kornwtp/qed_fil_bitextmining · Datasets at Hugging Face

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I love a phrase that was offered me by two young women who are interfaith innovators in Los Angeles,	Gusto ko ang kataga na binanggit sa akin ng dalawang kabataang babaeng
Aziza Hasan and Malka Fenyvesi.	"interfaith innovators" sa Los Angeles, sina Aziza Hasan at Malka Fenyvesi.
They are working to create a new imagination about shared life among young Jews and Muslims, and as they do that, they cultivate what they call	Nagsusumikap silang lumikha ng bagong imahenasyon hinggil sa sama-samang pamumuhay ng mga Jews at mga Muslim, at tinawag nila itong
"curiosity without assumptions."	"kuriosidad na walang pagpapalagay."
Well that's going to be a breeding ground for compassion.	Tunay ngang magiging punlaan ito ng pakikiramay.
Compassion can be synonymous with empathy.	Kaisa-ng-damdamin ay isa pang maaaring kahulugan ng pakikiramay.
It can be joined with the harder work of forgiveness and reconciliation, but it can also express itself in the simple act of presence. It's linked to practical virtues like generosity and hospitality and just being there, just showing up.	May mas mahirap na gawin na maisasama dito: ang pagpapatawad at pakikipagkasundo, ngunit maari din na ang ibig sabihin ay ang pagdalo at pakikipagkita ng personal. kaugnay rin mga praktikal na magagandang-asal tulad ng pagkabukas-palad at mabuting pakikitungo at sa simpleng pakikiharap lamang, at sa pagpapakita sa ating mga kaibigan.
I think that compassion also is often linked to beauty -- and by that I mean a willingness to see beauty in the other, not just what it is about them that might need helping.	Pakiwari ko'y ang pakikiramay ay iniuugnay din sa kagandahan -- at ang ibig kong sabihin ay ang pagkukusang pagpansin sa kagandahan ng iba, dahil higit pa ito sa pagbibigay tulong lang.
I love it that my Muslim conversation partners often speak of beauty as a core moral value.	Natutuwa ako na ang aking mga nakakadiskurso na mga Muslim ay madalas banggitin ang kagandahan-asal bilang isang moral na birtud.
And in that light, for the religious, compassion also brings us into the territory of mystery -- encouraging us not just to see beauty, but perhaps also to look for the face of God in the moment of suffering, in the face of a stranger, in the face of the vibrant religious other.	Sa ganitong pagkaunawa, para sa mga relihiyoso, inaakay tayo ng pakikiramay sa lugar ng misteryo -- hinihimok tayong masdan hindi lamang ang kagandahan, ngunit pati na rin ang mukha ng Diyos sa sandali ng pighati, sa mukha ng di-kakilala, sa mukha ng mga maka-relihiyoso.
I'm not sure if I can show you what tolerance looks like, but I can show you what compassion looks like -- because it is visible.	Hindi ko tiyak na maipakikita ko sa inyo kung ano ang kamukha ng pakikibagay subalit maipakikita ko sa inyo kung ano ang kamukha ng pakikiramay -- sapagka't ito ay nakikita.
When we see it, we recognize it and it changes the way we think about what is doable, what is possible.	Kapag nakikita natin ito, makikilala natin ito at binabago nito ang ating pagtingin sa bagay na maaring gawin, mga bagay na posible.
It is so important when we're communicating big ideas -- but especially a big spiritual idea like compassion -- to root it as we present it to others in space and time and flesh and blood -- the color and complexity of life.	Lubhang mahalaga na kapag nagsasabi tayo ng mga mga malalaking ideya -- lalo na ba't ang malaking espiritwal na ideya tulad ng pakikiramay -- na habang inuulat natin ito sa iba'y inuugat natin ito sa lugar, panahon at sa katawa't dugo -- ang kulay at gusot ng buhay.
And compassion does seek physicality.	Layon ng pakikiramay ang gawaing pisikal.
I first started to learn this most vividly from Matthew Sanford.	Natutunan ko ito mula kay Matthew Sanford.
And I don't imagine that you will realize this when you look at this photograph of him, but he's paraplegic.	Palagay ko'y hindi ninyo maiisip ito kung basta titingnan ninyo lamang itong litrato niya sapagkat hindi na siya nakakagalaw.
He's been paralyzed from the waist down since he was 13, in a car crash that killed his father and his sister.	Hindi na siya maaring gumalaw mula sa baywang pababa mula noong siya'y 13 gulang dahil sa isang banggaan ng kotse na ikinamatay ng kanyang ama at kapatid na babae.
Matthew's legs don't work, and he'll never walk again, and -- and he does experience this as an "and" rather than a "but" -- and he experiences himself to be healed and whole.	Hindi na mailakad ni Matthew ang kanyang mga paa, at hindi na siya muling makalalakad kailan man, at -- lagi niyang pinapamalas ang salitang "at" sa halip na "ngunit" -- at nararanasan niya ang kanyang sarili na pinagagaling at buong-buo.
And as a teacher of yoga, he brings that experience to others across the spectrum of ability and disability, health, illness and aging.	At bilang guro sa yoga, inilalahad niya ang karanasang iyon sa kaninuman: may kapansanan man o wala, sa malulusog, sa may sakit, at sa matatanda.
He says that he's just at an extreme end of the spectrum we're all on.	Sinasabi niya na nagkataon lang na siya'y nasa dulo ng ating depinisyon tungkol sa buhay.
He's doing some amazing work now with veterans coming back from Iraq and Afghanistan.	Gumagawa siya ng mga kamangha-manghang bagay para sa mga beteranong galing Iraq at Afghanistan.
And Matthew has made this remarkable observation that I'm just going to offer you and let it sit.	Si Matthew ay may pambihirang obserbasyon na ikukuwento ko sa inyo.
