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(2010-07-19 06:39:26)



 Zhi Travels North (5) (19-26)(50。3)




19 Life in this world is transient. It flies as fast as a swift horse rushing away, which we see through a cleft.


20 When we see the nature, all creatures are flourishing and vigorous.


21 As we neglect them for a while, they are gone in silence.



22 When a change happens, a new life comes into being. However, next change of the new life is death.


23 Creatures in the world all bemoan the changes of life and death.



24 When body that life relies on ruins, where does soul go?


25 How do our bodies look, after we take considerate care of them every day, deteriorated and rotted?

我们的这个躯壳,这个每天细心维护,百般照应的身体; 腐败溃烂之后,又会变成什么样子呢?

26 Do they slip away? Do they hit the road to home?



Xianchi’s interpretation and remark(50。3)



1 Chinese make much of it that when a man knows something, he says he knows it, when a man doesn’t know something, he says he doesn’t know it. A man keeps this kind of attitude to knowledge; we say he really knows.


中国人很重视 “知之为知之,不知为不知,是知也” 的道理。

2 We do our best to know what we can know. As to the thing out of our space, we acknowledge that we have no answer to the kind of thing forever.


能够让我们知道及学习的,我们就尽量努力地去求知; 至于在我们现存的空间之外,非我们所可以理解的东西,我们就老实地承认,这些是永远也没有答案的。


3 Thus we don’t spend time and energy in guessing of this kind of thing. Let’s live at present!


既然如此,我们又何必再浪费那么多宝贵的时间,煞费思量地乱猜瞎测呢? 就让我们活在当下吧!

4 Holding the incumbent moment and do each thing at present and do it well. Don’t care the thing not happen yet. Take the necessary measures as the situation calls for. Do thing in every second and collect the result in every second.



5 A good painting is shown before people as each drawing is done to the point.



6 If a man thinks too much over things after death, he will get nothing but waste his valuable time and efforts.





The Great Supreme (5) (1-17)(50。4)



1 Yan Hui asked Confucius, “In handling bereavement, Meng Suncai is called the best one in Lu. However, I carefully watched his behavior in his mother’s funeral and I wondered that he factually is so-so.


2 First, he did weep ever but not wailed. He looked sad but not broken-hearted.


3 I doubted that he was not grieved indeed. Do you think he just get his reputation by fraud?”



4 Confucius smiled. “You have misunderstood him. He has been a man of perfect practice. His thinking has transcended all the wise and sage scholars in this world.


5 Though some worldly affairs still remained in Meng Suncai’s concern, he is fairly thorough in practice. As for the foundational questions, such as where we come from before birth and go after death, he has no exact answer yet; he is uncertain in the sequence of handling worldly affairs. Nevertheless, it is of importance that he is ready in mind to delightedly accept the future and whatever happenings after death.


6 Yan Hui, we can’t force ourselves to say no change to the things that will change soon.


7 I believe that the thing people consider would eternally unchange is changing even now.


8 We two are sitting here. Maybe we are virtually in the dream, not waking up.



9 The another point that Meng Suncai is more advanced in is that he believes fresh body is changeable but the soul and the thought are immortal. So he deems there is no so-called death. The death of human is just to change his appearance so as to find a new sustenance.



10 He just followed others to weep, as you watched, he factually had no grief in his heart.



11 Yan Hui, do you notice that we often say 'I', but what is 'I' that we often say on earth?


12 When you dream that you were a bird and you did a sudden soar to the sky. When you dream that you were a fish and you sank down to the bottom of sea. Are you exactly sure that we are discussing here, not doing in the dream?



13 Before smile, there must be an idea or scene to make a man to smile on spot. Hence the smile gives out naturally. The consciousness never instructs him how to open the mouth, to stretch muscle, and to beam in eyes. So the consciousness virtually is passive in our body and what it dominates is rather limited.


14 The problem is that we are long being told that the consciousness is the dominator of the conduct. Therefore, in our whole life, we let the consciousness being our master and let him leading us into a place where itself doesn’t know very well.


