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道德经演义(十七)

(2010-06-12 05:55:04)
标签:

去性而从于心

文化

Cultivation of the Innate Nature (2) (1-10)(173)

庄子演义外篇缮性()(1-10)(173)

 

1 In the distant past, the size of human society was small and the structure of it was simple, so the world was pretty unsophisticated.
远古时人类社会范围小,组织单纯,他们的世界是非常纯朴的。

古之人,在混芒之中,与一世而得澹漠焉。
2 At that time, the society was harmonious in Yin and Yang; human and god coexisted peacefully without any bothering. The alternation of four seasons was stable. All creatures flourished. Living environment was comfortable, devoid of plague.
这样的社会阴阳调和,人与神和平相处,互不干扰。四时变化稳定,万物生机盎然。人们生活的环境舒适,鲜少瘟疫流行。
3 The knowledge of life was never in shortage, however,they were seldom used. All things integrated with natural environment. Every individual had its proper living space. They lived happy lives in the field set by the Nature.
人们生活上的知识从不缺乏,可是他们很少有用得到的机会。万物与自然环境合而为一,每个个体都有其适当的生存空间。万物在自然安排的范围内,快乐而自在的生活。

当是时也,阴阳和静,鬼神不扰,四时得节,万物不伤,群生不夭,人虽有知,无所用之,此之谓至一。当是时也,莫之为而常自然。
4 Since Shuiren Shi and Fuxi Shi had come to the throne one after the other, a series of measures by them made inherent virtue of human dwindle gradually.
自从燧人氏与伏羲氏相继当政后,他俩的一连串措施,使得人类的天生德性日渐衰落。

逮德下衰,及燧人、伏羲始为天下,是故顺而不一。
5 The following ages of Shennong and Yellow Emperor witnessed the barely peaceful coexistence of human and the Nature, but the virtue of human came to decline by some technologies and artificial measures.
到了神农及黄帝的时代,人与大自然的相处还算和平,可是人的德行在一些技术与人为的措施下渐行低落。

德又下衰,及神农、黄帝始为天下,是故安而不顺。
6 In the ages of Yao and Shun, civilization started to boom. Such as constitute, rules, system, moral rules and code of conduct took shape. The inherent virtue of human was oppressed. Hypocrisy hence sprang up. The unsophisticated virtue disappeared little by little.
直到尧舜的年代,文明开始抬头,典章制度,道德标准,行为准则等逐渐形成。人类天生的德性被压抑,虚伪因而兴起,纯朴的德性,也渐渐的消失,不见了踪影。

德又下衰,及唐、虞始为天下,兴治化之流,浇淳散朴,离道以善,险德以行,然后去性而从于心。
7 Affected by the new civilization, human being intended to seek the good virtue of new standard by hypocrisy, and finally, they deserted Tao.
人类在新的文明影响下,抛弃了道,刻意用虚伪去追求在新标准下所谓善的美德。
8 In the process of solving problems of daily life, seeking labor-saved way and sensory enjoyment, the knowledge of human shaped up gradually. It is a tentative product. Strictly speaking, the knowledge can’t bring peaceful life by solving the problems of soul at all.
人类的知识是为了用来解决日常生活上的困难,与寻求方便省力的方法,以及感官的享乐等等而逐渐形成的。它是头痛医头,脚痛医脚下的产物。所以严格地说,知识无法根本解决人类心灵上的问题,也无法为人类带来宁静的生活。

心与心识知而不足以定天下,然后附之以文,益之以博。
9 They just bring disturbance to people. A disturbance is produced to settle the other. As a result, greater disturbance occurs.
它们会带来纷乱,用一个纷乱去解决另一个纷乱,结果是带来更大的纷乱。
10 Refinement of knowledge of human being hurt innate virtue of human while education covers nature of human being. Long lasting of the situation confuses people and deprives them of the ability and way by which they can restore the original virtue.
人类知识文明的精致化,残害了人类内在的德性,而教育又淹没了人们的心志。这样的情形维持久了,人们开始受到迷惑,更因此而丧失了他们重返其原有德性的能力与途径。

文灭质,博溺心,然后民始惑乱,无以反其性情而复其初。

Xianchi’s interpretation and remark (173)

 咸池评述(173)


1 When Chinese discuss personal culture, they like to involve politics into it. Confucius stressed practice of personal culture, management of family, governance of country and pacification of world; so did Laotse and Chuangtse. 

