The Human World (1)
人間世（一）
1 Carrying luggage Yanhui visited Confucius to say farewell.
顏回提著簡單的行李到孔子那兒去辭行。
2 Confucius asked him, “Where do you go?”
孔子問他：「你要到哪兒去啊？」
3 Yanhui said, “The state of Wei.”
顏回回答：「去衛國。」
顏回見仲尼，請行。曰：「奚之？」曰：「將之衛。」
4 Confucius asked once more, “Why to there?”
孔子又問：「為什麼去衛國呢？」
5 Yanhui said, “I heard that Prince of Wei is young, challenging, arbitrary, dominative, and imprudent in making policy. He couldn’t detect and correct his mistakes and errors. People of Wei have suffered a lot from his governance, and they do not know what to do.
顏回說：「我聽說衛國的君王年輕氣盛，專斷獨行，政策草率，朝令夕改。對錯誤又沒有反省的能力，百姓深受其害。大家都束手無策，不知道該怎麼辦。
6 You ever said that such excellent talent of state as us should be dauntless to go to the country of disordered politics and exert all our talent there; we shouldn’t live with our rich life in the country of clear politics.
老師曾說過，像我們這種優秀的國家棟樑，應該勇敢地到政治混亂的國家去大展長才，不要待在政治清明的國家享受富足的生活。
7 Just like doctor, he should exert his medical skill on patients in the hospital. If a hospital received healthy people only, would it be a hospital?
這就像醫生一樣，醫院裡就是應該有許多病人。如果醫院只歡迎身體健康的人去，那還是醫院嗎？
8 Now I will go to the state of Wei. I wish that I would save the people from suffering by my knowledge that is learned from you.”
我希望用我所學的知識，到衛國去幫助他們，解救當地百姓於倒懸之中。」
曰：「奚為焉？」曰：「回聞衛君，其年壯，其行獨。輕用其國，而不見其過。輕用民死，死者以國量乎澤，若蕉，民其無如矣！回嘗聞之夫子曰：‘治國去之，亂國就之。醫門多疾。愿以所聞，思其所行，庶幾其國有瘳乎！」
9 Shaking his head, Confucius said to Yanhui, “With such a wish, you go to the state of Wei. I am afraid that you will be in trouble before you save the people.
孔子搖了搖頭，對顏回說：「你用這樣的心情去衛國，我怕你沒幫助衛國百姓，反而先陷自己於不利了！
10 Now you haven’t accomplished your practice yet. You better care your own business. The learning, studying and practicing requires devotion and concentration. Once there are other things you handle, it will distress your tranquil, sound and peaceful heart and your practice can’t be carried on.
你現在修行尚未完成，還是少管別人的閒事比較好。我們做學問，求知識，修身養性都講求專精，接觸的東西一多，心就亂了; 沒有沉穩，安寧，祥和的心，修行的路是走不下去的。
仲尼曰：「譆，若殆往而刑耳！夫道不欲雜，雜則多，多則擾，擾則憂，憂而不救。
11 Throughout the ages, those of perfect practice would accomplish his practice and then publicize it to others. Now you are still in practice, and you rashly present yourself to the tyrant of Wei. You would bring about your own destruction. It is not a good decision.”
古往今來，修行完備的人都是先修己而後才推諸人。自己都還沒修好，冒然地跑到如衛國暴君那兒去自投死路，是非常不智的。」
古之至人，先存諸己而后存諸人。所存於己者未定，何暇至於暴人之所行！
12 Confucius said again, “Do you know how a person spoils his virtue in seeking for knowledge? In order to obtain fame and position in academic field, he forgets the code of virtue and does obtainment by hook and crook. When they malign each other, their knowledge and training are employed to play their role in assaulting others.
孔子又說:「你知道一個人如何因為知識而喪失了他的德行嗎？人們在學術界為了求取名位，無所不用其極地使用各種手段，因而忘記了品德的規範。他們互相攻擊詆毀時，其豐富的知識訓練，正成為他們爭鬥的有利工具。
且若亦知夫德之所蕩而知之所為出乎哉？
13 Ironically, learning and knowledge instead divert people far from the moral field, which people never foresee before learning.
