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庄子演义-外篇-天运(二)

(2010-09-24 05:40:57)
标签:

至仁无亲

尊贵

财富

名誉

文化

Extensive Interpretation of Chuang Tzu Part 2
庄子演义 外篇 


The Movements of the Heaven (2)
天运(二)

1 Dang, the minister of the State of Shang asked Chuang Tzu how a man could be called benevolence. Chuang Tzu took an instance. “Tiger and wolf are the animals of benevolence.”
商国的宰相荡询问庄子怎样做才算是仁。庄子答曰:「虎、狼等都是属于仁的动物。」

商大宰荡问仁于庄子。庄子曰:「虎狼,仁也。」
2 Dang asked, “What do you mean?”
荡说:「这是什么意思?」

曰:「何谓也?」
3 Chuang Tzu replied, “Doesn’t mother tiger love her children? So tiger is the animal of benevolence.”
庄子说:「雌虎不是爱其子吗?所以说老虎是属于仁的动物。」

庄子曰:「父子相亲,何为不仁!」
4 Dang asked again, “What is the supreme benevolence?”
荡又问:「那么什么是至高无上的仁呢?」

曰:「请问至仁。」
5 Chuang Tzu said, “The supreme benevolence is of non-self, being flexibility and no fixed object.”
庄子说:「至高无上的仁是无相、无住、没有固定的对象的。」

庄子曰:「至仁无亲。」
6 Dang doubted it. “I heard that without object there is no love. A man without love is not a dutiful son. According to this deduction, how can you say that a man of supreme benevolence has no filial piety in his heart?”
「可是我听得人家说,」 荡表示:「没有具体的对象就不会有爱心,没有爱心的人就不会是一名孝子。依照这样的推论,你怎么可以说有至高无上仁的人,心里没有孝顺这样的成分呢?」

大宰曰:「荡闻之,无亲则不爱,不爱则不孝。谓至仁不孝,可乎?」
7 Chuang Tzu said, “For sure, the supreme benevolence is of non-self and being flexibility. It is far from filial piety. The filial piety is not enough. It is not the real supreme benevolence.
庄子说:「不是这样的。至高无上的仁确实是无相、无住的。祂比孝顺父母的情要高出太多了。你所说的孝顺是不够的,祂不是真正至高无上的仁。

庄子曰:「不然,夫至仁尚矣,孝固不足以言之。此非过孝之言也,不及孝之言也。
8 From here, we walk to south. After a journey, you look north. The Min Mountain is not seen. Why?
假如由我们这儿往南方走,走上一段路后你再往北方看,就再也看不见冥山了。这又是为什么呢?
9 The reason is simple -- go too far.
理由很简单,因为走的太远了。

夫南行者至于郢,北面而不见冥山,是何也?则去之远也。
10 So, filial piety is easy to do but it is difficult to love parents sincerely. Loving parents is easier than remembering parents for good and remembering parents is easier than remembering them after apart from them for years.
所以我们说,孝敬父母容易,真诚地爱父母就比较困难。而爱父母与始终不忘父母两者比较,爱父母又比较容易。离开父母多年而始终不忘父母则更要难些。

故曰:以敬孝易,以爱孝难;
11 It is easy for children to forget parents. On the contrary, it is difficult for parents to forget children. However, on the balance of children and power, parents incline to power.
我们做儿女的忘掉父母容易。相对的,父母要忘掉儿女则比较难。但是如果拿天下与儿女作比较,做父母的对权位的思念,可又比对儿女的思念来的更为深些。

以爱孝易,以忘亲难;忘亲易,使亲忘我难;使亲忘我易,兼忘天下难;
12 A man of perfect practice has no difficulty in forgetting his country, power and preferring leisure and quiet place. However, the country doesn’t forget him. When the country is in trouble, all people ask him to go out to sever them. He has more difficulty in insisting on refusal.
作为一个修行完备的人,他忘掉天下、忘掉权位、好闲静处比较容易。可是要天下忘掉他,在天下有困难时,大家恳求他出来为他们效劳时,能坚持己见、拒不就任者又更难些。

兼忘天下易,使天下兼忘我难。
13 There were many men of perfect practice who refused to assume offices, such as Xu You. They refused the invitations from Yao and Shun and always stayed in the countryside. Even so, they can long nourish all things by the power of Tao, never exhausted. Common people didn’t know that they exerted their influence in silence to maintain and take care of all things.
有许多修行完备如许由者,他们拒绝尧舜的邀请,始终置身于乡野之间,不肯就任官职。虽然如此,但他们却能运用道的法力利泽万物,历久而不衰。他们这样默默地发挥其影响力,维护万物,照顾万物; 一般世俗人是不会明白的。
14 Could those people, such as Xu You, desert Tao to accept the benevolence and filial piety that are canonized by the common people?
难道如许由者,他们会舍弃道,而就那些世人推崇的仁、孝吗?

夫德遗尧、舜而不为也,利泽施于万世,天下莫知也,岂直大息而言仁孝乎哉!
15 I can tell you clearly: Filial piety, benevolence, righteousness, loyalty, credit, fidelity and incorruption are all artificial standards. They are fabricated to force people to carry out, which results in the distortion of humanity. It is bad. Their shortages are so many. So, it is said that the noblest man deserts power; the richest man throws away the fortune of the country; lofty man neglects fame, not lingering over it.
让我清楚地告诉你,孝悌仁义,忠信贞廉等等这些人为的道德标准; 都是人自己编出来,强迫大家去实行的。其结果会导致人性扭曲,是不好的。它们的缺点实在太多了,所以有人说:最尊贵的人,他们抛弃权位,最富有的人,他们舍得将举国的财物都摒弃掉;而立志崇高的人,则是会将名誉加以忘却而毫不恋栈的。
16 The man who can forget power, fortune and fame is qualified for practice because he is within the realm of Tao.”
能够这样忘掉尊贵、财富、名誉的人,才有资格修行,才算是没有踰越道的范围。」

夫孝悌仁义,忠信贞廉,此皆自勉以役其德者也,不足多也。故曰:至贵,国爵并焉;至富,国财并焉;至愿,名誉并焉。是以道不渝。」

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