Extensive interpretation of Tao Te Ching (17)
道德經演義（十七）
Of the best rulers, the people only know
that they exist;
太上，不知有之，
the next best they love and
praise;
其次， 親而譽之，
the next they fear;
其次， 畏之，
and the next they revile.
其次，侮之。
When they do not command the
people’s faith,
信不足焉，
some will lose faith in them,
有不信焉，
and
then they
don't talk, they act.
悠兮其貴言，
But of the best when their
task is accomplished, their work done, the people all remark, “We have done it
ourselves.”
功成事遂，百姓皆謂: 我自然。
Xu Wugui(12)
(1-13)(17。1)
莊子演義雜篇徐無鬼(十二)(1-13)(17。1)
1 Nie Que was the master of Xu You, and Xu You was the
teacher of Emperor Yao.
齧缺是許由的師父，而許由是堯的老師。
2 Someday Nie Que saw Xu You packaging for travel. He asked him, “Where to go?”
有一天，齧缺發現許由在整理行李，似乎是在準備遠行。他便問許由：「你打算到那兒去啊！」
齧缺遇許由曰：「子將奚之？」
3 Xu You replied, “I want to find a place to hide
myself and go far away from Yao.”
許由說：「我想找個地方，遠遠的躲開堯。」
曰：「將逃堯。」
4 Thinking it queer, Nie Que
asked further, “Aren’t you his teacher? Why do you leave suddenly?”
齧缺覺得事有蹊蹺。因此追問道：「你不是的他老師嗎？為什麼突然想要離開呢？」
曰：「奚謂邪？」
5 With a sigh, he answered helplessly, “Yao insists
on the governance of benevolence. I am afraid that he would be a laughingstock
in the future. I, as his teacher, would eventually be involved in it. If the
policy like this went on, it would not be long that our descendants would see
the phenomenon that people slay each other openly.
許由歎了一口氣，無奈地說：「堯一心推行仁政，我懷疑他到頭來會成為歷史上的笑柄，以致於最後，我這個做老師的也脫離不掉干係。堯的政策，如果一直這樣推行下去，要不了多久，我們的後代子孫，就可以看到人與人之間相互殘害的景象了。
曰：「夫堯，畜畜然仁，吾恐其為天下笑。後世其人與人相食與！
6 Actually, it is not difficult to let the people willing to get along with
you. As long as you love them, they will come to approach you.
其實，要想老百姓願意與你相處，也並不是那麼困難的事，只要你對他們存有愛心，他們就會自動的跑來親近你。
7 If your policy is for their bliss by making of a good living environment, people
will go and seek refuge with you by themselves.
如果你的政策是在為他們造福，是為了他們而創造良好的生活環境，那麼，百姓們知道了自然會來投靠你。
8 People would follow the governor who is happy in doing good things and is
warmhearted to the public interest.
如果為政者能夠樂善好施，熱心公益的話，百姓們也會跟著競相效尤。
9 Only if you went your own way to do something that people hate, people would
leave you. Why does he carry out the policy of benevolence? To me, it is
totally unnecessary.
只有當你一意孤行，盡做些百姓痛恨，不喜歡的事時，百姓才會離你而去。因此，照我看，堯費力的推行仁政根本就是多餘之舉。
夫民，不難聚也；愛之則親，利之則至，譽之則勸，致其所惡則散。
10 Frankly speaking, common people who would forget benevolence and
righteousness are very few; however, they who use the benevolence and
righteousness as an excuse to benefit themselves are everywhere.
說實在的，一般平民百姓，會忘記仁慈正義的微乎其微，可是會利用仁慈正義來謀利，占取便宜的卻比比皆是。
愛利出乎仁義，捐仁義者寡，利仁義者眾。
11 Therefore, I hold that hypocrisy appears in a society when benevolence and
righteousness are advocated intently.
