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庄子演义-外篇-田子方(三)

(2010-11-12 07:39:11)
标签:

不言而信

不比而周

哀莫大于心死

文化

Extensive Interpretation of Chuang Tzu Part 2
庄子演义 外篇

 

Tian Zifang (3)
田子方(三)

1 Yan Hui had been Confucius’ student for a long time. In the past many years, Yan Hui studied very hard and had never shown laches. However, to some key issues, he always felt lagged from his teacher. It is like a group of friends who are usually the same but each one’s attitude to handling things are very different in urgent or formal grand occasion.
颜回跟随孔子学习已经有许多年了。这些年来,颜回努力用功,从来没有懈怠之心。可是在关键问题上,他总是觉得与老师之间还是差上了一大截。这就像一群朋友,平时大家聚在一起,看不出什么差别,可是一旦遇到了紧急情况,或出席正式的大场面,每个人临场的表现就完全不同了。
2 Yan Hui found the difference. Someday he spoke to Confucius, “You walk, I can catch up with you. You walk fast, which I can catch up too. You trot, I manage to catch up. You rush at full speed, then, I am too far behind to catch up any more.”
颜回发现了这样的差异。有一天,他对孔子说:「老师走我可以跟。老师快走我也没问题。老师慢跑我勉强可以追上。可是当老师放开脚步全力冲刺的时候,我就望尘莫及,再也追赶不上了。」

颜渊问于仲尼曰:「夫子步亦步,夫子趋亦趋,夫子驰亦驰,夫子奔逸绝尘,而回瞠若乎后矣!」
3 Confucius detected that he wanted to speak of something else. Therefore, Confucius asked, “Yan Hui! What do you want to say on earth?”
孔子知道颜回必定是另有所指,因此问道:「回啊!你真正想说的到底是什么呀?」

夫子曰:「回,何谓邪?」
4 Yan Hui replied, “Your common speech is compared to walk, which I can catch up with you. Your argument with other is compared to walk fast, which I can catch up too. Your narrating theories are compared to trot, which I manage to catch some. Sometime you, however, accomplish a thing just by a sight, a shaking hands or a nod. Your appetence is so natural and fierce. For example, without advertisement and mobilization, so many people flock around you and agree on your ideals. Your aptitude for it is far beyond me. No matter how hard I am trying I still can’t get it. Could I know why?”
颜回回答说:「将老师一般的言论,比喻为走路,这个我没问题。将老师与人辩论,比喻为快走,这个我也行。将老师讲述道理,比喻为慢跑,这个我勉强也还能说上两句。可是有时老师仅仅是一个眼神,握一个手,点一下头,一言未发,事情就这样搞定了。老师的亲和力是那么自然而强烈,我们既没有做广告,也没有组织动员,可是总是有这么多的人,自动地涌到老师的身边,附和着老师的观点。老师在这方面的能耐,我不但是比不上,就是学,恐怕也学不来。这其中究竟是隐含了甚么样的道理,真让我百思而不得其解!」

曰:「夫子步,亦步也,夫子言,亦言也﹔夫子趋,亦趋也,夫子辩,亦辩也﹔夫子驰,亦驰也,夫子言道,回亦言道也﹔及奔逸绝尘而回瞠若乎后者,夫子不言而信,不比而周,无器而民滔乎前,而不知所以然而已矣。」
5 Doing a frown, Confucius said in earnest, “Well! This is really important. We who learn and practice are good at digesting knowledge and cases so as to employ them flexibly. It is bad to be as the parrot speaks who has no its own thought.
孔子皱了皱眉,语重心长地说:「嗯,有关这点确实很重要。我们做学问,修行练功求的就在能灵活应用,将知识,案例等消化而成为自己的东西。如果只是如鹦鹉般学舌,没有自己的中心思想,那就不好了。
6 A man without his own thought is like the dead man. Perhaps he is worse than the dead man.
没有自己的思想,没有心的人就如同死人一样,也许比死人还糟。

仲尼曰:「恶!可不察与!夫哀莫大于心死,而人死亦次之。
7 The sun rises east. It moves slowly. At last it set west. Lives of creatures all go like this track, from life to death.
我们看太阳自东方升起,慢慢地移动,最后自西方而落下。万物的生命也莫不是沿着这个轨迹由生至死。