I can't quite explain it, and he can't either.	Hindi ko lubos na maipaliwanag ito, at maski na rin siya.
But he says that he has yet to experience someone who became more aware of their body, in all its frailty and its grace, without, at the same time, becoming more compassionate towards all of life.	Subalit sinasabi niya na hindi pa siya nakakakita ng tao na matapos matanto ang kahinaan ng kanyang katawa'y hindi rin naramdaman ang higit na pakikiramay sa iba.
Compassion also looks like this.	Ito pa ang isang larawan ng pakikiramay:
This is Jean Vanier.	Siya si Jean Vanier.
Jean Vanier helped found the L'Arche communities, which you can now find all over the world, communities centered around life with people with mental disabilities -- mostly Down syndrome.	Itinatag ni Jean Vanier and L'Arche Communities, na matatagpuan niyo sa buong mundo, mga komunidad na binubuo ng mga taong may kapansanan sa utak -- at karamiha'y may Down syndrome.
The communities that Jean Vanier founded, like Jean Vanier himself, exude tenderness.	Ang komunidad na itinatag ni Jean Vanier, ay tulad niya, may lubos ang pagkamagiliw.
"Tender" is another word I would love to spend some time resurrecting.	"Magiliw" ay isang salita na nais kong bigyan pagpapahalaga.
We spend so much time in this culture being driven and aggressive, and I spend a lot of time being those things too.	Sa kultura ngayon, maraming panahon ang ating ginugugol sa pagigiing agresibo at mapusok, at madalas ko rin ugali ito.
And compassion can also have those qualities.	Minsan ang pakikiramay ay nagiging agresibo din.
But again and again, lived compassion brings us back to the wisdom of tenderness.	Ngunit lagi tayong pinapaalalahanan na ang pakikiramay ay nakaugat sa pagiging magiliw.
Jean Vanier says that his work, like the work of other people -- his great, beloved, late friend Mother Teresa -- is never in the first instance about changing the world; it's in the first instance about changing ourselves.	Sinasabi ni Jean Vanier na ang kanyang gawain, tulad ng gawain ng iba -- kanyang dakila't minamahal na kaibigan, na si Mother Teresa -- kailanman hindi hangad na baguhin ang mundo; sa katunayan, ito'y tungkol sa pagbabago ng ating mga sarili.
He's says that what they do with L'Arche is not a solution, but a sign.	Sinasabi niya na ang ginagawa nila sa L'Arche ay hindi isang solusyon, kundi isang palatandaan.
Compassion is rarely a solution, but it is always a sign of a deeper reality, of deeper human possibilities.	Ang pakikiramay ay bihirang maging solusyon; ito'y paalala ng mas malalim na katotohanan, ng mas malalim na posibilidad para sa tao.
And compassion is unleashed in wider and wider circles by signs and stories, never by statistics and strategies.	Naisisiwalat ang pakikiramay sa mas maraming tao sa pamamagitan ng mga paalala at kwento, at hindi sa statistika at estratehiya.
We need those things too, but we're also bumping up against their limits.	Kailangan din natin ang mga bagay na iyon, ngunit madalas tayong nagkukulang.
And at the same time that we are doing that, I think we are rediscovering the power of story -- that as human beings, we need stories to survive, to flourish, to change.	At samantalang ginagawa natin ito, sa tingin ko ay muli nating natutuklasan ang bisa ng istorya -- na bilang mga tao, kinakailangan natin ang mga kwento upang manatiling buhay, upang lumusog, upang magbago.
Our traditions have always known this, and that is why they have always cultivated stories at their heart and carried them forward in time for us.	Laman ito ng ating mga tradisyon, at dahil dito, nakaugat na ang mga kwento sa ating lahi at nakarating sa panahon ngayon.
There is, of course, a story behind the key moral longing and commandment of Judaism to repair the world -- tikkun olam.	Sa katuna'y may isang istorya hinggil sa pangunahing mithiin at batas ng Judaism na gawing tuwid ang kamunduhan -- ang tikkun olam.
And I'll never forget hearing that story from Dr. Rachel Naomi Remen, who told it to me as her grandfather told it to her, that in the beginning of the Creation something happened and the original light of the universe was shattered into countless pieces.	Hindi ko malilimutan ang istoryang ito na narinig ko mula kay Dr. Rachel Naomi Remen, na nagmula pa sa kanyang lolo, tungkol sa mga pangyayari noong unang araw ng Paglikha: ang pinakaunang liwanag ng santinakpan ay nadurog sa di mabilang na mga piraso.
It lodged as shards inside every aspect of the Creation.	Iyon ay bumaon na animo'y mga bubog sa bawat anyo ng Nilikha.
And that the highest human calling is to look for this light, to point at it when we see it, to gather it up, and in so doing, to repair the world.	At ang pinakamataas na layunin ng tao ay hanapin ang liwanag na ito, at matapos matuklasa'y ituro ito, pulutin ito, at sa ganoong paraa'y maisasayos ang mundo.
Now this might sound like a fanciful tale.	Maari mong isiping isa itong napakamalikhaing kuwento.
Some of my fellow journalists might interpret it that way.	Marahil ganito rin ang pananaw ng ilan sa aking kapwa-mamahayag.
Rachel Naomi Remen says this is an important and empowering story for our time, because this story insists that each and every one of us, frail and flawed as we may be, inadequate as we may feel, has exactly what's needed to help repair the part of the world that we can see and touch.	Sinasabi ni Rachel Naomi Remen na ito ay isang kwento na mahalaga at mabisa para sa ating panahon, sapagka't ang kwentong ito'y may binibigyan-diin: na ganoon ma't bawat isa sa atin ay maaaring may kahinaan at kapintasan, at maaring sa pakiwari'y may kakulangan, ito mismo ang kailangan upang makatulong tayo sa maliit na bahagi ng mundo na ating nakikita at nadadama.