所以我認為，當一個社會刻意地倡導仁慈與正義時，偽善就會緊接著出現。
12 Governors issue some policies but, as a result, they induce people to
hypocrisy. Some intended people make use of the policy to benefit them. To
them, it is as easy as blink their eyes.
通常，為政者推出一些政策之後，其結果往往是誘導百姓往偽善的方面發展。並導致一些有心人士，趁此機會，利用這樣的政策，以謀一己之私。 對這些人言，利用仁慈正義為幌子，以遂其私利，就像眨眼睛一樣容易。
夫仁義之行，唯且無誠，且假乎禽貪者器。是以一人之斷制利天下，譬之猶一覕也。
13 Emperor
堯自以為，那些道貌岸然的賢明之士，會對社會有所貢獻，有所助益; 可是他卻不知道，這些人對社會所造成的可能危害，卻也是極其嚴重的。」
夫堯知賢人之利天下也，而不知其賊天下也，夫唯外乎賢者知之矣。」
Xianchi’s interpretation and remark(17。1)
咸池評述(17。1)
1 In the
beginning of human’s society, organizations are not big and population is not
large. So law, regulation and moral are not so
detailed and broad as those in modern society.
人類社會形成之初，整個組織還不是那麼龐大，居民尚不是那麼眾多，因此，對所謂的仁義忠信以及法律規章等等，都沒有像現代社會那麼钜細靡遺的詳細規範。
2 When colonial society keep
enlarging and its members increase, ruler figured out the behavior standard of
benevolence to expect that all members are gentlemen and ladies, selfless, not
stealing, doing what they are assigned to do and behaving themselves. The
society thus has no serious conflict and it is in good order. So, country is
peaceful.
當群聚社會逐漸擴大，成員增多時，統治者設計出“仁”的行為標準，冀望社會成員之中的每一個人都是正人君子; 都能大公無私、不偷盜、安份守己。這樣一來，社會上就不會有嚴峻的衝突事件發生，社會秩序就會趨於安定，天下就太平了。
3 In such
a society, the rulers, such as
在這樣的社會裡，堯等為政者，試圖以仁義忠信等來加強社會成員之間的自制功能，藉以維持社會秩序。至於公權力，以及維持治安的能力等各方面，他們認為暫時還不是那麼需要。
4 However, if there is
ninety-five percent of members in the group are gentlemen, and we deem
the public power and law to maintain the order is unnecessary, then the
rest five percent may do as they want, gaining all extra advantages.
可是，假如一個團體中的百分之九十五的人都是正人君子，那麼我們難免就會認為，這個團體可以不須要依賴公權力及法律條款來維持秩序; 那樣的話，剩下的五個百分比的人肯定就可以為所欲為，而佔盡一切便宜了。
5
Take an instance of queuing. If all people queue up for bus and they are kind
and gentle, you may get on bus without queuing, neglecting the people in line
because no one pulls you down, nor calls names, nor glares at you.
就以排隊來說吧！如果所有的人都在排隊等候公車，所有的人都是文質彬彬的好人; 那麼，這時你就可以直接上車，而完全不必理會那些排隊的人的想法，因為絕對沒有人會將你拉下來，也沒有人會開腔罵人或瞪著你看。
6
If each house needs not being locked, you might not work. When you need something
or food, you might enter a gentleman’s house to take or eat.
假如每－戶人家都夜不閉戶的話，那麼你也可以不用工作，想要什麼、想吃什麼，你大可以隨便找一處君子之家，予取予求不就行了。
7 When all people pay tax honestly, but if there is no public
power to force you, you might forget tax to make more money and even to improve
your competition. You might defeat your competitor.
當別人都在老老實實地繳稅的時候，在缺乏公權力監護的情況下，你也大可不去理會繳稅這檔事; 趁機多賺些錢，甚至提昇自己的競爭力，將競爭者壓在腳底下打。
8 Therefore, it
is of problem that benevolent governance is implemented through governmental
policy. Seeing those guys who is so easy to gain extra advantage, people all
start to imitate them. Thus society will be in disorder and people will hurt
each other, which is what Xu You worried about.
