加载中…
个人资料
707咸池
707咸池
  • 博客等级:
  • 博客积分:0
  • 博客访问:230,251
  • 关注人气:83
  • 获赠金笔:0支
  • 赠出金笔:0支
  • 荣誉徽章:
相关博文
推荐博文
谁看过这篇博文
加载中…
正文 字体大小:

道德经演义(卅三)

(2010-07-01 07:11:13)
标签:

快樂的

文化

The Great Supreme (4) (1-31)(339)

庄子演义内篇大宗师(四)(1-31)(339)

1 Zisang Hu, Meng Zifan and Ziqin Zhang were closing friends, they liked to talk about the ways of practice together.
They thought that those men of real practice lived together but they respect each other’s privacy. Each focused on his own practice, never disturbing others.
子桑户、孟子反、子琴张三个人在一起聊天。他们认为真正的修行人虽然几个人生活在一起,可是彼此尊重隐私,每个人都专注在个人的修养上,从不打扰同伴的灵修。
2 So, even they lived together, they appeared to live separately.
所以看起来他们又像不是生活在一起的。
3 They supported each other voluntarily, and all their helpings were for other’s sake and to be on their own initiative. Any one had redundancy he would unconditionally shared it with others.
他们之间互相扶持都是出于自愿,都是出于为他人设想的基础。自己有多余的就无条件的拿出来与同伴分享,从不需朋友开口。
4 When any one of them practiced and quietly entered into Samadhi condition, the others would willingly cook and guard for him.
当同伴进入三昧,闭关练功时,他们自动地供应饮食,担任警卫负责安全。
5 The assistance was just like the left hand helping and protecting the right hand. It was so natural, as if it were not help but an intuitive action.
这种协助就像左手帮助右手,保护右手,其动作那么自然,好像不是出于帮助,而是自然的动作一样。
6 One day, they discussed the issues regarding how to practice so that they could fly up to the heaven, how to roam around the universe, how to free from the limit of time and space and how to transmigrate and finally reach the goal of Nirvana.
有一天,他们讨论到如何修炼才能随时登上天际,乘云遨游于宇宙之间,不受时空之限制。跳出生死轮回,永生于涅盘之境。

子桑户、孟子反、子琴张三人相与语曰:「孰能相与于无相与,相为无相为,孰能登天游雾,挠挑无极,相忘以生,无所终穷?」
7 As discussing reaching to this point, they smiled to each other. The smile adequately expressed that each of them completely made clear about this issues. They knew that they had found bosom friends so they decided to be company and encouraged each other in the life of practice.
子桑户等三人讨论至此,他们相顾而笑,在微笑中充分地说明各人对这些事的彻底了解。心中明白他们已找到了知音,因此决定终身结伴成为相互勉励的朋友。

三人相视而笑,莫逆于心,遂相与为友。

8 It is not long after they lived together, Zisang Hu suddenly died of disease. His corpse was laid in the mourning hall. Hearing the news, Confucius specially sent Zi Gong, his disciple, to assist them in handling the mourning ceremony.
过了没多久,子桑户突然因病过世,遗体停放在灵堂上。孔子知道了这个消息,特别派他的弟子子贡前往协助办理丧事。

莫然有间,而子桑户死,未葬。孔子闻之,使子贡往侍事焉。
9 When Zi Gong arrived, he saw Men Zifan and Ziqin Zhang playing music and singing the song that they themselves composed in the mourning hall.
子贡抵达现场时,发现孟子反及子琴张两人在灵堂内手弹乐器,口中唱着他们自己编的曲子。
10 The song went like this:“Zisang Hu, you come back! Zisang Hu, you come back! Why do you leave us? You jump out of the transmigration. You enter into the eternal Nirvana. We are friends, aren’t we? We should leave together, shouldn’t we? How can you leave us in this world alone?”
曲子是这样的:「桑户啊!你回来啊!桑户啊!你回来啊!你怎么一个人跳出轮回,永生涅盘,弃我们于不顾啊!我们是朋友,难道不应该共同进退吗?你怎么就这样的走了,留下我们独在人间呢?」

或编曲,或鼓琴,相和而歌曰:「嗟来桑户乎!嗟来桑户乎!而已反其真,而我犹为人猗!」
11 Zi Gong was proficient in convenance, which was the reason why Confucius sent him to there. Looking at it, Zi Gong felt it was out of convenance. He said, “Singing in front of your friend’s corpse, it appears to break the convenance! Isn't it?”
子贡是精于礼仪的,这也是孔子派他来协助处理丧事的原因。子贡看见这样的行径,大不以为然。他说:「在朋友遗体前面唱歌,这样合乎礼数吗!」

