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庄子演义-外篇-天运(三)

(2010-09-25 05:39:28)
标签:

咸池

洞庭之野

愚故道

文化

Extensive Interpretation of Chuang Tzu Part 2
庄子演义 外篇

 

The Movements of the Heaven (3)
天运(三)

1 Yellow Emperor played his Xianchi movement in a wild and empty field. Beimen Cheng was charmed by the music.
黄帝在原野空旷的地方演奏他那首著名的乐章-咸池,北门成听得如痴如醉。
2 After the performance, Beimen Cheng told Yellow Emperor, “In the beginning, I was horrified for the shocking notes. After a while, I felt relaxed, at ease. In the end of the performance; however, I was bewildered with your movement. My consciousness seems not to operate. I could not think and speak. I was shocked overall. What happened to me on earth?”
事后,北门成对黄帝说:「我初听时,你那极具震撼的音符令我心生恐惧。可是当音乐进行到了某一段时间之后,我的感觉就逐渐松懈下来,不再那么紧张了。然而,当演奏到了尾声之时,我又被你的乐章弄得迷惑不已。我的意识似乎不再运作,心不能思,口不能言,人整个都变了。请问这到底是怎么回事呢?」

北门成问于黄帝曰:「帝张咸池之乐于洞庭之野,吾始闻之惧,复闻之怠,卒闻之而惑;荡荡默默,乃不自得。」
3 Yellow Emperor replied, “It is very normal for you to react as this. Don’t worry about it.”
黄帝说:「你有这样的反应是极其正常的,不用担心。
4 Playing the movement of Xianchi is a musical way to arouse your Qi so as to make it more active in your body. The way is a rite in which a man of perfect practice uses his super power to enlighten the common people.
「咸池」这首乐章,是我利用它来唤醒你的气,使气在你身上更趋活跃的方式。这种方法是修行完备的人运用其本身的超能力,对一般凡人进行点化的仪式。
5 In fact, this movement has no fixed score. Its playing is in the light of different people. In considering of the background of the listener, the player arranges an unique notes and then it is played in terms of proper etiquette to arouse listener’s Qi, so that the listener restoring his natural ability of communication with the Nature.
这段乐章其实没有固定的谱,它是因人而异的。演奏者与听者的背景相应,认为应该怎么安排音符,然后按照适当的礼仪演奏出来,以求听者的气能苏醒过来,与自然之道恢复沟通。

帝曰:「汝殆其然哉!吾奏之以人,征之以天,行之以礼义,建之以大清。
6 After accomplishing this job, in the next movement, I try to communicate with the natural environment so as to make four seasons shift steadily, to make favorite weather and climate, and to give all things an appropriate environment generation after generation.
当这项工作完成后,在接下来的乐章里,我试图与周遭的自然环境沟通,使四时稳健地轮替,风调雨顺,万物有一个合适的环境,以生生不息。
7 You look the Nature. Flowers bloom and wither; they prosper and wane. Peace and war shifts in human’s history, as do stability and turmoil in a country. Both the limpid and the muddy appear in rivers; prosperity and adversity shifts in life; Yin and Yang changes to each other too. Its goal is that all of them are done to the point.
你看自然界,花开花落,时盛时衰; 人类的历史里有和平、有战争; 政情有治、有乱; 河水是有清、有浊; 人有顺境、有逆境; 阴阳也是变来变去,都以适中为标准。
8 Also, the pitch of music is played in fluctuation and cadence.
同样地,音乐也是在忽高忽低、抑扬顿挫中游走。
9 Your Qi hibernates in coccyx for long time. I arouse it by proper notes.
你的气长期地蛰伏在尾椎处,我以适合的音符将之唤醒。
10 The Qi is a part of the Nature. It has no birth and death, existing forever. It is not like our flesh body that has birth and death and lingers in transmigration. The Qi is ‘ego’ in sutra and the flesh body is ‘non-ego’.
这个气是大自然的一部分,祂是无生无死,永远长存的。不像我们的肉身是有生有死,不断地在轮回之中徘徊。祂是佛经里说的“我”,而肉身是佛经里说的“无我”。
11 Common people only know the flesh body but they don’t know there is an ego of super power in non-ego. When I arouse your ‘ego’, you sense and find a stranger standing just before your face whom you know nothing about. Therefore, you are horrified.
一般人只知道无我的肉身,而不知在无我之中有一个超能力的我的存在。因此当我唤醒你的“我”时,你初次发现祂,因为无从比较而且近在咫尺,当然会有惧怕的感觉。

