土壤、靈魂與社會，是 Satish Kumar 發展出來的一組概念，在不同的演講中他都闡述過相關意涵。去年三月他也以 SOIL, SOUL AND SOCIETY 為題，在 Resurgence & Ecologists 雜誌發表了一篇文章，這篇文章是他後續 TED 演講的主軸，也成為去年九月出版的新書的主題。
經過朋友米屋的協助，我們完成了這篇文章的翻譯初稿，放在這個部落格提供參考，希望讓更多朋友在參與演講前能夠更了解 Satish Kumar 的基本思想。也希望大家對翻譯內容提出建議，我們會即時修正。非常感謝。
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SOIL, SOUL AND SOCIETY
土壤、靈魂和社會
土壤、靈魂和社會
Satish Kumar introduces the trinity that captures the essence of an eco-philosophy that cares about all life.
Satish Kumar 介紹了一組三位一體的概念，這組概念掌握了關心所有生命的生態哲學的本質。
Many historical movements in the world have three key words that express their spirit. During the French Revolution, for example, the key words were liberté, égalité, fraternité and in the American Declaration of Independence you find the words “life, liberty and the pursuit of happiness”.
世界上的許多歷史變革都擁有足以表達他們精神的三個關鍵字。例如，在法國大革命中，關鍵是自由、平等、博愛；在美國獨立宣言中，則可以發現生命、自由、以及對幸福的追求。
‘Liberté, égalité, fraternité’ is a very nice trinity but it is very human: human liberty, human fraternity, human equality. In the same way, in the Declaration of Independence, life is primarily human life, liberty is human liberty and happiness is human happiness. These words represent a more anthropocentric worldview. We have come to think that somehow human beings are at the centre of the universe. It is as if we are the most important species and that the Earth’s other species are all in our service. This is a very human-centred worldview.
自由、平等、博愛，是很好的三位一體概念，但是非常聚焦在「人」身上：人的自由、人的博愛、人的平等。同樣地，在獨立宣言中，生命主要是人的生命，自由是人的自由，幸福是人的幸福。這些字代表了人類中心的世界觀。我們認為在某個意義上人類是宇宙的中心，這似乎是說，我們是最重要的物種，而地球的其他物種都是為了我們服務。這是非常以人為中心的世界觀。
But this worldview is no longer valid. Especially once we realise that we are utterly dependent on other species; we are not the rulers of the world, here to do what we like, but we have to take care of the other species because we are all made of each other, we are not separate, we are all related, we are members of one Earth community.
但是這個世界觀已經不再有效。特別是當我們了解到，我們完全依賴於其他物種；我們不是如我們想要的那樣，是世界的統治者，我們必須照顧其他物種，因為我們都相互構成，我們不是獨立分離的，我們都相互關聯，我們都是地球社群的成員。
So we need a new trinity to replace those human-centred ones. (Even the trinity adopted by the New Age movement, ‘mind, body, spirit’, refers to the human mind, human body and human spirit.) We need a new trinity that is holistic and more inclusive, that embraces the entire planet Earth and not just the human species. We need a philosophy, a science, a religion and a legal system that will benefit all living beings, not just human beings.
所以，我們需要一組新的三位一體概念，來取代這些以人為中心的舊觀點。（即便是在新世紀運動時的「心智、身體、精神」這組三位一體概念，也是指人類的心智、人類的身體與人類的精神。）我們需要一組更包容、更具整體性的新概念以擁抱整個地球，而非只關注人類這個物種。我們需要一種哲學、科學、宗教與法律體系，為眾生萬物帶來福祉，而非只助益人類。
So I propose a new trinity. And at the top of this trinity is the word ‘soil’, which represents the entire natural world. Without soil there is no food and without food there is no life, no trees, no forests. So soil represents life on Earth.
所以我提出了一組新的三位一體概念。在其頂端，是「土壤」，代表整個自然世界。沒有土壤，就沒有食物；沒有食物，就沒有生命，或樹木，或森林。「土壤」代表了地球上的生命。
In our human-centred worldview, in our education systems, in our study of science and technology, we have come to think that soil simply means dirt, and that dirt means dirty. But dirt is not dirty: dirt is the source of life. Without dirt there is no life.
在以人為中心的世界觀裡、在教育體系裡、在科學和科技研究裡，我們好像習於將土壤簡單的視為砂土，而砂土總意味著骯髒（註：此處作者玩了一個小文字遊戲，dirt指「砂土」，而英文的「髒」是dirty）。但是砂土並不髒：它是生命的來源。沒有砂土，就沒有生命。
Soil, therefore, represents all natural life. And the fact that we are related to and dependent on the soil. We think food comes from the supermarket; we don’t grow food these days. If somebody grows food, we think: “Oh poor man, peasant, labourer; he is not educated so he has to grow food.” If you are educated then you don’t grow food. Growing food has no dignity. You sit at your computer and your food comes from some poor country. You don’t want to grow food because growing food is a sign of backwardness. If you are advanced, educated, rich, then you manufacture cars or televisions or computers or some other gadgets.
