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:237,464
  • 关注人气:84
  • 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(七十七)

(2010-08-10 09:57:25)
标签:

贵以骄人

富以戏人

文化

Extensive Interpretation of Tao Te Ching (77) 

道德经演义(七十七)

 

 The Tao way of Heaven, is it not like the bending of a bow? 

天之道,其犹张弓与? 

The top comes down and the bottom-end goes up, the extra length is shortened, the insufficient width is expanded. 

高者抑之,下者举之 

It is the Way of Heaven to take away from those that have too much and give to those that have not enough.  

有余者损之,不足者补之,天之道损有余而补不足。 

Not so with man’s way: He takes away from those that have not and gives it as tribute to those that have too much. 

人之道则不然,损不足以奉有余。 

Who can have enough and to spare to give to the entire world? Only the man of Tao. 

孰能有余以奉天下?唯有道者。 

Therefore the Sage acts, but does not possess, accomplishes but lays claim to no credit, because he has no wish to seem superior. 

是以圣人为而不恃,功成而不处,其不欲见贤。

Zhi the Robber (3)(1-20) (77。1) 

庄子演义杂篇盗跖(三) (1-20) (77。1)

1 Wuzu was Zhihe’s classmate. In class they had learnt a lot from their teacher about off-desire, not doing cause and not seeking honor.
无足与知和是同学。他们在课堂上听老师讲了许多有关离欲,不做事业,不求世荣的道理。
2 Wuzu asked Zhihe, “In my opinion, every body would like to seek for fame and interest. Why does our teacher ask us to give them up? I think that being rich is good. They say that ‘rich man who even lives in the remote mountains has far relatives’. As long as you are rich, people would come around you and obey your order with reverent and respectful attitude. When a lot of people are around you, you become distinguished naturally. Owing to being respected, you feel happy, beaming face with pride. Thus you feel comfortable. Is it the way for long life?
无足问知和:「在我看,世间众生没有不求名利的。老师为什么要我们放弃名利呢?我认为当有钱人最好了。所谓富在深山有远亲,只要有钱大家都来亲近你,对你必恭必敬的不敢违背你的意思。有一大批这样的人在身边,你自然就显得尊贵了。受人尊敬,心里就会感到快乐,志得意满的脸上发光,身体也觉得安适。这不就是长生之道吗?

3 I really don’t know why you agree on teacher’s view? Do you really dislike making fortune and winning promotion? Or you want to, however, your ability is not enough; so you daren’t struggle for or scramble for it? Or you cowardly say that you want to do the right things according to the rule of practice, but still expect someday, you would succeed in acquiring fame and interest in private?”
为什么你会同意老师的看法?难道你真的不想升官发财?还是你智能不足,虽然想,可是能力不足,不敢去争,去夺?畏畏缩缩地推说要行正道,背地里还是企盼,有一天功成名就,名利双收?」


无足问于知和曰:「人卒未有不兴名就利者。彼富则人归之,归则下之,下则贵之。夫见下贵者,所以长生安体乐意之道也。今子独无意焉,知不足邪,意知而力不能行邪,故推正不妄邪?」
4 Zhihe defended for himself. “When seeing rich man or person of high rank, someone favor with them and thinks that they are extremely noble persons. Though they, the rich men or the persons of high rank live in the same age or in the same city, they think them is god-man over the world, just like the people worshiped Adolf Hitler and Joseph Stalin in the past. Those poor people are stupid and don’t know the fact.
知和说:「趋炎富贵,看见有钱有势的人就认为他们了不起,认为他们是极其高贵的人。虽然与他们同时而生,同乡而居,却总认为他们是绝世超俗的神人。就像过去人们崇拜希特勒、斯大林一样。这种胡涂蛋是愚痴,是不明道之实相。
5 They appraise a man by the common standard of all ages. They are not men of perfect practice. They just are peers of the common.
他们只是按古往今来一般的价值标准去评断人。他们不算修行完备的人,只能算是与俗相应的俗人罢了。
6 Beside the flesh body, they forget the original natures, such as self-nature and Buddha nature, only these are actually worthy of being cherished. Those poor person, they stirred by avarice, wrath and obsession, they think occasional and shallow happiness as the way of stability and joy and the permanent way of pursuit of happiness, which truly is that 'a tiny error of ideas leads them to astray very far'.
这些人,他们忘了,除了肉身之外还有自性、佛性等自然的本性。只有这些才是真正贵重值得我们珍惜的。这些人,随着贪、瞋、痴的要求,兴风作浪,偶尔一点肤浅的快乐,就认为是安体乐意之道,是追求永久不变快乐的方法,这就真是差之毫厘,失之千里了!


