前一節(jié)提到行住坐臥四大威儀，說要“行如風(fēng)”；我們把它再衍申一下，這個(gè)“行”，還不只是“行走”，應(yīng)該包括一切諸如開關(guān)門戶，進(jìn)出轉(zhuǎn)彎，甚至取物執(zhí)事的種種行動(dòng)。一個(gè)人的動(dòng)作，不但反映出他的個(gè)性，也反映了他的道德和教育水準(zhǔn)。 The previous section mentioned the four modes of deportment—walking, standing, sitting, and reclining--and said one should "walk like a breeze. " We can extend this a bit because the word xing (行) not only means walking, but also includes various motions such as opening and closing doors and windows, entering and exiting, turning corners, picking things up, handling things, and so forth. The way a person moves is a reflection not only of his character, but also of his ethical standards and his education. 古時(shí)候，進(jìn)出之處如無門戶，至少會(huì)有簾子來分隔內(nèi)外。簾子的質(zhì)地種類不一，或者布簾，或者紗簾、竹簾，又或者珠簾、水晶簾、翡翠簾等�？傊�，都不如木門、鐵門來得堅(jiān)實(shí)。如果粗粗魯魯?shù)匾幌埔凰�，可能不小心波及站在簾邊的人或�?dòng)物，或驚擾到室內(nèi)的人，簾子也容易脫落破壞。掀簾、放簾的動(dòng)作輕緩，不但不會(huì)讓聲響干擾他人，也可延長(zhǎng)簾子的使用壽命。 　 In ancient times, in entrances where there were no doors, there would be a curtain to separate the inside from the outside. The curtains were made of various materials, such; as cloth, gauze, bamboo, beads, crystal, and jade. In general, they were not as hard and solid as wooden doors or iron gates. If you roughly whisk the curtain aside, you might disturb the people or animals on the other side or startle those inside the room. The curtain will also fall apart more easily. If you lift the curtain and let it down slowly and gently, you won't make any sound that would disturb other people, and the curtain will also last longer. 現(xiàn)代人已少有使用門簾的了，但各種質(zhì)地的門戶雖然較為堅(jiān)實(shí)，相對(duì)的，其撞擊所發(fā)出的音響和反震力也更大，造成的損傷也更嚴(yán)重。因此，開關(guān)的動(dòng)作更要輕緩，以免釀成意外，制造噪音，耗損門戶。 Nowadays door curtains are seldom used, and doors made of various materials are more solid. However, the noise is also louder when you knock against them, and the injury is more serious. For those reasons, we should open and close them gently and slowly to avoid causing accidents, making a lot of noise, and damaging the doors.

手輕輕扶著把手來開關(guān)門的，是謹(jǐn)慎而負(fù)責(zé)的人；用力推門就走，任由門在身后自動(dòng)合上而發(fā)出巨響的，是膽識(shí)有余，不計(jì)后果的人，但也往往是不負(fù)責(zé)任或不太考慮別人感覺的人；握緊把手，慢慢推開門，然后緊緊關(guān)上門的，是認(rèn)真負(fù)責(zé)，但有時(shí)不免畏怯或神經(jīng)質(zhì)的人；開門時(shí)用力扭轉(zhuǎn)把手，卻會(huì)忘了關(guān)門的，是有心負(fù)責(zé)，卻無力收拾殘局的人。從人開關(guān)門戶的動(dòng)作，真的可以觀察一個(gè)人的個(gè)性和品行，從而衡量出他將來的成就。 One who gently grasps the doorknob to open and close the door is a careful and responsible person. One who barges through a door and lets it slam shut by itself is someone who has plenty of daring and knowledge, but who doesn't consider the consequences of his actions. Or he might be an irresponsible individual or a person who isn't very considerate of others' feelings. Someone who grasps the doorknob tightly, very slowly opens the door, and then closes it tightly behind him is a diligent and responsible person who is sometimes a bit timid or nervous. Someone who forcefully turns the doorknob to open the door, but then forgets to close it, is one who has good intentions but isn't able to finish the jobs he starts. From the way a person opens a door, you can tell what his character and personality are like and judge what his future accomplishments might be. 　 