Extensive interpretation of Tao te Ching
(25)
道德經演義（廿五）
Before the Heaven and Earth existed there
was something nebulous:
有物混成，先天地生。
Silent, isolated, standing
alone, changing not,
寂兮寥兮，獨立而不改，
Eternally
revolving without fail, worthy to be the Mother of All Things.
周行而不殆，可以為天下母。
I do not know its name and
address it as Tao.
吾不知其名，字之曰道。
If forced to give it a name, I
shall call it “Great.”
強為之名曰大。
Being great implies reaching
out in space; reaching out in space implies far-reaching, far-reaching implies
reversion to the original point,
大曰逝，逝曰遠，遠曰反。
Therefore: Tao is Great, The
heaven is great, The Earth is great, the Man is also
great.
故道大、天大、地大、人亦大。
These are the Great Four in
the universe, and the Man is one of them.
域中有四大，而人居其一焉。
Man models himself after the
Earth; the Earth models itself after Heaven; the heaven models itself after
Tao; Tao models itself after Nature.
人法地，地法天，天法道，道法自然。
The Movements of the Heaven (1) (1-6)(25。1)
莊子演義外篇天運(一)(1-6)(25。1)
1 Is
Heaven moving all the time? Is Earth rolling all the time?
天是在運轉嗎？地也是在不停地滾動的嗎？
2 The sun and the moon move in shift in the sky. Who is in charge of them? Who
control the movements? Who is so leisured to make these changes?
太陽與月亮交互移動在天際，是誰在管理這些天象? 是誰控制駕馭這些運作，是誰閒著沒事弄出這麼多的變化來呢?
「天其運乎？地其運乎？日月其爭於所乎？孰主張是？孰維綱是？孰居無事推而行是？
3 Maybe these are the physical process of natural phenomenon. The celestial
bodies just comply with the rule to move continuously; or to move chronically,
they can’t stop immediately.
這是否是自然現象產生的物理過程，天體只是在遵循這個規則，因此才不停地運作，它們是否只不過是習慣性的運動，一下子停不下來，如此而已呢？
意者其有機緘而不得已邪？意者其運轉而不能自止邪？
4 The cloud changes into rain and the rain changes into cloud. Who make the
changes? Who is so leisured to stage the changes to entertain himself?
雲變成雨，雨又變回為雲。是誰讓它們升起成雲，降下成雨的? 是誰閒著沒事，促使這些事一再上演，以期達到其自娛的目的?
雲者為雨乎？雨者為雲乎？孰隆施是？
5 Starting from the north, the wind blows to east and then west. On the upper
air, there is an airflow keeping spurting. Who makes the wind blow?
風由北方興起，向東再轉往西吹。在高空，更有持續的噴射氣流在那兒活動，是誰在促使風的吹拂呢？
6 Who is so leisured to spurt the wind continuously? Why is it so on earth?
是誰閒著沒事在那不停地吹噓呢？這到底是怎麼回事?
孰居無事淫樂而勸是？風起北方，一西一東，有上彷徨。孰噓吸是？孰居無事而披拂是？敢問何故？」
Xianchi’s interpretation and remark
(25.1)
咸池詳述(25。1)
1 Having learned modern physics,
astronomy and meteorology, people knows the operation of universe and the facts
of cloud, rain and air current. But why does it happen that way? Why does
universe turn energy into material? Why does material world keep on endless
evolution? We still have no affirmative answer.
熟知現代物理、天文、氣象學的人士與科學家，他們對天地星辰之運作可以說已經達到了一定程度的認識，對雲雨、氣流等的形成也已有了更深層的瞭解; 然而，對於一切為什麼會這樣安排，宇宙之能量為什麼要轉換而成物質，而物質世界又為什麼要不斷地演化，這些問題對這些人而言，卻始終還是一個謎。
2 The only goal
of creatures into this world seems to propagate for maintaining species. Male
ants are born to copulate with queen ant. After the copulation duration, they
die at once, despite of copulation or not.
