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道德经演义(五十六)

(2010-07-25 05:30:10)
标签:

半瓶子醋

文化

Extensive interpretation of Tao Te Ching (56)

道德经演义(五十六)

 

He who knows does not speak; he who speaks does not know. 

知者不言;言者不知。

 

Fill up its apertures. 

塞其兑,

 

Close its doors. 

闭其门,

 

Dull its edges. 

挫其锐,

 

Untie its tangles, 

解其分,

 

Soften its light,  

和其光,

 

Submerge its turmoil—this is the Mystic Unity. 

同其尘,是谓玄同。

 

Then love and hatred cannot touch him. 

故不可得而亲,不可得而疏,

 

Profit and loss cannot reach him. 

不可得而利,不可得而害,

 

Honor and disgrace cannot affect him. 

不可得而贵,不可得而贱。

 

 Therefore is he always the honored one of the world. 

故为天下贵。


The Natural Course of Events (7) (1-8)(56。1)A

庄子演义外篇天道(七)(1-8)(56。1)A  


1 Opening eyes and stretching four limbs, people discover the varicolored world and feel curious inside.

世人睁开眼睛,伸出四肢,发现了眼前这个五彩缤纷的花花世界,他们的内心是充满着好奇的。

2 The curiosity pushes them to find out the reasons of things in all ways. The simplest and most direct and acceptable way is to read.

这股好奇的念头,促使他们想尽各种方法去了解事物的原委,而最简单、最直接、最被一般人所接受及应用的方法就是: 读书。

世之所贵道者,书也。书不过语,语有贵也。

3 They try to seek the real image through description in word, whereas word just is a tool and its value is the expressed meaning behind it. The so-called expression is that author conveys the meaning all out to readers through word.

他们尝试从文字的描述中去寻找真相。然而文字只是工具,文字的价值在于文字背后所试图表达的意思。而所谓表达就是尽作者之力,透过文字,转达给读者一个固定及稳妥的意思与含义。

4 However, there are limitations in such indirect transfer since it is difficult to describe a thing wholly.

不过这样间接的传递信息还是具有其局限性的,因此,它很难完整而清晰地表达事物的全貌。

语之所贵者,意也,意有所随。

5 Most of people in this world don’t think so. They attach importance to books and lay their recognition on indirect description of word.

可是,绝大部分的世人却不是这么认为。他们重视书籍,远胜于重视自然界的规律,他们对世界的认知,可以说是完全仰赖于文字的转述。

意之所随者,不可以言传也,而世因贵言传书。世虽贵之哉,犹不足贵也,为其贵非其贵也

6 The man of perfect practice knows that word is clumsy in conveying the truth. He understands that eyes just see the shape and color in appearance of a thing and ears just hear the name and sound of a thing.

修行完备的人了解到,文字做为传达真理的笨拙特性。他知道人们眼睛看见的只是事物外表的形状及颜色,耳朵听到的只是事物的名称及声音;

7 Miserable people deem that they are deeply aware of the real image of thing by shape, color, name and sound. They are too shallow to know that those are tokens of things.

然而,这些可怜的人们,他们却认为,只要透过对形状、颜色、名称、声音等就能深入地了解事物的真相; 他们实在是太肤浅了,不了解那些实际上都不过是事物的一种外在表征而已。

故视而可见者,形与色也;听而可闻者,名与声也。

8 Therefore, a man of perfect practice doesn’t use language and word to convey the truth. Only those who are lack of all trades spout the truth by language all days. What can we do as common people don’t understand the reasons?

所以,修行完备而且胸有成竹的人,他们从不会试图透过语言文字来传达真理。只有半瓶子醋,一知半解之流才整天喋喋不休的长篇大论。可悲的是,世人非但不明白这样的道理,反而经常的自以为是,对此,我们还能有什么办法呢?

悲夫!世人以形色名声为足以得彼之情。夫形色名声,果不足以得彼之情,则知者不言,言者不知,而世岂识之哉!


The Natural Course of Events (8) (1-12)(56。1)B

庄子演义外篇天道(八)(1-12)(56。1)B


1 In a quiet afternoon, the hotness made all people looked wan. Duke Huan of Qi was reading in his studying room. To keep awake, he read aloud on purpose. A craftsman who sat repairing wheel stopped his work to listen to Duke Huan’s reading. To a craftsman, the ancient article with recondite and scholastic words was too abstruse to understand.

一个寂静的下午,天气闷热的让所有的人都意兴阑珊。齐桓公待在书房里看书,他怕自己睡着了,所以刻意地将书的内容念出来。坐在书房外修理车轮的师傅,不经意的停下手上的活,注意聆听着恒公念书的内容。可是对一个车轮师傅而言,这些之乎者也的文言文却是深奥而难懂的。

2 Listening for a while, the craftsman couldn’t understand it yet. So he stood up and asked through the window, “Sir, May I know what the article is? Could you explain it for me?”

这位师傅听了好一会儿,结果还是听不懂,于是他便站起身,走到窗前隔着窗子问恒公道:「敢问大人,您读的是什么文章啊?烦请您解释给我听听。」

桓公读书于堂上,轮扁斲轮于堂下,释椎凿而上,问桓公曰:「敢问:「公之所读者,何言邪?」

3 Taking a glance of the craftsman, Duke Huan said to himself that as a craftsman, you certainly understand nothing about it. So he answered absently and randomly, “They are words of sages.”

