Extensive Interpretation of Chuang Tzu Part 3

庄子演义 杂篇

Fable (1)
寓言(一)

1 All languages are used to persuade others and to express the speaker’s meaning.
语言都是在试图说服他人，传达己见。
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.
语言的表达方式有许多种，其中有“寓言”，有引圣人或受人尊重者之“重言”以及无相、无住而生其心的“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.
寓言十有九会令人信服，重言稍差也有十分之七的效果，卮言则是最有价值的言论方式。

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.
寓言是假藉一个虚设的故事来说明一个信念，比如: 吃不到葡萄说葡萄酸或酸葡萄效应。你一讲大家都懂，都能接受。借用虚设的故事还有个好处，就是说、听双方都不涉及，因而立场比较超然。

寓言十九，藉外论之。
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.
一般习俗，老爸不为自己的儿子说媒，他一定要请外人去说，就是因为卖瓜的说瓜甜，自己说自己儿子好，别人不容易相信，由外人来说其效果就不同了。

亲父不为其子媒。亲父誉之，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.
寓言的另一个好处是如果听者被内容伤害、激怒，那请你别责难我、骂我，因为那不是我讲的，是狐狸说的、是虎姑婆说的与我无关。
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.
一般人的言论很难发挥广泛的说服效果，那是因为说话内容，随听者的心态而有不同的反应。与听者同，则认可，与听者想法相左者，听者就反对、嗤之以鼻，认为是胡说八道。

与己同则应，不与己同则反；同于己为是之，异于己为非之。
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.
世人所尊重的长者，他们讲的话一般人比较容易抛开己见，接纳长者的看法。所以往往在大家争论不休之际，有一位长者出来讲话就能解决纷争，取得共识。这种人大多是社会中，年长而德重之人。

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.
不过这些人讲的话有时也不一定就是真理，只是因为他们德高望重、虚长几岁而已。完全采纳他们的看法，往往会牺牲真理，颠倒是非，造成错误与遗憾。因为，在真理及是非面前，应该是人人平等，不能享有特权的。僵硬的、固执的将某人放在真理及是非的前面，那全社会都会因误导而受害。

是为耆艾，年先矣，而无经纬本末以期年耆者，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.
由某人说了就算的做法要小心，我们称这种长者为“陈人”、“老朽”就是提醒大家要留意，小心为之。

人而无以先人，无人道也；人而无人道，是之谓陈人。
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.
追求绝对真知、真理的方法，惟有将多方的论点在万物为一体的观念下，相互调和，追随自然演化的规律，推究下去才有可能。这样的论点才经的起考验。

卮言日出，和以天倪，因以曼衍，所以穷年。
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.
严格地说，话一出口就有他的立场，完全无相、无住是很难的。因为各有立场，所以很难有一致等观的看法，要想取得一致的看法，只有沉默无言，让公理，真理自然浮现。

不言则齐，齐与言不齐，言与齐不齐也。故曰：「无言。」
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.
时机没有成熟、机会没有显现，多说无益。时机成熟，瓜熟落地，不需要太费口舌，水到自然渠成。

言无言，终身言，未尝不言；终身不言，未尝不言。
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，有人终身喋喋不休，虚费口舌，说了等于白说；有些人惜口如金，却知趁势而为，见机行动。综合各方意见调和成共识，自己不说一句话，就能取得别人的信任，他虽然没说话，可是却胜过一般人的苦口婆心。这就是卮言。

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.
我们知道用语言去说服人的困难与不足，另一方面我们也应该训练会听话，从别人的言谈中了解事实真象。一般人听话都是从自我出发的，合我意的我信从，不合我意的我拒绝；合我意的我赞成，不合我意的我反对，至于为什么赞同？为什么反对？我们全不在意。
16 If so, why do we listen carefully? What’s the benefit do we attain from listening or reading?
如果这样的话，那我们又费什么神去听讲呢？我们从看书、听讲中又得到什么益处呢？
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.
不同的团体或个人他们各有立场。他们认为对其本身有利的事物就是对的，就是好的，他们都表赞同; 反之，则否。在这个错综复杂，利益分歧，立场各异的时空里，我们只有将各方论点，在万物为一体的观念下，相互调和，追随自然演化的规律，推究出共识。这种共识，才能可长可久，广为大众接受。

恶乎然？然于然；恶乎不然？不然于不然。恶乎可？可于可；恶乎不可？不可于不可。物固有所然，物固有所可。无物不然，无物不可。
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.
如果我们以无相、无住的心看万物，万物都是发源于同一个母体，由相同的物质组成，它们只是组成的外表、个性各有不同罢了。
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.
以轮回的角度看，今生为人，下辈子又不知身为何物。今生是中国人，下辈子可能是美国人；今生我们看不起某个民族的人，可是下辈子我们是不是可能也生为那个民族的人呢？
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”.
生命在轮回中不断转换，任何角色下回都有可能由我们来扮演，这就是天均的道理。

非卮言日出，和以天倪，孰得其久！万物皆种也，以不同形相禅，始卒若环，莫得其伦，是谓天均。
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”.
明白了这一点，我们就比较容易在万物为一体的观念下，相互调和各种看法、论述而取得共识，这也是我 “和以天倪” 的主张。

天均者，天倪也。

MSN空间完美搬家到新浪博客!