Extensive interpretation of Tao Te Ching (14)
道德經演義（十四）
Looked at, but cannot be seen—that is
called the Invisible (yi).
視之不見，名曰夷，
Listened to, but cannot be heard-that
is called the Inaudible (xi).
聽之不聞，名曰希，
Grasped at, but cannot be touched-that
is called the Intangible (wei).
搏之不得，名曰微。
These three elude all our inquiries and
hence blend and become One.
此三者不可致詰，故混而為一。
Not by its rising, is there light,
其上不皦，
nor by its sinking, is there darkness.
其下不昧，
Unceasing, continuous, it cannot be
defined, and reverts again to realm of nothingness.
繩繩不可名，復歸於無物。
That is why it is called the From of the Formless, the Image of Nothingness. That is why
it is called the Elusive:
是謂無狀之狀，無物之象，是謂恍惚。
Meet it and you do not see its face;
follow it and you do not see its back.
迎之不見其首，隨之不見其後。
He who holds fast to
the Tao of old. In
order to manage the affairs of Now is able to know the Primeval Beginnings. This
is the continuity of Tao.
執古之道，以禦今之有。能知古始，是謂道紀。
Zhi Travels North (8) (1-6)(14。1)
莊子演義外篇知北遊(八)(1-6)(14。1)
1 Guangyao went smoothly everywhere in
this world. She could meet whoever as she wanted. Nobody could refuse her
invitation. She felt herself very and ubiquitously powerful. Someday she found
that a man seemed to disregard her and could resist her charm. The man was Wuyou.
在這個世界上，光曜一直是無往不利的，她想見誰就見誰，沒有人能抗拒她的邀約。她總是覺得自己法力無邊，無遠弗屆。直到有一天，她突然發現，有一位先生似乎毫不領情，似乎能抗拒她的魔力，這位先生就是“無有”。
2 “Hey! Are you man on earth! Do you exist? Or do you
not exist? Why do you refuse my invitation?” Guangyao
asked Wuyou.
「喂！你到底是不是人啊！你到底還存不存在? 為什麼你不願接受我的邀約。」光曜這樣追問著無有。
光曜問乎無有曰：「夫子有乎？其無有乎？」
3 Keeping his long-standing attitude, Wuyou didn’t answer her.
無有還是不改其一貫的態度，對光曜的提問置若罔聞。
4 Guangyao narrowed her eyes to watch Wuyou so that she could remove bewilderment and
disappointment. However, what she looked was dark and vacant.
光曜瞇著眼，想仔細地端詳無有的樣子，以解除她的迷惑與悵然若失的心情。可是無有卻黑漆漆的，似乎空無一物。
無有弗應也，光曜不得問而孰視其狀貌：窅然空然。
5 All day long Guangyao looked to him, but could not
find and hear him, let alone touching.
光曜還是不死心，她瞅著眼，找了一整天，還是看不到他，也聽不到一點聲響，更不必說摸著他了。
終日視之而不見，聽之而不聞，搏之而不得也。
6 At last, she sighed and said to herself, ‘This guy’s practice has reached the
highest level. When I am in the state of Samadhi, I can reach the emptiness
which however, is sensed with touching. I can’t reach the emptiness that is touchless. How does Wuyou reach
it? I am bewildered.”
最後，光曜歎了一口氣，自言自語的說：「這傢伙的修為已經到達了最高的境界了！當我在三昧狀態中時，我也能做到空。可是這種空，還是經由感覺查知的。我還不能達到那種無感覺的空。無有這傢伙到底是怎麼做到的？太令人費解了！」
光曜曰：「至矣，其孰能至此乎！予能有無矣，而未能無無也。及為無有矣，何從至此哉！」
Xianchi’s interpretation and remark(14.1)
咸池評述(14。1)
1 Factor of inducement need a landing point so as to exert itself. The most
beautiful girl in the world has no sex appeal to an ox because there is no landing
point for her to exert her charm.
誘惑的發酵須要有一個著力點，如此才能有效的產生作用。世界上最美的女子，對一頭牛而言，是完全不起任何“性”的誘惑的。原因就在於方位不對，因而找不到著力點。
2 In this wonderful world, each corner teems with various temptations. If don’t beware of and guard on the landing point, you would degenerate
at marvelous speed.
