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庄子演义-内篇-大宗师(一)(43-78)

(2010-08-29 02:53:01)
标签:

夜旦之常

相濡以沫

善吾生

善吾死

文化

Extensive Interpretation of Chuang Tzu Part 1
庄子演义 内篇

 

The Great Supreme (1)
大宗师(一)(43-78)
 
43 His governance of the country entirely conforms to the state-of-arts' law, the convenance, the public opinion and moral. With those tools he keeps the society on the right rail.
在治理国家方面,他完全依照社会现有的刑法、礼仪、舆论、道德标准等,让社会在正常轨道上运作。
44 The law is state-made, so even killing criminal will be accepted by the public. The convenance is the code of conduct, which all accepts. The consensus represents the public interest which he follows as the right way to govern.
刑法是国家公定的,所以虽然将犯人杀害,也不会遭受大众的责难;礼仪规章成为行事的典范,大家都能接受;舆论认为应该怎么做,表示大众的利益是朝着这个方向,他就按大众的意愿行事。

以刑为体,以礼为翼,以知为时,以德为循。
45 The policy is public-made. Abidance by the custom and moral precludes the daily life from trouble. Living and acting on the public-accepted custom prevents frequent blaming and then, everyone can live as free and easy as climbing a mound.
政策不是他订的,是大家要他这样做的;所以只须遵守社会的风俗习惯、道德标准,那么平日行事、起居都不会有问题; 假如每个人都按大家同意的风俗习惯生活、行事,这样就不会动辄得咎。人人都能轻松自在地生活,就像爬一座小山一样的容易。
46 It is easy to govern a country if those principles are applied. The perfect practice who governs his country in good order, which is thought a great engineering or splendid achievement, actually, it is not a difficult jab if one follows the four principles in governing his country.
有一些人,他们见到了修行完备的人,将国家治理得井井有条,以为他们完成了什么大工程,是一件了不起的政绩; 其实,当政者的政策只须符合上述四项原则,治理国家也不是什么困难的事。

以刑为体者,绰乎其杀也﹔以礼为翼者,所以行于世也﹔以知为时者,不得已于事也﹔以德为循者,言其与有足者至于丘也,而人真以为勤行者也。
47 We care the integrality that consists of components. As far as a component is concerned, it is integral itself. Hence a whole is an intact pattern and its component also is an integral and a pattern.
完整性是我们所关注的。可是单就构成这个一体性的个别单位言,它本身的性质也是完整的。所以,一体可以说是一个完整的“朴”,至于它所赖以组成的部分,也同样具有其完整性,也同样是一个“朴”。
48 For instance, human’s body is an integral pattern. As far as a red cell is concerned, it is an integral pattern too. Similarly, human is an integral variety and each person is also an integral individual. In this view, we become God when act on the human interest; we are man when act on the personal interest.
比如人体是一个完整性的 “朴”。人体的红血球,单就这一个红血球言,它也是一个完整的 “朴”。同理,人类是一个完整性的物种,每个人也是一个完整的个体。从这个观点出发,当我们以全人类为出发点去考量时,我们就是神;当我们从个人为出发点去其评估时,我们就是人。
49 A person narrows the gap that source from the two views and the gap of views from the God and the man. We regard him as a perfect practice.
不让这两种不同出发点所引发的看法有所不同,不让神与人的看法有所差别,这种人我们就称之为真人。

故其好之也一,其弗好之也一。其一也一,其不一也一。其一与天为徒,其不一与人为徒,天与人不相胜也,是之谓真人。
50 The shift of life and death is the inevitable natural law. Their sequence is like the shift of day and night, both of which are under the God’s controls. As regarding to the worldly affairs, they are out of our reach too. We should not interfere with its natural development.
生与死都是命运的一部分,它们的先后秩序,恰像白天与黑夜一样顺序轮替。而所有这一切都是由神在掌管的; 我们人完全不能干预,也插不上手。生死轮替,是万物无可避免的自然法则。

死生,命也﹔其有夜旦之常,天也。人之有所不得与,皆物之情也。
51 A man prays in Church or temple, taking God as his father. To the nature we should keep the same attitude. A man would like to sacrifice his life for his lord; to the nature we should do the same.
一个人在礼拜堂、在寺庙里虔诚地将神当成他的父亲一般来敬仰; 如果此人持肉身时爱神、敬神,那么,难道他的灵、气、自性、妙用、佛性、挫火等就不会同样地爱神、敬神吗?如果一个人愿意为其主子牺牲个人的生命; 同样的,难道他就不会牺牲一切为他的灵、气、自性、妙用、佛性、及挫火吗?

