Extensive interpretation of Tao Te Ching (20)
道德經演義（廿）
Banish learning, and vexations end.
絕學無憂。
Between
“Ah!” And
“Ough!” how much difference is there?
唯之與阿，相去幾何？
Between “good” and “evil”, how
much difference is there?
善之與惡，相去若何？
That which men fear is indeed
to be feared;
人之所畏，不可不畏，
but, alas, distant yet is the
dawn of awakening!
荒兮，其未央哉！
The people of the world are
merry-making, as if partaking of the sacrificial feasts, as if mounting the
terrace in spring;
眾人熙熙，如享太牢，如春登台，
I alone am mild, like one
unemployed, like a new-born baby that cannot yet smile, unattached, like one
without a home.
我獨泊兮其未兆，如嬰兒之未孩，儽儽兮若無所歸，
The people of the world have
enough and to spare, but I am like one left out,
眾人皆有餘，而我獨若遺。
my heart must be that of a fool,
being muddled, nebulous!
我愚人之心也哉，沌沌兮。
The vulgar are knowing,
luminous; I alone am dull, confused.
俗人昭昭，我獨昏昏。
The vulgar are clever,
self-assured; I alone, depressed.
俗人察察，我獨悶悶。
Patient as
the sea, adrift, seemingly aimless.
澹兮其若海，飂兮若無止。
The people of the world all
have a purpose; I alone appear stubborn and uncouth.
眾人皆有以，而我獨頑且鄙。
I alone differ from the other
people, and value drawing sustenance from the Mother.
我獨異於人，而貴食母。
The Heaven and
the Earth(11) (9-16)(20。1)
莊子演義外篇天地(十一)(9-16)(20。1)
9 Yuan Feng asked again, “What is the man of perfect virtue and
well practice?”
苑風又問：「那怎樣才算是德行完備，修道有成的人呢？」
「願聞德人。」
10 Zhun Mang replied, “For
the man of perfect virtue and well practice, his heart is tranquil, profound
and steady.
諄芒回答說: 「一個德行完備，修道有成的人，他的心是平靜無波的，深沉而穩重。
11 Staying at home, he does thing in order, sequence and much confidence; never
in a mood of absent- minded.
他居家之時不會胡思亂想，做起事來按部就班，信心十足，沒有疑慮。
12 In his mind there has no worldly moral rule. He disregards other’s blame or
praise. He thinks that it is good to make the people around him happy and
satisfied. He feels it justified and at ease that the available resource is
allocated appropriately to the people and has solved their urgent problem in
life.
在他的觀念裡，根本無所謂世俗的道德標準，他對別人的毀譽也毫不在乎。只要能讓他周圍的人幸福美滿，他認為這就是好的。凡是可運用的資源，假如能妥善地分配給周圍的人，並且能實際有效的解決他們生活中所迫切面臨的問題，他就覺得心安理得。
曰：「德人者，居無思，行無慮，不藏是非美惡。四海之內共利之之謂悅，共給之之謂安；
13 A little sadness hangs on his face as if he were a
baby deprived of mother and were a stray lamb, looking silly.
他的面容略帶憂傷，好像失去母親的嬰兒。看起來笨笨的，就好像迷途的羔羊似的。
怊乎若嬰兒之失其母也，儻乎若行而失其道也。
14 There is enough money in his bank account. He doesn’t know why he is so
lucky.
他的帳戶裡永遠都有足夠的錢供其花用，他自己也想不通為什麼總是鴻運高照。
15 He often mentioned that he is lucky to eat something delicious and he always
is invited to dinner. He has enjoyed assorted dishes all around the country and
dined in various big restaurants. He doesn’t know why.
他感覺自己口福不淺，經常有人請吃飯。大江南北各式菜餚都吃過，各大館子都去過。至於為什麼會這樣，他自己也想不通。
16 From my observation, these are the common phenomena of the men of perfect
virtue and well practice.”
在我的觀察裡，這些都是德行完備，修道有成者的共同現象。」
財用有餘，而不知其所自來，飲食取足，而不知其所從，此謂德人之容。」
Xianchi’s interpretation and remark (20。1)
咸池評述(20。1)
1
Practice has two stages.
