Extensive interpretation of Tao Te Ching (22)
道德經演義(廿二)
To yield is to be preserved whole.
曲則全，
To be bent is to become
straight.
枉則直，
To be hollow is to be filled.
窪則盈，
To be tattered is to be
renewed.
敝則新。
To be in want is to possess.
少則得，
To have plenty is to be
confused.
多則惑。
Therefore the Sage embraces
the One, and becomes the model of the world.
是以聖人抱一為天下式。
He does not reveal himself,
and is therefore luminous.
不自見故明。
He does not justify himself,
and is therefore far-famed.
不自是故彰。
He does not boast of himself,
and therefore people give him credit.
不自伐故有功。
He does not pride himself, and
is therefore the chief among men.
不自矜故長。
It is because he does not
contend, that no one in the world can contend against him.
夫唯不爭，故天下莫能與之爭。
Is it not indeed true, as the
ancients say, “To yield is to be preserved whole?”
古之所謂曲則全者，豈虛言哉?
Thus he is preserved and the
world does him homage.
誠全而歸之。
The Human World
(7) (1-5)(22。1)
莊子演義內篇人間世(七)(1-5)(22。1)
1 Those trees on the mountain
are often cut down because they can be used as good material for building and
firewood.
山上的樹木經常被人砍伐，原因是它們可以供做建材，也可以當柴燒。
2 The oil of lamp is worn out because it burns itself to illuminate other.
燈油被火燒盡，則是基於它燃燒自己照亮別人的特性。
3 Cassia bark is both traditional medicine and the trimmings for dish so its
branches and bark are always cut off.
桂皮是中藥，也是燒菜的配料。因此，桂樹老是有截肢之痛。
4 The sap of varnish tree can be use to make lacquer so it is cut all the time.
漆樹的樹汁可以利用來造漆，因此漆樹老是有被割的遭遇。
5 We all know the use of thing but forget the subtle effects of uselessness.
我們都熟知物質可“用”的好處，但卻都忽略了物質“無用”的妙處。
山木，自寇也﹔膏火，自煎也。桂可食，故伐之﹔漆可用，故割之。人皆知有用之用，而莫知無用之用也。
Xianchi’s interpretation and remark(22。1)
咸池評述(22。1)
1
Chuang Tzu’s theory on use and uselessness focuses on
ego and non-ego, and selfishness and selflessness.
莊子之有用與無用論的關鍵，在於有我與無我上面。在私與無私上面。
2 In term of
selfishness, use and uselessness may come out into two different aspects.
以私的立場去裁度有用與無用時，它會出現兩種截然不同的情況:
3 ”Use” is to create necessary value of survival that
can support his life. For example, an engineer of IC (integrated circuit) is capable of designing IC.
Therefore, a company hires him, and for this job, he has salary to support his
family, which is win-win to the company and himself.
“有用” 為自己提供並創造了生存的必要價值，這個價值可以供養他的生活。比如一名IC
(積體電路晶片)
設計工程師，他有設計IC的才能，因此公司才僱用他，他也才會獲得薪水以養家活口，這是雙贏。
4
Nevertheless, if he is good at running IC business, he is being promoted as
general manager. He works 10 more hours every day in the company, and his mind
focus on the operation of company 24 hours a day, 7 days a week. Though he
earns a high salary, however, he won’t have time to spend it. Thus his
capability, though it is useful, might become his burden. He loses but his
company wins.
然而，如果他具備了IC事業經營方面的長才，公司為此擢升他為總經理; 然而從此他每天必須工作十幾個小時，他的心也一年到頭都懸掛在公司的營運上，所以待遇雖然很高，可是這些錢他卻根本就享用不到。這樣一來，他的才能，也極有可能轉變成為他的負擔。這時，他輸了，而公司卻贏了。
5
“Uselessness” is that he has no skill or technology to make a living, so he
begs on street. He loses and the society loses too.
在“無用” 時，他因為沒有生活技能，為此而流落街頭，成為乞丐。他輸，社會也輸。
6
Of course, in turmoil of war, the young of wholesome of limbs possibly is sent
to the battlefield. The disable and old man; however, are not conscripted.
Under this condition, the difference between use and uselessness is obvious;
however, this is a special case, not a common one.
當然，在兵荒馬亂的年代，每一個四肢健全的年輕人，都有可能被徵召到前線去打仗。而一名殘廢者或一個糟老頭，他們卻能逃過被徵召的命運。在這種情形之下，有用與無用之間的落差是異常明顯的; 可是這卻也只能當作是特殊的例子來看待，而不能視其為常態。
7 If we judge use
and uselessness in view of selflessness, then, there is no difference between
them. Without selfishness, use and uselessness no long matter to us.
如果以無私的立場去看有用與無用，那麼有用與無用是無甚差別的。沒了私念以後，是否有用或無用就顯得無關重要了。
The
Human World (5) (1-5)(22。2)A
莊子內篇人間世(五)(1-5)(22。2)A
1 Shu
is a humpback. His body is misshaped badly, throat reaching navel, shoulders
over head, neck exposing askew to sky, buttock level with rib, guts upside
down. Does he look like a human?