生物降生到這個世界，其唯一的目標，似乎純粹就為了延續下一代; 為了維繫生命於不墜。雄蟻生下來的目的，純為了與蟻后交配，只要交配期一過，不論任務達成與否，就會立刻死亡。
3 Man’s sperm has
hundreds of millions of spermatozoa that are innate to combine with ovum. Only
one or two to three spermatozoa have chance to combine, while others come in
vain and die naturally.
男人精液中上億隻精子，它們的誕生就只為與卵子結合; 而上億精子之中，卻只有一或數隻精子有與卵子結合的機會，其餘的都是白跑一趟，無疾而終。
4 Why do these
creatures come into this world? What’s their signification? This is the
question that Chuang Tzu mentioned in this chapter.
這些生命到來世間到底是為了什麼? 又有什麼意思?
這就是莊子在本章中所提出的問題了。
5 Confucius could not answer it, so he said, “I don’t know about life yet; how
can I know death?” We just take care of the life from birth to death, before
and after which we may neglect.
孔子找不到答案，所以他才會說: 「不知生，焉知死」。只要注意由生到死這一段的生活即可。前面與後面的都不必去多加理會。
6 We, modern
people read this chapter, even with a good modern knowledge we still do not
have the answer, still have no affirmative answer.
我們讀這篇文章的現代人，雖然可能具有許多現代化的科學知識，可是在這方面，我們卻仍然沒有答案，沒有一個確鑿肯定的答案。
7 Chuang Tzu had no answer too. He also couldn’t make
clear the things before and after our life. Under this unclear condition, Chuang Tzu advised that since we don’t know why we come
into this world, we should not strive for the extra things unnecessary in our
life.
莊子也沒有答案，莊子也同樣說不清生前與死後的事，然而他老人家卻對我們提出忠告，那就是在搞不清楚來時路、與去時蹤之際，我們何必如此辛苦地在這段有生之年苦苦掙扎，耗盡力氣，以求獲取在實際生活中並不是那麼必需的額外之物呢？
8 Buddhism has
many statements on the situation before and after life but it can’t prove them
and tell them affirmatively.
佛家對生前死後有許多說法，可是他們也同樣無法證明給世人看，告訴世人當中確有其事。
9 However, as we
reach tranquility and stability in our practice, many no-learning skills will
come out, and through a certain no-learning skill, we recognize some situations
before and after life.
然而，有一點卻是比較可以肯定的，那就是當我們由禪修從而做到定、靜之後，許多無學之術的智慧便會油然而生，而我們似乎可以通過這些無學之術的智慧，對生死等問題達致某種體認。
10 Universal
mysteries open a small window to men of practice who gain enlightenment, which
possibly is one of the attractions that many people endeavor to practice Zen, Kuntalini
yoga and meditation.
宇宙的神秘為這些修行者開了一扇小窗，深入其中就會得到一點啟示，大概這就是禪修、無上瑜伽、默想等吸引人之處吧！
Zeyang (10) (16-21)(25。2)A
莊子演義雜篇則陽(十)(16-21)(25。2)A
16 “For those things we can’t understand, can’t see and can’t touch;
however, can sense its existence subtly. Can we generally summarize them as
‘Tao’?” Shaozhi asked Dagong
Diao.
「對於那些我們還搞不清楚、弄不明白、看不到、摸不著，只隱隱約約地感覺其存在的東西，我們可不可以籠統地將之歸納，而總稱之謂“道”呢？」少知問大公調。
少知曰：「然則謂之道，足乎？」
17 Dagong Diao replied,
“No. The definition is too vague. For example, we say that the nature produces
a million of creatures but we know clearly the creatures on earth are more than
a million. The total number is so huge so we just use a million to represent
the large quantity. Actually, it has nothing to do with the number of million.
大公調回答說：「不行，這樣的界定未免太過含糊了。比如我們說天生萬物，可是我們知道大地的生物其總數是如此眾多，何止一萬。我們只是採用萬這個字來代表其眾多的事實，而實際上，它與萬這個數字根本就沒有甚麼必然地關係的。
大公調曰：「不然，今計物之數，不止於萬，而期曰萬物者，以數之多者號而讀之也。
18 The space of the earth and heaven is vast; so is the energy of Yin and Yang.
But only Tao both its space and energy are incomparable vast.
