Fable (1)
寓言(一)
1 All languages are used to persuade others and to express the speaker’s meaning.
語言都是在試圖說服他人，傳達己見。
2 There are many ways to express, among which there are the fable, the quotation from sage or the respected and the unprejudiced word of no-self and being flexibility.
語言的表達方式有許多種，其中有“寓言”，有引聖人或受人尊重者之“重言”以及無相、無住而生其心的“卮言”等。
3 Nine out of ten fables are convincible; seven out of ten quotations, a little worse in convincing others. The unprejudiced word of“Reaching the Realm of Nature”is the most valuable way of expression.
寓言十有九會令人信服，重言稍差也有十分之七的效果，卮言則是最有價值的言論方式。
寓言十九，重言十七，卮言日出，和以天倪。
4 The fable states an idea by making use of a fictionized story. For example, the sour grapes effect, that is grapes are said sour because you are unable to get it. When it is spoke out, it is well accepted by people. The advantage to employ a fictionized story is that it refers neither of teller and listener so its position is aloof.
寓言是假藉一個虛設的故事來說明一個信念，比如: 吃不到葡萄說葡萄酸或酸葡萄效應。你一講大家都懂，都能接受。借用虛設的故事還有個好處，就是說、聽雙方都不涉及，因而立場比較超然。
寓言十九，藉外論之。
5 Common customs dissuades father from acting as a matchmaker for his own son. He should ask others to do it, because if he does by himself to boast his son, the counterparty is declined to trust, as if people don’t believe those melon sellers who boast sweetness of their melons.
一般習俗，老爸不為自己的兒子說媒，他一定要請外人去說，就是因為賣瓜的說瓜甜，自己說自己兒子好，別人不容易相信，由外人來說其效果就不同了。
親父不為其子媒。親父譽之，不若非其父者也；非吾罪也，人之罪也。
6 Another advantage of the fable is that if a listener is hurt or irritated by the story, he can’t blame the teller because it is a little bird tells him.
寓言的另一個好處是如果聽者被內容傷害、激怒，那請你別責難我、罵我，因為那不是我講的，是狐狸說的、是虎姑婆說的與我無關。
7 Words of common people have weak influence of persuasion because the listener’s response to the content is subject to his mood. If the content is as same as listener’s idea, listener will agree, otherwise, he will disagree or even sneer at it as nonsense.
一般人的言論很難發揮廣泛的說服效果，那是因為說話內容，隨聽者的心態而有不同的反應。與聽者同，則認可，與聽者想法相左者，聽者就反對、嗤之以鼻，認為是胡說八道。
與己同則應，不與己同則反；同於己為是之，異於己為非之。
8 Common people are inclined to give up their own ideas to accept the ideas of the old respected by them. So, if an old person voices in dispute, then the troubleshooting is done and consensus is reached. Most of the old like this are the elder and sainted person in the society.
世人所尊重的長者，他們講的話一般人比較容易拋開己見，接納長者的看法。所以往往在大家爭論不休之際，有一位長者出來講話就能解決紛爭，取得共識。這種人大多是社會中，年長而德重之人。
重言十七，所以己言也。
9 However, we should know that not all they said are truths, their ideas are accepted just because the tellers are sainted and elder. Totally accepting their ideas might incur the mistake of confusing right and wrong and loss of truth. All men are created equal, nobody enjoys privilege when facing truth and right and wrong. If somebody is prior to truth and right and wrong stiffly and persistently, the society will mislead to a wrong direction and be suffered.
不過這些人講的話有時也不一定就是真理，只是因為他們德高望重、虛長幾歲而已。完全採納他們的看法，往往會犧牲真理，顛倒是非，造成錯誤與遺憾。因為，在真理及是非面前，應該是人人平等，不能享有特權的。僵硬的、固執的將某人放在真理及是非的前面，那全社會都會因誤導而受害。
是為耆艾，年先矣，而無經緯本末以期年耆者，是非先也。
10 We should beware of one person calling the shot. Such person we call “Stale Man” or “Dotage”, which remind people of bewaring it.
由某人說了就算的做法要小心，我們稱這種長者為“陳人”、“老朽”就是提醒大家要留意，小心為之。
人而無以先人，無人道也；人而無人道，是之謂陳人。
11 The way to pursue absolute truth is to coordinate many views of each other under the concept that all things are integrated, and then to infer them according to the evolutional rule, so that it is possible for us to attain the truth. The view been created by this procedure stands up test.
