Xu Wugui(10)
徐無鬼(十)
1 Confucian paid a visit to the King of Chu. The King feasted him, accompanied by Sun Shuao and Shinan Yiliao.
有一次，孔子到楚國去拜會楚王。楚王熱情地設宴款待，並邀請孫叔敖及市南宜僚二人來當陪客。
仲尼之楚，楚王觴之。
2 Before the feast, in the light of ancient etiquette, Shinan Yiliao invited Confucius to toast Heaven and to make a speech. For knowing that the two persons were the men of well practice, Confucius behooved to praise them. Hence, he made a decent speech on their deeds.
在宴會開始之前，市南宜僚按照古禮，請孔子以酒祭天，並且講幾句話。孔子知道孫叔敖及市南宜僚都是修行有成的人，而自己身為客人，理應對此予以推崇。因此，孔子就以這兩位先生的特長為題，非常得體的講述了下面的祝詞。
孫叔敖執爵而立。市南宜僚受酒而祭，曰：「古之人乎！於此言已。」
3 Confucius said, “It has been long time since I heard the principle of “wordless word” but I never actually ponder over it. Here, by his great wisdom and discretion Mr. Shinan Yiliao made no effort to eliminate the misfortune that occurred to Duke Bai of Chu and Yi Zixi when the Duke started to rebel.”
孔子說：「我聽說 “不言之言” 這句話很久了，可是，從來也沒有真正地深思過它的道理。在座的市南宜僚先生，曾經在楚白公欲作亂之初，以其無比的智慧及判斷力; 不費吹灰之力的消除了楚白公與尹子西兩家的災難。
曰：「丘也聞不言之言矣，未之嘗言，於此乎言之。市南宜僚弄丸而兩家之難解。
4 Mr. Sun Shuao was even greater. Lying on his bed and shaking his fan, he made the mob in Ying City to give up weapon and surrender. Their deeds teach me that something can be accomplished without a word.
至於孫叔敖先生則更是了不起了，他只需躺在床上，搖著扇子; 就能讓楚國郢城的暴民，心悅誠服，從而棄械投降。這兩位先生的事蹟讓我見識到，有些事，確實是不需多費言辭就能順利完成的。
孫叔敖甘寢秉羽而郢人投兵。
5 If the worldly affairs can be done like that without words and my eloquence is not good. Let’s stop talking and enjoy the dishes. Thank you.”
世事既然如此，而我的口才又不怎麼好，那我又何須再說些無用的空言呢? 且讓我們一起來享用這眼前的美食吧! 謝謝各位。」
丘願有喙三尺。」
6 Sun Shuao and Shinan Yiliao were the sages who practiced the principle of “wordless word”. Confucius’s speech was “wordless dispute”. Each party had its own subtle effects. Therefore, the hosts and guest felt delighted and the atmosphere of the banquet were friendly.
孫叔赦及市南宜僚兩位是行“不言之言”的賢者。而孔子的這篇祝詞運用的是“不言之辯”的法則。雙方各有妙處，因此賓主盡歡，宴會氣氛顯得格外融洽。
7 As virtue is the practice of Tao, virtue always leads us into Tao.
德是道的實踐，德總是引導著我們走向道的統合。
彼之謂不道之道，此之謂不言之辯，故德總乎道之所一。
8 The wisdom of no-learning leads us to harmony and tranquillness which the common worldly knowledge can’t obtain.
無學之智帶領我們邁入和諧以及恬靜之境，而這樣的境界，正是一般世俗的知識所無法達成的。
9 Tao is the source of all things. It is the foundation. Virtue is the way to practice Tao.
道是萬物之宗，是萬物的根本。而德是實踐道的途徑與方法。
而言休乎知之所不知，至矣。
10 Each person has his own practice in virtue. The practice is subject to time and object but their goals are the same, namely leading to integration of Tao.
德的表現因人而異，因時而異，因物而異; 可是其目標，其最終走向統合的道的結果卻是一樣的。
11 Operation of virtue is out of control, reach and consideration and judgment of our consciousness. Also, it is difficult for us to describe the nature of virtue by words.
然而，德的運作，卻又不是我們的意識所能瞭解、支配、思考、或加以判斷的。因此，我們也很難用文字來描述或分析德的性質。
12 The learners, such as learners of Confucian and Mo usually can’t understand the actual situation. They debate upon fame and honor so as to impede the operation of virtue and to obstruct the real way to achieve virtue, which is rather bad.
