The Heaven and the Earth(11)
天地（十一）
1 Zhun Mang traveled east to Dahe for sightseeing. He met Yuan Feng in a place near East Sea.
諄芒往東要到大壑去遊覽，在東海附近，他遇到了苑風。
諄芒將東之大壑，適遇苑風於東海之濱。
2 Yuan Feng asked Zhun Mang, “Where are you going?”
苑風問諄芒：「你要到哪兒去啊？」
苑風曰：「子將奚之？」
3 He answered, “I want to tour around Dahe.”
諄芒說：「我想去大壑逛逛。」
曰：「將之大壑。」
4 Yuan Feng asked, “Why you choose Dahe?”
苑風問：「為什麼選擇大壑呢？」
曰：「奚為焉？」
5 Zhun Mang said, “Dahe is a sea. It is so vast. Despite how much water you put in or draw out, you can’t fill it up or exhaust it. The sea is so boundless and deep. I like it so I want to be there.”
諄芒說：「大壑是一片大海，這海是如此寬廣，不論你放多少水進去它都不會滿，不論你抽多少水出來它也不會乾，如此寬闊深廣的地方正適合我的胃口，因此我才想到那兒去玩。」
曰：「夫大壑之為物也，注焉而不滿，酌焉而不竭。吾將遊焉！」
6 Yuan Feng said, “I would like to see the place where a flock of human living there. Would you like going with me? By the way, may I consult you about what the governance of sage is in the human’s society?”
苑風說：「我想到人類群居的地方去看看，你有沒有興趣跟我一起去啊？我想順便請教你，在人類社會中，應如何才算是聖治呢？」
苑風曰：「夫子無意於橫目之民乎？願聞聖治。」
7 Zhun Mang replied, “I just come back from there and don’t want to go again. From my observation, the governance of sage should conform to the following standards:
諄芒回答說：「我剛從那兒來，不想再回去了。不過根據我考察的結果，聖治必須符合幾項標準：
1. Governance should be moderate and to the point. Overdoing and beyond are bad.
施政要恰當，過與不及都不好。
II. Talent is the term in tryout of official. It is forbidden to obtain official position through backdoor, influence or relation, not to mention buying or selling the position, they are absolutely forbidden.
選拔官員要依據他們的才能，不可走後門、憑關係，買官、賣官就更不行了。
III. The policy of the state must follow the need of people, and never go ahead of it. Don’t think you are clever enough to be a pilot. Doing thing to meet the need of people is the right direction of governance.
國家政策是跟著百姓的實際需求走，不可走在百姓的前面。不要自以為聰明，想做一名領航員，民之所欲而為之才是正確的施政目標。
IV. Let people based on their actual need in the real life, to do what they have to do, by which a country naturally enjoys peace and prosperity. It’s factually unnecessary for a leader to bustle in bad shape day and night, to consider what he has to do for his people. A good leader just makes a gesture or a wink; his people will do the works well by themselves.
放手讓百姓在生活的第一線上，根據其實際需要，自己決定應採取的行動，這樣天下自然而然地就興盛太平矣！身為首領的人，沒必要一天到晚忙得焦頭爛額，為百姓想這個、做那個; 他只要動動手指，使個眼色，全國百姓自己會把所有的事都辦的恰到好處。
8 The governance that conforms to the said terms is the governance of sage.”
能符合上述條件者，就可以稱之為聖治。」
諄芒曰：「聖治乎？官施而不失其宜，拔舉而不失其能，畢見其情事而行其所為行，言自為而天下化。手撓顧指，四方之民莫不俱至，此之謂聖治。」
9 Yuan Feng asked again, “What is the man of perfect virtue and well practice?”
苑風又問：「那怎樣才算是德行完備，修道有成的人呢？」
「願聞德人。」
10 Zhun Mang replied, “For the man of perfect virtue and well practice, his heart is tranquil, profound and sound.
諄芒回答說: 「一個德行完備，修道有成的人，他的心是平靜無波的，深沉而穩重。
11 Staying at home, he does thing in order, sequence and much confidence; never in a mood of absent- minded.
他居家之時不會胡思亂想，做起事來按部就班，信心十足，沒有疑慮。
12 In his mind there has no worldly moral rule. He disregards other’s blame or praise. He thinks that it is good to make the people around him happy and satisfied. He feels it justified and at ease that the available resource is allocated appropriately to the people and has solved their urgent problem in life.