中国人在讨论个人修养问题时,老是喜欢将政治牵扯进去,儒家讲诚正修齐治国平天下,老庄也是如此。
2 The society of Fuxi Shi and Shuiren Shi are totally different from modern society in scale, structure and function.

伏羲氏、燧人氏的社会跟现代的社会是完完全全不同的规模。结构不同,政府需要做的事也不同。
3 Therefore, we shouldn’t manage to carry out Shuiren Shi’s policy in our society because we know that if it is done, country will go into disorder.

因此,我们不能勉强地拿燧人氏的政策来执行,因为我们知道,假如那样做的话,将会天下大乱。

4 Surely, we don’t drive at remarking them, bad or good. Such a modern society that has developed for long time does produce many ill phenomena and bad byproduct. Modernization in our society brings us confusion and discomposure. 

当然我们也无意说哪种政策好,哪种政策不好。人类社会发展到如今这个样子,它也确实产生了许多不良的现象与劣质的副产品,并且随着现代化的步伐显现在我们的社会之中,造成人们的不安与困惑。
 5 Human’s society however goes too far, and it is impossible to return. We had better not complain about it.

可是人类社会已经走得太远了,已经没有了回头的可能。在这种情形之下,我们也已经别无选择,无法再抱怨什么了。
6 It is still possible to practice personal culture in modern society. We confine practice to personal culture, asking ourselves to be a simple and plain man. Exactly it is of no problem.

可是个人修养在现代社会中,应该还是有其可行之处的。如果我们将修行这件事限制在个人修养上面,以此来要求自己做一个纯朴的真人,认真的说是没有问题的。
7 In this aspect, Buddism has no such obstruct. A man of practice stays in tranquility and leisure and reduces desire to be contented. He practices with efforts. This practice has nothing to do with the nation or society you live in. Man of practice does need the ambition of governance of country and pacification of world

在这方面,佛教就完全没有这样的障碍。一个独自修行的人,他好闲静处,少欲知足;一切靠自己努力修炼,这跟处于什么样的社会或国家是完全没有关系的。修行者也完全没有要治国,甚至平天下的宏愿。

Response to Emperors (4) (1-8)(174)
庄子演义内篇应帝王()(1-8)(174)

 

1 Yang Ziju asked Laotse, “A man is strong and tough-minded, and what’s more he is sensible and diligent in learning Tao. Do you think that a man like this could be regarded as a good leader?”
阳子居问老子:「一个人如果身体强壮,意志坚强,明白事理而又精勤学道;这样的一个人,我们可以说他是好的领导人吗?」

阳子居见老聃,曰:「有人于此,向疾强梁,物彻疏明,学道不卷,如是者,可比明王乎?」
2 Laotse replied, “Men like this can only be regarded as a duteous civil servant or a competent technician. We can’t say that they are sage kings or good leaders.
老子回答:「这样的人我们只能说他是一位尽职的公务员,一位有能力的技术人员,他们还算不上是明王,也算不上是好的领导人。

老聃曰:「是于圣人也,胥易技系,劳形怵心者也。
3 A saying goes like this: We prey tiger and leopard because we need their hide; we catch monkey because it is agile in performance; we breed hound because it can help us to prey fox.
有一句谚语是这样说的:「老虎和豹子,我们是求牠们的皮毛;我们捉猴子来观赏是求其灵巧、会要猴戏; 我们养猎犬是因为牠们能用来狩猎狐狸。
4 Just like tools, those competent men may be made use of. They are far from the standard of ideal leader.”
有能力的人,只是像一件工具,可以被利用而已。他们离理想领袖的标准还远呢。」

