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庄子演义-外篇-知北游(一)

(2010-11-21 09:38:16)
标签:

知北游

不言之教

文化

Extensive Interpretation of Chuang Tzu Part 2
庄子演义 外篇

 

Zhi Travels North (1)
知北游(一)

1 When Zhi traveled north to the heel of Yin Fen Mountain which is along the bank of Xuan River, he came across Mr. Wuwei Wei who was a famous man of practice.
知北游到玄水沿岸隐弅山附近时,巧遇了无为谓先生。无先生是天下知名的修行人。

知北游于玄水之上,登隐弅之丘,而适遭无为谓焉。
2 Taking this opportunity, Zhi wanted to raise some questions that long existed in his heart and had no answers, he asked eagerly, “I wish to ask you some questions: By what process of thought and anxious consideration do we get to know Tao?
知想利用这个机会,问他一些长期存在他心中,百思不得其解的问题。 所以当一碰面,知就开口问道:「我想请教先生,人应如何思,如何虑才能了解“道”。
3 Where should we dwell and what should we do to find our rest in Tao?
在生活上应如何安排住的环境,每天该怎样过日子才能安于道?
4 From what point should we start and what path should we pursue to make Tao our own?”
还有,应该以什么方式修炼才能得道呢?」

知谓无为谓曰:「予欲有问乎若:何思何虑则知道?何处何服则安道?何从何道则得道?」
5 Zhi asked the three questions continuously. Wuwei Wei said nothing and just looked at him with wide eyes. His behavior showed that he would like to answer but he didn’t know how to say.
知连续问了上述三个问题,无为谓都只是看着他,瞪了一双大眼睛,一句话也没有回答。从他的举止上看,他似乎并不是不想回答,只是不知如何启口而已。

三问而无为谓不答也。非不答,不知答也。
6 Without answer, Zhi left there disappointedly. On the way back home, he met Mr. Kuangqu when he passed a place called Gu Mountain which is by the south of Bai River.
知得不到他要的答案,就怅然若失的离开了。在回家的路上,他经过白水之南,有一座叫孤山的地方,在那里他遇见了狂屈先生。

知不得问,反于白水之南,登狐阕之上,而睹狂屈焉。
7 Kuangqu was a famous man of practice too. Zhi took the occasion to ask him the same questions.
狂屈先生也是有名的修行人。知赶紧抓住机会,又将他向无为谓请教的问题重新提了一遍。

知以之言也问乎狂屈。
8 Kuangqu was sincere to answer. He said, “I would like to tell you all that I know but Tao is different from the common concept, it can’t be got by analysis and thinking. It is no-learning skill and the conducts lead by Tao which are controlled directly by self-nature, Buddha-nature, Qi, calmness and refinement. Our consciousness just knows what it is but doesn’t know how it to be is.
狂屈的态度也很诚恳。他说:「只要是我所知道的一定会倾囊相授,不过 “道”这个东西,祂与一般的观念是不同的,祂是无学之术,是不必经过大脑、无需意识分析思考,完全是由自性、佛性、气、拙火、妙用等直接指挥身体的行为。我们的意识只知道有这么一回事,可是至于为什么会这样,这可就不是我能力所可以解答的了。
9 It is like our eating. Food enters our bodies and then we are energetic and feel full. By eating food, our hair and nails grow. If we eat more, we become fat. If we eat less, we become thin.
就像我们吃饭一样,当食物进入体内后,我们就觉得有精神,就不饿,就长头发, 长指甲; 而吃多了就会长胖, 吃得少,不足够,人就会瘦了下来。
10 We know these phenomena; however, we don’t know in details why they have happened. The processes and effects can’t be redone in lab. Therefore, I am sorry that I can’t tell you how to know, what you should do and from what point you should start to obtain Tao.”
我们只知道会有这些现象,至于真正的原因我们就不清楚了。而且,这些过程及效应,我们也无法通过研究,在实验室里进行复制,所以非常抱歉,我实在无法告诉你如何知道“道”,如何安排道,更别说是如何得道了?」

狂屈曰:「唉!予知之,将语若。」中欲言而忘其所欲言。
11 What Kuangqu spoke of was a lot but nothing in content. Zhi’s travel for Tao was finally in vain.
狂屈讲了一大堆却等于没讲。知的这一趟探道之旅,就这样白干了一场,两手空空地回家了。
12 Zhi didn’t give it up to seek the answer. He knew that Yellow Emperor had made some accomplishment on it. So, he went to his palace to ask the same questions.
然而,知对这几个问题却仍然毫不死心,因此,当他听说黄帝在这方面也有些涉猎时,又快马加鞭的,跑到宫里去问黄帝同样的三个问题。

