life. So that one becomes emotionally more sensitive, more happy and joyful, and I would say that one can respond to things in the world

只要一个人继续练习，你知道，佛教徒的道路，它充实了情感生活。所以一个变得情感上更加敏感，更加幸福快乐，我将要说那个人能对世界上的东西反应

enriches：充实;使丰富

22:02 in a freer, more happy, more, more delightful way. So it's not that it's just turning, turning one into.

以一个更自由，更幸福，更快乐的方式。 所以它不是说，它只是让一个人变得，

22:12 You know, just a flat an, an emotionally dead automaton.

你知道，只是一个无趣的，一个没有情绪的机器人。

flat：枯燥的;无趣的;乏味的 automaton：（因为疲惫、厌烦等）动作机械的人

··>> Right, but.

对的，但是

··>> You know.

你知道。

··>> Doesn't part of the freedom come from the fact that you are not attaching these affective connotations, these judgemental affective connotations to things you see? So, in other words the la. Not attributing essence so strongly to things, it can be a source of freedom.

自由的部分不是来自那个事实：你没有这些情感内涵，这些评判性的情绪的内涵附加到你看到的事情吗？所以，换句话说，没有把本质这样强烈地归因到事物，它可以是一个自由的源泉。

attaching：附加 judgemental：评判性的

··>> Definitely, it brings, or, I'm sorry, it brings a freedom from kind of emotional disturbances that arise from, you know, usually as we usually live, sort of swinging between the two poles of. Attraction towards what's pleasant, what's agreeable, what promises delight, and then repulsion towards what is seen as threatening, as unpleasant. Now, I think that what Deacon Body said there is more or less consistent with this idea. That less affect, less affective reaction does bring less, a lessened perception of essence, and that this could account for the perception of emptiness. I want to reiterate that that doesn't mean that the perception of emptiness is in any sense inaccurate. We'll return to that.

绝对的。它带着，或者，对不起，它带着一个自由，从情感失常，发自于，你知道，通常，像我们通常生活的那样，有种在两极之间飞。被愉快的东西、赞同的东西、承诺快乐的东西吸引，然后反感被看作威胁的、不快乐的。现在，我认为Deacon Body说的东西，有或多或少的一致性，与这个观点。那更少喜爱，更少情感的反应，确实带来更少更少的本质的知觉，那，这将为空的知觉负责。我想要重申那个，那不是指，那个空的知觉，在任何意义上不精确。我们将要回到那个。

emotional disturbance：情绪失常 repulsion：厌恶;憎恶;反感；排斥力;推斥力 reiterate：重申

23:31 And in fact it may be that the perception of empitness has some kind of some positive kind of, moral effects. And, and we'll, we'll get to that. For now I just want to emphasize again.

实际上，它可能是那个空的知觉，有某种，某种积极的，道德的作用。我们将要到那里。现在，我只是想再强调一遍。

23:46 That that to say that you’re perceiving kind of the emptiness of things in some sense, doesn't mean it’s a bland perception, it also doesn't mean that it’s a, its an unpleasant experience. And on this point let’s hear again from Gary Weber. You’re saying I gather that there is a kind of pleasure you can derive.

那是说，你在观察事物的空，在某个意义上，不是指，它是一个平淡的知觉，它也不是指它是一个不愉快的经验。在这个点上，让我们再听一遍Gary Weber的话。你是说，我收集那个，有一种快乐，你能获得。

bland：平淡的 derive：获得;取得;得到

24:10 Via your sense that does not constitute emotional involvement of, of, maybe of a problematic kind, or in any event, it, it doesn't, it doesn't const, you're not feeling that kind of emotional involvement.

通过你的感觉，并不由情绪构成的介入，可能是一个问题的，在任何情况下，它不是，它不是常数，你不会感觉那个情感的参与。

const：常数 involvement：参与

··>> That's correct. You haven't lost your nerve endings. I mean, you still. I mean, a green tea tastes, still tastes like green tea. Red wine still tastes like red wine. You don't lose that. What you lose is the carry forward of that sensation. This is a fantastic glass of wine, or this is, or this is, listen, this is great Meier. You start getting into emotional content about it, past just a sensation.

那是对的。你没有丢失你的神经末梢。我是指，你仍然，我是指，一个绿茶味，仍然尝起来像绿茶。红酒仍然尝起来像红酒。你没有丢失那个。你丢失的是那个意义。这是一个幻想的红酒杯，或者，这是，这是，听，这是great Meier。你开始进入了情绪的满足关于它，过去只是一个感觉。

carry forward：继续，发扬，贯彻

··>> Yeah, but some people would say if you don't at least say, hey, this is a good glass of wine. Then, like, what's the point of living, right? I mean, that's, this would, you must encounter this question, right? I mean, if you're not getting emotionally involved enough to like it, [LAUGH] you know, then, then why be that way?

是的，但是一些人将会说，如果你不会，至少说，嘿，这是一杯好酒。那么，像，活着的意义是什么？对吗？我是指，那是，这将，你必定遇到这个问题，对吗？我是指如果你不再有足够的情绪参与到里面，像它，[笑]你知道，那么，那么，为什么是那个方式？

··>> It's, it's a much cleaner perception.

这是一个更加清楚的知觉。

··>> Mm-hm.

嗯。

··>> If I'm tasting a glass of wine, and I'm trying to impress some restaurant critic or something, or some friend of mine who's a great. One fancier. Then I made the story go. I made an expectation for how this one should be on how I should expect it to taste. And so it really blocks my clear simple perception of that. And so by getting this spot out of the way, this emotional block out of the way, I do much higher likely, directly preceding whatever the sensation is.

