Extensive interpretation of Tao Te Ching (27)
道德經演義（廿七）
A good runner leaves no track.
善行無轍迹，
A good speech leaves no flaws
for attack
善言無瑕讁，
A good reckoner
makes use of no counters.
善數不用籌策。
A well-shut door makes use of
no bolts, and yet cannot be opened.
善閉無關鍵而不可開。
A well-tied knot makes use of
no rope, and yet cannot be united.
善結無繩約而不可解。
Therefore the Sage is good at
helping men; for that reason there is no rejected useless person.
是以聖人常善救人，故無棄人;
He is good at saving things;
for that reason there is nothing rejected.
常善救物，故無棄物。
---This is called stealing the
Light.
是謂襲明。
Therefore the good man is the
Teacher of the bad.
故善人者，不善人之師;
And the bad man is the lesson
of the good.
不善人者，善人之資。
He who neither values his teacher
nor loves the lesson, is one gone for astray, though he be
learned.
不貴其師，不愛其資，雖智大迷，
--Such
is the subtle secret.
是謂要妙。
Evidences Of A
Full Character (3) (1-20) (27。1)
莊子演義內篇德充符(三)(1-20)
(27。1)
1 In the
State of
魯國一有位殘障人士，大家稱他叔山無趾。他年輕時犯了刑法，被官府砍去雙腳。
2 Someday Shushan The Toeless
limped to visit Confucius. Seeing the ever-punished compatriot, Confucius
thought Shushan wanted to ask help from him, for this
reason, he was not so friendly when receiving Shushan.
有一天，叔山無趾一拐一拐地來見孔子。孔子見到這位曾經受過刑的老鄉，以為此人會有求於他。因此接見時表現的不是那麼友善。
魯有兀者叔山無趾，踵見仲尼。
3 Confucius said, “Look, you acted wildly against the law and public opinion
when you was young, and suffered such severe punishment. This is because you
are unaware how to protect yourself. Now, you come to see me with your disabled
body. It is difficult for me to help you.”
孔子說: 「你看你，年輕時胡作非為，害自已受到如此重的刑罰。這都是你不知道保護自已的緣故。今天你跑到我這來，已是殘疾之身，我是很難幫你什麼忙的。」
仲尼曰：「子不謹，前既犯患若是矣。雖今來，何及矣！」
4 Facing the indifference of this famous compatriot, Shushan
The Toeless was astonished at first but quickly calmed down and said, “I
committed such a serious crime so as to make myself disabled, all those
happened because I was young and imprudent then.
叔山無趾倒是有備而來，他看見這位有名的老鄉，對自已如此冷淡，也不假詞色地回答說:「因為我年輕時不懂事，才會犯下如此嚴重的錯誤，害自已成為殘廢。
5 Today, I visit you to consult you about something more important than legs.
If I could figure out, I would be spiritually sane though I am physically
disabled. I think spiritual sanity is much more important than the intact
physical body.
今天我來到這裡，是為了比雙腳更重要的東西，希望請教你。如果我能想通，那麼雖然我身體上有缺陷，心靈上卻會健全，成為一個心靈健康的人。我認為，心靈的健全比身體的完整來的更為重要。
無趾曰：「吾唯不知務而輕用吾身，吾是以亡足。今吾來也，猶有尊足者存，吾是以務全之也。
6 Before I came here, I thought Heaven is selfless to cover everything, as is
Earth to burden everything. I always think you are the greatest educator of our
country. In my heart, you are respectable like Heaven and Earth. But to my
surprise, on meeting me, without small talk, you utter the unapproachable words
that refuse me far. You really disappoint
來此之前我認為，天是大公無私無物不覆的; 地也是這樣，祂是無物不載的。我始終認為你是我們魯國最偉大的教育家，在我心裡你就如同天地一般。可是沒想到，一見面你非但沒有噓寒問暖，反而劈頭就說出如此拒人於千里之外的話，你實在太令我失望了。」
夫天無不覆，地無不載，吾以夫子為天地，安知夫子之猶若是也！」
7 Confucius awoke and knew his compatriot was not an ordinary person.
孔子這時才驚醒過來，知道這位老鄉，實非等閒之輩。
8 Standing up from chair, he tidied up his appearance. Head lowering, he said
shyly, “Sorry. Just now I am in bad mood. Pardon me if I offend you. Come in
and sit. There is quiet and suitable for talking. I would like to discuss with
you about your issues.”