天地所擁有的空間是無限大的;
陰陽的能量也是無窮無盡的。然而只有“道”祂所占有的空間，以及其所蘊藏的能量都是無與倫比的。
是故天地者，形之大者也；陰陽者，氣之大者也；道者為之公。
19 What Tao covers is so abroad that its broadness can’t be described, however,
we human got use to give everything a name just like what we call all the
creatures in the world-- “a million of creature”, so we describe it ‘vast’. But
we should always keep in mind that once we impose a name on anything, the
unchanged image occurs in our past experiences, will virtually shrink the field
of the object and stiffen its real fact.
道所涵蓋的一切實在是太廣泛了，我們無以名之而稱祂“大”。就像我們常說的“萬物” 一詞一樣，這是沒有辦法中的辦法。可是我們必須牢記在心的是，一旦冠名後，每當提及此名稱時，那原來埋藏於我們腦海裏的固有的印象就會立刻浮現，並將此印象與該物相比較，無形中就將此物的範圍歸於僵化而變得狹小了。
20 So, the thing that we try to describe shall not be named as “Tao” simply.
所以，每當我們試圖想描述你所說的那些東西時，決不能簡單地以一個“道”字 來稱呼祂。
21 We shouldn’t name Tao the way as we name the dog and horse, because we would
neglect much once we named it.”
我們也不能採用為狗及馬命名的方式來為道命名，因為我們一旦為之，我們所忽略的東西就太多了。」
因其大以號而讀之則可也，已有之矣，乃將得比哉！則若以斯辯，譬猶狗馬，其不及遠矣。」
Zeyang (11) (1-25)(25。2)B
莊子演義雜篇則陽(十一)(1-25)(25。2)B
1 How do the various creatures that we can see in the world, come
out?
放眼所及，各式各樣的生物到底是怎麼來的？
2 The question always occurs to the young learners when they begin to learn in
the field of philosophy.
這樣的問題永遠是年輕學子初聞哲學時，腦海中難免都會升起的疑問。
3 Shaozhi is not an exception. When he learned
biology, he knew that the body is made up of various organs that are composed
of numberless atoms and molecules. It is no doubt that the body is a universe.
少知也不例外。當他讀到生物學時，瞭解到人體是由為數眾多的原子，分子架構成各式各樣的器官，並由此組合而成人; 為此，人類本身無疑就是一個具體而微的小宇宙。
4 When he learned astronomy, he knew that the universe is very vast. Excepting
the plants in the solar system, each star in the sky almost is a galaxy.
Studying the photo taken by the satellite, he discovered that there are millions
of galaxies and each of which are different and has its unique feature.
當他讀到天文學時，又瞭解到宇宙之無比遼闊。天上的星星，除了太陽系的幾個行星外，每一顆幾乎都代表著一個銀河系。而從衛星傳回來的照片中，他發現了成千上萬的銀河系，各具特色的呈現天際。
5 The earth where human lives is a member of the Solar system. The Solar system
is a unit located in the edge of downside corner of the galaxy. This galaxy
however, is one of the mass galaxies in the sky.
人類居住的地球是太陽系中的一員，而太陽系是銀河系的一份子，位居在銀河下方邊緣的角落。而這個銀河系，卻只是天上眾多銀河系之一。
6 Learners, such as Shaozhi, were confused by the
concept that refers to sudden vastness and sudden smallness.
在這個忽而極大，忽而極小的觀念裏; 如少知者，很快就迷糊了。
7 Shaozhi came back to consider a clear-field
question. He asked, “How do all things in the world come out?”
少知回過神來，想問一個範疇較明確的問題。他說：「萬物是怎麼生出來的？」
少知曰：「四方之內，六合之裡，萬物之所生惡起？」
8 Dagong Diao answered,
“The two powers, Yin and Yang, interact and divert one another. Four seasons
alters back to back to this world. In the alteration, something creature likes
and something dislikes; something is chosen and something is rejected. In thus
process, the evolution comes into being.