日出东方而入于西极,万物莫不比方,有首有趾者,待是而后成功。是出则存,是入则亡。
8 Our lives are the combination of self-nature and flesh body. Self nature enters into flesh body; we come into living. Self-nature leaves, we die. Like the sun, self-nature can’t stay on one fixed point, so transmigration of birth and death is an inevitable phenomenon. All things will transmigrate without exception.
我们的生命是由自性与肉身等组合而成。自性进驻,我们就生。自性撤离,我们就亡。而自性如同太阳,它不会长期停留在一个点之上,所以生死轮回成为必然的现象,万物都难逃此例。
9 You can’t evade the destiny of birth and death despite who you are, how mighty you are and how lucky you are. Once you become a certain creature due to self-nature combining with the flesh body. You conserve the form until self-nature leaves and flesh body dies and becomes ash.
不论你是谁,不论你有多大本领,不论你的机会运气多好,都逃不脱生与死的宿命。一旦你因自性与肉身结合而成为某种生物,你就保有这样的外形,一直到自性离开,肉身死亡,化为灰烬为止。
10 In the time between birth and death, people all live a day-after-day life with others in a certain life style. People bustle all days, thinking everything. When they are idle, they are confused with the problems before birth and after death.
在这个生与死之间的岁月里,人们大都跟着同类,按着一定的生活方式,日复一日的过活。整天忙进忙出的,想这个,想那个; 闲时又为了生前与死后的问题而困扰不休。
11 A man of perfect practice knows that our body is from the combination of self-nature and flesh body which is confined between birth and death. In this time and space, people are impossible to touch the affairs before life and after death. For this reason, I don’t need to have over care about what I can’t obtain. So, I take “live in present time” as the highest principle and “mirror theory” as the living principle. I am of no-self, being flexibility and no care. By this practice my heart becomes sound, tranquil and peaceful, wisdom which emitted by self-nature arises and I become a free man of prefect practice.
修行的人了解,这个由肉体所组合的人身,是受制于生与死之间。在这个无常的时空里,人们难以如实地了解,生前与死后的事。不可得的就不要想得太多,以免自生烦恼。所以,我一向都是以 "活在当下" 为最高指导原则,以 "镜子理论"作为我最基本的处世哲学。无相、无住,了无牵挂。当我的心进入了沉稳,安宁,以及一片祥和之后,由自性发出的智慧自动升起,我也就成为了一个自由自在,及修行完备之人了。

万物亦然,有待也而死,有待也而生。吾一受其成形,而不化以待尽。效物而动,日夜无隙,而不知其所终。熏然其成形,知命不能规乎其前。丘以是日徂。
12 Yan Hui. I have been both your teacher and friend for more than a half life. If you can’t understand the essence of my thought yet, it is a great pity. Now what you think worse than I is my merit and exquisiteness. These concept, idea and practice are super organic, touchless and wordless. If you want to seek for the practice in the way you do on common thing, it is impossible to get it; like that you seek fish on the tree or buy horse in the food market.
回啊!你与我亦师亦友了大半辈子,如果你至今尚不能了解我思想的全部精华,那就未免太可惜了。如今你自认不如的正是我的优点,我的绝妙之处。而这些观念、思想、修为等都是形而上的,摸不到,说不清,就连文字也无从表达。如果你想以追求一般物品的方式去寻求这样的修为,那无异于缘木求鱼,或求马于菜市,根本是办不到的。

吾终身与汝交一臂而失之,可不哀与?女殆着乎吾所以着也。彼已尽矣,而女求之以为有,是求马于唐肆也。
13 Yan Hui. My present practice really is far beyond yours. Your view and concept are obsolete long time ago by me. Though it is so, you needn’t feel too bad. It is good to know the direction and goal. From now on, you should throw off the stiff knowledge from me in the past and seek for my philosophy of no-self, being flexibility and the empty five aggregates. You still have the chance to reach my level because being the younger generation, you has more time and opportunity to surpass the older one.”
回啊!我现在的修为,确实是你所望尘莫及的。你的那些观念及看法,是我老早以前就丢掉不用的。不过,话虽如此,你也不要灰心,只要知道了方向,知道了目标,对你总是好的。因此,从现在开始,你应该将我过去的那些僵化的学问、知识通通丢弃掉,努力追求我那无相、无住、五蕴皆空的哲理才是。所谓前途无可限量,你还是有机会的。」

吾服,女也甚忘﹔女服,吾也甚忘。虽然,女奚患焉!虽忘乎故吾,吾有不忘者存。」

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