在這個花花世界之中，每一個角落都充滿著各式各樣的誘惑; 如果絲毫沒有警覺，完全沒有防衛，不看緊可能的著力點的話，那麼你墮落沉淪的速度將會是很驚人的。
3 It is extremely easy to get credit card or cash card, which however, makes
you in deep debt.
現今社會，信用卡、現金卡唾手可得，這兩件東西就足以令你債台高築。
4 TV Shopping is everywhere. If you don’t control your
purchasing desire, your house will soon be full of a lot of garbage.
電視購物無遠弗屆，購買欲如不善加控制的話，家裡不久就會充滿著一大堆垃圾。
5 Charming girls on TV night show keep waving to you. You dial the number and
then money is gone. Or you can’t resist the temptation
and enjoy licentious night life outside. How much money do you have to splurge?
夜間電視上迷人的妹妹們，不斷地向你招手。電話一撥通，大把鈔票頃刻就不見了。要是再加上心神不寧，時時到外面去胡搞亂來; 這樣的話，試問，你還能有多少錢可供揮霍呢？
6 Temptation is everywhere, such as finery, luxury car and house with low loan
rate and free first installment. They all are packaged temptations, which is
consumptive trap that make you spend all money. Could you have immunity as Mr.
Nothing? Each of modern people should reflect and check it carefully.
漂亮光鮮的衣裳、豪華氣派的轎車、低利率免頭期的房子等; 只要一睜開眼，觸目所及，都是經過包裝的誘惑，都是令你傾囊消費的陷阱。你能如無有先生那樣免役力十足嗎？對此，是否每一個現代人都應該仔細的反省，誠心的自我檢討一番呢?
Zeyang (8) (3-6)(14。2)
莊子演義雜篇則陽(八)(3-6)(14。2)
3 All creatures have lives but we don’t know their source. All
creatures will die at the end of the day but we don’t know where the live goes.
萬物都有生命，可是我們不知道祂們的來源。萬物都會死亡，可是我們也看不清生命是從那兒鑽出去的。
萬物有乎生而莫見其根，有乎出而莫見其門。
4 People pay much attention and efforts to learn and absorb knowledge, but if
we go to the bottom of the knowledge, it possibly is of problem. Moreover, the
domain of the so-called knowledge is very limited.
人們對其擁有的知識，都極重視。可是追根究底地研究，這些知識都可能有問題。再說，他們的所謂知識，其範圍也是極其有限的。
5 It appears that we can find the truth only behind the knowledge we have.
我們似乎只有在知識後面，才能發現真知。
人皆尊其知之所知，而莫知恃其知之所不知而後知，可不謂大疑乎！已乎！已乎！且無所逃。
6 Is the problem serious? Should we solve the bewildering problem at once?
Nevertheless, it obsesses and confuses us and becomes a question unsolved
forever. May be it is the destination of our humanity.
這個問題是不是很嚴重呢？我們是否應該即刻解決這個疑惑呢？然而，它卻始終圍繞著我們，真正是剪不斷，理還亂。或許，這就是人類的宿命吧！
此則所謂然與，然乎？
Zhi Travels North (7) (4-8)(14。3)
莊子外篇知北遊(七)(4-8)(14。3)
4 Yangang who came to condole heard what Shennong said. He signed, “A learned teacher is everyone’s
backbone. Without teacher’s guidance and help, we have difficulty in learning.
弇堈來弔唁時，在靈堂上聽得人說起神農的這番話，他感慨地說：「學識豐富的老師，是每一個人都需要的依靠。沒有上師的教導，我們是很掌握學習的竅門的。
5 About Tao, honestly speaking, what Old Longji knows
is limit, his teaching gives Shengnong nothing but
more wild thinking which is helpless in practice. The heaven knows that Tao
that can be spoken of is not true one. It is bad to think wildly and spouting
for argument. So the heaven asks Old Longji to leave
there so that the wild words can be ceased and Shennong
is able to go on the right way in practice.
