Extensive Interpretation of Tao Te Ching(23)
道德經演義（廿三）
Nature says few words:
希言自然，
Hence it is that a squall
lasts not a whole morning. A rainstorm continues not a whole day.
故飄風不終朝，驟雨不終日。
Where do they come from?
孰為此者？
From Nature.
天地。
Even Nature does not last long
in its utterances, how much less should human being?
天地尚不能久，而況於人乎？
Therefore it is that:
He who follows Tao is identified
with Tao.
故從事於道者，同於道;
He who follows character (Teh) is identified with Character.
德者，同於德;
He who abandons Tao is
identified with abandonment of Tao.
失者，同於失。
He who is identified with
Tao—Tao is also glad to welcome him.
同於道者，道亦樂得之;
He who is identified with
Character—Character is also glad to welcome him.
同於德者，德亦樂得之;
He who is identified with abandonment—Abandonment
is also glad to welcome him.
同於失者，失亦樂得之。
He who has not enough faith
will not be able to command faith from others.
信不足焉，有不信焉。
On Levelling
All Things ( 1) (17-27)(23。1)
莊子演義內篇齊物論(一)(17-27)(23。1)
17 Ziqi
explained, “When wind passes through woods, valley, cracks of rock, door and
window, it causes assorted sound, high or low in pitch, strong or weak.
子綦曰「風吹過樹林、山間、石縫、門窗都會造成大小高低不同的聲音;
18 When people play flutes and trumpet, it also causes different sound. It is
wind to cause all kinds of these sounds.
人吹洞簫、笛子、喇叭也能發出各種不同的聲音，這些都是風引起的；
19 But sound of nature is from self-nature, Buddha-nature, calmness and
refinement. It sounds via fleshy non-ego.
而天籟是自性、佛性、挫火、妙用等，經由非我－這個肉身－而發出的聲音。
20 Sound of nature leads in different kinds of no-learning skills which are
being super intelligent and will manifest in conducts of those who practice.
天籟導致許多超智慧的無學之術，在修行人的行為中一一顯示出來。
21 Sound of nature is acquired from the practices such as practice of Zen and
yoga, sitting in Zen way and meditation.
天籟是需要禪修、打坐、默想、練瑜伽等功課而獲得的。
22 As a single wind blows through different objects on terrain and terrains,
the sounds are different, high or low in pitch, tender or harsh.
同樣的風經過不同的地形、地物會有不同的聲音; 或高或低或柔或剛;
23 Such natures as self-nature also generated different manifestations via
non-ego. So those who practice, especially the ones who practice further to the
urgist, attach much importance to practice of
non-ego.
自性等透過“非我” 的傳遞也會有不同的效果。所以修行人，特別是稍有神通者，對“非我” 的修養也是很重要的。
24 For instance of knife, somebody use it in making clothes, sculpture,
cooking, but somebody use it in murder and robbery.
同樣是刀子，有人用來剪衣服，有人用在雕刻上，有人用來切菜、割肉。但是也有人用來殺人、搶劫。
25 Those who practice sound of nature should be prudent in how to use it
properly."
天籟如何運用得宜，是修行人必須謹慎的。」
26 Those possessed of great wisdom are composed, tranquil, and open-minded
while the dabblers are chatty.
有大智慧的人，他們沉穩，寧靜，心胸開闊；半瓶醋的人，則喋喋不休；
27 Those splutters are overwhelming in speech; those who are chatty are boring.
講大話、高談闊論者，其言論氣勢過人；喜歡嚼舌根的人，嘮嘮叨叨也令人煩。
子綦曰：「夫大塊噫氣，其名為風。是唯無作，作則萬竅怒呺。而獨不聞之翏翏乎？山林之畏佳，大木百圍之竅穴，似鼻，似口，似耳，似枅，似圈，似臼，似洼者，似污者；激者、謞者、叱者、吸者、叫者、譹者、宎者、咬者，前者唱于而隨者唱喁。泠風則小和，飄風則大和，厲風濟則眾竅為虛。而獨不見之調調，之刀刀乎？」子游曰：「地籟則眾竅是已，人籟則比竹是已，敢問天籟。」子綦曰：「夫吹萬不同，而使其自已也。咸其自取，怒者其誰邪？」大知閑閑，小知間間；大言炎炎，小言詹詹。
Xianchi’s
interpretation and remark(23。1)
咸池評述(23。1)
1 The most
important work for the man of practice is to maintain a stable mind. He should
not have the mind in which scream arises easily when gust comes.
一位修行者最重要的工作，就是如何去維持一顆安靜平穩的心境。大風一吹就尖叫聲四起的反應，不是修行者應該持有的態度。
2 Chuang Tzu told us that the sound is produced by the wind
blowing various clefts. Unsteady mind in the man of practice is produced
because various ideas stir him and ripple in his mind.
莊子告訴我們，風聲是由於風吹拂過各式的縫隙而引起的。修行人的浮動心境，也是因為各種念頭，在經過一番人為挑逗之下而心底生波的。
3 Without clefts
and blocks, the strongest gust can produce no sound. In the stratosphere level,
jetting gas that runs at a very high speed gives out no sound.
沒有縫隙，沒有障礙，再大的風也激不起任何聲響。同溫層的噴射氣流在極高速的運作中，就不發出一絲聲音。
4 In order to evade
fidget the most important work the man of practice should do is that: Removing
the things, such as cleft and black that stir mind. Without these things stable
mind is possibly gained.
