The Movements of the Heaven (2)
天運（二）
1 Dang, the minister of the State of Shang asked Chuang Tzu how a man could be called benevolence. Chuang Tzu took an instance. “Tiger and wolf are the animals of benevolence.”
商國的宰相蕩詢問莊子怎樣做才算是仁。莊子答曰：「虎、狼等都是屬於仁的動物。」
商大宰蕩問仁於莊子。莊子曰：「虎狼，仁也。」
2 Dang asked, “What do you mean?”
蕩說：「這是什麼意思？」
曰：「何謂也？」
3 Chuang Tzu replied, “Doesn’t mother tiger love her children? So tiger is the animal of benevolence.”
莊子說：「雌虎不是愛其子嗎？所以說老虎是屬於仁的動物。」
莊子曰：「父子相親，何為不仁！」
4 Dang asked again, “What is the supreme benevolence?”
蕩又問：「那麼什麼是至高無上的仁呢？」
曰：「請問至仁。」
5 Chuang Tzu said, “The supreme benevolence is of non-self, being flexibility and no fixed object.”
莊子說：「至高無上的仁是無相、無住、沒有固定的對象的。」
莊子曰：「至仁無親。」
6 Dang doubted it. “I heard that without object there is no love. A man without love is not a dutiful son. According to this deduction, how can you say that a man of supreme benevolence has no filial piety in his heart?”
「可是我聽得人家說，」 蕩表示：「沒有具體的對象就不會有愛心，沒有愛心的人就不會是一名孝子。依照這樣的推論，你怎麼可以說有至高無上仁的人，心裡沒有孝順這樣的成分呢?」
大宰曰：「蕩聞之，無親則不愛，不愛則不孝。謂至仁不孝，可乎？」
7 Chuang Tzu said, “For sure, the supreme benevolence is of non-self and being flexibility. It is far from filial piety. The filial piety is not enough. It is not the real supreme benevolence.
莊子說：「不是這樣的。至高無上的仁確實是無相、無住的。祂比孝順父母的情要高出太多了。你所說的孝順是不夠的，祂不是真正至高無上的仁。
莊子曰：「不然，夫至仁尚矣，孝固不足以言之。此非過孝之言也，不及孝之言也。
8 From here, we walk to south. After a journey, you look north. The Min Mountain is not seen. Why?
假如由我們這兒往南方走，走上一段路後你再往北方看，就再也看不見冥山了。這又是為什麼呢？
9 The reason is simple -- go too far.
理由很簡單，因為走的太遠了。
夫南行者至於郢，北面而不見冥山，是何也？則去之遠也。
10 So, filial piety is easy to do but it is difficult to love parents sincerely. Loving parents is easier than remembering parents for good and remembering parents is easier than remembering them after apart from them for years.
所以我們說，孝敬父母容易，真誠地愛父母就比較困難。而愛父母與始終不忘父母兩者比較，愛父母又比較容易。離開父母多年而始終不忘父母則更要難些。
故曰：以敬孝易，以愛孝難；
11 It is easy for children to forget parents. On the contrary, it is difficult for parents to forget children. However, on the balance of children and power, parents incline to power.
我們做兒女的忘掉父母容易。相對的，父母要忘掉兒女則比較難。但是如果拿天下與兒女作比較，做父母的對權位的思念，可又比對兒女的思念來的更為深些。
以愛孝易，以忘親難；忘親易，使親忘我難；使親忘我易，兼忘天下難；
12 A man of perfect practice has no difficulty in forgetting his country, power and preferring leisure and quiet place. However, the country doesn’t forget him. When the country is in trouble, all people ask him to go out to sever them. He has more difficulty in insisting on refusal.
作為一個修行完備的人，他忘掉天下、忘掉權位、好閒靜處比較容易。可是要天下忘掉他，在天下有困難時，大家懇求他出來為他們效勞時，能堅持己見、拒不就任者又更難些。
兼忘天下易，使天下兼忘我難。
13 There were many men of perfect practice who refused to assume offices, such as Xu You. They refused the invitations from Yao and Shun and always stayed in the countryside. Even so, they can long nourish all things by the power of Tao, never exhausted. Common people didn’t know that they exerted their influence in silence to maintain and take care of all things.
有許多修行完備如許由者，他們拒絕堯舜的邀請，始終置身於鄉野之間，不肯就任官職。雖然如此，但他們卻能運用道的法力利澤萬物，歷久而不衰。他們這樣默默地發揮其影響力，維護萬物，照顧萬物; 一般世俗人是不會明白的。
14 Could those people, such as Xu You, desert Tao to accept the benevolence and filial piety that are canonized by the common people?
難道如許由者，他們會捨棄道，而就那些世人推崇的仁、孝嗎？
夫德遺堯、舜而不為也，利澤施於萬世，天下莫知也，豈直大息而言仁孝乎哉！
15 I can tell you clearly: Filial piety, benevolence, righteousness, loyalty, credit, fidelity and incorruption are all artificial standards. They are fabricated to force people to carry out, which results in the distortion of humanity. It is bad. Their shortages are so many. So, it is said that the noblest man deserts power; the richest man throws away the fortune of the country; lofty man neglects fame, not lingering over it.
讓我清楚地告訴你，孝悌仁義，忠信貞廉等等這些人為的道德標準; 都是人自己編出來，強迫大家去實行的。其結果會導致人性扭曲，是不好的。它們的缺點實在太多了，所以有人說：最尊貴的人，他們拋棄權位，最富有的人，他們捨得將舉國的財物都摒棄掉；而立志崇高的人，則是會將名譽加以忘卻而毫不戀棧的。
16 The man who can forget power, fortune and fame is qualified for practice because he is within the realm of Tao.”
能夠這樣忘掉尊貴、財富、名譽的人，才有資格修行，才算是沒有踰越道的範圍。」
夫孝悌仁義，忠信貞廉，此皆自勉以役其德者也，不足多也。故曰：至貴，國爵并焉；至富，國財并焉；至願，名譽并焉。是以道不渝。」