同樣地，在穿越堂屋或轉(zhuǎn)彎時(shí)，不是撞倒這，就是碰翻那，甚至弄傷了自己，總見出這個(gè)人莽撞不慎重的個(gè)性；而小心翼翼地緊貼著桌椅墻壁走，沒給自己留個(gè)空間，又顯得這個(gè)人過分的拘執(zhí)。動(dòng)作上的“寬”、“緩”，和前一節(jié)所強(qiáng)調(diào)的“深”、“圓”，正是展現(xiàn)君子自然自在，不卑不亢的瀟灑風(fēng)度。 Similarly, if a person habitually bumps into things, knocks things over, or even hurts himself when he walks through a room or turns a corner, it reveals a rash and incautious personality .If someone carefully walks along the edges of the tables, chairs, and walls without leaving much room for himself, this shows that he is a little too uptight. The qualities of one's movements being slow and spacious, like the qualities of being deep and full mentioned in the previous section, illustrate the natural ease and carefree air of a great person who is neither arrogant nor self-demeaning. 當(dāng)我們執(zhí)持器物時(shí)，不管東西的盈虛輕重，總以兩手端捧在胸前為佳；這樣，不但是一種禮貌，還能培養(yǎng)好“慎始慎終”的習(xí)慣，更可以訓(xùn)練出目不斜視，專心一意的態(tài)度。至于進(jìn)入空屋或獨(dú)處虛室之時(shí)，還能如同有他人在側(cè)，沒有一絲一毫的隨便和放逸，這更是自我淬煉之所在。古圣人十分強(qiáng)調(diào)“誠(chéng)意正心”的內(nèi)修工夫，認(rèn)為應(yīng)該從“慎獨(dú)”著手，曾子說一個(gè)人即使是獨(dú)處時(shí)，也應(yīng)該嚴(yán)謹(jǐn)自持，就像有“十目所視，十手所指”一樣；這是描述君子秉心正氣，端正不阿的獨(dú)特品格。 　 When we carry a container, regardless of whether it is empty or full, light or heavy, the best way is to hold it with both hands in front of our chest. This is the respectful way, and it also trains us to be careful from beginning to end and to focus our attention and not be glancing here and there. When we go into an empty room or stay alone in one, we should act the same as when there are people around; we shouldn't be the least bit casual or lax; this is the essence of self-cultivation. The ancient sages put great emphasis on the inner cultivation of "making the will sincere and the mind proper," which they thought should begin with being cautious when one is alone. Zeng Zi [a disciple of Confucius] said that when a person is alone, he should act as prudently as if there were ten eyes watching him and ten hands pointing at him. This describes the unique character of a superior person who maintains right thoughts and is proper at all times. 君子為什么能做到這樣呢？因?yàn)樗麤]有妄起我法二執(zhí)；我法二執(zhí)，就是眾惡的根本。那我法二執(zhí)又是什么？說穿了，其實(shí)就是意念不誠(chéng)而已；意念不誠(chéng)，也就是有個(gè)自私心和名利心。人如沒有自私心，哪里會(huì)產(chǎn)生我執(zhí)？若沒有名利心，更有何法執(zhí)可言？就因?yàn)樯�出這二種根本的執(zhí)著，于是乎各種勾心斗角的是非爭(zhēng)端都跟著衍發(fā)了！所以才說，我法二執(zhí)是眾惡的根本。 　 Why is a superior person able to be like this? Because he doesn't have the two attachments to self and dharmas. The attachments to self and dharn1as are the root of all evil. What are these two attachments? Actually, they are just a result of a lack of sincerity .When one is insincere, one is selfish and seeks after fame and profit. If a person is unselfish, how could he have the attachment to self? If he doesn't seek fame and profit, what attachment to dharmas could there be? Because of these two fundamental attachments, all manner of fighting, scheming, gossip, and arguments arise. That's why these two attachments to self and dharmas are the source of all evil. 一個(gè)人的意念誠(chéng)不誠(chéng)，往往流露于舉手投足之際。在人前，他或者警覺性高，還會(huì)加以掩飾；獨(dú)處時(shí)，就難免松懈而漏了底，明眼人當(dāng)然看得出來。所以《大學(xué)》上才說：“誠(chéng)于中，形于外，故君子必慎其獨(dú)也�！