他立刻從椅子上站起來，整理一下儀容，低下頭，不大好意思地說：「對不起，我剛剛情緒不好，如有冒犯之處，請你原諒。請到裡面坐，那兒比較安靜，咱們也好說話，我很願意與你討論你的問題。」
孔子曰：「丘則陋矣！夫子胡不入乎？請講以所聞。」
9 Shushan The Toeless refused Confucius’ apology. With a solemn complexion, he turned and limped
away.
叔山無趾沒有接受孔子的道歉，他面色凝重，轉過身一拐一拐地走了。
10 Confucius embarrassed by this unexpected development. He stood there; smile
on his face was frozen.
孔子滿臉尷尬地站在那兒，臉上的笑容一時也不知要如何放下來。
11 Turning slow, he said to his disciples, “Today, we have learned a good
lesson from Shushan The
Toeless. My compatriot’s body is disabled but he keep learning and practicing,
expecting to obtain perfect spirit and to be a man of perfect spirit. Though we
are physical intact, should we make efforts to seek for spiritual sanity? Or we
laugh at the disabled while others perhaps laugh at our spiritual defects.
他慢慢地轉過身子，對身邊的弟子們說: 「今天的事，對我們來說是一個很好的教訓。我這位老鄉身子有缺陷，他卻努力向學，希望在心靈上獲得圓滿，在心靈上做一個完人。我們這些身體健全者，是否也應努力去追求心靈的健全呢？否則，在我們譏笑身體殘障者的同時，是否也有人同樣地在譏笑我們，在心靈上的缺失呢？」
無趾出。孔子曰：「弟子勉之！夫無趾，兀者也，猶務學以復補前行之惡，而況全德之人乎！」
12 Mr. Shushan left Confucius but still kept pique in
his heart. To give well vent to his pique, he decided to visit Laotse.
叔山先生由孔子那兒走出來，心中的氣還沒有完全消掉，他決定到老子那兒去，好好的發洩一下心中的怨氣。
13 Shushan The Toeless said
to Laotse, “As you know, Confucius is a well-known
educator. Is he on earth really a man of perfect practice? Today after I have
seen his attitude, I actually wonder how well his practice is.
叔山無趾對老子說：「你說孔子這位名滿天下的教育家，他到底算不算是一位修行完備的人。今天我見了他那幅嘴臉，我真的懷疑，他的修為到底有多深。
14 May I ask you, why Confucius consulted you so affably? In my opinion, all he
wanted to learn were some profound and queer words from you to fish for others’
respect.
我問你，孔子為什麼那麼殷勤地，想請教你一些問題？在我看，他是想學得那些深奧而奇怪的言詞，以博取世人對他的崇敬。
15 Just like some cheaters, if they don’t make themselves profound and
deceitful, how do others believe them?
就像一些騙子，不故弄玄虛，說些令人莫測高深的話，又如何叫人完全信服呢？
16 Confucius doesn’t know that the men of real perfect practice all think the
queer words are unworthy. On the contrary, the words of truth are simple and
plain themselves. The profound and difficult concepts are actually the obstruct
of practice.”
孔子他不知道，其實真正修行完備的人，他們都認為，那些古怪言語沒有任何價值。真理都是極其簡單而樸實的。艱深而難懂的東西，反而是修行上的障礙。」
無趾語老聃曰：「孔丘之於至人，其未邪？彼何賓賓以學子為？彼且以蘄以諔詭幻怪之名聞，不知至人之以是為己桎梏邪？」
17 Laotse knew that Shushan
The Toeless felt wronged so he bantered him, “Why not tell him that life and
death, impossible and possible are relatively the two sides of a thing.
老子知道這位兄弟受了委曲，因此打趣的說：「你為什麼不告訴他，生與死，可能與不可能都是相對的，都是同一件事的兩面。
18 To prolong life and postpone death, to know impossibility and possibility of
thing people waste their energy. Worrying and fearing all day, which are reasons
for their spiritual insanity. People adhere too much to life and death,
impossibility and possibility, they bind and confine themselves. Why do you
help them regain freedom and become the wise men of spiritual sanity?”