修行的路共分成兩個階段。
2 The first stage is to practice tranquility. Trying to keep the heart tranquil
and still as the old well is this stage’s goal.
第一個階段是修“靜”，將心安定下來，古井不生波是其目標。
3 The second
stage is that after the heart becomes complete tranquility, the wisdom will
arises naturally. In this stage, self-nature takes the man of practice to the
right way of nirvana.
第二個階段是當人靜下來，徹底的安定下來後，智慧便會自然而然地昇起，此階段完全是交由自性來帶領修行者，以協助他們，讓他們能夠順利的走向涅槃的道路。
4 Men with virtue
mentioned by Chuang Tzu should be those who
accomplish the first stage of practice. They are aware of the changing nature
of worldly affairs. So, they don’t seek worldly glory and their inner heart
becomes still and stable. They know well that it is no use to regret the past
and it is vain to do the future things because there is no place to stare. So
they never worry about or concern on it.
莊子這裡指的德人，應該是指達到第一階段的修行人。這種人深知世事無常，因此從不刻意追求世榮，內心也一直維持在平靜無波的狀態之中，在外則力求穩重。他們深刻地瞭解到，過去的已經成為了過去，再追悔也無益; 至於未來的卻又尚未發生，想做什麼也沒有著力點，因此不會去擔心或煞費思量的想幹什麼。
5 The only
noticeable one is the things happening in the occasion where heart and time
come across. Those are the only things that they can master, change and
accomplished. Hence they bend themselves to do current things and try their
best to accomplish them.
對德人來說，唯一值得注意的是心與時間交會的這一點上。因為，惟有這一刻，才是他們能夠充分把握、才能改變、也才能完成一點事的時空。因此他們一貫的低著頭，專心的做著他們眼前的事，以盡其一己之力，一件又一件的去完成它。
6 Woolgather is
to waste time, because the past is over and the future is vain. Only the
current is real. Let’s live in the current state. Don’t worry or think! Just do
it.
胡思亂想對他們而言是浪費時間。因為，過去的再想挽回也已經來不及，而未來的又絲毫著不上力，再多的想像也是枉然。只有現在才是真實存在的。既然如此，那麼就實實在在的活在當下吧！還想什麼呢？一件一件的去做也就是了。
7 Men with virtue
know that to do well each thing now is like collecting pearls one by one and
linking them. With time, a necklace is made. The quality of the necklace
depends on each peal that is collected each time. With the concept, people can
grasp their fate by themselves.
他們心中一片明亮，知道只要做好眼前的每一件大大小小的事，就像蒐集珍珠似的，一顆一顆的用線串聯起來; 日子長了，一串項鍊就會完成。至於項鍊的大小、美醜、有無瑕疵，則完全視每一刻所蒐集的珍珠的性質而定。有了這樣的認識之後，命運就能完全的掌握在自己的手上了。
8 A man, who does each current thing well, would live a smooth life. Anyone,
anything and any environment can not confuse or confine him. Living a free life
and drinking in leisure, he is a real free man.
一個能夠做好手頭每一件事的人，他的人生自然是平順無礙的。沒有任何人、任何事、任何環境及遭遇能夠困惑、能夠束縛他。所謂“悠遊卒歲，且鬥樽前”， 這樣的人，才是真正的自由人。
The Heaven and
the Earth(13) (1-19)(20。2)
莊子外篇天地(十三)(1-19)(20。2)
1 According to the worldly
criteria, the dutiful children should not cater for parents by lie and the
faithful underling should not flatter his supervisor.
依照世俗的標準，孝順的孩子不應該以不實的言詞去奉承父母親; 忠貞的部下不應該諂媚直屬長官。
2 Therefore, a man who praises his parents despite of right or wrong is an unfilial son; a man who applauds the decision of his
supervisor despite of right or wrong is an unworthy underling.
所以我們說，對父母親的言論不分真偽，好壞都加以讚揚者是不肖子；對長官的各種主張，決策不分好壞對錯，都拍手叫好的部屬是不肖臣。
孝子不諛其親，忠臣不諂其君，臣、子之盛也。親之所言而然，所行而善，則世俗謂之不肖子；君之所言而然，所行而善，則世俗謂之不肖臣。
3 However, the true fact is that we have to praise and applaud at home and in
the office.