有一位姓疏的駝背，他整個身體都扭曲變形的不成樣子，他的咽喉抵到他的肚臍，他的肩比他的頭高，他的脖子歪插出去朝向天際，他的屁股與其肋骨同高，連他的內臟都是倒置的，你看這還像人嗎？
支離疏者，頤隱於臍，肩高於頂，會撮指天，五管在上，兩髀為脅。
2 However, Mr. Shu did the work of sewing and washing
clothes and did the part-time work of grinding rice. Besides feeding himself,
he still could make his family of ten people live well.
然而這位疏先生以幫人縫、洗衣服，再兼職碾米。他除了養活自己外，還有餘力照顧一家十口得到溫飽。
挫鍼治繲，足以餬口﹔鼓莢播精，足以食十人。
3 All people were frightened to scurry away at all directions when the
governmental conscription order issued. Only Mr. Shu
lingered freely on the street, without fear of the conscription. He also was
the last man to be conscribed for the governmental service.
當政府徵兵召集令下達時，大家都嚇的四處逃避，唯獨疏先生大搖大擺地在街上閒蕩，完全不懼徵兵這碼事；同樣政府要徵勞役時，也算不到他頭上。
4 However, he always had his share of welfare on relief of the government.
Sometime he even received more than others.
可是，當政府發福利品，救濟貧戶時，他那份卻永遠少不了，有時還要比別人多些。
上徵武士，則支離攘臂而游於其間﹔上有大役，則支離以有常疾不受功﹔上與病者粟，則受之三鍾與十束薪。
5 So it is worthy of considering. As the disabled he could live through his
life. Can those who forget or diverge from the worldly conducts are possible to
live like that too?
我們想，生為一位身體殘疾者，他都有能力以享天年，那些背離，忘卻世俗行為標準的人，他們是否也能如此呢？
夫支離者其形者，猶足以養其身，終其天年，又況支離其德者乎！
Evidences Of A
Full Character (5) (1-11)(22。2)B
莊子內篇德充府(五)(1-11)(22。2)B
1 Yinqi
Zhili Wushen’s neck was
very thick that usually he gave others an ugly first impression. They thought
this guy was a disabled person. However, Yinqi Zhili Wushen was very good in
chatting. Every time Duke Ling of We talked with him, their talking was full of
happiness. For this reason, Duke Ling forgot Yinqi Zhili Wushen’s ugly appearance
and thought that well-form man’s neck was too thin.
有個叫闉跂支離無脤的殘疾人士，他與衛靈公侃侃而談，甚得靈公的歡心。衛靈公因為內心的喜悅，忘記了此人的醜陋;
靈公反而認為正常人的脖子太瘦小了。
闉跂支離無脤說衛靈公，靈公說之，而視全人，其脰肩肩。
2 A man called Wengweng Daying,
his body looked like a big barrel, and even more disgusting was it full of
sarcomas. Though his shape was not handsome, he was conversable and Duke Huang
of Qi liked him very much. Duke Huang didn’t think he
was ugly; instead Duke Huang thought the well-form man’s figure was too thin.
有個叫甕瓮大癭的人，他像個大水桶似的，身上還長滿了肉瘤。這傢伙和齊桓公很談的來，深得桓公的歡心。桓公不覺得他醜，反而認為正常人太瘦了。
甕瓮大癭說齊桓公，桓公說之，而視全人，其脰肩肩。
3 The above two examples indicates that: when virtue emerges, the appearance
becomes unworthy. However, ordinary people always bear appearance in mind and
they don’t know it is trivial and should not judge a man in terms of his
appearance.
從這個例子我們知道，當美德顯現時，外表就不那麼重要了。可是我們一般人卻老是唸著那不重要的外表，他們不知道外表是不重要的，不應該以此來判斷一個人。
4 To remember what should be forgotten and to forget what should be remembered.
How silly are those kind of people!
記著應該要忘記的，忘記應該記住的。這種人是真的迷糊啊！
故德有所長，而形有所忘。人不忘其所忘，而忘其所不忘，此所謂誠忘。
5 Man of perfect practice wouldn’t bind his personality. He let it develop
freely and wildly. He takes knowledge as the tool for fame and wealth;
commitment and compact as the tie among people; the commodities as the
preparation of dealing in society; the craft and technique as the requirements
of trading.
修行完備的人，他不會束縛其個性; 他會讓它們自由奔放的發展。他視知識為圖謀名利的東西; 合約、承諾是用在維繫人與人之間的關係; 物品是為了社會上的交易行為做準備;
工匠技術只是為了滿足商業的交易。
故聖人有所游，而知為孽，約為膠，德為接，工為商。
6 A man of perfect practice has no ambition at all so he doesn’t need any
knowledge. He is amiable to others. It is impossible for him to depart or break
off a friendship. Then, what a contract could he be bound to?