說來諷刺，學問知識反而引領一個人遠離其道德生活的範疇，這是人們求學前所始料未及的。
14 Let’s say, a man who is still immature in practice rashly presents himself to a person who is cruel, violent, and powerful, and persuades the person by the moral suasion. He makes himself stand for the morality, benevolence and rebukes other for the sake of justice. Such a man is called ‘messenger of evil’.
再說如果一個人，他的修養尚未成熟，冒冒然地跑到性情粗暴，凶狠，又有權力的人面前，以仁義道德之類的話試圖勸說什麼; 這種將自己放置在仁義道德這邊，以正義之師的名義指責別人，說別人的不是，這種人我們稱他為菑人。
德蕩乎名，知出乎爭。名也者，相軋也﹔知也者，爭之器也。二者凶器，非所以盡行也。且德厚信矼，未達人氣﹔名聞不爭，未達人心。而強以仁義繩墨之言衒暴人之前者，是以人惡有其美也，命之曰菑人。
15 People all dislike the man of‘messenger of evil’. Intead of accepting his critique and suasion, others will rebuke and attack him in return. Yanhui! Why are you going to be rebuked and be reviled? Why to ask for disgrace?
菑人是大家都不喜歡的。別人非但不會接受他的批評及規勸，還會反過來指責他，攻擊他。 回呀!你為什麼要平白無故地受人詆毀，謾罵呢？為什麼要自取其辱呢？
菑人者，人必反菑之。若殆為人菑夫。
16 Let’s say again, you like to be called sage, not to be called an unworthy man. Why do you set feet into the troubled water?
再說，如果你是喜歡被人稱為賢人，不喜歡被人列為不肖之徒; 那你為什麼要捲入這淌渾水中，被人指為不肖之徒呢？
17 If you pretend to be deaf, dumb and being a yes man in the state of Wei, the maharajas would take you as a proof to prove the rightness of their policies and manipulation. At the time you would become depressive and withered, disgraceful both in the state of Wei and in the state of Lu.
如果你到了衛國只裝聾作啞，唯唯諾諾不講心裡的話，那麼王公們會利用你來證明他們的政策作為等正確無誤; 這時候你就灰頭土臉，形貌消瘦，裡外不是人了。
且苟為人悅賢而惡不肖，惡用而求有以異？若唯無詔，王公必將乘人而鬥其捷。
18 Therefore a man who is still immature in practice, imprudently involves himself into a bad political system, which is nothing good but harm to him, as though fire is taken to quell fire and water to water. The ancients called the phenomenon as“aggravation”.
所以一個修養尚不到家，不成熟的人冒然捲入惡質的政治環境，毋寧是以火救火，以水救水，只見其害不見其利的。這種現象古人稱之為 “益多”;
而目將熒之，而色將平之，口將營之，容將形之，心且成之。是以火救火，以水救水，名之曰益多。
19 Once you came into the so called aggravation, you will be in the endless pre-reincarnation period;it would be terrible. If you neglecting my sound advice, your death would be round the corner.
一旦陷入則永無超生之期，是很可怕的。如果不相信我的忠告，那你的死期就不遠了。
順始無窮，若殆以不信厚言，必死於暴人之前矣！
20 Of old, Jie murdering Guang Longfen and Zhou slaying Prince Bigan illuminate that disobedience to the superior is both unwise and dangerous, even its originates are from the love to people.
從前桀殺關龍逢，紂殺王子比干的事都是都說明了下屬忤逆上級之意是既不智而且危險的舉動; 就算是出於愛民之心也是一樣。
21 At the stand of prince, Guang longfen and Bigan considered themselves aloof and regarded Jie and Zhou as an unworthy men. Surly the princes could not endure their doing for fame.
