On Leveling All Things (3)
齊物論（三）
1 Qu quezi asked Chang Wuzi, “It is thought that a man of perfect practice is apathetic to the worldly affair.
瞿鵲子問長梧子：「有人認為修行完備的人對世務是漠不關心的。
2 He isn’t busy in making a fortune and isn’t anxious to avoid adversity. He doesn’t beg other for something and doesn’t abide by the worldly custom.
他即不會營營求利，也不會惶惶避害。他不會向別人乞求什麼，也不會默守於世俗的風俗習慣。
3 Sometime he says nothing but what he does release much information. Sometime what he mutters sounds nothing and elusive. He, as a person of perfect practice, is roaming in the realm out of the world.
有時候他一言不發; 可是由他的所為中，卻傳達了許多訊息。有時候他喃喃自語，聽起來卻一點內容也沒有，令人摸不著邊際。修行完備的人就是這樣，在世俗以外的世界裡漫遊遨翔。
4 Confucius thought it is a stupid and hollow saying.
孔老夫子認為這些都是癡人說夢的空話。
5 However, I think it is extremely exact and a concrete description of those of perfect practice. It isn’t a hollow nonsense. What do you think?”
可是我卻認為這都是對修行完備的人，極其正確具體而微的描述，絕非空穴之言，你認為如何？」
瞿鵲子問乎長梧子曰：「吾聞諸夫子，聖人不從事於務，不就利，不違害，不喜求，不緣道；無謂有謂，有謂無謂，而遊乎塵垢之外。夫子以為孟浪之言，而我以為妙道之行也。吾子以為奚若？」
6 Chang Wuzi said, “You quote so much saying. Even the emperor is confused with it. How do you understand? How do you think it is a wonderful saying?
長梧子回答說：「你引用的那一大堆道理，就是皇帝也會聽得丈二金剛摸不著頭緒; 你怎麼會明白而自認為是妙道之論呢？
7 What’s more I think your conclusion is drawn too early, just as hardly do you dream a brood of chicken when see eggs; as hardly do you slobber over toasted birds when take your sling to hunting.
而且我看你的結論也下得太早了。 就像是剛看到雞蛋就夢想園子裡有一群雞; 剛剛才拿起彈弓準備出門打鳥，就妄想晚上有烤鳥吃。
8 Let me explain. May not all I say is right, just for your reference.
來來讓我試著解釋給你聽，說的不一定對，你就參考參考吧！
長梧子曰：「是黃帝之所聽熒也，而丘也何足以知之！且女亦大早計，見卵而求時夜，見彈而求鴞炙。予嘗為女妄言之，女以妄聽之。
9 A man of perfect practice actually integrates himself with cosmos. Despite of the great change of world and his rank in the society, he always conserves his soul and life style.
一位修行完備的人，他實際上是與宇宙星辰相契合，同為一體; 不論景象如何變化，不論在這世上他處在上流社會或下層社會，都不會影響他的心態以及生活方式。
10 Common people are busy in their whole life while a man of perfect practice is tranquil and composed. His life is harmonious, moderate and stable. A quick temper one may think he is a little foolish and dull but the man doesn’t know this man actually has combined himself into Tao that is forever uniform. Existing through time, Tao fits everything that all exists on it and no exception. ”
凡人終生忙忙碌碌。 修行完備的人則沉穩寧靜，生活的步調和緩而安穩。急性子的人還認為他少了一根筋，有些愚蠢、反應遲鈍。殊不知他是結合了亙古以來始終如一的道，這種道貫穿古今，適用於萬事萬物，無一例外，都是依靠祂而生長在此時空中。」
11 To maintain our health, everyday we waken up in the morning, clean face, dress, do sport and have breakfast. We take close and considerate care of our body.
我們每天睜開眼、洗臉、刷牙、穿衣服、運動、吃早點等無一不是為身體的健康而努力，噓寒問暖，照顧的無微不至;
12 Do we understand that may be it is just a misunderstanding which cherishes our life so much? The misunderstanding is made because we don’t know the true factors of before and after of our life and grasp tightly the middle part of it.
可是我們有沒有想過我們這樣珍惜生命是否只是誤會一場; 是我們不瞭解生命前後段的真相，因而誤會，死命抓著中間這一段不肯放手;
13 Our fear to the last part of life – death, just is like a kid crying aside the road due to straying on streets and getting lost.
