Extensive interpretation of Tao Te Ching (19)
道德經演義（十九）
Banish wisdom, discard knowledge, and the
people shall profit a hundred-fold.
絕聖棄智，民利百倍;
Banish “humanity”, discard
“justice”, and the people shall recover love of their kin.
絕仁棄義，民得孝慈;
Banish cunning, discard
“utility”, and the thieves and brigards shall
disappear.
絕巧棄利，盜賊無有。
As these three touch the
externals and are inadequate;
此三者以為文，不足。
the people have need of what they
can depend upon:
故令有所屬：
reveal thy simple self, embrace thy
original nature,
見素抱樸，
Check thy selfishness, curtail
thy desires.
少私寡欲。
Opening Casket (1) (1-31)(19。1)A
莊子演義外篇胠篋(一)(1-31)(19。1)A
1 In common people’s opinion, to
prevent from the thief ransacking our houses and stealing our wealth, we used
to bind the casket tightly, install iron bar before the windows and fasten our
doors.
在我們一般人的想法裡，為了防止小偷到家裏來翻箱倒櫃，竊取財物，我們都會將箱子用繩子綁緊，上鎖。將大門上閂加鐵窗等等。
將為胠篋探囊發匱之盜而為守備，則必攝緘滕，固扃鐍，此世俗之所謂知也。
2 However, to a real grand larcenist, all those measures are useless. He
carries the bag and casket on his shoulder, in which he instead is afraid if
the casket is firmed, or not; the binding is tight or not; the lock is steady
or not.
可是對真正的大盜而言，這些防衛措施對他都是沒用的。他將櫃子、袋子扛在肩上整箱的拿走，他擔心的反而是這個箱子牢不牢，繩子綁的緊不緊，鎖會不會掉的問題。
然而巨盜至，則負匱揭篋擔囊而趨，唯恐緘滕扃鐍之不固也。
3 In this viewpoint, our measures of prevention are done in fact for grand
larcenist’s stealing. We may be bold to say that all the intelligence and
knowledge we learned which are supposed designing to protect us, are ready for
the grand larcenist’s stealing.
這樣看來，我們防護措施的用心，實際上是為大盜在儲蓄財富。我們更可以大膽的說，這世間那些設計來保護我們的智慧、知識等其實都是在為大盜儲蓄財富。
4 The so-called sage’s instruction and knowledge are not exception.
這世間的所謂聖人者，他們的教誨，他們傳給我們的知識也不例外，都是一些為強盜儲蓄財物的作法。
然則鄉之所謂知者，不乃為大盜積者也？故嘗試論之，世俗之所謂知者，有不為大盜積者乎？所謂聖者，有不為大盜守者乎？
5 Let’s take some instances which happened in history to prove the rightness of
the viewpoint.
讓我們看一看歷史上發生的一些事，就足以證明這種說法的正確性。
6 Once upon a time, the State of Qi, covering two
hundreds square li, was possessed of abundant
resource, for example, the large population, dense cities and towns, many
straight and tidy roads. The structure of a regular country should have
according to the rule of the sage, such as state-temples, government and
school, the sate of Qi equipped them all completely.
從前齊國面積達200餘裏，國內物產豐富，百姓眾多，鄉鎮林立，道路井然，國內家廟與政府組織，學校等一應俱全。這些應該都是效法聖人治國之方吧！
7 However, Tian Chengzi
someday killed the King of Qi and then usurped his
throne. On ascending the throne, he succeeded to the policies, laws and
regulations from the King of Qi. Though people knew
that Tian Chengzi was a
bandit and the murder who had killed the King of Qi, nobody stood out against him because he succeeded to
the old governmental systems that were said to be built by the sage. He
virtually became the King of Qi. Therefore, his
throne was steady as the
然而，有一天，田成子將齊王殺死，竊取了他的王位。田成子在奪取王位的同時，也繼承了齊王建立的所有政府運作的規矩及法律規章等。所以，雖然大家都知道田成子是個匪徒，是個殺死齊王的兇手。可是，因為他繼承了這些所謂聖人建立的典章制度，成為實質上的齊王。所以，他的位子像堯舜一樣穩固。小的邦國不敢指責，其他大國也不會主持正義或出面處罰他。
8 Hence, Tian Chengzi’s
descendants had rule the State of
因此，田成子的子孫在齊國統治了十二代，從來沒有人懷疑他們的合法性。這不就是我們說的，偷財物的將櫃子一起偷走就安全的道理嗎?
何以知其然邪？昔者齊國鄰邑相望，雞狗之音相聞，罔罟之所布，耒耨之所刺，方二千餘里。闔四竟之內，所以立宗廟社稷，治邑屋州閭鄉曲者，曷嘗不法聖人哉？然而田成子一旦殺齊君而盜其國，所盜者豈獨其國邪？並與其聖知之法而盜之，故田成子有乎盜賊之名，而身處堯舜之安；小國不敢非，大國不敢誅，十二世有齊國。
9 In stealing the State of
竊取齊國時，將那些聖人的典章制度一起偷走，你就能保住老命，不會成為殺人犯，同時還能享受榮華富貴。
則是不乃竊齊國，並與其聖知之法以守其盜賊之身乎？
10 We may think it over carefully and then know that: Was there anything of the
so-called great wisdom, knowledge and law that were not ready for the grand
larcenists and didn’t hoard up for their wealth? Was there any sage whose
instructions were not ready for the larcenists and their grand cases?
