0:00 Okay, so in this lecture we've talked about two seemingly pretty deep meditative experiences. One I've called the exterior version of not self. The other one is called emptiness or formlessness and I've said that if you're among the many of us who have not attained enlightenment and you're kind of wondering well what would it be like and trying to imagine it.
好吧，在这一讲我们已经谈论过了两个看起来相当深的冥想经验。一个我称为非我的外部版本。另一个被称为空或者无形，我说过如果你是我们中的一员，没有开悟，你想知道它将是什么样的，并试着想象它。
I think these two experiences would be good candidates for kind of basic elements of the enlightenment experience. And we, we've already talked earlier in the course about some other candidates for that. I would say that the the interior version of not self, that is, looking within yourself, seeing thoughts, feelings, and so on, but no, no real self. I said that's a good candidate for basic ingredient uh,of enlightenment.
我想这两个经验将是好的候选者，开悟经验的基本的元素。我们已经在课程里谈论过了一些其他的候选者，我将说，那个，非我的内部版本，那是，看你自己的里面，看想法，看感觉等等。但是不是真的自我。我说，有一个好的后学着，对于开悟的基本元素。
0:54 And so is the apprehension of impermanence. The kind of deep sense that yes, impermanence and a kind of fluidity kind of pervade reality.
这是无常的理解。深的意义上是的，无常和一种充满现实的流动性。
prevade：弥漫; 充满
1:09 So I'd say if you were doing like a presentation on enlightenment, and I guess in a way that's what I'm doing now and you needed actual bullet points, you know, elements of enlightenment.
所以我将要说如果你在做一个开悟的演讲，我猜，在一个方式，它是我将要做的事情，你需要真枪实弹，你知道，开悟的元素。
1:19 I would nominate these four. Now obviously, different people have different views about what enlightenment is. But I think if we're going to try to kind of flesh it out, wrap our minds around it, these are These would be for me, kind of the basic four dimensions, based on talks I've had with people who have had much deeper meditative experiences than me.
我将要提名这四个。现在显然，不同的人有不同的观点，对于开悟是什么。但是我认为如果我们将要试着充实它，思考它，这些是，这些对我是，基本的四个纬度，基于任务，我已经有的，和人们，有比我更深的冥想经验的人们
And also based on, kind of my understanding of Buddhist doctrine. So, with these four in place these four elements of enlightenment in place, we can, we can now proceed to try to answer the big question. You know, is enlightenment enlightening? In other words, do these four, kind of, elemental experiences tend to get people closer to the truth? About things.
也是基于，我对佛教教义的理解。所以，带着这四个，在恰当的地方？这四个开悟的元素，在恰当的地方？我们能现在，进行到试着回到这个大问题。你知道，是开悟真的开悟吗？换句话说，这四个，元素的经验倾向于让人们更接近真理吗？关于事物的真理。
in place：在恰当的地方，恰当的
2:10 now, it probably won't surprise you that I'm going to address this question from a Darwinian standpoint, okay. That is to say, I'm going to keep in mind the kinds of
现在，它很可能不会让你觉得奇怪，我将要强调着问题，从一个达尔文的立场上。好的，那是说，我将要记住，
2:23 biases and perceptual distortions that natural selection seems to have. Endowed us with, and that's going to inform my conception, of what a truthful apprehension of the world would be. Now, to pave the way for that analysis, I'd like to get back to a theme that I brought up at the very beginning of the course. I said that in some ways I thought that, kind of the Buddhist meditative path, was a rebellion against natural selection, against natural selection's agenda against the values, implicit in natural selection.
偏见和知觉障碍，自然选择看起来有的。赋予我们，带着，那是将要告诉我的概念，一个对世界将是什么的真理的理解。现在，为给那个分析做好准备，我想要回到一个主题，我在课程最初提出来的。我说，在某个意义上，我认为，佛教冥想道路，是对自然选择的反叛，对自然选择日程的反叛，对自然选择内含价值的反叛。
endowed：赋予 (某种特征或品质) inform：告知 pave the way for 为…做好准备；为…铺平道路 implicit：含蓄的，内含的，绝对的 agenda：议程；日常工作事项；日程表
3:02 so, I would like to look at these, some of these elements of enlightenment from that standpoint. And talk about the sense in which they are part of a rebellion against natural selection, and then I think that'll, that'll help us get clear on whether the rebellion is really on this of the truth. So let's start out with what I call the exterior version of not-self. Now as we've seen, that involves a kind of diminished sense of separation between you and the people and things in the world, right?
我将要看这些，开悟的一些元素，从那个立场上。谈论意义，它们是对自然选择的反叛，那么我想，那将帮助我们变得清楚，在反叛是否真的在这个真理上。所以让我们开始，带着我称为非我外部经验的东西。现在像我们看到的，那包含了一种减退了的分离感，在你和世界上的那些人和事物之间，对吗？
diminished：减弱的，减退了的 involve：需要，涉及，使卷入，使参与，使陷入
In fact, there's such a sense of continuity that you begin to think that to harm others would be to harm yourself. In other words you start to doubt, that there's any real difference between kind of your interests and their interests. Well, you know from natural selections point of view this is absolute heresy. I mean if there's one idea that natural selection is kind of built into us,it's that, you know, this is my body, it stop right here, it has interest.
事实上，有这种连续的意义，你开始想，那伤害别人，将会伤害你自己。换句话说，你开始怀疑，有任何真的不同，在你的兴趣和他们的兴趣之间。好吧，你知道从自然选择的观点，这是绝对的异端邪说。我是指如果有一个观点，自然选择是内置到我们里面，它是，你知道，这是我的身体，它停在这里，它有利益的。
heresy：异端邪说，异教
They are not necessarily the same as the interests of other beings, and they're definitely more important than the interest of other beings, right? That just follows from the logic of natural selection. I mean if indeed inside me are these genes, that were selected because they were good at getting copies themselves. Into the next generation.
