The Heaven and the Earth (10)
天地（十）
1 Zi Gong passed a small town called Hanyin when he traveled back to the State of Jin from the State of Chu.
子貢到楚國旅遊，在返回晉國時，路過一個名叫漢陰的小鎮。
2 Zi Gong saw a farmer toiling in a vegetable garden nearby road. The farmer bailed water with a barrel from the well and then carried the barrel to water vegetable one by one. Shaking his head, Zi Gong considered that this countryside lagged too much and the way of watering was ineffective. Watering a vegetable costs so much time, how big a garden the farmer can water within one day? No wonder they are so poor.
子貢注意到，一位農人在道旁菜園子裡辛苦地工作。這位農人用桶在井裡舀水，然後提著桶為一顆一顆的青菜澆水。子貢搖了搖頭，認為這個鄉下地方實在是太落伍了，工作如此的沒有效率。一個澆水的動作要花那麼多的時間，那他一天又能照顧多大個菜園呢？難怪他們這麼窮。
3 Zi Gong had a sudden sympathy for the farmer. He felt that he must tell the local people the simple way of irrigation that they had been employed for years in the State of Jin.
子貢一時起了惻隱之心，他覺得有義務告訴當地人，他們在晉國實施多年的簡易灌溉方式。
子貢南游於楚，反於晉，過漢陰，見一丈人方將為圃畦，鑿隧而入井，抱瓮而出灌，搰搰然用力甚多而見功寡。
4 Zi Gong stopped his carriage, stepping down. Over the ridge of the garden, he said to the farmer. “I know a high efficient machine that can irrigate a field of a hundred more Mu every day. It saves labor and time. Would you like to have one?”
子貢叫車停住，他走下車來，隔著田埂，對這位農夫說：「我知道一種機械裝置，它每天可以幫助農人灌溉上百畝農田，省時省力，非常地有效率，你想不想也裝置一台呢？」
子貢曰：「有械於此，一日浸百畦，用力甚寡而見功多，夫子不欲乎？」
5 The farmer looked at the well-dressed stranger. “How does it look like?”
這位農人看了看這位衣冠楚楚的陌生人，說：「它長得什麼樣子啊？」
為圃者卬而視之曰：「奈何？」
6 Zi Gong said, “This is a wood-made machine. Its work principle is to use lever with one end light and the other end heavy. The light end carries water. The operator press slightly the heavy end and the water is bailed out into the dug drain and then flows into the field. It is easier to water with the machine. It is called Gao. Have you heard it?”
子貢說：「這是一種木製的機械，主要的結構是一根木棍，利用槓桿原理，一頭重一頭輕，輕的那頭用來提水，人只要輕輕地按重的那頭，水就會自井中舀出注入挖好的水溝中形成持續的水流。有這種工具，灌溉就變得容易了。這種裝置叫槔。你聽說過嗎？」
曰：「鑿木為機，後重前輕，挈水若抽，數如泆湯，其名為槔。」
7 Laying down his barrel, the farmer laughed. “Oh, Gao. I don’t like it as well as all other machine tools. My teacher told me that a man who would like to use machine to save labor and time, inclines to the shortcut or secure advantages through pull or influence; a man like this is ready to resort to dubious shifts and to cheat his superiors and defraud his subordinates, of which a man of practice should avoid.
這位農人放下手上的水桶笑著說：「哦！你是說槔啊！我不喜歡它，也不喜歡所有機械的工具。我的老師告訴我，凡是喜歡使用機械以求省時省力者，他們在處事上也一樣的喜歡尋捷徑走後門。而做事喜歡尋捷徑走後門的人，他們就一定會投機取巧，欺上矇下，而這些都是一位修行者應該避免的。
8 My teacher preached it that ingenious conception in mind expels purity and simplicity, without which it is impossible to reach composure and tranquilness. All practices are impossible without a composed, tranquil and peaceful heart.