所以，以政府的立場出發去推行仁政終歸是會出問題的。一旦百姓們看到，那些便宜佔盡的人是那麼的輕鬆自在，他們最終一定會群起效尤，這樣的結果免不了會導致社會秩序大亂，而許由所擔心的大眾競相殘害的境況就會相繼出現。
9 Character
and morals, such as benevolence, righteousness, loyalty and credit, are good
things, but they are required to be done at home and in school.
仁義忠信等品格修養是好的，但是只能在家庭中、在學校中去貫徹執行。
10 In the state of nation and
society, regulations and laws should be made for all concerned to follow so
that public right is carried out and fairness becomes possible and social order
is maintained.
當回到社會國家的層面上，一切還是應該約法三章，以法律規則作為辦事準繩。只有在公權力完全獲得伸張的情形下，社會才有公平可言，社會秩序也才能得以長期維持下去。
11 The
optimal way is that each one is educated to be a man of virtue who is gentle
and amiable in school or at home. In society, law is strictly carried out and
power of public right is mighty. No one may play tricks or bully kind man. Such
education and social system might be the best in the modern society.
最理想的法子，應該是每個人在家裡、在學校中都被教育成為一名彬彬有禮、溫文儒雅的君子。在社會中則法律機制規定嚴明，公權力亦無遠弗屆，因此沒有人敢於漠視法律，更沒有人可以投機取巧，欺侮好人。這樣的教育及社會制度，應該是現代文明社會之中最理想的安排。
12 Of course, way
of law never occurred to Xu You who asked people act
on Tao. In modern complicates society, acting on Tao would confront problems,
unless human evolved into a brood of ants or bee.
很顯然地，在當時當地，許由並沒有想到法律這個名詞，他心中無非是希望百姓都能依“道”而行。然而，在複雜如現今這樣的社會裏，這樣的作法也是很有問題的；除非人類逐步地演化成一窩螞蟻或一巢蜜蜂，那或許還有可能;
否則，單純的依“道”而行，在實務上也是難以執行的。
The
Heaven and the Earth(6) (1-8)(17。2)
莊子演義外篇天地(六)(1-8)(17。2)
1 When
Emperor
在堯當政的時代，伯成子就官拜為侯。堯後來禪讓給舜，舜再讓位給禹; 在朝中歷經了三代，伯成子始終都是國之重臣，大家都極為敬重他。
堯治天下，伯成子高立為諸侯。堯授舜，舜授禹，伯成子高辭為諸侯而耕。
2 However, some time ago Bo Chengzi sudden resigned
and went home for farming. All people felt bewildered, as did Emperor Yu. He
reflected that: Why did Bo Chengzi resign? Was he
dissatisfied with me? I must make it clear.
可是不久前，伯成子突然辭官回家務農去了，舉國百姓都大感困惑不解，禹自己也頗感納悶。為什麼他要辭官呢? 是不是對我有什麼不滿? 我一定要去查問個清楚才行。
3 Arriving at Bo Chengzi’s house, Emperor Yu saw the
old man weeding in the field. Emperor Yu stood at the foot of the hill slope
with great reverence.