Stories like this, signs like this, are practical tools in a world longing to bring compassion to abundant images of suffering that can otherwise overwhelm us.	Ang mga kwentong tulad nito, ang mga paalala tulad nito ay mga praktikal na paraaan sa mundong nagmimithing maghatid ng pakikiramay sa napakaraming paghihirap na maaring gumupo sa atin.
Rachel Naomi Remen is actually bringing compassion back to its rightful place alongside science in her field of medicine in the training of new doctors.	Sa katunayan, ibinabalik ni Rachel Naomi Remen ang pakikiramay sa dati nitong lugar kaagapay ng agham sa kanyang larangan ng medisina sa paghubog ng mga bagong doktor.
And this trend of what Rachel Naomi Remen is doing, how these kinds of virtues are finding a place in the vocabulary of medicine -- the work Fred Luskin is doing -- I think this is one of the most fascinating developments of the 21st century -- that science, in fact, is taking a virtue like compassion definitively out of the realm of idealism.	Itong kalakaran ng mga ginagawa ni Rachel Naomi, itong paglalagay ng iba't-ibang kagandahang-asal sa bokabularyo ng medisina -- ang mga ginagawa ni Fred Luskin -- sa aking palagay, ay isa sa mga bukod-tanging pag-unlad ng ika-21 siglo -- na hinugot ng siyensa ang isang birtud tulad ng pakikiramay mula sa larangan ng idiyalismo.
This is going to change science, I believe, and it will change religion.	Sa aking paniniwala, babaguhin nito ang agham, at babaguhin nito ang relihiyon.
But here's a face from 20th century science that might surprise you in a discussion about compassion.	Subalit may isang tao mula sa siyensa ng ika-20 siglo na maaaring ikagulat niyo ukol sa ating diskuyson hinggil sa pakikiramay.
We all know about the Albert Einstein who came up with E = mc2.	Alam nating lahat ang tungkol kay Albert Eistein na binuo ang E=mc2.
We don't hear so much about the Einstein who invited the African American opera singer, Marian Anderson, to stay in his home when she came to sing in Princeton because the best hotel there was segregated and wouldn't have her.	Marahil hindi natin alam ang tungkol sa pag-iimbita ni Einstein kay Marian Anderson, isang African-American na opera singer, na tumira sa kanyang bahay nang siya'y dumating upang kumanta sa Princeton dahil ang pinakamagandang hotel noon ay segregated at bawal siya doon.
We don't hear about the Einstein who used his celebrity to advocate for political prisoners in Europe or the Scottsboro boys in the American South.	Marahil hindi natin alam na ginamit ni Einstein ang kanyang pagiging sikat upang ipagtanggol ang mga nabilanggo sa Europe dahil sa pulitika o ang mga kabataang Scottsboro sa Katimugan.
Einstein believed deeply that science should transcend national and ethnic divisions.	Matindi ang paniniwala ni Einstein na higit pa sa pagkakaibang nasiyonal at etnikal ang layunin ng agham.
But he watched physicists and chemists become the purveyors of weapons of mass destruction in the early 20th century.	Subalit kasama din niya ang mga physicists at chemists na naging susi ng paggawa ng armas ng mass destruction sa pagpasok ng ika-20 siglo.
He once said that science in his generation had become like a razor blade in the hands of a three-year-old.	Minsa'y sinabi niya na ang agham noon ay tulad ng isang labaha sa kamay ng tatlong taong gulang.
And Einstein foresaw that as we grow more modern and technologically advanced, we need the virtues our traditions carry forward in time more, not less.	At nakinita ni Einstein na habang tayo'y nagiging mas moderno at umuunlad sa teknolohiya, kakailanganin natin ang kagandahaang-asal na hatid ng ating mga tradisyon ng mas madalas pa.
He liked to talk about the spiritual geniuses of the ages.	Lagi din niyang nababanggit ang mga genius na pang-ispiritwal.
Some of his favorites were Moses,	Ilan sa kanyang mga paborito'y sina Moses,
Jesus, Buddha, St. Francis of Assisi,	Hesus, Buddha, St. Francis of Assisi,
Gandhi -- he adored his contemporary, Gandhi.	Gandhi -- gustong-gusto niya si Gandhi, na kapanahunan niya.
And Einstein said -- and I think this is a quote, again, that has not been passed down in his legacy -- that "these kinds of people are geniuses in the art of living, more necessary to the dignity, security and joy of humanity than the discoverers of objective knowledge."	At sinabi ni Einstein -- sa tingin ko ito ay isang kataga, na hindi madalas iugnay sa kanya -- na "ang mga taong ito ay genius sa paraan ng pamumuhay, sila'y mas kailangan sa ikararangal, ikatitiwasay at ikaliligaya ng tao higit sa mga manunuklas ng karunungan."
Now invoking Einstein might not seem the best way to bring compassion down to earth and make it seem accessible to all the rest of us, but actually it is.	Marahil, ang pagbanggit kay Einsten ay hindi ang pinakamainam na paraan upang ibalik sa mundo ang pakikiramay at gawin itong kaugalian bawat isa sa atin, ngunit, sa katunayan, ay pwede din naman.
I want to show you the rest of this photograph, because this photograph is analogous to what we do to the word "compassion" in our culture -- we clean it up and we diminish its depths and its grounding in life, which is messy.	Nais kong ipakita sa inyo ang litratong ito, sapagkat ang litratong ito ay kawangis ng katagang "pakikiramay" sa ating kultura -- nililinis natin ito binabawasan natin ang mga lalim at sandigan nito sa buhay na magusot.