一般人為了貪生怕死，浪費了許多精力在事物的可能與不可能方面，擔心受怕，惶惶不可終日。這都是令他們心靈不健全的原因，他們太執著在生死以及可能與不可能的發展上，將自己緊緊地綑住，不得自由。你為什麼不幫他們成為一個心靈上健全的智者呢？」
老聃曰：「胡不直使彼以死生為一條，以可不可為一貫者，解其桎梏，其可乎？」
19 Listening to what Laotse said, Shushan
The Toeless felt relieved. He finally understood that Confucius and he were
similar, one spiritually insane, the other physical disabled. A man without
leg, with an artificial one he is still walkable. But
a spiritually insane man will suffer in whole his life, actually may much worse
than the disabled one.
叔山無趾聽到老子這番話後，心中的氣逐漸消了。他徹底地明白，孔子與他比較，一個是心靈殘缺，一個是身體殘缺，半斤八兩。沒腳，裝上義肢也還能走路，而心靈有缺陷者，痛苦一生，實際上比身體殘疾者還要差一大截的。
20 Shushan The Toeless slightly shook his head, “If
Heaven wants to punish a man, who can help him?”
叔山無趾輕輕地搖搖頭：「當老天要懲罰一個人的時候，誰又能幫得上什麼忙呢？」
無趾曰：「天刑之，安可解！」
Xianchi’s interpretation and remark(27。1)
咸池評述(27。1)
1 Physical disability can be
seen, so the disabled, such as the blinder, the humpback, the people of
poliomyelitis, and the people of limbless, were felt miserable. However, people
don’t feel him or her disabled who bustles discreetly for appearance, garment,
and make-up.
我們覺得: 瞎子、駝背、小兒麻痺、缺手缺腳等身體有缺陷的人好可憐。可是我們卻很少覺得，那些整天為了自己的儀容，服飾及妝扮，小心謹慎，不斷塗塗抹抹者又有什麼缺陷。
2 People seldom think those guys wrong who apply their mind to
being promoted, flattering higher officer and being affectation
我們也很少會覺得，那些一心想升官發財，整天吹牛拍馬，討好長官，虛情假意者，他們看起來又有什麼不對勁。
3 He wants to smoke as soon as he
wakes up. Thus he is felt right for his continuous smoking. Those guys, who
burn scents to pray before Buddha for becoming rich overnight, is thought
normal.
對那些一睜開眼睛，就想抽根煙，自此整天香煙不離手者，我們從不覺得，他們有什麼不對。我們也同樣很少覺得那些到處燒香拜佛，以祈求一夜致富者，他們又有什麼值得可笑的。
4
People are accustomed to these queer-deed guys. If a guy doesn’t buy lottery or
doesn’t speculate in stock, he is thought abnormal. People don’t know the
queer-deed guys are as same as the disabled.
對這些行為怪異者，我們一般上都是見怪不怪，習以為常。最終，那些不買樂透、不炒股票、不做些發財夢的反而被視為不正常。殊不知，前者在功能上與身體殘疾者是沒有什麼區別的。
5 He
is the one of disabled appearance if he makes much of his appearance and he
doesn’t show himself in public without making up.
過度注重自己儀容、覺得不整齊、不漂亮就見不得人的，他是儀容殘疾者。
6 He can’t live without smoking. He is gimp of cigarette and
cigarette is his crutch.
至於不抽煙就過不了日子的，他們是香煙瘸子; 香煙就是他們的拐扙。
7 He, who burns scents to
pray before Buddha for becoming rich overnight, is blind and deaf. He doesn’t
know that Buddha persuades people into being aloof from the world and breaking
up with desires.
沒事上寺廟去燒香拜佛，祈求一夜致富者是瞎子，是聾子; 他根本就不知道，佛祖是勸人離世斷慾的，又怎麼會幫你追求財富，讓你得償所願。
8
Strictly speaking, as far as mundane affair is concerned, most people have
problems and are led by it without freedom. To be a free man without bondage,
he only understands completely sutra, Tao Te Ching
and Chuang Tzu’s theory. When he knows the
principles, such as empty five skandhas, suffering,
origination, cessation, path and perception of the dharma of mind, it is
possible for him to be a man of perfect practice.