禹到了伯成子家，這位老先生正在田裡鋤草。禹站在山坡下方恭恭敬敬地直立著。
禹往見之，則耕在野。
4 Yu came straight to the point. “At the ages of
禹開門見山地問：「在堯、舜兩代，你都是官拜侯爵的國之重臣，百姓對你更是推崇有加。為什麼我剛上臺不久，你就辭官歸田了呢？是我有什麼不禮貌，或是不週到的地方嗎？請你千萬務必要告訴我。」
禹趨就下風，立而問焉，曰：「昔堯治天下，吾子立為諸侯。堯授舜，舜授予，而吾子辭為諸侯而耕。敢問，其故何也？」
5 As a plebeian, Bo Chengzi felt free to speak. He
vented his feeling without misgiving. “In the past,
伯成子無官一身輕，說話也沒有什麼好顧忌的，他老老實實地說出了自己內心的感受：「從前堯當政時，百姓不須宣導獎勵，大家都安份守己的將自己的工作做好，當家的也從不採用任何刑罰來恐嚇百姓，大家都自動自發地循規蹈矩，從不會做偷雞摸狗的事。
子高曰：「昔者堯治天下，不賞而民勸，不罰而民畏。
6 Now you are carrying out the policy of inducement and prompting which compels
people forth and back to make them obedient. The policy makes people losing
their original virtue.
而如今你推行“誘導與鞭策”前後夾擊的兩手政策，迫使百姓就範。這樣的措施使得百姓喪失了他們原有的德性。
7 When self-discipline in a society weakens and people’s quality lowers, severe
punishment should be employed to maintain the order of society. The society
goes into chaos.
當一個社會的自律性降低，百姓品格低下，必須使用嚴酷的刑罰來維持社會秩序時，這個社會已經走向了混亂的道路。
8 I am completely disappointed at politics. Now that I can’t do well to the
country, please let me keep myself pure and lofty.” Lowering his head, he
neglected Yu and went on plowing.
對於政治，我已經是徹底的失望了。既然不能兼善天下，那麼就請你讓我獨善其身吧！」伯成子低下頭，不再理會禹，自顧自的繼續他田裡的工作。
今子賞罰而民且不仁，德自此衰，刑自此立，後世之亂，自此始矣！夫子闔行邪？無落吾事！」俋俋乎耕而不顧。
Xianchi’s interpretation and remark(17。2)
咸池評述(17。2)
1 Yu’s policy is right.
Strict and clear law is demanded to govern a society where population becomes
large and organization becomes complicated.
禹的政策沒有錯，治理一個人口日趨眾多，組織日愈複雜的社會，就是要有嚴明的法律，再以無遠弗屆的公權力來配合。
2 Culture is only limited
in personal aspect or is extended to the field of family at most. It should not
extend out of the field or it becomes fanciness as moron talking nonsense
修養只能限制在個人方面，最多是延續到家庭的範圍之內，不能超越。越過這個界限都是癡人說夢的空想。
3
In the way of preventing criminal, to prosper economy, to increase employment,
to keep social fairness and to open opportunity to every one etc. are vital
issues. But they are indirect and long-term policies.
在犯罪防治方面，促使社會繁榮，就業機會增多，社會公平、開放等都是重要的課題。但是這也都是間接性的，屬於比較長遠的社會政策。
4 Strict and clear law and
powerful public right can get quick results; none of them can be neglected. The
old worthless Confucian scholars, such as Bo Chengzi,
may retire to be a farmer. They are useless in their official positions.
只有嚴明的法律，強有力的公權力才是能夠立竿見影，不能或缺的。伯成子這種庸儒之類的老頭，就讓他退休回家耕田吧！勉強留在位子上也是無益的。
Cultivation of the Innate Nature (2)
(1-10)(17。3)
莊子演義外篇繕性(二)(1-10)(17。3)
1 In the distant past, the size
of human society was small and the structure of it was simple, so the world was
pretty unsophisticated.
遠古時人類社會範圍小，組織單純，他們的世界是非常純樸的。
古之人，在混芒之中，與一世而得澹漠焉。
2 At that time, the society was harmonious in Yin and Yang; human and god
coexisted peacefully without any bothering. The alternation of four seasons was
stable. All creatures flourished. Living environment was comfortable, devoid of
plague.