它们不必与其他东西有同样利益。它们绝对更重要，比其他东西的利益，对吗？那只是跟随者，自然选择的逻辑。我是指如果实际上，在我里面，是这些基因，那是被选择的，因为它们擅长复制它们自己带下一代。
Then, job one for these genes is going to be taking care of this vehicle for the genes, this body. And, that means they're very likely going to build into my brain the idea that taking care of this body is much more important than, kind of, any other bodies getting taken care of. In other words, my interests are paramount. I am, in some sense, special.
那么，工作一，对于这些基因，是将要照顾好基因的载体。这具身体。那意味着它们很可能将要把这个观点内置到我的大脑：照顾好这个身体，就比任何其他的身体更重要。换句话说，我的利益是首要的。我是，在某个意义上，特别的。
paramount：首要的
Now this, this biases is kind of built into all animal life, and you see it in all kinds of ways. You see it in animals eating each other for example. In our species you do see it sometimes in people killing each other, sometimes in somewhat subtler ways, you know people Of vying to displace one another instead of hierarchies and things like that.
现在，这，这个偏见是，内置到所有动物生命中，你看到它，以所有方式。你看到它，在吃彼此的动物里。例如。在我们种类中，你看到它，有些时候，人们相互残杀，有时候，以某种微妙的方式，你知道人们争夺着去代替另一个，代替层级，和像那样的事情。
vying：争夺
Sometimes you see it in very subtle ways, you know. So if you're trying to hail a cab, right and, and you notice that someone, someone next to you is also trying to hail a cab, when you naturally reach your arm higher than their arm because you want to get the cab.
有时候你看到它，以一个非常微妙的方式，你知道。所以如果你试着叫一辆出租车，现在，你注意到有人，你附近的，也在试着打车，当你自然地伸出你的手臂更高，比他们的，因为你想要打到那辆车。
hail a cab：叫一辆出租车
5:29 And you know, implied is the idea that well, it's more important than, that you get the cab, then that they get the cab. Even though you don't know like, this is some physician who needs to get to the hospital, and save somebodies life. So, this exterior version of not self, this perception of fundamental, continuity of interest, between you, and, and all of life.
你知道，暗示是这个观点，它更重要，比你打到车，比他们打到车。即使你不知道，像，这是一些内科医生，需要去一个医院，挽救某人的声明。所以，非我的外部版本，这个对利益的基本的、连续的知觉，在你和所有生命之间。
physician：内科医生
5:56 really, it just, it involves transcending one of the most basic, kind of precepts built into us by natural selection which is just that we are special. Now I think that the, experience of emptiness or formlessness. Has this same property of, kind of, transcending or even, defying, you might say, the basic idea that we are special. But I think the logic, in this case, is a little bit subtler, so let me kind of go over it. Now, emptiness, it is the experience that things don't have essence, right? They don't have this strong, kind of, affective value.
真的，它只是，它包含了超越了一个最基本的戒律，被自然选择内置在我们里面的，只是我们是特别的。现在，我认为空的经验或者无形的经验。有同样的属性，超越或者甚至反抗的特性，你可能说，基本的观点，我们很特别。但是我想，这个逻辑，在那个情况下，有一点微妙，所以让我回顾它。现在，空，它是那个经验，事物没有本质，对吗？他们没有那个强烈的情感的价值。
transcending：超越 precepts：戒律 defying：反抗的 go over：回顾
6:37 there, they don't, you don't have strong feelings, distinctive feelings about these individual things. Well let's back up and ask what are feelings for in the first place? You may remember from an earlier lecture. That seems to be the case that the very beginning, you know, kind of the dawn of feelings,um, in the, in the, in the living world.
那里，他们不会，你不会有强烈的感觉，独特的感觉，关于这些个体事物。让我们回顾一下，问最初这些感觉是为了干什么的？你可能记得，从早一点的课里。那看起来是那个情况，最初时，你知道，感觉的黎明，在这个居住的世界。
back up：回顾
6:58 the, their mission, the mission of feelings, was to take care of the organism, specifically to get it to approach things are good for it, to avoid things that are bad for it, right? So in other words feelings are judgments about the environment from the perspective of that organisms interests. So, if some very simple, organism kind of feels kind of a bad vibe about something that is a toxin, then it shies away from it. That's good for the organism, but it's just not the case that that toxin is bad in an universal sense. It's not bad for all of life or anything. So that particular judgment, is only from the point of view of that organism, and it implies the fundamental mission of taking care of just that organism.
它们的使命，感觉的使命，是照顾生物。特别是让它接近对它好的东西，避免对它坏的东西，对吗？换句话说，感觉是对环境的判断，从那个生物的利益的角度。 所以，如果一些非常简单的生物，感觉到，一个坏的感应，关于某些东西是一个毒素，那么它就会远离它。那对生物有好处，但是它只是不是那种情况，毒素是坏的，在一个普遍的意义上。它不是对所有生物都坏。所以特别的判断，仅仅是从那个生物的观点，它暗示了基本使命，只是照顾好那个生物。
vibe：感应; 气氛 toxin：毒素 universal：全世界的; 普遍的，普遍存在的
7:45 Now, that organism shying away from a toxin is not a matter of great, moral consequence. And, and, in fact, that's true of a lot of the kind of affective judgment's that a lot of his make in the course of everyday life. So, for example, I have kind of a good feeling about split level houses. They you know, there's like, a, an essence of split level house that, that, that gives me a good feeling. I assume that's because I actually lived in one. When I was six years old.