如上所述，土壤，是所有自然生命的代表。我們和土壤有著千絲萬縷的依賴關係，這是千真萬確的。現在我們覺得食物來自超級市場，已不再有人種植食物了。如果有人這麼做，這樣的印象會浮現：「這個可憐的人、農民、勞動者，他沒有受過教育，所以他必須自己種植食物。」這意味著，如果你有受過教育，你就不用這樣辛苦了。種植食物一點都不體面。你只要坐下來操作電腦，食物就從一些窮苦國家送到你面前了。你不願種種植食物，因為這象徵了退步。如果你是進步的、受過教育的、富有的，那你該是車子、電視、電腦或其他3C產品的製造者。
Growing food has become a sign of underdevelopment. The word ‘peasant’ itself has become a term of an insult. I want to change that. I want to say that we must touch the soil; we must put our hands into the soil. How many times do you touch your mobile phone every day? Maybe 100 times? How many times do you touch the soil? Hardly ever! I want to give dignity to peasants, to those who grow food, to farmers and gardeners.
種植食物已經變成是低度發展的象徵。「農民」也變成是一個具有侮辱意涵的辭。我想要改變這個景況。我想要說，我們必須觸碰土壤，我們必須把我們的雙手放進土中。你每天接觸你的手機幾次？可能一百次？你每天接觸土壤幾次？可能幾乎沒有。我想要將尊嚴給予農民和那些種植食物的人們。
Soil is so important, yet we have forgotten it. Yes, we humans are important too, but the human species is only one of the 7.8 million species on Earth. We are not the kings. We are not an imperial power and the Earth is not a human colony. At the moment we behave as if we can do what we like. We can cause global warming, we can change the climate, we can alter the soil, we can destroy the rainforests, we can overfish the oceans, we can interfere with seeds through genetic engineering. This attitude must change.
我們已經忘了，土壤有多麼重要。是的，我們人類也很重要，但是人類只是地球上七百八十萬種生物的其中之一。我們不是國王，我們不是關鍵的力量；地球也不是人類的殖民地。目前看來，我們的行為就像是在說，我們可以做任何我們想做的。我們可以造成全球暖化，我們可以改變氣候，我們可以改變土壤，我們可以摧毀雨林，我們可以過度捕撈海洋裡的魚類，我們可以透過基因改造改變種子。這種態度必須改變。
This is why I put the soil first. We are all part of this healthy web of life maintained by soil. It makes us humble; to be human is to be humble. The Latin word humus means soil. ‘Humid’, ‘human’, ‘humility’ and ‘humus’ all come from the same root. The soil is so fertile, yet humble. When humans lose humility they are no longer humans.
這也就是為什麼我將土壤放在首位。我們是這個健全的生命之網的一部分，而這個生命之網是由土壤所維繫的。這讓我們謙虛，成為人類(human)正意謂著謙遜(humble)。拉丁字裡的humus 就是土壤的意思，潮濕(humid)、謙遜(humility)和腐植質(humus)都來自同樣的字根。土壤是那麼豐饒但同時那麼謙遜。當人類失去謙遜，他們也不再是人類。
Once, the Buddha was sitting in meditation, with his right hand above the palm of the left hand, and someone came to him and asked: “Lord Buddha, you teach compassion, forgiveness, love and forbearance – from where did you learn all these wonderful qualities? Who is your teacher?” The Buddha lifted his right hand in the bhūmiśpara mudra, which means ‘touch the Earth’ posture. Pointing towards the soil, he said: “I learned my forgiveness, compassion, friendship, kindness and all the wonderful qualities of love, beauty, unity and generosity from the Earth.”
有一次，佛陀正在冥想，右手交疊在左手之上。一個人去見他並問到，「偉大的佛陀，你教導慈悲、寬恕、愛、和忍耐，那麼你是從哪裡學到所有這些美好的德性？」佛陀舉起他的右手結了一個 hūmiśpara 的手印，這是代表著「碰觸大地」的姿勢。佛陀指著土壤說到，「我從大地(earth)學會寬恕、慈悲、友誼、仁慈和愛、美、合作、慷慨所有這些德性。」
Do you know where the Buddha was enlightened? Sitting under a Bodhi tree. My mother used to say that Buddha only got enlightenment because he was sitting under a tree!
你知道佛陀是在哪裡覺悟的嗎？坐在菩提樹下。我的媽媽曾經說，佛陀就是因為坐在樹下才得以覺悟的！
A tree has intrinsic value. That is, a tree is good not because it gives me food, wood, shade or aesthetic pleasure. No, the tree is good in and of itself, even if nobody goes and looks at it, even if nobody ever says: “Wow, look at those beautiful cherry blossoms!” Even if no one ever sees it, the tree will still blossom. This is divine grace appearing on the Earth. Trees, animals, plants, rocks, mountains, rivers, worms, butterflies, honeybees – all creatures upon this Earth have intrinsic value. They have the right to be as they are, who they are, what they are. We talk about human rights, and that’s fine. But Nature also has rights. The trees have a right to exist. We have no right to cut them down without proper purpose. When we understand this, when we recognise the rights of the trees, of all Nature, then we are truly ecologists and have understood the meaning of the word ‘soil’.