大家不妨仔細的想一想，世間所謂的偉大的智慧、知識、法律等等，又有那一條不是在為大盜設想？不是在為大盜們積存財富呢？又有那一位世俗稱之謂聖人者，他的教誨不是在為大盜們設想，為一件大竊案在做準備工作呢？
嘗試論之，世俗之所謂至知者，有不為大盜積者乎？所謂至聖者，有不為大盜守者乎？
11 Let’s take some instances about failure. Once upon a time Longfeng was beheaded, Bigan was
disemboweled, Changhong was sliced to death and Zixu was drowned. The four all were kind men, sages and
gentlemen but they were too veracious and couldn’t escape of being killed.
讓我們再看一些失敗的例子。從前龍逢被斬首，比干被破腹致死，萇弘被一刀一刀的割死，子胥被淹死。這四個人都是所謂的好人，賢人，是正人君子。可是他們都太老實了，因此才免不了被人殺害。
何以知其然邪？昔者龍逄斬，比干剖，萇弘胣，子胥靡。故四子之賢而身不免乎戮。
12 Someday one of the big Robber Zhi’s disciples
asked him if there was Tao that we as robber should abide by?
有一天，大盜跖的徒弟問盜跖，在我們強盜這一行裡，也有大家遵行的道嗎？
故跖之徒問跖曰：「盜亦有道乎？」
13 Robber Zhi replied seriously, “What the Tao you
mentioned must be the codes of conduct and the moral rule. The codes of conduct
exist in all fields, no exception to our job. ”
盜跖正經地回答說：「你所說的道是指行為標準，道德標準吧！行為標準在各行各業中都是存在的，我們強盜這一行當然也不例外。
14 The sage of robber is the one who is fair to divide the robbed things and
treat his mates by no tricks.
對大家集體搶來的東西不存私念，不會黑吃黑，這就是我們強盜中的聖人。
15 In robbing bank, he takes the lead to rush in and come out in the last turn
to protect all mates, which is the righteousness.
搶銀行時，敢身先士卒，第一個衝進去; 勇敢斷後，保衛大家安全撤退，這就是義。
16 He can analyze the situations in advance and makes out a considerate plan,
which is the wisdom.
對整個搶劫案事先分析清楚，計劃周嚴，這就是智慧。
17 He is fair in rewarding mates in the terms of everyone’s contribution and
his mates have no complaint, which is the benevolence.
搶來的東西論功行賞，分配平均，大家都無怨言，這就是仁。
18 You can’t be a real grand larcenist without the five characteristics.”
沒有這五種條件你是無法成為真正的大盜。」
跖曰：「何適而無有道邪？」夫妄意室中之藏，聖也；入先，勇也；出後，義也；知可否，知也；分均，仁也。五者不備而能成大盜者，天下未之有也。」
19 From the words of Robber Zhi, we understand that
good men certainly need the Tao of sages to regulate them while such people as
Robber Zhi also need the Tao of sages to be their
codes of conduct.
從盜跖的話裡，我們瞭解到，好人固然需要聖人之道來規範其行為，大盜如跖者同樣也需要這些聖人之道，來做為他們的行為標準。
20 In this world, kind men are few while the greedy men as Robber Zhi are found everywhere. So we may say so: the Tao of
sages benefits this world less but spoils it more.
可是普天之下，善人是少之又少的，貪瞋癡如跖者都比比皆是。所以，我們可以這麼說，聖人之道對天下的好處少而壞處多，聖人之道這套東西，正是我們麻煩的根源。
由是觀之，善人不得聖人之道不立，跖不得聖人之道不行；天下之善人少而不善人多，則聖人之利天下也少而害天下也多。
21 The saying goes like this: the teeth without lips suffer from direct cold
wind. The King of Chu thought that the wine that the
State of Lu sent to him was too mild, by which he consider the state of Lu less
sincere and courtesy. So the State of
俗語說：「嘴唇沒了，牙齒就會被寒風直接吹襲而冷的牙痛」。魯國送給楚王的酒太淡了，楚王覺得魯國誠意不夠，禮數不足。因此，魯國出兵攻打楚國的邯鄲。這種幾乎是無中生有的衝突，都是因為那些無聊的“禮”所引起的。
故曰：唇竭則齒寒，魯酒薄而邯鄲圍，聖人生而大盜起。
22 We must beware of the bane that the Tao of sage caused.
因此，我們對聖人之道所帶給我們的禍害，一定要小心謹慎以對。
23 Based on such recognition, we could say aloud that the sage is the source of
our robber resorting.
基於上述的認識，我們可以大聲地說，聖人的出現，正是導致大盜在我們社會上出沒的始作俑者。
24 So we should desert the sages and release the larcenists in jails, only by
which the world would become peaceful virtually.
所以，我們應該捨棄這些聖人，同時將那些關起來的大盜釋放出來。只有這樣天下才會真正的平安無事。
掊擊聖人，縱舍盜賊，而天下始治矣。
25 You may see that when the rivers get dry, the valleys follow dry; when the
hills are spaded flat, the abysses are stuffed flat; when the sage is cleaned,
the bandit and gangster disappear.
你看，當河流枯竭後，山谷自然就乾枯了。當丘陵被鏟平，深淵就被埋平了。當聖人被清掃乾淨，盜匪也就消聲匿跡了，社會就安寧了。相反地，在我們的社會當中，只要聖人一天存在，大盜如跖者就必定會有存在的一天。
26 If we expect to have more sages to govern our country, we would have more
larcenists like Robber Zhi who prevail to bully
people in our society.
如果我們期望培育更多的聖人來治國，那麼，我們也只不過是讓更多的大盜如跖者在社會上橫行霸道，魚肉鄉民罷了。
夫川竭而谷虛，丘夷而淵實。聖人已死，則大盜不起，天下平而無故矣！聖人不死，大盜不止。
27 People invented Dou measure for fairness in weighing of rice grain but the
bandit robbed of it as well as the rice. Officials used the seal, the symbol
and the small flag as the pass to distinguish enemy but do they really work?