嚴格地說，在世俗事務上，大多數的人或多或少都有一點問題，都成天被牽著鼻子難得自由。而要想成為沒束縛的自由人，只有徹底地瞭解佛經，明白道德經乃至莊子的學說; 知道五蘊皆空，苦集滅道，身受心法等道理，讓自己成為一個修行完備的人，才有可能。
Evidences
Of A Full Character (2) (1-21)(27。2)
莊子演義內篇德充符(二)(1-21)(27。2)
1 Shentu Jia was born in a poor
family. When he was young, he did break the law and been cut off one leg by the
government.
申徒嘉家境貧窮，年輕時犯過法，被砍了一條腿成為瘸子。
2 Zichan was a senior official who was rich and
sought for fame and wealth. He and Shentu Jia were birds of two feathers.
子產這位有心追求名利，家境富裕的高官，他與申徒嘉是截然不同的兩種類型。
3 However, they studied together under the guidance of Bohun
Wuren for fairly a long time. Zichan
always despised Shentu Jia
who was careless in appearance and lamed for breaking the law. Zichan felt disgraced to walk with him on the street.
然而他們一起在伯昏無人這兒學習，卻也有相當長的一段時間了。子產對這位曾經犯過法，受過刑，少一條腿，儀容邋遢的同窗實在不敢恭維，總覺得跟這位同學一同走在街上是一件很丟臉的事。
申徒嘉，兀者也，而與鄭子產同師於伯昏無人。
4 Someday, Zichan could not stand the gossips from
the passerby on the street, he said to Shentu Jia,
有一天，子產實在忍不住路人的指指點點，他對申徒嘉說：
5“When the class is over, you leave first and I stay here for a moment or you
follow me and you keep a distance from me. I would not like to go out the
school with you at the same time. What do you think?”
「放學的時候，你先走，我在這兒等一會兒，或者你讓我先出去，你跟在我後面一段距離。我不想與你一起走出校門，你覺得怎麼樣？」
子產謂申徒嘉曰：「我先出則子止，子先出則我止。」
6 Neglecting Zichan’s
suggestion, Shentu Jia
still acted on his own schedule, without an intention to cater for Zichan's suggestion.
申徒嘉沒有理會子產的建議，仍然是我行我素，按著他自己的作息安排，完全沒有配合子產的意思。
7 On the second day, when class was nearly over, Zichan
mentioned it again and said,
第二天快放學的時候，子產又舊事重提，並說：
8 “Now I want to leave. Could you stay in the classroom for a while until I
leave? I saw what you did yesterday. You seem to look me, a senior governmental
official as nothing. Do you really think you are equal to me?”
「我現在想要回家了。是否請你在教室裡再待一會兒，等我走後，你再走呢？我看你昨天的表現，似乎完全沒把我這位政府高官放在眼裡。在你心裡似乎覺得跟我是平等的，你是否真的這樣想呢？」
其明日，又與合堂同席而坐。子產謂申徒嘉曰：「我先出則子止，子先出則我止。今我將出，子可以止乎？其未邪？且子見執政而不違，子齊執政乎？」
9 As for the impolite requirement, Shentu Jia felt absurd and pitiful for his teacher having such a
student. He told Zichan,
申徒嘉對這位同學無禮的要求，覺得莫名其妙，也為老師竟然有這樣的學生而感到可惜。他對子產說：
10 “There have been an elder who I respect in the classroom. He is our teacher.
Maybe you think that you should be respected in the classroom due to your
higher position in the government. It is said that a real good mirror can’t be
stained by the dust; if it does, it is not the best one.
「在這個教室裡已經有一位我所尊敬的長者，他就是我們的老師。也許你認為自己權高位重，在這個教室裡，應該受到敬重。我聽說一面真正好的鏡子，任何灰塵都沾不上鏡面的;
如果有灰塵沾上去，那就說明這面鏡子不是極品。
11 We have studied here for quite a long time, we should really have no serious
wrong or error in our judgment. You are here to seek for great wisdom from our
teacher, but you still vent such impolite words. Don’t you think that you have
committed an unforgivable blunder?”