子贡趋而进曰:「敢问临尸而歌,礼乎?」
12 Hearing such blame, the two knew that Zi Gong was not the bird of their feathers.
孟子反及子琴张听到子贡这样子的责备,知道子贡不是他们同类之人。
13 Therefore, they smiled to each other, “Zisang Hu has been dead. How does he know the ceremony of his funeral?”
因此,他们相顾而笑地说:「子桑户已经死了,他那会清楚这葬礼的仪式呢?」

二人相视而笑曰:「是恶知礼意!」
14 Zi Gong felt that they were irrational so he went back.
子贡觉得这些人不可理喻,因此就回去了。
15 Zi Gong intently asked Confucius about this affair, “What kind of people are they? The gist of their practice is that they believe all dharmas are empty, by their very nature completely empty. They think that emptiness can solves all worry and know that form, sensation, conception, volition and consciousness all are vain and empty, by which they could achieve supreme correct enlightenment. They sing in front of his friend’s corpse. Their heart seems not to be disturbed by his friend’s death. How to remark them? I really don’t know. Who are they on earth?”
子贡为了这件事特别问孔子:「这些人是怎么回事啊!他们修炼的宗旨在于体认五蕴皆空。认为 可以解除所有的烦恼。认清色、受、想、行、识皆为虚妄,就能修得阿耨多罗三藐三菩提到达涅盘境。他们在自己朋友的遗体面前可以唱歌,他们的心似乎完全没有被朋友的死这档事碰触干扰。我真的不知道要怎么来评述这些人,他们到底是什么人啊?」

子贡反,以告孔子曰:「彼何人者邪?修行无有,而外其形骸,临尸而歌,颜色不变,无以命之。彼何人者邪?」
16 Confucius said, “They are very different from us.
We live in the real material world whereas they float on other non-material world. Therefore, in this regards, there is no common point between them and us.
孔子说:「这些人与我们是不同的,我们是生活在现实的物质世界之中,他们则是漂浮在另一个非物质的空间。因此,在这方面,我们与他们之间是没有交集的。
17 I really should not send you there. They regard themselves as the company of the Creator. Their lives are a part of Nature.
我实在不应该派你去他们那儿,他们那些人自认为与造物者之间是伙伴关系。他们的生命是与大自然共生为一体的。

孔子曰:「彼游方之外者也,而丘,游方之内者也。外内不相及,而丘使女往吊之,丘则陋矣!
18 They look fresh body as tumor. Death is to excise the tumor. To men as they are, how do they care for life and death?
他们视肉身为一块肿瘤。死亡正是将肿瘤切除掉。像他们这样的人,又怎么会在乎生死呢?

彼方且与造物者为人,而游乎天地之一气。彼以生为附赘县疣,以死为决病溃痈。

19 They come to this world by temporarily borrowing many materials to form the human figure. So they disregard various organs in body and neglected the sense of hearing and sight. They think that those are unreal and vain, unworthy of seeking.
他们来到这世间,只是暂时借用了许多物质来形成这个人形。所以他们对这身体的各项器官并不重视。对于听觉、视觉感应的东西也不那么在意。他们认为那都是虚幻的,不值得重视、不值得追逐的。
20 They deem that life is transmigrated. In continuous whirling, there is no beginning and no end. There is no life and death. Life and death are relayed. Death is the beginning of another life; life is the very end of the death.”
他们认为生命是轮回的。在不断的旋转之中,没有什么是开始,也没有什么是结束。没有什么是生,没有什么是死。生死是连续不断的。死是另一个生的开始,生正是死的结束。」

夫若然者,又恶知死生先后之所在!假于异物,托于同体﹔忘其肝胆,遗其耳目﹔反复终始,不知端倪﹔芒然仿徨乎尘垢之外,逍遥乎无为之业。彼又恶能愤愤然为世俗之礼,以观众人之耳目哉!」
23 Zi Gong never heard this kind of concept before from his teacher. He asked further, “If so, which world do you like, the material one or the spiritual one?” Shaking his head, Confucius bantered, “The Heaven dislikes me, so I am belonging to the material one; however, I would like to do some coordination works so as to make up for the pity.”
子贡第一次听到老师讲这样的事,他追问到:「如果是这样,那你比较喜欢哪一种世界呢?是物质世界好呢?还是精神世界好?」孔子摇摇头,半开玩笑地说:「老天不太喜欢我,因此我是属于物质世界这边的。不过为了补救这样的遗憾,我也愿意做一些调整的工作。」