這樣的社會陰陽調和，人與神和平相處，互不干擾。四時變化穩定，萬物生機盎然。人們生活的環境舒適，鮮少瘟疫流行。
3 The knowledge of life was never in shortage, however,they were seldom used. All things integrated with
natural environment. Every individual had its proper living space. They lived
happy lives in the field set by the Nature.
人們生活上的知識從不缺乏，可是他們很少有用得到的機會。萬物與自然環境合而為一，每個個體都有其適當的生存空間。萬物在自然安排的範圍內，快樂而自在的生活。
當是時也，陰陽和靜，鬼神不擾，四時得節，萬物不傷，群生不夭，人雖有知，無所用之，此之謂至一。當是時也，莫之為而常自然。
4 Since Shuiren Shi and Fuxi
Shi had come to the throne one after the other, a series of measures by them
made inherent virtue of human dwindle gradually.
自從燧人氏與伏羲氏相繼當政後，他倆的一連串措施，使得人類的天生德性日漸衰落。
逮德下衰，及燧人、伏羲始為天下，是故順而不一。
5 The following ages of Shennong and Yellow Emperor
witnessed the barely peaceful coexistence of human and the Nature, but the
virtue of human came to decline by some technologies and artificial measures.
到了神農及黃帝的時代，人與大自然的相處還算和平，可是人的德行在一些技術與人為的措施下漸行低落。
德又下衰，及神農、黃帝始為天下，是故安而不順。
6 In the ages of
直到堯舜的年代，文明開始抬頭，典章制度，道德標準，行為準則等逐漸形成。人類天生的德性被壓抑，虛偽因而興起，純樸的德性，也漸漸的消失，不見了蹤影。
德又下衰，及唐、虞始為天下，興治化之流，澆淳散朴，離道以善，險德以行，然後去性而從於心。
7 Affected by the new civilization, human being intended to seek the good
virtue of new standard by hypocrisy, and finally, they deserted Tao.
人類在新的文明影響下，拋棄了道，刻意用虛偽去追求在新標準下所謂善的美德。
8 In the process of solving problems of daily life, seeking labor-saved way and
sensory enjoyment, the knowledge of human shaped up gradually. It is a
tentative product. Strictly speaking, the knowledge can’t bring peaceful life
by solving the problems of soul at all.
人類的知識是為了用來解決日常生活上的困難，與尋求方便省力的方法，以及感官的享樂等等而逐漸形成的。它是頭痛醫頭，腳痛醫腳下的產物。所以嚴格地說，知識無法根本解決人類心靈上的問題，也無法為人類帶來寧靜的生活。
心與心識知而不足以定天下，然後附之以文，益之以博。
9 They just bring disturbance to people. A disturbance is produced to settle
the other. As a result, greater disturbance occurs.
它們會帶來紛亂，用一個紛亂去解決另一個紛亂，結果是帶來更大的紛亂。
10 Refinement of knowledge of human being hurt innate virtue of human while
education covers nature of human being. Long lasting of the situation confuses
people and deprives them of the ability and way by which they can restore the
original virtue.
人類知識文明的精緻化，殘害了人類內在的德性，而教育又淹沒了人們的心志。這樣的情形維持久了，人們開始受到迷惑，更因此而喪失了他們重返其原有德性的能力與途徑。
文滅質，博溺心，然後民始惑亂，無以反其性情而復其初。
Xianchi’s interpretation and remark (17。3)
咸池評述(17。3)
1 When Chinese
discuss personal culture, they like to involve politics into it. Confucius
stressed practice of personal culture, management of family, governance of
country and pacification of world; so did Laotse and Chuangtse.
中國人在討論個人修養問題時，老是喜歡將政治牽扯進去，儒家講誠正修齊治國平天下，老莊也是如此。
2 The
society of Fuxi Shi and Shuiren
Shi are totally different from modern society in scale, structure and function.
伏羲氏、燧人氏的社會跟現代的社會是完完全全不同的規模。結構不同，政府需要做的事也不同。
3
Therefore, we shouldn’t manage to carry out Shuiren
Shi’s policy in our society because we know that if it is done, country will go
into disorder.