樹擁有內在價值。這就是說，一棵樹是好的，並不是因為它供給我食物、木材、遮蔭或美感的愉悅。不是的，樹自身、且因為她自身即是好的，即便從沒有人路過或注視它，即便從沒有人說：「哇喔，好漂亮的櫻花啊！」即便沒有任何人看著，樹依然會開花。這是地球展現出的神聖恩典。樹木、動物、植物、岩石、山脈、河川、蠕蟲、蝴蝶、蜜蜂—地球上的所有生物都擁有內在價值。他們擁有依循其自身、成為其自身、作為其自身的權利。我們談論人權，這很好。但大自然也有它的權利。樹木有存在的權利。除非用於適當目的，我們沒有砍倒樹木的權利。當我們理解這點，當我們認識到樹木的權利、大自然的權利，屆時我們將成為真正的生態學家，理解了「土壤」到底為何。
The second word in my new trinity is ‘soul’, which sounds similar to ‘soil’. Soul is something we cannot see. The human body you can touch, hug, kiss and admire, but in order to touch your soul I have to close my eyes. It’s not something I can see. Everything – trees, animals, worms and humans – has a soul. Soil is the outer landscape, and soul, the inner landscape.
我的第二個概念是「靈魂」(soul)，這個詞彙看來和土壤(soil)接近。靈魂是我們不能看見的。如果是人體，你可以觸碰、擁抱、親吻和欣賞，但是如果想要觸碰我的靈魂，我必須閉上眼睛。那不是什麼我可以看見的事物。所有的生物─樹、動物、蠕蟲和人─都有靈魂。土壤是外在世界的景觀，而靈魂是內在的景觀。
We need to take care of the soul, as we take care of the body. But we can only take care of the soul when we slow down. No computer. No car. No shopping. Just sit in your room with tea and flowers: elegantly simple, without clutter. Go into a room without noise, no mobile phone. Take time for yourself. Meditate on the fact that you represent the totality of the universe. There is nothing in the universe that is not in you, and there is nothing in you that is not in the universe. The universe is the macrocosm and you are the microcosm. You are earth, air, fire, water, imagination, creativity, consciousness, time and space – you have this all in your genes and in your cells. You are billions of years old. You have been recycled and recycled, again and again. You are a beautiful example of the total recycling principle of the universe.
我們要像照顧身體那般照顧我們的靈魂。但是只有我們慢下來時，我們才能夠照顧我們的心靈。沒有電腦、沒有車、沒有購物。坐在房間內，伴著茶和花朵，優雅的素樸，沒有任何混亂。到一個沒有噪音也沒有行動電話的房間內，好好把時間留給自己。冥想著：你代表這個宇宙世界的整體。宇宙中沒有任何事物不在你之中，也沒有任何在你之中的事物不在宇宙之中。宇宙是大世界(macrocosm)，而你是小世界(microcosm)。你是大地、空氣、火、水、想像、創造力、意識、時間和空間，在你的基因和細胞內你擁有所有這一切。你已經存在了幾十億年，你被一次又一次地循環再生。你是這個宇宙整體循環再生法則的美好範例。
So if you want to take care of the universe, you start with yourself. Care of the soul is for self-realisation. Meditation is for self-realisation. As is gardening. In mindful gardening you are in meditation. When you are cooking mindfully you are also in meditation because you are not just cooking to feed yourself or your family, you are cooking for self-realisation: taking care of yourself, being at ease with yourself, being happy with yourself, being fulfilled in yourself. Whoever I am, I am. Self-realisation will make you at ease with yourself. Everything you truly need and want is within you. You are capable of solving every problem in the world with your inner wisdom. Wisdom is a soul quality, as are generosity, love and friendship, unity and beauty.
所以，如果你想要照顧宇宙，你必須從自身開始。靈魂的照顧是為了自我實現。冥想是為了自我實現。如同園藝一樣，在用心的園藝中你就是正處於冥想。如果你用心地烹飪，你也正在冥想之中，因為你不僅為了餵飽自己或家人而烹飪，你是為了自我實現而烹飪。照顧自身，放鬆地與自己相處，快樂地與自己相處，在自身之中感到滿足。我是誰，我就是誰。自我實現會讓你放鬆地與自己相處。所有你真正需要的和想望的都在你之中。透過你的內在智慧，你能夠解決世界上的所有問題。如同慷慨、愛、友誼、連結和美一樣，智慧也是一種靈魂的質性。
You will discover that all you need is here: the air, fire, food, water, trees, soil, sun and sky. What more do you want? If you want more possessions and more clutter, it is because you have lost touch with your soul. That’s why your soul is hungry or empty. That emptiness will not be filled by computers, cars or mobile phones. Slow down and take care of your soul. Without a happy soul you are the poorest of the poor. Spiritual poverty is the greatest poverty, greater than any physical poverty. And as you take care of the soil, you take care of the soul. Your outer body is soil, and your inner being is soul. When you also take care of both you have self-realisation, you achieve wellbeing.
你會發現，你所需的一切已經都在這裡：空氣、火、食物、水、樹木、土壤、太陽和天空。你還想要什麼更多的嗎？如果你想要擁有更多和更多混亂，那是因為你已經失去和你的靈魂的接觸。所以你的靈魂是飢餓的或空虛的。這個空虛不會被電腦、汽車或行動電話所填滿。慢下來並照顧你的靈魂。沒有快樂的靈魂，你將是窮人中最窮的那個。靈性上的貧窮是最嚴重的貧窮，比任何物質上的貧窮都嚴重。當你照顧土壤的同時，你也照顧了靈魂。你的外在身體是土壤，你的內在存有是靈魂，當你同時照顧好這兩者你就擁有自我實現，你就可以達到幸福。
Caring for the soul has nothing to do with our ego. This is why we include the third word of our trinity: ‘society’. First and foremost, we are members of the Earth community. Then we are members of the human community.
