Extensive interpretation of Tao Te Ching (26)
道德經演義（廿六）
The solid is the root of the light; the
Quiescent is the master of the Hasty.
重為輕根，靜為躁君。
Therefore the Sage travels all
day, yet never leaves his provision-cart.
是以聖人終曰行不離輜重。
In the midst of honor and
glory, he lives leisurely, undisturbed.
雖有榮觀，燕處超然，
How can the ruler of a great
country, make light of his body in the empire?
奈何萬乘之主，而以身輕天下？
In light frivolity, the Center
is lost; in hasty action, self-mastery is lost.
輕則失根，躁則失君。
On Levelling All Things (3) (1-5)(26。1)
莊子演義內篇齊物論(三)(1-5)(26。1)
1 Qu quezi asked Chang Wuzi, “It is thought that a man of perfect practice is
apathetic to the worldly affair”
瞿鵲子問長梧子：「有人認為修行完備的人對世務是漠不關心的。
2 He isn’t busy in making a fortune and isn’t anxious to avoid adversity. He
doesn’t beg other for something and doesn’t abide by the worldly custom.
他即不會營營求利，也不會惶惶避害。他不會向別人乞求什麼，也不會默守於世俗的風俗習慣。
3 Sometime he says nothing but what he does release much information. Sometime
what he mutters sounds nothing and elusive. He, as a person of perfect
practice, is roaming in the realm out of the world.
有時候他一言不發; 可是由他的所為中，卻傳達了許多訊息。有時候他喃喃自語，聽起來卻一點內容也沒有，令人摸不著邊際。修行完備的人就是這樣，在世俗以外的世界裡漫遊遨翔。
4 Confucius thought it is a stupid and hollow saying.
孔老夫子認為這些都是癡人說夢的空話。
5 However, I think it is extremely exact and a concrete description of those of
perfect practice. It isn’t a hollow nonsense. What do you think?”
可是我卻認為這都是對修行完備的人，極其正確具體而微的描述，絕非空穴之言，你認為如何？」
瞿鵲子問乎長梧子曰：「吾聞諸夫子，聖人不從事於務，不就利，不違害，不喜求，不緣道；無謂有謂，有謂無謂，而遊乎塵垢之外。夫子以為孟浪之言，而我以為妙道之行也。吾子以為奚若？」
Xianchi’s interpretation and remark(26。1)
咸池評述(26。1)
1 As a Yogi, I
insist on separating practice from the daily life.
做為一名瑜伽行者，我是主張修行與日常生活分開進行的。
2 When I enter the state of Samadhi in practice, I consign my body to
self-nature, Buddha-nature, Qi, kundanili
and refinement and my consciousness retreats throughout.
練功時，我進入三昧狀態，將身體交托給氣，自性，佛性，挫火，妙用等去操作，意識則完全退出。
3 When I go out of Samadhi, I am completely a common person, without super
capability, surprised words and conducts.
當由三昧狀態中走出來之後，我就徹徹底底地做回一名普通人，平平凡凡的完全沒有一點特異功能，沒有驚人之語或驚人之舉。
4 In my
consciousness, I am as the same as common people. If have to find something
different, they are not more than artistic ability, medical ability, executing
some religious rites, apprehension of religions thinking, as well as some good
lucks. Some mysterious good things befall me to make my life easy, sweet and
free.
在意識控制的範圍內，我的表現也與一般常人無異。如果一定要說有什麼差異，那也只限於藝術方面的才能，醫術上的技能，一些宗教儀式的執行，以及對於宗教思維的領悟能力。再來也許是一點鴻運，老是有一些不明究理的好事降臨，使自己不至於活得那麼辛苦，那麼煩、那麼累。
5 If man of
perfect practice stay permanently in Samadhi in most time of the day, he
certainly doesn’t do any worldly things.
而對於修行完備的來說，如果他恒入三昧，一天二十四小時的絕大部份時間都在三昧之中，那麼，他就無法再去處理許多世俗方面的事。
6 In Samadhi, consciousness retreats totally, standing aside to be a stand-by,
so he certainly can’t speak of anything meaningful and can’t do any worldly
affairs.
在三昧之中時，意識完全退出，只站在一邊，從而做一名旁觀者; 這時的修行人，當然也就不會說出任何有意義的語言，更不可能會有時間去處理任何世俗之間的事了。
Xu Wugui(4)
(1-17)(26。2)
莊子演義雜篇徐無鬼(四)(1-18)(26。2)
1 An
intellect feels uneasy without making a new idea.