子贡曰:「然则夫子何方之依?」孔子曰:「丘,天之戮民也。虽然,吾与汝共之。」
24 “How will you do it?” Zi Gong asked curiously.
子贡好奇地问:「您准备怎么做呢?」

子贡曰:「敢问其方?」
25 Confucius said, “Fish lives in water while man lives in Tao.
The creatures living in water in whole its life can habitat in the pond free and comfortably. Man living in Tao in whole his life may live in the world free and comfortably too. It is unnecessary to play conspired and unique tricks.
孔子说:「鱼一生都生活在水里,而人则一辈子生活在道里。一生都生活在水中的生物,他们在池溏中生活的安怡自在。而一辈子生活在道中的人,他们只要顺着道的安排去生活即可,不必别出心裁的玩太多人为的把戏。
26 Therefore, people used to say that the air supplies us with oxygen that we can’t live without it. However, all creatures don’t remember the air all day long. Our forgetting the existence of air means that the air is abundant around us and our life is happy.
所以人们常说:「空气供应我们呼吸的氧,没有氧我们一刻也活不成。可是我们所有的生物都不会整天牵记着空气,当我们忘记空气的存在时,这表示空气充裕,我们生活愉快。
27 It is the same with fish. It's forgetting about water means that it has been in water. When fish comes out of water to land, at that time it knows the importance of water. So, the fish that forgets about water is a happy fish.
同样的道理,当鱼忘记水时,表示它已身在水中。只有跌落在陆地上的鱼才会警觉得到水的重要性。所以忘记水的鱼是愉快而幸福的。
28 People can’t live without Tao. We forget the vast powerful domination of Tao, which means that we live in Tao that takes close care of us.
人没有道不能活,当我们忘记道的庞大支配力量时,表示我们是生活在道之中,有道的贴身照顾。
29 Those that are afraid that they will break the law or infringe the moral rule, possibly they are already living in the verge of law and moral.”
一天到晚担心触犯法律,违背道德标准的人,他们大概都已经生活在法律道德标准的边缘了。」

孔子曰:「鱼相造乎水,人相造乎道。相造乎水者,穿池而养给﹔相造乎道者,无事而生定。故曰:鱼相忘乎江湖,人相忘乎道术。」
30 Zi Gong wanted to have some real example to understand further his teacher’s explanation.
Therefore, he asked again, “Sir. What do you think of such people as Men Zifan and Ziqin Zhang?”

子贡还是希望获得一些实际一点的例子,来帮助他了解孔子的解释。因此他又问:「那么,老师,您又是怎么看待孟子反、子琴张他们这些怪人呢?」

子贡曰:「敢问畸人?」
31 “These people are a little odd in our eyes but they are normal and adapted to Tao of Nature.
So the saying goes like this: 'the meanest thing in heaven would be the best on earth; and the best on earth, the meanest in heaven'. In the eyes of Heaven, both of us are worse than them.”
孔子说:「在我们世俗凡人眼里,这些人是显得有点怪异,可是在大自然的道里他们都是正常而自适的。所以有句俗语说得好:『天之小人,人之君子;人之君子,天之小人』。你我两人在天的眼睛里是不及他们的。」

曰:「畸人者,畸于人而侔于天。故曰:天之小人,人之君子﹔人之君子,天之小人也。


Xianchi’s interpretation and remark (339)
咸池评述(339)

