Lietse (9)
列禦寇(九)
1 When Zhengkaofu was appointed as an official of Song, he lowered his head when walking; when he was promoted, his head got lower; when he was promoted the third time, he almost crawled on the ground; at that time, when Zhengkaofu walked on the street, he walked along the wall closely, being afraid of impeding others’ walk.
宋大夫正考父，當第一次被認命為官時，他將頭低下來走路；當他獲提昇時，他的頭就低到了胸前；最後他被晉級到更高位子時，他整個人差不多是在地上爬行了。這時的正考父在街上都盡量沿著牆邊走，生怕礙著別人的路。
2 As Zhengkaofu with this attitude, how could the people be uncouth and arrogant?
正考父採取這樣的態度，那麼百姓又有誰敢粗魯而傲慢呢?
正考父一命而傴，再命而僂，三命而俯，循牆而走，孰敢不軌！
3 Some officers were different. Once they took an official post, they put on air. If they were higher level official, they frivolously dreamed to dance on the carriage. Someday if they were in important position, they got arrogant, calling themselves dukes. In the self-cultivation of humble they were less than Zhengkaofu not mention of Yao, shun as well as Xu You.
有些官員就不同了。他們一旦坐上官位，就立刻擺起臭架子來。官稍微大一點就輕浮地想在馬車上跳舞。有一天，他們位居要津，就自己稱公，高傲的不得了。他們在謙遜的修養上不如正考父，離堯、舜以及許由等那就更遠了。
如而夫者，一命而呂鉅，再命而於車上舞，三命而名諸父。孰協唐許﹗
4 Samadhi of Zen practice aims at improving genuineness of self-nature that is selfless and belongs to the Tao of nature. Yoga in Samadhi is arranged by self-nature. Consciousness of man of practice is a spectator who is not allowed to take part in. Hence, the pithy formula of Kuntalini yoga is “empty, no your own actions and ignorance as child’s babble”, which requires a yoga-practicer doesn’t think himself clever to affect the course of yoga. If the idea occurs to him, self-nature is requested to neglect it or to look it as child’s babble.
禪修三昧是在提昇自性之真。而自性之真是屬於大自然的道，是無私的。另外在三昧時的瑜伽功課是自性安排的。修行人的意識是位旁觀者，是不參與，也不許參與的。所以無上瑜伽的口訣是“空，不要有自己的動作, 童言無忌”。其要求就是要瑜伽行者不要自作聰明的去影響瑜伽的課程。如果不小心有這樣的念頭，也請自性不要理會，就當它是童言無忌吧！
5 Why is yoga-practicer so prudent to remind himself of it? They are afraid that in Samadhi consciousness jumps out to lay influence self-nature based on the flesh body’s interest and private desire. They are afraid that consciousness forces self-nature to do something about private interest, or do something unnecessary that even affects yoga so as to impede normal course arranged by self-nature, which might induce practicer go astray.
瑜伽行者如此謹慎小心地提醒自己，就是怕三昧時意識竄出來以肉身之利益，個人的私慾為出發點，企圖影響自性去做個人私利的事或者自作聰明的去做些不必要，甚至有害的瑜伽動作，妨礙了自性安排的正常課程，使修行者誤入歧途。
6 If a man of practice doesn’t beware of it, heart in Samadhi would incur wrong ideas. Thus practice goes into mess and breaches the rules. If the situation is serious, he would go astray into evil way. It is miserable that he suffers before he is benefited.
修行人如果沒有這種警惕，三昧中讓心胡思亂想，隨便出主意。那修行就會錯亂而壞了章法。嚴重者走火入魔，末蒙其利，先得其害，那就慘了。
賊莫大乎德有心而心有睫，及其有睫也而內視，內視而敗矣！
7 Generally speaking, there are five kinds of bad characters, among which the most serious is the bad character of mind.
我們一般說兇德有五大類，而關於心的兇德是最嚴重的。
凶德有五，中德為首。
8 What is bad character of mind? I argue that it is complacence. Men of complacence are obstinate and consider they always right. They are wrong but they slander others.
什麼是心的兇德呢？我認為自滿，就是心之兇德。這種人他們自以為是，剛愎自用。自已做錯了，反而毀謗他人。
何謂中德？中德也者，有以自好也而訾其所不為者也。
9 We can forecast a man’s fate through his look, attitude and conduct, as clear as there are organs in our body.
我們可以從人的長相、態度、行為中辨別出，他一生的命運，就像人身體中有五臟六腑一樣明確。
窮有八極，達有三必，形有六府。
10 If he has characters in the following eight aspects: being handsome, bearded, tall, broad, muscular, pleasing, courageous and resolute, we say that he is doomed to lead an unsettle and eventful life. The more characters he has, the more troubles he will meet.
一個生得美、有長長的鬍鬚、個子高高的、體格健壯、孔武有力、風度優雅、有勇氣、什麼都敢嘗試，有這八種特質的人，我們說他註定將過一個不平靜而多事的人生，具備這種特質愈多愈麻煩。
美、髯、長、大、壯、麗、勇、敢，八者俱過人也，因以是窮；
11 The other kind of person is conservative, submissive and rule-followed. He is the one who is always there just to make up the number in a group. He might lead a tranquil, peaceful, sound life.
另外一種人保守、循規蹈矩、順從，在團體中老是屬於濫竽充數那類的人。這種人，我們認為他將有一個安寧、平靜、沉穩、安祥的人生。
緣循、偃仰、困畏不若人，三者俱通達。
12 He who is too much intelligent and aggressive is apt to be envied.
智慧外露、勇武好動的人，必定招人怨嫉。
13 He who initiates humaneness and righteousness is apt to incur censure.
好施仁義，必遭人責難。
14 He who comprehends true nature is broad-minded.
通達真性的人，必是豁達之人。
15 He who is good at skill and craft is narrow-minded.
精通技巧的人，大都心地狹窄。
16 He who understands the secret of longevity surrenders him to nature.
通達天命的人，必定順任自然。
17 He who knows well numerology takes things naturally as they come.
精通命理的人，必定隨遇而安。
18 He who is good at scheming is self-bound.
攻於心計的人，必定做繭自縛。
知慧外通，勇動多怨，仁義多責。達生之情者傀，達於知者肖；達大命者隨，達小命者遭。