� The degree of a person's sincerity can be seen in his ordinary gestures. In front of others, he may be very alert and cover up his true thoughts, but when alone he is likely to relax and let his real self show through. Of course an intelligent person can see through his phoniness. Thus the Great Learning says, "When there is sincerity within, it manifests in one's external appearance; hence the superior person must be cautious when he is alone." 那么，君子又為什么要做到這樣呢？《大學(xué)》上說：“富潤(rùn)屋，德潤(rùn)身，心廣體胖�！毕胂肟矗喝松�在世，富貴壽考，都只如海上浮漚，長(zhǎng)久幾何？不少生前金玉滿堂，卻諸善莫作，眾惡奉行的人，死后不但遺臭萬年，甚至痛失人身，永劫沉淪地獄、餓鬼、畜生三惡道；反之，以道德嚴(yán)身，諸惡莫作，眾善奉行者，生前是坦坦蕩蕩，身后也流芳百世，更有超升三界、永享極樂的。各位都是聰明的，與其享一時(shí)之樂，而身后累世挨罵受苦，何不趁此生嚴(yán)持戒律，早修無上道呢？ Why does the superior person want to be like this? The Great Learning says, "Riches enhance the household, while virtue enhances one's self, so that one has a broad mind and a healthy body." Think about it: All the riches, honor, and longevity that we enjoy in this world are like mere bubbles in the sea--how long do they last? There are many people who are incredibly rich, but who do no good deeds whatsoever and only indulge in all manner of evil. After they die, not only does their notoriety live on, but they may lose their human body and fall into the three evil paths of the hells, hungry ghosts, and animals forever. Conversely, those who conduct themselves ethically, avoiding all evil and practicing many good deeds, enjoy a smooth and carefree life, leave behind a good name, and are able to transcend the Triple Realm and enjoy eternal happiness. All of you are intelligent people. Compared to the prospect of enjoying momentary pleasure and then enduring scoldings and sufferings for many lifetimes afterwards, wouldn't it be better to seriously uphold the precepts in this very life and quickly cultivate the unsurpassed Path? 明朝的大將軍戚繼光還沒做官時(shí)，跟一位朋友進(jìn)京應(yīng)試。到了京城，肚子餓了，兩人就在路邊攤子吃飯。吃完，賣飯的不小心，一個(gè)銅錢滾落到地上；那位朋友趕緊用腳把銅錢踩住，等賣飯的不注意時(shí)，再把錢撿起。他自以為神不知鬼不覺，沒想到被一位散步的過路人瞧見了，而那人正是此次考試的監(jiān)考官。到了考試那天，那位朋友交卷時(shí)，監(jiān)考官就把他的名字暗地記下；結(jié)果戚繼光考取，他卻落了榜。按理，他的文章比戚繼光好，應(yīng)該考��；可是那位監(jiān)考官卻說：“賣飯的一個(gè)銅錢他都想要，如果讓他作了官，他還能不貪污嗎？”由此看來，人怎能不誠(chéng)乎其中，而慎乎其獨(dú)呢？ In the Ming Dynasty, there was a great general named Jiguang Qi. Before he became an official, he went with a friend to the capital to take the civil examination. When they reached the capital they felt rather hungry, so they stopped by a roadside stand to get something to eat. After they had finished their meal, the food vendor accidentally dropped a coin on the ground. Qi' s friend quickly stepped on the coin and then picked it up when the vendor wasn't looking. He thought no one, not even the ghosts, would know what he'd done, but actually his act had been observed by a passerby who happened to be the examination proctor. On the day of the examination, when Qi's friend handed in his paper, the proctor silently noted his name. Later it turned out that Jiguang Qi passed the exam, while his friend did not. Actually, Qi' s friend should have passed, for his essay was better than Jiguang Qi's. But the proctor had said, "He even wanted that food vendor's one little coin. If we allow him to become an official, how could he not be corrupt'？" Hearing this story, how can we not maintain an inner attitude of sincerity and not be cautious whenever we are alone?