The Heaven and the Earth (8)
天地（八）
1 Confucius learned less about the knowledge of practice. He always appraised people by their knowledge within the consciousness.
孔子對修行這門學問知之甚淺，他總是以一個人意識範圍內學問知識的淵博、深淺來評定其修為。
2 Someday he asked Laotse, “Some people consider themselves as the top talents of governance. They deem that everything has its reason to exist only if it actually exists in this world. Therefore, they think it’s possible what other people think it’s impossible; they agree on what other people think controversial or disapproved.
有一天他問老子：「有些人自稱是頂尖的治國人才。他們認為萬事萬物只要存在於這個世間，就一定有它存在的理由。因此大家認為不可以的，他們認為有何不可; 大家不以為然的，認為有爭議的，他們也頗為認同。
3 Considering themselves always right; they make very clear something that common people argue and confuse. For example, the common people do not understand what the meaning of “The feeling of the property of the hardness of a stone when we touch it by hand is actually separated from the feeling of the acknowledge of white of the same stone when we see it by eyes”, but they think it is as obvious as a house hanged in the sky. Sir, do you think they are sages?”
他們自以為是地說，一般人爭論不休，搞不清楚如『離堅白』這類事，對他們而言卻是再清楚不過，如懸在半空中的房子，一覽無遺。李先生，你認為這樣的人可以稱為聖人嗎？」
夫子問於老聃曰：「有人治道若相放，可不可，然不然。辯者有言曰：『離堅白若縣宇。』若是則可謂聖人乎？」
4 Laotse said, “These people are just seen as the technocrats, or the proficient craftsmen, or a group of guys who exert their mental and physical energy. They are possessed of assorted technologies, just like the hound employed to prey the fox, and the monkey in mountains been bound and taken to the cities to perform at the market . How are they considered as sages?
老子說：「這些人只能說是技術官僚，學有專精的工匠，一群勞心役身之徒罷了。他們各有一些專業技術，就像獵犬可以用來抓狐狸，猴子會耍猴戲，所以，牠們被繫著脖子帶下山來，供人驅使。他們怎麼算是聖人呢？
老聃曰：「是胥易技係勞形怵心者也。執留之狗成思，蝯狙之便自山林來。
5 My dear Confucius. Come! Let me tell you something that you never hear and are told by others before.
孔丘啊！來，讓我告訴你一些你從來沒聽過，也從來沒有人說過的道理。
丘，予告若，而所不能聞與而所不能言。
6 Most of the people in this world are far from Tao. So all of them have head, body, limbs but they never exert the full function of the mind and listening ability of a human suppose to have. This is why they can’t correspond to Tao or to Bodhisattva, Buddha and God who are shapeless and formless and can guide people into the Tao of natural.
這個世上大多數的人都離道很遠，很久了。所以，大部分的人雖然他們有頭、有身、有四肢，可是他們卻沒有充分發揮他們心及耳的功能。其原因就是他們不能與自然之道相應，也因此他們與無形、無狀的菩薩、佛、神等不能相應配合，在佛、菩薩誘導下行自然之道。
凡有首有趾、無心無耳者眾；有形者與無形無狀而皆存者盡無。
7 The effort of practice without the ability of corresponding to the Tao of natural is doomed in vain. After death, they instead disentangle. Their souls throw off the binding of the consciousness and come back to Tao. Their flesh bodies ruin but self-nature, Buddha-nature, Qi, calmness and refinement rejuvenate instead. It is miserable that most people know nothing about it.
不能與自然之道相應的修行都是白費工夫，他們死了，反而得到解脫。他們的靈擺脫掉意識的束縛，再次回到大道之中。他們的身體廢了，自性、佛性、氣、挫火、妙用等反而重得新生。可悲的是，大多數的人對這樣的道理卻茫然不知。
其動，止也；其死，生也；其廢，起也，此又非其所以也。
8 As for governance of a country, certainly it is directly relative with human. I deem that a king conforming to Tao should be selfless. He never let his fame and personal affairs to influence his judgment and determination of implementation of the public policy. We call this king is “A man forgetting about self”. A king who really can forget about self is considered to integrate into the Creator and the Nature.”
至於治理國家這檔事，當然是與人有直接關係。我認為合於道的君王應該是大公無私的。他不會為了自己的私利，也不會讓自己的名譽與私事等去影響他推行政策時的判斷與決心。這種領袖、這類君王，我們稱之為 “忘己”。而真正做到忘己的君王，我們稱他與造物者、與大自然是一體而不分軒輊的。」
有治在人，忘乎物，忘乎天，其名為忘己。忘己之人，是之謂入於天。」