Extensive interpretation of Tao Te Ching (16)
道德經演義（十六）
Attain the utmost in Passivity, hold firm
to the basis of Quietude.
致虛極，守靜篤。
The myriad things take shape and rise to
activity, but I watch them fall back to their repose.
萬物並作，吾以觀復。
Like vegetation that luxuriantly grows
but returns to the root from which it springs.
夫物芸芸，各復歸其根。
To return to the root is Repose; it is
called going back to one’s Destiny.
歸根曰靜，是謂復命。
Going back to one’s Destiny is to find
the Eternal law.
復命曰常，
To know the eternal is Enlightenment.
知常曰明，
And not to know the eternal Law is to
court disaster.
不知常，妄作凶。
He who knows the Eternal Law is tolerant;
知常容，
being tolerant, he is impartial;
容乃公，
being impartial, he is kingly;
公乃王，
being kingly, he is accord with
Nature;
王乃天，
being in accord with Nature, he is
in accord with Tao;
天乃道，
being in accord with Tao, he is
eternal,
道乃久，
and his whole life is preserved
from harm.
沒身不殆。
Response to
Emperors (6) (1-8)(16。1)
莊子演義內篇應帝王(六)(1-8)(16。1)
1 People’s
conducts mostly result from the factors of temptation.
人的行為大都是誘因驅動的。
2 We should beware of selecting and identifying factors. A wise man of practice
should not act for the fame and seek for a certain goal by intrigue or other
means.
對誘因的選擇、辨識，我們應該留意。一個聰明的修行者，應該做到不為名聲而動，不為求達到某項目標而預設謀略或採用什麼手段去做。
3 Let things develop in its natural way without intervention. To the things
happen around us, we should examine overall and completely in every details,
but don’t think we are clever enough to surmise and explain them by our own
ways.
讓事情順其自然的發展，不橫加干涉，不自作聰明，對事情的發展不隨便自行臆測或胡亂解釋。然而對事情的瞭解卻要透徹深入，並追根究底。
無為名尸，無為謀府，無為事任，無為知主。
4 We just accept the befalling on us and try our best to do it well. That is
all. We don’t need to tie ourselves tightly to it as if it were our pocket
money.
對於已經降臨到我們身邊的事，我們就接受它，將之盡心盡力的做好。但也僅此而已，絕不將此事與自己連繫得太緊，好像是懷中之物似的。
體盡無窮，而游無朕。盡其所受乎天，而無見得，亦虛而已！
5 In other words, in facing the outward affairs we are like a mirror. Things
reach the field of mirror, it reflects those things totally; but what the
things reflected in the mirror do not belong to the
mirror.
換句話說，對外物我們就應像鏡子一樣，當事物走到鏡子照射的範圍中時，我們就徹徹底底地將之反應出來。可是反應出的東西，也不是屬於鏡子的。
6 Image can go in and out of the mirror freely. We don’t care about those that
don’t come into the mirror and we don’t intend to find ways to catch it.
影像可以自由的進出鏡面，至於那些沒有進入鏡面的東西，我們也不須操心或刻意去捕捉它。
7 The heart of a successful practice man is like a mirror. He is passive
himself. He is passive in searching to bring vexation on himself; but he is
active, quickly reactive in handling the things that come up to him.
修行成功的人，他的心就像鏡子似的。他本身是被動的，他不會主動地到處找東西，自尋煩惱。可是來到他面前的事，他卻主動的，充份的反應，絕不拖泥帶水。
8 Because of such attitude, his life runs smoothly, without obstruct and
trouble.
因著這樣的態度，他的人生就走得順順利利，沒有阻礙，沒有麻煩。
至人之用心若鏡，不將不迎，應而不藏，故能勝物而不傷。
The poem by Su Dongpo goes like this:
蘇東坡有詩曰:
Leaf-eating, creeping and silly worm, Look up on sky and admire free soaring.
蠢蠕食葉蟲，仰空慕高飛。
Once it is endowed with two wings, It knows misfortune
of cobweb’s sticking.
一朝傅兩翅，乃得黏網悲。
Disliking chirp like sparrow in nest, Moisture swamp seems its dependence.
啁啾同巢雀，咀澤疑可依。
Heading into water but two shells grow, Becoming clam it doesn’t return back.
赴水生兩殼，遭閉何時歸。
Who is right between worm and clam? A laugh at and off all of them,
二蟲竟誰是，一笑百念衰。
Not to change into them I am lucky. Enjoy together the wine and do not refuse
it.
幸此未化間，有酒君莫違。
Xianchi’s interpretation and
remark(16。1)
咸池評述(16。1)
1 We often hear the saying by people: I don’t ask for trouble
but I am not afraid of it.
經常在市井之中聽到這樣一句話:「我不惹事，但我也不怕事」。
2 The saying seems
similar to Chuang Tzu’s theory of mirror. In a
complicated group, aggressive guys are everywhere. They like insulting other.
People say that docile man is apt to be bullied and docile horse is apt to be
ridden.