因此，我們不能勉強地拿燧人氏的政策來執行，因為我們知道，假如那樣做的話，將會天下大亂。
4 Surely,
we don’t drive at remarking them, bad or good. Such a modern society that has
developed for long time does produce many ill phenomena and bad byproduct.
Modernization in our society brings us confusion and discomposure.
當然我們也無意說哪種政策好，哪種政策不好。人類社會發展到如今這個樣子，它也確實產生了許多不良的現象與劣質的副產品，並且隨著現代化的步伐顯現在我們的社會之中，造成人們的不安與困惑。
5 Human’s society
however goes too far, and it is impossible to return. We had better not
complain about it.
可是人類社會已經走得太遠了，已經沒有了回頭的可能。在這種情形之下，我們也已經別無選擇，無法再抱怨什麼了。
6 It is
still possible to practice personal culture in modern society. We confine
practice to personal culture, asking ourselves to be a simple and plain man.
Exactly it is of no problem.
可是個人修養在現代社會中，應該還是有其可行之處的。如果我們將修行這件事限制在個人修養上面，以此來要求自己做一個純樸的真人，認真的說是沒有問題的。
7 In this
aspect, Buddism has no such obstruct. A man of
practice stays in tranquility and leisure and reduces desire to be contented.
He practices with efforts. This practice has nothing to do with the nation or
society you live in. Man of practice does need the ambition of governance of
country and pacification of world
在這方面，佛教就完全沒有這樣的障礙。一個獨自修行的人，他好閒靜處，少欲知足；一切靠自己努力修練，這跟處於什麼樣的社會或國家是完全沒有關係的。修行者也完全沒有要治國，甚至平天下的宏願。
Response
to Emperors (4) (1-8)(17。4)
莊子演義內篇應帝王(四)(1-8)(17。4)
1 Yang Ziju asked Laotse, “A man is
strong and tough-minded, and what’s more he is sensible and diligent in
learning Tao. Do you think that a man like this could be regarded as a good
leader?”
陽子居問老子：「一個人如果身體強壯，意志堅強，明白事理而又精勤學道；這樣的一個人，我們可以說他是好的領導人嗎？」
陽子居見老聃，曰：「有人於此，嚮疾強梁，物徹疏明，學道不卷，如是者，可比明王乎？」
2 Laotse replied, “Men like this can only be regarded
as a duteous civil servant or a competent technician. We can’t say that they
are sage kings or good leaders.
老子回答：「這樣的人我們只能說他是一位盡職的公務員，一位有能力的技術人員，他們還算不上是明王，也算不上是好的領導人。
老聃曰：「是於聖人也，胥易技係，勞形怵心者也。
3 A saying goes like this: We prey tiger and leopard because we need their
hide; we catch monkey because it is agile in performance; we breed hound
because it can help us to prey fox.
有一句諺語是這樣說的：「老虎和豹子，我們是求它們的皮毛；我們捉猴子來觀賞是求其靈巧、會要猴戲； 我們養獵犬是因為它們能用來狩獵狐狸。
4 Just like tools, those competent men may be made use of. They are far from
the standard of ideal leader.”
有能力的人，只是像一件工具，可以被利用而已。他們離理想領袖的標準還遠呢。」
且也虎豹之文來田，猿狙之便來藉。如是者，可比明王乎？」
5 Yangzi Ju didn’t fully understand Laotse’s saying. He frowned and said, “Please tell me how
the so-called sage king governs a country?”
陽子居聽不太懂老子的話。他皺著眉說：「那麼請你告訴我，你所謂的明王，是怎麼治理國政的呢？」
陽子居蹴然曰：「敢問明王之治。」
6 Laotse said, “Sage king’s governance has overall
influence on his country but the influence is unobtrusive and imperceptible. On
the surface, People are independent and self-supported; people don’t live on
his direct assistance and can not experience his influence clearly.