知和曰:「今夫此人,以为与己同时而生,同乡而处者,以为夫绝俗过世之士焉;是专无主正,所以览古今之时,是非之分也,与俗化世,去至重,弃至尊,以为其所为也。此其所以论长生安体乐意之道,不亦远乎!
7 They go all out to seek for fame, interest, richness and honor, not knowing how to protect their body. They trouble themselves by sorrow or joy, to disturb the mind of soundness, tranquility and peace. They bustle for fame, interest, and richness but don’t know why to acquire the wealth that they never use at all. They toil for the whole life but don’t know why to come to this world and where to go after death. The confused questions obsess everyone, even a king or the very rich man doesn’t make a exception.
他们在毫无保留地追求名利、富贵之中,不知道保护身体。让悲痛、欢愉等扰乱沉稳,安宁,祥和的心境。不知严格管控,让恐惧及喜悦等情绪无情地刺激他们的心境。他们一天到晚为名利、财富忙的团团转。可是,又不知道到底为什么要获取这些根本用不上的财货?辛苦了一辈子,不知道为什么来到人世?也不知道死后要到哪里去?这些困惑的问题,不会因为当事人是天子或陶朱公就能免除的。
8 So, fame and interest can never eliminate people’s terror and pain. Only religion or practice works.”
所以,消除人的惶恐,解决人的痛苦,绝不是名利就能办到的。必要靠宗教,靠修行才有可能。」

惨怛之疾,恬愉之安,不监于体;怵惕之恐,欣欢之喜,不监于心;知为为而不知所以为,是以贵为天子,富有天下,而不免于患也。」
9 Wuzu said, “Alas! You take our topic too far. Confucius said that ‘we even don’t know life and how can we know death’. We don’t talk about problems after death. In life, high position and richness fairly are good. Money gives you joy, beauty and stateliness that your man of practice can’t expect to possess. They say that ‘money makes mare go’. With money, you may bribe official and person of high rank even the gangster to support you and to make your voice loud. With money, you may invite counselor to make out ideas so that you can jump at opportunity. Consequently, you succeed in doing everything.
无足说:「哎!你把话题又扯远了。孔子说:『不知生焉知死。』死后的问题我们暂且不谈,在这生之际,富贵,有钱实在是太好了。有了钱,世间的美、喜、威势等都会随之而来,而这些好处都不是你们修行人所可以企盼到的。人说:『有钱能使鬼推磨』,有钱后就可以买通官员,士绅甚至流氓为你撑腰,为你壮声势。请些军师,参谋为你想点子,掌握机会,做起事来无往不利。
10 Usually you donate money to charity. Praised highly, you are called great well-doer. With these social rank and reputation, you have stateliness as the same as king, even not being a local official. That’s great!
平时捐起钱给慈善团体,大家又把你高高举起,说你是:『大善人。』有了这些社会地位及声势后,你不做地方官,一样拥有如君父的权威,那有多好。

无足曰:「夫富之于人,无所不利,穷美究势,至人之所不得逮,贤人之所不能及,侠人之勇力而以为威强,秉人之知谋以为明察,因人之德以为贤良,非享国而严若君父。
11 You always stress original nature. I think that human’s original nature is to hunger for music, beauty, gourmet food, power, interest and position. Anyone produces satisfaction as long as he touches and has them.
你们一直强调本性,我觉得对音乐、美色、滋味、权利、地位的渴求就是人的本性。不论任何人只要拥有它,接触到它就快乐,就有一种满足感。

且夫声色滋味权势之于人,心不待学而乐之,体不待象而安之。
12 Additionally, all men have same object to like, dislike, avoid and seek, such as loathing shit, avoiding death and seeking for life and beauty. This is the real original nature.
另外,人都有欲望,都有相同类似的厌恶、躲避、或追求的对象。比如对粪便的厌恶,对死亡的躲避,对生,对美的追求等,这些才是真正的本性。
13 Self-nature and wisdom that you mention are too mysterious and unpractical. Whatever you say to deny my view can’t change the fact that it is real and it is the truly original nature.”
你们讲的自性,智慧等都太神秘而不切实际,不论你们怎么说破嘴,否定我的看法,也不足以改变这个人类本性真实内涵的事实。」

夫欲恶避就,固不待师,此人之性也。天下虽非我,孰能辞之!」
14 Zhihe said, “I admit that what you said is a part of human nature but they are avarice, wrath, obsession that make people sorrow, annoy and rotate forever in transmigration. Self-nature, Buddha-nature, Qi, calmness and refinement in human nature however, are different. They are free from and beyond material, not being led by material. They, who seek for self-nature, think that empty five skandhas are the source of impermanence and sufferings. So, they often keep material at an arm length.
知和说:「我承认,你说的也是人类本性的一部份。可是那是贪、瞋、痴是会为人带来痛苦、烦恼,永远在轮回中打转的。人类本性中自性、佛性、气、拙火、妙用等则不同。它们是不役于物,超越物,不被物牵着鼻子走的。寻求自性的人,他们认为五蕴皆空是无常,是苦的根源。所以让自己经常与物保持一定的距离。