照顧靈魂和我們的自我(ego)沒有任何關聯。這也是為什麼我們要將「社會」納入作為三位一體概念的第三個。首先同時也是最重要的，我們是地球社群的成員，然後我們才是人類社群的成員。
I walked from India to America without money. When I came to the border between India and Pakistan – where three wars have been fought – I was joined by 35 people who had come to say goodbye. One of them said: “At least take some food with you.” I said: “Thank you, but no thank you. I’m going for peace. And peace begins with trust. These packets of food are not packets of food, they are packets of mistrust. What would I tell my Pakistani hosts? That I did not trust them to feed me.”
我身無分文從印度走到美國。當我來到印度和巴基斯坦的邊界時，有三十五個人和我一起，來向我道別，當時印度和巴基斯坦已經歷三個戰爭。其中一位朋友說道，「至少帶一些食物吧。」我說，「謝謝，但是不用了，我是為了和平而行，和平始於信任。這些籃子裡的食物不是食物，而是一籃不信任。我要如何跟我的巴基斯坦借宿處主人說，我不相信他們會供給我食物？」
My friend began to cry. I said: “Why are you crying, my friend?” she replied: “Satish, this might be our last meeting. I may never see you again. You are going to Muslim countries, Christian countries, capitalist countries, communist countries, mountains, jungles, deserts, snow. No money, no food. Walking. How are you going to survive?” At that moment, I said: “My friend, from today I’m not afraid of death. If I die while walking for peace, then that is the best kind of death I can have. And I’m not afraid of hunger. If I don’t get food, I’ll say this is my opportunity to fast.”
我的朋友開始哭泣。我說，「我的朋友，你為什麼哭泣？」他說，「Satish，這可能是我們最後一次見面了，我可能再也不會見到你，你要去伊斯蘭國度、基督宗教國度、資本主義國度、共產主義國度、高山、叢林、沙漠、雪地。身無分文，也沒有食物，並且步行，你要如何生存呢？」在那個時候，我說，「我的朋友，從今天開始我將不再畏懼死亡。如果我因為和平步行而死，那是我能夠擁有的最好的死亡方式。而且我不害怕飢餓，如果我沒有食物，我會跟自己說，這就是我禁食的機會。」
Then I walked into Pakistan, and to my astonishment there was someone on the other side of the border waiting. He said: “Are you the man who is coming to Pakistan for peace?” I was surprised. “How do you know?” I asked. He said: “I read about you. And I thought that if you are coming for peace, then I should welcome you. This war between India and Pakistan is complete nonsense.”
然後我從邊界走向巴基斯坦。令我意外地，在巴基斯坦的邊界有一個人等著我。他說，「你是不是那個為了和平從印度來到巴基斯坦的人？」我很意外，「你怎麼知道？」我問到。「我有讀過你的相關故事，然後我想，如果你是為了和平而來，那我應該來歡迎你。這場印度和巴基斯坦之間的戰爭是毫無道理的。」
At that moment, I realised the unity of the human family. If we come here as Indians then we will meet Pakistanis. If we come here as Hindus then we will meet Muslims. But if we come here as human beings, then we meet human beings. This way I was able to rise above my narrow identity and identify myself instead with all of human society.
在那個片刻，我了解到人類大家庭之間的連結。如果我們以印度人的身份出發，那我們就會遇到巴基斯坦人。如果我們以印度教徒的身份出發，那我們就會遇到伊斯蘭教徒。但是如果我們是以人類的身份出發，那我們就會遇到人類。用這樣的方式我就可以提昇我狹隘的認同並且反過來以整個人類社會來認同我自己。
Mahatma Gandhi said that there is enough in the world for everybody’s need but not enough for anybody’s greed. At the moment, 1% of the population is greedy, while 99% are suffering. This 1% wants to be the superpower. But we need to embrace all of society. We need to solve social problems of poverty and wars with imagination and creativity, forgiveness. How much can you give? How much can you take? All problems can be solved by negotiation, friendship, giving in, letting go of ego and going into eco. Eco means home, eco means relationships. Let us make a shift from ego to eco, from self interest to mutual interest of whole human society.
聖雄甘地曾說，這個世界足夠滿足所有人的需要，但是無法滿足每個人的貪婪。當前，百分之一的人口是貪婪的，而其他百分之九十九的人口正在受難。這些百分之一想要成為超級權力。但是我們需要擁抱社會的所有人。我們需要透過想像力、創造力和寬恕來解決貧窮和戰爭等社會問題。你可以給予多少？你可以取用多少？所有這些問題可以透過協商、友誼、退讓、放棄自我(ego)和參與生態(eco)來解決。生態(eco)代表「家」，生態(eco)代表關係。讓我們做一個改變，從自我(ego)轉變為生態(eco)，從自我利益轉變為整個人類社會的相互利益。
If we can have a holistic view of soil, soul and society, if we can understand the interdependence of all living beings, and understand that all living creatures – from trees to worms to humans – depend on each other, then we can live in harmony with ourselves, with other people and with Nature.
