Extensive Interpretation of Chuang Tzu Part 2
莊子演義 外篇
Webbed Toes (1)
駢拇（一）
1 A man his thumb and forefinger are joined together or an extra finger grows beside his normal five; although the webbed toes are born to be there, they are superfluous as far as the normal nature of human is concerned.
拇指與食指並合在一起或者五根手指之外又多生了一根小指頭。這兩種情形都是人生下來就有的。可是這對人體的正常本性而言它們都是多餘的東西。
2 Goiter and tumor grow from human’s body. As far as the human’s nature is concerned, they are redundant and unnecessary.
身上長的贅肉、肉瘤，這些都是人體自出生以後才增生發展出來的，就人的本性言，這些也是多餘的，是不必要的。
駢拇枝指，出乎性哉！而侈於德。附贅縣疣，出乎形哉！而侈於性。
3 The Ju (Confucianists) always advocates such practices as benevolence, righteousness, loyalty and credit. If we force them to be the born virtues, they don’t gear with us, or even obsess us because these artificial codes of conduct are not the essence of moral rules.
儒家所一直強調的仁義忠信等道德修養，如果我們生搬硬套，強行將之納入人與生俱來的德行之中的話，那麼，它與我們始終還是有些格格不入的；因為，這種人為的行為，終究不是人類的道德根本。
多方乎仁義而用之者，列於五藏哉！而非道德之正也。
4 So the goiter and tumor are useless, as is the extra finger out of the five. The moral rules that our knowledge and intelligence impose on ourselves, such as benevolence, righteousness, loyalty and credit, are superfluous and unnecessary too.
所以我們說贅肉、肉瘤是無用之肉。五根手指外另生出的小指，更是沒有用的手指頭。而我們憑自己的學術知識、聰明才智等橫加於身上的額外道德標準，如仁義忠信者，凡此這些，對人類而言也是多餘的，不必要的行為標準。
是故駢於足者，連無用之肉也；枝於手者，樹無用之指也；多方駢枝於五藏之情者，淫僻於仁義之行，而多方於聰明之用也。
5 With super eyesight, Li Zhu was acute to various colors whereas he indulged himself in designing shape and spent his energy in matching color and making the sacrifice clothes. With super audition, Shi Kuang was a famous musician. He was excellent in distinguishing various sounds, so he was overly fastidious at matching harmony and the playing instruments that were made of metal, stone, silk, bamboo, yellow bell and great tube.
離朱的眼力異於常人，他對五色的辨識非常敏銳；然而也正因如此，他將自己耽溺在形狀與設計上，將主要的精神應用在青黃調配與不必要的製作祭服之上。師曠的耳朵聽力超強，是有名的音樂家。他對五音的辨識異於常人，因此他對六律的調合，對金、石、絲、竹、黃鍾及大呂等樂器的如何演奏非常挑剔。
是故駢於明者，亂五色，淫文章，青黃黼黻之煌煌非乎？而離朱是已！多於聰者，亂五聲，淫六律，金石絲竹黃鐘大呂之聲非乎？而師曠是已！
6 Shi You and Zeng Can were Confucius’s disciples. To fish for fame, they set some standard of the benevolence and righteousness unconventionally or unorthodoxly, which made people confused with their disputes and made them do thing at a loss. Yang zhu and Mo Qu were busy in debate, analysis and search on far-off-the-substance problems, such as: the feeling of a stone is white by eye and the feeling of a stone is hard by hand and whether the two different feelings are describing the same stone or actually they are two different stones. So we should beware of their keen observation and redundant useless knowledge used by them as the tool to misguide people.
曾參與史鮋是孔子的弟子，他們為了博取名聲，標新立異地樹立一些仁義的標準，以此辯論不休，迷惑百姓，讓他們感到無所適從。楊朱及墨瞿每天忙著辯論、分析、探尋一些不著邊際的問題，諸如: 他們針對石頭堅與白的感知以及其為同或為異等爭辯不休。所有這些敏銳的觀察，以及多餘的無用之學，都是些足以誤導百姓的工具，是我們應該警惕的。
枝於仁者，擢德塞性以收名聲，使天下簧鼓以奉不及之法非乎？而曾、史是已。駢於辯者，累瓦結繩竄句，游心於堅白同異之間，而敝跬譽無用之言非乎？而楊墨是已。
7 The right knowledge is sure to keep human original self-nature from being distorted. The webbed toes form the sole but there are still gaps between those toes that they are always separate. Each finger has its own shape and function, none is superfluous, the long one to the point in length, the short one not defective.
正確的學問與知識應該是，如何保存人類原有的自性，不使其有所扭曲。腳指頭並排合在一起，形成腳掌; 但是腳指與腳指間仍有縫隙，絕不是粘在一起的。五根手指各有形狀、功能，沒有一只是多餘的，長的長的剛好，短的絕對不是缺陷。
8 The duck’s legs are short but you should not prolong them self-assertively. The crane’s legs are long; however, if you think they are too long and cut them short, you are killing him.
鴨子腳短，你絕對不可以自作主張的為之加長。鶴的腳長，如果你看不順眼將之剪短，那鶴就難以存活矣！
故此皆多駢旁枝之道，非天下之至正也。彼正正者，不失其性命之情。故合者不為駢，而枝者不為跂；長者不為有餘，短者不為不足。是故鳧脛雖短，續之則憂；鶴脛雖長，斷之則悲。
9 Alas! Never self-assertively cut off the long one and prolong the short one, which infringes self-nature.
所以，自然生成的長，就讓它長吧！自然生來短的，就讓它短吧！絕對不要自作主張的截長補短，違背自性。
故性長非所斷，性短非所續，無所去憂也。
10 Additionally, we should accept the change. The Tao of Nature is varying. As long as it is the change of Nature, we should delightedly accept it.
此外，我們也不應抗拒改變。自然之道是不斷變更的。只要是自然的變化，我們就應該欣然的接受。
11 However, we recognize that the so called benevolence and righteousness definitely are not a part of self-nature because they are artificial.
同時，我們也應該要體認到，所謂的仁義，絕對不是我們自性的一部分，它完全是人為所造成的。
12 Possessing of the benevolence and righteousness in mind, those who think themselves beneficent sign the inconstancy of human relationships. Boring.
有了仁義之心後，那些自認為慈悲為懷者，他們以憂慮的眼光，悲嘆世態炎涼。無聊。
意仁義其非人情乎！彼仁人何其多憂也？且夫駢於拇者，決之則泣；枝於手者，齕之則啼。二者，或有餘於數，或不足於數，其於憂一也。
13 The careerist greedily loot fame and wealth in the name of loving something. Damn it.
那些野心家，利用仁義，以愛ＸＸ為名，貪婪的奪取名位與財富。可恨。
今世之仁人，蒿目而憂世之患；不仁之人，決性命之情而饕貴富。故意仁義其非人情乎！
14 Therefore, the benevolence and righteousness are sure not a part of the self-nature. For a long time in the human history, they have made people’s mind stray and upset, which is miserable. We just don’t help it to do evil anymore.
因此我們說，仁義不是自性的一部分。自古以來，仁義將天下人心攪動的徬徨不安，已經夠慘了，我們就別再助紂為虐了吧！
自三代以下者，天下何其囂囂也？