彼特以天为父,而身犹爱之,而况其卓乎!人特以有君为愈乎己,而身犹死之,而况其真乎!
52 When the pond becomes dry, fishes in it spit spittle to each other to survive. From the appearance, they depend on one another to live, looking close and amiable. Which is better on earth: let them linger on and live close or let them back to the river and the full pond where they don’t know each other but live free.
当池塘干涸,池里的鱼互吐唾沫,借此以维持生命; 牠们看起来是相依为命,样子非常亲切。可是到底是这样苟延残喘地亲密活着好?还是让牠们回到河里互不相识,自由自在地活着好呢?

泉涸,鱼相与处于陆,相呴以湿,相濡以沫,不如相忘于江湖。与其誉尧而非桀也,不如两忘而化其道。
53 Nature endows us with our body. He takes care of our body all our life. When being young we work diligently, when senile, we are arranged to return to the dust. Who arranges us to come to the world is the same one who calls us back. Under his looking after why we are afraid of the coming inevitable death.
大自然为人制造身体,给予他生命力,年青时令他辛苦工作,年老力衰就安排他重回尘土。所以安排人来到此世间者,正是招他回去的同一人或神。

夫大块载我以形,劳我以生,佚我以老,息我以死;故善吾生者,乃所以善吾死也。
54 Those that live nearby the lake all have a small boat as vehicle. It is a problem to park it when it leaves unused. Common residents hide it in the bush nearby the stream or in the obsolete place of marsh. However, at night it is easy to be carried away by others.
住在湖边的人,都会准备一艘小船当交通工具; 可是不用时怎样安置它,不被别人偷窃,总是一件头痛的问题。一般人会将之藏在小溪旁的草丛中,或者隐藏在沼泽里人烟稀少的地方。可是当黑夜来临时,还是很容易被有心人背着拿走。
55 Most of us don’t understand that small thing hidden in the big environment is easy to be stolen no matter how carefully we hide it. The only way to prevent it from stealing is to hide thing belonging to the universe in the whole universe, namely, to hide thing of its original visage in the environment, from it there will be no losing.
大部份人不能理解,将小东西藏在大环境中,不论我们多小心,它总是有机会被人窃走。防止被偷的唯一办法是,藏天下于天下。以对象原来的面貌,藏之于环境中,那就万无一失矣!

夫藏舟于壑,藏山于泽,谓之固矣!然而夜半有力者负之而走,昧者不知也。藏小大有宜,犹有所遯。若夫藏天下于天下而不得所遯,是恒物之大情也。
56 We all love joy which we are afraid of losing or missing. How should we preserve and keep it as our inexhaustible treasure? Where should we hide it?
我们人都喜爱欢乐,我们也怕欢乐会遗失,会溜走。我们应该怎样将欢乐保存起来,成为我们永远取之不尽,用之不竭的宝贝呢?我们应该将之藏在哪呢?
57 Above mentioned is ‘hide thing belonging to the universe in the whole universe’? Our joy is from the heart and the ego. Therefore, just hide joy in our body.
我们说藏天下于天下,我们的欢乐来自内心,来自“自我”,那么我们就将欢乐埋藏在这个人的躯壳之中吧!
58 Human did countless evolution from protozoan into the status quo. There still will be endless evolution. Whatever human evolves, there still would be a body. So, the men of wisdom would hide their joy in the heart and body, not the place out of them. In the wake of that their joy would be there forever.
我们人类由原生动物,经过无数的演化变成现在这个模样,将来还要继续演化下去没完没了。可是不论怎么变,一个基本的躯壳总是有的。所以,聪明的智者,会将欢乐藏在身心之中,不假外求,那就永远不会遗失,也永远不会丧失掉了。

特犯人之形而犹喜之。若人之形者,万化而未始有极也,其为乐可胜计邪?故圣人将游于物之所不得遯而皆存。善夭善老,善始善终,人犹效之,而况万物之所系,而一化之所待乎!
59 It is very real that Tao exists. We can get the evidence from the operation of Nature whereas we can’t understand clearly its operation and can’t see its forming.
道的存在是千真万确的,自然法则的运作足以证明这一点。然而我们无法明确地感觉祂的动作,也不能由肉眼看见祂的形成。