這句話似乎與莊子的鏡子理論有些近似。在錯綜複雜的團體中，具攻擊性的人到處都是，他們喜歡欺侮人。所謂人善被人欺，馬善被人騎。
3 There however,
is a kind of people, rascal dares not bully and get a rise out of them. They
are the people whom are tough and hard; they don’t ask for trouble but not
afraid of it. They loathe forming a clique to pursue selfish interest and
making bad friends. They always stay alone and bend themselves to their
position.
然而，卻有一類人是這些惡棍所不敢欺侮及招惹的。那就是不惹事，但是也不怕事的強者。這種人不喜歡狐群狗黨或結黨營私，他們一向是獨來獨往地，全神專注在自己的崗位上。
4 They knew their
environment; however, neglect other’s disputes. They never care about others’
problems, and stand aloof from others.
他們對周遭環境瞭如指掌，可是從不理會別人的是非，更不去插手別人的閒事，完全一付事不關己的模樣。
5 They themselves
work in good order, without fault. They can deal with any work easily in time.
對於分內的工作，他們都能處理得有條不紊，沒有遺漏；任何事到達他們手上都能迎刃而解，如期完成。
6 They are
something like the eye of typhoon, looking calm. However, you don’t get rise
out of them. If you come close and try to offend them, they will teach you a
painful lesson like typhoon.
他們有點像颱風眼，看起來似乎靜靜地平淡無波，可是你千萬記得別去招惹他們;你如果試著去侵犯他們的話，當你走近時，你就會立時嘗到宛如颱風尾巴橫掃過你時的痛苦與教訓。
7 The truth of Chuang Tzu’s
theory of mirror is that they don’t do work of their
own accord but learn well about it when receiving work. They would try their
best to fulfill the work to perfect extent.
莊子鏡子理論的真諦，在於不主動找事做，不自找麻煩。當事情降臨時仔細的瞭解它，徹底地明白了真象之後，便盡心盡力，毫不保留地面對它，妥善的處理它，以期達到完美無暇，盡善盡美之境。
8 The last thing
about them is that after work, they take no credit to themselves and don’t hold
on the work after finishing it. They are those who would retreat after
accomplishment. They never think it as a thing in their bag, which is like the
article in mirror, intact and clear. What unrestricted they are!
最後一點，就是對所完成的事事物物毫不居功，也不執著於其中。所謂功成而身退，絕不視其為自己囊中之物。就像鏡中所反映的物體一樣，完完整整地來，乾乾淨淨，不留一絲痕跡的走。其態勢是多麼的瀟灑啊！
External Things (11)( 1-6)(16。2)
莊子演義雜篇外物(十一)(1-6)(16。2)
1 The best way to recover after illness is to repose.
病後復原最好的方法就是休息。
2 The secret tip to prevent from aging is to massage eye socket gently.
輕揉眼眶四周是防止老化的密方。
3 The prescription to heal disease of spirit is to keep peaceful and composed.
沉著平靜是治療精神疾病的處方。
靜默可以補病，眥媙可以休老，寧可以止遽。
4 Those people who intentionally lead a life of leisure don’t go around all day
like the busybody. What great man does is grand cause, which man of perfect
practice feels contempt on it.
勵行悠閒生活的人，他們不會像那些無事忙的人，整天在外面東奔西跑。偉人們在世上幹的那些豐功偉業，修行完備的人是不肖一顧的。
雖然，若是，勞者之務也，非佚者之所未嘗過而問焉。聖人之所以駴天下，神人未嘗過而問焉；
5 Those gentlemen and celebrities run commonweal undertaking in society, such
as: the road and bridge construction or a barrel of tea is offered beside the
road which the man of perfect practice feels contempt, and is unwilling to do.
賢達紳士們在社區修路築橋，在路邊搞一桶茶水這類小事，修行完備的人們是看不上眼，也不願插手去做的。
6 The officials often chant the slogan about loving hometown, loving country,
loving party, loyalty, credit, benevolence and righteousness which but are the
tool of their governance. They don’t take them seriously; however, the common
people obey it as the rule, with all their efforts, but the man of perfect
practice will not follow the beat of marching feet with them.
官爺們經常掛在嘴邊的愛鄉、愛國、愛黨、忠信仁義等口號只是他們治世的工具。官爺們是不會認真的，而小老百姓卻是大力的跟著吶喊;
但是，修行完備者是不會隨之起舞的。
賢人所以駴世，聖人未嘗過而問焉；君子所以駴國，賢人未嘗過而問焉；小人所以合時，君子未嘗過而問焉。
Xianchi’s
interpretation and remark(16。2)
咸池評述(16。2)
1 Massage eye
socket gently may prevent from aging. Eye socket is the place around eye;
massage is kneading softly. The place at inner eye socket is Qingming acupoint; the place
below inner end of brows is Zanzhu acupoint. Qingshan Yuzhu, my friend, thinks that the massage of the two acupoints helps to improve eyesight and clean mind. Good
eyesight can brighten mind. Cleansing mind can reduce desire. These are helpful
to practice.