大公調回答說：「陰陽兩股力量相互影響，互為牽制; 四季輪替，一季接著一季的來到世間。在這些變化當中，生物產生了喜愛與不喜愛; 選擇這個，不要那個; 偏好這樣的，嫌棄那樣的。因之，演化的戲碼於焉形成。
大公調曰：「陰陽相照相蓋相治，四時相代相生相殺。
9 Owing to the male mating with female, species can be propagated. Peace and
turbulence shift, by which creature gets the space for cultivation and
mutation.
雄與雌交配，物種因而得以延續繁殖。平和與紊亂交互發生，生物從中得到培養生機以及突變的可能空間。
欲惡去就於是橋起，雌雄片合於是庸有。
10 In the peace environment, creature goes all out to propagate and flourish.
平和時，生物充分繁殖後代，壯大自己。
11 While in the turbulence, the situation changes and environment is adverse to
it, it comes down the stage and let other suitable mutation grow. This
phenomenon is the essential method of evolution for creature.
而當局勢改變，環境對牠不利時，牠就退下，讓某些合適的變種有冒出來繁殖後代的空間。而這種現象正是生物演化的重要途徑。
12 Some of the things are apt to be still while some to be mobile. Thus, the
operation of nature can be carried out.
萬物中有的性質傾向於靜止，有的則傾向於移動; 如是，大自然的運作才得以持續開展。
13 Friction drives the wheels to go on the road, so car can be moved. If wheels
are trapped in the mud or sand, they can not go.
車輪一定要走在有摩擦力的路面上，這樣車子才能行動。若車輪落入泥漿沙坑之中，那就動彈不得矣。
14 The process of atom and molecule dismissing and assembling makes creature
have birth, aging, illness and death. Enough vigor makes creature to flourish
and the group of atoms and molecules assemble for longer time; insufficient
vigor makes creature to wither and dismiss. At that time the basic material is
to find a new chance to assemble and form a new and vigorous life again.
在原子，分子聚聚散散之中，生物有了生老病死的變化。那些活力十足，欣欣向榮的就多聚些日子。至於那些活力不足，有氣沒力，逐漸衰退者，那就散開或默默凋零，然後再尋找機會重新聚合，以成為新的，具有活力的新生命。
15 In the assembling and dismissing, the world witnesses that flowers blooms,
birds chirp and creatures flourish.
在原子和分子聚散的變化中，世界呈現出一片花團錦簇，百鳥爭鳴，萬物欣欣向榮的景象。
16 The said is our brief statement on the operation principle of the material
world.
上面是我們針對物質世界運作原則之粗略討論。
安危相易，禍福相生，緩急相摩，聚散以成。此名實之可紀，精微之可志也。隨序之相理，橋運之相使，窮則反，終則始，此物之所有。
17 The rule of all change of nature is based on a most elementary principle.
The life and death are causal. When thing develops to the highest point, it
changes direction. When a road goes to the end, there is a new place or road to
connect the end.
自然界一切變化的軌跡，都緣自一個最根本的原則。生物的生與死是互為因果的，當事物發展到一定極限時，它就會改變方向。當路走到尾端時，它就會柳暗花明又出現新的景象。
18 This phenomena in the material world are common occurrence that we may
easily to take an example to proof it.
上述種種現象，在物質世界裏都是屢見不鮮的，我們可以輕易的從現實中取得佐證。
19 However, our cognition only works in the material world. We can’t understand
the realm out of the material world.
然而我們人類的認知，也只能在物質世界中打轉，超出物質世界的範疇，就不是我們人類所能理解的了。
20 When we study Tao, our knowledge and imagination can help us to discuss it
in the material field only. Hence, we cannot trace back to the origin of Tao
and can’t study its destination.
因此，當我們研究道時，我們只能在這個範圍內用功。我們不能追朔道的起源，更無法探究道的最終流向。
21 Once mentioning the start and the end of Tao, we have to stop our discussion
because we are unable to talk about it.”
只要一碰觸道的始與終，我們的討論就嘎然而止，再也無法談下去了。」
22 Dagong Diao said, “To
discuss the issue, we should start in two different views: one
is the view of material; the other is the view of Tao.