知不得问,反于帝宫,见黄帝而问焉。
13 This time Yellow emperor didn’t disappoint him. Yellow emperor said, “When you stay there, stopping thinking and your consciousness no longer directing your limbs and muscles, and you sink into transquilness to some degree, without thinking and worrying, you will feel that Tao or the Qi run around in your body. It is so obvious that you can’t disregard it.
这回黄帝没有让他失望。 黄帝说:「你只要静静地待在那儿,不要用脑筋去想,不要用意识去指挥你的四肢,以及你所有的肌肉; 当你无思无虑,沈静到一定的程度时,你就会感觉到有一股道或气在你身上游走。祂的存在是那么的明显,你是不可能会忽略掉祂的。
14 You don’t need to make any special arrangement for practice. The Qi, self-nature or Tao can arrange the course of practice by itself. In the realm of consciousness, you needn’t do anything. The formula of practice is “Empty. No your own actions and take no offence at child’s babble”. If you follow this pithy formula indeed, your practice is right and you start to approach Tao.”
在修炼上,你无须做什么特别的安排。气、自性或道会自己安排修炼的功课。在意识领域里,你什么都不必做。修行人的口诀是 “空,不要有自己的动作,童言无忌”。能够真正把握这样的口诀要领,你的修炼就算做对了,就算上道了。」

黄帝曰:「无思无虑始知道,无处无服始安道,无从无道始得道。」
15 With great pleasure, Zhi felt that it was sheer lucky to get the answer, before which he looked for it far and wide. In showing his thanks to Yellow emperor he said, “Today, I am very grateful to you for telling me about Tao. You and I know it now while Wuwei Wei and Kuangqu couldn’t tell it. In your opinion, who is advanced, you or them?”
知欣喜若狂,觉得踏破铁鞋无觅处,得来全不费功夫。知对黄帝说:「难得您今天将这么重要的道理告诉我,在下真是感激不尽。如今您既已告知了我这个道理,相对于无为谓及狂屈两位始终讲不出一个所以然来,依您看,究竟是谁比较高明呢?」

知问黄帝曰:「我与若知之,彼与彼不知也,其孰是邪?」
16 Yellow Emperor shook his head. “I am far behind them. Wuwei Wei is the most advanced one. He really knows Tao. Kuangqu was a little worse than Wuwei Wei. He seems to know it. We are too far from them.
黄帝摇了摇头,说:「我岂能跟他们相比。无为谓属于最高段,他是真知。狂屈较为差了一点,他是似懂非懂。像我俩这等皮毛见识,是距离他们太远,太远了。

黄帝曰:「彼无为谓真是也,狂屈似之,我与汝终不近也。
17 Tell you the truth, as for practice, he who knows it doesn’t speaks of; he who doesn’t know it speaks of it. He who spouts about Tao all days doesn’t know how to practice. Therefore, what sages teach is wordless.
老实告诉你,修行这条路是知者不言,言者不知。整天滔滔不绝将道挂在嘴边的人,大概都不太灵,所以别人才说圣人是行不言之教。

夫知者不言,言者不知,故圣人行不言之教。
18 If Tao can’t be executed, eventually, virtue can’t be implemented.
当道无法执行时,德也就跟着无法实践了。

道不可致,德不可至。
19 When both Tao and virtue are gone, benevolence appears in society to make up for the loss of Tao and virtue.
道与德俱失,“仁”才会出现在人类社会之中来替补道德之不足。
20 When benevolence and righteousness can’t be implemented, etiquettes and regulations are made out to maintain the social order.
当仁义也无法推行时,礼仪规矩才有机会被人们制订出来,藉以维持社会的秩序。
21 So, it was said that virtue comes, in the wake of loss of Tao; benevolence comes, in the wake of loss of virtue; righteousness comes, in the wake of loss of benevolence; etiquette comes, in the wake of loss of righteousness. Etiquette is the substitution for social morality and the start of social disorder.
所以有人说:「失道而后德,失德而后仁,失仁而后义,失义而后礼」。礼是一个社会道德丧失后的替代品,也是一个社会即将步入混乱的开始。

仁可为也,义可亏也,礼相伪也。故曰:『失道而后德,失德而后仁,失仁而后义,失义而后礼。』礼者,道之华而乱之首也。
22 Man of practice often mentions that a man who practices Tao, daily diminishes his doing. He diminishes it and again diminishes it, till he arrives at doing nothing. Having arrived at this non-action, there is nothing that he does not do.
修行的人常说:『为道者日损,损之又损,以至于无为,无为而无不为也』。