眥搣可以休老”，眥是眼睛四周，搣是輕揉的意思。我的朋友青山羽竹認為，內眼角處曰睛明，眉頭下處是攢竹，輕揉該二穴，終得明目清心。明目可賞心，清心能寡慾，此二者對練功修行皆有好處。
2 Once upon a
time, I heard my friend chatting. To the idea of eye socket massage, Qingshan Weifeng held that: “Zanzhu acupoint is located on inner
end of brows; Yuyao on middle of brows; Sizhu on outer end of brow; the acupoints
on low edge of eye socket are: Qingming, Chengqi, Tongzirao. The six acupoints plus
有回我聽朋友們聊天，針對"眥搣可以休老”一說，青山微風認為，位於眉頭，眉中及眉梢的穴道分別是: 攢竹，魚腰，絲竹空三穴。位於眼眶骨下緣周圍的穴道分別是:
睛明，承泣，瞳子顟三穴。此六穴另外再加上太陽穴共七穴，通稱為 “眥”。
3 Before
practice, index fingers press on Qingming acupoints that are between inner canthus
and bridge of nose for one to three minutes, which can make you concentrate and
calm down. Meanwhile, Tianmu acupoint
is located on the place between jingming. It is vital
acupoint because it abuts upon the central point
between brows and down to Jiuxiao acupoint.
Two index fingers knead to facilitate Tianmu acupoint to exert itself.
練功之前，先將雙手食指分別按在上鼻樑兩側，與內眼角的睛明穴位置一至三分鐘，使練功者的心志快速集中，人因而靜了下來。同時，兩隻食指按點處之間的位置就是“天目” 穴。此穴上承眉心明堂，下通九霄，是極關鍵的穴道。而兩食指的擠壓以及隨後“搣”的動作，均有助於天目穴發揮功能。
4 Ancient people
held that mind concentration has close tie with eyesight. It starts with
brightening eye, then to ear, nose and other organs. They become very acute,
owing to canthus massage.
古人認為，心志的集中專一，與眼晴的視覺有著密不可分的關係。從明目開始進而耳朵，嗅覺等五官七竅都會因 “眥搣” 而變得異常敏銳。
5 The aptitudes,
such as prediction of destination and heaven eye, starts with canthus massage, and then enters into more profound level.
It is not so important to a man of practice whether canthus
massage can stop aging or not.
所謂宿命通，天眼通等這些能力都是由“眥搣”開始，繼而進入更深奧的層次境地。至於能否 “休老”，
對修行人而言就不是那麼的重要了。
6 Additionally,
two sides of up bridge of nose is one of the part of adult body that stem cell
exists in. A doctor in
另者，上鼻樑兩側是成年人身體中現知存有幹細胞(stem cells) 的位置之一。 西班牙有一位醫師，他在癱瘓病人上鼻樑深處取得之幹細胞，將之移植到病人的脊椎斷裂處後，有連接斷裂神經，使其恢復部分功能的效果。
7 So, our
ancestors taught us to massage the two sides of bridge of nose with index
finger to stimulate stem cell there as so to make it work. It seems reasonable.
所以，老祖先要我們用手指輕揉上鼻樑兩側，以激發那兒的幹細胞，令其幹活，這似乎還真有些道理。
8 Comparing
stopping aging with recovering from illness, recovering from illness is to enhance your fragile body after illness. To stop aging
naturally is to rejuvenate, or at least it is a way to prevent aging. A secret
recipe of rejuvenation was hidden by Chuang Tzu in
such an essay, without any stress. So marvelous!
休老相對於補病，補病是指病後身體復原、強化身子的過程; 休老自然是指返老還童，最少是防止老化的法子了。一個返老還童的祕方，竟然被莊子這樣輕描淡寫地，隱藏在這樣一篇短文之中，難免令人稱奇。
Let
Be and Let Alone (5) (1-29)(16。3)
莊子演義外篇在宥(五)(1-29)(16。3)
1 On his
tour to the east, when passing through the branches of Fuyao,
Yun Jiang happened to see
Hong Meng leaping on the ground. Yun
Jiang admired the old man's Kung Fu,
he stopped to asked, “Who are you, old man. Why you endlessly leaping on the
ground?”
1雲將在往東遊的路上，經過扶搖之枝時，巧遇在陸地上不停拍腿跳躍著的鴻蒙。他好難得才遇見這麼一位神奇人物，不免心生仰慕，因此不由得停下來問道：「您是誰啊？老先生，請問您為什麼不停地拍腿跳躍呀？」
雲將東遊，過扶搖之枝而適遭鴻蒙。鴻蒙方將拊脾雀躍而遊。雲將見之，倘然止，贄然立，曰：「叟何人邪？叟何為此？」
2 Keeping leaping up and down on the ground, Hong Meng
replied, “Nothing. Just roaming, that is it.”
鴻蒙仍然不停地拍腿跳躍著，只簡短的回答：「沒幹什麼，只是在這兒閒逛罷了！」
鴻蒙拊脾雀躍不輟，對雲將曰：「遊！」
3 Yun Jiang followed, “Old
man, may I ask you some questions?”