我的老師也曾這麼說過：『機心存於胸，則純白不備，純白不備，則沉穩寧靜就變得不可能』，沒有一顆沉穩寧靜的心，修行就上不了路。。
9 We have the Gao you mentioned but I just dislike using it.”
你說的槔我們這兒也有，只是我不喜歡用它罷了。」
為圃者忿然作色而笑曰：「吾聞之吾師，有機械者必有機事，有機事者必有機心。機心存於胸中，則純白不備；純白不備，則神生不定，神生不定者，道之所不載也。吾非不知，羞而不為也。」
10 Zi Gong learned from Confucius for some time. He was regarded as one of main disciples of Confucius. Today hearing “A man with an unrestful spirit, Tao will not come to him” by the farmer, he felt very abashed and lowered his head without a word.
子貢在孔子那兒學習已經有相當長的一段時間了，他也一直被公認為是孔子的大弟子之一，今天從這位鄉下農人這兒聽到“神生不定者，道之所不載也” 這樣的教訓，真把他羞的無地自容，他不覺低下了頭，一句話也說不出來。
子貢瞞然慚，俯而不對。
11 The farmer detected the atmosphere of embarrassment. He tried to break the deadlock. “Who are you? Judged from your dress, you must be somebody. ”
我們這位農夫朋友也感覺到氣氛的尷尬，他試圖打破僵局：「你是誰啊！看你的裝扮應該是位大人物吧！」
有間，為圃者曰：「子奚為者邪？」
12 Zi Gong seemed to pick up some confidence. He thought that it is time to save his face back. Zi Gong replied seriously, “I am a disciple of Confucius.”
子貢的信心似乎又恢復了些，心想這可能是自己挽回面子的時候。因此，他正色地回答說：「我是孔子的弟子。」
曰：「孔丘之徒也。」
13 “Oh.” The farmer responded, “You are one of the groups who read many books and try to act as the sages. Your group ran around many countries for years and tried to benefit the masses by the ideal that few people agreed on, by which you publicize your fame. However, I think that it is kind of you to stop to help a countryside farmer. Nevertheless, you must take off the lofty look from your face and wipe off your pride from your heart. By these, it is possible to continue your practice. If not, you have difficulty in looking after yourself, let alone the governance of a country. Well, you go on to travel. I have no time to talk more with you.”
「哦！」農人應道：「你們不就是那一群讀了許多書，試圖扮演聖人的角色，長年來東奔西跑地想要利益眾生; 抱著沒有多少人認同的理想，到處宣揚以建立自己的名聲的修行者嗎？我看你這個人不錯，頗有愛心，願意停下來幫助一個鄉下農人，不過，你必須將你臉上高人一等的容貌清除掉，將你心中驕傲的心態抹殺掉，這樣你的修行之路才有可能走下去，如果不這樣做的話，你甚至連自己都照顧不好，更不要說治理天下了。好了！你還是上路吧！我也沒閒工夫跟你多聊了。」
為圃者曰：「子非夫博學以擬聖，於于以蓋眾，獨弦哀歌以賣名聲於天下者乎？汝方將忘汝神氣，墮汝形骸，而庶幾乎！而身之不能治，而何暇治天下乎！子往矣，無乏吾事。」
14 With the little regained confidence, Zi Gong fell into the bottom of depression again. Lowered his head, Zi Gong stepped slowly back to his carriage. In silence, he tasted what the farmer said and felt depressed as if his effort of years became futile.
剛剛恢復一點兒的信心，這時又跌回谷底。子貢低著頭，慢慢地走回車子，他一句話也沒說，一個人默默地想著這位鄉下農人的話，悵然若失，覺得自己這麼多年的努力，好像全泡湯了。
子貢卑陬失色，頊頊然不自得，行三十里而後愈。
15 Dropping deeply into the mood of disappointment and shame, Zi Gong gradually recovered after rode for thirty li on his way back to the State of Lu. His disciples kept silent due to Zi Gong’s expression. They didn’t ask something until Zi Gong became unclouded somewhat. “Sir. Just now whom did you talk with? Why did your expression become depressed and heavy when you stepped on the carriage?”