可是真實的情況是：在家裡，在廟堂之上，我們不這麼做行嗎？
4 What’s more, don’t all the people in the country do so?
再說，普天之下，大家不都是這麼做的嗎？
而未知此其必然邪？世俗之所謂然而然之，所謂善而善之，則不謂之道諛之人也！
5 The definition of Hypocrite is that a man who publicly approved attitudes,
beliefs, principles, etc., he does not actually possess. The man of hypocrite
shows his smiling countenance when you praise him. He will be hostile and
vinegary right after you point out that he is hypocritical in his presence.
偽善者的定義是，世人都說好的他就跟著說好，世人都說對的，他也搖旗吶喊地說對。這種人你稱讚他是好的人，他就笑容可掬高興的不得了；如果你膽敢當面說他偽善，他就會立刻翻臉，露出不悅的神情。
6 He boasts himself to be a good man in his life, but unfortunately, he always
is a hypocrite himself.
他終其一生都說自己是好人。可是不幸的是，終其一生他都是一名偽君子。
7 His expression is excellent and he always tell others anecdotes and legends
to attract their attention. From A to Z, he himself doesn’t know what he says
and what he is trying to transmit.
他的表達能力高超，老是有些奇聞逸事說給別人聽，以吸引人們的注意，可是從頭到尾，他自己也不清楚自己在說些什麼、想傳達些什麼。
然則俗故嚴於親而尊於君邪？謂己道人，則勃然作色；謂己諛人，則怫然作色。而終身道人也，終身諛人也，合譬飾辭聚眾也，是終始本末不相坐。
8 He is always welcomed because he dresses well and behaves gracefully, considerately
and politely, giving other a good impression.
他穿戴得宜，禮貌週到，舉止文雅，永遠能給別人留下好的印像，所以他是受歡迎的。
9 He is imprudent not to expose himself as a hypocrite. Mixing with people, he
agrees on people’s views and knows their moods.
他絕不會輕易地露出馬腳，承認自己是一名偽善者。他整天與大家攪和在一起，認同所有大眾的喜怒哀樂，愛好取捨。
垂衣裳，設采色，動容貌，以媚一世，而不自謂道諛；
10 Though he stays with people, he with a superiority complex thinks that
others are inferior to him like a crane standing among the cocks. In my eyes,
all his behaviors indicate that he is a foolish man.
他雖然與大眾廝混在一起，卻偏好鶴立雞群的優越感，認為別人都不如他。這些行為舉止，看在我的眼裡都是愚不可及的。
與夫人之為徒，通是非，而不自謂眾人也，愚之至也。
11 If a man lives so and knows his stupidity, there is still a room to correct
him and he must be not the stupidest one. It is terrible that those people
indulged themselves in the hypocritical life. There is no way to correct them.
They are stupid for their whole life.
一個如此廝混的人，假如他還能認識到自己的愚蠢與無知，那麽，他或許還有救，也肯定不是最笨的。最糟的是，那種深陷於其中而不自知者，這些人，就真的是無藥可救，愚蠢一生了！
知其愚者，非大愚也；知其惑者，非不惑也。大惑者，終身不解；大愚者，終身不靈。
12 If there is a muddle-headed in a group of three, the group’s direction still
can keep right; if here are two muddle-headed in the group of three, the group
is at a loss and have no chance to reach their destination any more.
三人行之中，如果只有一個糊塗蛋，那麼他們的方向可能還不會偏失；可是如果其中有兩個糊塗蛋，那麼這個小團體就會那兒也去不成了。
三人行而一人惑，所適者猶可致也，惑者少也；二人惑則勞而不至，惑者勝也。
13 If carefully scan the current society and people will find that it actually
is in confusion yet. If I followed it, I certainly would come to the bad end.
如今，整個人類社會都已經深陷在迷惘之中，如果我跟著他們走，肯定不得善終。
而今也以天下惑，予雖有祈響，不可得也。
14 Under this condition, I have no alternative but to conduct solely to choose
my own life. What else can I choose under this condition?