修行完備的人，根本沒有野心，所以他不需要知識。他與人和藹相處，沒有分離絕交的可能，那合約契約等對他又有什麼用呢?
7 He never loses anything so he feels contented for good. He therefore, needs
not to struggle for something new. He doesn’t sell anything so the commercial
trade is useless to him.
他永遠不會失去任何的東西，所以他老是有足夠的東西可用。那麼就不須去爭取什麼新東西。他不會售賣任何東西，所以商業貿易對他而言也是無用的。
8 Knowledge, contract, commodity, craft and technique are naturally ready for
him. He doesn’t need to worry. So we may say that he lives on the providing of
Heaven.
知識、合約、物品、技藝都是上天為他準備好的東西，無需煩惱。所以我們也可以說他是靠天吃飯的。
9 Now that he lives on the providing of Heaven, the people whom he depends on
becoming few.
既然是靠天吃飯，他依靠人的事就變的極少了。
聖人不謀，惡用知？不斫，惡用膠？無喪，惡用德？不貨，惡用商？四者，天鬻也。天鬻者，天食也。既受食於天，又惡用人！
10 He is possessed of human figure but has no passions and desires in it. He
still associates with other people because of his human figure. Since he has no
passions and desires in his mind, the worldly rightness and wrong, good and
badness, kindness and evilness can no longer bind him anymore.
他有人的形象卻不具人的七情六慾; 他有人的外型，所以他仍舊會跟人交往。因為他不具人的七情六慾，所以世俗的對、錯、好、壞、善、惡等都對他不具約束力。
有人之形，無人之情。有人之形，故群於人﹔無人之情，故是非不得於身。
11 The good character of human is rather less but the good character of Heaven
is limitless. Which one would wise as you are like to choose?
屬於人的好處，實際上是太少太少了。而屬於老天的好處卻是那麼廣大無邊。聰明的你要選擇誰呢？
眇乎小哉，所以屬於人也﹔謷乎大哉，獨成其天。
Xianchi’s
interpretation and remark(22。2)A。B
咸池評述(22。2)A。B
1 Buddha nature
is sought intrinsically; so does permanent joy.
佛毋外求，永恆不變的快樂，也是如此。
2 Form is
impermanence that is suffering. Extensive definition of form is this world with
its myriad temptations that teems with knowledge, contact, merchandise and
craft. People mostly are disappointed in seeking for those varying things.
色無常，無常是苦。色的廣義解釋就是這個花花世界，這個充滿知識、約定、商品、技藝的世界。人們熱衷於追求這些變異性極高的事物，幾乎終生不悔。然而，他們之中的絕大多數，最終難免還是會感覺到失望的。
3 We seek for
these worldly things in Chuang Tzu’s opinion; he also
deems that they are of flaws and of problems.
我們所熱烈追求的世俗之物，看在莊子的眼裡，認為都是具有缺陷，更是大有問題的。
4 It’s the
intrinsic culture and the wisdom, warmth, consideration and composure give out
from his self-nature and Buddha nature that made a man lovely.
一個人真正令人覺得可愛的，是他內在的修養，他的自性、佛性所散發出來的智慧、溫暖、體貼、穩重等的感覺。
5 Many Buddha’s
disciples were from the family of high rank. They were often asked why to leave
family and to cast off current wealth and honor to come to this remote and poor
place for practicing of nirvana with Buddha.
世尊的弟子當中，有許多位都是達官貴人的子弟。經常有人會問他們，你們為什麼會拋家棄子，離開眼前的榮華富貴，跑到這荒郊野外來跟世尊修習涅槃之道呢?
6 Usually the answer was like that: “we seek for greater, more permanent and
unchangeable happiness.” It is natural to give up the petty and then to
seek for the great. Isn’t it?
弟子們的回答，通常都是這樣的：「我們這麼做，主要是為了追求更大、更為久遠、甚至於永恆不變的快樂。」而這樣的捨小求大，也可以說是再自然不過的事了。
7 The biggest
achievement of practice is that when we become tranquil and self-nature and
Buddha nature arise, the happiness and delight that a man of practice gains is
unparalleled with the worldly one.
修行最大的成就就在於，當我們沉靜下來，當自性、佛性的智慧昇起之時，修行人所得到的快樂及欣慰，遠非是世俗之樂所可以比擬的。
8 Chuang Tzu said that the good character of human is rather
less but the good character of Heaven is limitless. What Buddha’s disciple said
is as same as what Chuang Tzu said.
莊子說眇乎小哉，所以屬於人也，謷乎大哉，獨成其天！莊子與世尊的弟子們所要表達的，其實是同樣的東西。
9 Chuang Tzu thought that “men of practice they possess of
human figure but have no passions and desires in it.” So, worldly people’s
moral standard, code of conduct, and right and wrong can’t restrict them.
