Zhi the Robber (2)
盜跖 (二)
1 Zi Zhang and Goude Man were close friends. Goude Man didn’t spend much time in studying; however, had a passion for traveling. Many wonderful scenic spots had witnessed his footprints.
子張與滿苟得是同窗好友。滿苟得不愛讀書，平時各處遊玩。好山，好水都有他的足跡。
2 One day, Zi Zhang asked Goude Man, “My Friend, shouldn’t you try to read more books? You really should polish your manners and social skills. You also need to pay closer attention to the moral virtues of our society; integrity, loyalty and trust. You cannot establish prestige within society unless you have built a good self reputation. It is only then, that you will be considered for positions within the government. Without ascertaining a post with the government or pursuing a good career, how do you expect to make a living or support your family?
有一天，子張對滿苟得說：「苟得兄，你是不是應該多讀些書，多學些禮儀及應酬的規矩; 注意自己的言行，信守仁義忠信等。只有培養好的名聲，在社會上建立了一定的聲望，政府出缺，公司僱人你才有被任用的機會。你不做官、謀事，怎麼賺錢養家活口呢？
子張問於滿苟得曰：「盍不為行？無行則不信，不信則不任，不任則不利。
3 I tell you truly. The fame and interest have direct close tie to the credit, righteousness, benevolence and loyalty.
我老實地告訴你，仁義忠信等實際上是與名利等有直接而緊密的關係的。
故觀之名，計之利，而義真是也。
4 I sense your arrogance and superiority. I know you don’t care about the fame and interest. But does your process of self enrichment not include enhancing your morals?”
就算你自命清高，不屑名利，專注個人修行。修行人不也是應該在仁義忠信等個人修養上努力嗎？」
若棄名利，反之於心，則夫士之為行，不可一日不為乎！」
5 Goude Man shook his head and said in a seemingly leisure manner, “I don’t think what you have said makes sense! According to the results of the careful observation after my abundant traveling experience, I found that only those who are cruel, greedy, and apt to achieve everything by any kind of means are suitable for winning a promotion and getting rich.
滿苟得搖搖頭，頗不以為然地說：「你說的那套不對吧！據我遊走各地，仔細觀察的結果。心狠手辣，欲達目的不擇手段，貪、嗔、癡俱全的狠角色，才是升官發財的料。
滿苟得曰：「無恥者富，多信者顯。
6 If you want to be a high official, you must have good eloquence and be shameless in bragging. So, for seeking for the fame and interest, you must throw away all the regulations and be equipped with good eloquence instead of complying with the credit, righteousness, benevolence and loyalty.
要想做大官，必須是口若懸河，辯才無礙，吹牛不會臉紅之輩。所以，要想求名利，只有丟棄所有的規矩以及在口才無礙上下功夫才行，絕不是講什麼仁義忠信之道。
夫名利之大者，幾在無恥而信。故觀之名，計之利，而信真是也。
7 Additionally, if you want to become a man of perfect practice, not seeking for the fame and interest, you should bent to attaining soundness, tranquility and peace. It is in vain to seek them by the credit, righteousness, benevolence and loyalty.”
再說，如果不求名利，想要修行，成為修行完備之人。那就應該往沉穩，安寧，祥和之心上下功夫。從仁義忠信上修是緣木求魚，不會有結果的。」
若棄名利，反之於心，則夫士之為行，抱其天乎！」
8 Zizhang disagreed on Goude Man’s wrong theory. He refuted, “Both Jie and Zhou were Kings. They are very noble. All land under the sun belongs to them. Therefore, they can be regarded as rich men. Nevertheless, if I say to my servants, ‘Your conducts are as the same as Jie's and Zhou's. ’ They would felt very embarrassed at once. The reason is simple: all people know that Jie and Zhou are malicious. So my servants would answer back, ‘How am I so malicious. Don't do me wrong.’
子張不同意滿苟得的歪理。他說：「桀、紂均為君王，他倆夠尊貴的; 天下都是他倆的，所以，他倆也算是富有的。然而如果我罵我的僕人說：『你們的行為如同桀、紂。』僕人的臉色馬上就會變得很難看。理由很簡單，這些下人也知道桀、紂是壞人。他們會說:『我們哪有那麼壞，你冤枉我們了。』
子張曰：「昔者桀、紂貴為天子，富有天下。今謂臧聚曰：『汝行如桀、紂。』則有怍色，有不服之心者，小人所賤也。
9 Both Confucius and Modi were poor scholars. If we told a minister, ‘Your virtue is like Confucius's and Modi's. ’ The minister will happily gap his mouth and say in modest manner, ‘Thank you. You flatter me.’ Response of the minister means that Confucius and Modi are symbols of nobility.
孔子、墨翟都是些窮學者。如果我們對宰相說：『你的德行如同孔子、墨翟。』那這位宰相一定樂的合不攏嘴。謙稱：『哪裡！哪裡！你過獎了。』宰相這樣的反應，就表示孔子、墨翟都是尊貴的象徵。
仲尼、墨翟，窮為匹夫，今謂宰相曰『子行如仲尼、墨翟。』則變容易色，稱不足者，士誠貴也。
10 Hence, he as a king is not certain to be noble. They as poor scholar are not sure to be humble. Differences between the humble and the noble are reputation and public identification of the credit, righteousness, benevolence and loyalty.”