夫道,有情有信,无为无形﹔可传而不可受,可得而不可见﹔
60 Tao keeps sending signals and issuing orders. It can’t be heard clear like the sound but we can’t disobey its will. We can’t see it but we follow its steps in accordance with its direction.
道不断地放出讯息,发出指令。虽然祂不像声音那样清楚的由耳朵接收,可是我们无法违背其意志。虽然我们看不见祂,但是我们跟着道的脚步走,在大方向上是与祂一致的。
61 Tao depends on nothing. It not likes our life which depends on the food, air, water and sun.
道是不假外求的,不像我们生存要靠食物、空气、水、阳光等来支持这个躯体。
62 Tao is self-supported and exists before the universe.
道是自给自足,在没有天地之前祂就存在。
63 It is immortal, without the beginning and the end. It stays eternally. The powers of god and ghost are from his authorization and the heaven and the earth are its production.
祂没有所谓生,也无所谓死。祂是永远存在的。鬼神的法力也来自祂的授权,天地更是祂的产物。
64 As far as Tao is concerned, nothing is more senior than it while nothing is more junior than it. It exists before the birth of cosmos. Therefore there is nothing elder than it.
对道而言,没有任何东西比祂更高,也没有任何东西比祂更低。天地诞生之前祂就存在。因此,也没有任何东西比祂更老。

自本自根,未有天地,自古以固存﹔神鬼神帝,生天生地﹔在太极之先而不为高,在六极之下而不为深,先天地生而不为久,长于上古而不为老。
65 Tao is a supernatural power. Of all ages those who gain, conform to and make use of its power all have demonstrated wonderful achievements.
道是宇宙间最神奇的力量,古往今来凡是得到祂,与祂相应,能借用其神力者都建立了非常神奇的功业。
66 Xii Wei Shi obtained Tao, and so set the universe in order.
比如: 稀韦氏得之,他将宇宙安排的井井有条;
67 Fu Xi obtained it, and was able to reveal the secrets of immortality.
伏羲氏得之,他获得了永生的秘密;
68 Wei Dou obtained it, and never blundered from its course in his life.
维斗得之,他终生都没有犯过什么严重的错误;
69 The sun and moon obtained it, and have never ceased to revolve.
日月得之,则能永久不变地定时运转;
70 Kanhuai obtained it, and made his abode in the Kunlun Mountains.
堪坏得之,他就以昆仑为家;
71 Feng Yi obtained it, and safely toured around the country.
冯夷得之,则能安然地游览各大河川;
72 Jianyu obtained it, and built Mount Tai as his inhabitation.
肩吾的之,他造得泰山为他的居所;
73 The Yellow Emperor obtained it, and soared upon the clouds to heaven.
黄帝得之,则能乘瑞云而登天;
74 Zhuan Xu obtained it, and dwelled in the Deep Palace as a king.
颛顼得之,居深宫而为帝;
75 Yu Qiang obtained it, and established himself at the North Pole.
禺强得之,则能择居于极北之地;
76 The Western Queen Mother obtained it, and settled at Shao Guang, since when and until when, no one knows.
西王母得之,则独居少广,没有人知道她在什么时候开始住在那,也没有人知道她会住多久;
77 Peng Zu obtained it, and prolonged his life. He lived in Youyu from the time of Shun until the time of the Five Princes, totally over eight hundreds years.
彭祖得之,则寿命增长,彭祖生在有虞,一直活到五伯年间,共得寿八百余岁;
78 Fu Yue obtained it, he at first became the Minister of Wu Ding and later on extended his rule to the Dongwei star and the Qiwei star, and finally became the emperor of Heaven.
傅说得之,从他做为武丁的宰相管理全天下,更进而统御东维星以及箕尾星成为天上的君王。

豨韦氏得之,以挈天地﹔伏戏氏得之,以袭气母﹔维斗得之,终古不忒﹔日月得之,终古不息﹔堪坏得之,以袭昆仑﹔冯夷得之,以游大川﹔肩吾得之,以处大山﹔黄帝得之,以登云天﹔颛顼得之,以处玄宫﹔禺强得之,立乎北极﹔西王母得之,坐乎少广,莫知其始,莫知其终﹔彭祖得之,上及有虞,下及及五伯﹔傅说得之,以相武丁,奄有天下,乘东维、骑箕尾而比于列星。


Re: 夫藏舟于壑,藏山于泽,谓之固矣。然而夜半有力者负之而走,昧者不知也。

 

苏东坡 寒食雨曾引用上句。

自我来黄州,已过三寒食。年年欲惜春,春去不容惜。今年又苦雨,两月秋萧瑟。卧闻海棠花,泥污胭脂雪。暗中偷负去,夜半真有力。何殊病少年,病起头已白。


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