|
| 达赖喇嘛在获诺贝尔奖(和平奖)时的演讲 |
【諾貝爾獎官方網站】達賴喇嘛的獲獎演講
【來源】諾貝爾獎官房網站【鏈接】http://nobelprize.org/nobel_prizes/peace/laureates/1989/lama-acceptance.html
【譯者】原創(chuàng)翻譯
1989年12月10日。挪威，奧斯陸，奧拉大學
挪威國王陛下，諾貝爾獎委員會的成員們，兄弟們，姊妹們：很高興今天能夠和大家相聚，領取諾貝爾和平獎。我感到十分的榮幸和驚喜。你們能把這個重要的獎項頒給我這樣的普通僧侶讓我非常感動。我覺得這項榮譽是對利他主義，博愛，憐憫和我所從事的，遵循佛陀和印藏偉大先賢教導的非暴力運動的肯定。
我?guī)е卸鞯男模硎澜绺鞯厥軌浩热嗣窈湍切┳非笞杂膳c世界和平的人們接受該獎。我?guī)е鴮ΜF(xiàn)代非暴力變革運動的創(chuàng)始人甘地的無限敬意接受該獎。他的人生鼓舞了我也教會了我許多東西。當然，我還代表六百萬身陷水深火熱，前途布滿荊棘的西藏同胞接受該獎。
他們正面對著一個精心策劃的系統(tǒng)性陰謀。這個陰謀試圖抹煞他們的傳統(tǒng)文化和民族認同。我的獲獎重申了我一貫的立場：如果用真理，勇氣和決心作武器，那么西藏將被徹底解放。
無論我們來自世界的哪個角落，我們都擁有人類的共同點。我們都追求幸福，避免苦難。我們都有最基本的需求和擔憂。我們也都有對自由的渴望以及對支配自己和民族自決的追求。這就是人的天性。從東歐到非洲，世界各地發(fā)生的巨變就是這點的最佳證明。
今年六月，中國追求民主的群眾運動被殘酷地鎮(zhèn)壓了。但我相信，中國人的決心不會白費。因為中國人追求自由的思潮已被重新點燃。中國也不會不受刮遍全球各地的自由之風的影響。勇敢的學生和他們的支持者們向中國領導人和全世界人民展示了那個偉大民族的性格。
上個星期，又有多為西藏人被判處了最高達19年的徒刑。他們都受到了公審，這很可能是為了在我領獎前恐嚇西藏人民。他們唯一的“罪名”僅僅是表達了對西藏人普遍追求的復國大業(yè)的向往。
占領下的西藏人民在過去四十年所經歷的苦難已經被載入史冊。這是一部抗爭的歷史。
我們都摒棄暴力，因為我們知道暴力抗爭會導致新的暴力和苦難。我們始終堅持著非暴力原則，不希望給其他人造成痛苦。正是基于這樣的觀點，我在不同場合多次表示要與中國展開談判。在1987年，我發(fā)表了旨在恢復西藏和平和人權的五點提議。其中包括把整個青藏高原變成一個非暴力區(qū)，保護和平和非暴力原則從而使人和自然能夠和諧共存。
去年我在位于斯特哈斯堡的歐洲議會詳細闡述了我的提案。我認為雖然被少數(shù)藏人批評為過于緩和，我多次提出的提議還是名正言順并且切實可行的。
不幸的是，我最初巨大讓步的提案并沒有得到中國領導人的積極回應。如果局面一直沒有改觀，那我們不得不重新考慮我們的立場。
中國和西藏之間的所有聯(lián)系都必須符合平等，尊重，互信和互惠的原則。正是基于這樣的原則，在公元823年中國和西藏的賢明領袖簽訂了一份合約。這份合約至今仍鐫刻在西藏最神圣的寺院，拉薩大昭寺前的柱子上。“西藏人民和中國人民將在各自的土地上幸福生活”
作為佛教徒，我關心全人類的幸福，尤其是那些受苦受難的人民。我認為一切苦難都是由無知和忽視引起的。人們把自己對幸福和滿足的追求建立在別人的痛苦上。但是真正的幸福卻來源于人與人之間的手足之情。生活在這個星球上的每一個人都應承擔一份共同的責任。
雖然我所信仰的佛教可以讓人們信仰博愛和憐憫，但我知道即使沒有宗教，每個人都可以個這份共同的責任下一個定義。
隨著科技的發(fā)展和我們生活水平的提高，宗教和精神家園所扮演的角色也日益重要。他喚醒我們的人性。其實科學和宗教并不矛盾，其中一者讓我們看清的另一者的巨大價值。科學和佛的教誨都強調萬物的基本共同點。這也是積極處理全球環(huán)境問題的基礎。
我相信不論什么宗教，其追求都是一樣的。那就是發(fā)掘人性中的閃光點并給予人類幸福快樂。表面上也許有分歧，但最終卻殊途同歸。
我們即將進入本世紀的最后十年。我堅信堅持人類古老價值的我們將迎來一個更有善，更幸福的21世紀。
我為所有人祈禱。不論是壓迫者還是朋友。我們將構建一個充滿愛的世界，將盡可能消除地球上的疾苦。
原文
I am very happy to be here with you today to receive the Nobel Prize for Peace. I feel honoured, humbled and deeply moved that you should give this important prize to a simple monk from Tibet. I am no one special. But, I believe the prize is a recognition of the true values of altruism, love, compassion and nonviolence which I try to practise, in accordance with the teachings of the Buddha and the great sages of India and Tibet.