雲將接著問：「老先生，我想請教您幾個問題，可以嗎？」
雲將曰：「朕願有問也。」
4 Raising his head, Hong Meng was surprised, “Oh?”
鴻蒙抬起頭來，望著雲將略感詫異地應了一聲：「哦！」
鴻蒙仰而視雲將曰：「籲！」
5 Immediately Yun Jiang
took this break to ask, “The spirits of Heaven are out of harmony and the
spirits of the Earth are smothered. The six factors of the weather don’t gear
to each other, such as Yin, Yang, wind, rain, night and day. The shifts of four
seasons are out of order too. I think that it is my duty to harmonize the six
factors to improve the environment for the creatures’ living. Do you think that
I should do it?”
雲將立刻把握機會問道：「天氣不合，地氣鬱結，陰，陽，風，雨，晦，明六氣不調，四季變化也沒按時轉換。我覺得自己有責任去設法調和六氣，俾萬物生存的環境會更理想些，你覺得我應該這樣做嗎？」
雲將曰：「天氣不和，地氣鬱結，六氣不調，四時不節。今我願合六氣之精，以育群生，為之奈何？」
6 “I don’t know. I don’t know.” Hong Meng shook his
head. And then he went on leaping up and down on the branches.
鴻蒙搖搖頭說：「我不知道，我不知道。」低下頭繼續地拍腿跳躍著。
鴻蒙拊脾雀躍掉頭曰：「吾弗知！吾弗知！」
7 Feeling disappointed, Yun Jiang
left him. He went on wondering around for another three years. Someday when Yun Jiang passed the State of
雲將悵然地離開，繼續各處遊蕩的生活。就這樣又過了三年。有一天雲將路過宋國時，在原野上又再巧遇鴻蒙。雲將有他鄉遇故知之感，立刻欣喜若狂地對鴻蒙說：「老先生! 您還認得我嗎？老先生，您還認不認識我呀？」
雲將不得問。又三年，東遊，過有宋之野，而適遭鴻蒙。雲將大喜，行趨而進曰：「天忘朕邪？天忘朕邪？」再拜稽首，願聞於鴻蒙。
8 Yun Jiang had been long
obsessed with the idea of doing the duty on behalf of Heaven. So he made up his
mind to take the opportunity to clear up his qualms.
替天行道之類的事，在雲將腦海中已經縈繞太長的時間了; 雲將下定決心，這回一定要把握機會，好好問個清楚，好將心中的疑慮一掃而空。
9 He kowtowed many times in great reverence before Hong Meng
and raised the old questions again. Seeing the sincere attitude of Yun Jiang, Hong Meng felt himself indifferent if refusing him, but he was
reluctant to give Yun Jiang
a direct answer about carrying out the duty on behalf of Heaven.
雲將在鴻蒙面前恭恭敬敬地叩了無數個響頭，又將老問題重新提了一遍。鴻蒙見雲將態度真誠，也不好意思太拒人於千里之外，可是他還是不願正面的回答雲將有關替天行道的事。
10 Hong Meng said, “I have gone to many places in my
wanderings for a long time but don’t know what I really want to do. I stroll
around without a purpose and don’t know where I want to go on earth. I look
around but don’t know what I want to see. As an idle old man, how could I know
the great duty that you asked?”
鴻蒙說：「我整天到處遊蕩，不知道自己想幹什麼。我每天東奔西跑，漫無目的的逛，也不知自己到底要到那兒去。老是東張西望的，不知道自己到底要看些什麼。像我這樣的一個閒老頭，又那裡知道你想瞭解的大道理是什麼呢?」
鴻蒙曰：「浮游，不知所求；倡狂，不知所往；遊者鞅掌，以觀無妄。朕又何知！」
11 Yun Jiang agreed with
him. “Yes. I bent to be an idle man like you, roaming everywhere. However, I
can’t throw off a lot of people who want to follow me. No matter where I go,
they follow. Could you tell me how to gain your freedom?”
雲將接著說：「是啊！我也是像你那樣，一心想做一名閒雲野鶴，自由自在的到處遊蕩，可是我就是甩不掉一大堆想要追隨我的人，我走到那兒，他們就跟到那兒。請你告訴我，你的自由是怎麼得到的?」
雲將曰：「朕也自以為倡狂，而民隨予所往；朕也不得已於民，今則民之放也！願聞一言。」
12 Sympathizing Yun Jiang’s feeling, Hong Meng knew
that this young man is sincere devoted to seeking Tao. Hong Meng
decided to teach him all he knows.
鴻蒙有點同情雲將的心境，也知道他一心求道的誠意，因此決定將自己所知道的都告訴他。
13 Hong Meng said, “You are right. The operation of
Nature is rather in chaos. The living environment for creature was ruined. The
instruction of operation of universe can’t be transmitted and executed well.
Creature on the wild field was expelled and dispersed far. Biological chain was
broken. Bird infringes the law of nature to chirp at
鴻蒙說:「你說的沒錯，自然運行之道是有些混亂了。萬物生存的環境也被破壞了。宇宙運行的指令，無法準確地傳達執行。原野上的生物如今都被驅離，各散一方，生物鏈被打破了。鳥兒也亂了規矩，在深夜裡仍然叫個不停。草樹等植物也枯萎了;
連昆蟲等小動物也不能倖免。唉！這些問題都是人類干擾自然運行的結果啊！」
鴻蒙曰：「亂天之經，逆物之情，玄天弗成；解獸之群，而鳥皆夜鳴；災及草木，禍及止蟲。意！治人之過也。」
14 Yan Jiang totally agreed on what he said. He
sighed, “Yes! These are the reasons why the problems have happened. What can I
do on earth?”