就這樣神情赧然地坐在車裡直到卅里外，他才逐漸回過神來。子貢的隨行弟子看見老師這個樣子，誰也不敢出聲，直到老師神情稍微開朗之後，才開口問道：「老師！你剛剛是跟誰說話啊！為什麼上車後就神情大變，一路上鬱鬱寡歡，心事重重呢？」
其弟子曰：「向之人何為者邪？夫子何故見之變容失色，終日不自反邪？」
16 Shaking his head, Zi Gong whispered, “I always thought that my teacher, Confucius was the only sage in this world. Today I found another one.
子貢搖搖頭，低聲地說：「我一直認為，你們的師公是這世上唯一的智者，然而，今天卻讓我發現了另外一位。
17 Confucius taught us to try our best to get a job well done and do it efficiently, so I believed that the tactics and skill are necessary. Those are the ways that we should learn. However, the farmer I talked with pointed out our essential mistakes.
孔先生教導我們，應該努力工作，想辦法將事情辦得妥當而有效率。所以我相信策略、技巧是必要的，也是我們應該學習的聖人之道。可是今天這位鄉下人卻點出了我們根本上的錯誤。
曰：「始吾以為天下一人耳，不知復有夫人也。吾聞之夫子，事求可，功求成。用力少，見功多者，聖人之道。
18 He deemed that the Tao of sage stressed intact and original personality, without articifice, falseness and glozing, which is called ‘Complete Virtue’. A man of complete virtue should keep physical intactness, namely keeping body’s original feature and normal situation. For example, we should not fatigue too much, going to bed and getting up early; we go on diet, keeping fit; we don’t dye hair; we don’t seek too much fame and wealth, keeping our health from being ruined by causes.
他認為，聖人之道，在於講求不著雕斧的完整人格。不做作、不虛假、不文飾，也就是所謂的德全。德全的人首先應注意形全; 也就是身體的原貌、身體的正常狀態。比如我們不過分地勞累，早睡早起，不暴飲暴食，身體不胖不瘦，不染頭髮、不過分追求名利，不讓功名事業給身體帶來太重的負擔等都是形全應該注意的;
19 By keeping physical intactness, it is possible to have a composed, tranquil and peaceful heart.
形全之後，一顆沉穩寧靜的心才有可能實現。
20 A composed, tranquil and peaceful heart is called ‘Complete Mind’, after which, the practice is on the right way to seek for Tao.
沉穩寧靜的心，我們稱之謂神全。神全之後修行才算上了路，道才有可能求得。
今徒不然。執道者德全，德全者形全，形全者神全。神全者，聖人之道也。
21 A man of perfect practice focuses his care on the subjective conditions, disregarding the change of objective conditions. He, who intends to intervene or boost the change of objective condition, attempts to achieve success of causes by the skills, tactics and artifices. These are enough to destroy the sound and peaceful mood so the practice has come to an end.
一位修行完備的人，他專注在自己主觀條件的照顧，對客觀條件的變化，他既不干涉，也不助長。凡是企圖干涉或助長客觀條件之變化者，他們必定企圖利用計謀、策略等技巧以謀取事業、世榮，而這些舉措，都足以破壞沉穩安寧的心境，這樣一來，修行之路就走不下去了。
22 Hence, the right way of practice is to do everything that maintains a composed, tranquil and peaceful heart and to do nothing that distract and even spoil a composed, tranquil and peaceful heart.