我們追隨老師這麼長一段時間，我們實在是不應該再有什麼嚴重的缺失呀！你在這兒跟老師學習追求大的智慧，但你仍然講出如此無禮的言詞，難道你不認為自己犯了大錯嗎？」
申徒嘉曰：「先生之門固有執政焉如此哉？子而悅子之執政而后人者也。聞之：‘鑑明則塵垢不止，止則不明也。久與賢人處則無過。今子之所取大者，先生也，而猶出言若是，不亦過乎！」
12 Hearing Shentu Jia beat
about the bush to quip him as a bad mirror, Zichan
got angrier.
子產對申徒嘉拐彎抹角地罵自己不是一面好鏡子，一時感到氣憤難平。
13 He said angrily, “Think of yourself. You are a
criminal who has received severest punishment, and still shamelessly to compare
your virtue with the sage’s. From your look, I know what scandalous conduct you
have done in the past. I feel disgraceful to be your classmate.”
子產憤怒地說：「你看你自己，一個受過極刑的犯人，還恬不知恥的想與堯等聖人比德性修養。我一看你這副德性就意識到，你過去為非做歹的可恥行為，我深以有你這樣的同學為恥。」
子產曰：「子既若是矣，猶與堯爭善。計子之德，不足以自反邪？」
14 Shentu Jia had better
self-restraint than Zichan. Looking up at him
peacefully, Shentu Jia said
slowly,
申徒嘉在修養上確實要比子產高明些。他心平氣和、慢慢地抬起頭，看看子產徐徐地說：
15 “There are a lot of people who conceal their crime to escape severe
punishment; there are few people who receive severe punishment without careful
concealment of their crime. Law makes people reflect on how to craftily escape
the severe punishment. People hence know playing tricks. Since then pure mind
is stained. Law itself can’t correct people’s conduct, and only make them have
a hypocritical habit. So a man of crime is not absolutely relative to his
character and morals. The difference between a man of no crime and crime is to
conceal his crime and escaping punishment or not. Only those of perfect virtue
have no intent to commit crime and play some tricks to escape severe
punishment. In case they destine to break the law, they accept the punishment
without any complaint. After punishment they forget it and face the future.
「隱藏自己行為，因而沒有受到嚴刑懲罰的人實在是太多了。沒有特別仔細地去遮掩自己的行為，因而受到處罰的人卻是少之又少; 因為有法律的關係，人們開始思索如何巧妙地逃避嚴刑峻罰，人們開始學會了詭詐。自此，純真的心被污染了。法令本身並沒有真正的導正人們的行為，只是教會他們偽善的習慣。為此，犯法與否其實跟品格高下沒有直接必然的關係，只有善於隱藏自己行為，善於逃避嚴刑峻罰，與不善於隱藏自己行為以及不善於逃避嚴刑峻罰的差異。在這之間只有德性完備的人，他們不會故意犯法，同時設計出一些詭計以逃避嚴刑峻罰。萬一觸犯法令，成為不可挽回的事實時，他們就安之若素，不怨天，不尤人，忘記過去，活在當下。
申徒嘉曰：「自狀其過，以不當亡者眾﹔不狀其過，以不當存者寡。知不可奈何，而安之若命，唯有德者能之。
16 In the battlefield, two armies were at swords drawn. A soldier of enemy was
shot by an arrow from Houyi and died at once, which
was his destiny. The other soldiers standing near him were safe, which were
their good luck.
打戰時敵我雙方陣式排開，敵方戰士被后羿一箭射中，當場陣亡者，命也。站在他身邊的人之所以倖免於難，也只是運氣好罷了。
游於羿之彀中。中央者，中地也﹔然而不中者，命也。
17 In the past, my friends often mocked me as a criminal without one leg. Every
time they mocked, I raged. Since I had followed our teacher, I was calm at it.
過去，我的朋友經常諷刺我受過極刑，少了一條腿，每次都引起我火冒三丈，氣憤不已。可是自從我跟老師學習以後，我就不再為這種事情煩惱生氣了。
18 I think that I have learnt from our teacher how to purify and improve
myself. I am no longer an ordinary person who is exposed to anger.