老子說：「明王治理天下，其影響力是全面性的，可是這種影響力只是一種潛移默化之功。由表面看，百姓都是獨立自主，自給自足的; 人民不是依靠他的協助生活; 他們也無法明確的體認其影響力。
7 But, his influence will change overall people’s life style.
然而，他的影響力卻會全面地改變人民的生活方式。
8 In my opinion, an ideal sage king or sage should be very profound and
recessive in action, without any pressure on his people. However, this
invisible influence is so far-reaching and eventually beneficial to the people
everywhere.”
我理想中的明王或聖人，他應是深不可測，飄緲無蹤，不會給百姓增添絲毫的壓力；然而他的影響力卻又是如此的深遠，讓普世受益。」
老聃曰：「明王之治：功蓋天下而似不自己，化貸萬物而民弗恃。有莫舉名，使物自喜。立乎不測，而游於無有者也。」
Xianchi’s
interpretation and remark(17。4)
咸池評述(17。4)
1 Technical
bureaucrat and people with leader talent are two different styles of people. In
British civilian system, technician works all his life in the field his technic involved. The promotion of leadership and
technician are conducted in two different channels.
技術官僚與領導人才是屬於兩種不同類型的人，在英國的文官制度裡，技術人員就只能在他們的層次裡工作，而領導人才的晉升與技術人員之間的晉級是兩條互不相通的管道。
2 The system seems unfair but its start point is to treat
that these two talents are entirely different. Choosing the right man in the
right position, it can’t be regarded unfair or fair.
這種制度乍看之下似乎不太公平，可是它的出發點，卻在於區分及確定了，技術官僚與領導人才這兩者之間，是截然不同的兩種類型。是哪種人就應該擔任哪種事，因此也就無所謂公平與不公平了。
3
With this understanding, the promotion of leader in company, group or country
should be done with deep consideration, seeing to their culture, determination,
sight, attitude and bosom. These traits are born to have and it is difficult
for others to learn. Even learning, can’t learn the real; for this reason, it
is not difficult to identify them.
有了這樣的體認之後，各有關的公司、團體和國家社會，在選擇，培養領導人才方面就要格外小心了；首先一定要注意他們的個人氣質，決心和眼光，再有就是心態和胸襟等各方面的條件。這些都是天賦的條件，不但難學，即使學，也學不像，所以他們是顯而易見，不難分辨的。
4 Being very diligent, Mr.
Carter, the ex-president of USA, dealt with every affairs no matter it was
trivia and important by himself. Finally he was exhausted; but the national
economy was in a big mess; the life of Americans was very difficult at that
time. His successor, President Reagan, came from
美國前總統卡特一向勤奮努力，大小事務必定恭親過目，結果把自己累得半死，而國家經濟卻弄得一塌胡塗，導致民不潦生的地步。他的繼任者雷根總統出生於好萊塢，是一名二流演員，後來又做過運動廣播員。可是他個人特有的領導才能，卻迅速地引導美國走出困境，讓社會恢復了生機。這兩位前後任美國總統的表現，就在在的說明瞭領導人風格及才能的重要性，對此，我們必須明記在心。
Xianchi’s
interpretation and remark of Tao Te Ching(17)a.17
咸池評述道德經演義（十七）a。17
1 When Laotse sat, meditated
and did yoga, he apprehended well that the perfect operational ability of
nature, Qi and Kuntalini.
老子在他打坐、默想、以及瑜伽等練功的過程當中，深深地體會到大自然、氣、挫火等週延完美的運作能力。
2 In this intricate and vast universe, human’s knowledge, comprehension and wit are very narrow.
Especially, in practice, the man of practice knows nothing about the operation
of Qi in his body, how the homologous function
exerted; and why so many no-learning skills come out?