在不得已的情況下，我只好特立獨行，選擇適合自己的人生道路，這樣的抉擇，不也是很無奈嗎？
15 There are no one enjoys the sound of Heaven, while the common people enjoy
the popular music. The facts are that the sound is too recondite to be popular
and the truth is shadowed by the common words.
天籟之音無人欣賞，糜糜之音則雅俗共賞大為流行。這都說明曲高和寡，真理被通俗言論遮掩的事實。
不亦悲乎！大聲不入於里耳，折楊、皇荂，則嗑然而笑。是故高言不止於眾人之心；
16 People can’t bear a fruit of practice because they are always arguing on the
trivia of worldly life. Human is deteriorating.
人們在一般生活俗事上爭論不休，當然不會在修行上有什麼成果，人類是沉淪了。
至言不出，俗言勝也。以二垂鐘惑，而所適不得矣。而今也以天下惑，予雖有祈響，其庸可得邪！
17 However, I am sober to know the way I should take, whereas what can the
others do? I clearly know that they are not agreed on my thinking and of
course, not accept my way at the same time. If I forced them to go on my way
with me, they would feel more confused and make things even worse. It looks as
if I have to go on the way alone.
可是我是清醒的，我知道自己應該走什麼路，只是旁人又該如何呢？我知道他們不會同意我的想法，不會接受我的方向，如果我硬邀他們參與，強迫他們同行，也只會徒然加深他們的困惑而已，不會有好結果的。看來我也只有天涯我獨行了。
知其不可得也而強之，又一惑也！故莫若釋之而不推。
18 Thinking that nobody shares the tranquilness with
me, I can’t help feeling sad.
想到將來沒有任何人與我共享這份幽清，不免悲傷！
不推，誰其比憂！
19 A leprous woman gave birth to a lovely baby at
一個患有痲瘋病的婦人，半夜生下一名可愛的嬰兒。她舉著一盞燭燈，試圖仔細端詳這個小生命。此時在她的心裡昇起了一絲莫名的恐懼感，害怕即將出現在眼簾的孩子，也有一副如同自己一般可怕的臉孔。
厲之人夜半生其子，遽取火而視之，汲汲然唯恐其似己也。
Xianchi’s interpretation and
remark(20。2)
咸池評述(20。2)
1 People say practice is a lonely way; but to me it is a matter of private and
intrinsically demanded. Its essence is being lonely. It is impossible to
practice without being lonely and tranquil.
如果我們說修行的路是孤單的，還不如說修行是一項個人的事。它是不涉外的，是內求的，它的本質就是孤獨。不孤獨，不好閒靜處的話，根本就是不可能修行的。
2 Having apprehended it, why do we, the men of practice, sign for lonely
practice?
有了這樣根本的認識，那麼，我們對於天涯我獨行，還存有什麼遺憾呢？
3 There are worldly survive rules; there are views of men of practice. The
rule, the view, the environment and the goal are different, the means of living
will definitely is different, and there is nothing to be surprised.
世俗人有世俗人生存的法則，修行人有修行人的看法及想法。環境不同、目標不同、方法自然各異，這原也沒有什麼好值得大驚小怪的。
4 You can’t decide what your children will do in future. You bring them up, but
do not lay claim to them, and control them. Each one takes care of his own life
and decides his personal future. Even they are your children; you don’t need
considering it for them.
至於將來你的孩子要走什麼路，也不是你這個爸爸可以決定的。生而不有，為而不持，讓各人去照顧自己的生活，讓各人去決定他個人所要走的道路;
即便是你親生的孩子，你也千萬別揠苗助長，更別窮瞎操這個心吧！
5 7th May, 2003 witnessed 8th anniversary of my
retirement. In the past eight years I have been industrious in practicing yoga,
writing articles everyday for leisure, practicing calligraphy, playing tennis,
climbing mountains, reading, and painting. My life is easy and leisure. My
health becomes better. I cast off my glasses for presbyopia.
My weight has reduced to 75kg from 80kg. Now I can jump up again.