追求絕對真知、真理的方法，惟有將多方的論點在萬物為一體的觀念下，相互調和，追隨自然演化的規律，推究下去才有可能。這樣的論點才經的起考驗。
卮言日出，和以天倪，因以曼衍，所以窮年。
12 Speaking strictly, the words out of mouth must hold some of the speaker’s viewpoint. It is difficult to reach the state of no-self and being flexibility; for this reason, if they want to reach consensus, the only way they have to do is to be silent and let the truth and axiom appears naturally by itself.
嚴格地說，話一出口就有他的立場，完全無相、無住是很難的。因為各有立場，所以很難有一致等觀的看法，要想取得一致的看法，只有沉默無言，讓公理，真理自然浮現。
不言則齊，齊與言不齊，言與齊不齊也。故曰：「無言。」
13 Just like the mature fruit, it will fall down naturally. When the opportunity gets mature, people actually don’t need speaking much and get the things done.
時機沒有成熟、機會沒有顯現，多說無益。時機成熟，瓜熟落地，不需要太費口舌，水到自然渠成。
言無言，終身言，未嘗不言；終身不言，未嘗不言。
14 So some people speak a lot but express nothing. Somebody speaks little but he knows how to act according to the circumstances or to make use of opportunity. He speaks nothing but gets trust from other by compromising different views to reach consensus. He speaks nothing but achieves better result than earnest talking by common people, which is the unprejudiced word.
所以，有人終身喋喋不休，虛費口舌，說了等於白說；有些人惜口如金，卻知趁勢而為，見機行動。綜合各方意見調和成共識，自己不說一句話，就能取得別人的信任，他雖然沒說話，可是卻勝過一般人的苦口婆心。這就是卮言。
有自也而可，有自也而不可；有自也而然，有自也而不然。
15 We know the difficulty or shortage to convince others by language; we should also learn how to listen to others’ words from which we may know the truth of fact. In listening, common people accept others’ idea based on their own views. They agree on the words that conform to their views and disagree on those that don’t conform to their views. They follow the words that convince them and refuse those that don’t convince them. They don’t care about why they agree or disagree.
我們知道用語言去說服人的困難與不足，另一方面我們也應該訓練會聽話，從別人的言談中瞭解事實真象。一般人聽話都是從自我出發的，合我意的我信從，不合我意的我拒絕；合我意的我贊成，不合我意的我反對，至於為什麼贊同？為什麼反對？我們全不在意。
16 If so, why do we listen carefully? What’s the benefit do we attain from listening or reading?
如果這樣的話，那我們又費什麼神去聽講呢？我們從看書、聽講中又得到什麼益處呢？
17 Everything has its own standpoint and the standards of right and wrong. The ideas that stand with its standpoint are always right and good to it. In such a complicated and confusing age and world with different interests and different standpoints, we have to coordinate all different views and make compromise according to the evolutional rule, so that we can reach the consensus which can stand up long test and is widely accepted.
不同的團體或個人他們各有立場。他們認為對其本身有利的事物就是對的，就是好的，他們都表贊同; 反之，則否。在這個錯綜複雜，利益分歧，立場各異的時空裡，我們只有將各方論點，在萬物為一體的觀念下，相互調和，追隨自然演化的規律，推究出共識。這種共識，才能可長可久，廣為大眾接受。
惡乎然？然於然；惡乎不然？不然於不然。惡乎可？可於可；惡乎不可？不可於不可。物固有所然，物固有所可。無物不然，無物不可。
18 If we treat all things in the view of no-self and being flexibility, we may find that all things come from the same source and derive from the same substance. The only differences just are their appearances and characters.
如果我們以無相、無住的心看萬物，萬物都是發源於同一個母體，由相同的物質組成，它們只是組成的外表、個性各有不同罷了。
19 In the view of transmigration, in this life we are human; we don’t know what we are in the next life. In this life we are Chinese while we might perhaps become American in the next life. In this life we look down others, but in next life we might possibly be born the people we look down now.
以輪迴的角度看，今生為人，下輩子又不知身為何物。今生是中國人，下輩子可能是美國人；今生我們看不起某個民族的人，可是下輩子我們是不是可能也生為那個民族的人呢？
20 Life keeps switching in transmigration. It is very possible for us to play any role, which is the principle of “The Change of Nature”.
生命在輪迴中不斷轉換，任何角色下回都有可能由我們來扮演，這就是天均的道理。
非卮言日出，和以天倪，孰得其久！萬物皆種也，以不同形相禪，始卒若環，莫得其倫，是謂天均。
21 Having known the principle, we are apt to understand that we must coordinate all views and then compromise them according to the evolution rule so that we can reach the consensus, which is my idea of “Reaching the Realm of Nature”.
明白了這一點，我們就比較容易在萬物為一體的觀念下，相互調和各種看法、論述而取得共識，這也是我 “和以天倪” 的主張。
天均者，天倪也。