现在，那个生物逃开一个毒素，不是一个大的，道德的意义的时间。实际上，那是真的，很多带感情的判断，很多他做的，在日常生活中做的。所以，例如，我有一种好的感觉，关于错层式房子。它们，你知道，有像一个错层式房子的本质，那给我一个好的感觉。我假设，因为我实际上住在这样的房子里。当我6岁的时候。
split level house：错层式房屋
8:14 And then there are houses that I might look at. Kinds of houses and I, they might give me a bad vibe. Maybe I think they're ostentatious or whatever
那么有很多房子我可能会看的。房子，我，他们可能给我一个坏的感应。可能我想他们是华丽的或者什么。
ostentatious：招摇的；卖弄的；夸耀的；铺张的；惹人注目的
8:21 in any event it doesn't matter all that much, that I have those feelings about houses and other people have other feelings. That's not a matter of great consequence. However, when we start making these affective judgement's about other people, when we start kind of attributing essence to other people. Then matters become more consequential. So, you know, I think that my friends are good. I mean, they, they give me a good feeling, you know. There's kind of, essence of good person that they seem to kind of exude. Whereas I think that my rivals and enemies are bad
在任何情况下，都没关系，我有很多那些感觉，关于房子，和其他人有其他的感觉。那不是一个有重大结果的事件。然而，当我们开始做这些情感判断，关于其他人的，当我们开始归因本质到其他人上。那么事情就变得重要了。所以你知道，我认为我的朋友是好的。我是指，他们，他们给我一个好的感觉，你知道，他们看起来散发出有种好人的本质。然而我认为我的对手和敌人是坏的
consequential：间接的；结果的；重要的；随之发生的；自傲的 exude：充分显露; 洋溢；渗出; 散发出
8:59 and when you think about it, you know, I mean it feels like real. It, it feels like, like that, that's a, you know, there's, there's almost, there's objective truth to that.
当你这样想时，你知道我是指，它感觉像是真的。它感觉像，像那样，那是，你知道有几乎，有可观真相，对于那。
9:09 But it really can't be the case that there is, right? Because, after all, my friends have rivals. And those rivals, look at my friends and they get this negative essence when they look at them, right?
但是它真的不能是那个情况，对吗？因为毕竟，我的朋友们有对手。那些对手，看我的朋友们，他们得到负面的本质，当他们看着他们，对吗？
9:24 And my enemies have friends, and those friends look at my enemies, and they, they get this kind of positive vibe, right? So, obviously, somebody is wrong here, right? We can't all be right? There's a, there's a contradiction somewhere. And the contradiction is really just built into, the system by natural selection.
我的敌人有朋友，那些朋友看着我的敌人，他们有好的感应，对吗，所以，显然，某人错了。对吗？我们不能都是对的。有一个矛盾某处。矛盾是真的只是被自然选择内置到系统。「这个思考方法让我联想到Peter Thiel对于秘密仍然存在的推论方法。」
contradiction：矛盾
I mean, you know, if this planet is full of people whose kind of perceptual machinery was designed based on the premise that each of them is more important than all of the rest of them well, then, obviously contradictions will arise, right? Because that is itself an internally contradictory premise. It can't be the case that they're all more important than everyone else.
我是指，你知道，如果这个行星充满了人们，他们的知觉机制是被基于这样的前提设计的：他们中的每个人，都比所有其他人更重要。那么显然，矛盾将会出现，对吗？因为那是它自己一个内部矛盾的前提。它不能是那种情况，他们都比其他人更重要。
Now, I would say this, this tendency toward essentialism, toward, you know, attributing essence to things. Becomes even more consequential when you move away from judgement's about individual people and start talking about judgement's about groups of people. Okay, so, for example, racism is a for of essentialism. It's like looking at an ethnic group and attributing just, some sort of bad quality to the whole group and having that feeling, about the group. Nationalism is a form of essentialism.
现在，我将要说，这个，这趋势，朝着本质主义，朝着，你知道，归因本质到事物上。变得更加重要，当你从对单个人的判断和开始谈论人群的判断中移走。好的，所以，例如，种族主义是为本质主义。它像看看一个道德群体，归因，只是某种坏的质量到整个群体，对那个群体有那个感觉。国家主义是本质主义的一个形式。
essentialism：本质先于存在论；实在说；本质主义
You know, it's the idea that, hey my nation, my national group of people has this like good thing in them. Other nations, you know other national groups, not so much. And when there's tension between two national groups then, then the other national group is going to have you know, actively bad kind of essence, right?
你知道，是这个观点，我的国家，我国家的人们，有这个像好的东西在他们身上。其他国家，你知道其他国家群体，没有那么好。当两个国家之间有紧张局势时，那么另一个国家群体将会有，你知道活跃地坏的某种本质，对吗？
actively：活跃地，积极地
And the deeper the conflict gets, the more pronounced that judgement's going to be. The better your national group is, the worse the other national group is, right? And the same is true of groups in general, right? Whether it's you know, it can be racial groups and national groups religions, ideological groups, whatever. As tension develops and a conflict gets deeper and deeper, you know they seem worse, your group seems better.
冲突越深，那个判断将会变得越明显。你的国家群体更好，另一个国家群体就更坏，对吗？同样的，普遍来说适用于所有群体，对吗？无论它是，你知道，它可以是种族群体和国家群体，宗教的，意识形态群体，等等。当紧张继续发展，一个冲突变得更深，你知道他们看起来更坏，你的群体看起来更好。
pronounced：v. 发音；宣告；断言（pronounce的过去分词）adj. 显著的；断然的；讲出来的 ideological：意识形态
11:30 this, this us versus them machinery is, is very powerful and it kind of governs our attribution of essence to groups sometimes in a very destructive way. I wouldn't say that, that we are by nature racists or, or anything like that, or even by nature nationalists or whatever. I would just say we are by nature group sets. Okay, we have this us versus them machinery. And it's been studied a lot actually by psychologists.
