Let Be and Let Alone (3)
在宥（三）
1 Cui Qu had been long skeptical the feasibility of Laotse’s non-action. Someday he couldn’t help asking him. “If there is nobody to govern a country and to maintain the orders, how do you know that everyone abides by the law and behave himself properly?”
崔瞿對老子的無為而治，始終抱著懷疑的態度。有一天，他實在忍不住了，跑去問老子：「如果一個國家沒有人來統治管理，維持秩序，那麼，你又如何得知，每個人都會循規蹈矩地，做一個安份守己的平民百姓呢？」
崔瞿問於老聃曰：「不治天下，安藏人心？」
2 Laotse replied, “Officials should notice that their governance should not disturb people’s inherent virtue. People’s hearts are easy to be teased. Either calming them down or cheering them up is a far-reaching activity.
老子回答說：「為政者應該注意，不要干擾到百姓內心固有的良好德性。人心容易被挑逗，不論是將之挑起或抑下，都是一項影響深遠的舉動。
老聃曰：「汝慎無攖人心。人心排下而進上，上下囚殺，淖約柔乎剛強，廉劌雕琢，其熱焦火，其寒凝冰。其疾俯仰之間而再撫四海之外。
3 If the people are treated in a gentle manner, the most hardhearted man can be moved and softened. If we rashly correct people in our own ways, people’s hearts will be provoked to burn like the wild fire or to respond as cold as ice. Trouble comes then.
如果我們採取最溫文儒雅的態度，再硬的鐵石心腸，也總會有感動及軟化的一天。可是，如果我們魯莽地想要按自己的意思，將之改造，重塑，那麼人心必將遭到挑逗、刺激，交互產生了烈如野火，冷若冰霜的激烈反應，事情一旦走到了那一步，麻煩可就大了。
4 Change of mind is transient, like a blink of eye. Mind can roam everywhere, which you can’t seize.
人心的變化是極其迅速的，一眨眼的工夫，它就可以縱橫四海，完全不是你所能掌握得住的。
5 In repose, it is still; however, when it wakes up and starts to move, it will fly out to the sky and roam around the heaven like a horse without reins. At that time it is totally out of your control.
休息的時候，它會安安靜靜的一動也不動，可是只要它一甦醒過來，開始活動時，它就會一沖上天，遨遊天際，像一頭無韁的野馬，你是完全駕禦不住它的。
6 Yellow Emperor was the first man to disturb people’s hearts in the past. He tried to educate people with the benevolence and righteousness. Consequently, he made Emperor Yao and Emperor Shun fatigued to death in expecting to raise their people.
歷史上第一個干擾人心的就是黃帝，他試圖以仁義來教育人，結果他害得堯舜整天累的半死，以期養活其百姓。
7 They distorted the original operation of people’s mind to gear it to the standard of benevolence and righteousness. They exhausted people to gear them to those man-made laws, regulations and the social systems of rank.
他們扭曲人們內心自然的運作，以配合仁義的標準。他們耗損了百姓的精力以配合那些人為的法令規章、社會階級制度等。
其居也淵而靜，其動也縣而天。僨驕而不可係者，其唯人心乎！昔者黃帝始以仁義攖人之心，堯、舜於是乎股無胈，脛無毛，以養天下之形，愁其五藏以為仁義，矜其血氣以規法度。
8 Even if so, they had not succeeded in governance in fact. They detained Huan Dou in Chong Mountains, exiled three headers of Miao nationality, and expelled the people of Miao to Sanwei. Other people such as Gonggong were imprisoned in Youdu by their officials. These examples showed that they failed to educate people and correct them.
即使是這樣，他們其實也沒有做的很順利或成功。你看他們將讙兜困在崇山。將苗族的三位首領放逐他鄉。將苗族百姓，趕到三峗的地方去居住。其他如共工也被他們那些為政者關至幽都監禁。這些都表示他們教育百姓，試圖改造人心的工作是失敗的。
然猶有不勝也，堯於是放讙兜於崇山，投三苗於三峗，流共工於幽都，此不勝天下也。
9 When it came to the age of the Three Emperors, the situation got even worse. According to their standards, Jie and Robber Zhi were evil persons, while Zen Can and Shi You were kind. The following Ju and Moism made the situation more serious. Consequently, the people were at a loss: they were happy at the time when they should not; they were angry at the time when they should not. Their moods, such as happiness, anger, sadness and joy, were disordered.
這樣的情況延續到三皇時代，問題就更嚴重了。在他們仁義的標準裡，壞人有桀及跖，好人有曾史等。緊跟的儒家及墨家更是變本加利，結果弄得人心大亂，不該高興的時候高興，不該生氣的時候生氣，喜怒哀樂的情緒都被攪亂了。
10 At that time, from the behaviors of people, it was difficult to discriminate which was slyness and which one was simplicity. Lofty people did eloquently to defend themselves in the light of their own standard, as did malicious people. The malicious and the bad guys seemed to find the foundation of theory of their own. The honest had a clear-cut stand to fight against the liars so the society dropped into disorders.