So in this photograph you see a mind looking out a window at what might be a cathedral -- it's not.	Kaya, sa litratong ito makikita ninyo na mula sa bintana ay may minamasdan na tila baga isang katedral -- mali.
This is the full photograph, and you see a middle-aged man wearing a leather jacket, smoking a cigar.	Ito ang buong litrato, isang lalaking nakasuot ng leather jacket, hawak ang isang tabako.
And by the look of that paunch, he hasn't been doing enough yoga.	Sa hugis lamang ng malaking tiyang iyan, ay hindi sapat ang kanyang pag-yoyoga.
We put these two photographs side-by-side on our website, and someone said, "When I look at the first photo, I ask myself, what was he thinking?	Pinagtabi namin ang dalawang litratong ito sa aming website, at may nagsabi, "Kapag tinitingnan ko ang unang litrato, tinatanong ko ang aking sarili:
And when I look at the second, I ask, what kind of person was he?	At kapag tinitingnan ko naman ang ikalawang litrato, tinatanong ko: Anong klaseng tao siya?
What kind of man is this?"	Anong klaseng lalaki ito?"
Well, he was complicated.	Sa katunayan, komplikado siya:
He was incredibly compassionate in some of his relationships and terribly inadequate in others.	Labis ang kanyang pakikiramay sa ilan niyang mga kasamahan, ngunit kulang na kulang naman sa iba.
And it is much harder, often, to be compassionate towards those closest to us, which is another quality in the universe of compassion, on its dark side, that also deserves our serious attention and illumination.	Madalas nga naman na madamayin tayo sa mga taong pinakamalapit sa atin, dahil ganito ang isang mukha ng pakikiramay, na hindi kanais-nais, na marapat bigyan ng ating atensiyon at liwanag.
Gandhi, too, was a real flawed human being.	Si Gandhi man ay isang taong may kapintasan.
So was Martin Luther King, Jr.	Gayon din si Martin Luther King Jr.
So was Dorothy Day.	Gayon din si Dorothy Day.
So was Mother Teresa.	Gayon din si Mother Teresa.
So are we all.	Gayon din tayong lahat.
And I want to say that it is a liberating thing to realize that that is no obstacle to compassion -- following on what Fred Luskin says -- that these flaws just make us human.	At ang gusto kong sabihi'y nakakaluwag ng damdamin na matanto na ang kapintasan ay hindi hadlang sa pakikiramay -- ayon nga sa sinabi ni Fred Luskin -- ang mga kapintasang ito ang bumubuo sa ating pagkatao.
Our culture is obsessed with perfection and with hiding problems.	Walang inaatupag ang ating lahi kundi ang pagiging perpekto at ang pagtatago ng mga suliranin.
But what a liberating thing to realize that our problems, in fact, are probably our richest sources for rising to this ultimate virtue of compassion, towards bringing compassion towards the suffering and joys of others.	Subalit, nakakaluwag sa damdaming malaman na sa katunayan, ang mga problemang ito ang magsisilbing pinakamasaganang bukal ng pagdadamayan at pakikiramay: ang pagdulot ng kagandahang-asal sa mga bawat nagdurusa at nagsasaya.
Rachel Naomi Remen is a better doctor because of her life-long struggle with Crohn's disease.	Si Rachel Naomi Remen ay naging mas mabuting doktor dahil sa kanyang dinadalang Crohn's disease.
Einstein became a humanitarian, not because of his exquisite knowledge of space and time and matter, but because he was a Jew as Germany grew fascist.	Naging makatao si Einstein, hindi dahil sa kaniyang pambihirang karunungan sa aspetong materyal, panahon, at lugar, ngunit dahil siya ay isang Hudyo sa panahong naging malupit ang Alemanya.
And Karen Armstrong, I think you would also say that it was some of your very wounding experiences in a religious life that, with a zigzag, have led to the Charter for Compassion.	At kay Karen Armstrong, sa tingin ko na ilan sa iyong mapapait na karanasan sa buhay pananampalataya, na wari'y palihis, ang nag-akay sa iyo tungo sa Charter for Compassion.
Compassion can't be reduced to sainthood any more than it can be reduced to pity.	Ang pakikiramay ay hindi tulad ng kabanalan at lalong hindi katumbas ng pagkamaawain.
So I want to propose a final definition of compassion -- this is Einstein with Paul Robeson by the way -- and that would be for us to call compassion a spiritual technology.	Kaya, nais kong imungkahi ang huling kahulugan ng pakikiramay -- na hango kay Einstein at Paul Robeson -- na ang pakikiramay ay isang "teknolohiyang ispiritwal".
Now our traditions contain vast wisdom about this, and we need them to mine it for us now.	Ngayon, ang ating mga tradisyon ay naglalaman ng malawig na karunungan hinggil dito, at marapat lamang na hukayin natin ito ngayon.
But compassion is also equally at home in the secular as in the religious.	Ang pakikiramay ay magkatulad sa aspetong sekular o relihisoyo man.
So I will paraphrase Einstein in closing and say that humanity, the future of humanity, needs this technology as much as it needs all the others that have now connected us and set before us the terrifying and wondrous possibility of actually becoming one human race.	Kaya't isasalin ko ang sinabi ni Einstein na kailangan ng sangkatauhan, at ng kinabukasan ng sangkatauhan, ang ganitong teknolohiya gaya ng pangangailan natin sa ibang mga bagay na nag-uugnay sa ating lahat at nagpapaalala sa atin ang nakatatakot subalit kahanga-hangang posibilidad na tayo ay iisang lahi ng sangkatauhan.
Thank you.	Salamat.
(Applause)	(Palakpakan)