所以，身為君王，不一定就貴; 窮為學者，未必就一定不受人尊敬。貴賤的分別在聲望，在仁義忠信等行為是否受到社會大眾的認同。」
故勢為天子，未必貴也；窮為匹夫，未必賤也；貴賤之分，在行之美惡。」
11 Smiling, Goude Man said, “A thief steals other’s belongings by ransack closet and desk. If caught, he would be thrown into prison. However, if he steal great things, such as a company and even a country, that’s different. If you merger with other company, you are general manager or director of board; if you take the power of state, you are the leader of state. Do you think that those founders of a country are benevolent and righteousness? It is questionable.
滿苟得笑了笑。他說：「偷小東西，翻箱倒櫃地取人財物，如果不小心是會被關起來坐牢的。可是，偷大的東西，比如公司行號，甚至國家政府那就不同了。將別人公司吃下，你就是總經理、董事長。將政權拿下，你就是國家領導。你認為歷任的開國元勳都是仁義之士嗎？我看大有問題。
12 Duke Huan of Qi killed his elder brother and married elder brother’s wife. So to speak, he was a man of incest. However, since he appointed Guangzhong as minister, the government under his helm had done well.
齊桓公殺死兄長，娶自己嫂嫂為妻，可說是亂倫之人。可是他用管仲為相，國家還不是弄得挺不錯。
滿苟得曰：「小盜者拘，大盜者為諸侯，諸侯之門，仁義存焉。昔者桓公小白殺兄入嫂，而管仲為臣；
13 Tiancheng Zichang killed his king and replaced him with himself. He came to throne sanctimoniously. Didn’t your Confucius accept salary from him?
田成子常殺害其君，自己取而代之，人模人樣的坐在皇帝位子上。你們孔先生不也曾接受他的奉祿嗎？
田成子常殺君竊國，而孔子受幣。
14 In class, you remark that this conduct is humble and unworthy of being learned from. However, in the real life and officialdom, you forget those principle and compromise with the reality.
在課堂上，你們說這種行為卑賤不足取。可是，在實際生活上，在官場上，你們就忘了那些理論原則，為五斗米折腰，與現實妥協了！
論則賤之，行則下之，則是言行之情悖戰於胸中也，不亦拂乎！
15 What you have done, it doesn’t accord with what you have said. Is it contradictive? So they said ‘He who succeeds is king; he who failed is bandit.’ There is no direct and close tie between the fame, interest and the credit, righteousness, benevolence as well as loyalty.”
你們這種言行不一致的作法，不是很矛盾嗎？所以，社會上流行一句話『成者為王，敗者為寇』。升官發財跟仁義忠信等個人修養是沒有什麼直接關係的。」
故《書》曰：『孰惡孰美﹖成者為首，不成者為尾。』」
16 Zizhang felt that what Goude Man said was reasonable in a way; however, he still doubted it. He said, “If people desert benevolence, righteousness, royalty and credit, how to maintain the tie among relatives? How to rank the society? How to distinguish the orders of generation? If we can’t make clear the relations, such as father and son, king and minister, husband and wife, the young and the old, and friends, doesn’t the society go into mess?”
子張覺得滿苟得說的也不完全沒理，可是仍有些疑慮。他說：「如果社會上大家都不講仁義忠信，那麼親戚之間的關係怎麼維繫？貴賤等社會等級怎麼區分？長幼輩份怎麼確立？父子、君臣、夫婦、長幼、朋友的關係都弄不清楚，社會不就亂了嗎？」
子張曰：「子不為行，即將疏戚無倫，貴賤無義，長幼無序；五紀六位，將何以為別乎？」
17 Goude Man said, “Even if there were benevolence, righteousness, royalty and credit that you mentioned, would the social relation be sure to be stable? As you know, Yao killed his first son; Shun banished his father. Did they take responsibility of father and elder brother? Tang replaced Jie with himself; king Wu killed Zhou. Did they abide by the rule of king and minister? King Tai of Zhou consigned throne to his youngest son who made his elder brother flee to Jingman; Duke of Zhou killed his elder brother. Dare you say that the order of generations exists? Modi advocated comprehensive love. Thus it is not necessary to establish five relationships and the six positions.
滿苟得說：「有你們說的那些仁義忠信等道理，社會上的關係也不一定就會穩定不變。你看堯殺長子，舜驅流父親，他倆有盡父子，兄長之責嗎？湯放桀，武王殺紂，君臣的關係他們有遵守嗎？周太王傳位給小兒子五季，害的長兄大伯虞仲逃亡荊蠻以避難; 周公殺兄等行為你說長幼真的有序嗎？墨翟倡兼愛，那五紀六位又有什麼區別的必要？
18 You Confucian worked out some fake and hypocritical theories and asked common people to abide by them, which is nothing but makes ruler convenient to manage. If I really want to seek the fame and interest, I attain them sooner without your theories.