四时迭起,万物循生;一盛一衰,文武伦经;一清一浊,阴阳调和,流光其声;蛰虫始作,吾惊之以雷霆;其卒无尾,其始无首;一死一生,一偾一起;所常无穷,而一不可待。女故惧也。
12 Until you calm down and familiar with the Qi, my notes turn to lenitive and roam in the steps of Qi in your body. At this moment, the notes are moderate and stable; the long sound mixes with the short one; the hard sound mixes with the tender one. The changes are moderate and all to the point.
当你惊魂甫定,对气等逐渐熟悉后,我的音符就转趋缓和地配合气,在你体内平稳地游走。此时音符虽有高低而平和、有轻重而沉着,声音有长有短,有刚有柔,变化安稳,无一不恰到好处。
13 Your Qi operates in your body like this too. The Qi leads you to practice the slow and elegant poses of Yoga. Your body looks so tender and flexible. The Qi flows in each organ, filling it to full. It expels the old and waste things from the organs and replaces them with the healthy and vigorous ones.
而你的气在体内运作也是这样。气引导你做出缓和优美的瑜伽姿势,你的身体显得那么的柔软而富有弹性。气在各器官组织间涌动,塞得满满的,无一处遗漏。祂将多年沉积的老旧废物排出,替换上新生健康的、有活力的新枝与绿叶。
14 Besides taking care of your non-ego, the Qi also benefits the ghost and god around you. The ghost and god enjoy the bliss of Qi in their shares.
气除了照顾你那“无我” 的肉身外,四周的鬼神也都将受益。祂们各按其分地也享受到了此气的加持与祝福。

吾又奏之以阴阳之和,烛之以日月之明;其声能短能长,能柔能刚,变化齐一,不主故常;在谷满谷,在坑满坑;涂郄守神,以物为量。
15 Then my notes express plentiful achievements. They feel proud and satisfied with the accomplished work.
这时我的音符透露出丰盛的成就感,为其完成的工作而满足、骄傲。
16 The ghost and god are comforted after absorbed these precious merits and virtues. They stay in deep valley to enjoy them in peace without going out to raise the devil.
鬼神得到慰藉,获得珍贵的功德后,安祥地待在幽谷中享受那甜美的成果,不再兴风作浪。
17 The country is full of peace. The sun, the moon and the star run in their normal orbits, without disorder.
此时,天下间到处充斥着一片祥和的景象,日月星辰也都恪守其份地,按照其正常的轨迹运行,不会出现乱象。

其声挥绰,其名高明。是故鬼神守其幽,日月星辰行其纪。
18 My music matches your Qi. They linger around between Heaven and Earth. You just sense the poses of Yoga but your consciousness can’t understand what it is on earth and why the actions come out. You can’t understand and see it, let alone seizing it. Then you sit like a Buddha, chanting Buddha’s slogan. Your accustomed consciousness now is invalidated.
我的音乐配合着你的气,就这样徜徉在天地之间。你只感觉到各式各样的瑜伽姿势,可是你的意识却完全不能了解,这到底是怎么回事,更想不通,为什么会有这样的动作出现。这股气你不明白祂,也看不见祂,更别说想抓住祂。此时你坐在那儿像尊佛似的,心中空无一物,口里低声地唱诵着阿弥的调子。你平常惯用的意识此时也已经是毫无用武之地了!
19 You can’t think, see, and seize it, as if your body were vacated, nothing in it. All is so tranquil seems to be fast asleep.
想不能想,看不能见,捉不及物,身体好像不再有感觉,形同虚设,一切都是那么平静,似乎要睡着了。

吾止之于有穷,流之于无止。子欲虑之而不能知也,望之而不能见也,逐之而不能及也;傥然立于四虚之道,倚于槁梧而吟。
20 In the utmost peaceful movement, I suddenly speed up the rhythm. The buoyancy and vivid notes represent the vigorous lives of Nature. My notes shuttles among the plentiful lives, which make your heart, teem with joy. However, you don’t flourish. You sit still with kind smile on face. The notes and Tao combine together to direct the operation of all things and make sure they are all on their tracks.
就在这极度平静的乐章中,我突然将节奏加快,轻快活泼的音符象征着大自然生气蓬勃的生命力。我的音符就穿梭在这众多生命之间,而气使你心中充满着欢乐,可是不会手舞足蹈; 你还是静静地坐在那儿,脸上显露出和蔼的笑容,音符与自然之道此时已经合而为一,指挥着万物,按照一定的轨迹运行。
21 The notes themselves never try to be unique in idea and way to affect the operation of Nature, as does the Qi. According to its normal arrangement and operation in your body, it flows among birth, aging, illness and death, making them work smoothly. It is not the drawing power but the pushing power.
音符本身决不会别出心裁地想些新花样、出些新点子来影响自然的运作。气也是这样,祂在你体内按无常力的即有安排操作,只是在生老病死之间,促使其过程更为顺畅,因为祂只是推动的力量,而不是牵引的力量。