如果我們對於土壤、靈魂和社會可以有一個整體的視角，如果我們了解所有生物之間相互依賴的關係，同時理解所有生物─從樹木到蟲到人類─都依靠著其他生物，那麼我們就可以與其他人與自然一起生活在和諧之中。
Satish Kumar 介紹了一組三位一體的概念，這組概念掌握了關心所有生命的生態哲學的本質。
Many historical movements in the world have three key words that express their spirit. During the French Revolution, for example, the key words were liberté, égalité, fraternité and in the American Declaration of Independence you find the words “life, liberty and the pursuit of happiness”.
世界上的許多歷史變革都擁有足以表達他們精神的三個關鍵字。例如，在法國大革命中，關鍵是自由、平等、博愛；在美國獨立宣言中，則可以發現生命、自由、以及對幸福的追求。
‘Liberté, égalité, fraternité’ is a very nice trinity but it is very human: human liberty, human fraternity, human equality. In the same way, in the Declaration of Independence, life is primarily human life, liberty is human liberty and happiness is human happiness. These words represent a more anthropocentric worldview. We have come to think that somehow human beings are at the centre of the universe. It is as if we are the most important species and that the Earth’s other species are all in our service. This is a very human-centred worldview.
自由、平等、博愛，是很好的三位一體概念，但是非常聚焦在「人」身上：人的自由、人的博愛、人的平等。同樣地，在獨立宣言中，生命主要是人的生命，自由是人的自由，幸福是人的幸福。這些字代表了人類中心的世界觀。我們認為在某個意義上人類是宇宙的中心，這似乎是說，我們是最重要的物種，而地球的其他物種都是為了我們服務。這是非常以人為中心的世界觀。
But this worldview is no longer valid. Especially once we realise that we are utterly dependent on other species; we are not the rulers of the world, here to do what we like, but we have to take care of the other species because we are all made of each other, we are not separate, we are all related, we are members of one Earth community.
但是這個世界觀已經不再有效。特別是當我們了解到，我們完全依賴於其他物種；我們不是如我們想要的那樣，是世界的統治者，我們必須照顧其他物種，因為我們都相互構成，我們不是獨立分離的，我們都相互關聯，我們都是地球社群的成員。
So we need a new trinity to replace those human-centred ones. (Even the trinity adopted by the New Age movement, ‘mind, body, spirit’, refers to the human mind, human body and human spirit.) We need a new trinity that is holistic and more inclusive, that embraces the entire planet Earth and not just the human species. We need a philosophy, a science, a religion and a legal system that will benefit all living beings, not just human beings.
所以，我們需要一組新的三位一體概念，來取代這些以人為中心的舊觀點。（即便是在新世紀運動時的「心智、身體、精神」這組三位一體概念，也是指人類的心智、人類的身體與人類的精神。）我們需要一組更包容、更具整體性的新概念以擁抱整個地球，而非只關注人類這個物種。我們需要一種哲學、科學、宗教與法律體系，為眾生萬物帶來福祉，而非只助益人類。
So I propose a new trinity. And at the top of this trinity is the word ‘soil’, which represents the entire natural world. Without soil there is no food and without food there is no life, no trees, no forests. So soil represents life on Earth.
所以我提出了一組新的三位一體概念。在其頂端，是「土壤」，代表整個自然世界。沒有土壤，就沒有食物；沒有食物，就沒有生命，或樹木，或森林。「土壤」代表了地球上的生命。
In our human-centred worldview, in our education systems, in our study of science and technology, we have come to think that soil simply means dirt, and that dirt means dirty. But dirt is not dirty: dirt is the source of life. Without dirt there is no life.
在以人為中心的世界觀裡、在教育體系裡、在科學和科技研究裡，我們好像習於將土壤簡單的視為砂土，而砂土總意味著骯髒（註：此處作者玩了一個小文字遊戲，dirt指「砂土」，而英文的「髒」是dirty）。但是砂土並不髒：它是生命的來源。沒有砂土，就沒有生命。
Soil, therefore, represents all natural life. And the fact that we are related to and dependent on the soil. We think food comes from the supermarket; we don’t grow food these days. If somebody grows food, we think: “Oh poor man, peasant, labourer; he is not educated so he has to grow food.” If you are educated then you don’t grow food. Growing food has no dignity. You sit at your computer and your food comes from some poor country. You don’t want to grow food because growing food is a sign of backwardness. If you are advanced, educated, rich, then you manufacture cars or televisions or computers or some other gadgets.
如上所述，土壤，是所有自然生命的代表。我們和土壤有著千絲萬縷的依賴關係，這是千真萬確的。現在我們覺得食物來自超級市場，已不再有人種植食物了。如果有人這麼做，這樣的印象會浮現：「這個可憐的人、農民、勞動者，他沒有受過教育，所以他必須自己種植食物。」這意味著，如果你有受過教育，你就不用這樣辛苦了。種植食物一點都不體面。你只要坐下來操作電腦，食物就從一些窮苦國家送到你面前了。你不願種種植食物，因為這象徵了退步。如果你是進步的、受過教育的、富有的，那你該是車子、電視、電腦或其他3C產品的製造者。
Growing food has become a sign of underdevelopment. The word ‘peasant’ itself has become a term of an insult. I want to change that. I want to say that we must touch the soil; we must put our hands into the soil. How many times do you touch your mobile phone every day? Maybe 100 times? How many times do you touch the soil? Hardly ever! I want to give dignity to peasants, to those who grow food, to farmers and gardeners.
