Thorough Comprehension of Life(2)
達生(二)
1 Ziliezi was curious to the man of practice. Someday he asked Guang Yin, “Why can a man of practice breathe in water? Why he is not burned when walking on fire? Why he is free from acrophobia when standing on a high place? How can he do it?”
子列子對修行的人很好奇。有一天，他問關尹：「為什麼修行的人潛在水中不會窒息？走在火中不會被燒傷？站在很高的地方也不會有懼高症？請問他到底是怎麼做到的？」
子列子問關尹曰：「至人潛行不窒，蹈火不熱，行乎萬物之上而不慄。請問何以至於此？」
2 Guan Yin answered, “It is because he totally devotes to the Qi, self-nature, Buddha-nature, calmness and refinement. We should not explain these phenomena for he has magic trick, courage or boldness.
關尹說：「這完全是因為，他一心專注在氣、自性、佛性、拙火、妙用之上的緣故。所以，我們不能用一般的魔術、勇氣或膽子大等概念去評估這一切。
關尹曰：「是純氣之守也，非知巧果敢之列。
3 Come. Let me give you a detailed explanation. All things that directly connected with form, sound, smell, taste, touch and habit belong to the world of material. The things in the world of material are different to each others; based on their form and color, some of them we deem are more valuable than others.
來，坐下來讓我詳細地給你說分明。大凡具有面貌、形象、聲音、顏色的東西，都是物體。物與物之間從外表看它們差異很大，區別甚多; 有些東西似乎比較尊貴; 其實這都只不過是形狀和顏色的差異罷了。
居，予語女！凡有貌象聲色者，皆物也，物與物何以相遠？夫奚足以至乎先？是色而已。
4 Things belonging to the world of material can not go to the world without consciousness and form. However, all things come from the world without consciousness and form. At last, they will return to the eternal world after death.
屬於物質世界的東西，不能到達無形、無意識世界。不過萬物都是來自那個無形、無意識的世界; 最後經由死亡，再回到那個永恆的世界。
則物之造乎不形，而止乎無所化。
5 A man of perfect practice he is free from the shackles of the world of material, such as avarice, wrath, obsession and persistiveness. He has shaken off the binding of the world of material, being a free man who roams across the universe freely.
一名修行完備的人，物質世界的枷鎖如貪、瞋、癡、執著等，都不能束縛他，我們說他已經擺脫了物質世界的束縛，成為一個真正無遠弗屆的自由人。
夫得是而窮之者，物焉得而止焉！彼將處乎不淫之度，而藏乎無端之紀，游乎萬物之所終始。壹其性，養其氣，合其德，以通乎物之所造。夫若是者，其天守全，其神無郤，物奚自入焉！
6 A drunkard is as drunk as a lord, without any personal consciousness. Then his vitality is maintained by the self-nature, Buddha-nature, Qi, calmness and refinement. If the careless drunkard falls down from a carriage, he will hurt somewhat but it is not fatal in most cases. Though his bones are the same as others’, the condition of his injury is very different from others.
一名醉漢，他喝的酩酊大醉，完全沒有個人的意識。此時他的身體是由自性、佛性、氣、挫火、妙用等在維持生機。這名醉漢若是不小心自車上摔下來，他會受點傷，但大都不是致命的傷害。他的骨頭與一般人沒有什麼兩樣，但是受傷的程度卻與一般人迥然不同。
7 Why? I think that it is because his consciousness leaves his body completely and then his body is commanded by the self-nature, Buddha-nature, Qi, calmness and refinement.
這是什麼原因呢？我認為這是因為他的意識已經完全脫離了身體，而身體此時是由自性、佛性、挫火、氣、妙用等掌控的關係。
夫醉者之墜車，雖疾不死。骨節與人同而犯害與人異，其神全也。
8 In his consciousness, he doesn’t know that he is sitting on a carriage and even falls down from the carriage. Death, worry and fear can’t affect his mood, so he is fearless in trouble.
他的意識根本不知道自己坐在車上，也不知道自己曾經墜車。因此，生死、擔憂、害怕等都不能影響他的情緒，正因為這樣，在他遇到困境時，反而沒有害怕的感覺。
乘亦不知也，墜亦不知也，死生驚懼不入乎其胸中，是故遻物而不慴。
9 A drunkard can show the miracle. If a man of perfect practice obtain the spiritual completion, his ability to handle various environments will improve for sure.
一個醉酒的人，都能有如此神奇的表現，試想，假如是一名修行完備的人，當他經由修煉而自然地獲得“神全”的境界時，他應付各式各樣環境的能力，自然要比那名醉漢，高出許多倍了。
彼得全於酒而猶若是，而況全於天乎？
Su Dongpo’s poem goes as follows:
蘇東坡有詩曰:
In dream I return to childhood, study in the elementary school.
我夢入小學，自謂總角時。
Forget my hair has been white, Confucius’ Analects still recited.
不記有白髮，猶誦論語辭。
This world originally is a game; reversal of it seems a similar play.
人間本兒戲，顛倒略似茲。
Only when drunk it is real, it is vacant surly and clearly.
惟有醉時真，空洞了無疑。
Fine after falling down from carriage, Chuang Tzu cheated not me.
墜車終無傷，莊叟不吾欺。
Ask my kid to take paper and brush, write down my speaking when drunk.
呼兒具紙筆，醉語輒錄之。
10 The man of perfect practice is protected by the full and active self-nature, Buddha-nature, breath, calmness and refinement, so he may be thought of being protected from all damages.
修行完備的人有活躍充分的自性、佛性、氣、挫火、妙用等保護，所以他可以說是百害不能近其身的。
聖人藏於天，故莫之能傷也。
11 An avenger with hatred doesn’t avenge his family member on the knife and sword which killed his relative. A man who is dazed by hit of a flying tile doesn’t revenge the tile. Once the dissension and revenge has reduced, the world becomes peaceful.
一名心懷仇恨的復仇者，他不會對殺害他親人的刀劍報復；一名被飛來的瓦片擊中頭部，被打得頭昏目眩者，他也不會對該瓦片報復。世界少了冤冤相報的事，自然就平和而少糾紛了。
12 When people’s heart is full of Tao, people are of no-self and being flexibility; at that time no revenge happens in the world and eventually, the death penalty is unnecessary.
當道充塞於人心時，人們無相、無住而生其心，世間就不會有報復的事情發生。因此死刑也就不必再執行了。
復讎者，不折鏌干；雖有忮心者，不怨飄瓦，是以天下平均。故無攻戰之亂，無殺戮之刑者，由此道也。
13 Let we don’t develop avarice, wrath, obsession, persistiveness that belong to the wisdom of man. Let’s develop the no-self and being flexibility that belong to the gifts from nature.
讓我們不要去開拓道的貪、瞋、癡、執著等屬於人之天部份，讓我們去開
發拓展無相、無住屬於天之天的部份。
不開人之天，而開天之天。
14 The development of the gifts from nature is virtue. The development of wisdom of man is something such as avarice, wrath, obsession and presistiveness, which cause pain and hurt. You need make it clear and then develop the gifts from nature and restrain the wisdom of man as you could as possible. Thus you come to be a man of perfect practice.”
天之天的闡揚就是德，而人之天如貪、瞋、癡、執著等的無限擴張，就會令人產生痛苦，就會帶來傷害。能夠辨清此點，儘量地闡揚天之天，抑制人之天的劣根性，這樣你就能慢慢地接近道，而成為一個修行完備之人矣！
開天者德生，開人者賊生。不厭其天，不忽於人，民幾乎以其真。」