你們儒家都是編些虛偽不實的道理，要小老百姓遵守，其目地無非是使當政者便於管理罷了。真想求名利，還是不信你們那套來的快些。
滿苟得曰：「堯殺長子，舜流母弟，疏戚有倫乎？湯放桀，武王殺紂，貴賤有義乎？王季為適，周公殺兄，長幼有序乎？儒者偽辭，墨子兼愛，五紀六位，將有別乎？且子正為名，我正為利。
19 Now let’s return to the original topic. Your Confucian makes much of reputation, but I am pragmatic. I make much of how to acquire fortune. Frankly speaking, there is no tie between the fame, interest and the practice, Tao.
現在讓我們再回到原來的主題。你們儒家注重名聲，而我比較務實，我注重實際上財富如何取得。認真地說，名與利是與道，與修行不相干的。
名利之實，不順於理，不監於道。
20 I remembered that we once disputed on the fame and interest in Sir Wuyue’s class. Then, he remarked that common people marched forward courageously for wealth at risk of losing life, while man of virtue who you Confucian praises will go through fire and water for reputation. The two kinds of conduct are different in goal setting, but as for changes of nature and humanity, their consequences are the same.
我記得，以前我倆在無約先生那兒就曾為名利辯論過。無約先生當時就表示，一般人為財，不顧生命安危，勇往直前。你們儒家稱贊的所謂君子，則以名為重，願意為名赴湯蹈火在所不惜。兩種行為的取向，有所不同; 可是，改變天性，違背人性的結果都是一樣的。
吾日與子訟於無約，曰『小人殉財，君子殉名，其所以變其精、易其性，則異矣；乃至於棄其所為而殉其所不為，則一也。』
21 So, men of practice should not be like worldly people who stoop to anything to make money all day despite of their safety. They should not learn your Confucians also who deal with everything in society with affectation. We should calm down to seek for sound, tranquil and peaceful heart. Once self-nature and so on is set free to develop and the great wisdom improves us. As regarding to the right and wrong, we better let it be what it is.
所以，修行的人應該不要像一般凡夫俗子，整天為了錢財不擇手段，不顧安危; 也不要學你們這些儒生，為了名聲，虛情假意地在社會中週旋。我們應該靜下來求得一顆沉穩，安寧，祥和的心，讓自性等自由地伸展，讓大智慧來提昇我們; 是非曲直則聽其自然。
故曰：無為小人，反殉而天；無為君子，從天之理。若枉若直，相而天極；面觀四方，與時消息。若是若非，執而圓機；獨成而意，與道徘徊。
22 We observed around and adjusted ourselves in the light of change. Right or wrong, let it is what it is. Master your mood and keep it from influence on your sound, tranquil and peaceful heart. Never stiffen your idea and never act in a Procrustean way for the stale regulations and queer ideas. It is stupidest way to die for an idea or a concept. Don’t seek the ranks and wealth and don’t pursue achievements and fame. All these efforts would jeopardize your self-nature, which men of practice should avoid.
我們觀察四周環境，隨其變化而適當地調整。是也好，非也好，都不去管它。掌握你的情緒，不要讓環境影響那顆沉穩，安寧，祥和的心。千萬不要固執你的行為，不要為了那僵硬的臭規矩、怪理念，削足適履。什麼殉道是最不智的行為。不要追逐富貴，不要追求功業、名聲。所有這些努力都會傷害你的真實自性，是修行人一定要避免的。
無轉而行，無成而義，將失而所為。無赴而富，無徇而成，將棄而天。
23 Bigan was heart-rippen and Zixu jumped into river, which resulted from the bane of fealty. Zhigong testified that his father stolen bamboo pole and Weisheng kept faith so as to be drowned under the bridge, which resulted from the bane of faith. Baojiao died on tree and Shensheng jumped into river, which paid for lofty reputation. Confucius couldn’t take part in his mother’s funeral and Kuanzi couldn’t bid farewell to his dying father, which were caused by benevolence and righteousness. All these stories came down from the past, and will keep on to the future. If our offspring were educated through your Confucian theories, their suffering would be endless.”
比干被剖心，子胥投江這是盡忠的禍害；直躬證實自己父親偷竿，尾生守信橋下被淹死，這是守信的禍患; 鮑焦抱樹飢渴而死，申生跳河自盡，這是清譽的代價; 孔子不能為母親送終，匡子不能對臨死的父親道別，這是仁義造成的缺失。這些事情，從上代流傳下來，後代還要繼續傳下去。如果照你們儒家的說法來教育我們的子孫後代，那他們的苦難就沒完沒了了。」
比干剖心，子胥抉眼，忠之禍也；直躬證父，尾生溺死，信之患也；鮑子立乾，申子不自理，廉之害也；孔子不見母，匡子不見父，義之失也。此上世之所傳、下世之所語，以為士者正其言，必其行，故服其殃，離其患也。」