太公調說：「所以，在討論這個問題的時候，我們應該從兩個不同的角度來著手。一個是物質的角度，一個是道的角度。
23 In the view of material, we are able to research it by physical, chemical
and biological ways. Its domain is in the material world beyond which we can’t
research.
從物質的角度，我們可以根據物理、化學、生物等科學的方法去探討。它的範圍是在物質世界，一超出物質界，就不能講述了。
24 However, all things are more than material. For example, a car is made up of
ten thousand more spare parts but if nobody drives it, it just is a pile of iron.
Therefore, the operation of drive is another issue, which is in the level of
Tao.
可是萬物卻絕不只有物質而已。這就像我們用上萬個零件組合而成一部汽車，可是，如果無人駕駛，它充其量也不過是一堆廢鐵而已。所以，駕駛操作完全是另外一個課題，而這也就關係到道的層面了。
25 So, real learner focuses on both the material and Tao.
所以真正有學問的人，他們是物質及道兩方面都極為關注的。」
言之所盡，知之所至，極物而已。睹道之人，不隨其所廢，不原其所起，此議之所止。」
Xianchi’s interpretation and remark(25。2)A。B
咸池評述(25。2)A。B
1 Integration makes everything and dispelling mars
everything. Integration is to live and dispelling is death. Integration needs
force and vigor. If in a group its members have centripetal force and common
goal, it can survive. When the important figures of this group leave or he lose
its members’ trust, and on new one replaces him immediately, the group will
dispel itself to die soon.
聚散以成。聚是生，散是死。而聚是需要力量的。在一個團體之中，如果團員之間始終保持著一份向心力，並且懷抱著共同的目標，那麼，這個團體就能存活，也肯定能夠繼續維持下去。而當一個團體的重要人物離開或者已經普遍喪失了團員對他的信心及支持時，這個團體如果不能及時產生新的首領，那麼，它就會迅速分崩離柝，最終解體。
2 Individuality without
enough vigor and cohesive force, it will go deathward. Its ingredients will
organize a new group under proper environment and stimulation.
活力不夠，內聚力不足的團體就只有走向滅亡的道路，之後再由其內部成員在適當的環境及刺激下，重新整合，以成為另一個新的團體。
3 Chuang Tzu said this is the truth of nature. Creature with
vigor and suitable conditions of living can survive and thrive for longer time.
Those without vigor and suitable conditions of living will age,
scatter and die soon. Its molecules and atoms will make a new combination in a
suitable natural environment.
莊子說這就是自然界的真理。有關生物的生死也是這樣，有活力，有生存條件的生物就存活的久些，長的茂盛些。至於沒有活力、而且生存條件已經蕩然無存的，則會迅速地老化、消散、死亡。而其所組成的分子、原子則在大自然的環境中化整為零，隨時等待機會，以便構成新的組合。
4 When we look the basic
elements, such as molecule and atom, as the combination part, we find that
there is no real living and death. Integration and dispelling of molecule and
atom form all creatures’ living and death.
站在分子、原子等基本組合籌碼的立場看生物，其實也沒有真正的生與死。事實上，是眾多分子及原子在聚散之間，形成了眾生物的生與死。
5 After we have this cognition, what should we do? At first, we need to keep
full vigor. Kids are vigorous everyday because they have endless curiosities.
When Mr. Liu Qiwei was at his nineties, he still kept
doing creative works in his studio. This is his vigor.
具備了這樣的認識之後，我們人應該怎麼做呢？首先我們一定要維持充份的活力; 我們只要看看小孩子，永無休止的好奇心，促使他們動個不停，活力充沛。劉其偉老先生活到九十幾歲，仍然一如既往地，一直保持每天到工作室去創作的習慣，不曾中斷，這就是他的活力。
6 Prerequisite of cohesive force is the goal of life. Man of practice march
forcefully to nirvana, spending most time of each day in improving self-nature
and Buddha nature in Samadhi, and it is this goal of life encourages them to do
so.
“生的目標” 可以說是凝聚向心力必備的條件。修行的人勇猛精進的朝向涅槃作出努力，每天花了許多時間，在三昧中提升自性，佛性; 也就是這個“生的目標”，促使他們努力不懈，向前邁進的。
7 Additionally, we don’t
persist in the questions regarding dying and living of this flesh body.