I love a phrase that was offered me by two young women who are interfaith innovators in Los Angeles,

Gusto ko ang kataga na binanggit sa akin ng dalawang kabataang babaeng

Aziza Hasan and Malka Fenyvesi.

"interfaith innovators" sa Los Angeles, sina Aziza Hasan at Malka Fenyvesi.

They are working to create a new imagination about shared life among young Jews and Muslims, and as they do that, they cultivate what they call

Nagsusumikap silang lumikha ng bagong imahenasyon hinggil sa sama-samang pamumuhay ng mga Jews at mga Muslim, at tinawag nila itong

"curiosity without assumptions."

"kuriosidad na walang pagpapalagay."

Well that's going to be a breeding ground for compassion.

Tunay ngang magiging punlaan ito ng pakikiramay.

Compassion can be synonymous with empathy.

Kaisa-ng-damdamin ay isa pang maaaring kahulugan ng pakikiramay.

It can be joined with the harder work of forgiveness and reconciliation, but it can also express itself in the simple act of presence. It's linked to practical virtues like generosity and hospitality and just being there, just showing up.

May mas mahirap na gawin na maisasama dito: ang pagpapatawad at pakikipagkasundo, ngunit maari din na ang ibig sabihin ay ang pagdalo at pakikipagkita ng personal. kaugnay rin mga praktikal na magagandang-asal tulad ng pagkabukas-palad at mabuting pakikitungo at sa simpleng pakikiharap lamang, at sa pagpapakita sa ating mga kaibigan.

I think that compassion also is often linked to beauty -- and by that I mean a willingness to see beauty in the other, not just what it is about them that might need helping.

Pakiwari ko'y ang pakikiramay ay iniuugnay din sa kagandahan -- at ang ibig kong sabihin ay ang pagkukusang pagpansin sa kagandahan ng iba, dahil higit pa ito sa pagbibigay tulong lang.

I love it that my Muslim conversation partners often speak of beauty as a core moral value.

Natutuwa ako na ang aking mga nakakadiskurso na mga Muslim ay madalas banggitin ang kagandahan-asal bilang isang moral na birtud.

And in that light, for the religious, compassion also brings us into the territory of mystery -- encouraging us not just to see beauty, but perhaps also to look for the face of God in the moment of suffering, in the face of a stranger, in the face of the vibrant religious other.

Sa ganitong pagkaunawa, para sa mga relihiyoso, inaakay tayo ng pakikiramay sa lugar ng misteryo -- hinihimok tayong masdan hindi lamang ang kagandahan, ngunit pati na rin ang mukha ng Diyos sa sandali ng pighati, sa mukha ng di-kakilala, sa mukha ng mga maka-relihiyoso.

I'm not sure if I can show you what tolerance looks like, but I can show you what compassion looks like -- because it is visible.

Hindi ko tiyak na maipakikita ko sa inyo kung ano ang kamukha ng pakikibagay subalit maipakikita ko sa inyo kung ano ang kamukha ng pakikiramay -- sapagka't ito ay nakikita.

When we see it, we recognize it and it changes the way we think about what is doable, what is possible.

Kapag nakikita natin ito, makikilala natin ito at binabago nito ang ating pagtingin sa bagay na maaring gawin, mga bagay na posible.

It is so important when we're communicating big ideas -- but especially a big spiritual idea like compassion -- to root it as we present it to others in space and time and flesh and blood -- the color and complexity of life.

Lubhang mahalaga na kapag nagsasabi tayo ng mga mga malalaking ideya -- lalo na ba't ang malaking espiritwal na ideya tulad ng pakikiramay -- na habang inuulat natin ito sa iba'y inuugat natin ito sa lugar, panahon at sa katawa't dugo -- ang kulay at gusot ng buhay.

And compassion does seek physicality.

Layon ng pakikiramay ang gawaing pisikal.

I first started to learn this most vividly from Matthew Sanford.

Natutunan ko ito mula kay Matthew Sanford.

And I don't imagine that you will realize this when you look at this photograph of him, but he's paraplegic.

Palagay ko'y hindi ninyo maiisip ito kung basta titingnan ninyo lamang itong litrato niya sapagkat hindi na siya nakakagalaw.

He's been paralyzed from the waist down since he was 13, in a car crash that killed his father and his sister.

Hindi na siya maaring gumalaw mula sa baywang pababa mula noong siya'y 13 gulang dahil sa isang banggaan ng kotse na ikinamatay ng kanyang ama at kapatid na babae.

Matthew's legs don't work, and he'll never walk again, and -- and he does experience this as an "and" rather than a "but" -- and he experiences himself to be healed and whole.

Hindi na mailakad ni Matthew ang kanyang mga paa, at hindi na siya muling makalalakad kailan man, at -- lagi niyang pinapamalas ang salitang "at" sa halip na "ngunit" -- at nararanasan niya ang kanyang sarili na pinagagaling at buong-buo.

And as a teacher of yoga, he brings that experience to others across the spectrum of ability and disability, health, illness and aging.

At bilang guro sa yoga, inilalahad niya ang karanasang iyon sa kaninuman: may kapansanan man o wala, sa malulusog, sa may sakit, at sa matatanda.

He says that he's just at an extreme end of the spectrum we're all on.

Sinasabi niya na nagkataon lang na siya'y nasa dulo ng ating depinisyon tungkol sa buhay.

He's doing some amazing work now with veterans coming back from Iraq and Afghanistan.

Gumagawa siya ng mga kamangha-manghang bagay para sa mga beteranong galing Iraq at Afghanistan.

And Matthew has made this remarkable observation that I'm just going to offer you and let it sit.