雲將深以為是，接著說：「是啊！這就是問題所在，我到底應該怎麼辦呢？」
雲將曰：「然則吾奈何？」
15 Hong Meng looked him kindly. “Go home! You can do
nothing.”
鴻蒙看看雲將，慈祥地說:「回家吧！你是什麼也幫不上忙的。」
鴻蒙曰：「意！毒哉！僊僊乎歸矣。」
16 Yun Jiang persisted in
appealing to him. “It is lucky to meet you. Anyway, please enlighten me more or
I can’t sleep even if I go home.”
雲將仍不死心，不斷地懇求鴻蒙：「遇見你很不容易，請你無論如何多開導我一些，要不然我回到家也是睡不著覺的。」
雲將曰：「吾遇天難，願聞一言。」
17 Clearing up his dress, Hong Meng sat straightly
and said seriously, “Go home and sit in mediation. Take good care of your heart
to calm it down. As for benefiting nature, you don’t have to worry about it. It
can adjust itself.
鴻蒙整理一下衣服，坐直了身子，神情嚴肅地說：「回去打坐，默想，好好地照顧你的心，讓它沉靜下來。至於修補自然的事，不用你操心，祂會自行調整的。
鴻蒙曰：「意！心養。汝徒處無為，而物自化。
18 Nature endows us with our bodies; however, it will take our bodies back at
last. Our body is not ours and we don’t belong to our body. Body is like a
rented car that we drive carefully to avoid damage. Maintaining it well so can
drive it smoothly on the highway. When the lease is over, we just return the
car to the renting company.
我們這個身體是來自大自然的，終有一天會歸還給祂。身體不是我們的，我們也不屬於身體。身體是一部租來的車子，我們應該好好地駕駛，保護它讓它不要受到傷害。保養它，務使在我們租用的這段時間裡，開得順暢，不會在高速公路上拋錨，時間到了就得還給車行。
19 So you should distinguish between application and possession about your
body. The concepts and thoughts that you have learned from childhood should be
clarified. You can’t believe all of them. Beware very much of its application.
所以在照顧，應用，持有上要有所分際。你自幼學的那些知識，觀念，思想也要過濾澄清，不可全信。在運用上也要格外小心。
20 Listen! Many needlessly worried problems fermented in and from the bad
knowledge that we have absorbed.
記住，許多庸人自擾的問題，都是來自我們過去所吸收的爛知識中，因發酵而生的。
墮爾形體，吐爾聰明，倫與物忘；
21 Right and wrong in this world are relative. Right on today is not always
right on tomorrow. Vogue here is out of date there. A girl that people of a
place think beautiful is considered in other place too fat or unlucky.
世間的是是非非都是相對的。今天對的明天不一定對; 這裡流行的那裡可能已經過時。甲地人認為美的，乙地人卻認為太胖或沒有福像。
22 So, don’t involve yourself into the argument of right and wrong and induce
the unnecessary worrisome. It will has no help but waste your time. The most
important is to understand that all things are integral and no distinction
among them in the beginning of universe. All things depart away at all
directions since the beginning of universe; but, after some time, they will
come together again to be the original situation.
所以不要捲入是非圈中，徒生煩惱，浪費時間。最重要是要明白，這個宇宙在初生之時，萬物都是一體的，大家根本沒有彼此之分。在萬物各奔東西南北、上下左右一段時間後，有一天大家又要再聚合在一起，重回初生的狀態。
23 We know less about the spirit but it is certain that God favors us in most
of the activities in this world. After death, the same God will favor us too.
So we don’t need to worry much about the death.
在神靈方面，我們不是很清楚。可是從世間的許多活動變化來看，我們受到神的眷顧這一點是可以肯定的。因此，在我們死後，同樣的神也一定會照顧我們，所以，對往生的問題也不必太憂心。
大同乎涬溟。解心釋神，莫然無魂。
24 In general, relax yourself to be a free and happy man. Forget the mess and
turbulence in this world and in the mean time forget the nonsense by those
so-called masters.
總之，放鬆心情，做一個自由自在的快樂人，忘掉世俗的紛紛擾擾，同時也忘掉神靈方面，那些所謂大師的胡說八道。
25 Live in an unconscious, tranquil and stable life. Devote to everything at
present and do it well.
傻傻呆呆地，安安靜靜地，沉沉穩穩地過日子。做好眼前每一件事，專心的做。
26 However, don’t owe success to yourself. On the
contrary, you should retreat after success. Don’t take credit of success to
yourself. Don’t shift your fault onto others. By this way, your life will
naturally become comfortable and satisfied.
但是成功不必在我。功成而身退，不居功，不諉過。你的生活會自然地舒適而富足。
27 Harmonize and synchronize with the operation of Nature. Even doing so, you
need not know the secret of the operation and its process.