Creatures, in fact, have no problem about living and death. Material is
eternal. There is nothing but integration and dispelling.
另外就是，我們對這個肉身的生與死，也不要太過執著。生物其實並沒有什麼生與死的問題，因為物質是不滅的，有的只是聚散而已。
8 When man ages,
hair whitens, teeth loose and body becomes senile. At that time, lets it
dispels and seek new combination. Surviving in senile state is
insignificant.
人老了，髮蒼蒼，齒牙動搖，體力衰退; 這時候就應該讓自己散了，另外再去尋找新的組合。茍延殘喘的活著，是沒有任何意義的。
9 Sofa wears out, so we have to change
it. After a good-maintained car is driven for two hundred thousand kilometers,
it must be problem-ridden; inevitably we pay to have a new one.
沙發壞了，我們曉得換套新的。車子保養得再好，只要開個20多萬公里，就會毛病百出，這時，我們也只得花錢再換輛新車了。
10 We should take
well care of our flesh body and make it to be full of vigor. However, when a
certain part wears out someday and maintaining system of body doesn’t work
anymore, we should feel unperturbed to let it dispel into air and soil to
reorganize a new individual of full vigor. As for what kind of creature those
molecules and atoms will form, it doesn’t matter to us.
因此，對我們自己的肉身，我們平日應該細心加以保養，讓自己充滿活力，朝氣十足。等到有一天某個零件失靈，而身體的修護系統再也無法發揮其修繕的作用時; 我們何不坦然地讓它散了，讓它在大氣中，在土壤中重新去尋找伙伴，以成為一個全新的、活力十足的個體。至於將來它與哪些分子，哪些原子聚合，聚合成什麼樣的生物就不是那麼重要了。
11 Going to the bottom of
it, all materials in the universe are from the same source of energy. At the
very beginning, all materials throng and none of them can move; John or Tom,
are all integrated. Someday, the dispersing parts will reunify and turn into
the state of energy again. Then, “you in me, me in you”, it will be a real
integration of one.
追根究底地說，宇宙中存在的各種物質，它們都是源自於同一個能量之母。當初大家擠在一起，動也動不了的時候，就沒有彼此的分別。無論是張三也好，李四也罷，都是一體的。有那麼一天，那些分散各地的同胞們，大家都會重新聚合在一起; 一夕之間，又回到了能量的狀態。到了那個時候，就真的是“你中有我，我中有你”，你我一體，再也無分你我了。
Zhi Travels North (6) (16-27)(25。3)
莊子演義外篇知北遊(六)(16-27)(25。3)
16 Zhou, Pian and Xian--"Complete,"
"All-embracing," "the Whole"-- are different characters but
they have the same meaning. They all refer to the “One” thing.
周，偏，咸這三個字不一樣，可是意思卻是相同的，它們都是指"一"。
周偏咸三者，異名同實，其指一也。
17 Suppose we are to try to roam about in the palace of “ No-where” ;
當有一天，我們都到“無何有之宮” 去。
18 when meet there, we may discuss about the subject without ever coming to an
end?
在那兒，我們還會對某一個議題爭論不休嗎?
19 Or we stay still, doing and caring for nothing.
或者是，我們呆在那兒，靜靜地什麼事也不做，什麼事也不關心。
20 Do we stay harmonious there and our hearts are absolutely free?
我們是否能融洽地相處在一起，並且讓心境保持絕對的自由呢?
嘗相與游乎無何有之宮，同合而論，無所終窮乎！嘗相與無為乎！澹而靜乎！漠而清乎！調而閒乎！
21 I have no idea of others but my heart is free and unlimited.
別人的心境我不清楚; 可是我知道，我自己的心，是完全自由自在，也是無拘無束的。
22 I don’t ask my heart to go somewhere. It just strolls around, unsettling. It
comes and goes but I don’t know when and where it stops.
我沒有要心往那兒去。心只是四處閒蕩，居無定所，它來來回回地這麼的動，也不知道何時何地，才會停歇下來。
23 Heart is so. It strolls in very vast space. When all people, including the
men of perfect practice, enter into the space, they inevitably lose the
direction and become goalless.