1 Chuangtse’s theory must be analyzed entirely to eliminate its contradiction.
庄子这样的理论,必须透彻地分析才能消除其间的矛盾。
2 Moral criteria are nature, the Tao, artificiality and manner.
自然,道,人为,礼仪等道德标准。
3 Man lives in the Tao but he doesn’t know that his words and actions are controlled by it. Man is fish; the Tao is water. Man lives in the Tao but doesn’t know its existence.
人生活在道中,受道的强大力量支配着一言一行而不自知。人是鱼,道是水,人舒适地生活在道之中,而不觉得道的存在。
4 Etiquette, moral standard, benevolence, righteousness, loyalty and credit are different from the Tao. We have to remind us to comply with them at any time. They are artificial and excessive, unlike water and air.
礼仪道德标准,忠孝仁爱信义等就不同了,我们得时时提醒自己去遵守、奉行。所以这些人为的道德标准不是水不是空气,而是多余的东西。
5 Confucius advocated these moral criteria and tried to use them to behave people as if a lady wore a heavy makeup to go out or a man living on finery and gourment food.
孔子等宣导这些道德标准,试图用这些标准来约束人的行为以求社会秩序,就好比一个人必须要浓妆艳抹才能出门,一个人一定要锦衣玉食才能生活。
6 In fact, food just supplies us with energy. Simple diets can make us live and it is easy to offer them than gourment food.
其实食物只是供应我们身体的活力,粗茶淡饭就能活命,而粗茶淡饭在准备供应上比山珍海味来的容易;
7 We throw off simple and easy thing and make efforts to gain an excessive thing, which is stupid and wasteful.
我们拾简单容易的东西不要,一定要大费周章,花更多的时间取一个多余的东西是愚蠢而浪费的。
8 There are many things good in development of mankind civilization. For example, with development of civilization, our living environment becomes more safe, healthy and convenient but there are many things as gilding the lily. We should know how to choose.
人类文明进步有许多东西是好的,比如我们生活的环境随着文明进步变的更安全、更有益健康、更方便等等,可是也有许多画蛇添足的地方,我们应该知所选择。
9 Water is important; so is air. Order is important; so is obligation. The analysis seems rational. People just do their part to live in the Tao, not woolgathering. It is good to be a happy fish.
水是重要的,空气是重要的,一定的秩序是重要的,一定的责任义务也是重要的,我们这样的分析似乎没有问题,人只要安安份份地生活在道里不要胡思乱想,做一条快乐的鱼就好了。
10 However, those figures, such as Buddha, Zishanhu, Mengzifan and Ziqingzhang, are unwilling to live in water, air and the Tao. They want to jump out of water into space and nirvana. Their goal seems to extend out of regulation of the Tao.
可是世尊及子桑户、孟子反、子琴张等他们都不甘心生活在水中、空气中、道中,他们要跳出水面、投入太空、进入涅盘,他们的目标似乎是走出道的规范之中。
11 They thought that five skandhas are empty. Vain are stimulation from form, sound, smell, taste, touch and dharm that our six organs contacts and they are the source of suffering. Their ways are the source that brings us suffering. So, we must bend our efforts to shake off their shackles by which we can become a real free individual.
他们认清五蕴皆空,眼耳鼻舌身意相应的色声香味触法等都是虚枉的,都是苦的来源,色声香味触法的道是带给我们痛苦的根源,我们要埋首修炼摆脱这些东西的枷锁,让我们成为一个真正自由自在的个体。
12 They deem that if man can live without air, water and food, we may roam freely around universe. It is very tired to carry a lot of food, oxygen bottle and thick clothes.
他们认为如果人不需要空气、不需要喝水、不需要吃东西就能活命,那我们可以真正的遨游天际轻松旅游。随身带着一大堆干粮、氧气瓶、笨重的衣服,那多累人啊!
13 From such analysis, we discover limitation and contradiction of the Tao. According to theories of Laotse and Chuangtse, the Tao should be unrestrained but man of practice eventually throws off and jumps out of bondage of the Tao into nirvana.
从这样的分析里,我们看出道的局限性及矛盾性,按老庄的理论,道应该是没有局限的,可是在修行者的实务上最终都要抛弃道、跳出道的束缚进入涅盘境。
14 More clearly speaking, a man of practice drives away at throwing off artificial moral standard. He purifies himself to act on the Tao. When entering this stage, he depends less on the Tao in practice. Finally he wants to jump out of transmigration and realm of the Tao, into nirvana to be a really free individual.
更清楚地说,一名修行者在初期是用功摆脱人为的道德标准,纯化自己完全依道而行,当进入这个阶段后,就要用功地减少道的依赖,最终跳出轮回、跳出道的范畴进入涅盘,成为真正自由自在的个体。
15 Man of practice seeks, loves and finally deserts the Tao, which are changes in phases that we must recognize.
修行的人,从求道、爱道到舍弃道,这一点阶段性的变化是一定要认真体认的。

 


0

阅读 评论 收藏 转载 喜欢 打印举报/Report
  • 评论加载中,请稍候...
发评论

    发评论

    以上网友发言只代表其个人观点,不代表新浪网的观点或立场。

      

    新浪BLOG意见反馈留言板 电话:4000520066 提示音后按1键(按当地市话标准计费) 欢迎批评指正

    新浪简介 | About Sina | 广告服务 | 联系我们 | 招聘信息 | 网站律师 | SINA English | 会员注册 | 产品答疑

    新浪公司 版权所有