且也虎豹之文来田,猿狙之便来藉。如是者,可比明王乎?」
5 Yangzi Ju didn’t fully understand Laotse’s saying. He frowned and said, “Please tell me how the so-called sage king governs a country?”
阳子居听不太懂老子的话。他皱着眉说:「那么请你告诉我,你所谓的明王,是怎么治理国政的呢?」

阳子居蹴然曰:「敢问明王之治。」
6 Laotse said, “Sage king’s governance has overall influence on his country but the influence is unobtrusive and imperceptible. On the surface, People are independent and self-supported; people don’t live on his direct assistance and can not experience his influence clearly.
老子说:「明王治理天下,其影响力是全面性的,可是这种影响力只是一种潜移默化之功。由表面看,百姓都是独立自主,自给自足的; 人民不是依靠他的协助生活; 他们也无法明确的体认其影响力。
7 But, his influence will change overall people’s life style.
然而,他的影响力却会全面地改变人民的生活方式。
8 In my opinion, an ideal sage king or sage should be very profound and recessive in action, without any pressure on his people. However, this invisible influence is so far-reaching and eventually beneficial to the people everywhere.”
我理想中的明王或圣人,他应是深不可测,飘缈无踪,不会给百姓增添丝毫的压力;然而他的影响力却又是如此的深远,让普世受益。」

老聃曰:「明王之治:功盖天下而似不自己,化贷万物而民弗恃。有莫举名,使物自喜。立乎不测,而游于无有者也。」

 
Xianchi’s interpretation and remark(174)

 咸池评述(174)


1 Technical bureaucrat and people with leader talent are two different styles of people. In British civilian system, technician works all his life in the field his technic involved. The promotion of leadership and technician are conducted in two different channels.

技术官僚与领导人才是属于两种不同类型的人,在英国的文官制度里,技术人员就只能在他们的层次里工作,而领导人才的晋升与技术人员之间的晋级是两条互不相通的管道。
2 The system seems unfair but its start point is to treat that these two talents are entirely different. Choosing the right man in the right position, it can’t be regarded unfair or fair.

这种制度乍看之下似乎不太公平,可是它的出发点,却在于区分及确定,技术官僚与领导人才这两者之间,是截然不同的两种类型。是哪种人就应该担任哪种事,因此也就无所谓公平与不公平了。

 3 With this understanding, the promotion of leader in company, group or country should be done with deep consideration, seeing to their culture, determination, sight, attitude and bosom. These traits are born to have and it is difficult for others to learn. Even learning, can’t learn the real; for this reason, it is not difficult to identify them.

  有了这样的体认之后,各有关的公司、团体和国家社会,在选择,培养领导人才方面就要格外小心了;首先一定要注意他们的个人气质,决心和眼光,再有就是心态和胸襟等各方面的条件。这些都是天赋的条件,不但难学,即使学,也学不像,所以他们是显而易见,不难分辨的。

 4 Being very diligent, Mr. Carter, the ex-president of USA, dealt with every affairs no matter it was trivia and important by himself. Finally he was exhausted; but the national economy was in a big mess; the life of Americans was very difficult at that time. His successor, President Reagan, came from Hollywood as a second-strings actor, and once worked as broadcaster for sport. His unique leadership; however, quickly took USA out of trouble water and brought prosperity to the society. The performance of the two ex-presidents of USA indicates the importance of leader’s style and capability; we should always keep in mind.

美国前总统卡特一向勤奋努力,大小事务必定恭亲过目,结果把自己累得半死,而国家经济却弄得一塌胡涂,导致民不潦生的地步。他的继任者里根总统出生于好莱坞,是一名二流演员,后来又做过运动广播员。可是他个人特有的领导才能,却迅速地引导美国走出困境,让社会恢复了生机。这两位前后任美国总统的表现,就在在的说明了领导人风格及才能的重要性,对此,我们必须明记在心。

Xianchi’s interpretation and remark of Tao Te Ching(17)a.17

 咸池评述道德经演义(十七)a17


1 When Laotse sat, meditated and did yoga, he apprehended well that the perfect operational ability of nature, Qi and Kuntalini.