目知穷乎所欲见,力屈乎所欲逐,吾既不及已夫!形充空虚,乃至委蛇。女委蛇,故怠。吾又奏之以无怠之声,调之以自然之命。
22 The activities that push lives are carried out in silence. It has no a certain blueprint and plan. The course of Yoga actions totally depends on your condition of body, objective change environment and inner operation of Qi in your body at that time.
这种推动生命的活动是默默、无声无息地进行着。祂没有一定的蓝图、计划,完全看你当时的身体状况、客观环境的变化等来决定瑜伽动作的课程,以及气在体内的运作方式。
23 When consciousness controls your body, the Qi recedes to its nether den. It is said that it died and vanished. Somebody said that it still is living, just in tentative silence.
当意识掌控身体时,气就退回祂幽冥的巢穴,有些人说祂死了、消失了,有些人说祂没死,只是暂时的沉寂。

故若混逐丛生,林乐而无形,布挥而不曳,幽昏而无声。
24 Somebody said that it really exists while somebody said that it is vacant.
有些人说祂是实实在在地存在,有些人则说祂是虚幻空无的。
25 The different views can’t change its specialty that it flows like water and moves in transience.
不论大家怎么看待祂,都不会影响祂动如流水,忽而缥缈无踪的特性。
26 Like a hermit in mountain, the Qi in body doesn’t come out without invitation and it doesn’t intervene in the worldly affairs. The Qi ignores people’s daily lives, letting consciousness dominates them.
气在身体中是不请不出。祂就像山林中的隐士,不会干涉世俗的事务;对人的日常生活,也是采取不问不答的态度,完全放任意识主宰。

动于无方,居于窈冥;或谓之死,或谓之生;或谓之实,或谓之荣;行流散徙,不主常声。
27 Somebody experience it unconsciously so they feel skeptical. Thus they consulted sages about it; however, the so-called sages stand to sense and resign themselves to fate. Their explanation of the Qi is narrow because their Qi also dozes.
有些人在无意中体会到气的存在,因而深感疑虑。此时他们会去请教所谓的圣人帮他们解释。可是所谓圣人指的是通情达理、安于命运的人。他们对于气的解释其实是很有限的,因为他们自己的气也还处在半睡眠状态。

世疑之,稽于圣人。圣也者,达于情而遂于命也。
28 Though they all have five sense organs, they never have the experience that the real Qi wakes up and operates in their body. If you ask them about the Qi, it is like asking the way to the blind.
他们虽然五官俱全,但是真正的气苏醒后,气在身体中运作的经验他们是没有的。这种人你问他有关气的事,自然是问道于盲了。
29 Come on, let me explain. The Qi in body is immortal. Now it just sojourns in our flesh body. It certainly expects that its living place be clear and comfortable. If the lease term is up or a place no longer is suitable to live, it will leave according to the natural arrangement. Under no conditions, it does intervene in the sovereign rights of the place. It however, can maintain and protect it when it lives there. It always tries its efforts to make the place joyful and warm.
来! 让我告诉你。身体里的气是永生的,此时祂只是借用我们的肉身,暂时寄居在里面,祂当然希望自己住的地方健康、清爽、干净; 可是万一到了非迁移不可的时候,祂也不会勉强自己,继续呆下去的。对屋子主权的事,气从不干涉,但是在祂居住的期间祂会好好地维护,善尽保护,使住所充满欢乐及温暖; 在这方面,气始终是会尽力的。

天机不张而五官皆备。
30 He who has a good communication with the Qi is silent all days; however, under the guidance of Qi his body and heart become tranquil, sound and peaceful and even his fate is so. In terms of music, the Qi is called Heaven Music.
所以与气沟通良好的人,虽然他终日沉默无语,可是他整个身心甚至命运都因气而变的沉稳,宁静,安祥。这股气,就叫做天乐。

