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| 达赖喇嘛在获诺贝尔奖(和平奖)时的演讲 |
【诺贝尔奖官方网站】达赖喇嘛的获奖演讲
【来源】诺贝尔奖官房网站【链接】http://nobelprize.org/nobel_prizes/peace/laureates/1989/lama-acceptance.html
【译者】原创翻译
1989年12月10日。挪威，奥斯陆，奥拉大学
挪威国王陛下，诺贝尔奖委员会的成员们，兄弟们，姊妹们：很高兴今天能够和大家相聚，领取诺贝尔和平奖。我感到十分的荣幸和惊喜。你们能把这个重要的奖项颁给我这样的普通僧侣让我非常感动。我觉得这项荣誉是对利他主义，博爱，怜悯和我所从事的，遵循佛陀和印藏伟大先贤教导的非暴力运动的肯定。
我带着感恩的心，代表世界各地受压迫人民和那些追求自由与世界和平的人们接受该奖。我带着对现代非暴力变革运动的创始人甘地的无限敬意接受该奖。他的人生鼓舞了我也教会了我许多东西。当然，我还代表六百万身陷水深火热，前途布满荆棘的西藏同胞接受该奖。
他们正面对着一个精心策划的系统性阴谋。这个阴谋试图抹煞他们的传统文化和民族认同。我的获奖重申了我一贯的立场：如果用真理，勇气和决心作武器，那么西藏将被彻底解放。
无论我们来自世界的哪个角落，我们都拥有人类的共同点。我们都追求幸福，避免苦难。我们都有最基本的需求和担忧。我们也都有对自由的渴望以及对支配自己和民族自决的追求。这就是人的天性。从东欧到非洲，世界各地发生的巨变就是这点的最佳证明。
今年六月，中国追求民主的群众运动被残酷地镇压了。但我相信，中国人的决心不会白费。因为中国人追求自由的思潮已被重新点燃。中国也不会不受刮遍全球各地的自由之风的影响。勇敢的学生和他们的支持者们向中国领导人和全世界人民展示了那个伟大民族的性格。
上个星期，又有多为西藏人被判处了最高达19年的徒刑。他们都受到了公审，这很可能是为了在我领奖前恐吓西藏人民。他们唯一的“罪名”仅仅是表达了对西藏人普遍追求的复国大业的向往。
占领下的西藏人民在过去四十年所经历的苦难已经被载入史册。这是一部抗争的历史。
我们都摒弃暴力，因为我们知道暴力抗争会导致新的暴力和苦难。我们始终坚持着非暴力原则，不希望给其他人造成痛苦。正是基于这样的观点，我在不同场合多次表示要与中国展开谈判。在1987年，我发表了旨在恢复西藏和平和人权的五点提议。其中包括把整个青藏高原变成一个非暴力区，保护和平和非暴力原则从而使人和自然能够和谐共存。
去年我在位于斯特哈斯堡的欧洲议会详细阐述了我的提案。我认为虽然被少数藏人批评为过于缓和，我多次提出的提议还是名正言顺并且切实可行的。
不幸的是，我最初巨大让步的提案并没有得到中国领导人的积极回应。如果局面一直没有改观，那我们不得不重新考虑我们的立场。
中国和西藏之间的所有联系都必须符合平等，尊重，互信和互惠的原则。正是基于这样的原则，在公元823年中国和西藏的贤明领袖签订了一份合约。这份合约至今仍镌刻在西藏最神圣的寺院，拉萨大昭寺前的柱子上。“西藏人民和中国人民将在各自的土地上幸福生活”
作为佛教徒，我关心全人类的幸福，尤其是那些受苦受难的人民。我认为一切苦难都是由无知和忽视引起的。人们把自己对幸福和满足的追求建立在别人的痛苦上。但是真正的幸福却来源于人与人之间的手足之情。生活在这个星球上的每一个人都应承担一份共同的责任。
虽然我所信仰的佛教可以让人们信仰博爱和怜悯，但我知道即使没有宗教，每个人都可以个这份共同的责任下一个定义。
随着科技的发展和我们生活水平的提高，宗教和精神家园所扮演的角色也日益重要。他唤醒我们的人性。其实科学和宗教并不矛盾，其中一者让我们看清的另一者的巨大价值。科学和佛的教诲都强调万物的基本共同点。这也是积极处理全球环境问题的基础。
我相信不论什么宗教，其追求都是一样的。那就是发掘人性中的闪光点并给予人类幸福快乐。表面上也许有分歧，但最终却殊途同归。
我们即将进入本世纪的最后十年。我坚信坚持人类古老价值的我们将迎来一个更有善，更幸福的21世纪。
我为所有人祈祷。不论是压迫者还是朋友。我们将构建一个充满爱的世界，将尽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. |
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