可是對於 “道”，老實說，老龍吉所知也是非常有限，他的教導只能誘發神農產生許多無謂的暇想，對求道而言，簡直毫無益處。老天知道，道可道，非常道的道理; 整天胡思亂想，滔滔不絕地討論都是不好的。所以老天要老龍吉“走開”，除去這個導因，以終止神農在這方面的無謂發展。
6 In the pursuit of the true Tao, a teacher of perfect practice doesn’t spend
time in speaking and argument. He just does the important works such as:
practicing of Yoga, Zen and meditation.
在追求真正的道的路上，一位修行完備的老師，他不會老是在言論、辯解上浪費時間。起而行，練瑜伽，禪修，打坐才最重要。
7 We look for Tao, and there is no form; we hearken for it, and there is no
sound. People call it “dim and obscure”. It means formless darkness.
道，看上去沒有形狀，用耳朵傾聽，也一樣的悄無聲息。人們稱之為冥冥，也就是黑暗不明的意思。
8 So, we know that what can be discussed, seen, heard and touched are not Tao.”
也因此，我們知道，凡是可以討論，看得見、聽得到、摸得著的，都不是道。」
弇堈弔聞之，曰：「夫體道者，天下之君子所繫焉。今於道，秋豪之端萬分未得處一焉，而猶知藏其狂言而死，又況夫體道者乎！視之無形，聽之無聲，於人之論者，謂之冥冥，所以論道而非道也。」
Xianchi’s interpretation and
remark(14。2)(14。3)
咸池評述(14。2)(14。3)
1 To common people, a thing that is invisible, soundless and touch-less is
petty. People would say now that it is invisible, soundless and touch-less, it
mean that it has nothing to do with me. What do I care for and about?
對一般人而言，這種看不見、聽不到、摸不著的東西是無關緊要的。人們會說，既然看不見、聽不到、摸不著，那就意味著這一切都與我無關，那麼我又何須關心，又擔心個什麼勁呢？
2 However, it is vital for a man of practice to sit in Zen and meditation.
可是對一個修行的人，對一個禪坐、默想的人而言，這個道理就至關重要了。
3 In sitting, meditation and practice of Zen, sometimes there is some queer
imagination appearing, which often perturbs man of practice.
在打坐，默想及禪修時，常有一些怪異的幻象出現，這些幻象通常會為修行人帶來很大的困擾。
4 Many people dare not practice Qigong and Zen because they are afraid of once
the queer imagination appearing and they don’t know
how to deal with it. They are afraid that they would go into evil way; thus,
they don’t benefit from the practice and instead are
hurt.
許多人不敢練氣功，不敢禪修，主要的原因就是害怕，當這些奇異的幻象出現時，自己不知如何處理; 他們也很擔心練功時會走火入魔，結果不但未得其利，反而深受其害。
5 After reading the above chapters, we learn about all things that are visible,
audible and touchable are not Tao, and is not what we should focus, study and
track down.
在讀完了這一段簡單的章節之後，使我們真正的瞭解到; 所有看得見、聽得到、摸得著的東西，都不是道，都不是我們所應該專注、探索、並極力追尋的東西。
6 When the mystic visions emerge, we may neglect them, because they are not
Tao. Even we may chant Buddha slogan to drive it off. With the concept, we can
cleanse away the most mystic vision, and can become flawless. In this way, we
may become a healthy and joyful man of practice.
正因為這些東西都不是道，所以當它們出現時，我們都應該不予理會，甚 至設法唸佛號以驅散之。而在具備了這樣的認識之後，你也就一定能“滌除玄覽，能無癡乎”，做一個真正健康快樂的修行人了。
Autumn
Floods (2) (1-9)(14。4)
莊子演義外篇秋水(二)(1-9)(14。4)
1 Most people are faultfinding
with the reality.
大多數人都有不滿現實的毛病。
2 As a kind of insect with single foot, Kui admires
centipede who has so many feet, while centipede
admires snake who could walk only by belly.
夔這種單腳的小昆蟲，它羡慕蜈蚣有那麼多對腳; 而蜈蚣卻羡慕蛇，只須靠肚皮就能行走;
3 Snake respects wind who is free and fast, without
trace. Wind is discontented with himself too. He thinks that eyes are greater
and their vision could sweep everywhere without noise, nobody missed. However,
eyes think that their field is bound and mind is the greatest. Mind flashes
boundlessly far away.