此之谓天乐,无言而心说。
31 On Heaven Music, You Yanshi had a proper ode: “Listen to it but hear no sound, watch it but see no form. It fills Heaven and Earth, and covers every part of them.”
有关天乐,有焱氏有很恰当的颂词,他说:『听之不闻其声,视之不见其形,充满天地,苞裹六极。』

故有焱氏为之颂曰:『听之不闻其声,视之不见其形,充满天地,苞裹六极。』
32 The coda of Xianchi Movement is a soundless music. You heard no sound so you were bewildered.
「咸池」乐章演奏到尾声已成为无声之乐,无论你作何种努力,也无法听到它的声音,是以深感困惑。

女欲听之而无接焉,而故惑也。
33 The beginning of my Xianchi Movement was shocking. It knocked and waked the hibernated Qi. It brought an unprecedented experience to you. Therefore, you were afraid of going into devil way with god or ghost imposed on your bodies, which might bring disasters to you.
我这个「咸池」乐章,一开始的时候乐音极具震撼力,它敲醒了长期蛰伏于你体内的气,给你带来了从未有过的体验。所以你才会产生恐惧之情,深怕走火入魔、鬼神附身,会为你带来灾祸。
34 You come to understand that the Qi is an inherent and necessary condition. It doesn’t hurt but benefit you.
渐渐的你了解到,气是你与生俱来的必要条件之一,是对你百益而无一害的。
35 When you were intoxicated with its caress and slipped into sleep, you found that the music disappears. You couldn’t find it everywhere. You were afraid of losing it so you were all out to watch, listen to and touch it. However nothing was gained. So you felt puzzled.
当你沉醉在祂的抚摸之中想要睡去时,你发觉音乐又不见了。你遍寻不着,深怕失去祂,你用尽心力,试图去看祂、去听祂、去捉摸祂,却都不能获得,于是你开始感到疑惑了。
36 Though you couldn’t see, hear and seize it, you clearly felt that it operated in your body and led you to the actions of Yoga you had never done before. So you knew that it is apart from consciousness.
虽然你不能看见祂、听到祂、抓住祂,可是你却清楚地感觉到祂在体内运行,引导你做一些从来没有做过的瑜伽动作。于是你知道祂是跟意识分开的。
37 To the Qi, consciousness is shallow and immature. Its realm covers no knowledge of the Qi, so we can’t understand it. However, what does it matter? We don’t know why our hair grows when we eat something; why our belly becomes fat when we eat more. We don’t know the true reasons.
意识对气而言是幼稚而浅薄的,意识的领域里没有气的知识,所以我们无法了解祂。可是那又有什么关系呢?我们也不知道为什么我们吃了某些东西毛发就长出来了,多吃些东西肚子上的肉就长出来了,我们都不知道其真正发生的原因。
38 We don’t know why we need sleep but we regain our vigor after sleep. We don’t know the true reasons why sleep helps to regain vigor but what does it matter? It is right that we go to sleep when we are tired and sleepy.
我们不知道自己为什么要睡觉,可是我们睡了之后精神就恢复了。睡眠与精神转化的真正原因我们不懂,可是那又有什么关系呢?我们累了、倦了尽管去睡觉就对了。
39 We know that practicing kundalini Yoga industriously endows us with good sight and listening, strong body and abundant vigor. Thus we keep practicing. Why not? Just do it.
我们知道勤练无上瑜伽使我们耳聪目明,身强体壮,活力十足,那我们就持续地练吧!为什么?管它的呢!
40 In the realm of consciousness, we are totally foolish, as far as understanding Qi is concerned. We don’t flatter ourselves to change or invent the movements of Yoga.
在意识领域里,我们对气的了解是个十足的愚者,我们不自作聪明地去干涉、发明瑜伽的动作。
41 In practicing Zen and sitting in meditation, we acknowledge that we are foolish and ignorant. We resort totally to the Qi to direct any slight action instead of using consciousness. If we could do it, we step further to Tao. Only if we resort totally to the Qi in Yoga, practicing Zen and sitting in meditation, would we bear a good fruit.”
在禅修、打坐时,我们承认自己是一个愚蠢无知的人,我们不让意识去指挥任何细微的动作,完全让气去全权主导。我们能做到这一步就算是近于道矣!也只有这样全权委托气去主导瑜伽、禅修、打坐,才会为我们带来美好的果实!」

乐也者,始于惧,惧故祟;吾又次之以怠,怠故遁;卒之于惑,惑故愚;愚故道,道可载而与之俱也。」

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