單從一個人的外表上看，我們很難辨別這個人是純樸的，還是狡猾的。品格高尚的人與心機險惡者，分別以他們自己的行為標準雄雄辯護，交相指責。似乎壞人壞事頓時之間也找到了理論基礎; 誠信的人與騙子們旗幟鮮明地辯論不休，社會秩序因而大亂。
夫施及三王而天下大駭矣。下有桀、跖，上有曾、史，而儒墨畢起。於是乎喜怒相疑，愚知相欺，善否相非，誕信相譏，而天下衰矣；
11 When people’s inherent character were stirred and disharmonized by those outward values and morale rules, their lives would confront frustrations.
當一個人的天生性格被這些外來的價值觀所取代，個人的道德標準被攪亂以致失去了和諧; 那麼，此人的生活就會面臨很大的挫折。
The poem by Tao Yuanming goes:
陶淵明有詩曰:
The Tao lost for long time,for everyone grudged his feeling.
道喪向千載，人人惜其情。
Nobody would drink wine,only to seek for the fame of vanity.
有酒不肯飲，但顧世間名。
Just for enjoying my life,so I must cherish my body.
所以貴我身，豈不在一生。
How long a man’s life last,it lasts for transient like current.
一生復能幾，攸如流電驚。
Bustle in fame in a hundred year,how to succeed if hold the idea.
鼎鼎百年內，持此欲何成。
12 When people seek for new knowledge, what they desire is much more than what they possess at present. In order to satisfy their desires, people start to invent such tools as knife, ax and saw. In the name of legal demand, they do much slaughter. As a country can’t keep up with the demand, it becomes messy and turbulent, which is blamed on the first measure of provoking and disturbance people’s heart.
當大家都在追求新知時，人們的慾念就會遠遠地超過了他們目前擁有的而感到不滿足。為了滿足其慾望，人們開始發明刀斧、鋸子等工具，以合法為掩護，極盡其殺戮之能事。整個國家在大家不滿足的慾念的趨使下，顯得紛紛擾擾; 而這一切現象的發生，都應該歸咎於那個最早挑動與干擾人心的措施。
大德不同，而性命爛漫矣；天下好知，而百姓求竭矣。於是乎釿鋸制焉，繩墨殺焉，椎鑿決焉。天下脊脊大亂，罪在攖人心。
13 Therefore, the men of practice in order to do a reclusion he have to find a caves in the mountains while rulers worry about state affairs and their personal safety, isolating themselves in the government hall.
正因如此，所以修行的人才要躲到山洞中去避靜。而統治者則將自己關在廟堂之內，憂心國事，同時也擔心自身的安危。
故賢者伏處大山嵁巖之下，而萬乘之君憂慄乎廟堂之上。
14 To obtain power, interest, territory, food, mine, trade, even the beauty, people fight against each other in a field littering with corpses. Prisons teem with prisoners. Thieves, robbers and bandits infest the countries so that people’s lives are ruined.
為了爭權奪利，為了拓展疆域，為了糧食礦產，為了貿易，甚至為了美女; 大家打成一團，屍橫遍野。監獄裡人滿為患，小偷、強盜、土匪等到處都是，弄得民不聊生。
15 Then such people as Confucius and Motse publicize their thought everywhere, spouting the ways of governance. My Goodness! Weren’t they shameful? Don’t they flush on faces?
偏偏就在此時，孔子及墨子之流的人， 還到處宣傳其理念，大談治國之方。我的天啊！他們真是恬不知恥，難道他們一點也不會覺得臉紅嗎？
今世殊死者相枕也，桁楊者相推也，形戮者相望也，而儒墨乃始離跂攘臂乎桎梏之間。意，甚矣哉！其無愧而不知恥也甚矣！
16 We must make clear that the knowledge of the so-called sage all are instruments of torture imposed on the criminals. The other side of benevolence and righteousness is the handcuff and fetters, devised to trap people in guilt.
我們一定要體認出，那些所謂聖人的知識，都是一件件套在犯人身上的枷鎖。仁義的另一層意義，其實就是腳鐐手銬，專門陷人於不義以及罪惡之中。
17 Actually, it is the doctrines of Zen Can and Shi You caused crimes of Jie and Robber Zhi.
正因為有了曾史之流的學說，才造就了桀及跖等惡人的罪行。
18 Hence, the basic way of governance is to desert the knowledge, code of conducts and the morale rules. Only in this way, a country has real peace and stability, other than that there is no way to go.”
因此，根本之道，在於捨棄這些知識學問，拋掉這些道德標準與行為準則。只有這樣，國家社會才有真正落實祥和安定的一天，否則，一切免談。」
吾未知聖知之不為桁楊椄槢也，仁義之不為桎梏鑿枘也，焉知曾、史之不為桀、跖嚆矢也！故曰：絕聖棄知，而天下大治。」