心就這樣，在巨大無比的空間之中閒逛，所有的人，包括修行完備者; 他們的心一旦進入這個巨大無比的空間時，必然都會失去了方向，也無目標可尋。
寥已吾志，無往焉而不知其所至，去而來而不知其所止，吾往焉而不知其所終，彷徨乎馮閎，大知入焉而不知其所窮。
24 Our comprehension of something means that we think it in the realm of
material world.
當我們可以理解某件事的時候，那就表示，我們是在物質世界的範疇中思索。
物物者與物無際，而物有際者，所謂物際者也。
25 If a thing can be defined, it is limited.
當事情可以界定時，這個事情就是有限的。
不際之際，際之不際者也。
26 Limitless space means that its boundary is unlimited. In the limitless
space, the definition of fullness, emptiness; withering and decay are different
from those in the limited space.
無限的空間，指的是其所包含的範圍是無限廣大的。在無限的空間裏，盈虛衰殺的意義與在有限空間裏的意義是完全不同的。
27 In limitless space, the emptiness and fullness is not that in our mind any
more, nor is the decay and withering. There is no start and no end. Parting and
unification are the same.”
在無限的空間裏，盈虛不再是我們觀念裏的盈虛，衰殺也不再是我們一般觀念中的衰殺; 在那裏無所謂開始，也無所謂結束，就連聚散也沒有什麼特別的差異點。
謂盈虛衰殺，彼為盈虛非盈虛，彼為衰殺非衰殺，彼為本末非本末，彼為積散非積散也。」
Xianchi’s
interpretation and remark(25。3)
咸池評述(25。3)
1 Why are there
many marks, such as mark of self, mark of himself,
mark of themselves and mark of life? It is because there is difference and
discrimination among them.
我相、人相、眾生相、壽者相，世間之所以會存在著這些相，完全是因為其間存有差異、有所區別，都因為你跟我，我跟他都各不相同，所以才會出現分別心，才會有相。
2
If there is no difference, you and I are meaningless. Chuang
Tzu’s Tao sees no difference among Zhou, Pian, Xian. They are the same thing, only with different names.
如果沒有差別，你、我就變得沒有意義。莊子說，在道的世界裡，周、偏、咸都是一樣的，都是同一件東西，只是名稱不同，如此而已。
3 In other words,
in the world of Tao, there is no mark. In the world without mark, there is no living and death; no integration and dispelling.
According to Buddhism’s views, it is to jump out of transmigration and enter
into the realm of nirvana.
換句話說，在道的世界裡是無相的，無相的世界中不但沒有生死之分，更無所謂聚散; 而就佛家的論點來看，這也就是跳出輪迴，進入涅槃境之中了！
4 In this view,
Buddhism nirvana and Tao focus on the same thing and same environment. The
truth is unique, by which can it be proved?
從這個角度去看佛家的涅槃，其與道家的道，都是在講同一件事、同一個環境。所謂真理只有一個，由此是否又得到證明呢？
Extensive interpretation of Tao Te Ching (25) a.25
咸池評述道德經演義（廿五）a。25
1 In the former
chapter, I looked Tao Te Ching as a textbook
for individual’s conduction and practice. This chapter brings up full
evidences.
在前一篇裡，我說道德經是一門個人處世修行的教材。在這一章中又充份的證明了這一點。
2 Religious topics are related to affairs in other space after death, such as
heaven and hell in Christianism and Catholicism,
nirvana in Buddha. That is invisible and cannot be touched, seen, smelled, or
heard by our hands, eyes, noses, and ears.
宗教上所涉及的議題，主要是關係到死後及另一個空間的事。比如天主教、基督教的天堂、地獄，佛教的涅槃等都是另一個空間的東西，是我們的眼耳鼻舌身所接觸不到、看不到、聞不到、聽不到的。
3 Laotse’s theory; however, covers the world man can touch,
such as nature, sky, land and mankind. On opening eyes, man can see many
natural phenomena, such as sunrise, sunset, change of season, rain, wind, life
cycle of creature, water atomizing, solidifying and liquefying, rise and fall
of temperature, growth of plant, the light thing floating, the heavy thing
sinking, bird fluttering, fruit ripening.