知和曰:「知者之为,故动以百姓,不违其度,是以足而不争,无以为故不求。
15 This kind of people has no selfishness. They have the mind of no-self and being flexibility. So, if they are in power, their policy and guideline are subject to people’s actual requirements. Once the requirements of people are meet, conflicts in society will reduce. Due to fewer requirements of such governors, what the service and tax they ask from people will be less. When they asking something from people, the people wouldn’t think them are greedy, because what they do is for the people, not for the governors themselves.
这类人没有私心,他们以无相、无住而生其心。所以,如果他们主政,他们都是以百姓的实际需求为施政方针。百姓的需求得到满足后,社会中的争执就少了。自己无所求,所以劳动百姓,收取百姓的税金也少些。这样的主政者,他们向百姓要求一些东西,百姓不会认为他们贪心。因为他们是为大众谋事的,不是为私的。

不足故求之,争四处而不自以为贪;有余故辞之,弃天下而不自以为廉。
16 When things are enough, they stop asking. They even return the surplus back to people. The goal of all policy is for people’s interest. The surplus returns to people, which is very natural. Thus, the governor doesn’t flatter himself that he is uncorrupt. Avarice or incorruption derives from the inner heart, and not from the temptation and stimulation of material. Therefore, controlling a man being incorruption and not avarice must start from his inner heart.
东西够了他们就停止索取,甚至将多余的还给百姓。一切施政都以百姓的利益为依归,多余的退还给百姓,就成为再自然不过的事。所以,为政者心里也没有自以为清廉的感觉。廉或贪等人性是发自内心的,不是由物界刺激、诱惑引起的。因此廉或贪等欲念的控管,必须自个人内心做起才有效。

廉贪之实,非以迫外也,反监之度。
17 With this concept and culture, as a king, he doesn’t use his power and rank to put on airs in front of others and to bully them; he as a rich man, doesn’t use money to tread on others. Some people assume that being rich has the privilege to override others. For example, some rich man, they toy with waiters in the entertainment place despite of waiters’ dignity.
有这样的认识与修养,那做为君王他不会运用自己的权势在人面前摆架子,气势凌人,欺侮人。有钱的富人,也不会用钱去糟踏人。好比有些人,以为有钱就是大爷,在声色场所完全不顾侍者之尊严,随意玩弄。

势为天子,而不以贵骄人;富有天下,而不以财戏人。
18 Men of practice know clearly the serious sequela of being ‘the noble is proud and the rich is bullying’. They know, at end of the day, all the results were reflected to themselves and they will be one of the victims also. Hence, men of practice should be very prudent in being the noble and rich person; why they do that, however, is not necessarily for cheating of fame.
我们修行人之所以这样做是知道「贵以骄人,富以戏人」都有极严重的后遗症。一切作为最后都会反应到自己身上,受害的还是自己。所以,我们才小心为之,其目的并不是在沽名钓誉。

计其患,虑其反,以为害于性,故辞而不受也,非以要名誉也。
19 Emperors as Yao and Shun, they still kept their grace and tolerance, without pressure to others. They had no intent to love people while they actually were afraid that their power was a double-blade sword and would hurt themselves if careless. Yao wanted to remise throne to Shanjuan and Xuyou who however, refused the throne. They considered it in the standpoint of his culture and they were afraid that worldly affairs would disturb their mind of soundness, tranquility and peace.
尧、舜为帝,可是仍然保有他们雍容大度的心怀,不会对别人造成压力。并不是他们存心的要以仁爱面对百姓。实际上,他们是怕自己拥有的权势,像刀的两刃一样,一不小心就会伤害自己。尧要将帝王之位让给善卷、许由,他们却辞而不受,也是从自己修养的立场考量,怕这些俗事,打扰他们沉稳,安宁,祥和的心境。

尧、舜为帝而雍,非仁天下也,不以美害生;善卷、许由得帝而不受,非虚辞让也,不以事害己。

20 The above said examples all mean that a man of practice also weighs advantage and disadvantage before making any decision. Simply, their advantage and disadvantage are different from those of worldly people. In the standpoint of man of practice, they never consider reputation in making decision.”
上述的事例都是说明,修行人也是评估利害后,才做出那样的决定。只是他们的利与世俗凡人之利,内容不同,如此而已。社会上称赞他们为贤人。站在修行人的立场,他们在决定这样做的时候,是完全没有考虑什么名誉或好名声的。」

此皆就其利、辞其害,而天下称贤焉,则可以有之,彼非以兴名誉也。」

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