在他的觀念裡，根本無所謂世俗的道德標準，他對別人的毀譽也毫不在乎。只要能讓他周圍的人幸福美滿，他認為這就是好的。凡是可運用的資源，假如能妥善地分配給周圍的人，並且能實際有效的解決他們生活中所迫切面臨的問題，他就覺得心安理得。
曰：「德人者，居無思，行無慮，不藏是非美惡。四海之內共利之之謂悅，共給之之謂安；
13 A little sadness hangs on his face as if he were a baby deprived of mother and were a stray lamb, looking silly.
他的面容略帶憂傷，好像失去母親的嬰兒。看起來笨笨的，就好像迷途的羔羊似的。
怊乎若嬰兒之失其母也，儻乎若行而失其道也。
14 There is enough money in his bank account. He doesn’t know why he is so lucky.
他的帳戶裡永遠都有足夠的錢供其花用，他自己也想不通為什麼總是鴻運高照。
15 He often mentioned that he is lucky to eat something delicious and he always is invited to dinner. He has enjoyed assorted dishes all around the country and dined in various big restaurants. He doesn’t know why.
他感覺自己口福不淺，經常有人請吃飯。大江南北各式菜餚都吃過，各大館子都去過。至於為什麼會這樣，他自己也想不通。
16 From my observation, these are the common phenomena of the men of perfect virtue and well practice.”
在我的觀察裡，這些都是德行完備，修道有成者的共同現象。」
財用有餘，而不知其所自來，飲食取足，而不知其所從，此謂德人之容。」
17 Attracted by Zhun Mang’s explanation, Yuan Feng intended to take the opportunity to dig out more treasure from him as Zhun Mang talked with zest.
苑風被諄芒的解釋吸引住了，他覺得應該把握機會，趁著諄芒興致好時多挖些寶藏。
18 Yuan Feng said, “What is the man of perfect practice who has been a god man.”
苑風緊接著問：「那修行完備，已經是半人半神的修行者呢？」
「願聞神人。」
19 Closing his eyes and raising his head slowly, Zhun Mang said, “As he practices to reach the level of hearing enlightened, solitary enlightened, and Bodhisattva enlightened; he becomes an arhat, solitary realizer, Bodhisattva and even Buddha, he has jumped out of the transmigration. He clearly knows that his life ends; pure practice is accomplished; his tasks in the world are finished; he would never in the cycle of transmigration again. The fresh body of non-ego can’t confine him any more. The sufferings, such as birth, aging, illness and death, can’t bother him. He acts on nobody’s order, moving freely. He is absolutely free, keeping from the temptation and guidance of the five skandhas, namely form, feeling, conception, impulse and consciousness.
諄芒閉上眼，仰起頭，慢慢地說：「修成聲聞覺、獨覺、菩薩覺的阿羅漢、辟支佛、菩薩，乃至佛者，他們已跳出輪迴，我生已盡，梵行已立，所做已做，自知不再受有。非我的肉身再也不能拘束他，生老病死、憂慮等苦源都不再能困擾他。他來去自如，再也無須聽命於任何主宰。色受想行識等不再能誘惑、引導他的言行舉止，此時，他已經是一個絕對自由自在的人了。
20 I think that is the god man who you mentioned.”
我想，這就是你所說的神人吧！」
曰：「上神乘光，與形滅亡，是謂照曠。致命盡情，天地樂而萬事銷亡，萬物復情，此之謂混冥。」