莊子說修行完備的人，他們有人的外型，可是不具人的七情六慾，所謂 “有人之形，無人之情”。所以俗人的道德標準、行為準則、以及對錯觀念等，對他們而言都不具約束力。
10 In objective
conditions, men of practice should touch less with the world affairs, but in
these less touches, men of practice should go along with the masses’ way, be
involved with the common standard. Buddha and Laotse
had many lessons that asking their disciples to insist on following the local
customs. And they believe the right attitude for our living in this world is
that “though I perhaps disagree on other’s idea, I can stay together
harmoniously with them.”
客觀條件方面要儘量減少接觸、少牽連;
在輕微、薄弱、淡淡的接觸中，修行完備的人還是需要走大眾的路，行大眾共同的標準。世尊、老子在他們諸多的箴言裡，皆主張入境隨俗，同時做到 "彼教不學，承意不彼"
的要求。惟其如此，才是最妥當的應對方式。
11 They don’t
insist in doing thing unconventional or unorthodox and disagree on monk acting
as an odd man with special deeds. They expect that monk can get well along with
the society.
他們不主張標新立異，也從不要求出家人成為一個特立獨行的怪人。他們惟一希望的是，在這個充滿現實的社會中，出家人能夠不分彼此，與大眾水乳交融的相處在一起。
The
Human World (4) (1-22)(22。3)
莊子演義內篇人間世(四)(1-22)(22。3)
1 A
carpenter called Shijun someday passed by Quyuan, a place in the State of
木匠石君有一天路過齊國一個叫曲轅的地方。
2 There was a giant tree beside the
當地土地公廟旁，有一棵巨大無比的樹，其樹蔭可以供千頭牛在它樹下休息，其樹幹的腰圍有百來尺長，其樹巔比附近的山丘還高八十餘尺，一般人估計這棵樹如果砍下來，足足可以做10餘艘船。
匠石之齊，至於曲轅，見櫟社樹。其大蔽數千牛，絜之百圍，其高臨山，十仞而后有枝，其可以為舟者旁十數。觀者如市，匠伯不顧，遂行不輟。
3 The giant tree attracted many travelers. The carpenter however passed by the
tree without a glance and stop.
這棵碩大無比的樹吸引了無數遊客的目光。而我們這位木匠先生卻不屑一顧的走過去，沒有停留片刻。
4 The carpenter’s apprentice was curious why his master passed by the tree
without a glance and stop, because he was attracted by the big tree and thought
it was a good material for carpentry.
跟著石君的徒弟覺得奇怪，因為他深深地被這棵大樹吸引，認為是件絕佳的材料。
5 The apprentice asked, “Since I have being your apprentice, I never see a tree
so splendid and beautiful like this one. Why do you contemptuously disregard
it?
徒弟在好奇心驅使下問他的師父說：「自從我跟你拜師學藝以來，我從沒有見過比這棵更壯觀，更優美的樹，為什麼你卻對它不屑一顧呢？」
弟子厭觀之，走及匠石，曰：「自吾執斧斤以隨夫子，未嘗見材如此其美也。先生不肯視，行不輟，何邪？」
6 Shijun kept walking and replied indifferently,
“Forget it. The tree is not worth talking about. It is useless. If you use it
to make boat, the boat will sink; if you use it to make coffin, the coffin will
rot; if you use it to make furniture, the furniture will crack and vulnerable;
if you use it to make door, the door is humid; if you use it to make beam, it
is liable to eat into. In a word, it is devoid of any merit. This is why it can
live so long a time. No carpenter is willing to touch it.”
石君仍然走著沒有停下來。他淡淡地回答：「算了吧！那棵樹沒有什麼好談的，它根本是一無是處。如果你用它來造船，那這艘船會沉沒；如果用來做棺材，它會很快的腐爛；做傢俱，它又不勝負荷，容易崩裂；用來做門，它會溢出許多漿汁；用來做樑柱，它容易遭蟲蛀；它是一無是處的。而也因為這樣它才能享有如此的高壽，沒有木匠動它的念頭。」
曰：「已矣，勿言之矣！散木也。以為舟，則沉；以為棺槨，則速腐；以為器，則速毀；以為門戶，則液樠；以為柱，則蠹。是不材之木也。無所可用，故能若是之壽。」
7 At night, Shijun had a dream in which the big tree
said to him: whom do you want to compare me with? Do
you compare me with the tree of tidy texture, such as cherry tree, pear tree,
orange tree, grapefruit tree or other fruit trees?
夜裡石君做了一個夢。夢中那棵大樹對他說：「你到底想將我與誰比較呢？你想拿我與那些木紋整齊的櫻桃樹、梨樹、橘子樹、柚子樹或其他的果樹比嗎？
8 How pitiful are these fruit trees. After fruiting, they have to be trimmed,
after which they look ugly and lose their dignity.