I accept the prize with profound gratitude on behalf of the oppressed everywhere and for all those who struggle for freedom and work for world peace. I accept it as a tribute to the man who founded the modern tradition of nonviolent action for change - Mahatma Gandhi - whose life taught and inspired me. And, of course, I accept it on behalf of the six million Tibetan people, my brave countrymen and women inside Tibet, who have suffered and continue to suffer so much. They confront a calculated and systematic strategy aimed at the destruction of their national and cultural identities. The prize reaffirms our conviction that with truth, courage and determination as our weapons, Tibet will be liberated.
No matter what part of the world we come from, we are all basically the same human beings. We all seek happiness and try to avoid suffering. We have the same basic human needs and concerns. All of us human beings want freedom and the right to determine our own destiny as individuals and as peoples. That is human nature. The great changes that are taking place everywhere in the world, from Eastern Europe to Africa, are a clear indication of this.
In China the popular movement for democracy was crushed by brutal force in June this year. But I do not believe the demonstrations were in vain, because the spirit of freedom was rekindled among the Chinese people and China cannot escape the impact of this spirit of freedom sweeping many parts of the world. The brave students and their supporters showed the Chinese leadership and the world the human face of that great nation.
TLast week a number of Tibetans were once again sentenced to prison terms of up to nineteen years at a mass show trial, possibly intended to frighten the population before today's event. Their only "crime" was the expression of the widespread desire of Tibetans for the restoration of their beloved country's independence.
The suffering of our people during the past forty years of occupation is well documented. Ours has been a long struggle. We know our cause is just. Because violence can only breed more violence and suffering, our struggle must remain nonviolent and free of hatred. We are trying to end the suffering of our people, not to inflict suffering upon others.
It is with this in mind that I proposed negotiations between Tibet and China on numerous occasions. In 1987, I made specific proposals in a five-point plan for the restoration of peace and human rights in Tibet. This included the conversion of the entire Tibetan plateau into a Zone of Ahimsa, a sanctuary of peace and nonviolence where human beings and nature can live in peace and harmony.
comLast year, I elaborated on that plan in Strasbourg, at the European Parliament. I believe the ideas I expressed on those occasions are both realistic and reasonable, although they have been criticised by some of my people as being too conciliatory. Unfortunately, China's leaders have not responded positively to the suggestions we have made, which included important concessions. If this continues we will be compelled to reconsider our position.
SAny relationship between Tibet and China will have to be based on the principle of equality, respect, trust and mutual benefit. It will also have to be based on the principle which the wise rulers of Tibet and of China laid down in a treaty as early as 823 A.D., carved on the pillar which still stands today in front of the Jo-khang, Tibet's holiest shrine, in Lhasa, that "Tibetans will live happily in the great land of Tibet, and the Chinese will live happily in the great land of China".
As a Buddhist monk, my concern extends to all members of the human family and, indeed, to all sentient beings who suffer. I believe all suffering is caused by ignorance. People inflict pain on others in the selfish pursuit of their happiness or satisfaction. Yet true happiness comes from a sense of inner peace and contentment, which in turn must be achieved through the cultivation of altruism, of love and compassion and elimination of ignorance, selfishness and greed.
The problems we face today, violent conflicts, destruction of nature, poverty, hunger, and so on, are human-created problems which can be resolved through human effort, understanding and the development of a sense of brotherhood and sisterhood. We need to cultivate a universal responsibility for one another and the planet we share. Although I have found my own Buddhist religion helpful in generating love and compassion, even for those we consider our enemies, I am convinced that everyone can develop a good heart and a sense of universal responsibility with or without religion.
With the ever-growing impact of science on our lives, religion and spirituality have a greater role to play by reminding us of our humanity. There is no contradiction between the two. Each gives us valuable insights into the other. Both science and the teachings of the Buddha tell us of the fundamental unity of all things. This understanding is crucial if we are to take positive and decisive action on the pressing global concern with the environment. I believe all religions pursue the same goals, that of cultivating human goodness and bringing happiness to all human beings. Though the means might appear different the ends are the same.
As we enter the final decade of this century I am optimistic that the ancient values that have sustained mankind are today reaffirming themselves to prepare us for a kinder, happier twenty-first century.
I pray for all of us, oppressor and friend, that together we succeed in building a better world through human understanding and love, and that in doing so we may reduce the pain and suffering of all sentient beings.
Thank you. |
|