與大自然的總體運作和諧同步，你不必知道大自然運作的秘密，也不必明白其過程。
28 The flourish of environment comes into being unconsciously; it will not
disappear suddenly for any reason. Only if you do the extra and harmful thing
to it, the harmony between you and nature will be hurt. So, never wonder who
the host behind nature is and never study its principles. Not to mention any
purpose to modify and promote it. ”
生活環境日趨繁榮，是在不知不覺中慢慢形成的。所以，它也不會突然消失。只有當你自作聰明，揠苗助長，畫蛇添足時，你與大自然的和諧才會受到傷害。所以，不要一直想知道大自然運作的幕後主持人是誰，也不要想去探究它的原理，更別想去修正，或助長它。」
萬物云云，各復其根，各復其根而不知；渾渾沌沌，終身不離；若彼知之，乃是離之。無問其名，無闚其情，物故自生。」
29 Yun Jiang cleared up his
qualms at last. He sighed, “Thank Heaven for sending you, the master to tell me
the source of power and to teach me the principle of tranquilness
and peace. The answers that I seek for a long time are finally here.” Kneeling
down solemnly, Yun Jiang
kowtowed twice and left, with head rising and chest lifting.
雲將心中的疑慮終於解開了。他感概地說：「感謝上蒼，能有你這樣一位名師來告訴我生命力的泉源，教導我沉靜安寧的原則。長久以來我所追尋的，今天終於有了答案。」雲將跪下來恭恭敬敬地磕了兩個響頭，神情肅然，抬頭挺胸地走了。
雲將曰：「天降朕以德，示朕以默。躬身求之，乃今也得。」再拜稽首，起辭而行。
Xianchi’s interpretation and
remark(16。3)
咸池評述(16。3)
1 On building house, a worker overlays brick above brick on a fixed position.
When he concentrate on overlaying, he only notice if each brick is on its right
place and if concrete is enough or not, and if surplus concrete comes out of cleft
of bricks. He is careful to overlay each brick and to place its position to
build a wall. In this way, a steady house is built gradually.
當建築工人在蓋房子時，他是一塊磚一塊磚慢慢地砌在一定的位置上。當他在專心纍磚時，他心中只專注在每一塊磚擺放的位置是否正確，水泥鋪的是夠、還是不夠，有沒有多餘的水泥自磚縫中滲出等等。他這樣小心翼翼地將每一塊磚排好，固定好，最後，一面完美的牆，一棟堅固的房子就這樣的建成了。
2 In Laotse and Chuang Tzu’ lesson, some figures, such as Hong Meng,
were mentioned. They seem to have no idea, ambition and great aspiration. They
seem negative, slothful and romantic. Actually it is a big misunderstanding to
the man of practice.
在老莊的寓言裡，經常會出現鴻蒙這樣的人物。他們似乎沒有理想、沒有抱負、也沒有什麼遠大的志向。這樣的人，給人的印象是消極、漫不經心，甚至還有點懶散的個性。實際上，這是對修行人的一大誤解。
3 Actually, the man of practice he stresses firm practice and works on
everything currently; he neither live a slothful life nor daydream or talk big.
其實修行人講究的是一步一腳印，並且從容不迫的做好眼前的每一件工作。他們的生活不是懶散，不是整天做白日夢或好高騖遠，高談闊論。
4 Yoga doer stresses responding feeling,
namely, man of practice is respondent to the natural operation. When he is in
accordance with great environment, he joins into the model of its operation.
Then what he wants to do is to do every current thing well. He
overlays each brick; however, cares none on what future house looks like. On
other things such as what the great environment is, what the big blueprint is,
and how the screenplay is written, man of practice never care.
瑜伽修行者所注重的是他們與天地之間相應的那種感覺，修行人與自然環境的運作是有感應的。當與大環境相應時，修行人就立刻融入大環境的運作模式之中。此時他要做的就只是將每一件眼前的工作做好，將每一塊磚砌好，房子將來是長得什麼樣他就不在意了。大環境、大藍圖是個什麼樣子; 整個劇本又是怎麼編排，也不是修行人所在意的。
5 If we combine with nature,
then, we should not have our own screenplay. Our only rule is to act on the
order of nature by following the responding feel. When overlaying brick is
finished, we stop to repose before next order comes. At that time we do
nothing, and that is perhaps Hong Meng’s life.
當我們融入大環境的運作模式之中時，自然地，我們就不能再擁有自己的小劇本了。順應相應的感覺，也就是大自然的指令去做，是我們唯一的指導原則。磚砌完了，而下一個命令又尚未下達，那麼，我們又何妨停下來休息一下，什麼也不幹，這也就是鴻蒙的生活了！
The
Heaven and the Earth(7) (1-8)(16。4)
莊子演義外篇天地(七)(1-8)(16。4)
1Before coming into being, the
universe is vacant, and even there is no the space of containing the vacant.
Suddenly, an unidentified thing appeared. It is the common origin of all things
in the universe. The origin derived all things. Hence, we call it “One”
tentatively.