恒公看了这位车轮师傅一眼,心想你一个修车轮工人当然听不懂书中的涵意了。因此心不在焉地随便应付道:「这些都是圣人之言。」

公曰:「圣人之言也。」

4 Instead the craftsman took it seriously. He asked, “Is the sage still alive?”

车轮师傅倒是很认真。他问道:「这位圣人可还健在?」

曰:「圣人在乎?」

5 Looking at him, Duke Huan said to himself that why this idiot asked such a question? The men became sages mostly because they were dead. Knowing nothing about it, you even want to know the words of sage. So he replied, “They are already dead.”

恒公又看了看他,心想此人何以会问这么可笑的问题。圣人之所以成为圣人,其主要原因,还不都是基于他们皆是作古之人; 连这样肤浅的问题都搞不清楚,还想了解圣人之言。于是,恒公说道:「早就死了。」

公曰:「已死矣。」

6 Feeling disappointed, the craftsman signed,“Alas! What you read must be something unworthy.”

车轮师傅听了,颇像是煞有介事的微微叹了口气,他说:「唉!这么说,大人刚刚您读的一定不是什么有价值的道理了。」

曰:「然则君之所读者,古人之糟魄已夫!」

7 The craftsman turned and prepared to leave. Duke Huan felt surprised and curious instead. He shouted, “Back. Back. You, an understrapper, stop me and tell me what I read is nonsense and unworthy while I am reading carefully here. Hay! Come and explain it or you are punished.”

车轮师傅掉头就想离开,这回轮到恒公好奇了。恒公高声地叫:「回来!回来!我在这儿认真的读书,你一个下人却跑来告诉我,我读的都是些废物、都是没有价值的东西。嘿!你倒是给我解释清楚,要不然叫你吃不完兜着走。」

桓公曰:「寡人读书,轮人安得议乎!有说则可,无说则死!」

8 The even-tempered craftsman was not frightened by his shout. He said, “I read few book but I am fairly aware of the knowledge conveying in the field of wheel repairing.”

这位师傅倒是够稳重的,他并没有被恒公的咆哮声吓住。他沉着地及时回应:「书我确是没读过几本,可是在我自己修车轮的范围之内,我却对知识的传授颇有些小小的领悟。

9 I know that if I make the spoke too small, it can’t fit the wheel; if make it too big, the wheel would slide off from it. So I have to make it to the point.

我深深了解,如果我将轮辐做的太紧,那么轮子就装不进去;如果我将轮辐做的太松,那么轮子又很容易滑开。所以,我必须将轮辐做的恰到好处才行。

10 How to make it to the point? I can’t tell. I gauge it by my hand and heart. The feeling of gauging I know myself but can’t tell the reasons. So I can’t impart it to my son. My son can’t learn it from me. This is why I, as an old man of seventy, toil here.”

可是怎样才算是恰到好处呢?我自己也说不上来。我只能用我的手、我的心去感觉; 而这种感觉,也只有我自己最清楚,怎么讲也讲不出个所以然来。所以我不能将这种感觉传授给我的儿子; 我的儿子也无法从我这儿学到这门功夫。这也就是为什么我已经七十岁了,还这么辛苦地在这儿工作;

轮扁曰:「臣也以臣之事观之。斲轮,徐则甘而不固,疾则苦而不入,不徐不疾,得之于手而应于心,口不能言,有数存焉于其间。臣不能以喻臣之子,臣之子亦不能受之于臣,是以行年七十而老斲轮。

11 I think that the sage who wrote the book had been dead so the tour de force in his heart, which he could not impart to other, must have vanished.

我认为写你那本书的人,如果他是早已仙逝,那么他心目中的那些绝技、那些不能传授的绝窍,肯定也随着他的离世而消失无踪矣!

12 That’s why I said the book you read is something unworthy.”

所以,我才说大人您读的书一定不具备什么有价值的真理。」

古之人与其不可传也死矣,然则君之所读者,古人之糟魄已夫!」

Xianchi’s interpretation and remark(56。1)A。B 

咸池评述(56。1)A。B

1 When I was the assistance general manager of a company, Mr. Zhang, the president of the group, always mentioned me that a leader should keep a principle in mind which he called “The three-seven principle”.

 

当年,在我担任某公司副总经理一职时,集团总裁张先生就经常提醒我,做为领导者必须谨记的一个他称为三七原则的理论。

2 Mr. Zhang deemed that a plan contrived by a manager can be spoken of seventy percent only and the rest thirty percent in his mind is not transferred to his underling properly. When an underling listens to his manager, all he can absorb from the manager’s instruction is about seventy percent. So, a plan that is expressed to underlings is forty-nine percent of the original one.

 

张先生认为,一个在经理脑中酝酿的计划,他最多只能成功地表达出70%,另外尚有30%遗留在他的心中,没能准确的传达给他的部下。另一方面,当下属在听取上级经理交待任务的时候,又往往只能吸收上级所传达意见之中的70%。所以,当一个命令下达到下属心中时,它所包含的真实性大概就只剩下经理原始腹案中的49%而已。

3 Mr. Zhang deemed that manager should shorten the gap that language and words caused and remedy it anytime.

 

这种因为文字语言所引起的认知上的差距与问题,张先生认为,我们应该随时检讨,以便及时补救。

4 In fact, many misunderstandings in our daily life are made in that way. So we must be careful in using language and words for conveying information with others.


其实,在我们日常生活中的许多误解,也往往是在这样的情况下造成的。所以,我们在使用语言文字以传达讯息时实在应该小心为之。

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