這些果樹好可憐啊！每當它們結完果後，就要被人家剪枝，剪的怪模怪樣，一點尊嚴都沒有。
9 Does the value of these trees cause the miserable treatment? They often suffer
because people like them. There are numerous cases that sudden misfortune
happens to a man because of his talent.
這些樹是不是因為它們本身的價值才引來如此悲慘之遭遇呢？它們因為人類對它們的喜愛而屢遭摧殘; 這種因為才能而引來的橫禍，天下到處都是，不一而足。
匠石歸，櫟社見夢曰：「女將惡乎比予哉？若將比予於文木邪？夫柤梨橘柚，果蓏之屬，實熟則剝，剝則辱。大枝折，小枝泄。
10 It takes me tremendous efforts to become a tree of trash. I was also
confronted with being cut down for many times, it was because I kept making
efforts to live though those critical situations. I have forged this “trash kongfu” which is very useful to me.
我是經過很長時間的努力才做到成為一名廢物的。我也曾經面臨過好多次險遭砍伐的命運，是我不斷努力，終於熬過來。我練就了這一身
“廢物功”，它對我實在是有用極了。
11 If I were yet a little worth being made use of, I couldn’t live through
today and grow so high and big.
如果我還有一點值得別人利用的價值，我就不可能活到今天，長的如此高大。
此以其能苦其生者也。故不終其天年而中道夭，自掊擊於世俗者也。物莫不若是。且予求無所可用久矣！幾死，乃今得之，為予大用。使予也而有用，且得有此大也邪？
12 We are the same, being created by God. Why do we criticize one another? Are
you, a crap, a dying guy, appropriate to making frivolous remark about a
useless tree?”
你跟我一樣，我們都是老天創造出來的東西，我們為什麼要彼此批評呢？像你這樣一個即將死亡，一無是處的廢人，適合對一個一無是處的廢樹評頭論足嗎？」
且也若與予也皆物也，奈何哉其相物也？而幾死之散人，又惡知散木！」
13 The carpenter waked up and told to his apprentice
about the dream. The apprentice asked, “If the tree is determined to be a
useless tree, how does it become a splendid tree that is respected by all?”
木匠石君醒後，將這個夢說給他的徒弟聽。徒弟問道：「如果這棵樹立志要做一個一無是處的廢樹，它怎麼又變成一棵大家敬仰的神木呢？」
匠石覺而診其夢。弟子曰：「趣取無用，則為社，何邪？」
14 Shijun put his index finger on his lips. “Hush,
lower down your voice. To escape the people who dislike tree’s uselessness, the
tree stays beside the temple as a God tree. If it isn’t being the God tree,
numerous people would have cut it down long time ago.
石君用食指封著嘴說：「噓，小聲點，它為了逃避那些不喜歡它這樣裝孬種的人，所以才跑到廟裡來做神木的。如果它不做神木，不知有多少人老早就將它砍倒了。
15 The tree has its own way to keep itself safe so we should not criticize it
in the light of common criterion.”
這棵樹神它尋求安全的方式與眾不同，因此我們也不應該用一般凡人的標準批評它。」
曰：「密！若無言！彼亦直寄焉！以為不知己者詬厲也。不為社者，且幾有翦乎！且也，彼其所保與眾異，而以義喻之，不亦遠乎！」
16 Ziqi lived in Nanbo. Someday he toured in Shang where there was a hill. He found a very huge tree on
the hill.
南伯地方有一為叫子綦的人，他有一天到一個叫商的地方去遊玩。
那兒有一座山，在山上他發現了一棵碩大無比的樹。
17 The tree shade can cover a thousand four-horse chariot. Ziqi signed, “Oh,
what a tree. It must have unique characteristics.”
這棵樹的樹蔭可以容納一千輛四馬戰車同時遮蔭。子綦嘆息說：「喔！這是一棵什麼樹呀？它必定有異乎尋常的特質。」
18 Squinting closely at the tree, he found that the branches were too crooked
to be used as rafter over beam of house; downward part of the tree were too
twisted and texture-disordered to be used as coffin; its leaves tasted thorny
to pierce lips and tongue, and smelt stink to make people faint for three days.
子綦瞇著眼仔細的觀察這棵樹。這時他才發現，這棵樹的樹枝過份彎曲，不能做為架在屋樑上托住瓦片的木條；再往下看，它的樹根盤橫交錯，紋理不齊，也不適合做棺木；嚐嚐它的葉子，舌頭嘴唇都被刺傷了；用鼻子試著聞一聞它的味道，那種刺鼻的怪味，可以令一個人神魂顛倒三天不醒。
南伯子綦游乎商之丘，見大木焉，有異：結駟千乘，將隱芘其所藾。子綦曰：「此何木也哉！此必有異材夫！」仰而視其細枝，則拳曲而不可以為棟梁﹔俯而視其大根，則軸解而不可以為棺槨﹔咶其葉，則口爛而為傷﹔嗅之，則使人狂酲，三日而不已。
19 Ziqi learnt a lesson from it and said, “The tree is really useless, for
which it can live through and grow so huge. Those who practice should imitate
it and learn something about surviving from it.”