15 For this reason, we should wake up and make closely examine the essence of the consciousness. We should put the consciousness aside in handling the foundational issues and let the things happen in its sequence.


16 Such fixed changes as life, death, illness and aging, we don’t interfere with and let them be.


17 If we could reach this level, we would say to have a little of achievement in practice.”



Xianchi’s interpretation and remark(50。4)




1 “Impermanence” is the basic and most essential tenet in Buddhism. Chuang Tzu also clearly knew that it is one of the traits of the world affairs. 



2 However, the two philosophers have different attitude on impermanence. Buddha thought that impermanence is suffering; form is impermanence; so, suffering is non-ego and the destiny of flesh body; to cast off suffering, people must desert flesh body and jump out of transmigration.



3 Chuang Tzu knew the fact that world affairs are impermanent. Instead of escaping those suffering, he bravely took measure of acceptation to deal with it. He deemed the past is gone. It is helpless to date back. The future is far. It can’t be done for it. If a man really wants to do something in his life, only the present is ready which he can grasp. For this reason, people should gladly accept various changes before him in his life, and manage it well.



4 For example, heaven has given me pen, paper, chair, desk and a quiet environment. Laotse finished Tao Te Ching and Chuang Tzu finished Chuangtze thousand years ago. Countless scholars interpreted and remarked on the two books, especially Lin Yutang’s Laotse’s wisdom. All of them after preparation are ready for me now. I calm down to employ the resource in good way to write this article. If the future reader were interested in reading it, they would know that in this world, there were some wise people who have some cognition on this world that is helpful in solving their perplexity. Thus my work of writing is significant.


比如此刻,上天为我准备好笔、纸、桌子、椅子、以及安静的环境; 千年前老子所挖空心思写出来的<<道德经>>,庄子以及后来无数学者参与的批注,特别是林语堂所著述的<<老子的智慧>>一书等。所有的这一切,在经过无数次的酝酿之后,此刻全都集中在我的眼前,如今我定下心来,妥善地运用这些资源,并且写下了这些文章。如果后世读书人真的对它产生兴趣,在打开此书细细阅读时,能够让这些富有智慧的人,彻底的帮助他们清楚的认识这个令人感到百思而不得其解的世界; 那么,这一刻也就会变得很有意义了。

5 With the attitude of grasping the present, we can live a life peacefully, flourishingly and stably no matter where and what we are. If I went to hell, it is nice that someone will offer me food and water; I would spend the time of detainment in sitting and practicing devotedly. If I were a pig, I would be a magic pig, a boar or pig of good meat. Anyway, regardless of whatever I am, I will master every moment of life, even the moment of death. I can deal with the environment properly, very steady and to the point. 


就这样,在准确掌握当下每一刻的态度下,我们必定能平安地、丰盛地、沉稳安乐地渡过这一生。如果,这世上真有轮回,那么不论我轮回到那儿,将来变成什么,都已经变得毫无关系了; 当下地狱时,我就充分利用那铁窗后的闲暇时间,一个人专心的打坐练功,生活上既然有人照顾吃喝,能够这样心无旁骛的也还真是不错。而假如是做猪、做牛、做马的话,那我就尽力的做好一头神猪,种猪,或一只健康、肥瘦恰到好处的肉猪。总之,不论我变成什么、做什么,我都会努力的把握那生的一刻,甚至死前的那一分钟,与周遭的环境巧妙配合,将一切都处理得四平八稳,恰到好处。


6 I never regret and miss the past. I never expect the future. As Buddha said, people should not have future aspiration. Let it be. I just take the measure to deal with it one by one when situation calls.


过去的我既不追悔怀念,未来的我也不特别期待,一切正如世尊说的,不要有远志,要发生的就让它发生; 我只需兵来将挡,水来土掩,一件一件的应付也就足够了。

7 Consciousness is the tool to deal with the present things. It isn’t the pilot. It must follow us. According to Chuang Tzu thought, a man with such culture he can be called a man of complete practice.





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