Gengsang Chu(9)
庚桑楚(九)
1 A man of practice should beware of the following twenty-four responses in four categories.
身為修行人，應該多加注意，下述四大類廿四種的情緒反應。
2 The first one of the four categories is to repress the impulses of the will.
四大類中第一項是消除過當之願望。
3 The second is to unravel the mess of thinking.
再來是排除心中混亂的思緒。
4 The third is to put away the entanglements to virtue.
接著清除阻撓德性的所有累贅。
5 The last is to clear away all that obstructs the free course of Tao.
最後才能打通得道的障礙。
徹志之勃，解心之謬，去德之累，達道之塞。
6 The impulses of the will are to pursue nobility, richness, eminence, stateliness, fame and interest.
一般人過當的願望有貴、富、顯、威嚴、名、利等六項。
貴富顯嚴名利六者，勃志也。
7 The factors of mess of thinking are looks, motives, sex, diction, change of mood and mind.
造成思維混亂的因素計有: 容貌、動機、性愛、辭理、情緒起伏、心意等。
容動色理氣意六者，謬心也。
8 The factors to spoil virtue are evil mind, desires, happiness, anger, sadness and joy.
至於拖累德性的，是壞心、欲念、喜、怒、哀、樂等。
惡欲喜怒哀樂六者，累德也。
9 The obstacles of Tao are escape, catering for, give, take, knowledge and skill.
道的障礙，是躲避、趨就、取、給與、知識、技能等。
去就取與知能六者，塞道也。
10 If you can control these mood responses well and keep your mood from their stimulations, your spirit finally becomes sound, tranquil and peaceful.
如果，對所有這廿四種情緒的出現，都能掌控妥當，不讓它們激蕩、或影響你的情緒; 那麼，你的心就不會輕易的搖擺，不會動盪，終而能進入沉穩，安寧，祥和的狀態之中了。
11 If you often keep the sound, tranquil and peaceful mind, the great wisdom will arise. With the great wisdom, nothing troubles you and blinds you. You will not be confused and worried.
只要能夠經常保持沉穩，安寧，祥和的心境，大智慧自然就會隨之升起。有了大智慧，則什麼事都難不倒你，無論什麼事，你都看得清清楚楚，因而，也不再覺得困惑及煩惱了。
12 The true factor is that all things are integrated so there is no-self, and being flexibility. Individual combines into all things as a whole. Individual disappears to be emptiness. Combining with nature, individual eventually, becomes nature, god, Bodhisattva and mighty Buddha.
當你瞭解了萬物為一體的實相之後，因而進入無相、無住的境界; 個體昇華而與萬物合而為一。當個體消失了，死了，也就成為虛空一片。此時，消散了的個體，最終與大自然結合，從而成為了大自然，甚至成為神、菩薩、以及無所不能的佛了。
此四六者不蕩胸中則正，正則靜，靜則明，明則虛，虛則無為而無不為也。
13 Virtue is the concrete practice of Tao, so Tao is the creed of virtue. Life is the activity that virtue practices Tao in details. Various appearances and individuals are essence of the diverse creatures.
德是道的具體實踐。所以道是德的綱領。生命是德具體實踐道的表現，而萬物各不相同的外表及個性等，皆是生命多彩多姿的本質。
道者，德之欽也；生者，德之胸也；性者，生之質也。
14 Conduct is the presentation of pure and simple nature of human. There are error and hypocrisy in the human conduct because they deviate from Tao. There is no error and hypocrisy in the conduct in the light of Tao.
人們純樸的天性，表現在日常生活的活動上，就是行為。人們行為有偏失，有虛偽是因為人們偏離了道的結果。依道的行為，是不會有偏失及虛偽發生的。
性之動，謂之為；為之偽，謂之失。
15 Our experience and knowledge are employed to deal with the objective environment, and to make for the favorable condition to us in the objective environment. However, when we confront the objective environment and natural arcanum, it is discovered that there are huge difference between what we know and what we don’t know, like those seen by disabled eyes and healthy eyes; those handicap of our knowledge we must always keep in mind.
我們的經驗及知識，是用來與客觀環境周旋應對的，是用來計畫、思索、圖謀、以取得客觀環境中對我們有利的條件。可是在面對客觀環境，面對大自然的奧秘上; 我們知道的與我們所不知道的，就像眼睛有障礙者的視覺，與健康的眼睛所能看到的，其間的差異是非常巨大的，這一點，我們不能不察。
知者，接也；知者，謨也。知者之所不知，猶睨也。
16 With such cognition, we will be very discreet in our action. We will not act unless there is no other choice. It is as wading through the river, we will to take each pace carefully until we have detected the right stones in water. The discreet action is the presentation of virtue.
有了這樣的體認之後，當我們在採取行動時，就會格外小心; 非不得已，絕不輕舉妄動。這就像摸著石子過河，小心翼翼地走出每一步，而這種謹慎的行為就是德的表現。
17 The policy of a leader is considered right, if his primary idea is not for the interest of himself or for his close friends. Under this condition, we say, this organization is suitable for us to be there and the leader is worthy to support.
做為一位組織領導人，他推出來的政策，如其出發點不是自私的，不是為圖個人或小團體的利益; 則我們可以說，他的政策是正確的。他的組織是適宜加入的。因此，這樣的領導人，也是值得我們擁戴的。
18 In general, in the respect of knowledge, we should know its limitation; in the respect of action, we should know the discreetness or the importance of inaction.
總的說，知要有知 "知" 的局限性。而動也要知所慎動，甚至不動的重要性。
19 With this cognition, we are considered to recognize the true factor of things, so it is easier for us to deal with the objective environment.
有了這樣的認知後，我們對事物的實相才會有所體認，因而在客觀環境的應對上，也就暢行而順利多了。
動以不得已之謂德，動無非我之謂治，名相反而實相順也。