種植食物已經變成是低度發展的象徵。「農民」也變成是一個具有侮辱意涵的辭。我想要改變這個景況。我想要說，我們必須觸碰土壤，我們必須把我們的雙手放進土中。你每天接觸你的手機幾次？可能一百次？你每天接觸土壤幾次？可能幾乎沒有。我想要將尊嚴給予農民和那些種植食物的人們。
Soil is so important, yet we have forgotten it. Yes, we humans are important too, but the human species is only one of the 7.8 million species on Earth. We are not the kings. We are not an imperial power and the Earth is not a human colony. At the moment we behave as if we can do what we like. We can cause global warming, we can change the climate, we can alter the soil, we can destroy the rainforests, we can overfish the oceans, we can interfere with seeds through genetic engineering. This attitude must change.
我們已經忘了，土壤有多麼重要。是的，我們人類也很重要，但是人類只是地球上七百八十萬種生物的其中之一。我們不是國王，我們不是關鍵的力量；地球也不是人類的殖民地。目前看來，我們的行為就像是在說，我們可以做任何我們想做的。我們可以造成全球暖化，我們可以改變氣候，我們可以改變土壤，我們可以摧毀雨林，我們可以過度捕撈海洋裡的魚類，我們可以透過基因改造改變種子。這種態度必須改變。
This is why I put the soil first. We are all part of this healthy web of life maintained by soil. It makes us humble; to be human is to be humble. The Latin word humus means soil. ‘Humid’, ‘human’, ‘humility’ and ‘humus’ all come from the same root. The soil is so fertile, yet humble. When humans lose humility they are no longer humans.
這也就是為什麼我將土壤放在首位。我們是這個健全的生命之網的一部分，而這個生命之網是由土壤所維繫的。這讓我們謙虛，成為人類(human)正意謂著謙遜(humble)。拉丁字裡的humus 就是土壤的意思，潮濕(humid)、謙遜(humility)和腐植質(humus)都來自同樣的字根。土壤是那麼豐饒但同時那麼謙遜。當人類失去謙遜，他們也不再是人類。
Once, the Buddha was sitting in meditation, with his right hand above the palm of the left hand, and someone came to him and asked: “Lord Buddha, you teach compassion, forgiveness, love and forbearance – from where did you learn all these wonderful qualities? Who is your teacher?” The Buddha lifted his right hand in the bhūmiśpara mudra, which means ‘touch the Earth’ posture. Pointing towards the soil, he said: “I learned my forgiveness, compassion, friendship, kindness and all the wonderful qualities of love, beauty, unity and generosity from the Earth.”
有一次，佛陀正在冥想，右手交疊在左手之上。一個人去見他並問到，「偉大的佛陀，你教導慈悲、寬恕、愛、和忍耐，那麼你是從哪裡學到所有這些美好的德性？」佛陀舉起他的右手結了一個 hūmiśpara 的手印，這是代表著「碰觸大地」的姿勢。佛陀指著土壤說到，「我從大地(earth)學會寬恕、慈悲、友誼、仁慈和愛、美、合作、慷慨所有這些德性。」
Do you know where the Buddha was enlightened? Sitting under a Bodhi tree. My mother used to say that Buddha only got enlightenment because he was sitting under a tree!
你知道佛陀是在哪裡覺悟的嗎？坐在菩提樹下。我的媽媽曾經說，佛陀就是因為坐在樹下才得以覺悟的！
A tree has intrinsic value. That is, a tree is good not because it gives me food, wood, shade or aesthetic pleasure. No, the tree is good in and of itself, even if nobody goes and looks at it, even if nobody ever says: “Wow, look at those beautiful cherry blossoms!” Even if no one ever sees it, the tree will still blossom. This is divine grace appearing on the Earth. Trees, animals, plants, rocks, mountains, rivers, worms, butterflies, honeybees – all creatures upon this Earth have intrinsic value. They have the right to be as they are, who they are, what they are. We talk about human rights, and that’s fine. But Nature also has rights. The trees have a right to exist. We have no right to cut them down without proper purpose. When we understand this, when we recognise the rights of the trees, of all Nature, then we are truly ecologists and have understood the meaning of the word ‘soil’.
樹擁有內在價值。這就是說，一棵樹是好的，並不是因為它供給我食物、木材、遮蔭或美感的愉悅。不是的，樹自身、且因為她自身即是好的，即便從沒有人路過或注視它，即便從沒有人說：「哇喔，好漂亮的櫻花啊！」即便沒有任何人看著，樹依然會開花。這是地球展現出的神聖恩典。樹木、動物、植物、岩石、山脈、河川、蠕蟲、蝴蝶、蜜蜂—地球上的所有生物都擁有內在價值。他們擁有依循其自身、成為其自身、作為其自身的權利。我們談論人權，這很好。但大自然也有它的權利。樹木有存在的權利。除非用於適當目的，我們沒有砍倒樹木的權利。當我們理解這點，當我們認識到樹木的權利、大自然的權利，屆時我們將成為真正的生態學家，理解了「土壤」到底為何。
The second word in my new trinity is ‘soul’, which sounds similar to ‘soil’. Soul is something we cannot see. The human body you can touch, hug, kiss and admire, but in order to touch your soul I have to close my eyes. It’s not something I can see. Everything – trees, animals, worms and humans – has a soul. Soil is the outer landscape, and soul, the inner landscape.