Weren’t they being stolen and used by the enemy?
我們發明升斗來稱米糧為的是求公平，童叟無欺。可是碰到了強盜他將升斗一起竊走。我們用符璽、令旗等東西當通行証，以辨別敵我，可是難道符璽就一定安全，就不會被敵人盜用嗎？
28 People in the society mostly take the benevolence and righteousness as the
standard of behaviors, but some malicious people make use of the benevolence
and righteousness to feather their nest. In fact, the benevolence and
righteousness are being embezzled.
我們人類社會，普遍地以仁義來做為我們的行事標準。可是，有心人卻利用仁義為工具，利用它來謀取其個人之私，因此，仁義實際上是被盜用了。
雖重聖人而治天下，則是重利盜跖也。為之斗斛以量之，則并與斗斛而竊之；為之權衡以稱之，則并與權衡而竊之；為之符璽以信之，則并與符璽而竊之；為之仁義以矯之，則并與仁義而竊之。
29 It is so, isn’t it? Let us watch something happening around us. A person
would be sentenced to death if he robbed a bank. However, if he stole a state
where people advocated the benevolence and righteousness and abided by the
constitutions and the laws of government, he would be the steady ruler of the
state. Do we deem that all makes this happened, is because the new king steal
the benevolence and righteousness, as well as the wisdom of sage and the
constitutions system at the same time?
事實本就如此，只要看看社會上經常發生的一些事就知道了，例如，你搶了一家銀行，你就可能會被判死刑。可是，你竊取了一個國家，而在這個國度裡大家講究仁義，人人遵守政府的典章制度;
那麼，如此一來，你就可以安安穩穩地做這個國家的統治者。而這位新的君王，我們是否可以認定他之所以能穩如泰山地做國家的統治者，是因為他竊取國家的同時，也竊取了仁義？竊取了聖人的智慧以及典章制度呢？
何以知其然邪？彼竊鉤者誅，竊國者為諸侯，諸侯之門而仁義存焉。則是非竊仁義聖知邪？
30 Making it clear, we may declare that those who abide by the codes of conduct
of bandit would become the king and dukes someday. If we deprived them of the
high position and wealth, those who bend their mind on the stealing
benevolence, measure tool and high position could not procure the loot and
receive severe punishment on the contrary, so their ideas of stealing possibly
are given up before they take any actions.
認清了這個事實之後，我們可以這麼說，追隨盜匪的行為標準者，他們實際上，有朝一日可能會成為王公貴族。而如果我們將這些官位、榮華富貴拿開，使得一心一意試圖竊取仁義，盜取量具，以及玉璽的人，得不到這些戰利品，同時又極可能承受嚴厲的懲罰，那麼，這些人的念頭，是極有可能會在行動之前就被打消的。
31 It is essentially sages’ fault that we can’t stop those larcenists
overrunning around us.
時至今日，我們無法阻止大盜如跖者橫行於街市，其實說穿了，這都是那些聖人他們的錯啊！
故逐於大盜，揭諸侯，竊仁義并斗斛權衡符璽之利者，雖有軒冕之賞弗能勸，斧鉞之威弗能禁。此重利盜跖而使不可禁者，是乃聖人之過也。
Opening Casket (2) (1-11)(19。1)B
莊子演義外篇胠篋(二)(1-11)(19。1)B
1 Tao Te Ching by Laotse mentions that
“Fish should be left in the deep pool, and sharp weapons of the state should be
left where none can see them”. We should make clear that the so-called sages in
our society just are the sharp weapons of the state so we must ban their
indulgence in the loud and empty talk in public all days.
老子在「道德經」中告訴我們，「魚不可脫於淵，國之利器不可以示人」，我們應清楚地認識到，社會上那些所謂的聖人，正是國之利器，因此我們決不能讓他們每天繼續在那兒公開地高談闊論。
2 On the basis of this recognition, the sages and the confusing knowledge
should be deserted, only by this way the bandits would be vanished; when we
thrown away those valuable and luring jewels, then the thief would disappear;
ID card should be burned and the jade seal of kings and dukes should be
crushed, which may enable people return to the life of simplicity and purity.
基於這樣的認知，我們應該捨棄那些聖人，丟掉那些混淆視聽的知識，只有這樣，盜匪才會消失；再將那些值錢的、誘惑人心的珠寶、玉石通通丟掉，小偷就不見了；燒掉身分證、將象徵國徽皇位的玉璽一把摔爛了，老百姓就會重歸純樸。
3 The measure tools should be destroyed to make people generous and tolerant;
all constitutions and systems should be abolished to make people know the truth
of Tao.
將那些量具毀棄掉，百姓就不會斤斤計較，吵個不停；只有將所有的典章制度、法律規章等都廢除掉了以後，我們才有可能跟百姓們討論道的真義。
故曰：「魚不可脫於淵，國之利器不可以示人。」彼聖人者，天下之利器也，非所以明天下也。故絕聖棄知，大盜乃止；擿玉毀珠，小盜不起；焚符破璽，而民朴鄙；掊斗折衡，而民不爭；殫殘天下之聖法，而民始可與論議。
4 Six pitches should be annulled, all instruments should be burn off and
musician’s ears should be plugged to stop their playing, by which people can
restore his original listening ability.
我們只有廢掉六律，將所有的樂器都燒之盡毀，將師曠這些樂手的耳朵堵塞起來，使得他們不能演奏，在消除掉了所有這些干擾的因素之後，我們才有可能恢復原始的聽力。
5 Enjoyment of colorful and luxuriant decoration should be abandoned,
regulation of color match should be forgotten and the eyes of color carper,
such as Li Zhu, should be covered, by which people’s sight recovers.