蛇認為風才厲害，來去無蹤，自由自在; 可是風對自己也不滿意，它覺得眼睛才厲害，眼光一掃，無聲無息，無人能逃出他的視線之中; 可是眼睛卻認為自己的視野還是有限，不像心，念頭一轉，就海闊天空，無遠弗屆。
夔憐蚿，蚿憐蛇，蛇憐風，風憐目，目憐心。
4 Someday, Kui told centipede. “I have a single foot
so I toil to walk, but my walk is simple. Mr. Centipede, you have so many feet.
How do you operate them to walk?”
有一天，夔對蜈蚣說：「我只有一隻腳，走起路倍感艱辛，可是在運作上卻再簡單不過了，蜈蚣先生，你有那麼多對的腳，請問你是怎麼指揮運作的？」
夔謂蚿曰：「吾以一足(足今)踔而行，予無如矣。今子之使萬足，獨奈何？」
5 Centipede replied, “How to operate these feet? Your question corners me. Do
you see somebody to spit? Sputum contains beads and fog that mixes to form a
group sputum in which fog wraps beads. Could we ask them how to do it? My feet
operate in sequence, which is a kind of no-learning
skill and a secret of Heaven. I just know how to operate, but don’t know the
formula of the operation.”
蜈蚣說：「怎麼統籌這些腳？你還真的問倒我了。我問你，你有沒有看過別人吐口水。一泡口水中，有水珠、有霧;它們摻雜在一起，形成一團霧中含有水珠的口水，難道我們能問那位吐口水的人，他是怎麼做到的嗎？至於我的這些腳，也是這樣，它們前後有序地運作，是一種無學之術，是天機，我只是照著做而已，但始終卻是知其然而不知其所以然。」
蚿曰：「不然。子不見夫唾者乎？噴則大者如珠，小者如霧，雜而下者不可勝數也。今予動吾天機，而不知其所以然。」
6 Centipede turned to ask snake, “My walk requires so many feet but my speed is
low. You don’t have any feet, but I am far slower than you. Mr. Snake, how do
you do it?”
蜈蚣轉過頭來問蛇道：「每當我走路時，我總要動員一大群的腳來一起行動，可是比起速度，卻遠不如你那完全不用腳的身軀。蛇先生，你又是怎麼做到的呢？」
蚿謂蛇曰：「吾以眾足行，而不及子之無足，何也？」
7 Snake replied, “Every creature has its unique ability to live. My walking way
is inborn. I have no foot so I develop to walk in this way.”
蛇先生回答說：「每種生物都有他們自己獨特的求生本領，而我天生就是這個樣子，沒有腳，所以才發展出這樣的走路方式。」
蛇曰：「夫天機之所動，何可易邪？吾安用足哉！」
8 Snake raised his head to ask wind, “I have no foot but I have spines at
least. You buddy, walk from
蛇抬起頭來對風說：「我沒有腳，但最少我還有脊椎。你老兄由北海遊走到南海，自由自在。可是你連身體都沒有，這又是怎麼回事啊？」
蛇謂風曰：「予動吾脊脅而行，則有似也。今子蓬蓬然起於北海，蓬蓬然入於南海，而似無有，何也？」
9 Wind said solemnly, “Right, I often roam from North Sea to South Sea. Nothing
stops me. Anyone who points at me can pierce through me; anyone kicks me to
right place; I seem so weak and vulnerable, but only I can pull out the roots
of big tree and blow houses down. Therefore, enduring so many frustrations, I
finally gain a great win. Only sage can have a great win like
風兄神色肅然地說：「沒錯，我經常自北海遨遊到南海，沒有任何障礙能阻擋我。雖然任何人用手指伸向我，都能貫穿我; 任何人踢我，也都踢個正著; 我看起來是非常的柔弱，不堪一擊; 可是，也只有我，才能將大樹連根拔起，將房屋吹倒。所以說，在無數個比別人差的條件中，我反而成就了大的勝利，而大勝只有聖人才能獲得。」
風曰：「然，予蓬蓬然起於北海而入於南海也，然而指我則勝我，(魚酋)我亦勝我。雖然，夫折大木，蜚大屋者，唯我能也。故以眾小不勝為大勝也。為大勝者，唯聖人能之。」
Xianchi’s interpretation and
remark(14.4)
咸池評述(14。4)
1 Common people’s flaw is to admire others so as to
forget their own advantage.