这个，我们比较他们机制是，非常强有力的，它统治了我们的对群体本质的归因，有时候，在一个非常破坏性的方式。我不会说，那我们是，本质是种族主义者，或者像那样的东西，或者甚至，本质上国家主义者，或者什么的。我将会只是说我们本质上是群体集合。好吧，我们有这个，我们与他们的比较机制。它实际上被很多心理学家研究过。
destructive：破坏性的
And one of the best known, studies, and in fact, one of the best known psychological studies period of the 20th century possibly was initiated by a football game that took place, few hundred yards from where I'm standing. It was in Palmer Stadium Princeton University. Palmer Stadium is no longer standing because all things are impermanent but this was in 1951. It was a game between Princeton and Dartmouth and it was just kind of a famously rough game. Princeton had a, a nationally famous player, an all American, named Dick Kazmaier and he left the game with a broken nose and a concussion.
最知名的一个研究，实际上，最知名的一个心理学研究，20世纪的，可能是被一个足球游戏发起的，游戏发生在离我站的地方有几百码的地方，它是在Palmer Stadium Princeton大学。Palmer Stadium不再存在，因为所有事物都是无常的，但是这是在1951年。它是一个运动，在Princeton and Dartmouth之间的，它只是一个著名的粗野的运动。Princeton有一个国家著名球员，所有美国人，叫他Dick Kazmaier，他因为鼻子骨折和脑震荡而离开了比赛。
rough： (人或行为)粗暴的，粗野的，粗鲁的； (地区、城市、学校等)危险的，充斥暴力的，犯罪率高的 a broken nose ：鼻子骨折 concussion：脑震荡
Dartmouth had a player who left the game with a broken leg. There were lots of penalties. There was much discussion afterwards about who had been most who had been more culpable, which team and, and it became kind of a controversy and two psychologists, one at Princeton, and one at Dartmouth, decided to do a study. So, they got students who had actually seen the game, and then they also got some students and showed them films of the game, and with all of these students on the Princeton and the Dartmouth side. You know, they asked them to go through and, and fill out this survey about, you know, which team had been more responsible, you know, for starting the, the stuff, for sustaining it. Whatever. Now, they found that Princeton students tended to think Dartmouth was more responsible.
Dartmouth有一个球员，他的腿断了，离开了比赛。有很多惩罚。有许多讨论，后来，关于谁有最多，谁更应受惩罚，那个对，它变得一个有争议，两个心理学家，一个在Princeton，一个在Dartmouth，决定做一个研究。所以，他们弄到学生，实际上看了那个游戏的学生，然后他们也弄到一些学生，给他们看那个游戏的影片，所有这些学生，有Princeton一边的，也有Dartmouth一边的。你知道，他们问他们，去检查，填这个调查表，关于，你知道，那个对更负责任。你知道，为了开始那个东西，为了维持它。什么的。现在，他们发现Princetion学生倾向于认为Dartmouth应该对那个问题负更多责任。
culpable：应受责备的;难辞其咎的 sustaining：使持续;保持
13:37 For the problems and Dartmouth students had a different view that of course does not surprise you at all you could have predicted it that's how universal this bias is. We just take it for granted, but what's interesting to me about the study is the way these two psychologists framed their findings okay? Because they emphasize that in their view the actual perception of the world, that the mere perception of the world
Dartmouth的学生有不同的观点，当然，一点儿没有让你觉得奇怪，你能预测到它，那是偏见如何普遍。我们只是把它当作理所当然，但是这个研究对我来说更有趣的是，这两个心理学家构建他们发现的方式，因为他们强调，在他们的观点里，这个世界的实际知觉，对世界的单纯知觉，
14:08 involves inherently imposing meaning on the perceptions.
包含了内在地强加了意义在那个知觉里。（本身就包含着对感知的意义。youdao）
inherently：内在的;固有的;生来就有的
14:14 Here's what they wrote.
这是他们写的。
14:16 It seems clear that the game actually was many different games and that each version of the events that transpired was just as real to a particular person as other versions were to other people.
看起来很清楚，这游戏实际上是许多不同的游戏，和事件的每个版本，被发现只是对一个特别的人来说是真的，像其他版本对其他人一样。
transpired：被发现；为人所知；
14:27 An occurrence on the football field or in any other social situation does not become an experiential event unless and until some significance is given to it.
一个在足球场上的事件，或者在任何其他社交情况下，没有变成一个实验性的事件，除非，和知道某些信号被给到它。
occurrence：发生的事情；事件
14:37 An occurrence becomes an event only when the happening has significance. And the happening generally has significance, only if it reactivates learned significance's already registered in what we have called the person's assumptive form-world. Okay. So, the, the very act of perception Seems to involve imposing meaning on things. Imposing form on them. And we've already seen, earlier in the course, one of the mechanisms by which we impose meaning in situations very much like this football game.
一个事件变成一个事件？仅仅当那个发生的事有意义。发生的事情通常有意义。只有它重新激活了通过经验获得的意义，已经注册到我们已经称为那个人的假想的形式世界。好的。所以，正式知觉的行动看起来包含了强加的意义到事物上。强加了形式到上面。我们已经看到，在这个课程的早些时候，一个机制，我们强加意义到情况里，非常像这个足球比赛。
occurrence vs event reactivates：重新激活 learned：后天的；通过学习（或经验）获得的
What we've seen is that when our allies do good things, we attribute that to their natures, their essential natures, and when they do bad things, we have some other explanation for it, about why it doesn't really reflect on them. With our enemies, it's the opposite. They do bad things, we attribute that to their essential nature. When they do good things, that's not so reflective of them. so, there's this mechanism built into us, by which we maintain our beliefs about the essences of our enemies and our friends. Regardless of what they actually do.