我的第二個概念是「靈魂」(soul)，這個詞彙看來和土壤(soil)接近。靈魂是我們不能看見的。如果是人體，你可以觸碰、擁抱、親吻和欣賞，但是如果想要觸碰我的靈魂，我必須閉上眼睛。那不是什麼我可以看見的事物。所有的生物─樹、動物、蠕蟲和人─都有靈魂。土壤是外在世界的景觀，而靈魂是內在的景觀。
We need to take care of the soul, as we take care of the body. But we can only take care of the soul when we slow down. No computer. No car. No shopping. Just sit in your room with tea and flowers: elegantly simple, without clutter. Go into a room without noise, no mobile phone. Take time for yourself. Meditate on the fact that you represent the totality of the universe. There is nothing in the universe that is not in you, and there is nothing in you that is not in the universe. The universe is the macrocosm and you are the microcosm. You are earth, air, fire, water, imagination, creativity, consciousness, time and space – you have this all in your genes and in your cells. You are billions of years old. You have been recycled and recycled, again and again. You are a beautiful example of the total recycling principle of the universe.
我們要像照顧身體那般照顧我們的靈魂。但是只有我們慢下來時，我們才能夠照顧我們的心靈。沒有電腦、沒有車、沒有購物。坐在房間內，伴著茶和花朵，優雅的素樸，沒有任何混亂。到一個沒有噪音也沒有行動電話的房間內，好好把時間留給自己。冥想著：你代表這個宇宙世界的整體。宇宙中沒有任何事物不在你之中，也沒有任何在你之中的事物不在宇宙之中。宇宙是大世界(macrocosm)，而你是小世界(microcosm)。你是大地、空氣、火、水、想像、創造力、意識、時間和空間，在你的基因和細胞內你擁有所有這一切。你已經存在了幾十億年，你被一次又一次地循環再生。你是這個宇宙整體循環再生法則的美好範例。
So if you want to take care of the universe, you start with yourself. Care of the soul is for self-realisation. Meditation is for self-realisation. As is gardening. In mindful gardening you are in meditation. When you are cooking mindfully you are also in meditation because you are not just cooking to feed yourself or your family, you are cooking for self-realisation: taking care of yourself, being at ease with yourself, being happy with yourself, being fulfilled in yourself. Whoever I am, I am. Self-realisation will make you at ease with yourself. Everything you truly need and want is within you. You are capable of solving every problem in the world with your inner wisdom. Wisdom is a soul quality, as are generosity, love and friendship, unity and beauty.
所以，如果你想要照顧宇宙，你必須從自身開始。靈魂的照顧是為了自我實現。冥想是為了自我實現。如同園藝一樣，在用心的園藝中你就是正處於冥想。如果你用心地烹飪，你也正在冥想之中，因為你不僅為了餵飽自己或家人而烹飪，你是為了自我實現而烹飪。照顧自身，放鬆地與自己相處，快樂地與自己相處，在自身之中感到滿足。我是誰，我就是誰。自我實現會讓你放鬆地與自己相處。所有你真正需要的和想望的都在你之中。透過你的內在智慧，你能夠解決世界上的所有問題。如同慷慨、愛、友誼、連結和美一樣，智慧也是一種靈魂的質性。
You will discover that all you need is here: the air, fire, food, water, trees, soil, sun and sky. What more do you want? If you want more possessions and more clutter, it is because you have lost touch with your soul. That’s why your soul is hungry or empty. That emptiness will not be filled by computers, cars or mobile phones. Slow down and take care of your soul. Without a happy soul you are the poorest of the poor. Spiritual poverty is the greatest poverty, greater than any physical poverty. And as you take care of the soil, you take care of the soul. Your outer body is soil, and your inner being is soul. When you also take care of both you have self-realisation, you achieve wellbeing.
你會發現，你所需的一切已經都在這裡：空氣、火、食物、水、樹木、土壤、太陽和天空。你還想要什麼更多的嗎？如果你想要擁有更多和更多混亂，那是因為你已經失去和你的靈魂的接觸。所以你的靈魂是飢餓的或空虛的。這個空虛不會被電腦、汽車或行動電話所填滿。慢下來並照顧你的靈魂。沒有快樂的靈魂，你將是窮人中最窮的那個。靈性上的貧窮是最嚴重的貧窮，比任何物質上的貧窮都嚴重。當你照顧土壤的同時，你也照顧了靈魂。你的外在身體是土壤，你的內在存有是靈魂，當你同時照顧好這兩者你就擁有自我實現，你就可以達到幸福。
Caring for the soul has nothing to do with our ego. This is why we include the third word of our trinity: ‘society’. First and foremost, we are members of the Earth community. Then we are members of the human community.