Si Matthew ay may pambihirang obserbasyon na ikukuwento ko sa inyo.

I can't quite explain it, and he can't either.

Hindi ko lubos na maipaliwanag ito, at maski na rin siya.

But he says that he has yet to experience someone who became more aware of their body, in all its frailty and its grace, without, at the same time, becoming more compassionate towards all of life.

Subalit sinasabi niya na hindi pa siya nakakakita ng tao na matapos matanto ang kahinaan ng kanyang katawa'y hindi rin naramdaman ang higit na pakikiramay sa iba.

Compassion also looks like this.

Ito pa ang isang larawan ng pakikiramay:

This is Jean Vanier.

Siya si Jean Vanier.

Jean Vanier helped found the L'Arche communities, which you can now find all over the world, communities centered around life with people with mental disabilities -- mostly Down syndrome.

Itinatag ni Jean Vanier and L'Arche Communities, na matatagpuan niyo sa buong mundo, mga komunidad na binubuo ng mga taong may kapansanan sa utak -- at karamiha'y may Down syndrome.

The communities that Jean Vanier founded, like Jean Vanier himself, exude tenderness.

Ang komunidad na itinatag ni Jean Vanier, ay tulad niya, may lubos ang pagkamagiliw.

"Tender" is another word I would love to spend some time resurrecting.

"Magiliw" ay isang salita na nais kong bigyan pagpapahalaga.

We spend so much time in this culture being driven and aggressive, and I spend a lot of time being those things too.

Sa kultura ngayon, maraming panahon ang ating ginugugol sa pagigiing agresibo at mapusok, at madalas ko rin ugali ito.

And compassion can also have those qualities.

Minsan ang pakikiramay ay nagiging agresibo din.

But again and again, lived compassion brings us back to the wisdom of tenderness.

Ngunit lagi tayong pinapaalalahanan na ang pakikiramay ay nakaugat sa pagiging magiliw.

Jean Vanier says that his work, like the work of other people -- his great, beloved, late friend Mother Teresa -- is never in the first instance about changing the world; it's in the first instance about changing ourselves.

Sinasabi ni Jean Vanier na ang kanyang gawain, tulad ng gawain ng iba -- kanyang dakila't minamahal na kaibigan, na si Mother Teresa -- kailanman hindi hangad na baguhin ang mundo; sa katunayan, ito'y tungkol sa pagbabago ng ating mga sarili.

He's says that what they do with L'Arche is not a solution, but a sign.

Sinasabi niya na ang ginagawa nila sa L'Arche ay hindi isang solusyon, kundi isang palatandaan.

Compassion is rarely a solution, but it is always a sign of a deeper reality, of deeper human possibilities.

Ang pakikiramay ay bihirang maging solusyon; ito'y paalala ng mas malalim na katotohanan, ng mas malalim na posibilidad para sa tao.

And compassion is unleashed in wider and wider circles by signs and stories, never by statistics and strategies.

Naisisiwalat ang pakikiramay sa mas maraming tao sa pamamagitan ng mga paalala at kwento, at hindi sa statistika at estratehiya.

We need those things too, but we're also bumping up against their limits.

Kailangan din natin ang mga bagay na iyon, ngunit madalas tayong nagkukulang.

And at the same time that we are doing that, I think we are rediscovering the power of story -- that as human beings, we need stories to survive, to flourish, to change.

At samantalang ginagawa natin ito, sa tingin ko ay muli nating natutuklasan ang bisa ng istorya -- na bilang mga tao, kinakailangan natin ang mga kwento upang manatiling buhay, upang lumusog, upang magbago.

Our traditions have always known this, and that is why they have always cultivated stories at their heart and carried them forward in time for us.

Laman ito ng ating mga tradisyon, at dahil dito, nakaugat na ang mga kwento sa ating lahi at nakarating sa panahon ngayon.

There is, of course, a story behind the key moral longing and commandment of Judaism to repair the world -- tikkun olam.

Sa katuna'y may isang istorya hinggil sa pangunahing mithiin at batas ng Judaism na gawing tuwid ang kamunduhan -- ang tikkun olam.

And I'll never forget hearing that story from Dr. Rachel Naomi Remen, who told it to me as her grandfather told it to her, that in the beginning of the Creation something happened and the original light of the universe was shattered into countless pieces.

Hindi ko malilimutan ang istoryang ito na narinig ko mula kay Dr. Rachel Naomi Remen, na nagmula pa sa kanyang lolo, tungkol sa mga pangyayari noong unang araw ng Paglikha: ang pinakaunang liwanag ng santinakpan ay nadurog sa di mabilang na mga piraso.

It lodged as shards inside every aspect of the Creation.

Iyon ay bumaon na animo'y mga bubog sa bawat anyo ng Nilikha.

And that the highest human calling is to look for this light, to point at it when we see it, to gather it up, and in so doing, to repair the world.

At ang pinakamataas na layunin ng tao ay hanapin ang liwanag na ito, at matapos matuklasa'y ituro ito, pulutin ito, at sa ganoong paraa'y maisasayos ang mundo.

Now this might sound like a fanciful tale.

Maari mong isiping isa itong napakamalikhaing kuwento.

Some of my fellow journalists might interpret it that way.

Marahil ganito rin ang pananaw ng ilan sa aking kapwa-mamahayag.

Rachel Naomi Remen says this is an important and empowering story for our time, because this story insists that each and every one of us, frail and flawed as we may be, inadequate as we may feel, has exactly what's needed to help repair the part of the world that we can see and touch.

Sinasabi ni Rachel Naomi Remen na ito ay isang kwento na mahalaga at mabisa para sa ating panahon, sapagka't ang kwentong ito'y may binibigyan-diin: na ganoon ma't bawat isa sa atin ay maaaring may kahinaan at kapintasan, at maaring sa pakiwari'y may kakulangan, ito mismo ang kailangan upang makatulong tayo sa maliit na bahagi ng mundo na ating nakikita at nadadama.