我们看到的，是但我们的联盟做好事，我们归因那个到他们的本质，他们的必有的天性。当他们做坏事，我们有些其他的解释，对它。关于为什么它不是真的反映了他们。对于我们的敌人，它是相反的。他们做坏事，我们归因于他们必有的天性。当他们做好事，那也没有反映他们。所以有这个机制内置在我们里面，通过那个我们维护我们的信仰，关于我们的敌人和我们的朋友的本质。无论他们实际上做了什么。
So it kind of makes you wonder about the reliability of our judgment's in these matters, right? And the authors of this study, were so aware of how much of the meaning in the world we impose on it in the course of perceiving it that they raise the question. Of whether in the absence of this process, the, the football game itself even really exists. In brief, the data here indicate that there is no such thing as a game. Existing out there in its own right which people merely observe. The game exist for a person and is experienced by him only, in so far as certain happenings have significance in terms of his purpose.
所以它让你想知道，在这些事件里关于我们判断的可靠性。对吗？这个研究的作者，是如此清楚我们强加了多少意义在世界身上，在这个知觉它的过程中，他们提出了那个问题。对于这个过程的缺失，是否，足球游戏自己，甚至真的存在。简而言之，这里的数据显示，没有像一个游戏这样的事情。那里存在的，在它自己的权利中？人们只是观察。游戏存在，对于一个人，被他经验，只是，至今某种发生的事有意义，根据它的目的。
right：权利？
16:32 Out of all the occurrences going on in the environment, the person selects those that have some significance for him from his own egocentric position and the total matrix. So, it's almost as if they're saying that the real world out there is formless until we impose form on it, until we impose meaning on it. And, as we've seen, I think the, the imposing of that meaning involves attributing essences to things.
在环境里所有的发生的事情里面，人们选择了那些，对他有某种意义的，从他自己的自我为中心的未知和整个矩阵。所以，这是几乎，好像他们再说，真实的世界，那里的，是无形的，直到我们强加了形式在上面，直到我们强加意义在上面。像我们看到的，我认为，那个意义的强加，包含了归因本质到事物上。
Which in turn depends on our assigning kind of affective value to those things. Now they're not saying, the authors of the study aren't saying that you know, you can't if you're viewing things in a perfectly objective way, you can't like distinguish between different people on the field or even the, the, the colors of the different jerseys that the two teams are wearing. But I think they are saying that if you're truly objective, then the whole framework of meaning, that you use to see the world would kind of fall apart. Now, what would that be like, what would it be like if you like attained enlightenment?
这反过来依赖于我们的赋予这些东西的情感价值。现在，他们不是说，研究的作者们不是说，你知道，你不能如果你看事物，在一个完美的客观的方式，你不能像区分不同的人，在那个场地，或者甚至，不同的的颜色的球衣，两个队穿的。但是我认为他们在说，如果你真的客观，那么意义的整个框架，你使用看世界的，将会破碎。现在，那将会像什么，它将会像什么，如果你想要获得开悟？
assigning：赋予 jerseys：球衣
17:40 And went to this football game. That would be an interesting experience, right? Let's look at two of the elements of enlightenment. Two of these things that we think of are, are elements of enlightenment,
再来到这足球游戏。那将是一个有趣的经验，对吗？让我们看这开悟的两个因素。这两个，我们认为是开悟的因素。
17:56 and how they would effect your perception of the game. Well, first of all, the idea of, of formlessness, the experience of formlessness or emptiness, you know. That would mean that, you know, you just didn't sharply distinguish between the two teams. Certainly not in any significant way. You wouldn't you know, see even if you were a student at Princeton or Dartmouth, you know.
他们将会怎么影响你对游戏的知觉。首先，无形的观点，无形或者空的经验，你知道，那将意味着，你知道，你只是没有明确地区分这两个队。当然，不是在任何意义的方式。你不会，你知道，看，甚至你是一个学生，在Princeton or Dartmouth，你知道。
sharply: (差异)明显的，鲜明的;(图像、声音等)清晰的
If you had the feeling of, formlessness, emptiness, you would, you wouldn't see essence of good or essence of bad in either team. It would just be 22 people out there, doing what they were doing. Similarly, what we've called the exterior version of Not Self would pretty profoundly influence your perception. You would see a continuity between you and the the people on the field, right?
如果你有那个感觉，无形的，空的感觉，你将会，你不会看好的本质，或者坏的本质，在任一个队里面。它将只是那里的22个人，做他们做的事情。类似的，我们称为非我的外部版本，将会相当深刻地影响你的知觉。你将会看到一个连续性，在你和场地上的那个人之间，对吗？
So you, you would see basically suddenly two kinds of continuity between you and everyone else, and kind of among all of the players right? That's, I guess what it would be like to go to a football game having attained enlightenment. So, probably, if everyone attained enlightenment, it would be bad for attendance at football games because I don't know why they bother going. Doesn't sound like a very interesting experience.
所以，你将会看到基本上突然，两种连续性，在你和每个别人之间，在所有这些球员之间，对吗？那是，我猜它像什么，去参加一个足球补赛，有获得开悟。所以，很可能，如果每个人获得开悟，它对于参加足球比赛是件坏事，因为我不知道为什么他们要去。听起来不是一个非常有意思的经验。
attendance：出席;参加;出勤
19:12 On the other hand, if everyone attained enlightenment, there would also be lower tendency of wars. And genocides, and things like that. So maybe there is, there is something to be said for that. So this perspective, the enlightened perspective, does seem to be a more benign point of view in the sense that it leads to fewer wars and things in theory, or at least.
另一方面，如果每个人获得开悟，那将也有更低的战争的趋势。大屠杀，像那样的事情。所以可能有，有某件事，可以说。所以这个角度，这个开悟的角度，确实看起来是一个更好的观点，在这个意义上，它导向更少战争理论上，或者至少。
genocides：种族灭绝；大屠杀 benign：和蔼的；温和的；慈祥的；没有危害的；（肿瘤）良性的；（条件、环境）良好的，宜人的
19:35 It's a separate question, I guess, whether it's, it's kind of literally a truer perspective, a more objectively true perspective. If you're sitting at that football game and you kind of don't see any difference between the teams is that, is that is that, is that kind of true in some sense, objectively true?