一名臭老九，你叫他不要動腦筋想新主意，他就會悶得全身不自在。
2 A polemic feels uncomfortable without debating.
一名多言善辯者，你叫他安靜點兒，不要與人辯論，他就會覺得全身不舒服。
3 An able man feels depressive without bustling in something.
那些能幹好動的人，你不給點兒麻煩的事讓他忙，他就會閑得發慌，感到渾身都不對勁。
知士無思慮之變則不樂，辯士無談說之序則不樂，察士無凌誶之事則不樂，皆囿於物者也。
4 These people indulge themselves deeply into worldly affairs.
上述這些人，都是將自己深深埋在世俗的事務之中。
招世之士興朝，中民之士榮官。
5 Those people, who take the prosperity of nation as his own duty, always
consider how to strengthen their nation and army.
至於那些以國家興亡為己任者，每天朝思暮想的，就是如何能富國強兵。
6 Intellects engage themselves in the dream of how to get the opportunity to be
promoted.
知識份子則沉醉在如何升官晉爵上。
7 The intrepid warriors take each opportunity to show off their feat and
morale.
勇猛的力士則時時期盼，有朝一日，能有機會展現其精湛的武功及頑強的鬥志。
8 The bold men always expect to show their boldness in the most dangerous
place.
那些藝高膽大的勇夫們，則時刻盼望著，能有適當的機會，讓他們自動請纓，去最危險的地方，以展現其過人的膽識。
9 Soldiers like fighting.
士兵們喜愛戰鬥。
10 The old scholar is afraid of his name can’t be conserved in the far future.
垂垂老矣的學者，最擔心自己不能名垂千古。
11 Those people, who enthusiastic in political affairs, fall themselves over in
politics study. The social sages, who follow rules docilely, care in every
moment for their appearance, they fear to commit any gaffe in their social
activity.
熱衷政治者，孜孜於研究為政之道。循規蹈矩的社會賢達，則時時刻刻地關注自己的一舉一動，唯恐有失態之時。
12 The people of benevolence and righteousness attach much importance to
other’s remarks on them, so they take much account of the relation and
affiliation with others.
那些所謂的仁義之士，則特別重視別人對他的觀感，所以對人際關係以及人情往來等非常重視。
筋力之士矜難，勇敢之士奮患，兵革之士樂戰，枯槁之士宿名，法律之士廣治，禮樂之士敬容，仁義之士貴際。
13 Farmers feel depressive without weeding and scarifying and the businessmen
feel hard without dealings in one day.
農人一天不到田地裏去拔拔草，鬆鬆土，他就覺得難過。生意人一天不做幾宗交易的話，那麼，他的日子就好像再也過不下去。
農夫無草萊之事則不比，商賈無市井之事則不比。
14 The common people get leisure when back home from work; however, they have
to find something to do and don’t know how to enjoy the leisure moment and stop
work.
一般人下班回到家，好不容易空閒下來; 可是他也非得找點兒事情來做，否則，難以排遣閒暇的時光。
15 Craftsmen are freshened up as long as they touch their tools. Those greedy
men felt something lost without making money in one day.
工匠們只要手指一碰觸到工具，他的精神馬上就來了。而那些貪婪之士，只要一天沒有進帳，就會覺得悵然若失，好像缺少了什麼似的。
庶人有旦暮之業則勸，百工有器械之巧則壯。錢財不積則貪者憂，
16 Those politicians feel disappointed if they can’t
get the position.
那些政客，如果未能謀得某項職位，他就會感到大失所望。
17 The careerists teeming with dreams favor every changes of situation, because
the changes lead to new opportunities for them. In order to fill their dreams,
they will seize each slight opportunity. Those people are also won’t let
themselves idle in one moment.
對於滿懷夢想的野心家而言，變局就是機會，他們樂見變局發生; 因為只有那樣，新的機會才會浮現。他們都是見縫就鑽，絕不放棄任何機會，也是時刻都閒不住的。
18 The said people do so day after day, year after year, so that they cannot
extricate themselves from the self-found affairs. They are led by all kind of
desires and live in such worldly affairs throughout their lifetime. They
themselves don’t know actually what are they doing and why. They are rather
pitiful.