宇宙初成之前是空無一物的，甚至連這個置物的空間也是不存在的。突然間，一個無以名狀的東西出現了; 這個東西是宇宙萬物的共同起源，萬物都是祂的衍生物。因此我們就暫稱祂為“壹”吧！
泰初有無，無有無名。一之所起，有一而未形。
2 The“One” is shapeless. The process of derivation
from the origin is called “Virtue”. Before all things came into being, Yin and
Yang emerged. They combined each other tightly.
這個 "壹" 是沒有形狀的，由這個萬物之源，衍生出事物來的過程叫做“德”。在萬物還沒有形成之前，陰陽先出現，它倆緊密地結合在一起。
3 When Yin and Yang started to operate and they processed each other, material
came into being.
當陰陽開始相互推移，物質就產生了。
物得以生，謂之德；未形者有分，且然無間，謂之命；
4 Material made up various individuals and the One endowed them with lives. The
combination is called“Form” that contains
self-nature, Buddha-nature and soul. All sectors or organs of“Form”
do their own duties and play their owe roles, which is called “Nature”, namely
self-nature or nature of species.
當物質形成各式各樣的個體，並賦予生命，我們稱這個物體為“形”。這個“形”裡面蘊藏著自性、佛性、靈氣。而“形”的各部門或器官都各司其職，各展其功，這種現象我們稱之謂“性”，物種的自性、天性。
留動而生物，物成生理，謂之形；形體保神，各有儀則，謂之性。
5 If we cultivate the self-nature carefully to make it prominent, virtue can be
seen in the personality of species. When the virtue of species can show itself
perfectly, it is considered to be the same with the origin. They are integral.
如果我們仔細地培養這種自性，使其自然地彰顯，那德就會在物種的個性中顯示出來。當物種的德能充份完美的顯現時，我們稱其與萬物之源是相同的，是一體的。
性修反德，德至同於初。
6 When species develops to this level, it is closely integrated into the
operation of Nature, as a part of Nature.
當物種走到這個地步，它與大自然的運作是緊密的; 它與大自然結合成一體，是大自然的一部份。
7 Partially it is passive, without its ideal, goal and even self; however, it
shines by the light and the power of Nature; therefore, becomes mighty and
prosperous. Because it combines closely with Nature and eventually, it becomes
a part of Nature.
局部地看，它完全是被動的，沒有自我的理想，沒有自我的目標，甚至沒有自我的地位。可是因為它緊緊地與自然結合在一起，成為自然不可分割的一部份; 它沾著自然的光彩與能量，因而變得無往不利，欣欣向榮。
同乃虛，虛乃大。合喙鳴；喙鳴合，與天地為合。
8 After all things undergo this process, they will return to its origin or even
the realm before its origin at end of the day, which is called “divine virtue”.
The process is called “natural course of events”.
萬物經過這樣的過程後，最終仍將回歸其原始，甚至原始之前那種絕對無的境界。這種宿命我們稱之謂“玄德”。這整個過程，我們稱之為“大順”，取其順從宇宙運作規則之意。
其合緡緡，若愚若昏，是謂玄德，同乎大順。
Xianchi’s interpretation and remark(16。4)
咸池評述(16。4)
Chinese universal view is much similar to
physic.
中國人的宇宙觀，相對於物理學有許多相似之處。
1. Taichu: Imagination before universe explosion.
(一) 泰初-- 宇宙大爆炸之前的景象。
2. One: Before explosion, the total basic
substances of universe are ready then. Now all things are made from or composed
of it.
(二) 壹--大爆炸之前，宇宙的質量，均已俱備。現今之宇宙萬物都是由這團東西所分解，組合而成的。
3. Virtue: Physical law has been confirmed,
such as universal gravitation law, substance immortalization law, solid state,
liquid state and gaseity.
(三)
德-- 物理定律已經被大自然所確定，如萬有引力，物質不滅定律。物質的固態、液態、氣態等。
4. Process of Yin and Yang: Atom,
molecule, neutron and positive and negative electricity.
(四) 陰陽推移--原子、分子、中子、正負電位等。
5. Form: Thing that has its own function: molecule, organ, gold, silver,
copper, iron, silicon, and protein etc..
(五) 形-- 分子、器官、金、銀、銅、鐵、矽、蛋白質等功能不同之各種物質。
6. Nature: The above substance mix at
random to adapt to the change of environment.
(六) 性-- 上述物質它們隨意混合，配合環境的變化而形成萬物的個性。
7. Divine virtue: Destination of
celestial body and galaxy
(七) 玄德--天體、星系之歸宿。
8. Natural course of events: Physical laws and astronomy laws.
(八) 大順-- 物理、天文定律。
Xianchi’s
interpretation and remark of Tao Te Ching(16) a。16
咸池評述道德經演義（十六）a。16
1 Panruo boluomiduo Sutra
has it in its first part that when Avalokite
Bodhisattva has practiced Panruo boluomiduo,
he illuminates the idea that five skandhas are empty
by which all suffer is eliminated. The sixteenth chapter of Tao Te Ching has similar idea. Laotse
said, “When sitting in meditation reaches the very profound state, I has
watched all things come back to dust at last, none excepted, no matter how
flourishing they are.”