老子在他打坐、默想、以及瑜伽等练功的过程当中,深深地体会到大自然、气、挫火等周延完美的运作能力。
2 In this intricate and vast universe, human’s knowledge, comprehension and wit are very narrow. Especially, in practice, the man of practice knows nothing about the operation of Qi in his body, how the homologous function exerted; and why so many no-learning skills come out?

在这个繁杂而庞大的天地里,我们人的知识、理解能力、以及聪明才智等的范围都是极其有限的。特别是在练功的过程中,对于气是如何在身体内运作,相应的功能又是如何发生的? 为什么竟有那么多的无学之术会突然冒出来等等,所有这些问题,修行人也是宛如丈二金刚般摸不着头脑的。

 3 Laotse certainly found that the more we use consciousness to manipulate practice, the worse the result is. When we stay in emptiness, leave our form, give up our wisdom, and melt into nature, Qi and Kuntalini arise slowly. Naturally, they would take us to do various wonderful activities.

老子一定是发现了,我们愈是用意识去操作练功的方向及内容,其结果愈是糟糕。而当我们处于虚无、堕尔形体、吐尔聪明,以及伦与物忘的境界中时;气、挫火就会徐徐升起,自自然然地,带领修行者进行各种奇妙的活动。
4 Since those people think them clever and use consciousness or imagination to control or guide Qi, they eventually go in evil way in practice and can’t wipe and cleanse the vision of the mystery.

那些在练功中走火入魔,不能涤除玄览而出问题的,大都是自作聪明的运用意志力或试图以想象力去进行控制,以引导气而发生的。
5 According to this experience, Laotse advised that people cherish words and actions; namely, people are prudent in their words and action. We should not be like current politicians who talk big and make a lot of promises before they come into power. After they come into power, the promises become the heavy burden of their governance. What’s more, political guideline should be maintained and modified according to social development. Governor should walk after social demand. When the demand emerges, he assists people to solve the problem of development. He wipes off obstacles, cleans road, and plants flower or tree on both sides of road. He paves pitch or concrete on the road and makes it flat, stable and tidy. However, the direction of the road and the destination of people should depend on social development, not base on governor’s decision.

根据这样的经验,老子劝告人们一定要贵言贵行,也就是谨言慎行。可千万别像现在的某些政治家,上台前夸下海口,许下一大堆诺言,上台后这些诺言却成为了自己施政的沉重包袱。事实上,施政方针应该是随着社会的脉动去维护,去修补。施政者应该是走在社会需求的后面,在需求出现后,施政者再从旁辅导协助百姓,尽力去帮助他们排除掉路上的障碍物,清除开路后的垃圾及废土; 然后在路边种树,种花,铺上柏油或水泥使其平稳,以达到安全,美观的效果。至于路该往哪里走,车应往哪个方向开动,则完全听任社会的脉动而为之。
6 The biggest problem of governor is that people lacks trust in governmental promise.

为政者最大的问题是,老百姓对政府的承诺缺乏信心。
7 Laotse had the same idea. He insisted that governor should cherish words and minimize words, but once he has given words to people, he must keep his promise. However, actually, most governments do not think their policy carefully before promoting it. For example, they have new policy every day; but actually the government has no enough revenue to do it, because of that most new policies end without any result after a short execution. Thus none of people believe the government anymore.

老子的主张也是这个意思。主政者贵在贵言、少言,然而言出必行。能够这样,百姓没有不信任政府的。千万不要像某些政府,每天都有新花样出现,区区一个大饼,让他自吹自擂得震天价响,结果执行起来,却因为根本没有财力支持,往往没几个月就宣告无疾而终,白白丧失了百姓的信任及信心。

 8 At last Laotse advocated: governance should be like practice, doing silently. When your health is improved, energy increases, wisdom arises, mind is opened, and no-learning skills emerge, you still feel it is a riddle to you, it is the right way.

 最后老子还是一句话,为政一定要像练功一样,默默地做就好,当有一天 你身体健康了,精力旺了,智慧开了,道理通了,无学之术都已经现身了 而你还觉得莫名其妙,为什么会这样? 那就对了。

 

 


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