而老子的學說所歸納的，卻是人們天天都能接觸到的世界，所謂自然、天地、人等。而人只要一睜開眼睛，就能看見日出、日落、四季變化、刮風下雨、以及生物的生老病死，水的霧化、固化、液化、溫度的升降與植物生長的變化; 物輕則升，物重則沉，鳥兒振羽而飛、瓜熟落地等等有關自然的現象。
4 Laotse told us that man is one of the members of
nature and universe. Therefore, the rules of nature and universe certainly are
possible be followed by man in this environment.
老子告訴我們，人是這個天地與自然中的一份子。既然如此，那麼這些規律當然也適用於這個環境以及空間中生存的人類。
5 The developing
rule of creature is to germinate in spring, grow in summer, reap in autumn and
store in winter. Therefore, man also has a cycle for birth, work, retirement
and reposing.
萬物是春生、夏長、秋收、冬藏。因此人也應該要有一個生、做、收、息的週期。
6 In Childhood,
man starts to learn all kinds of knowledge; in youth he grows up; in middle age
he reaps; in old age he enjoys the rest of life, playing with
grandchildren.
少年時期，學習各種知識，年青時努力成長，壯年則思收成，獲利了結; 晚年則含飴弄孫，安享餘年。
7 The order
should not be reversed and made wrong. If last winter is not cold, without
enough snow, wheat in spring wouldn’t grow well. It should be dry in autumn.
Air is clear and brisk so that it is good time to harvest and store. If summer
rain extends to autumn, harvest will be a problem.
這個秩序不能顛倒，不能錯亂。冬季不夠冷、雪不夠多，則明春麥子就長不好。秋天應該乾燥，所謂秋高氣爽，利於收成、儲藏。如果夏季的雨延伸到秋天而仍不停歇，那麼，儲藏就會出現問題。
8 A girl from eighteen to twenty-five is beautiful and charming. She should
find husband during this period. With age, charming is gone, and then it is
comparatively difficult to find her Mr. Right.
女孩子長到１８至２５歲，正值貌美動人。此時就應該加緊物色對象，以完成終身大事。否則時間一過，年華流失，誘人的魅力不再，找對象的範圍難免就會大大的縮小了。
9 Chinese makes
full use of these principles that man models himself after the Earth; the Earth
models itself after Heaven; the heaven models itself after Tao; Tao models
itself after Nature. In Chinese traditional medicine, it is thought that when
man feels hot and he wields fan, hotness is gone and body is cool. So, when man
has a fever, herb of ridding heat is used to cure him. Chinese traditional
medicine has it that heat is caused by fire. If the fire is fierce, we take out
some firewood to reduce the degree of fire. Man in fever is cured with some
lenitive medicine to rid the heat.
中國人對於這種人法地，地法天，天法道，道法自然的的原則運用得最為徹底。中國醫術就是其中一個明證。我們覺得熱了，就自然會揮扇子，當暑熱消退了，身體自然也就涼了。因此，當人在 發燒時，就會吃些清涼解火的東西來去火。中醫認為熱是火所引起的，爐中的火太旺了，我們會將柴薪拿出一些來以減低火力。因此，對發燒的人，醫生就會下些輕瀉的藥以求降火。
10 Chinese
traditional medicine has it that patient shouldn’t eat tonic because tonic
nourishes both body and illness. So, patient should not eat it until he is
cured.
中醫認為生病的人不宜吃補，因為補身的同時也可能補到了病氣。因此，想補身的話，也必得等到病體完全康復了之後才能進行。
11 All these ways
of thinking are from our experience in our life and environment, which is used
directly in life to solve problem. This theoretical base of instinct way of
judgment, Laotse had set up an example for Chinese in
this chapter.
所有這一切的思維方式，都是源自於我們對生活不斷的實踐中而所獲得的經驗; 然後再將它們直接運用到生活中去解決問題。這種憑直覺判斷來處理問題的方式，老子在這一章中為中國人開了先例。