Stories like this, signs like this, are practical tools in a world longing to bring compassion to abundant images of suffering that can otherwise overwhelm us.

Ang mga kwentong tulad nito, ang mga paalala tulad nito ay mga praktikal na paraaan sa mundong nagmimithing maghatid ng pakikiramay sa napakaraming paghihirap na maaring gumupo sa atin.

Rachel Naomi Remen is actually bringing compassion back to its rightful place alongside science in her field of medicine in the training of new doctors.

Sa katunayan, ibinabalik ni Rachel Naomi Remen ang pakikiramay sa dati nitong lugar kaagapay ng agham sa kanyang larangan ng medisina sa paghubog ng mga bagong doktor.

And this trend of what Rachel Naomi Remen is doing, how these kinds of virtues are finding a place in the vocabulary of medicine -- the work Fred Luskin is doing -- I think this is one of the most fascinating developments of the 21st century -- that science, in fact, is taking a virtue like compassion definitively out of the realm of idealism.

Itong kalakaran ng mga ginagawa ni Rachel Naomi, itong paglalagay ng iba't-ibang kagandahang-asal sa bokabularyo ng medisina -- ang mga ginagawa ni Fred Luskin -- sa aking palagay, ay isa sa mga bukod-tanging pag-unlad ng ika-21 siglo -- na hinugot ng siyensa ang isang birtud tulad ng pakikiramay mula sa larangan ng idiyalismo.

This is going to change science, I believe, and it will change religion.

Sa aking paniniwala, babaguhin nito ang agham, at babaguhin nito ang relihiyon.

But here's a face from 20th century science that might surprise you in a discussion about compassion.

Subalit may isang tao mula sa siyensa ng ika-20 siglo na maaaring ikagulat niyo ukol sa ating diskuyson hinggil sa pakikiramay.

We all know about the Albert Einstein who came up with E = mc2.

Alam nating lahat ang tungkol kay Albert Eistein na binuo ang E=mc2.

We don't hear so much about the Einstein who invited the African American opera singer, Marian Anderson, to stay in his home when she came to sing in Princeton because the best hotel there was segregated and wouldn't have her.

Marahil hindi natin alam ang tungkol sa pag-iimbita ni Einstein kay Marian Anderson, isang African-American na opera singer, na tumira sa kanyang bahay nang siya'y dumating upang kumanta sa Princeton dahil ang pinakamagandang hotel noon ay segregated at bawal siya doon.

We don't hear about the Einstein who used his celebrity to advocate for political prisoners in Europe or the Scottsboro boys in the American South.

Marahil hindi natin alam na ginamit ni Einstein ang kanyang pagiging sikat upang ipagtanggol ang mga nabilanggo sa Europe dahil sa pulitika o ang mga kabataang Scottsboro sa Katimugan.

Einstein believed deeply that science should transcend national and ethnic divisions.

Matindi ang paniniwala ni Einstein na higit pa sa pagkakaibang nasiyonal at etnikal ang layunin ng agham.

But he watched physicists and chemists become the purveyors of weapons of mass destruction in the early 20th century.

Subalit kasama din niya ang mga physicists at chemists na naging susi ng paggawa ng armas ng mass destruction sa pagpasok ng ika-20 siglo.

He once said that science in his generation had become like a razor blade in the hands of a three-year-old.

Minsa'y sinabi niya na ang agham noon ay tulad ng isang labaha sa kamay ng tatlong taong gulang.

And Einstein foresaw that as we grow more modern and technologically advanced, we need the virtues our traditions carry forward in time more, not less.

At nakinita ni Einstein na habang tayo'y nagiging mas moderno at umuunlad sa teknolohiya, kakailanganin natin ang kagandahaang-asal na hatid ng ating mga tradisyon ng mas madalas pa.

He liked to talk about the spiritual geniuses of the ages.

Lagi din niyang nababanggit ang mga genius na pang-ispiritwal.

Some of his favorites were Moses,

Ilan sa kanyang mga paborito'y sina Moses,

Jesus, Buddha, St. Francis of Assisi,

Hesus, Buddha, St. Francis of Assisi,

Gandhi -- he adored his contemporary, Gandhi.

Gandhi -- gustong-gusto niya si Gandhi, na kapanahunan niya.

And Einstein said -- and I think this is a quote, again, that has not been passed down in his legacy -- that "these kinds of people are geniuses in the art of living, more necessary to the dignity, security and joy of humanity than the discoverers of objective knowledge."

At sinabi ni Einstein -- sa tingin ko ito ay isang kataga, na hindi madalas iugnay sa kanya -- na "ang mga taong ito ay genius sa paraan ng pamumuhay, sila'y mas kailangan sa ikararangal, ikatitiwasay at ikaliligaya ng tao higit sa mga manunuklas ng karunungan."

Now invoking Einstein might not seem the best way to bring compassion down to earth and make it seem accessible to all the rest of us, but actually it is.

Marahil, ang pagbanggit kay Einsten ay hindi ang pinakamainam na paraan upang ibalik sa mundo ang pakikiramay at gawin itong kaugalian bawat isa sa atin, ngunit, sa katunayan, ay pwede din naman.

I want to show you the rest of this photograph, because this photograph is analogous to what we do to the word "compassion" in our culture -- we clean it up and we diminish its depths and its grounding in life, which is messy.

Nais kong ipakita sa inyo ang litratong ito, sapagkat ang litratong ito ay kawangis ng katagang "pakikiramay" sa ating kultura -- nililinis natin ito binabawasan natin ang mga lalim at sandigan nito sa buhay na magusot.

