Let Be and Let Alone (2)
在宥（二）
1 Indulgence in the visional enjoyment leads to excessive focus on the colors so that the right relation between the color and the vision is neglected — Color serves vision, while vision is a means for human to make living.
沉溺於視覺享受就會過度地關注在色彩上面，忘了色彩與視覺的應有關係; 色彩為視覺服務，而視覺為人類求生的憑藉之一。
2 Also, indulgence in the audio enjoyment leads to obsession with the change of each note so that it is easy to forget that the music serves the sound. Sound is a means by which human made discretion for living in the objective environment.
同樣地，沉溺在聲音的享受之中，就會被每個音符之變化吸引著，忘了音樂是為聲音服務，而聲音是人類求生中辨識客觀環境的工具。
3 Fuss over benevolence leads to the deviation and loss of personal conducts. It is easy to forget that the benevolence is a means of governance of country instead of the goal.
對仁過份追求，就會導致個人行為的偏失，忘記了仁是哲人為治理國家社會的工具，而非目的。
4 Overemphasis on personal loyalty will infringe many regulations that we should abide by. For example, members of malicious gang take the personal loyalty very seriously. They think that they will do evil for other members, which they call “to be duty-bound not to turn back.”
過份的講求義氣，就會侵犯到其他許多我們應該遵守的規矩。比如不良的幫派中，組織成員非常講究義氣，他們可以為兄弟作奸犯科，所謂義無反顧。
5 To attach too much importance to the behavior of social etiquette will lead to ossification of behavior, which makes people miss the occasion of expressing their true feeling.
太重視社交禮儀的一舉一動，就會僵化，使得社會活動失去真情流露的機會。
6 Over indulgence in joy will cause sadness, which eventually disturbs the normal life.
過度耽於享樂的結果，往往導致樂極生悲，以至最終影響到日常生活的運作。
7 Moderate sex is a relief of life, which can increase vigor. However, excessive sex does harm to health, distract conduct and break the normal life’s rhythm.
適度的性生活是生活的調劑，可以增加活力。而過度的縱慾，就會損害身體，攪亂行為，破壞了正常的生活節奏。
8 In a certain field, addiction to seeking special leadership will cause obsession with the special knowledge and disregard of the perfection of whole cosmos.
在某個領域，過分的追求其專有的領導地位，就會被這個專門知識所牽制，困在裡面，走不出來，無法欣賞宇宙完整之美。
9 Attaching too much importance to the knowledge, especially which you think it is right and identify with, will cultivate a habit of rash critique on others.
太重視知識，特別是認為對的知識，認同的知識，那就會養成輕易批評別人的習慣。
10 Knowledge always appears variety. Each viewpoint or each standpoint causes its own understanding. It is meaningless to criticize other side in his own viewpoint as nobody actually makes clear the overall aspects.
知識永遠是多樣化的。不同的角度，不同的出發點，都會有不同的見解。執之一方而批評另一方，都是沒有意義的，因為實際上沒有人看清過全貌。
而且說明邪？是淫於色也；說聰邪？是淫於聲也；說仁邪？是亂於德也；說義邪？是悖於理也；說禮邪？是相於技也；說樂邪？是相於淫也；說聖邪？是相於藝也；說知邪？是相於疵也。
11 The said eight misconducts are the common phenomena of human habits. If we often remind ourselves to act on the instinct reaction from self-nature and unconsciousness, they will have no severe influence on us.
上述八種行為偏失，是人類習慣中普遍存在的現象; 只要我們時時提醒自己，傾聽那發自自性的，不經意的直覺反應，這八項缺失對我們的影響就不會太嚴重。
12 If we disregard our instinct reaction and persist in the eight misconducts that we take as the only guidance, our society will fall in tremendous mess and the scramble will last eternally.
如果我們不傾聽我們的直覺，執意地追隨上述八項行為準則。以上述八項行為作為我們的唯一指南針，那麼社會就會大亂，紛紛擾擾永無寧日。
天下將安其性命之情，之八者，存可也，亡可也；天下將不安其性命之情，之八者，乃始臠卷愴囊而亂天下也。
13 Nevertheless, people have a panegyric on the eight phenomena. Therefore, the spirit of this world is distorted. It has become a stubborn disease and beyond cure.
然而，世人對這八種現象卻是推崇備至。因此，這個世界的精神層面，早已扭曲紛亂，成為陳年痼疾，根深柢固，而不可救藥矣！
14 It can’t be considered the said phenomena as a simple and emotional problem. People are encouraged to develop specialty. Every year various seminars are held all around the world. The researchers of various specialties do works carefully and continuously in their own fields. Once he succeeds, he receives congratulations from all directions. Assorted awards are set to encourage the development of specialty. All people are crazing to this trend. You see, what can I Chuang Tzu do?
你絕對不能視它們為一個簡單的，情緒上的問題。社會上人們普遍鼓勵專業，你只要看看每年各地舉行的各種專題研討會。各個科系的研究人員，分別在自己的研究領域內，日以繼夜的工作。一有所成，大家都紛紛恭賀，並設立各種名目獎項來鼓勵專業，全世界的人都瘋狂地往這個方向疾奔，你說，我莊子又有什麼辦法呢？
而天下乃始尊之惜之，甚矣天下之惑也！豈直過也而去之邪！乃齊戒以言之，跪坐以進之，鼓歌以(人舞)之。
15 Therefore, if a man happens to be appointed to govern a country, he better employs the policy of non-action; because only non-action possibly makes people return to Nature, to live in a peaceful and tranquil life. Also, he who only takes the safe and happiness of his country as his duty can be appointed as the leader of the country; he who only loves his country as himself is competent to be consigned as an official.
為此，如果一個人機緣巧合地被授以管理天下的職務，他最好採取無為而治的政策。只有無為而治，才能讓百姓有機會重返自然，重歸大自然所賦予他們的安靜平穩的生活。正因如此，視天下的安危，幸福為己任的人，才能託之以為天下的管理者。愛天下如愛己身者，才有資格接受天下人的寄託，去做他們的父母官。
吾若是何哉？故君子不得已而臨蒞天下，莫若無為。
16 A man who can control his eyes, ears, nose, tongue, body and sense to keep out of outward tempts and distractions. He is still as a hill and move as a dragon. He is like a dumb when still, but he is like thunder when speaking. As his intent to do something, Heaven acts to help him. Sitting leisurely here, he seems to do nothing, but all things are accomplished automatically. If he could do so, why would people need the ways of governance?
這種人，他能控制自己的眼、耳、鼻、舌、身、意; 不受外界的干擾誘惑。他不動如山，出如蛟龍。他安靜時像是啞巴，而說起話來卻有如雷電。當他意念昇起想做什麼事時，天都動起來與之配合。他安祥悠閒地坐在那兒，似乎什麼事也沒幹，可是所有的事，都完滿無缺地，自動完成。人們又哪還須要死守著那些治國之方呢？
而且說明邪？是淫於色也；說聰邪？是淫於聲也；說仁邪？是亂於德也；說義邪？是悖於理也；說禮邪？是相於技也；說樂邪？是相於淫也；說聖邪？是相於藝也；說知邪？是相於疵也。無為也而後安其性命之情。故貴以身於為天下，則可以托天下；愛以身於為天下，則可以寄天下。故君子苟能無解其五藏，無擢其聰明；尸居而龍見，淵默而雷聲，神動而天隨，從容無為而萬物炊累焉。吾又何暇治天下哉！