一般人最常見的毛病，就是喜歡羨慕別人，以至於忘記了自己本身也有長處這件事。
2 Dongshi’s imitation with
ludicrous effect makes her lose her own appearance. If Dongshi
as a farm woman worked every day in the field, weeding, carrying water,
transplanting rice seedling and reaping, her face should be tan; her hands
surely would not be soft and tender; her waist would not be slim as the queen
bee.
東施之所以效顰，本來純粹是為了愛美，哪知卻因此而喪失掉了自己的本來面目，結果反而不美。如果東施是一名農家婦女，每天必須在田裡工作、除草、提水、插秧、割稻，那麼她的膚色，當然是古銅色的; 她的手，也必然不是那麼的細嫩柔滑; 而她的腰肢，亦肯定不會細如蜂王。
3 In her environment, she is
certain to be strong so that she can do heavy work and her skin is certain to
be deep tan so that she can resist strong sunshine. A girl, delicateness,
tenderness and softness, cannot exists in her society. On the contrary, Xishi, who might be born with silver spoon in her mouth,
was fostered to be lady of cultured family since childhood. She carried the
lovely trait naturally under the condition, which Dongshi
can’t learn even if she try her best, and in fact, she
doesn’t need to learn.
在東施所生長的環境裡，她的身體必須夠粗夠壯，才能幹得了粗活；膚色必須夠深，才能抵抗豔陽的照射。那些嬌嬌嫩嫩、曼妙多姿，乃至弱不禁風的姑娘在這裡肯定是無法生存的。而西施本身則可能是生長在條件優渥的家庭之中，從小耳濡目染，因此自然的培養出一派大家閨秀的氣度與嬌柔的身段；而這樣的氣質，東施就是再怎麼也學不來，更是不須要學的。
4 Dongshi played an important role that took care of
inside and outside affairs in her farm family that needed a strong and tough
girl. Dongshi naturally did well her work and found
herself a good role. It is unnecessary for Dongshi to
force herself to imitate Xishi ’s
delicateness, or it is her shame to do blind imitation with ludicrous effect.
東施在自己的勞動家庭中扮演著一個內外兼顧的重要角色，這樣的家庭特別需要健壯，以及能吃苦耐勞的女孩；東施有朝一日自然會遇到好的，適合她的歸宿，因此，她根本就無需仿效西施的嬌媚。扮虎不成反類犬，這樣的結果，也未免太得不償失了。
5 So, Kui doesn’t need to admire centipede that also doesn’t admire snake. It is enough to do their own duties.
所以夔不必羨慕蜈蚣，蜈蚣也不必羨慕蛇，只要各自謹守本分，各盡其職也就是了。
Xianchi’s interpretation and
remark of Tao Te Ching(14) a.14
咸池評述道德經演義（十四）a。14
1 If “continuity of
Tao” is interpreted as the phenomena and token of Tao,
then, what the meaning of this chapter is clearer to understand.
“道紀”，如果我們將之解釋為“道”的現象與表徵，那麼老子在這章所闡述的意思就比較明確了。
2 On
前天
(Nov.11, 2002) 在電視上看淨空法師講道。淨空說有一位佛界人士很正經地告訴他，自已已修得羅漢果。淨空問他：「你能隔著牆看見東西嗎？」這人說不行。淨空就告訴他：「那你尚未修得阿羅漢，因為佛經上說阿羅漢會有天眼，既然你沒天眼神通，那麼你就不算是阿羅漢。」
3 Jingkong Master’s theory
is similar to the one in this chapter. Men of practice are similar in
appearance, from their body we can’t tell who is
better in practice; but we may detect their result of
practice via their deed, talk and experience.