我想我已經從老師那兒學得淨化自己，提升自己。不再是一位容易生氣動怒的凡人了。
人以其全足笑吾不全足者多矣，我怫然而怒，而適先生之所，則廢然而反。
19 Since I have followed our teacher to practice, it has been nineteen years
that I don’t think I am a disabled person. Zichan! We
together stay here with teacher to seek for the mind content and secret. Now you
are appraising me by my figure and thinking that it is disgrace for you as a
senior official to walk with me on the street. You do have committed a blunder,
don’t you?”
自從我與老師一起修煉後，十九年來，我不再覺得自己是一位身體有殘疾的人。子產啊！你與我一起在老師這裡追尋心靈上的奧秘與滿足，而今你卻以形體來評斷我，認為與我走在一起有失你高官的面子。你想一想你是不是犯了錯呢？」
不知先生之洗我以善邪？吾之自寐邪？吾與夫子游十九年矣，而未嘗知吾兀者也。今子與我游於形骸之內，而子索我於形骸之外，不亦過乎！」
20 Having heard Shentu Jia’ words, Zichan felt compunctious.
He thought that it was vain to be here to study for years and his practice was
much worse than Shentu Jia’s.
子產聽到申徒嘉的這一番話後，深感漸愧，覺得自己在這兒讀了那麼多年書，上了那麼多課都是白費了。自己在修行上，實在不如申徒嘉太多了。
21 He came up to hold Shentu Jia’s
hands and said gently, “Well, I know I am wrong. No more word let me hold you
up to go out the school. OK?”
他走過去，握著申徒嘉的手，低下頭，輕輕的說：「好了，我知錯了，你就不要再說了。讓我扶著你一起出校門，好嗎？」
子產蹴然改容更貌曰：「子無乃稱！」
Xianchi’s interpretation and remark
(27.2)
咸池評述(27。2)
1 Most people are keen
to seek for the fame and interest, but they don’t know there are side effects
in it.
這世上絕大部份的人都熱衷於追求名利，殊不知，名利之中是包含了許多副作用的。
2 The most obvious side effect is that they confine your field of activity. The
more fame and interest you have, the wider the confining restricts you. Namely,
your field is smaller.
它限制了你的活動範圍，就是最明顯的副作用之一。名利愈高愈大，其所限制的範圍就愈廣愈深; 換言之，你的活動範圍，隨著名利的日益擴張，而變得愈來愈狹小了。
3 When you become
president or emperor someday, your field of activity is confined in a very
cramp place.
等到有一天你做到了總統，當上了皇帝，那時候，你所能活動的範圍，就更加的被局限在一個非常狹窄的空間裡了。
4Then Zichan possibly was not the minister of
子產當時也許還未曾登上鄭國宰相的位子，可是從他的言談中，我們知道他已絕非泛泛之輩。當一個擁有社會地位、有家有業的人處於公共場合之時，他的廣為受人注意，被人指指點點也是再正常不過的事了; 所以，我們才會稱這種人為公眾人物。這也就是說，他已經喪失了許多個人的自由了，他必須隨時注意自己的言行舉止，與什麼樣的人交往等等。
5 In modern society, Paparazzi is all-pervasive. The public characters often
are the headline of tabloid if they are not discreet. Therefore, it is
reasonable that Zichan was worried about Shentu Jia. Anyone, who is the
one of status, will have the same idea. This is the sin of fame and interest.
Anyone who seeks for them and he has to receive such side effect—losing part of
freedom. To be a man of freedom who can stroll around streets and lanes but
nobody notice, he has to give up seeking for the fame and interest. People
cannot eat his cake and have it at the same time.
現代社會的狗仔隊更是無孔不入，只要一不小心，就隨時都有被他們盯上，寫些逸聞刊上小報成為新聞人物的危險。所以子產對申徒嘉的顧慮是可以理解的，換成任何一位有點社會地位的人都會有著那樣類似的做法，這就是名利的原罪。當一個人想要獲得名利，他就得抱著接受這類副產品的心理準備，就得犧牲部份的個人自由。而要想成為一名自由自在，在街頭巷尾隨便遊蕩，同時又絲毫不會引起別人注意，更不必擔心別人指認自己的人;
最好的做法就是放棄及忘記名利這檔事。這也真應了這句話:
魚與熊掌，不可兼得。
6 Zichan applied himself to seeking for the fame and
interest and he visited Bohun Wuren
to look for the secret recipe of soul satisfaction. In my opinion, it is wrong
too.