不要追求五顏六色的華麗裝潢，忘掉五色調配的那些死板的規則，將離朱這位對顏色非常挑剔者的眼睛遮蓋起來，我們才有可能恢復人類固有的視力。
6 The measure tools, such as ruler, compasses and plumb, should be deserted and
the fingers of skillful craftsmen, such as Gong Chui should be cut off, by
which people possibly exert their own inherent craft.
將尺子、圓規、量繩等廢棄掉，將工倕那樣巧匠的手指頭砍下來，我們才能得以發揮每一個人天生原有的技藝。
擢亂六律，鑠絕竽瑟，塞瞽曠之耳，而天下始人含其聰矣；滅文章，散五采，膠離朱之目，而天下始人含其明矣；毀絕鉤繩而棄規矩，攦工倕之指，而天下始人有其巧矣。
7 It is said that the greatest exquisiteness looks clumsiness. Let’s confine
actions of the people such as Shi You and Zeng Can
and shut the continuously debating mouths of the people such as Yangzhu and Mozi, which make
people’s virtue recover, melt into and return to the Nature.
不是有人這麼說嗎?「大巧若拙」，讓我們限制曾史等人的行動，鉗制楊朱墨子之流一天到晚辯論不休的嘴巴，揚棄仁義，惟其如此，普天下百姓才有可能恢復其原有之德性，才有可能與大自然合而為一，重歸大自然的懷抱。
故曰：大巧若拙。削曾、史之行，鉗楊、墨之口，攘棄仁義，而天下之德始玄同矣。
8 If everyone doesn’t show off his talent, people would not be perplexed.
如果每一個人都不炫耀其智能，天下就不會迷亂了。
9 If everyone doesn’t boast of his intelligent, our environment will be in
peace.
如果每一個人都不誇耀其聰明，那天下就不會有憂患了。
10 If everyone could conserve his original wisdom, he would not live in
confusion and at a loss.
如果每一個人都能保有其原始的智慧，世人就不會生活在困惑之中，惶惶終日不知如何是好。
彼人含其明，則天下不鑠矣；人含其聰，則天下不累矣；人含其知，則天下不惑矣；人含其德，則天下不僻矣。
11 If everyone could highlight his original virtue, the operation of Nature
would be set on right and smooth path. Those people such as Zeng
Can, Shi You, Yang Zhu, Mo Qu, Jie
Kuang, Gong Chui, Li Zhu, threw away their original
virtues to develop acquired craft and technique so they made this world messy.
Their petty craft and technique, constitutions and laws, and the codes of
conduct are nothing but harm to all of us.
如果每一個人都能彰顯其原始的德性，自然的運作就能避免超出正軌，風調雨順。像曾、史、楊、墨、師曠、工倕、離朱之流，他們都是拋棄其原有的德性，各自發展他們後天的技能，因而將這個世界帶入一團混亂之中。他們的那些雕蟲小技、法律規章、行為標準等等，實在是百害而無一利，對大家都沒有好處的。
彼曾、史、楊、墨、師曠、工倕、離朱者，皆外立其德，而以爚亂天下者也，法之所無用也。
Xianchi’s interpretation and remark(19。1)A。B
咸池評述(19。1)A。B
1 We are
surprised that Chuang Tzu has extremely repelled
civilization to an unthinkable level. We have to say that even if his theory is
right, it can’t be carried out widely in our society.
莊子對文明的排斥已到了匪夷所思的地步。我們只能說，就算莊子的理論是正確的，可是這種理論既不能應用，也不可能在社會上廣泛地予以實施。
2 It is only a kind of ideal like Utopia that is completely right in theory but
can’t be carried out in reality.
它只是一種理想，就像烏托邦一樣。其所陳述的道理都極為正確，可是就是不能認真地執行。
3
This world witnesses robbers prevailing everywhere. Some animals, such as deer,
goat and pig, are the food that are eaten by lion, tiger and other predators in
the food chain of nature. Plankton, small fish and shrimp are ready food for
shark and whale. It is the natural rule, and has nothing to do with right or
wrong.
這個世界，本來就是大盜橫行的世界。鹿、羊、山豬等動物在食物鏈中，就是作為獅子、老虎、花豹等掠食性動物的財富。浮游生物、小魚、小蝦等就是為了鯨魚、鯊魚等大型魚類的胃而預備的食物。其中並沒有什麼特別的道理可言。
4 It is normal that common people toil and make contribution to a few social
elite and bandit. Just like what happens in nature, the food chain links one
another.
一般人每天辛苦的工作，就為了極少部份社會精英，以及社會土匪們貢獻財物，這也是再自然不過的事。因為在自然界中，在環環相扣的食物鏈裡，大自然的運作本來就是如此。
5 You want to escape from the chain? The only way is to cast off transmigration
to go into nirvana. As long as you stay in this world one day, you have to
accept the destiny.
想逃？其唯一途徑就是擺脫輪迴，到涅槃道中去。因為，只要在這世上一天，你就得面對這樣的宿命！
6
Between nirvana and transmigration, analyzed by the wise person such as Laotse, Chuang Tzu and Buddha, we
realize the truth of natural operation; so that, we don’t feel surprised, we
don’t complain and feel unfair when something happens to us.
在涅槃與輪迴世界之間，在經由老莊、世尊等智者的分析中，讓我們體會到自然界運作的實相; 因此，當有些倒楣的事情突如其來的發生在自己的身上時，我們就不會覺得太突然，就不會因此而怨天尤人或是感到憤憤不平。
7 As a man of
practice who aspires to seek nirvana, Chuang Tzu’s
theory is a good mirror or good blueprint. He told us to notice eye root, body
root and mind root and to shake off moral criteria of this world, and then our
wisdom naturally arises and guides us to go in the way of nirvana.