站在君王的立場，關龍逢、王子比干自命清高，將桀、紂置於不肖之列，這種求名的做法，君王怎麼能容忍的呢？
且昔者桀殺關龍逢，紂殺王子比干，是皆修其身以下傴拊人之民，以下拂其上者也，故其君因其修以擠之。是好名者也。
22 In the past, to expand their territory and enlarge their sphere of influence, Yao attacked the three small countries, Cong, Zhi, Xu’ao and Yu assaulted Hu. As a result, their governments used up treasury and many people were killed with their families destroyed; the losers in battles were captured and kept in prison; people morale was then disordered.
從前堯攻打叢、枝、胥敖三小國; 禹攻打有扈; 他們都是為了擴張自己的版圖，增加自己的勢力範圍。結果弄得國庫空虛，許多人家破人亡，戰敗者更是身陷牢籠，天下民心為之混亂。
23 However, once a king comes to enjoy the benefit of war, he can’t help but going on the games. It must have some inevitable reasons for Genghis Khan, Hitler and Napoleon to launch the wars. It is impossible for individual force to stop them.
一個君王一旦在戰爭上嚐到甜頭，他們是很難停下來的。 成吉斯汗、希特勒、拿破崙等發動那種規模的戰爭不是沒有道理的。要憑一已之力去勸阻他們，那是不可能的。
昔者堯攻叢、枝、胥敖，禹攻有扈。國為虛厲，身為刑戮。其用兵不止，其求實無已，是皆求名實者也，而獨不聞之乎？
24 So we should be prudent in taking the very dangerous motive for fame and benefit. Few people could resist the temptation of fame and benefit. A young man as you can’t too, but maybe you are an exception. You must have had your reason for going to the state of Wei. Feel free to let me know."
所以求名求實都是極其危險的動機，不可不慎。在名實面前，很少人能抵抗得了其誘惑，何況你是一個年輕人呢？當然也許你是例外，你有你的道理，不妨說來聽聽。」
名實者，聖人之所不能勝也，而況若乎！雖然，若必有以也，嘗以語我來。」
25 Yanhui said, “I will do in the way of deference outside and modesty inside, adhering to my ideas but get well alone with King of Wei at the same time. So I maintain my discreetness and reform him gradually. Is it possible?"
顏回說：「我外貌恭敬，內心謙虛，外圓內方，慎終如始地慢慢感化衛君，這樣可以嗎？」
顏回曰「端而虛，勉而一，則可乎？」
26 Confucius still shook his head and said, “Alas! Don’t do so. King of Wei is full of arrogance in his heart and on actions. He is temperamental so nobody dares to disobey him when discussing the affairs of state. For that matter other people denounce that it is a discussion that only King of Wei’s say counts.
孔子仍然搖搖頭，他說：「唉，這樣也不行。衛君驕盛的氣充滿於內，顯彰於外，喜怒不定，在廟堂之上議事，沒有人敢違背他的意思。大家批評那是一言堂就是這個道理。
27 Such man as King of Wei despises yes man at all; however, he hates and wipes immediately off those who are talented and dare to resist him. It is very difficult for you to come to reform him.
所以說，像衛君這種人，唯唯諾諾之徒他根本看不起，有才華而足以抗衡他的人，他又嫉之如仇，非將之去除而後快。你想用時間在他身邊慢慢感化他，那是很困難的。
28 As I know, King of Wei has an absent look on his face when others are advising. Actually he has had decisions and doesn’t accept any advice. Your way does not work yet.”
據我的觀察，衛君在聽別人建議時總是心不在焉，他自己早已心有定見，什麼意見他都不會接受的，你這個方法還是不管用。」
曰：「惡！惡可！夫以陽為充孔揚，采色不定，常人之所不違，因案人之所感，以求容與其心。名之曰日漸之德不成，而況大德乎！將執而不化，外合而內不訾，其庸詎可乎！」
29 What Confucius said couldn’t dissuade Yanhui yet. He went on saying, “I will be upright inside and deferential outside. I will quote what the ancient said as can as possible when expostulating the king. Doesn’t it work?