子產一心追求名利，又跑到伯昏無人那兒去找尋心靈滿足的秘方，在我看來，他是找錯了門道了。
7 Soul satisfaction is
inner seeking; however, the fame and interest are outer seeking. It is like
that a man asks internist for his wound. I wonder that that Zichan
had registered wrong window.
所謂心靈的滿足是內求的，而名利是外求的。外傷而找內科醫生處方，子產豈不是掛錯號了嗎？
8 Additionally, Mr. Bohun Wuren
was imprudent. Why did he accept such a disciple?
再者，我們這位伯昏無人先生也未免太胡塗了，他為什麼要收子產這樣的徒弟呢？
9 If my guess is correct,
Zichen to Bohun Wuren is as the believer to the masters of modern temple.
The masters know what Buddhist seeks is nirvana and they are requested to be
aloof from world and desert desire. But, to survive, they have to accept some
believers who are of richness and status, because their donation is the fund of
temple operation.
如果我猜得不錯，子產之於伯昏無人，就像是現代的廟宇住持們，他們知道佛家是追求涅槃志，是要求絕慾、 斷慾、遠離世務的; 可是為了廟宇的生存，他們卻例不可免的必須接收一些有錢有勢的信徒;
因為，只有他們的香油錢才足以供養一間廟宇的運作。
10 It is like the concept of “mindfulness of body”. We should not eat because
eating anything means killing, but we die without eating. Death is a big
obstacle. Weighing them to take the slight one, we have to eat.
這有些像是“念身” 的觀念，我們是不應該吃東西，因為吃任何東西都會與殺生脫不了關係;
可是我們不吃就會死，死也是阻斷我們修涅槃志的障礙之一，兩害相權取其輕，於是我們也只得酌量吃一點了。
11
由此可見，佛寺為了生存，允許那麼多的香客在佛面前公然賄賂，實在也是迫不得已的事。
12 To survive, Bohun Wuren
accepted rich Zichan, which must be his unavoidable
choice. Or who would pay for the rent, utility bill, salary, tax and book if he
just accepted the poor students as Shentu Jia?
伯昏無人免為其難的收子產這樣的有錢徒弟，想來也是興學者不得已的抉擇吧！否則，門下都是申徒嘉這樣的窮傢伙，那麼房租、水電、教師薪水、稅捐、書本等開支又要由誰來承擔呢？
13 Shentu Jia was the only
beneficiary and enjoyer in this case. He learnt from Bohun
Wuren and enjoyed the facility supported by Zichan. When he occasionally was cursed and laughed at, he
had to bear them. Don’t kiss and tell. If he really aroused Zichan
to make him transferring to other school, not only Bohu
Wuren got suffering, but others, because the fund
reduced.
至於申徒嘉，他可以說是這個矛盾中唯一的享受者、獲利者。他不但從伯昏無人那兒獲得智慧，而且還由子產那兒獲得可長可久的學習環境。這位老兄如果偶爾被人罵上兩句，被人譏弄一下的話，他就忍忍吧！可別佔了便宜又賣乖，他如果真的點醒了子產，促使子產轉學，使得學校減少了一個有利的財源，那樣的話，最後受苦的就不只是伯昏無人一個人了
Xianchi’s interpretation and remark of
Tao Te Ching (27) a。27
咸池評述道德經演義（廿七）a。27
1 Diamond Sutra
has it that Buddha exhorts us: one should not hold on to a notion of a thing,
and should not hold on to a notion of not-a-thing. Due to this reason Tathagata often said, 'All of you monks know that the teachings
I expounded are likened to rafts.' Even teachings should eventually be
renounced, not to mention things that are not teachings.
在金剛經裡，世尊告誡我們不應取法，不應取非法。以是義故，如來常說汝等比丘知我說法。如筏諭者。法尚應捨，何況非法。
2 Buddha’s mean
is that we don’t hold mark of everything and everyone, and don’t have mark of
self, mark of himself, mark of themselves and mark of
life. Once there is a mark in our heart, we have prejudice.