子綦若有所悟的說：「這棵樹真是一無是處，可是也因為這樣，它才有機會長到如此規模。修行的人應該效法這棵大樹，學學它的求生之道。」
子綦曰：「此果不材之木也，以至於此其大也。嗟乎神人，以此不材。」
20 There was a manor belonging to Jin in the State of Song. Catalpa, fir and
mulberry trees grew exuberantly in this place. When the trees grew to one and
half inches in diameter, they were cut down to make monkey cage; When two to
three inches, built house; when seven to eight inches, made coffin of rich or
high-rank people. The trees died under axe at their vigorous age. The
misfortunes befell to them because they were good material for carpentry.
宋國境內有一片地屬於一名叫荊的百姓。這塊地上的梓杉、桑樹都長的極茂盛。這些樹只有一吋半徑的，人們就砍下來做猴籠; 比較粗一點半徑大約有二至三吋的，人們就砍去做房子;
再粗些半徑達七、八吋的，富貴人家就砍去做棺木。這些樹都在盛壯之年就命喪斧下，這些遭遇都是因為他們的材質優異而造成的。
宋有荊氏者，宜楸柏桑。其拱把而上者，求狙猴之杙者斬之﹔三圍四圍，求高名之麗者斬之﹔七圍八圍，貴人富商之家求樿傍者斬之。故未終其天年，而中道之夭於斧斤，此材之患也。
21 The cattle with white dot on its forehead, the pig with too big nose and the
person with piles were unqualified to be the sacrifice to the god of river. The
flamen of sacrifice thought that they were
unpropitious.
在祭拜河神時，額頭有白點的牛，鼻子太高的豬以及有痔瘡的人，都不適合來做犧牲品。祭司們認為這些都是不祥之物。
22 Man of wisdom doesn’t think they are unpropitious, because creature with
defectiveness is lucky indeed.
可是對有智慧的人而言，這些不被考慮，有缺陷者才是最幸運的一群。
故解之以牛之白顙者，與豚之亢鼻者，與人有痔病者，不可以適河。此皆巫祝以知之矣，所以為不祥也。此乃神人之所以為大祥也。
Xianchi’s interpretation and
remark(22。3)
咸池評述(22。3)
1 In considering how to be a free man, if we judge it in the view of objective
condition and subjective condition, it becomes easier to have a clearer picture.
當我們採用主觀條件與客觀條件理論，來評估及斷定自由人的定義時，其中的道理就很清楚了。
2 We hold that the self-determination of subjective condition should be
enforced so as to reduce entanglement with objective condition. Thus we can
minimize the influence from objective condition.
我們認為，應該加強主觀條件方面的自主性，減少客觀條件對自己的糾纏，俾使客觀條件對我們的影響能夠減輕到最低的程度。
3 If we can do this, it is less possible for us to be felled to make into
monkey cage, furniture and beam.
能夠做到這一點，則我們被砍伐以去做猴籠、做傢俱、做棟樑的機會就會自然的減少許多。
4 The problem in society is that people are actually
scrambled for being felled and being tramped instead of avoiding to be felled.
社會上一般人的問題，並非是如何逃避被砍伐的命運，他們其實是爭先恐後地搶著被砍伐，與爭著被蹂躪。
5 People would scramble for an opportunity of promotion in a company. However,
the so called higher position only means that they should spend more effort,
time and energy in work.
公司裡只要有一個升遷的機會，大家便打破頭的爭取，而所謂的高位，也只不過是一個需要他們付出更多心血、時間、精力的位置而已。
6 People are willing to spend more effort, time and energy in work and scramble
for higher position, which is the key of problem.
人們是如此心甘情願的付出，甚至是出於自願的抬轎，這才是問題的癥結。
7 People must desert fame and interest and then it is possible for them to be
told how to be a free man.
因此，必須先捨棄掉名利的追尋與奪取，才有可能告訴人們，應如何才能做一個自由的人。
8 A man of practice whose subjective condition is sane and steady, such as
Ziqi, should prepare mentally for learning the way of big tree survive.
一個主觀條件健全，堅實如子綦的修行人，他在企圖學習那棵大樹的求生之道前，也必須要有一定的心理準備。
9 Since you grasp it, you might be blamed as selfish garbage by other members
in your group. Can you bear it? It is the precondition you should consider if
you want to learn the said survive way.
因為在學成後，你極有可能會被團體中的其他成員責駡為自私自利的垃圾; 而你能不能忍受這樣的責難，也是你在考慮，要不要學這套求生術之時的先決條件。
10 A man who is selfish, speculated and stingy is described as a marvelous tree
by Chuang Tzu, which Chuang
Tzu deems people should imitate.