修行人要避免心情煩躁，其首要的工作就是如何將形如縫隙、狀如障礙等之類輕易激起人們情緒波動的物件移開、消除; 沒了這些縫隙及障礙物之後，修行人才能求得平穩的心境。
5 What are the
clefts and blocks in the mind of man of practice? They are: seeking for
avarice, wrath, obsession, fame and interest; love; persistence; mark of ego
and so on.
究竟什麼才是修行者的縫隙及障礙呢？貪、瞋、癡、名利的追求、愛、執著、我相等都是挑起尖銳音響的來源。
6 If the man of
practice can maintain his mind by no-self and being flexibility, there is no
sound being stirred despite the strongest gust. Thus, his mind becomes tranquil
and stable.
修行人在做到了無相無住而生其心之後，不論風多大、多強，都不會激起一絲一毫的喧鬧之聲，這時候的修行人，他們的心，就自然的顯得平靜而安穩了。
Xianchi’s
interpretation and remark of Tao Te Ching (23) a。23
咸池評述道德經演義（廿三）a。23
1 Buddha attached
great importance in how to make good friend. Buddha believed that it matters a
lot to choose friend and partner. Things of one kind come together. Men of one
kind stay together. On the other hand, if you stay with some people for long
time, they have influence on you and you will become the member of them by what
you constantly see and hear.
世尊對善知識是相當重視的。世尊認為，如何選擇朋友、夥伴，皆是非常重要的事。所謂物以類聚，什麼樣的人就會跟什麼樣的人聚在一起。另一方面是你跟什麼樣的人相處久了，你就難免會受到他們的影響，就難免會耳濡目染地變成那群人當中的一份子。
2 Buddha once
asked his disciples to watch the eldest disciple’s students whose habits and
culture are similar to his teacher.
世尊有一回提醒其弟子，要他們留心觀察他眾多大弟子的學生們; 因為，這些學生在習性及修為上與其老師都十分相似。
3
Shariputra’s disciples mostly liked studying profound
Buddhism theory. Maudgalyayana’s disciples were
energetic and roamed everywhere. Yelu Arhat’s disciples had sharp heaven eyes. The eldest Kasyapa’s disciples were in rags and practiced a Dhuta practice. Some disciples whom cheated around and
broke commandants, they were birds of one feather and formed a small
clique.
舍利弗的弟子，他們大多喜歡研究深奧的佛理。目楗連的弟子個個神足了得，橫衝直撞的各處遊蕩。耶律尊者的弟子天眼銳利。大伽葉的弟子衣衫襤褸，他們修的是頭陀行。另外，一些在外面招搖撞騙、不守戒律的人，他們也是一丘之貉，物以類聚地各自形成一個小團體。
4 By these
phenomena, Buddha told his disciples to be cautious in choosing friend and
master. Environment and friend have great influence on man’s deed and practice.
藉著這種現象，世尊告訴門人，要擇友而交，就連選擇師父也是如此。這都因為，外在環境的事事物物，對人的行為、品性等的影響實在是太大了。
5 There is a folk
saying in
溫州有句俗話說，跟人吃飯，跟狗吃屎。交友不慎是很多人栽觔斗的主要原因。在我們傳統教育裡，孟母三遷就是最顯著的代表; 孟家最後搬到學校附近，促使孟子養成了好學不倦的優良品行，終而成為一大哲人。
6
Confucius mentioned that all your friends should be better than you. If you
stay with friends who is better than you every day, your knowledge and culture
will be gradually improved. Confucius said that friends must be frank, tolerant
and learned. These friends who have good culture are the ones who we should
make.
孔子說: 無友不如己者。找一些品德高尚的朋友，天天跟他們接觸，無形中可以提升自己的學問及修養。孔子又說: 友直、友諒、友多聞。這都是要求我們盡可能地找個好的，修養上優質的人做朋友。
7
To speak strictly, man of practice makes light account of making friend. Its
essence of practice is to stay alone in tranquility and leisurely. He does not
make friends at all. If contact people are unavoidable, he only keeps in touch
with people lightly like the dragonfly touches the water surface.
其實，認真地說，修行人是不太講究交朋友這回事的。修行的人本質上是樂閒靜處，根本上是不交朋友。非得與人接觸不可的話，也是宛如蜻蜓點水一般，點到為止。
8 Buddha said
that you don’t greet woman when you beg for food in downtown. Someone answered
that it is difficult and impossible not to do it because there are so many
women on street. Buddha then, dissuaded them not to talk with them. But they said
it is difficult not to talk in begging. Buddha said that if so, you muddle
through some words.
世尊曾說，當你們到了城裡去乞討時，千萬不要跟女生直接打照面。有人說，那很難，街上那麼多女生，不打照面簡直就不可能。世尊說，那麼就不要跟她們講話。又有人說，跟人討飯不說句話那太難了。世尊又說，那麼就言不由衷的說，隨便敷衍幾句就可以了。
9 As Buddha
realized that the female temptation is awful. Also, women of practice should
adopt the same attitude to male. Not see, nor say, muddling is used to ward off
falling in love. The way to practice is vulnerable; Su Dongpo,
a famous poet in ancient
世尊知道，女性的誘惑力是很可怕的。當然，同樣的，女性的修行人對男性也應採取相同的態度，不見、不語，用敷衍來避免春心激盪。修行的路是極其脆弱的，蘇東坡認為，修行生活「皆不足道，難在去慾」; 所謂英雄難過美人關，自古皆然。這也算是擇友的另一章了。