般若波羅蜜多心經一開頭是這樣說的: 觀自在菩薩，行深般若波羅蜜多時，照見五蘊皆空，度一切苦厄。在『道德經』第十六章中，老子也有著類似的說法。老子說：「在打坐默想進行到了極其深邃的狀態中時，我觀察到萬物，不論它們如何茂盛興旺，最終都會回歸塵土，無一例外。」
2 The returning to dust is the only unchangeable truth, which anyone and
anything can’t escape from. Knowing it, you can be
said to have sudden enlightenment. Not knowing, not identifying, and not
believing in it, you would be involved into scramble and other mundane affairs
that make you fluctuate in favor and disgrace, every now and then. People are
obsessed with avarice, wrath, confusion and worry for long time, so they do
something silly and waste precious time and energy.
這種回歸塵土的現像，就是這個世間唯一不變的真理。任何人，任何物，任何事都逃不出這個宿命。瞭解了這一點，你就算是頓悟了。如果不瞭解、不能體認及不確信這種回歸塵土的宿命，那麼你在這個世上，就會時常被捲入爭強鬥勝以及寵辱若驚的俗事之中；長期受困於貪、瞋、困惑與憂慮的氛圍裏，由此而做了些傻事，白白地浪費了許多珍貴的精力與寶貴的青春。
3 Laotse thought that the man of enlightenment is
broad-minded, resilient, tolerant, and easy to accept various advices, ideas,
and life style of others. They are like dominator of this world who treat all
things fairly and selflessly. They are melted into all things and finally to be
a part of universe.
能夠頓悟、開悟的人，老子認為他們心胸開闊、達觀、寬容；能接受天下百姓各種不同的聲音和想法，以及他們的生活方式。恰像這個世界的主宰一樣，這些人公平的對待宇宙萬物；大公無私，水乳交融地與萬物及大眾結合在一起，從而成為天地的一部份。
4 In shallow term, it seems that Buddhism has difference on the idea from
Tao. Buddhism holds that five skandhas, form,
feeling, perception, impulse, consciousness are empty and varying. Buddha
watches flower blooming and withering, and thinks the varying as impermanence.
People love and take care of flower because they love their assorted colors and
fragrance and tenderness. However, these are transient, without lasting for a
long time. The more you love the more painful and pitiful you feel.
Impermanence is suffering, which is mentioned by Buddha.
粗淺地看，佛與道，對這一論點的看法是有所差異的。佛家觀察到的是五蘊皆空，色、受、想、行，識皆空，皆為無常；世尊觀察到花開花落，世尊認為花不能常開是無常。人們愛花，疼花，喜歡它們的五彩斑斕的顏色，愛上它們的芳香與嬌嫩；然而，這一切卻都不能維持長久。你愈喜歡它，你的痛苦及惋惜之心就愈深。世尊說的無常是苦，指的就是這一點。
5 For the same thing, Laotse thought that flower
blooming and withering are destiny and unchangeable truth. He obviously was
apathy to flower. He watched flower by no self and being flexibility. Flower
blooms, withers with less color, and then, bears small and green fruit. Loatse neither liked nor distasted the phenomena that
flower gets aged, ugly and senile. What he has seen is only a reincarnation
that flower blooms and withers and then bloom again, which is permanence.
而老子看同樣一件事，他認為花開花落是宿命，是不變的真理。顯然老子對花是沒有感情的。他是以無相、無住的心在看花。花由嬌嫩欲滴，變成花褪殘紅青杏小; 老子對這種變老，變醜，變成老態龍鐘的現象，完全不著好惡之情。他看到花開花落，然後又是花朵盛開的現象，週而復始的輪回。這種輪迴的現像就是常。
6 Flower blooming and withering is impermanent and source of suffering when you
watch it by mark of ego. It is universal law and permanence when you watch it
by mark of no self.
以有我相之心看花開花落，結果是無常，是苦源。以無我相之心看花開花落，則知這是宇宙定律，是常。
7 Watching by mark of ego beget impermanence. So, we need thoughts of revulsion
as well as extinction, leaving this world and warding off source of suffering,
and then seek for nirvana of no self.
以有相之心看，得無常。所以，我們不但要厭離，並且還要滅絕，脫離這個世界，以避開苦源；以追求無相之涅槃界。
8 Watching by no self beget permanence. We know that giving birth, becoming
aged, suffering from disease and passing away are a universal and inevitable
truth. Hence, we had better accept them and treat them right. Don’t look them as something of revulsion and extinction. The
thought of permanence is held, we suffer less.
以無相之心看，得常。知道這是宇宙的真理，生、老、病、死是常態；是必然發生的真理。所以坦然的接受它，正面的看待它；不把它當成非要厭離，滅絕之事。心放開了，苦也少了，沒了。
9 I believe that a man of practice has the same idea as that of Laotse when he reaches realm of nirvana of no self. The sutra
is different from the sixteenth chapter of Tao Te Ching,
but it is different point of views causing the difference. When they stand in
the same point of view, they would have the same idea inevitably.
我相信一個修行者，當他們修行到無相涅槃的境界中時，他們也會有老子相同的感受。心經與道德經（十六）章中所說的雖然不同，但其不同處是因為角度的不同而引起的，當他們站在相同的位置上看同一件事情時，其看法必然還是相同的。