對一個立下涅槃志的修行者而言，莊子的理論不失為一面很好的鏡子，好的藍圖。在這張藍圖中，他清楚的告訴我們，要小心防範眼根、身根、意根，更要擺脫世俗的行為道德標準; 如此，我們的智慧才能自然彰顯，才會升起，並且引導我們走向涅槃修行的道路。
8 So, Chuang Tzu’s theory had better be practically
confined in personal culture; over that range to the scope of society, group
and state, it is against the grain and out of use. When we read book by Laotse and Chuang Tzu, we should
keep in mind these key elements.
所以，莊子的理論及觀點，最好還是限制在個人的行為修養上比較行得通，也比較實際。否則，如果貿然的將之應用到社會、團體及國家的層面上去的話，結果難免就會顯得與人格格不入，矛盾叢生。這也就是我們在讀老莊的時候，所應時時體認的關鍵及要點。
Let
Be and Let Alone (3) (1-18)(19。2)
莊子演義外篇在宥(三)(1-18)(19。2)
1 Cui Qu had been long skeptical the feasibility of Laotse’s non-action. Someday he couldn’t help asking him.
“If there is nobody to govern a country and to maintain the orders, how do you
know that everyone abides by the law and behave himself properly?”
崔瞿對老子的無為而治，始終抱著懷疑的態度。有一天，他實在忍不住了，跑去問老子：「如果一個國家沒有人來統治管理，維持秩序，那麼，你又如何得知，每個人都會循規蹈矩地，做一個安份守己的平民百姓呢？」
崔瞿問於老聃曰：「不治天下，安藏人心？」
2 Laotse replied, “Officials should notice that their
governance should not disturb people’s inherent virtue. People’s hearts are
easy to be teased. Either calming them down or cheering them up is a
far-reaching activity.
老子回答說：「為政者應該注意，不要干擾到百姓內心固有的良好德性。人心容易被挑逗，不論是將之挑起或抑下，都是一項影響深遠的舉動。
老聃曰：「汝慎無攖人心。人心排下而進上，上下囚殺，淖約柔乎剛強，廉劌雕琢，其熱焦火，其寒凝冰。其疾俯仰之間而再撫四海之外。
3 If the people are treated in a gentle manner, the most hardhearted man can be
moved and softened. If we rashly correct people in our own ways, people’s
hearts will be provoked to burn like the wild fire or to respond as cold as
ice. Trouble comes then.
如果我們採取最溫文儒雅的態度，再硬的鐵石心腸，也總會有感動及軟化的一天。可是，如果我們魯莽地想要按自己的意思，將之改造，重塑，那麼人心必將遭到挑逗、刺激，交互產生了烈如野火，冷若冰霜的激烈反應，事情一旦走到了那一步，麻煩可就大了。
4 Change of mind is transient, like a blink of eye. Mind can roam everywhere,
which you can’t seize.
人心的變化是極其迅速的，一眨眼的工夫，它就可以縱橫四海，完全不是你所能掌握得住的。
5 In repose, it is still; however, when it wakes up and starts to move, it will
fly out to the sky and roam around the heaven like a horse without reins. At
that time it is totally out of your control.
休息的時候，它會安安靜靜的一動也不動，可是只要它一甦醒過來，開始活動時，它就會一沖上天，遨遊天際，像一頭無韁的野馬，你是完全駕禦不住它的。
6 Yellow Emperor was the first man to disturb people’s hearts in the past. He
tried to educate people with the benevolence and righteousness. Consequently,
he made Emperor Yao and Emperor Shun fatigued to
death in expecting to raise their people.
歷史上第一個干擾人心的就是黃帝，他試圖以仁義來教育人，結果他害得堯舜整天累的半死，以期養活其百姓。
7 They distorted the original operation of people’s mind to gear it to the
standard of benevolence and righteousness. They exhausted people to gear them
to those man-made laws, regulations and the social systems of rank.
他們扭曲人們內心自然的運作，以配合仁義的標準。他們耗損了百姓的精力以配合那些人為的法令規章、社會階級制度等。
其居也淵而靜，其動也縣而天。僨驕而不可係者，其唯人心乎！昔者黃帝始以仁義攖人之心，堯、舜於是乎股無胈，脛無毛，以養天下之形，愁其五藏以為仁義，矜其血氣以規法度。
8 Even if so, they had not succeeded in governance in fact. They detained Huan Dou in Chong Mountains, exiled
three headers of Miao nationality, and expelled the
people of Miao to Sanwei.
Other people such as Gonggong were imprisoned in Youdu by their officials. These examples showed that they
failed to educate people and correct them.
即使是這樣，他們其實也沒有做的很順利或成功。你看他們將讙兜困在崇山。將苗族的三位首領放逐他鄉。將苗族百姓，趕到三峗的地方去居住。其他如共工也被他們那些為政者關至幽都監禁。這些都表示他們教育百姓，試圖改造人心的工作是失敗的。
然猶有不勝也，堯於是放讙兜於崇山，投三苗於三峗，流共工於幽都，此不勝天下也。
9 When it came to the age of the Three Emperors, the situation got even worse.
According to their standards, Jie and Robber Zhi were evil persons, while Zen Can and Shi You were kind.
The following Ju and Moism
made the situation more serious. Consequently, the people were at a loss: they
were happy at the time when they should not; they were angry at the time when
they should not. Their moods, such as happiness, anger, sadness and joy, were
disordered.
這樣的情況延續到三皇時代，問題就更嚴重了。在他們仁義的標準裡，壞人有桀及跖，好人有曾史等。緊跟的儒家及墨家更是變本加利，結果弄得人心大亂，不該高興的時候高興，不該生氣的時候生氣，喜怒哀樂的情緒都被攪亂了。
10 At that time, from the behaviors of people, it was difficult to discriminate
which was slyness and which one was simplicity. Lofty people did eloquently to
defend themselves in the light of their own standard, as did malicious people.