这是一个独立的问题，我猜，无论它是，它是字面上一个更真实的角度，一个更客观的真的角度。如果你坐着，在那个足球游戏里，你没有看到任何区别，在两队之间，那是，真的，在某个意义上，客观的真实吗？
19:51 I think you could make that case. I mean, for one thing that would mean you had kind of removed yourself from the bias through which the game is viewed by either an ardent Princeton fan or an ardent Dartmouth fan right? In that sense, we have maybe more objective view of things. Interestingly you would also have removed yourself from the perspective of our species in a sense right? Because it’s in the nature of our species to choose sides, you know we see a conflict develop between people, and we immediately try to figure out who’s on the side of right?
我想你能做那个事情。我是指，对于一件事情，将会意味着你有某种移除你自己，从偏见，通过那个游戏被观看，通过或者一个热情的Princeton粉丝，或者一个热情的Dartmouth粉丝对吗？在那个意义上，我们有对事物，也许更客观的观点。有趣的事，你将会也有移开你自己，从我们种类的角度，在某个意义上对吗？因为它是我们种类的本质，去站队，你知道我们看到一个冲突在人们中间发展，我们立刻试着解决谁在正确的一边。
ardent：热情的;热烈的;激动的
Who is the good person, who’s is the bad person? Which is another way of saying who should we side with? And that seems to be because during human evolution when there was a conflict within our society it really mattered that we kind of figured out which side it was in our interest to, to be on, but for whatever reason that seems to be part of our, the nature of our species. So in other words you know, to be a student at Dartmouth or Princeton means to choose Dartmouth or Princeton to favor. And to be a human being means to, to choose one side or the other to favor. It's just kind of built into our species, so the question arises, if you remove yourself from the very perspective of our species.
谁是好人，谁是坏人，哪个是两一个方式，说我们应该跟在谁那一边？那看起来是，因为在人类进化期间，当有一个冲突，在我们的社会，它真的重要，我们弄清楚哪一边是符合我们的利益的。但是对于任何理由，那个看起来是我们的种类的本质的一部分。所以换句话说，你知道，成为Dartmouth or Princeton的一个学生，意味着选择Dartmouth or Princeton去支持。成为一个人类意味着，去选择一边或者另外一边去支持。它只是内置在我们的物种里，所以问题出现了，如果你从我们种类的角度移除了你自己。
21:19 You know, have you gotten closer to the truth? Is that in some sense more objective? You know, I think you can make that case. I mean why should the perspective of any one species be kind of privileged as an objective truth. I mean after all, species have different views of things To humans you know, it's, a stagnant swamp is just not, not a nice place. It's just kind of got a, got a negative essence. To a mosquito, presumably, it's a very attractive place, right? Has a very positive essence. And, I mean, who's to say who's right? I mean, obviously it's true that for human beings a stagnant swamp is a place you might want to avoid cause you could get a disease. You could get didn't buy？by？ mosquito that carries the disease in fact.
你知道，你离真相更近了吗？在某种意义上，那更客观了吗？你知道，我认为你能证明这一点。我是指为什么应该任何一个物种的角度都应该被作为客观真相而享有特权。我是指，毕竟，物种对于事物有不同的观点，你知道，它是一个污浊沼泽，只是不是一个好的地方。它只是得到一个消极的本质。对于蚊子，假设，它是非常有吸引力的地方对吗？有一个非常积极的本质。我是指，谁能？说谁是对的？我是指，显然，这是真的，对于人类，一个污浊的沼泽是一个你可能想要避免的地方，因为可能会得病。你会得病，实际上不是通过携带疾病的蚊子？
make that case：证明这一点 privileged：有特权的；享受特殊待遇的；（信息）保密的，只有少数人知道的 stagnant： (水)不流动而污浊的 swamp：沼泽 mosquito：蚊子
22:03 So I'm not denying that but it's, it's the sense that, you know, our judgement, our perception of essence is, is objectively true, right? That's what I'm questioning. And yet people, people act all the time as if the essence is they perceive or true. People actually have arguments about which wine is better, right.
所以我不是否认那个，但是它是那个意义，你知道我们的判断，我们对本质的知觉，是客观的真实，对吗？那是我在问的东西。然而人们，人们一直表现得好像，本质是他们知觉或者真实。人们实际上有论断，关于哪个酒更好，对吗？
22:26 Now, there was a Buddhist philosopher in the seventh century, Chandrakirti. And one thing he said is that what to human being is water. Might be perceived by a certain kind of deity as nectar. And might be perceived by a hungry ghost as pus or blood. And it might taste accordingly to those three, kinds of beings. And the basic idea there is just that, you know, the, the meaning of something, the very identity of something, the essence of something. Depends on the, the particular perspective of the kind of being it is. And, I guess it's in that spirit that, that I would say that if, if these elements of Buddhist enlightenment remove you from the perspective of your species. yes, they, they may be moving you closer to the objective truth and so too if they're removing you from the perspective of your own individual history as they tend to do as well.
现在，有一个佛教徒哲学家，在七世纪，Chandrakirti. 他说的一件事是，对于人类是水。可能被知觉，被某种神视为花蜜。那可能被知觉，被一个饿鬼当作脓液或者血。它可能尝起来根据那些三种东西。有的基本的观点，只是，你知道，某些事情的意义，某事的标志，某事的本质。取决于那个东西的特别角度。我猜，它是，在那个精神上，我将会说，如果这个元素，佛教徒的开悟，把你从你的物种的角度移开。 是的，他们可能把你移到离客观真相更近，所以，如果他们把你从你自己的个体历史的角度中移开，像他们倾向于做的那样，那样也会让你离客观真相更近。
deity：神 nectar：花蜜 pus：脓；脓液
23:31 Now, in some cases these experiences might remove you from the perspective of species in general. We've seen that that, how they can, how a couple of these elements of enlightenment in particular the the idea of formlessness or emptiness and the exterior version of not-self, how they can undermine the very idea that you are special. And that is a, that is a bias that natural selection builds into, to all species, right. That this particular organism is the most important one, in the world. There's actually you know, an asterisk there.