一個在團體中被視為自私自利、投機取巧、一毛不拔的小人，在莊子筆下卻成為了神木，成為大家應該效法的智者。
11 Men of practice are admired widely. Nevertheless, their trait must contain
selfishness and they must to conduct themselves virtuously and don’t care others. All men of practice who are ready for
aspiration to nirvana, before doing, they better think it over clearly.
修行人是一般大眾所仰慕及欽佩的對象，然而，在他們的特質中，卻必須存有這類自私自利的因素，以及獨善其身的想法。立涅槃志的修行人，你已經準備好了嗎？在剃頭前，還是再想想清楚吧！
External Things (8) (7-10)(22。4)
莊子演義雜篇外物(八)(7-10)(22。4)
7 The common fault of learner is
to admire the ancient and to despise the recent. However, if the ancient
people, such as Xiwei Shi, live in nowadays society,
wouldn’t they have to hold the life style and idea that are as same as ours?
尊古卑今是一般學者的通病，可是如果我們將古時狶韋氏這樣的人，移置到現今社會裡與我們一起生活，難道他們就不會與我們大多數人一樣，持有同樣的生活習慣、思想觀念嗎？
8 Most people follow the bad current, because they take on the color of their
company. Only the men of prefect practice are out of exception. They don’t
follow the bad current while they live with worldly people.
絕大多數的人都是同流合污，近墨者黑，近朱者赤，然而，只有修行完備的人才能出污泥而不染，與世人共同生活而不會染上時尚的一些壞習慣。
9 Though they live with worldly people, they still conserve personal central
belief.
他們與世人共同生活，但是仍能保有個人的中心信仰。
夫尊古而卑今，學者之流也。且以狶韋氏之流觀今之世，夫孰能不波，唯至人乃能遊於世而不僻，順人而不失己。
10 The right attitude for our living is that though I perhaps disagree on
other’s idea, I can stay together harmoniously with them.
我們生活在社會中的正確態度應該是，我不一定同意他人的見解，可是並不影響我與他們共同生活的和諧關係。
彼教不學，承意不彼。
Xianchi’s interpretation and remark(22。4)
咸池評述(22。4)
1 The biggest
problem of “following local customs” is that he himself has no a set of firm
and right gist. Namely, subjective condition is not enough or there is no
principle in mind.
“入境問俗” 最大的問題就是，自己心裡沒有一套堅定的、正確的中心思想，也就是主觀條件不夠厚實或者說心中沒有一把尺。
2 He concentrates
on seeking enjoyment and material desire of mundane life and obtaining fame and
interest by hook or crook. At last, he is drowned in this world.
心中惟一所想的只是在於追求世俗生活享受，只為了物質慾望的滿足; 甚至於為達名利而不擇手段，以至於最後，將自己完全的淹沒在世俗的塵垢之中。
3 In school, some sophisticated students started to learn smoking and gambling.
The reason was that they have to deal with various people in business circle in
the future. If they don’t smoke, drink or play mahjong, how can they enter
their circle?
當我還是一名在校的學生時，一些比較世故的同學，在學校裡就已經開始培養抽煙、賭博的習慣; 他們的理由是將來投身商界中時，難免要與三教九流之輩接觸周旋，如果不會抽煙、喝酒、打麻將，到時又如何能打進他們的圈子。
4 A student even
went into practice in the red light zone. His reason was that a businessman
should understand the real environment of businessman’s life. So, in the future
he can do business well.
有一位同學更是跑到紅燈區去實地“考察”。他的理由是，要成為一名業務員，就必須體會並瞭解商人的生活環境，以便於跟他們打成一片，將來做事才走得通。
5 As a result, a lot of students already had various bad habits such as drink,
gamble and whoring, when they graduated. With these bid habits, it is
impossible for them to be able businessmen.
結果，一大堆同學甫一畢業就染上吃喝嫖賭的各式惡習，當這些惡習纏身之後，又那裡還能成為一名出色的商務人員。
6 As soon as they
started to work, some students confronted frustration and ruined their great
future, which is the problem caused by “following local customs.”
一些同學才出校門就栽了觔鬥，損壞了自己的大好前程，這也就是 “入境問俗” 這句話所帶來的問題了。
7 Chuang Tzu told us that the right attitude was that
“Though I perhaps disagree on other’s idea, I can stay together harmoniously
with them”. Sorry, I don’t smoke. If you want to smoke, it is ok to me, but
please does it outdoor.
莊子告訴我們，正確的處世態度是 “彼教不學，承意不彼”。
抽煙嗎? 對不起，我不會，也不想學，要抽煙請到外面去抽，抽完再進來我不會反對。
8 I am agent and
you are dealer. Your smoking and drinking habits don’t expel our cooperation.
Your business is still doing well with me, as long as you keep your words to
pay on time and to reach your goal of performance. For keeping good relation
with agent or dealer, a man has to smoke and drink a lot; I think it is going
too far.