故曰:『为道者日损,损之又损之,以至于无为。无为而无不为也。』
23 It means that the common people’s conducts mostly depend on all kinds of desires, such as the desire of promotion, being the representative of public opinions, and making fortune etc. When men of practice develop self-nature, Buddha-nature, Qi, calmness and refinement that are called Tao, their avarice, wrath and obsession giving out via idea reduce gradually and their lives become simple and plain.
这句语的意思就是说,一般人的行为,有一大部份都是取决于欲念,靠欲念才能做出决定的。例如:要升官,要当民意代表,要发财等等。一旦修行人发掘了气、自性、佛性、拙火、妙用或称之谓道后,他们的贪、瞋、痴等经由欲念发出的念头就会逐渐减轻,生活也改以简单朴素为主。
24 In the life of practice, the time the men of practice enter into samadhi lasts longer, for which the time when the desire controls us comparatively less. In consequence, all desires, such as avarice, wrath and obsession, diminish to least degree or even disappear. Thus they reach the level of non-action.
在修行的生活当中,一旦进入三昧的时间加长,在这样的情况之下,欲念左右修行人行为的比例就开始日渐缩减,缩减到最后,当所有的欲念都消失或下降到最低程度后,修行人就由此而进入无为的境界之中。
25 A man whose desire is gone, at that time he is free and no bondage binds him. He is regarded as god, celestial being, flesh Bodhisattva, arhat, solitary realizer or Bodhisattva. He combines with the nature and become a part of it. Then doesn’t he become a man there is nothing that he can not do?
当人的欲念没有了,他无欲无求,他的天地就更为宽广,不再受到束缚,无所畏惧,更加自由。我们说他已经成神、成仙、成为肉身菩萨、成为阿罗汉,辟支佛,菩萨。此时,他已经与大自然结合而成为大自然的一部份。这时,他不也就成为了“无不为”了吗?
26 Zhi! Now we are a kind of creatures formed by the combination of material and self-nature, Buddha-nature, Qi, calmness and refinement. People said that it is very difficult to return to the original state of Qi, self-nature, Buddha-nature, calmness and refinement. In fact, it is not that difficult. The only reason why we feel it difficult to return is that we, unlike the men of practice, can’t see through it completely.
知兄啊!今天我们因气、自性、佛性、拙火、妙用等与物质结合而成为万物的一部分,而当我们想要回复到气、自性等原来的面目时,大家都会 说:『很难。』其实也并不是那么的难,只不过我们不像修行完备的人那样,看得是那么的透彻,那么的清楚罢了。
27 When we know that life and death is successive by each other; death is the start of life. When we throw off our fleshes body, it is easy for us to return to the realm of Tao.
当我们知道生是死的连续,死是生的开始; 当我们摆脱掉肉身之后,我们就能轻易地回到道的领域。
28 Most people in this world like life and dislike death.
这世上绝大多数人都是喜生而厌死。
29 We seldom understand that relation between life and death actually is so close.
我们从来很少意会到生与死两者的关系,原来是极其密切的。
30 People’s birth results from the combination of Qi and material. When Qi, soul, self-nature, Buddha-nature, calmness and refinement combine together, people’s live is bestowed. When they go apart, people lose live and die.
我们之所以生,是由于气等与物质的聚合的缘故,当气、自性、佛性、妙用、精与物质结合之后,我们就有了生命。而当气、自性、佛性、妙用、精等与物质一旦开始分离,我们就会从此而失去了生命。
31 Life and death are concomitant. There is life because of death, vice versa. So, why do we like life and dislike death?
如果生与死之间的关系是相互伴随的,有死才有生,有生必有死,那我们又为什么一定要喜生而厌死呢?
32 Qi and others combine with material under various conditions so assorted creatures come into being.
气等与物质在不同的情况之下结合,产生了各式各样的众生,也就是万物了。
33 At this rate, all creatures are from the same source. In macro viewpoint, they actually are integration. They just have different appearances in different time and spaces.
如此说来,万物都是来自同一个家庭,站在宏观的立场上看,他们其实是一体的,只是在不同的时空之中,显现出不同的面貌而己。