上述這些人，他們都是這樣，年復一年，日復一日，深陷在自找的事務之中而不能自拔。他們庸碌一生，被欲望牽著鼻子走，一輩子就跟這些庸俗的世俗事務糾纏不休; 連自已也不知道到底是在忙些什麼，為了什麼而忙，這些人真是可憐到了極點。
權勢不尤則夸者悲，勢物之徒樂變，遭時有所用，不能無為也，此皆順比於歲，不物於易者也，馳其形性，潛之萬物，終身不反，悲夫！
Xianchi’s interpretation and remark(26.2)
咸池評述(26。2)
1 They, who really can jump out of the restriction of life, also
live in a lonely life.
真正能跳出這種生活的固定框架者，他們的生活其實也是挺寂寞的。
2 He is alone to
stand on the top of the mountain, indulging himself in self-admiration and
feeling pitiful for common people’s stupidity, whereas he doesn’t know that
people who work at the foot of the mountain are sneering at his idleness and
laziness.
他孤單單地一個人站在山頂上，孤芳自賞，心裡可憐山下那些凡人的愚蠢。然而，殊不知，在山下忙著的人，心裡也正在暗笑他的遊手好閒，與不務正業呢。
3 It is precious
not to be enslaved by material, but there is a premise: he must solve the basic
living problem at first.
能不役於物當然是可貴的，不過也有先決條件，那就是他必須要能解決最根本的食衣住行的問題。
4 The most
austere people have to keep alive by buying firewood, rice, oil, salt, soy,
vinegar and tea. Without money to deal with the basic items, he can’t be
unrestrained.
再怎麼節儉，柴米油鹽醬醋茶終須得花錢買。沒錢花、無法應付這些基本問題，最終也是瀟灑不起來的。
5 I think that a
man must spend some time in worldly affairs to accumulate sufficient capital,
by which he can live in an austere life. Without worry in simple life, he can
live free life: he is not enslaved by material, roaming everywhere and setting
himself free at his wills.
我始終認為，一個人應該花一段時間在世俗事務上，以便累積一定足夠的資本，然後再依此資金來供養自己，使自己能夠過一個儉樸、自由的生活。當生活無慮後，他才能有資格去追求那“不役於物” ，海闊天空、進退由時、行藏在我的生活。
6 Therefore, if a
man wants to be the man of Chuang Tzu’s standard, he
should do: Firstly, in youth he strives for making money and has a good grasp
on investment, so as not to involve himself in lack of
money. Secondly, he must live in a simple and plain life. In order to get rid
of desire, the most important principle is to live in a simple and plain life.
It is impossible, or a fruitless approaching that a man trying to free from
material enslavement and at the same time he seeks for fleshpots.
所以，要想達成莊子標準的人，第一，年青時一定要努力掙錢，並習得正確的投資理財方式，使一生的需求，不至於發生太大的缺口。 第二，必須要求自已，過著簡單樸素的生活。而要想擺脫慾望的牽制，最重要的一點，就是力求生活保持在簡單樸素的層次。若貪求享受，愛好錦衣玉食，又想不役於物，那無異是天方夜譚，緣木求魚之舉，根本就是不可能辦到的。
Xianchi’s interpretation and remark of
Tao Te Ching (26) a。26
咸池評述道德經演義（廿六）a。26
1 The most noticeable thing that a man of practice should do is how to maintain
a sound, tranquil and peaceful mind. Without the mind, it is invalidated to
practice by any means.
一個修行人最應該嚴加關注的就在於致力維持一顆沉穩，安寧，祥和的心境。心不平靜的話，就是再高明的修行術也是於事無補的。
2 So, Buddhism stresses fixed mind, tranquility and wisdom. Laotse’s
emphasis on this chapter is the fixed mind too. Self-righting doll can keep
standing because it has low and heavy center of gravity. You stand well not to
fall as long as you have low and heavy center of gravity.
也因此，佛家才講求定、靜、慧。定，應該就是老子在本章裡所所講的重。不倒翁能永遠保持站立，原因就在於他有一個比較重的、比較低的重心。當重心低而且夠重時，你就能立於不倒之地。
3 Fixed mind surely refers to steadiness and composure of people’s
deed. In Buddhism, it is an important class that dharma restricts dissipation.