世尊的意思是要我們對任何人、事、物都不要著相，不要有我、人、眾生、壽者之相。因為只要有相在心，我們就會馬上有了成見。
3 In our heart,
any mark is composed of plenty of experience and information and numberless
concept. On reminding American, we have the impression that a man who is tall,
fair, with yellow hair and speaking English. If we don’t look closely this guy
and understand him, the stiff impression will affect our judgment, and
eventually may make a big mistake; because the man we talking about may be an
oversea Chinese living in
在我們心中的任何一個相，都是由無數個經驗、訊息、觀念等所共同組成的。我們只要一想到美國人，一個黃頭髮、白皮膚、個子高高、滿口英文的人就會出現在我們的腦海裡。如果我們不仔細去觀察這個人，不試著去瞭解他，那麼我們很快就會被這些刻板的印象所左右，以致於影響了我們的判斷，從而造成很大的誤解。因為這個美國人極有可能是洛杉磯華僑，也可能是一位印地安人。總之，一旦有相在心、有成見在心，結果總是難免會造成誤判的。
4 Each one has
his own way to practice, so practice should not fix in a way. It had better do
as I, a lazy guy. In consciousness, I never have one idea on practice. Every
day I just have routine to sit in Zen way four times. In Samadhi I consign my
practice totally to Qi, Kuntalini, essence and soul.
Despite what the name we calling him, I lay myself on him anyway.
修行的路是人各一條，每人不同。所以修行不應該固守於一定的法，最好是像我這個賴皮鬼一樣; 在意識界裡，我對修行是完全不做主張，我只是每天固定四次禪坐。在三昧中，我將練功的課程完全放任的交給氣、挫火、精氣、識神，不論我們給祂什麼名字，反正我是賴上祂了。
5 In the past
twelve years (2007), he took me to tour around many beautiful and tranquil
places, experiencing many sweet things, and has a good harvest and nice
achievement in practice. If the performance is like that, why I should worry
about anything, just set my heart at rest and let him led me in the way to
Nirvana.
在過去十二年的日子裡 (2007)，是祂帶領我走過了許多美麗的幽境，更經歷過了許多美好的事情，收穫豐碩。既然如此，我又何須再擔心什麼，我就放心大膽地放任祂繼續去當頭吧！
6
Laotse said that a good runner leaves no track.
Running must leave track unless flying. However, if our route keeps changing or
each one travel on his own way, deep tracks will not
formed. Laotse persuaded us not to follow other’s
way, or we might possibly step on bullshit left by the former horses.
老子說善行無轍跡; 行是一定有痕跡的，除非能飛。可是如果我們的路徑一直改變，或著大家都不走同一條固定的線路的話，如此一來，深深的軌跡就不會出現。老子說最好不要照著別人的軌跡行走，因為那樣比較容易踩到前面馬留下來的糞便。
7 If we have no
prejudice to associate with other, anyone is unlikely to be bad or malicious
guy in our mind. If we are sincere and easy to contact other, we may find each
one has his lovely trait and advantage. After all each person has Buddha
nature. Therefore, casting away no man goes without saying.
與人交往時心中沒有任何成見，那麼任何人都不會成為我們想像中的壞人、惡人。當我們誠心輕鬆的與人接觸時，我們就會發現，每個人其實都有其可愛之處，也都會具有其長處。畢竟凡人都有佛性，所以“無棄人” 也應該就是理所當然的事了。
8 Confucius said that when I walk
together with two others, they can surely serve as my teachers. I'll find out
their merits so as to follow them and their demerits so as to avoid them. Under
the condition of no-self and being flexibility; however, there are no fixed
teachers and no mirror that reflect our demerits. Without prejudice, we open
our arms without requests and depend on nothing to hold objective condition.
孔子說：三人行，必有我師焉。好的我們跟著學，不好的我們便應引以為戒。在無相無住的條件下，我們心中實在並無所謂誰是我們的老師，誰又是我們應該引以為戒的鏡子。我們只是心無成見的張開雙臂，無所求、無所靠的與客觀條件周旋交際。
9 Those, who
flatter themselves to be wise, are stupid as a matter of fact. Their wisdom is
too less to find terminus.
那些自以為是，自以為走對了路子的其實都是笨蛋，就憑他們那一點兒知識，根本就無法找到終點。