顏回要去衛國的決心並沒有因為老師這一席話而打消。他繼續說：「那麼我心裡誠直，外貌恭敬，勸諫時盡量引用前人的話，這樣做總可以了吧？
30 As books say, those who can handle everything by their instinct and intuition may be called the Son of Heaven. They know that they are equal to emperor on the position of the Son of Heaven, because both emperor and they are the sons of Nature, which is the essence of the Son of Heaven.
書上說, 那些凡事隨著本能直覺走的人，他們可以稱之為天之子。他們瞭解自己與皇帝在天之子的地位上是平等的。因為皇帝與他同為自然的孩子，這也是天之子的真諦。
「然則我內直而外曲，成而上比。內直者，與天為徒。與天為徒者，知天子之與己，皆天之所子，而獨以己言蘄乎而人善之，蘄乎而人不善之邪？
31 Those who behave according to the custom, habits, law and moral are the Son of Human. Bowing to salute and folding their hands they receive and send people all day. They think that are the code of conduct and the ceremony of minister. If every one does that way how could I be an exception? Do as others do so that I am not afraid of others’ critique. Such men as them are regarded as the Son of Human.
那些行為舉止，照著風俗、習慣、法律、道德標準走的人，他們是人之子。人之子整天鞠躬作揖，緊握雙手，迎來送往，他們覺得這是規矩，是君臣之禮。大家都這麼做，我怎麼敢例外不照著做呢？這種依樣畫葫蘆，別人怎麼做自己就照本宣科，認為這樣就不怕別人批評，我們認定這種人是人之子。
32 I would be the Son of Human. Is it right?
我想做人之子, 這樣對嗎?
若然者，人謂之童子，是之謂與天為徒。外曲者，與人之為徒也。擎跽曲拳，人臣之禮也。人皆為之，吾敢不為邪？為人之所為者，人亦無疵焉，是之謂與人為徒。
33 When expostulating, I quote idioms and ancient stories, and compare with the ancients so that I can shirk the possible offence of wording. The wording is up and straight while it is a touch of critique of the king and the state affairs. However King of Wei has no reason to blame me. Do you think this tactic works? ”
進諫時引用成語，同古人相比，把言語的責任推給古人。這樣雖然言詞率直，含有批評朝政人君的意思，可是衛君都怪罪不到我頭上來。你看用這個策略可以嗎？」
成而上比者，與古為徒。其言雖教，適之實也，古之有也，非吾有也。若然者，雖直而不病，是之謂與古為徒。若是則可乎？」
34 Facing his disciple’s innocence and ignorance on political system, Confucius didn’t know whether to laugh or to cry. He further knew by Yanhui’s words that Yanhui was not the suitable one to the State of Wei.
孔子對這位弟子的天真以及對政治環境的無知，真是啼笑皆非。從顏回的話裡，孔子更清楚地看到他不適合去衛國的理由。
35 Confucius said, “No, No, No. Your tactic may be taken less possibility to be blamed. But reforming and expostulating a king requires much intelligence, sharp sight and quick mind. This work is too formidable to be done by your simple tactic. If you persist in your views it will cause danger.”
孔子說：「不行，不行，還是不行。你這個方法雖然可能獲罪的機會少一點，可是感化，規勸一國之君的工作是需要高度的智慧，銳利的眼光，敏捷的思維。 這工作太艱鉅而困難，絕不是你這種單純的方法能行的通的; 你如果固執己見是很危險的。」
仲尼曰：「惡！惡可！大多政法而不諜。雖固亦無罪。雖然，止是耳矣，夫胡可以及化！猶師心者也。」
36 Yanhui heard so bald object of Confucius. Daunted, he said, “As you say, I shouldn’t go because of my poor ability. The question is how I prepare myself to obtain the ability and opportunity to the state of Wei where I exert my talent. I wouldn’t stay here forever! Is it?”