现在，在某些例子里，这些经验可能把你从物种的角度移开了，总体来说。我们已经看到那个，它们能怎么，怎么一对开悟的元素，特别，空的或者无形的，和非我的外部版本的观点，它们怎么削弱那个观点，你是特别的观点。那是，那是一个偏见，自然选择内置到所有物种里面的，对吗。那个这个特别的生物，是最重要的一个，在这个世界上。实际上你知道，一个星号在那里。
There's the exception is that, to the extent that other organisms share your distinctive genes, then yes, you may think they're very special, you know? You may think that your offspring are very special. That's because they're, carrying your genes. But by and large, the idea that you are uniquely uh,special is just a premise of natural selection. And so in that sense, enlightenment, could in theory, enlightenment, as we conceive it, could extract your perspective from the very realm of evolved life. Now, I think we're ready to return to that kind of enlightenment checklist. Those four, bullet points.
有例外是，到某个程度上，其他生物体，分享你的独特的基因，然后，是的，你可能认为他们非常特别，你知道吗？你可能认为你的后代非常特别。那是因为他们带着你的基因。但是总的来说，那个观点，你是独一无二，特别的，只是一个自然选择的前提。所以在那个意义上，开悟，理论上，开悟，像我们认为，能提出你的角度，从参与的生活里的领域里。现在，我认为我们已经准备回到那个开悟的检查清单。那四个子弹头。
by and large：总的来说，大体而言； 大体上； 大致如此； conceive：想象;相信；认为；构思;设想;想出
25:00 The kind of ingredient of enlightenment. So now let's add two columns to that checklist. The, the truth about the world, the kind of objective truth about the world, and moral truth. And let's go through and look at these four proposed elements of enlightenment. And see whether it seems plausible to say that their conducive to truth, in each of these sentences. Now I know that moral truth in particular, is kind of a famously hard thing to define.
开悟的要素。所以现在让我们加上两列到那个清单上。关于世界的真相是，关于这个世界的客观真相和道德真相。让我们仔细检查，看这四个提出的开悟的元素。看看在每句话中，说它们对真相有帮助，是否看起来合理。现在我知道道德真相，特别的，是一个著名的难定义的事情。
ingredient：成分;(烹调的)原料；要素;因素 propose：提出；建议；提议；打算；计划；提出（理论或解释）；提出；提名；推荐 conducive：有助于...的
25:30 And in particular when in, in the realm of Buddhism, there's sometimes questions raised you know. Wait a second doesn't ultimate enlightenment involve transcending? Even the kind of good bad duality. And it all gets very complicated. That's a very, that's a very good and important question, but it's also like a whole nother？another？ course.
特别是，在佛教的领域，有时候问题出现你知道。等一秒，最终开悟包含超越吗？即使好的坏的双重性。它都变得非常复杂。那是一个非常好的，重要的问题，但是它也是像另一门课程。
transcending：超越 duality：二元性
To grapple with it satisfactorily, so I'm just going to kind of glide over that and say that, you know, my rough and ready definition of moral truth is like, first of all free of obviously distorting biases on moral judgement. And also you know, if if it's a state of mind that is kind of less conducive to you know, killing people and starting wars and stuff. I would call that closer to moral truth, okay. That's kind of my rough and ready conception. So let's start at the top.
为了满意地解决这个问题，所以我只是去回顾？那个，说，你知道我的粗略的，现成的定义，对道德真相，是像，首先没有显然扭曲的偏见，在道德判断上。你也知道，如果它是一个心理状态，那就不太利于，你也知道，对杀人和发动战争等事情。我将称为那个离道德真相更近。那是我的粗略的现成的概念。所以从头开始。
grapple with：扭打，抓住； 努力应付困境（或解决难题）； glide over：滑过，掠过，回顾 free of：没有 a state of mind：心理状态
26:28 The exterior version of not-self yeah, I would say I would say that moves you closer to moral truth.
非我的外部版本，是的，我将说，我将说把你移得离道德真相更近一些。
26:37 Even aside from the fact that it leaves you spending less time, you know, killing and tormenting other beings
即使除了这个事实：它让你花更少时间，你知道，杀戮，和折磨其他生物以外，
aside from：除...以外 tormenting：折磨
26:44 it involves removing the manifestly untenable assumption that you are more special than any other organism on the planet. We've seen how it does undermine that, that bias.
它包含了移除明显站不住脚的假设：即你更特别，比任何其他生物，在这个星球上的。我们已经看到它如何削弱那个偏见。
manifestly untenable：明显站不住脚的 manifestly：显然地，明白地 untenable：（论据等）站不住脚的；不能维持的；不能租赁的；难以防守的
27:00 I'd said much the same thing about the experience of formlessness or emptiness. We've seen how that too involves removing yourself from that assumption of your own specialness. And as a practical matter it involves not attributing, you know, essence of bad to people who happen to be, on the wrong team. And then justifying, you know, hurting, or killing them. Now, you might be able to argue that these two elements of enlightenment are also conducive, to, to apprehending just kind of the truth about the world, you know. The objective truth about the physical world. But that's a subtle matter.