五月七日 (2003) 是我退休至今的八週年紀念日，八年來我勤練無上瑜伽，每天寫些沒人看的狗屁文章，練毛筆字，打網球，爬山，讀書，繪畫; 日子過得輕鬆自在，身體的健康狀況也越來越好。戴了多年的老花眼鏡都丟掉不用了;
體重更由近80公斤降至目前的75公斤，體重輕了，如今又可以跳起來了。
6 My shepherd plan (investment plan) steadily maintains my simple and
comfortable life. How happy is my life! But can it be spread to others?
Obviously it can’t be. Even my wife, who lives with me in a house, can’t bear
it, let alone others.
我的養羊計劃 (投資計劃)，穩健地維持著我簡單而舒適的快樂生活。我的日子是過得多麼快活啊！可是它能推廣，能硬邀別人參加嗎？顯然不行，就是每天跟我生活在一個屋簷下的老婆也受不了，別人就更難了。
7 I compare practice to dinning in a small restaurant that can serve delicious
dishes but can’t offer enough tables. Thus dinners have to queue. If you come
early and stand in front, you are lucky to have chance to taste. If it is not
your turn, wait. The tables are less. What can you do?
在我看來，修行有點像是去一家小館子吃飯。這家館子菜色極佳，但是座位奇少，所有想吃的人都需排隊等候。來的早的，運氣好的，同時又站在前排的，才能有機會進去品嚐。還沒輪到的就站在外面繼續等吧！位子是那麼的少，這又有什麼辦法呢？
8 To be frank, is it possible not to be a hypocrite when you struggle in this
mundane world?
有關偽君子，說真的，在這個世俗世界裡廝混打滾，不做個偽君子還真不行。
9 In a group, you detect well that those men of rank and wealth have an
experience of ill-got fortune; those men of high position all are obsequious
experts.
在一個團體中，那些有錢有勢的人，你清楚地瞭解，他們那些橫財致富的經歷。而那些身居高位者，又有那一位不是吹牛拍馬屁的專家。
10 You, in secret, have contempt on them to some degree. However, someday you
meet them in public, you have to say some formulae and come up for small talk.
對這些人，在你內心深處多少都有些瞧不起，也有點不以為然的輕視之心。可是如果有這樣的一天，當你有機會和他們相聚在一起時，你也多半會講一些體面話，會走上前去與他們握手寒喧。
11 Think it over, aren’t you hypocrisy? You conceal your inner heart to make
out proper attitude or behaviors, in light of demand of environment and
personal interest. This is a basic survival rule in a group, whereas it is the
definition of hypocrisy.
仔細地想想，這時候的你，不是偽君子又是什麼？將自己內心的真實感覺隱藏起來，然後按環境、視個人利益等的實際需要，從而編撰出一套符合社會禮儀的行為態度; 這是一個人在團體中的最基本也無可避免的生存法則，然而，這卻也就是偽君子的定義了。
12 Therefore, to be hypocrisy is sine qua non in mundane life. Nothing Chuang Tzu can remark on.
所以在世俗生活中做一名偽君子是必不可少的重要條件，對此，莊先生又有什麼好評論的呢？
Xianchi’s interpretation and remark of
Tao Te ching(20) a。20
咸池評述道德經演義（廿）a。20
1 I don’t remember Buddha has ever asked people to abandon study in sutra. Excepting that Buddha affirms his
disciples not to learn math, he does emphasize erudition is essential to
practice.
我實在不記得，在佛經裡是否有世尊叫人絕學這回事。事實上，除了世尊曾明言叫人不要學數學以外，似乎博學多聞還是世尊相當重視的一個項目。
2
The terms that Buddha judged people including: bliss, abidance by commandants,
erudition, wisdom and good expression. These are rather important in Buddha’s
eyes.
在世尊觀人的項目中，是否有福氣，是否守戒律，是否博學多聞，是否有智慧，是否善於言詞表達等都是相當重要的。
3 In Zen;
however, Sixth Patriarch has stressed all along that heart imparts heart; zen goes directly into heart;
Buddha is formed when nature comes out; impartment is without words; Buddha
nature is sought intrinsically. Only those in Buddhism are similar to Laotse’s “abandon study”.