今已为物也,欲复归根,不亦难乎!其易也其唯大人乎!生也死之徙,死也生之始,孰知其纪!人之生,气之聚也。聚则为生,散则为死。若死生为徙,吾又何患!故万物一也。
34 When we see flourishing and beautiful creatures, we are delighted. When we see corpse, falling leaf and flower, or dead rat, we feel depressed and sick.
当我们看到万物欣欣向荣,姹紫嫣红,七彩缤纷的样子,我们就感到非常喜欢,也乐于亲近。而只要我们一看到尸体,看到落花、残叶、腐鼠等,就会立刻觉得沮丧与恶心。
35 If we reflected carefully about life. For example: the small green fruit of apricot grows after its flower withers and the beautiful red color diminished. Most people feel depressed and sick, but actually when the fruit grows up and gestates seeds that are the starts of many new lives. Seeds germinate and grow many new flowers which are delicate and beautiful will display before us again, aren’t they?
但是,如果我们仔细想想:“花落残红青杏小”,而青杏长大成含种子的果子,种子正是孕育新生命的起点; 种子发芽成长,最后开出新的花朵,骄艳动人,这难道不又是另一个美丽的生命吗?
36 So, we needn’t bemoan the withered flower with diminished red color when the small green fruit emerged. Death is unworthy of moaning and fearing.
所以,“花落残红青杏小” 其实也没有什么值得悲叹的,死亡也根本没有什么好哀伤或惧怕的。
37 In the macro viewpoint, all creatures actually are in a whole, it is said that all under the sky there is one breath of life. A man of practice attaches much importance to integration of all creatures so he develops the ideas of loving life, ahimsa and things and human are from the same mother.”
正由于万物在宏观的立场看是一体的,所以有人说:「通天下一气耳。」修行人奉行万物为一体的观念,因此发展出爱惜生命,不杀生,以及民胞物与等的信念。」

臭腐复化为神奇,神奇复化为臭腐。故曰:『通天下一气耳。』圣人故贵一。」
38 Hearing the further explanation by Yellow Emperor, Zhi had a vague idea about Tao. He said, “Now I know it. When I asked Wuwei Wei the questions, it was not that he didn’t want to answer me. Instead he didn’t know how to answer because his consciousness was limited under the condition that the less and less was done until nothing was done at all.
知听了黄帝进一步的解释后,似懂非懂地对黄帝说:「我现在终于明白了,当初我在问无为谓的时候,不是他不肯回答我,而是他的意识在损之又损的情况下,所存的实在非常有限。因此,也就不知道如何回答我的问题了。
39 Kuangqu’s consciousness still existed but his awareness of Tao was from direct reaction without the help of consciousness. Therefore, his consciousness only knew the phenomenon and didn’t know why, so he didn’t answer me in deed.
而狂屈先生的意识尚存,可是有关道的事情,都是直接反应,完全不经过意识的分析过滤。因此,狂屈先生的意识,是只知道现象,而不明白原因; 所以,也并没有真正的回答到我的问题。
40 At last, you gave me a clear answer but you said that you are far from Tao. What you said seems not the truth. What is it on earth?”
最后,只有您能将道理对我说个清楚,讲个明白; 可是您自己却又说自己距离道还远的很,而且说得彷佛又不像是真理一样,这到底又是怎么一回事呢?」

知谓黄帝曰:「吾问无为谓,无为谓不应我,非不我应,不知应我也﹔吾问狂屈,狂屈中欲告我而不我告,非不我告,中欲告而忘之也﹔今予问乎若,若知之,奚故不近?」
41 Yellow Emperor said, “Those who said that they don’t know are indeed ones to practice Tao. Those who know Tao but can’t make it clear are the ones who just start. We can speak of a lot about Tao, which means our practice is far away from the level that less and less was done until nothing was done at all.”
黄帝说:「其实,那些说自己不知的人,才是是真正在实践道的人。至于那些知道 “道”,而说不清楚其中原委的人,是已经登堂而尚未入室的修行者。如我们这样能讲出一大堆道理的人,则表示我们的损之又损的功夫还不足够,也就是这个原因,使得我们与修行完备者之间,结果还差了一大截。」

黄帝曰:「彼其真是也,以其不知也﹔此其似之也,以其忘之也﹔予与若终不近也,以其知之也。」
42 Later, Kuangqu heard what Yellow Emperor said. He told his friends, “Well! Yellow Emperor is the best one who can spell out Tao.”
黄帝说的这一番话,后来辗转传到狂屈的耳朵里。狂屈对朋友说:「嗯!黄帝真是天底下,最能将道理说得精辟透彻的人了。」

狂屈闻之,以黄帝为知言。
Tao Yuanming’s poem goes like this:
陶渊明有诗曰:
Living in the secular world, in my heart no noise and rumpus.
结庐在人间,而无车马喧。
Someone asks why I can keep so, heart leaves far and house stays remote.
问君何能尔,心远地自偏。
Pick chrysanthemum along east fence, in leisure I see South Mountain far ahead.
采菊东篱下,悠然见南山。
Nice scene is sun setting among hills, birds return to their nests in sequence.
山气日夕佳,飞鸟相与还。
The truth of life found in this style, before speaking out I forget it in my mind.
此中有真意,欲辩已忘言。」

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