我将要说，同样的事情，关于无形或者空的经验。我们已经看到，那怎么样过于包含移除你自己从那个你自己独特性的假设中。作为一个实际的事物，它包含了，不归因，你知道坏的本质到那个恰好在错的队伍里的人。然后判断，你知道，伤害，或者杀害他们。现在，你可能能够主张，这两个开悟的因素也有助于理解，只是关于世界的真相，你知道。客观真相，关于物理的世界。但是那是一个微妙的东西。
27:42 that, you know, I don't think I'll get into it. I don't think I'll make that claim right now.
那，你知道，我不认为我将要介入它。我认为现在我不会提出那个要求。
gei into：介入 make that claim：提出要求
27:48 Now the interior version of Not Self is interesting because I think it actually gets a check mark in both columns. We've seen earlier in the course that it, it does bring you a perception of, of your mind that seems to accord with some findings of modern psychology.
现在非我的内部版本是有趣的，因为我想它实际上得到了一个复选标记在两栏里。我们已经看到，在早先的课里，它确实带给你一个你的大脑的知觉，看起来确实与某些现代心理学的发现一致。
check mark：复选标记
28:08 Brings you arguably a, truer perception of just the actual reality of your mind.
带给你有争议的，你的大脑的，真实的现实，更真实的知觉。
28:15 But I also think, it can bring you closer to, moral truth, because it can give you this kind of critical distance.
但是我也认为，它能带给你更近，离道德真理，因为它能给你这种关键性的距离。
28:25 From some of these feelings that embody, you know, kind of self-serving judgement's about the world, self-serving attributions, of essence about the world, you know.
从这些感觉中一些，embody，你知道，自我服务的判断，对于世界的，本质的自我服务的属性，关于这个世界，你知道。
28:39 Finally, in permanence I don't think there is, such a, a strong case that it has moral implications. You might be able to make the argument that it does. But, yeah, it's safe to say that yes, ultimately, everything is impermanent. ultimately, you look at a lot of things that we think of as things and they turn out to be processes and more in flux. Then we at first think, so, yeah, I think we can give that a, a check-mark in the, truth about the world column. So looking at the results of this analysis, I think I would say that in the end, there is a correspondence between Buddhist enlightenment, as we're kind of imagining, you know, not having attained it.
最后，我一直认为没有这样一个强有力的案例，它有道德的含义。你可能做那个主张，它确实是。但是，是的，它很安全，去说是的。最终，任何事物是无常。最终，你看很多事物，我们认为是事物，他们表现出过程，更多的是变化。那么我们首先想，是的，我想我们能给那个一个复选标记在那个真相，关于世界的列里。所以看这个分析的结果，我想我会说，最后，有一个联系，在佛教的开悟像我们想象的那样，你知道，没有获得它。
permanence：持久；永久 implications：含义 in flux：变化
29:23 And what I would call Darwinian enlightenment. Which raises the question, what is Darwinian enlightenment? Well here's what I mean. You know, if, if you look at the influence of evolution on our way thinking, on our way of feeling, And if you look at the kind of vestiges of the evolutionary process that assumed the form of kind of biases and kind of distortions in our perception. Our thought. And you asked, well what would, what would life be like? What would experience be like if you removed all these biases?
我将称为达尔文开悟。它引发了那个问题，什么是达尔文开悟？这是我的意思。你知道，如果你看进化的影响，在我们的思考方式上，在我们感觉的方式上，如果你看进化过程的痕迹，假设偏见和我们知觉的扭曲的形式。我们的想法，你问，什么将会，生活将会是什么样的？如果你移除了所有这些偏见，那个经验将会像什么？
vestiges：痕迹
29:57 I think it would look, something like, what we are imagining Buddhist enlightenment to, to look like.
我想它将会看起来像，我们想象佛教开悟像的某些东西。
30:05 And in a way, that's one of the, the main points of this course. Now, it may sound like a moot point, right? Because, again, most of us are not very close to, Buddhist enlightenment. Most of us cant realistically hope to get there but at the same time you know, as I’ve said, if your moving along the meditated past, you know, in the general direction of this, this thing that is said to light the culmination of the path called enlightenment Well then presumably, if enlightenment is ultimate truth, even if it's a totally theoretical thing and no one's every gotten there. if, if, if it in theory is ultimate truth, then presumably movement along this path is incremental progress in the direction of truth. Okay?
总而言之，那是这个课程里主要的观点之一。现在它可能听起来像一个没有实际意义的点，对吗？因为，再次，我们中的大多数没有非常接近佛教徒的开悟。我们大多数不能实际地希望到达那里，但是同时你知道，像我说过的，如果你跟随者冥想过去的移动，你知道，在通常的方向上，这个事情，据说点亮了道路的终点被称为开悟，那么假设，如果开悟是最终真相，即使它完全是一个理论性的东西，没有人到达那里。如果它理论上是最终真理，那么假设随着这条道路前进，是渐进式的进步，在真理的方向上。好吗？
moot：没有实际意义 culmination：极点，结局 incremental：渐进式的
30:57 Now this is would be actually a pretty logical place to, to stop the course. Because, because this is a lot of what I've been trying to convey. But there is one question we've left, dangling. At the beginning of the course, I said I was interested in the question of whether what I called the naturalistic. Version of Buddhism you know, the version without reincarnation, deities, and so on. Could qualify as a spiritual world view or even a religion. So in the next segment we're going to spend a few minutes on that. And then we'll be done. [BLANK_AUDIO]
现在，这是将是实际上一个相当逻辑的地方，去结束课程。因为因为这是很多我一直试着去传导的很多东西。但是有一个问题我们留下了，悬着的。在这个课程的饿最初，我说我对这个问题感兴趣，是否，我称为佛教的自然主义版本，你知道，没有轮回、神仙，等等的版本，能有资格成为一个精神的世界观，甚至一个宗教。所以在下一节，我们将要花十几分钟在上面，然后我们就结束了。
dangling：adj. 悬挂的；摇摆的 v. 摇晃（dangle的ing形式）