我們對生命後段--死亡--的恐懼只是像小孩在大街上走丟了，迷失了方向，不知回家的途徑而在路邊哭泣。
奚旁日月，挾宇宙？為其吻合，置其滑涽，以隸相尊。眾人役役，聖人愚芚，參萬歲而一成純。萬物盡然，而以是相蘊。予惡乎知說生之非惑邪！予惡乎知惡死之非弱喪而不知歸者邪！
14 Liji was the provincial magnate Ai’s daughter. When she was engaged to King of Jin, crying between life and death, she felt very uncertain about leaving home to a strange place.
麗姬是封疆大臣艾的女兒。 當剛許配給晉王時，她在家哭的死去活來，對自己離開家嫁到陌生環境充滿著不確定感;
15 After marriage, living in the palaces, she and King of Jin cooed over each other. Then she felt that it was ridiculous to cry at home in the eve of marriage. Had the life in palaces been so comfortable, why would I cry?
等她嫁過去，住進王宮之中，每晚與晉王纏綿床第。這時她就對自己在家中哭泣的心情感到好笑，早知道宮中生活這麼舒服，自己哭個什麼勁呢？
麗之姬，艾封人之子也。晉國之始得之也，涕泣沾襟；及其至於王所，與王同筐床，食芻豢，而後悔其泣也。
16 The same goes. Our fear to our death is ridiculous too, isn’t it? Will we eventually think it is childish and stupid to fear death, and laugh at ourselves for our reluctance to leave the world?
同樣的道理，我們對死亡恐懼不安是否到頭來也會笑自己對世界的依戀不捨是很幼稚而愚蠢呢？
予惡乎知夫死者不悔其始之蘄生乎？
17 Ingurgitation in a banquet in dream is very happy. Sudden wakening up from the dream makes you feel something lost and regretful. On the contrary, when heart breaking and regretting doing blunder in a dream, you waken up and feel lucky because it is just a dream.
在睡夢中夢見參加宴會大吃大喝好不愉快，突然之間由夢中驚醒，此時常有懊惱悵然若失的感覺。相反地，在睡夢中傷心欲絕，懊惱自己做了傻事的人，由夢中醒來則有慶幸的感覺，覺得幸好只是一場夢。
夢飲酒者，旦而哭泣；夢哭泣者，旦而田獵。方其夢也，不知其夢也。夢之中又占其夢焉，覺而後知其夢也。
18 When wakening up from the dream, we sweep off the annoyance in dream. Having been gotten up and then toileted, we go out for tour with our friends, what a nice day.
煩惱的事在夢醒時一掃而空，忘的乾乾淨淨，漱洗起身與朋友一同出遊又是一個好日子。
19 When we dream, we don’t feel that we are in dream. Somebody even have study in dream to interpret the dream. Only when wakening up, we just come to our sense and know it is a dream.
我們在作夢時不感覺到自己在做夢，有人甚至在夢中還會用心去解釋夢境的意義; 只有當他們醒來時，才警覺到這原來是一場夢。
20 Wakening after sleeping, sleeping after wakening, we live through our life.
就這樣睡了又醒，醒了又睡之中，我們渡過了一生。
21 In our long life, do we someday waken up and find life is not more than a spring dream?
我們在這漫長的一生中，是否會有一天突然醒來，發現原來人生也不過是春夢一場呢？
且有大覺而後知此其大夢也，而愚者自以為覺，竊竊然知之。
22 Most people in the world think themselves awake. When they surely point out this man is a dean and the other is a director of board, their admiration of those men is worn on complexion and action.
這世上大部分的人都認為他們是清醒的，他們信心滿滿地指出這位是院長，那位是董事長，羨慕之情溢於言表。
23 How shallow is people’s heart. Why can’t they know that life is transient, and there is slight difference in life and the spring dream. You and Confucius all are in dream. Me too, though I point out that both of you are in dream.
人心是多麼的淺薄啊！他們為什麼就是看不出人生瞬間就過，與一場春夢實在是相差有限。你及孔子無一例外都是在夢境之中，就連我在此指認你們是在夢中也不例外地處於夢境之中。
君乎，牧乎，固哉！丘也與女，皆夢也；予謂女夢，亦夢也。是其言也，其名為吊詭。
24 It is really a paradoxical and ambiguous topic. Maybe there is a sage appearing to give us concrete explanation, but he will appear in some time after ten thousand years. Let’s pray for meeting him at a certain place in that time.