照顧靈魂和我們的自我(ego)沒有任何關聯。這也是為什麼我們要將「社會」納入作為三位一體概念的第三個。首先同時也是最重要的，我們是地球社群的成員，然後我們才是人類社群的成員。
I walked from India to America without money. When I came to the border between India and Pakistan – where three wars have been fought – I was joined by 35 people who had come to say goodbye. One of them said: “At least take some food with you.” I said: “Thank you, but no thank you. I’m going for peace. And peace begins with trust. These packets of food are not packets of food, they are packets of mistrust. What would I tell my Pakistani hosts? That I did not trust them to feed me.”
我身無分文從印度走到美國。當我來到印度和巴基斯坦的邊界時，有三十五個人和我一起，來向我道別，當時印度和巴基斯坦已經歷三個戰爭。其中一位朋友說道，「至少帶一些食物吧。」我說，「謝謝，但是不用了，我是為了和平而行，和平始於信任。這些籃子裡的食物不是食物，而是一籃不信任。我要如何跟我的巴基斯坦借宿處主人說，我不相信他們會供給我食物？」
My friend began to cry. I said: “Why are you crying, my friend?” she replied: “Satish, this might be our last meeting. I may never see you again. You are going to Muslim countries, Christian countries, capitalist countries, communist countries, mountains, jungles, deserts, snow. No money, no food. Walking. How are you going to survive?” At that moment, I said: “My friend, from today I’m not afraid of death. If I die while walking for peace, then that is the best kind of death I can have. And I’m not afraid of hunger. If I don’t get food, I’ll say this is my opportunity to fast.”
我的朋友開始哭泣。我說，「我的朋友，你為什麼哭泣？」他說，「Satish，這可能是我們最後一次見面了，我可能再也不會見到你，你要去伊斯蘭國度、基督宗教國度、資本主義國度、共產主義國度、高山、叢林、沙漠、雪地。身無分文，也沒有食物，並且步行，你要如何生存呢？」在那個時候，我說，「我的朋友，從今天開始我將不再畏懼死亡。如果我因為和平步行而死，那是我能夠擁有的最好的死亡方式。而且我不害怕飢餓，如果我沒有食物，我會跟自己說，這就是我禁食的機會。」
Then I walked into Pakistan, and to my astonishment there was someone on the other side of the border waiting. He said: “Are you the man who is coming to Pakistan for peace?” I was surprised. “How do you know?” I asked. He said: “I read about you. And I thought that if you are coming for peace, then I should welcome you. This war between India and Pakistan is complete nonsense.”
然後我從邊界走向巴基斯坦。令我意外地，在巴基斯坦的邊界有一個人等著我。他說，「你是不是那個為了和平從印度來到巴基斯坦的人？」我很意外，「你怎麼知道？」我問到。「我有讀過你的相關故事，然後我想，如果你是為了和平而來，那我應該來歡迎你。這場印度和巴基斯坦之間的戰爭是毫無道理的。」
At that moment, I realised the unity of the human family. If we come here as Indians then we will meet Pakistanis. If we come here as Hindus then we will meet Muslims. But if we come here as human beings, then we meet human beings. This way I was able to rise above my narrow identity and identify myself instead with all of human society.
在那個片刻，我了解到人類大家庭之間的連結。如果我們以印度人的身份出發，那我們就會遇到巴基斯坦人。如果我們以印度教徒的身份出發，那我們就會遇到伊斯蘭教徒。但是如果我們是以人類的身份出發，那我們就會遇到人類。用這樣的方式我就可以提昇我狹隘的認同並且反過來以整個人類社會來認同我自己。
Mahatma Gandhi said that there is enough in the world for everybody’s need but not enough for anybody’s greed. At the moment, 1% of the population is greedy, while 99% are suffering. This 1% wants to be the superpower. But we need to embrace all of society. We need to solve social problems of poverty and wars with imagination and creativity, forgiveness. How much can you give? How much can you take? All problems can be solved by negotiation, friendship, giving in, letting go of ego and going into eco. Eco means home, eco means relationships. Let us make a shift from ego to eco, from self interest to mutual interest of whole human society.
聖雄甘地曾說，這個世界足夠滿足所有人的需要，但是無法滿足每個人的貪婪。當前，百分之一的人口是貪婪的，而其他百分之九十九的人口正在受難。這些百分之一想要成為超級權力。但是我們需要擁抱社會的所有人。我們需要透過想像力、創造力和寬恕來解決貧窮和戰爭等社會問題。你可以給予多少？你可以取用多少？所有這些問題可以透過協商、友誼、退讓、放棄自我(ego)和參與生態(eco)來解決。生態(eco)代表「家」，生態(eco)代表關係。讓我們做一個改變，從自我(ego)轉變為生態(eco)，從自我利益轉變為整個人類社會的相互利益。
If we can have a holistic view of soil, soul and society, if we can understand the interdependence of all living beings, and understand that all living creatures – from trees to worms to humans – depend on each other, then we can live in harmony with ourselves, with other people and with Nature.
如果我們對於土壤、靈魂和社會可以有一個整體的視角，如果我們了解所有生物之間相互依賴的關係，同時理解所有生物─從樹木到蟲到人類─都依靠著其他生物，那麼我們就可以與其他人與自然一起生活在和諧之中。
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