The malicious and the bad guys seemed to find the foundation of theory of their
own. The honest had a clear-cut stand to fight against the liars so the society
dropped into disorders.
單從一個人的外表上看，我們很難辨別這個人是純樸的，還是狡猾的。品格高尚的人與心機險惡者，分別以他們自己的行為標準雄雄辯護，交相指責。似乎壞人壞事頓時之間也找到了理論基礎;
誠信的人與騙子們旗幟鮮明地辯論不休，社會秩序因而大亂。
夫施及三王而天下大駭矣。下有桀、跖，上有曾、史，而儒墨畢起。於是乎喜怒相疑，愚知相欺，善否相非，誕信相譏，而天下衰矣；
11 When people’s inherent character were stirred and disharmonized by those
outward values and morale rules, their lives would confront frustrations.
當一個人的天生性格被這些外來的價值觀所取代，個人的道德標準被攪亂以致失去了和諧; 那麼，此人的生活就會面臨很大的挫折。
The poem by Tao Yuanming goes:
陶淵明有詩曰:
The Tao lost for long time,for
everyone grudged his feeling.
道喪向千載，人人惜其情。
Nobody would drink wine,only
to seek for the fame of vanity.
有酒不肯飲，但顧世間名。
Just for enjoying my life,so
I must cherish my body.
所以貴我身，豈不在一生。
How long a man’s life last,it
lasts for transient like current.
一生復能幾，攸如流電驚。
Bustle in fame in a hundred year,how
to succeed if hold the idea.
鼎鼎百年內，持此欲何成。
12 When people seek for new knowledge, what they desire is much more than what
they possess at present. In order to satisfy their desires, people start to
invent such tools as knife, ax and saw. In the name of legal demand, they do
much slaughter. As a country can’t keep up with the demand, it becomes messy
and turbulent, which is blamed on the first measure of provoking and
disturbance people’s heart.
當大家都在追求新知時，人們的慾念就會遠遠地超過了他們目前擁有的而感到不滿足。為了滿足其慾望，人們開始發明刀斧、鋸子等工具，以合法為掩護，極盡其殺戮之能事。整個國家在大家不滿足的慾念的趨使下，顯得紛紛擾擾; 而這一切現象的發生，都應該歸咎於那個最早挑動與干擾人心的措施。
大德不同，而性命爛漫矣；天下好知，而百姓求竭矣。於是乎釿鋸制焉，繩墨殺焉，椎鑿決焉。天下脊脊大亂，罪在攖人心。
13 Therefore, the men of practice in order to do a reclusion he have to find a
caves in the mountains while rulers worry about state affairs and their
personal safety, isolating themselves in the government hall.
正因如此，所以修行的人才要躲到山洞中去避靜。而統治者則將自己關在廟堂之內，憂心國事，同時也擔心自身的安危。
故賢者伏處大山嵁巖之下，而萬乘之君憂慄乎廟堂之上。
14 To obtain power, interest, territory, food, mine, trade, even the beauty,
people fight against each other in a field littering with corpses. Prisons teem
with prisoners. Thieves, robbers and bandits infest the countries so that
people’s lives are ruined.
為了爭權奪利，為了拓展疆域，為了糧食礦產，為了貿易，甚至為了美女; 大家打成一團，屍橫遍野。監獄裡人滿為患，小偷、強盜、土匪等到處都是，弄得民不聊生。
15 Then such people as Confucius and Motse publicize
their thought everywhere, spouting the ways of governance. My Goodness! Weren’t
they shameful? Don’t they flush on faces?
偏偏就在此時，孔子及墨子之流的人， 還到處宣傳其理念，大談治國之方。我的天啊！他們真是恬不知恥，難道他們一點也不會覺得臉紅嗎？
今世殊死者相枕也，桁楊者相推也，形戮者相望也，而儒墨乃始離跂攘臂乎桎梏之間。意，甚矣哉！其無愧而不知恥也甚矣！
16 We must make clear that the knowledge of the so-called sage all are
instruments of torture imposed on the criminals. The other side of benevolence
and righteousness is the handcuff and fetters, devised to trap people in guilt.
我們一定要體認出，那些所謂聖人的知識，都是一件件套在犯人身上的枷鎖。仁義的另一層意義，其實就是腳鐐手銬，專門陷人於不義以及罪惡之中。
17 Actually, it is the doctrines of Zen Can and Shi You caused crimes of Jie and Robber Zhi.
正因為有了曾史之流的學說，才造就了桀及跖等惡人的罪行。
18 Hence, the basic way of governance is to desert the knowledge, code of
conducts and the morale rules. Only in this way, a country has real peace and
stability, other than that there is no way to go.”
因此，根本之道，在於捨棄這些知識學問，拋掉這些道德標準與行為準則。只有這樣，國家社會才有真正落實祥和安定的一天，否則，一切免談。」
吾未知聖知之不為桁楊椄槢也，仁義之不為桎梏鑿枘也，焉知曾、史之不為桀、跖嚆矢也！故曰：絕聖棄知，而天下大治。」
Xianchi’s interpretation and remark(19。2)
咸池評述(19。2)
1 We declare that
human’s civilization has gone over the no-return line, that
it is too far to return.
我們說人類文明的發展已經走得太遠，已經超過了中心線，已經超過了尚可以回頭的距離了。
2 Though we know
the new civilization and capitalism system will take human society to the edge
of ruin sooner or later, we can’t return.