顏回聽見老師如此露骨的反對，有些氣餒了。他說：「看來以我的能力是不應該現在去了。那麼請問老師，我應該怎麼準備，才有機會及資格去像衛國這樣的環境一展長才呢？我總不能永遠待在這裡吧！」
顏回曰：「吾無以進矣，敢問其方。」
37 Confucius detected the change of his favorite disciple’s idea. Feeling relaxed, he said, “Your mind is disordered now. We don’t discuss it yet. You go back and fast so as to calm yourself down. I will discuss with you when you are tranquil, sound and peaceful.
孔子看見這位得意門生有改變主意的傾向，一顆心終於放下來了。他說：「你現在的心情很亂，不適合談這樣的問題。你先回去齋戒，讓心平靜下來，有沉穩，安寧，祥和的心後我再跟你談。
38 Your original plan is still staying in your heart and isn’t gotten rid of at all. You just feel misgiving after my exhortation. Though you change your mind at once, you don’t root it out. In this mood, you can’t accept any new ideas. Go home. Meet me later.”
你原來的計劃迄今尚留存在你的心中，沒有根本地除去; 你只是聽了我的勸告，覺得似乎有些不妥。你這樣立即地改變初衷，其實心中的想法並未消除。在這種心境下，你是無法接受新意見的。回去吧！改天再說。」
仲尼曰：「齋，吾將語若。有心而為之，其易邪？易之者，皞天不宜。」
39 Yanhui met with Confucius’ declination. Feeling disgrace very much, he unconsciously tried to save his face somehow. He said,
顏回碰了這樣一個軟釘子，覺得顏面盡失，他下意識地想討些面子回來。他說：
40 “Fast is easy to me. My family is poor so for many months we have tasted neither wine nor flesh. Sir, the vegetarian diet is fast, isn’t it?”
「齋戒啊，那倒容易！我來自貧困家庭，不吃茹葷已經好幾個月了。老師啊，吃素就是齋戒吧？」
顏回曰：「回之家貧，唯不飲酒不茹葷者數月矣。如此則可以為齋乎？」
41 “That is a fast according to the sacrifice observances,” answered Confucius, “but not the fast of the heart I mean.”
孔子回答說：「不. 吃素只是祭祀時遵守的齋戒，不是我要你做的心齋。」
42 Yanhui was confused with the variety of fast. He asked again, “What is the fast of the heart”
顏回這回又迷糊了，怎麼齋戒也分這麼多種？他追問到：「老師，什麼是心齋？」
曰：「是祭祀之齋，非心齋也。」回曰：「敢問心齋。」
43 Confucius smiled, “Before doing important works, we need integrity and right attitude. Calming down your heart, cleaning your body, setting good mood, and wait for the advent of important things.
孔子笑著說：「在從事重要工作之前我們講究誠意正心，先將心靜下來，將身子洗乾淨，將心準備好，以便迎接重大事件之來臨。
44 The important things are sacrifice, praying gods, praying for son and audience with the high-level officials
這重大事件包括祭祀、求神、問子、晉見重要官員等。
45 But all those fasts are not the fast of the heart which is the highest one I will talk to you."
但這些還不是最高境界的心齋。」
46 Yanhui asked cautiously, “What’s the fast of the heart?”
顏回好奇地的問：「什麼是心齋呢？」
47 Confucius said, “The fast of the heart is a way of practice, similar to Buddhism sitting in Zen way, meditation and Yoga.
子說：「心齋是一種修煉方式，與佛家的禪坐、默想、瑜伽有些近似。
48 When practicing the fast of the heart, the yogi devotes himself to a certain thing, as Buddha said: crossing your legs, fixing the idea ahead, deserting other ideas, focusing your attention on praying to Buddha, monk or a thing.
心齋時，修行人專心在一定的念頭上。如世尊說的: 結跏趺坐，繫念在前，無有他想，專精念佛、念僧或念一項事物。
49 Fixing the idea, the yogi can’t hear outer information and have no reaction on it.
念頭定住後，耳朵就不再傾聽外界的信息，對外界的信息也不要起任何反應。
50 In the fast of the heart, the yogi doesn’t cut in and take part in other’s discussion which is ongoing. He just silently listens to the information from the self-nature, Buddha-nature, calmness and refinement.