在禪宗裡，六祖一直強調以心傳心、直指心性、見性成佛、不著文字、佛毋外求等，應該都是與老子的 “絕學”有些近似。
4 Knowledge in
this world is complicated, and all-embraced; we shouldn’t deny all of them.
Regarding modern science, it is one of the knowledge we should learn. Through
studying biology, astronomy, physics and chemistry, we learn more about this
world. If we, men of practice, intent to search mystery of universe, scientific
study will offer us better evidence.
人世間的學問其實是很繁雜的，它們包羅萬象，也都具有其存在的價值; 所以，現今科學的探究就應該是在應學之列。經由生物、天文、物理、化學的研究，使我們更加瞭解這個世界的奧秘。而如果我們修行的目的也是在於追求宇宙的奧秘的話，那麼，有關科學領域的研究，應該在許多方面都能為我們提出更好的佐證。
5 The truth is
unique. Man of practice should have confidence in what he is to seek. Only
those, who are of superstition and do not know the truth, are afraid that
scientist would discover the veil of superstition.
真理只有一個，修行者應該對自己所追求的懷有信心。只有盲目、不知真理者，才會拒絕讓科學家動手來揭開其迷信的面紗。
6
I believe that the extinct subjects mentioned by Laotse
should be the ethical, moral and stiffen doctrines that teach people
benevolence, righteousness, loyalty and credit. He held that if we intent to
return to nature, these doctrines are redundant.
我相信老子說的絕學，應該是指那些倫理、道德、教條式的學說; 以及對人類談忠、論孝、教仁、教義者。老子認為，我們只須要回歸自然的惻隱之心即可，這些說教式的東西不學也罷，因為對我們而言，它們根本就是多餘的。
7
Laotse told us that right and wrong, kindness and
evilness are unworthy to us as if we stand high to watch the people as ants,
bustling and hustling, scrambling; all their efforts would be in vain at end of
the day.
通過本章，老子告訴我們，所謂對與錯、善與惡的真實面目; 而這一切對我們而言，就有如站在高處往下觀看那些小如蟲蟻般的人們，整天熙熙攘攘的，他們那種你爭我奪，爾虞我詐的糾葛都是白費心機，早晚會淪為一場空的。
8
People scramble for official position and power, whereas Chuang
Tzu thought that Shun in his old age still toil for people as an old man
carrying a heavy burden, very miserable.
一般人對官位、權勢等往往都是趨之若鶩，非常熱衷。而莊子則認為，舜活到老已經累得快走不動了，卻還要為了百姓辛苦工作; 在他看來，舜無疑是一個彎腰駝背，負荷重物的老頭，他活得好可憐。
9 Cate and finery are what people seek for; however, man of
practice doesn’t think so. The heavy finery makes you sweat and is not as
comfortable as loose sportswear. In the evening, eating less facilitates good
sleep. Don’t the VIPs feel painful if they have to present several banquet in
an evening?
錦衣玉食是人們所追求嚮往的。可是對修行者而言，那些厚重的令人冒汗的衣服，又那裡比得上寬鬆的運動衣來得舒服。晚上少吃點夜裡才會好睡，照這麼說，那些一夜裡要趕好幾場宴會的達官貴人們，他們豈不是活得非常痛苦嗎？
10 However, these
guys all along are so complacent as if partaking of the sacrificial feasts, as
if mounting the terrace in spring. So much different they are from the man of
practice! They look wise, able, lucky, fashionable, beloved and admired. But in
the eyes of the man of practice, worldly glory and work are petty and are what
to avoid as can as possible; let you scramble for those, if you need, I still
live my life that seeks plainness, keeps simplicity, lessens selfishness and
reduces desire.
可是這些人卻永遠都是那麼的洋洋得意，其狀如享太牢、其形如春登臺。他們跟修行者之間的差別是如此之大啊！他們看起來是比較聰明、比較能幹、比較幸運、比較光鮮、也比較受人擁護及崇拜。可是在修行人的眼裡，那些世榮、那些塵勞都是微不足道、都是避之唯恐不及的東西，你們要的話就讓你們去爭吧！我還是繼續過著我見素，抱樸，少私，寡欲的生活，才是上策 。