雖然，我們早已知道，新的文明和資本主義制度，早晚會將人類社會帶到崩潰的地步，然而，我們卻也已回不了頭了。
3 Japanese
economy has been depressive for ten more years (2002). Deficit budget of many
countries have reached astronomical figures. As we know, these governments that
operate in debt are borrowing money from their offspring.
日本的經濟衰退已經深陷十多年(2002)，各國政府的赤字預算也都高升到了天文數字。大家心裡明白，政府這樣舉債渡日的辦法，無疑是在花未來的錢，是在向子孫借錢花。
4 We know that a
company that is in deep debt or pays debt for debt will go bankruptcy
eventually. Does the government can escape that destiny?
一家債台高築，以債養債的公司，我們知道它總有一天會面臨倒閉;
對一個國庫空虛，外債壓頂的政府來說，難道它就不必面對相同的命運？
5 Years ago, some
countries in Southern America went bankruptcy and their currency value depreciated
so much that wealth of government and people became nothing overnight. All
those are solid facts. However, we can’t reject the new civilization and
capitalism system anymore. As if a man jumping down from the high cliff, he
still is living and floating; it seems he is as free as a bird, but his time is
numbered. His destiny can’t be changed already. To such a fact, we don’t need
to waste our breath to persuade him.
多年前南美洲的一些國家信用破產，幣值一洩千里，政府連同百姓的財富一夕之間化為烏有，這都是鐵一般的事實。這一切無疑都是赤字政府的當頭棒喝，可是我們卻都回不了頭了，就像由千丈高崖縱身跳下的人，他還沒有粉身碎骨，他還在那兒隨風飄，自由自在看似瀟灑的活著。但是他的日子卻是有限的，他的命運已經無可改變，而面對這樣的事實，我們又何不省點力氣，又何須再跟他談什麼大道理呢！
6
Let’s set aside the macro-environment. However, it is still worth us to study
and beware the affairs of individual person.
跟大環境有關的事我們暫且不談。不過，在涉及個人範疇之內的事，還是值得我們去進行研究，甚至小心提防的。
7 Before the
reforming and opening, Chinese were equalitarian. Governmental employers took
care of the whole life of their staff—from cradle to tomb. There was litter
freedom but little worry. Each one’s mind was quietude and ambitionless.
Communist party would undertake everything bad for them
中國在改革開放之前，百姓天天聚在一起吃大鍋飯，每個人自搖籃到墳墓，單位都要插手照顧; 自由是不多，可是煩惱卻也很少。大夥兒都是心靜無波，胸無大志，這正因為，反正天塌下來還有共產黨頂著。
8 Nevertheless,
after reform and opening-up, outer material temptation starts to permeate.
Governmental employer’s considerate care starts to wince. People’s hearts are
stirred.
然而，自從改革開放之後，外頭的物質誘惑便開始滲入了，而單位無微不至的那隻手也開始退縮，民心也就開始激烈的浮動起來。
9 Of course, you
may say that it is trend, nothing can stop it. However, do we consider taking
some measure to go with it so as to reduce negative impact?
當然，你可以說，這是大勢所趨，一切已經無可改變。可是我們是否也應該要有相關的配套措施，使其中的副作用能略為減緩及減輕呢？
10 The reform and
opening-up has great impact on those who are not ready to accept it mentally.
Do we think over the result?
改革開放為一些心理上準備不足的人帶來了莫大的衝擊，面對這樣的後果，我們又是否作過反思及檢討呢？
11 In
有幸得中香港六合彩特獎的家庭及個人，這筆鉅款是否真的為他們帶來了幸福及快樂; 或者是突然的一團混亂，最後財也沒了，人也瘋狂了呢?
12
Laotse exhorted us not to stir people’s heart at
random, because after the heart being stirred, it would become fierce as fire
in the open country, wild as a horse without rein, rushing and hustling. Then
nobody can harness it.
老子告誡我們，不要輕易地去攪動人心，因為人心被激蕩後，勢如野火，有如無韁的野馬，胡亂碰撞，到時任誰也無法控制或駕禦。
13 The folk
saying: “the aged comes into flowers”. It describes a man who followed the
rules docilely and never dallied with woman when he was young. He has been
estranged but longs for love. When he succeeds in his business and gets rich
and leisure one day, he becomes a prey of lover cheater. He has no immunity to
love. In the eyes of womanizer, he is an easily-caught prey.
俗語說：「老來入花叢」，就是形容一個老實人，年輕時規規矩矩的，不曾沾花惹草，對愛情是既陌生又嚮往。等到事業有成，年紀大了，有些積蓄，也比較空閒時，卻往往成為許多愛情騙子下手的對象。這種對愛情毫無免疫力的人，在情場老手眼裡，簡直就是舉手之勞，毫不費力就能手到擒來的獵物。
14 He, who comes
into flowers in his old age, will break his family and use up his money.
Finally he bores a bitter fruit. His difference from womanizer is heart-stirred
or not. When heart is stirred, he becomes silly. He could be assured and bold
to do something that he would not do in the past.
老來入花叢的人，被愛情沖昏了頭，結果弄得家庭破碎，積蓄耗光，不得善終。這種人跟獵豔高手的差別就在於動心與不動心上。心一動，人就糊塗了，平日決不會做的事，這時都會理直氣壯的去蠻幹。
15 In commerce,
advertisement is a strategy that tries to stir people’s heart to make wrong
judgment so that much garbage is bought. The slogans, which politicians use to
excite people on loving nation and country, and emphasize the location concept,
are no more than the means to stir people’s heart so as to realize their
ambition.
站在商業利益的立場，各式各類的廣告，其目的就是企圖打動人心，令消費者購買一大堆垃圾的策略；政治家們激發百性的愛國心、地域觀念等等之類的口號，往往也都是為了激發人心以遂其野心的手段。
16 So, we should
guard on our heart and meanwhile not to stir other’s heart at random. It is
foul to stir other’s heart for making private interest. We should not do
it.