如果我尝了一杯红酒，我试着给一些餐馆评论家或者什么，或者我的一个朋友，ta是一个很棒的人，一个发烧友。那么我编个故事继续。我做了一个期望，对于这个应该怎样，对于我的品尝应该怎样期待。所以它真的阻碍了我对那个清楚简单的知觉。通过把这些清理出去，这个情感的障碍清理出去，我更高的，像，直接的导向感觉是什么。

impress: 留下深刻印象 critic：评论家 fancier：发烧友；饲养者;培育者;动植物爱好者

··>> Now I should add that Gary actually doesn't like to use the work emptiness to describe his experience. And the reason is because he says that in his perception, the world is actually, it's very vibrant. It's actually kind of full of energy.

现在，我应该加上Gary实际上不喜欢使用“空”来描述他的经验。这个理由是，因为他说在他的知觉里，世界实际上，它是非常充满生气。它实际上有点儿像充满了能量。

vibrant：充满生气的;精力充沛的;活跃的；（色彩）明亮的，鲜亮的

25:56 But the experience he describes does correspond to the, the classic kind of experience of. Emptiness of formlessness. He says that individual things in his environment do not, kind of, project a strong independent identity. He doesn't react to them with, with strong kind of feelings or distinctive feelings. He, he sees a kind of a continuity among them.

但是他描述的经验确实与经典的对无形的空的经验相对应。他说个体事物，在他的环境里，不投射出一个强烈的独立的身份。他不再对它们有反应，带着强烈的感觉，或者独特的感觉。他在它们之间看到了一种连续性。

project：投射出 distinctive：独特的;特别的;有特色的

26:22 So in other words, he, he doesn't see things, I take it as having individual distinctive essences but he does feel kind of collective essence or, or fullness to things. And I think that points to one reason that it someways it may be better to use the term formalist. Then the term emptiness for this experience. But, in any event, whatever you want to call it, apparently to judge by Gary's experience carrying this experience into your everyday life can be a very pleasant thing.

所以换句话说，他不再看事物。我把它当作有个体的区别本质，但是他确实感觉某种集合的本质，或者事物的完满。我认为这就是某种意义上用“形式主义”这个词更好的原因。那么空的词汇，对这个经验。但是，在任何情况下，无论你想要称呼它，显然判断，用Gary的经验，带着这个经验到你的日常生活中，能是一个非常愉快的事情。

fullness：在适当的时候;待时机成熟时;最终

··>> So when you finally do reach this space, when there are all kinds of words that you try to language, I, I've used. Words like empty fullness, or full emptiness, or it's a space you can't imagine putting anything into to improve it, or take anything out would make it any better. Just is an absolute complete satisfied full space.

所以当你最终达到这个地方，当有所有各种词语你试着说，我使用过的。像空的圆满，或者完全的空，或者那是一个空间，你不能想象放任何事情到里面去改善它，或者拿任何东西出来让它变得更好。只是一个绝对的完全的满足整个空间。

··>> Okay, did you hear that word satisfied. Now as you may recall. A fundamental idea in, in Buddhism is that life as normally lived involves kind of recurring, you know, unsatisfactoriness. But that in principle, enlightenment, liberation can lead to the complete cessation of that unsatisfactoriness. Now, Gary Webbert doesn't claim to be liberated, he does not claim to be enlightened.

好的，你听说过这个词“满足”吗？现在像你可能回忆的。一个基本的概念，在佛教里，是像平常的生活，包含某种反复出现的，你知道，不满足。但是那个原则上，顿悟，解放，能导向完全的那个不满足的终止。现在Gary Webbert没有声称被解放，他没有声称开悟了。

recur：复发;重现;再次发生 cessation：停止;终止

27:49 But his accounts of his experience are consistent with the idea that really sustain and dedicated contemplative practice can really make a dent. In you know, Dukha. The, the, the word for kind of, suffering and unsatisfactoriness. And his experience is consistent with the idea that this, this path can also lead you to see the world much more clearly. Okay, so now we've talked about the. Idea of emptiness and also earlier about this exterior part of the not self experience and I think this leaves us in a position to now grapple with the question of kind of what exactly enlightenment is. Does it correspond to our perception of, of profound truth maybe even ultimate truth? Maybe even moral truth. So that's where we will head in the next segment.

但是他对自己经验的描述是与那个观点一致的，真的坚持和专注的修炼，确实会产生影响。你知道，苦。那个词，对于痛苦和不满足。他的经验是与那个观点一致的，这个道路也能把你导向去看世界更加清晰。好吧，所以现在，我们已经谈论了，空的概念，早一点也谈论了关于这个非我的外部部分，我想这个把我们留在一个位置上，努力解决那个问题，有点儿什么是确切的开悟。它真的跟我们对深刻的真谛、可能甚至最终真谛的知觉相关吗？可能甚至道德真谛。所以那是我们将要在下一节要讲的内容。

his accounts of his experience ：他对自己经验的描述 sustain：使持续;保持 dedicated：献身的;一心一意的;热忱的 contemplative：沉思的;冥思的 make a dent：引起注意，产生印象；取得进展 dent：削减;削弱 Dukha：佛教第一圣谛“苦” grapple with：努力解决（问题）；设法克服（困难） profound：深刻的；强烈的；巨大的 So that's where we will head in the next segment. 这就是下一节我们要去的地方。（iciba） 这就是我们下一节要讲的内容。（youdao）

Source： https://www.coursera.org/learn/science-of-meditation/lecture/KBT5Z/essentialism-and-emptiness