So in this photograph you see a mind looking out a window at what might be a cathedral -- it's not.

Kaya, sa litratong ito makikita ninyo na mula sa bintana ay may minamasdan na tila baga isang katedral -- mali.

This is the full photograph, and you see a middle-aged man wearing a leather jacket, smoking a cigar.

Ito ang buong litrato, isang lalaking nakasuot ng leather jacket, hawak ang isang tabako.

And by the look of that paunch, he hasn't been doing enough yoga.

Sa hugis lamang ng malaking tiyang iyan, ay hindi sapat ang kanyang pag-yoyoga.

We put these two photographs side-by-side on our website, and someone said, "When I look at the first photo, I ask myself, what was he thinking?

Pinagtabi namin ang dalawang litratong ito sa aming website, at may nagsabi, "Kapag tinitingnan ko ang unang litrato, tinatanong ko ang aking sarili:

And when I look at the second, I ask, what kind of person was he?

At kapag tinitingnan ko naman ang ikalawang litrato, tinatanong ko: Anong klaseng tao siya?

What kind of man is this?"

Anong klaseng lalaki ito?"

Well, he was complicated.

Sa katunayan, komplikado siya:

He was incredibly compassionate in some of his relationships and terribly inadequate in others.

Labis ang kanyang pakikiramay sa ilan niyang mga kasamahan, ngunit kulang na kulang naman sa iba.

And it is much harder, often, to be compassionate towards those closest to us, which is another quality in the universe of compassion, on its dark side, that also deserves our serious attention and illumination.

Madalas nga naman na madamayin tayo sa mga taong pinakamalapit sa atin, dahil ganito ang isang mukha ng pakikiramay, na hindi kanais-nais, na marapat bigyan ng ating atensiyon at liwanag.

Gandhi, too, was a real flawed human being.

Si Gandhi man ay isang taong may kapintasan.

So was Martin Luther King, Jr.

Gayon din si Martin Luther King Jr.

So was Dorothy Day.

Gayon din si Dorothy Day.

So was Mother Teresa.

Gayon din si Mother Teresa.

So are we all.

Gayon din tayong lahat.

And I want to say that it is a liberating thing to realize that that is no obstacle to compassion -- following on what Fred Luskin says -- that these flaws just make us human.

At ang gusto kong sabihi'y nakakaluwag ng damdamin na matanto na ang kapintasan ay hindi hadlang sa pakikiramay -- ayon nga sa sinabi ni Fred Luskin -- ang mga kapintasang ito ang bumubuo sa ating pagkatao.

Our culture is obsessed with perfection and with hiding problems.

Walang inaatupag ang ating lahi kundi ang pagiging perpekto at ang pagtatago ng mga suliranin.

But what a liberating thing to realize that our problems, in fact, are probably our richest sources for rising to this ultimate virtue of compassion, towards bringing compassion towards the suffering and joys of others.

Subalit, nakakaluwag sa damdaming malaman na sa katunayan, ang mga problemang ito ang magsisilbing pinakamasaganang bukal ng pagdadamayan at pakikiramay: ang pagdulot ng kagandahang-asal sa mga bawat nagdurusa at nagsasaya.

Rachel Naomi Remen is a better doctor because of her life-long struggle with Crohn's disease.

Si Rachel Naomi Remen ay naging mas mabuting doktor dahil sa kanyang dinadalang Crohn's disease.

Einstein became a humanitarian, not because of his exquisite knowledge of space and time and matter, but because he was a Jew as Germany grew fascist.

Naging makatao si Einstein, hindi dahil sa kaniyang pambihirang karunungan sa aspetong materyal, panahon, at lugar, ngunit dahil siya ay isang Hudyo sa panahong naging malupit ang Alemanya.

And Karen Armstrong, I think you would also say that it was some of your very wounding experiences in a religious life that, with a zigzag, have led to the Charter for Compassion.

At kay Karen Armstrong, sa tingin ko na ilan sa iyong mapapait na karanasan sa buhay pananampalataya, na wari'y palihis, ang nag-akay sa iyo tungo sa Charter for Compassion.

Compassion can't be reduced to sainthood any more than it can be reduced to pity.

Ang pakikiramay ay hindi tulad ng kabanalan at lalong hindi katumbas ng pagkamaawain.

So I want to propose a final definition of compassion -- this is Einstein with Paul Robeson by the way -- and that would be for us to call compassion a spiritual technology.

Kaya, nais kong imungkahi ang huling kahulugan ng pakikiramay -- na hango kay Einstein at Paul Robeson -- na ang pakikiramay ay isang "teknolohiyang ispiritwal".

Now our traditions contain vast wisdom about this, and we need them to mine it for us now.

Ngayon, ang ating mga tradisyon ay naglalaman ng malawig na karunungan hinggil dito, at marapat lamang na hukayin natin ito ngayon.

But compassion is also equally at home in the secular as in the religious.

Ang pakikiramay ay magkatulad sa aspetong sekular o relihisoyo man.

So I will paraphrase Einstein in closing and say that humanity, the future of humanity, needs this technology as much as it needs all the others that have now connected us and set before us the terrifying and wondrous possibility of actually becoming one human race.

Kaya't isasalin ko ang sinabi ni Einstein na kailangan ng sangkatauhan, at ng kinabukasan ng sangkatauhan, ang ganitong teknolohiya gaya ng pangangailan natin sa ibang mga bagay na nag-uugnay sa ating lahat at nagpapaalala sa atin ang nakatatakot subalit kahanga-hangang posibilidad na tayo ay iisang lahi ng sangkatauhan.

Thank you.

Salamat.

(Applause)

(Palakpakan)