所以正確的修行之路是: 維護沉穩安寧之心的事就去做; 破壞、干擾沉穩安寧之心的事就別做。
托生與民並行而不知其所之，汒乎淳備哉！功利機巧，必忘夫人之心。若夫人者，非其志不之，非其心不為。
23 He insists on doing something right that even other people may disapprove of. He doesn’t put a finger on something wrong that even it would bring great fame and wealth to him. The objective conditions, such as the honor, shame, praise and disparagement, have no influence on him. By doing that such a man would be a perfect practice someday.
舉凡他認為正面的、應當做的事，雖然天下人都反對，都不贊成，修行人也堅持做下去。負面的事雖然會獲得大名大利，修行人卻棄之不顧，更不會將之放在心上。客觀條件的榮辱與褒貶等都不能影響他。也唯有這樣的人，才最終有可能修煉完美，成為一個修行完備之人。
雖以天下譽之，得其所謂，謷然不顧；以天下非之，失其所謂，儻然不受。
24 Me, Zi Gong is no more than a vulgar fellow who bustle around for the fame and interest. It is a shame! It is a shame!”
我子貢不過是一個為了功名利祿四處奔走，整天忙碌的庸俗之人。慚愧，慚愧！」
天下之非譽，無益損焉，是謂全德之人哉！我之謂風波之民。」
25 After he returned to the State of Lu, Zi Gong told Confucius about the event.
子貢返回魯國後，將在路上發生的這段插曲告訴他的老師孔子。
於魯，以告孔子。
26 Confucius said. “The farmer you met must be a man of senior practice on the Chaotic doctrines. Before Heaven and Earth came into being, the universe stayed in chaos. All things are integral with no discrimination. The men who follow the Chaotic doctrine looked all things as a whole, against any viewpoint of discrimination and self.
孔子說：「這位農人想必是修渾沌之術的高人。天地未成之初，宇宙成渾沌狀，萬物都是一體的，沒有彼此之分。所以這一派的人仍將宇宙萬物視為一體，反對任何有關各分彼此，有相的論點。
27 Their practice reflects their theory. They only devote their mind to the improvement, cultivation and attention of subjective conditions, neglecting the objective conditions. Not to mention interference, boosting, and possession of the objective conditions.
這種理論反映在修行上面，他們僅專注於主觀條件的提升，培養與關注上。對客觀條件的種種就不是那麼的關心，更別說干涉、助長及擁有了。
孔子曰：「彼假修渾沌氏之術者也。識其一，不知其二；治其內，而不治其外。
28 The men who practice the Chaotic doctrine lead advocated simple, easy, and austere lives. What they seek for is the sound, tranquil and peaceful mind.
修渾沌派的人，都力行純樸簡單，與平易恬淡的生活。保持沉穩，安寧，祥和的心態，是他們對自身的要求；
29 Usually they beware of the details of their conducts, never committing a blunder by and from ignoring the small error. They know that consciousness is not the leading source but the complement and assistant tool of self-nature, Buddha-nature, Qi, calmness and refinement. So they accept the instruction of the nature in great decision, ignoring the influence of objective conditions, personal fame and interest.
通常，他們會注意自己的行為細節，絕不讓小錯釀成大錯；他們知道，意識只是輔佐自性、佛性、氣、挫火、妙用等德性的工具，是補其不足，絕非主導的源頭; 所以在重大決定上，他們會傾聽自性、佛性等的指示，不會認真考慮客觀條件、個人名譽，以及利害關係等因素，更不會運用意識去做判斷。
30 Therefore, they always live easy and leisure lives, striving for nothing. You are certainly surprised because you never hear this concept before. What’s more, the thought of totally non-self and being flexibility are beyond our common people’s reach.”
正由於這樣的處世態度，使他們過著悠遊自得，與世無爭的日子。你乍然聽聞這樣的想法，當然會嚇一跳，再說，這種徹底無相、無住的思想，也不是你我這種凡夫俗子所能望其項背的。」
夫明白入素，無為復朴，體性抱神，以遊世俗之間者，汝將固驚邪？且渾沌氏之術，予與汝何足以識之哉！」