所以，對內我們要注意保護自己的心，同時要避免輕易碰觸別人的心。而胡亂擾動別人的心，以遂一己之私是非常不道德的事，大家應謹慎為之。
Xianchi’s interpretation and remark of
Tao Te ching (19) a。19
咸池評述道德經演義（十九）a。19
1
Train has moved; big ship has sailed out. It is impossible for a man to stop it
by his own effort.
火車已經啟動，巨艦已經出港。一個人憑一己之薄力，想要拉住它，使它停住，那是萬萬辦不到的事。
2 In the development of human society, leadership, wisdom, benevolence,
righteousness, craftsman, commerce and law come into being with it. These are
necessary things to meet the requirements of the development of human society.
These are necessity of the time.
在人類社會不斷擴展的過程當中，首領、智慧、仁義、工匠、商業、法律等也跟著應運而生。而這些都是為著配合人類社會發展所必備的東西，也都具有其時代的必要性。
3 The wise, such as Laotse, found that these products
that go with civilization have too many shortcomings and are the source of
suffering; however, human’s civilization, like the starting train and the
sailing ship, has developed and prevails everywhere in 21st century. Anyone
trying to stop it, his attempt is as if using the egg to hit the stone, it is
doomed to be failed.
聰明如老子者，他發現了這些配套的文明產物具有太多的缺點，是會給人類帶來痛苦的根源。可是車已啟動、船已出航，人類的文明已經蔓延成如今２１世紀人類遍佈全地球的狀態，要想煞車，那根本就是異想天開，以卵擊石，全然無用的事。
4 What can we do? Laotse told us to seek plainness,
keep simplicity, lessening selfishness and reduce desire. In another word, if
we choose a simple and plain life style. Though modern civilization brings
human to ruin, we still can stay safely, living in a considerable happy life.
那麼，怎麼辦呢?
老子告訴我們: 見素、抱樸、少私、寡欲。也就是說，選擇一個簡單樸素的生活方式，雖置身於如此逐漸走向毀滅的文明之中，而我們仍然能獨處一隅，過著相對比較幸福快樂的生活。
5 Security market is a necessary organization in modern society and indispensible functional organization in capitalist
structure. Security market facilitates capital flow. Fund in full circulation
is the blood of modern society. Once it stops, the society dies. Can we image
what the world would be if the security markets in New Yorker, Landon and
證券市場在現代社會中是一個必備的機制，是資本主義架構下不可或缺的功能性組織。透過證券市場，資本才得以流通。而充分流通的資金，是現代社會脈動的血液，一旦停止流動，社會就會走向毀滅。我們如何能夠想像，當紐約、倫敦、東京的證券市場都停止運作時，全世界的經濟會變成一幅如何慘烈的境況？
6
Full circulation of fund in the security market is the representative product
of modern civilization. We say that it is the heart of modern society. However,
do you know, where is the impetus of full circulation of fund in the security
market derived from?
充分流通的證券市場，是現代文明社會的代表性產物，因此，說它是現代文明社會的心臟一點也不為過。可是大家有沒有想過，構成證券市場充分流通的動力是怎麼來的嗎？
7 It is from those day-treators who make deals in the
security market, or sitting in front of computer screen to make the deals every
day. They use their money earned by moil to buy or sell the stock whose price
is changing every second. Through this process, those who want to buy can buy
it; those who want to sell can sell it. Buying and selling freely is what we
mean full circulation of fund. How is the rate of success for those day-treators? Usually it is ten percent. In the long term, I
think one percent at most. In the past dozens of years, the big and famous day-treators almost are all gone, which proves it.
它是一大群每天在證券市場、在電腦螢幕前殺進殺出的投資人。他們以自己辛苦賺來的血汗錢，填滿分分秒秒不時變動的各個價位，讓那些想買的人，可以買得到，想賣的人，也都能夠賣得掉。因為所謂買賣靈活就是充分流通。而這種功能的建立，卻是因為那群投資客或稱投機客的進場操作而來的。然而投機客的成功率究竟能有多少？一般持平的結論是１０％，但就長遠看，我想能有１％就算不錯了。數十年來仍然活躍於股市中的所謂大戶，今天尚存多少就是一個明証。
8 On the contrary, the long-term investor sells, according to their expense,
some stock every month to make a living. They live on the organization of
security market but they never make a real contribution regarding the function
of circulation for it. They, the long-term investors, are gainers who reap
where they don’t sow.
我們這些長期投資股票的人，每個月依照自己的花費，小心謹慎的酌量賣出少許股票以應生活所需。我們一直靠著這個機構生活，但卻沒有什麼真正的貢獻以支持這個機構。看來，我們這一群長期投資人，才算是少數坐享其成的獲利者。
9 Laotse instructed us that in this defective world,
we might live through by seeking plainness, keeping simplicity, lessening
selfishness and reducing desire. Thus we become a group that gain benefit and
free from harm. If you want to be a long-term investor, you are welcome. But
the successful investor is rare. Tell the truth, it doesn’t work if too many
people are the long-term investors. If all hold the stock and don’t sell it,
then who maintains the full circulation of fund? Who to be the unlucky
ones?
以老子的教誨作為指導原則，使得我們能夠在這個存有缺陷的市場裡以見素、抱樸、少私、寡欲來偷安苟活，成為少數只得其利、不受其害的一群。想長期投資的人就來吧！可是能做到的絕對是少之又少的少數人。老實說，人多了還真不行呢！萬一大家都守住不賣，那誰來負責維持充分流通的使命呢？誰來做倒楣鬼呢？