這實在是一個似是而非，撲朔迷離搞不清楚的話題。明天也許會有一位天縱英才的智者出來為我們詳細解釋。不過也許這個明天是萬年以後的某一刻，屆時我們在世界某一個角落會遇見他，讓我們祈禱吧！
萬世之後而一遇大聖，知其解者，是旦暮遇之也。
25 If you argue with me, you win and I lose. Does it mean that your views are right and mine wrong? On the contrary, if I win and you lose, does it means that I am right and you are wrong?
假使你與我兩個人辯論。你辯勝了，我辯敗了。可是這就一定表示你的論點正確而我的論點錯誤嗎？相反地，如果我辯勝了，你辯敗了。那就一定是我對你錯嗎？
26 If we draw, does it mean that both of us are right or wrong in part? How on earth the factor is? It is rather difficult to make clear because we all stay in an obscure and dark environment.
如果我倆辯的不分勝負，那是不是表示我倆都對或部分都錯？到底真相如何，實在不容易搞清楚，因為我們都是處於黑暗不明之中。
27 Referee is a must in any debate. Who should be the referee for our debate? If the referee inclines to your views, is his arbitration fair? If the referee disagrees both on your views and mine, how does he arbitrate the debate? To the same, if the referee agrees on both of us, he also can’t make arbitration.
辯論必須要有裁判，要請誰來裁定我倆的辯論呢？如果找一位偏向你的人來做裁判，那他的決定會公平嗎？如果找一位對我倆的論點都不苟同的人做裁判，那他怎麼裁決呢？同理，如果找一位對我倆的論點都認同的人做裁判，他同樣不能裁定我倆的辯論。
既使我與若辯矣，若勝我，我不若勝，若果是也？我果非也邪？我勝若，若不吾勝，我果是也？而果非也邪？其或是也？其或非也邪？其俱是也？其俱非也邪？我與若不能相知也。
28 Like this, the three, you, I, and the third can’t arbitrate the right and wrong in debate. Who can arbitrate the debate for us?
這麼說來，你、我及第三者都不能決定辯論誰是誰非、誰對誰錯。那我倆又能靠誰來做判定呢？
則人固受其黮闇，吾誰使正之？
29 Debate in words or speech is forever relative. It can’t achieve an absolute result. The way to seek for the absolute truth is to gear the opposite views to the concept that everything is integrative and then to deduce it with the evolution law of nature.
語言、文字的辯論永遠都是相對的，得不到絕對的結果。追求絕對真理的方法，唯有將對方的論點在萬物為一體的觀念下相互調合，追隨著自然演化的規律推究下去，才有可能。
使同乎若者正之？既與若同矣，惡能正之！使同乎我者正之？既同乎我矣，惡能正之！使異乎我與若者正之？既異乎我與若矣，惡能正之！使同乎我與若者正之？既同乎我與若矣，惡能正之！然則我與若與人俱不能相知也，而待彼也邪？」化聲之相待。 若其不相待。 和之以天倪。 因之以曼衍。 所以窮年也。 「何謂和之以天倪？」
30 How to gear different thoughts and concepts to the concept that everything is integrative? First, we should be aware that what we think right is possible not really right. It looks so from the outside while it is possible not so in the inside. Debate can’t tell the difference between the right concept and the wrong one. As the inside and the outside of an affair are the same, debate, however, can’t prove it for us.
如何在萬物為一體的情況下調和不同的思想觀念呢？首先，我們要體認到我們認為對的，不一定就真的對。外表看起來是這樣的東西，骨子裡可能不是那麼回事。就算是正確無誤的觀念，其與錯誤想法間的差異也不能用辯論來區分。就算這件事表裡如一，可是我們也不能用辯論來證明真無差異性。
曰：「是不是，然不然。是若果是也，則是之異乎不是也亦無辯﹔然若果然也，則然之異乎不然也亦無辯。
31 Don’t waste time on debate because it is fruitless. Let’s live cozily in the profound and boundless Tao.
不要浪費時間在與人爭論上，因為那是沒有結果的，就讓我們安穩地生活在深廣無涯的道中吧！
忘年忘義，振於無竟，故寓諸無竟。