定，當然在人們
的行為上是指穩重、沉著不亂的態度。世尊說的法中，不放逸就是一門重要的修行功夫。
4 Buddha thinks that the confusion, worry, fidget and pain result from the
conflict between subjective condition and objective condition. Stimulation and
inducement by the outer factors is the source of our sufferings. Therefore, we
should be cautious in dealing with the outer factors.
世尊認為，一個人的困惑、煩惱、不愉快、痛苦等都是因為主觀條件與客觀條件在接觸之後而引發的。外在因素的引誘、刺激，都是帶給我們諸般苦的來源。因此，我們對外在刺激因素一定要格外小心，冷靜應付。
5 Buddha said that we should guard on the six organs—eye, ear, nose, tongue,
body and sense, not dancing with them easily. Watching on the ideas or the
forming ideas, we confine them that are like monkey running around to disturb
your mind. The disasters made by the monkeys are the source of your sufferings.
The attitude to confine them is fixed mind. Namely, it is “heavy” and “sound”.
世尊說守住根。守住眼，耳，鼻，舌，身，意之根，不要輕易地隨之起舞。將這些興起的念頭或尚未興起的念頭牢牢地看好，不要讓它們像猴子似的到處亂跑，以致於擾亂了你的心境。這些猴子似的念頭所闖出來的禍，就是你的苦源; 而將猴子們拴牢的態度則是定，則是重，則是沉穩。
6 Laotse said that “in the midst of honor and glory,
he lives leisurely, undisturbed”. This is the presentation of restricting
dissipation. Brilliant prospects are worldly glory and strong stimulation that
the objective condition offers.
老子說的“雖有榮觀、燕處超然”，就是一種不放逸的具體表現。榮觀就是世榮，就是客觀條件所散發出來的一種強烈刺激。
7 Common people
usually are at a loss when they receive glory, honor, and appraisal. Buddha and
Laotse criticized them for their unsteadiness,
fickleness, and levity. They are unworthy following.
一般人在獲得榮耀、好評等之類的頭銜時，都會興奮得手舞足蹈，忘乎所以。世尊和老子都批評這種人，指稱他們態度不夠穩重，太過浮躁、輕浮，皆不足取。
8 The top players
of tennis, snooker, basketball, and football are found common feature when they
are playing. It is that their mood concealed. The deadpans show no emotion.
They shows nothing when win, lose, play well or bad, and even fault. They focus
on each beat and each action that are vital to win. Their deadpans represent
heaviness and fixed mind. Those, who laugh and joke, talk frivolously, and have
gossips, can’t make a great cause and can’t gain good practice.
一般世界頂尖高手在打網球、斯諾克、籃球、足球等任何運動時，都具有一個共同的特色，那就是表情木然，一張撲克臉，情緒絲毫不露於外。他們對於好球、壞球，甚至輸贏、失誤等始終都不形諸於色。他們將精神完全專注在每一個球、每一個動作的致勝關鍵上。他們的面無表情就是重、定的表現。一天到晚嘻嘻哈哈、言不及義、說東道西的人，他們是既成不了大事，也修不得正果的。
9 Tranquility
naturally is in the wake of fixed mind. Chinese often say that reflection is in
the wake of thinking that is in the wake of tranquility, so that people can
make right judgment. Buddhism has it that wisdom opens and many no-learning
skills attach to you after fixed mind and tranquility is achieved, which is the
start point of practice.
當一顆心定下了以後，靜就自然而然的尾隨而來。中國人說靜而後能慮，慮而後能思，如此才能做出正確的判斷。佛學則認為，定、靜以後，智慧就開了，許多無學之術就會逐一顯現在你的身上，修行至此也算是上了軌道。
10 Therefore, man
of practice must be the one who reduces desire for content and stays in
tranquility and leisure, because fixed mind and tranquility can be gained as
long as they do like that.
所以，大凡修行的人一定是少欲知足、好閑靜處。也唯有這樣，“重、靜”、“定、靜”等才有可能實現。
11 Due to
reducing desire for content, man of practice lessens touch with the outer world
and diminishes his demands. Due to staying in tranquility and leisure, he
avoids entanglement and disturbance from the outside world. When touch, demand
and disturbance diminish, mind becomes tranquil and peaceful; practice can be
carried out.
少欲知足，與外界的接觸、需求就減少了。處閑靜之場所，外界的紛擾也就停止了。接觸、需求、紛擾都減少了，內心自然就歸於平靜，安寧;
修行的步子也就繼而邁開了。