The Great Supreme (5)
大宗師（五）
1 Yan Hui asked Confucius, “In handling bereavement, Meng Suncai is called the best one in Lu. However, I carefully watched his behavior in his mother’s funeral and I wondered that he factually is so-so.
顏回問孔子：「在魯國號稱最善於處理喪事的人就是孟孫才。可是我仔細觀察他在他母親喪禮上的表現，卻覺得他實在不怎麼樣。
2 First, he did weep ever but not wailed. He looked sad but not broken-hearted.
首先，他雖然曾經哭過，但不是痛哭流涕那種哭。他是有哀傷的樣子，可是看不出傷心欲絕的感情。
3 I doubted that he was not grieved indeed. Do you think he just get his reputation by fraud?”
我懷疑他心中根本沒有悲傷之情。你說孟孫才是不是只是浪得虛名呢？」
顏回問仲尼曰：「孟孫才，其母死，哭泣無涕，中心不戚，居喪不哀。無是三者，以善處喪蓋魯國，固有無其實而得其名者乎？回壹怪之。」
4 Confucius smiled. “You have misunderstood him. He has been a man of perfect practice. His thinking has transcended all the wise and sage scholars in this world.
孔子笑著說：「你誤會孟孫才了。他這個人已經屬於修行完備之人，他的想法都已超越了世上一般的賢達學者。
5 Though some worldly affairs still remained in Meng Suncai’s concern, he is fairly thorough in practice. As for the foundational questions, such as where we come from before birth and go after death, he has no exact answer yet; he is uncertain in the sequence of handling worldly affairs. Nevertheless, it is of importance that he is ready in mind to delightedly accept the future and whatever happenings after death.
孟孫才對世俗之事是還有一些沒有割捨掉，可是他已經做的相當徹底了。他對一些根本的問題，如我們從那裡來，死後到那裡去，還沒有準確的答案。在處理事情的先後秩序上，他也還拿捏的不好。可是有一點很重要，在心理上他已準備好，不論將來死後會變成什麼樣子，他都欣然接受。
6 Yan Hui, we can’t force ourselves to say no change to the things that will change soon.
顏回啊！人們怎麼可以對必將改變的事，矇著眼硬說不會改變呢？
7 I believe that the thing people consider would eternally unchange is changing even now.
我相信那些自認為永遠不變的，就是現在，它也在改變之中。
8 We two are sitting here. Maybe we are virtually in the dream, not waking up.
就是你我二人目前坐在這兒，也許我們實際上是在夢境之中，尚未甦醒。
仲尼曰：「夫孟孫氏盡之矣，進於知矣，唯簡之而不得，夫已有所簡矣。孟孫氏不知所以生，不知所以死。不知就先，不知就後。若化為物，以待其所不知之化已乎。且方將化，惡知不化哉？方將不化，惡知已化哉？吾特與汝，其夢未始覺者邪！
9 The another point that Meng Suncai is more advanced in is that he believes fresh body is changeable but his soul and the thought are immortal. So he deems there is no so-called death. The death of human is just to change his appearance so as to find a new sustenance.
孟孫才比別人強的另一點是，他確信肉身是會改變的。可是靈魂，他的心將永垂不朽。因此，他認為並沒有所謂死亡。人的死只是改頭換面，另外找一個寄托而已。
且彼有駭形而無損心，有旦宅而無耗精。
10 He just followed others to weep, as you watched, he factually had no grief in his heart.
他只是看見別人哭，跟著哭罷了。在他心裡確實如你觀察的，沒有悲傷之情。
孟孫氏特覺，人哭亦哭，是自其所以乃。
11 Yan Hui, do you notice that we often say 'I', but what is 'I' that we often say on earth?
顏回啊！你有沒有注意到，我們常將“我”掛在嘴邊。而我們說的“我”究竟是什麼樣的一個東西呢？
12 When you dream that you were a bird and you did a sudden soar to the sky. When you dream that you were a fish and you sank down to the bottom of sea. Are you exactly sure that we are discussing here, not doing in the dream?
當你夢見自己是鳥的時候，你一飛沖天。當你夢見自己是魚的時候，你又下沉海底。你真的確定我們現在是在這兒討論，而不是在夢境中嗎？
且也相與吾之耳矣，庸詎知吾所謂吾之非吾乎？且汝夢為鳥而厲乎天，夢為魚而沒於淵。
13 Before smile, there must be an idea or scene to make a man to smile on spot. Hence the smile gives out naturally. The consciousness never instructs him how to open the mouth, to stretch muscle, and to beam in eyes. So the consciousness virtually is passive in our body and what it dominates is rather limited.
人在微笑之前，必有一個令他當場欣然歡笑的念頭。而此笑容是自然發出的。意識當時並沒有告訴他，嘴應該怎麼張，肌肉應該怎麼拉，眼神應該怎麼放出光芒。所以意識在我們身上其實是相當被動的，它真正主管的事也是相當有限的。
14 The problem is that we are long being told that the consciousness is the dominator of the conduct. Therefore, in our whole life, we let the consciousness being our master and let him leading us into a place where itself doesn’t know very well.
問題是，我們自小被告之，意識是行為的主導者。意識成為我們的主人。我們一生被意識拖著走，走向意識自己也不清楚的方向。
15 For this reason, we should wake up and make closely examine the essence of the consciousness. We should put the consciousness aside in handling the foundational issues and let the things happen in its sequence.
所以我們要清醒過來，仔細認識意識的本質。在一些根本的事情上請意識靠邊站，讓該發生的事順理成章的進行。
16 Such fixed changes as life, death, illness and aging, we don’t interfere with and let them be.
對生老病死這種不變的改變，我們就別讓意識插手，順其自然。
17 If we could reach this level, we would say to have a little of achievement in practice.”
能夠做到這個地步，也許就算是修行小有成就了吧！」
不識今之言者，其覺者乎？其夢者乎？造適不及笑，獻笑不及排，安排而去化，乃入於寥天一。」