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(2010-06-12 05:55:04)



Cultivation of the Innate Nature (2) (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.

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.
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.

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.

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.

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.

7 Affected by the new civilization, human being intended to seek the good virtue of new standard by hypocrisy, and finally, they deserted Tao.
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.

9 They just bring disturbance to people. A disturbance is produced to settle the other. As a result, greater disturbance occurs.
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.


Xianchi’s interpretation and remark (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. 

2 The society of Fuxi Shi and Shuiren Shi are totally different from modern society in scale, structure and function.

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.


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. 

 5 Human’s society however goes too far, and it is impossible to return. We had better not complain about it.

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.

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


Response to Emperors (4) (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?”

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.

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.”

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?”

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.
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.”


Xianchi’s interpretation and remark(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.

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.


 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.


 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.


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


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

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.

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.

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.

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.


 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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