Fable (5)
寓言(五)
1 After birth, everyone has his own fortune, some poor while some rich, some successful while some failed, some possess of many kids while some alone; however, despites the man’s fortune, everyone would at last hit the road to death.
人出生後，每人的際遇都不一樣，有的窮、有的富，有的順利、有的挫折多難，有的子孫滿堂、有的孓然一身，可是不論他的際遇如何，最終都要走到死的歸宿。
生有為，死也虧。
2 We often mention that we know well about death. A person dies when he is aged. It is possible for him to die if he often goes at risks. His days are numbered when he is in serious illness. He commits suicide when he despairs.
我們常說：「生、死這兩件事，死是我們明白的。人老了就會死; 險路走多了，就有喪命的可能; 病重了也自知來日無多; 有些人活的不耐煩更是自己了結其痛苦的一生。
3 However, living is totally different. Each of us comes to this world in confusion, which we can’t decide by ourselves.
可是生就不同了。我們每一個人都是糊里糊塗的來到這個陽間，都是身不由己的到來。」
公以其死也，有自也；而生陽也，無自也。
4 Do you have any comments about my saying? Is it right or wrong? If it is right, what is the attitude we should take to face our life?
你說我這樣講是對還是不對呢？如果真是這樣，我們應該用什麼樣的態度來面對這樣的人生呢？
而果然乎？惡乎其所適？惡乎其所不適？
5 People are uninterrupted to seek for happiness, fame and interest from birth to death. All desires drive us to lead a nervous life. However, in macro-environment, life has limitation of time and space; in micro-environment, each has his own territory and the realm of control. The space of people’s activity is rather limited.
我們人從生到死，不斷地追求名利、幸福。各種慾念，催促我們緊張兮兮的過日子，可是在大的環境裡，生命有時空的限制; 在小環境裡，各人都有自己的地盤、勢力範圍，我們可以活動的空間，實在有限。
天有歷數，地有人據，吾惡乎求之？
6 We don’t know where we go after death and what the surrounding will be. It is said that death is death, nothing left, no life, soul or mind sense. We don’t know where we come from and where our present life derives from.
我們不知道死後要到哪兒去？會遇到什麼樣的環境？有人說：「死就死了沒有留下什麼叫生命、靈魂、神識等的東西。我們不知道我們來自何處，也不知道我們現有的生命是由何處來的。」
莫知其所終，若之何其無命也？莫知其所始，若之何其有命也？
7 But, how could we interpret the present life we have?
可是我們當下就有生命，這又是怎麼回事呢？
8 When we practice to a certain extent, in the state of Samadhi, we respond clearly to the unknown individual in other space, which we tentatively call him god, ghost, Bodhisattva or Buddha. He leads us to salute Buddha, release soul from suffering, bliss and aid, sprinkle saint water on the head, medical skills and even Yoga. Hypnogenesis can’t be used to interpret the experience completely. So, how can we say that there is no god, ghost, Bodhisattva or Buddha?
當我們修行到一定程度，在三昧狀態時，我們清楚的與另一個空間的不明個體相應，我們姑且稱祂為神、鬼、菩薩、佛吧! 牠領帶我們做禮佛、超渡、祝福、加持、灌頂、醫術甚至瑜伽等無學之術，這種經驗不是輕易用催眠等可以解釋的。所以，怎麼可以說沒有神、鬼、菩薩、佛呢？
有以相應也，若之何其無鬼邪？
9 A man, who practices to insufficient extent or doesn’t practice, has no experience in responding to other space. He has no self-nature, Buddha-nature, Qi, calmness and refinement that arise from inner body to lead him to salute Buddha and practice Yoga etc., as the man of perfect practice has. How can he say that there are god, ghost, Bodhisattva or Buddha?
一個修行沒有一定程度或完全沒有修行的人，他們沒有與另一個空間相應的經驗，他們沒有自性、佛性、氣、拙火、妙用在體內昇起，誘導修行人作禮佛、瑜伽等經驗，他們又怎麼能肯定的說，有神、鬼、菩薩、佛呢？
無以相應也，若之何其有鬼邪？