心齋時旁邊有人討論事情，修行人就不插嘴，也不參與討論; 他只靜靜地傾聽由自性、佛性、拙火、妙用發出的信息。
51 In the beginning, the information is weak, so he has to listen attentively. The information is different from the outer stimulation.
最初這種信息很微弱，修行人必須專心才能發覺。這些信息與一般來自外界的刺激也不同。
52 At first it starts slightly from the tips of toe and finger or neck. If the yogi keeps focusing on it and being patient, the information that the self-nature gives out becomes more and more strong. It sails over his consciousness to instruct his limbs to do the individual unique actions of Yoga.
剛開始時也許只是輕輕地在腳尖，在指尖或著頸部; 漸漸地如果修行人夠專心，夠耐心，這股由自性發出的信息會愈來愈明顯，祂跳過修行人的意識，直接指揮他的四肢乃至全身做某些個人專屬的瑜伽動作。
仲尼曰：「若一志，無聽之以耳而聽之以心﹔無聽之以心而聽之以氣。耳止於聽，心止於符。
53 In the fast of the heart, the outer sound just reaches the yogi’s ears but can’t stimulate him. Image in consciousness reflects out on heart and doesn’t stimulate him any more.
所以在心齋時，外界的聲音只到耳朵，外界的聲音不能對修行人產生刺激反應; 意識中的形象也只在心中上映，不再對他產生刺激反應。
54 Go in detail, the whole consciousness stops to instruct the body.
具體地說，就是整個意識都停止對身體發出任何指令。
55 The whole body waits the self-nature to take over. So the fast of the heart is to stop conscious activities and to vacate the whole body as so to wait the self-nature to take over the whole body. ”
全身靜靜地等待自性來接手。這種讓意識停止活動，虛位以待自性來接手的過程就是心齋。」
氣也者，虛而待物者也。唯道集虛。虛者，心齋也」
56 Listening to these, Yanhui still had a vague idea of it. To prove his idea of it, he said, "I can’t practice the fast of the heart because I don’t completely stop my conscious activities.
顏回聽的似懂非懂，他為了印証自己的看法，他對孔子說：「我沒有辦法做心齋是因為我沒有徹底地讓自我意識停止活動。
57 If I wanted to practice it, I would have to admit humbly the factor that the self-nature, Buddha-nature, calmness and refinement, essence really exist in my body.
如果我想做心齋，我必須謙卑地承認有一股叫自性、佛性、拙火、妙用、精等在我體內真實存在的事實。
58 The fast of the heart requires that consciousness stops the operation of the body and body is vacated for the self-nature rising. Is the vacation that you mention so?”
心齋時我要停止意識對身體的操作，虛位以待自性的昇起。老師所謂虛是不是這個意思啊？」
顏回曰：「回之未始得使，實有回也﹔得使之也，未始有回也，可謂虛乎？」
59 Confucius answer, “Well, nearly.”
孔子說：「嗯，差不多了。」
60 Confucius said “Let me tell you. When you enter into Samadhi, the self-nature plays the leading role. It leads you into some actions of Yoga. At the time your body moves; however, you can’t sense why to do so and don’t know its purpose.
孔子說：「我告訴你，當你進入三昧狀態時，自性主導一切，祂帶領你做一些瑜伽動作。這時你的身體在動作，可是在你的意識中，你完全不明白為什麼這麼做，其目的又是什麼。
61 Entering into Samadhi, the self-nature predominates you body; out of Samadhi, the consciousness takes over and then the self-nature retreats into tranquility. There is no obvious threshold between them.
你一入三昧，自性就開始主導; 一出三昧，意識就接手，自性就退回沉靜的狀態。 這中間沒有明顯的門檻。
62 The Samadhi have no illusion that common people fear, not to mention that they cause disease and lead you into a way of evil.