我身為代理商，與你身為經銷商之間合作的關係，並不會因為你的抽煙、喝酒而受到排擠; 你的生意還是會受到照顧，只要你不調皮、定期付款，並且達成業績目標， 那麼，我肯定不會找你的麻煩。為了生意而一味的抽煙、喝酒，這豈非是做得太過火了。
9 If we were
unlucky to live in the age of culture revolution in
如果不幸生在文革時期，紅衛兵鬧得天翻地覆，人手一冊語錄，身為中大學生，你不拿一本紅色小冊子，那你就很難生存; 你假如不在檢討會上發言，並且說上幾句場面話，那麼你就有被鬥爭，被打成右派的危險。因此，為了自保，弄一本語錄握在手上，說幾句應酬話也就是了。
10 The key is to
keep principle in mind. Inner castle is cautiously built in secrete. Following
local customs, then you aren’t wise and don’t cut a figure. You should know
that “Though I perhaps disagree on other’s idea, I can stay together
harmoniously with them”. Many students at the culture revolution, they trained
themselves as excellent painter, sculptor and calligrapher, and became
worldwide artists. The reasons probably are that they had no work pressure, for
the society operation was ceased in the ten years of culture revolution.
重要的是自己心中要有一把尺，小心地，隱密地將自己的內心堡壘塑造起來。謹守“入境問俗” 的原則，但也不要太過聰明，太出風頭。應該知道，“彼教不學，承意不彼” 的哲理。據說，有些學生就利用文革十年浩劫，將自己訓練成出色的畫家、雕刻家、書法家等。文革後出現了許多偉大的藝術家揚名世界，他們大概就是拜文革十年，社會停擺，沒有工作壓力之賜而達成的吧！
11 A man was very marvelous. He memorized each word in The Merrim-Webster
English-Chinese Dictionary fluently in the ten chaos years. It is worth us to
learn the man who using the special environment to accomplish his own job.
其中有一位先生最離譜，他在十年中將一本韋氏英漢辭典背得滾瓜爛熟。這些人利用特殊環境以完成自己工作的精神是值得我們學習的。
12 On the
contrary, those guys, who waved flags, shouted battle cry and took the lead to
gang up, lost study time within the ten years. In their middle age, they are
skillful at nothing. Most of them certainly are much worse than the wise that
“Though I perhaps disagree on other’s idea, I can stay together harmoniously
with them”.
相反的，那些搖旗吶喊，身先士卒，領頭進行串聯活動的年青人，他們在這漫長的十年中不但白白的浪費了青春，現在邁入中年，還身無一技之長; 與那些“彼教不學，承意不彼”的智者相比，這些人肯定是差得太多了。
Xianchi’s interpretation and remark of
Tao Te Ching(22) a。22
咸池評述道德經演義(廿二)a。22
1 As a man of
successful practice, he is modest and courtesy.
做為一個修行有成的修行人，他的為人是極其謙恭有禮的。
2 Jingkong Master ever said that a man of successful practice
looks each person as Buddha, so he is modest and polite to each person, not
neglecting and loosing anyone.
淨空法師曾經說過，一個修行有成的修行人，他看每一個人都是佛，因此他對每一個人都是謙恭執禮，絲毫不敢怠慢。
3 Wang Yangmin’s Record of Practice has it similarly that
someday one of his disciples asked him: “To my surprise, today I look each one
on street as sage. Why?” after his disciple came back from town.
在王陽明的傳習錄裡也有類似的記載。有一天，他的門徒自城中返校，問王陽明說：「奇怪，我今天走在街上，不管怎麼看，都覺得每一個人似乎都是聖人。」
4 All these
phenomena reveal that modesty, humbleness and courtesy are common rules both
for man and for god.
所有這些現象，都在在的告訴修行人，謙卑、謙虛、恭敬有禮是做人、做神的共同法則。
5 A modest and
polite man of practice surely is not reveal himself, not justify himself, not boast of himself, not pride himself. These characters
are shown from intrinsic heart, not for looking luminous, far-famed, credit and
the chief among men. Whether or not it is completeness, consummation and gain
don’t change his humbleness.
一位謙虛有禮的修行人，他當然是不自見、不自是、不自伐、不自矜。修行者的這種品性是發自內心的，是非功利的。他不是在看到“明”、“彰”、 ”有功”、
“長”
的好處之後才開始具有這樣的性格。所以，無論是不是全、是不是盈、是不是得，都不足以改變他謙卑的本性。
6 According to
Buddha’s view, each person has Buddha nature. Sixth Patriarch said that Buddha
nature is sought intrinsically. After flesh and self-cognitive body are
removed, Buddha is shown clearly before each one. When we face a vivid Buddha,
how dare we be arbitrary, self-righteous, self-degraded, self-flattered and
self-restrained?
依照佛家的看法，我們說人人皆具佛性，六祖說佛毋外求。當肉身，自識身除去了之後，佛就會清清楚楚地顯現在每一個人的身上。當我們面對一尊活生生的佛時，我們又哪裡還敢自以為是、自持己見、自我誇耀或驕傲，甚至是狂妄不可一世呢？