一般不瞭解這種實情的，例如儒家及墨家學者; 他們整天為著名聲及榮譽而爭論不休，不但妨礙了德的運作空間，也混淆了真正應該尋求的方向，這是非常不智的。
道之所一者，德不能同也；知之所不能知者，辯不能舉也；名若儒墨而凶矣。
13 Arranged by Nature, rivers run into the sea. They find their deserved destinations that they become a part of sea. If rivers don’t run so, they will disappear in deserts, or will get stuck in depression and become stagnant pools, which is a misfortune occurring to them; because they don’t conform to the guiding of virtue.
一條河，它按照自然的安排，往東流入大海，找到了它應有的歸宿，完成了它要融入大海，成為大海一份子的使命。如果這條河不這樣持續流動的話，它就難免消失在沙漠之中，或受困於低窪之地，成為一潭死水。所有這些，都是由於河流沒有順應德的引導，因而引發的結果。
14 Men of perfect practice have ubiquitous influence in universe but we learn less about them; in our life we never think much of them; we never praise them after their death.
德性完備的人，他們的影響力是涵蓋整個天地，無所不在的，然而，我們對他們卻知之有限。在我們有生之年，從來也沒有重視過他們，更別說，他們往生之後給予他們任何的褒獎了。
15 A man of perfect practice doesn’t try to accumulate wealth, nor fame. Such a man is called ‘great man’.
就一個德性完備的人來說，他生時不會在乎或試圖累積任何身外之物; 也不會企圖為自己建立什麼名聲。這樣的人，我們稱之謂“大人”。
故海不辭東流，大之至也；聖人並包天地，澤及天下，而不知其誰氏。是故生無爵，死無謚，實不聚，名不立，此之謂大人。
16 We don’t think that a dog that can bark is good one, nor think that a man who can speak well is intelligent. How can we be called a great man?
我們不會說，會吠的狗就是好狗。也不會認為，口才佳，能說善道的人就算聰明。那麼，我們究竟應如何才夠資格被稱為大人呢？
狗不以善吠為良，人不以善言為賢，而況為大乎！
17 He who regards himself as a great man isn’t necessary means he is truly a great man, saying nothing of a man of perfect practice?
那些自認為是大人者，不一定就真的是大人，更不用說是德性完備的人了。
夫為大不足以為大，而況為德乎！
18 He who is called a man of perfect practice should be the one who gives virtue a full play to guide him to practice Yoga and then to march to source of Tao.
惟有德能充分伸張，引導其人修煉瑜伽，由此而走向道的源頭者，方得以稱之為德性完備之人。
19 He who can enter Samadhi perfectly and has the theurgy of harmonization to all things is a man of perfect practice.
能完美地進入三昧，並與萬物相應者，得以稱之為德性完備之人。
20 Nothing is more than Nature in full play of virtue, while does Nature do something special for the full play?
德性能充份伸張的莫過於大自然，而大自然曾經為了要做到充份的伸張，而特別努力地做過什麼事嗎？
夫大備矣，莫若天地；然奚求焉，而大備矣！
21 He, who really understands the way of full play of virtue, is the one who follow the principle of ‘empty, no own action’. He doesn’t use will to seek, desert and refuse something. He just silently resigns himself to virtue that takes over flash body and employs the theurgy of harmonization to do what it should do.
一個真正懂得讓德在自己身上充份伸展的人，他是“空, 沒有自己的動作”，他不會用意志去追求什麼、捨棄什麼、或拒絕什麼。他只是靜靜地，讓德接管自己的肉身，運用彼此間的相應之力，去做德認為應該做的動作、及應該做的事。
知大備者，無求，無失，無棄，不以物易己也。
22 He doesn’t do any action or do any through his own consciousness in samadhi.
他不會動用自己的意識，在三昧狀態中去做任何動作或不做任何動作。
23 He who is a man of perfect practice finds virtue in his body and matches it effortfully. He knows that virtue actually is himself, so he follows and responds to it. , Not being like the common people, the man of perfect practice does not surrender himself to the objective environment and becomes its slave. He merely finds real ego that is wiser and more intelligent. In Samadhi, he consigns himself to the real ego. He is called "Great Man".
德性完備的人在身體中找到了德，並努力地與之配合相應，他們知道，“德”實際上就是真正的自己。因此緊緊跟隨德的引導，跟著德的意志，相應而為; 他們不像一般人那樣，聽令於客觀環境，做客觀環境人、事、物的奴隸。德性完備的人發現了真我，更聰明而具智慧的真我，因此在三昧時將自己交給這個真我; 只有這樣的人，才足以稱之為“大人”。
反己而不窮，循古而不摩，大人之誠！