在這個繁雜而龐大的天地裡，我們人的知識、理解能力、以及聰明才智等的範圍都是極其有限的。特別是在練功的過程中，對於氣是如何在身體內運作，相應的功能又是如何發生的? 為什麼竟有那麼多的無學之術會突然冒出來等等，所有這些問題，修行人也是宛如丈二金剛般摸不著頭腦的。
3 Laotse
certainly found that the more we use consciousness to manipulate practice, the
worse the result is. When we stay in emptiness, leave our form, give up our
wisdom, and melt into nature, Qi and Kuntalini arise
slowly. Naturally, they would take us to do various wonderful activities.
老子一定是發現了，我們愈是用意識去操作練功的方向及內容，其結果愈是糟糕。而當我們處於虛無、墮爾形體、吐爾聰明，以及倫與物忘的境界中時；氣、挫火就會徐徐升起，自自然然地，帶領修行者進行各種奇妙的活動。
4 Since those people think them clever and use consciousness
or imagination to control or guide Qi, they
eventually go in evil way in practice and can’t wipe and cleanse the vision of
the mystery.
那些在練功中走火入魔，不能滌除玄覽而出問題的，大都是自作聰明的運用意志力或試圖以想像力去進行控制，以引導氣而發生的。
5 According to this experience, Laotse
advised that people cherish words and actions; namely, people are prudent in
their words and action. We should not be like current politicians who talk big
and make a lot of promises before they come into power. After they come into
power, the promises become the heavy burden of their governance. What’s more,
political guideline should be maintained and modified according to social
development. Governor should walk after social demand. When the demand emerges,
he assists people to solve the problem of development. He wipes off obstacles,
cleans road, and plants flower or tree on both sides of road. He paves pitch or
concrete on the road and makes it flat, stable and tidy. However, the direction
of the road and the destination of people should depend on social development,
not base on governor’s decision.
根據這樣的經驗，老子勸告人們一定要貴言貴行，也就是謹言慎行。可千萬別像現在的某些政治家，上臺前誇下海口，許下一大堆諾言，上臺後這些諾言卻成為了自己施政的沉重包袱。事實上，施政方針應該是隨著社會的脈動去維護，去修補。施政者應該是走在社會需求的後面，在需求出現後，施政者再從旁輔導協助百姓，盡力去幫助他們排除掉路上的障礙物，清除開路後的垃圾及廢土; 然後在路邊種樹，種花，舖上柏油或水泥使其平穩，以達到安全，美觀的效果。至於路該往哪裡走，車應往哪個方向開動，則完全聽任社會的脈動而為之。
6 The
biggest problem of governor is that people lacks trust in governmental promise.
為政者最大的問題是，老百姓對政府的承諾缺乏信心。
7 Laotse had the same idea. He insisted that governor should
cherish words and minimize words, but once he has given words to people, he
must keep his promise. However, actually, most governments do not think their
policy carefully before promoting it. For example, they have new policy every
day; but actually the government has no enough revenue to do it, because of
that most new policies end without any result after a short execution. Thus
none of people believe the government anymore.
老子的主張也是這個意思。主政者貴在貴言、少言，然而言出必行。能夠這樣，百姓沒有不信任政府的。千萬不要像某些政府，每天都有新花樣出現，區區一個大餅，讓他自吹自擂得震天價響，結果執行起來，卻因為根本沒有財力支持，往往沒幾個月就宣告無疾而終，白白喪失了百姓的信任及信心。
8
At last Laotse advocated: governance should be like
practice, doing silently. When your health is improved, energy increases, wisdom
arises, mind is opened, and no-learning skills emerge, you still feel it is a
riddle to you, it is the right way.
最後老子還是一句話，為政一定要像練功一樣，默默地做就好，當有一天你身體健康了，精力旺了，智慧開了，道理通了，無學之術都已經現身了; 而你還覺得莫名其妙，為什麼會這樣? 那就對了。