在三昧之中也沒有一般人懼怕的虛幻景象，更不會走火入魔，引病上身。
63 We know that the self-nature is from Nature and a part of it. It is because of causality and chance that the self-nature melts into the flesh body. Though we don’t know why, we just insensibly accept the factor. If we take the attitude to the self-nature, we succeed in the fast of the heart.
我們明白這股自性是來自大自然，是大自然的一部分。祂是因緣聚合，機緣巧合下來到我們這兒與肉身結合成為一體。為什麼這樣我們也不清楚，我們只是糊裡糊塗地接受這個事實。能夠存有這樣的態度，那心齋就算是成了。
夫子曰：「盡矣！吾語若：若能入游其樊而無感其名，入則鳴，不入則止。
無門無毒，一宅而寓於不得已，則幾矣。
64 Nevertheless, the experience of the fast is very particular. It is difficult to compare it with other experiences.
不過我跟你說，心齋這種經驗是很特別的，你很難以一般的經驗去作比較。
65 Leaving no trace of our walking are easy, but walking without touch of ground is difficult. Doing thing by other’s order or instruction, sometime it will expose to be deceptive or conscienceless but doing things in the way of Nature will not.
我們走路不留痕跡並不難，可是要我們走路完全不著地就很難了；奉人的命令、指示做事很容易有虛偽不實，昧著良心做事的情形。可是奉天行事就不容易發生這種事。
「絕跡易，無行地難。為人使易以偽，為天使難以偽。
66 We only hear that the creature with wings can fly but never hear that the creature like man without wings can fly. We know that people with experience and learning can read some books and make some comments but we don’t know many ‘non-learning skills’ can do those without experience and learning. The strange phenomena emerge in succession after the practice of the fast of the heart. The essential point when we are in these conditions is that our mind and mood must keep tranquil and sound as if we sit in a clear and comfortable room and enjoy tranquility.
我們只聽說有翼的生物會飛，可是沒聽過沒有翼如人的生物會飛；我們知道有經驗，有學歷的人會做些事，讀些書，發表些意見言論，可是我們不知道有許多 "無學之術" 是不需要經驗學習就會做的。而這些特異的現象在心齋後會陸續出現。另外要注意的是，當我們打坐，禪思進入三昧後，心境一定要保持沉穩，安祥，如同坐在一間潔白舒適的房間裡，享受那片刻的寧靜。
67 We sit here but meanwhile we still think and plan the worldly affairs, not deserting greed, anger and obsession. Thus our sitting is in vain, without a result.
如果我們坐在那兒，心裡還在思考，計劃，研究些世俗的問題，不能將貪瞋癡等擾亂生活的思維丟掉，那我們坐是白坐了，不會有什麼效果。
聞以有翼飛者矣，未聞以無翼飛者也﹔聞以有知知者矣，未聞以無知知者也。瞻彼闋者，虛室生白，吉祥止止。夫且不止，是之謂坐馳。
68 If we can set aside the consciousness and let the self-nature, Buddha-nature, calmness and refinement play the leading roles, then god and ghost would obey us, let man alone.
如果我們能做到意識靠邊站，自性、佛性、挫火、妙用等來主導我們的行為，則鬼神都將聽命於我們，願意為我們服務，何況是人呢！
69 The self-nature in our body is same as the one that operate everything in the universe. Yu and Shun were led by it, as did Fuxi and Jiqu. As for the Common people it is also true.
我們身上這股自性，是與宇宙萬物運作的那股自性同出一宗的。禹、舜等是靠這股自性在引導; 伏羲、几蘧也是如此，一般人那更不用說了。
70 So I would set my heart at rest if you went to the state of Wei after accomplishing the fast of the heart. ”
所以, 如果你能練成心齋再到衛國去，我就放心了。」
夫徇耳目內通而外於心知，鬼神將來舍，而況人乎！是萬物之化也，禹舜之紐也，伏戲、几蘧之所行終，而況散焉者乎！」