淨空法師的理論與這篇老子想說的頗為相似。說實在的，修行人表面上看起來似乎個個都差不多，很難辨出高下; 可是經由其行為、言談、經歷等方面的表現，我們卻能或多或少的辨識出其修行的成果。
4 In
sutra, Buddha said: We can tell a man how was his practice in his past life by
(1) how lucky is he, (2) Is he has good discipline? (3) Is he a man of
high intelligence?
佛經上說，一個人的前世修為如何，可以從（一）他的運氣如何、（二）是否遵守戒律、（三）智慧如何等方面來檢視。
5 Of course, the detection
should be involved many aspects. Shurangama Sutra has
it that Ananda ever cried before Buddha. He said, “I
have practiced with you all the way. Though I learned much from you in
numberless transmigration, my theurgy is still worse than others’. It is unfair!”
當然其審視的角度是多方面的。在楞嚴經裡，阿難就曾在世尊面前悲泣。他說：「我這一路走來，在無數輪迴中，雖然聞道甚多，可是在神通方面卻比別人差，“未全道力”，這似乎太不公平了！」
6 According to Jingkong master’s
judgment, possibly, Ananda hasn’t reached the state of full attainment of arhatship? Of course, it is not the truth.
按淨空法師的說法，阿難尊者就可能未得阿羅漢果？這當然不是真的。
7 What man of practice seeks is Qi,
Kuntalini and Tao. Whatever you name them, they are invisible, soundless and
touch-less. There is not experience in your mind to learn about them. So, you
have no idea of asking and considering it.
修行人追求的氣、挫火、道等，不論你給祂取什麼名字，祂都是看不到、聽不到、也是摸不著的。正因為在你的腦海裡完全沒有任何經驗可以比擬，所以你根本就是連怎麼問、怎麼想也都辦不到。
8 Let’s say, a kid in kindergarten cannot raise a
question in lecture on calculus. Also, our common people cannot learn about or
think of the situation in sukharati, nirvana and
heaven of the thirty-three celestials, for which yogi consigns his practice to Qi and Kuntalini.
一個幼稚園的孩子，當他坐在教微積分的課堂裡時，他根本是沒有辦法提問題的，相對於我們一般人也是一樣。因為，對於西方極樂世界，涅槃，卅三天等的情況，我們是無從理解及分析的; 正因如此，瑜伽行者才願意將修行的路交給氣、挫火去安排。
9 Common people consign their practice to their consciousness, which is very
unsafe.
而一般人總是憑著自己的意識去決定修行的道路，這樣的作法未免太不穩當了。
10 Laotse said that He who holds fast
to the Tao of old. In order to manage the affairs of Now is able to know the
Primeval Beginnings. This is the continuity of Tao. In my opinion, the principle of universal
rule is also the rules in transmigration. We understand the principles of
operation of nature and earth and we use them to adapt ourselves to live in
this world, which makes us convenient in living. Nevertheless, the principles
of operation of nature and earth are so vague and human’s consciousness is
limited and childish. It is doubtable that the Tao of old can be held fast, and
applies it to manage the affairs of present. We may neglect the pretty affairs
of daily life but we can’t do anything wrong in practice. For this reason, it
is too risk consigning practice to our consciousness. Now that we know that the
way of practice is understood by Qi, Kuntalini, and
Buddha and so on, it is reliable to consign it to them. Don’t be fooled by our
cleverness, this is my advice.
老子說的執古之道，以禦今之有。能知古始，是謂道紀。在我看來，宇宙運行的道理也只是輪迴中的法則。能瞭解大地、自然界的運作道理，並以之來適應人間的生活，也只純為方便人生而已！況且祂們又是那麼渾沌不清，人類的意識能力又是那麼的幼稚粗淺，對“古之道” 用幼稚粗淺的意識去“執” 究竟能知幾分，難免令人懷疑。更何況，“執” 的對或不對也無從查證。以之“禦今之有”，小事也還罷了; 修行之路不能有絲毫的差錯，將修行托給意識，風險未免太大。既知涅槃之道，只有挫火、氣、佛、世尊他們瞭解，那麼，修行之路，我們還是追隨挫火、氣、佛、世尊比較穩妥，千萬不要自作聰明。