Extensive interpretation of Tao Te Ching (28)

 道德經演義（廿八）

 

He who is aware of the Male, but keep to the Female, becomes the ravine of the world.

 知其雄，守其雌，為天下谿。

 Being the ravine of the world, he has the original character which is not cut up, and returns again to the innocence of the babe.

 為天下谿，常德不離，復歸於嬰兒。

 He who is conscious of the white, but keeps to the black, becomes the model for the world.

 知其白，守其黑，為天下式;

 Being the model for the world, he has the eternal power which never errs, and returns again to the Primordial Nothingness.

 為天下式，常德不忒，復歸於無極。

 He who is familiar with honor and glory, but keeps to obscurity, becomes the valley of the world.

 知其榮，守其辱，為天下谷;

 Being the valley of the world, he has an eternal power which always suffices, and returns again to the natural integrity of uncarved wood.

 為天下谷，常德乃足，復歸於樸。

 Break up this uncarved wood, and it is shaped into vessel. In the hands of the Sage, they become the officials and magistrates.

 樸散則為器，聖人用之，則為官長，

 Therefore the great ruler does not cut up.

 故大制不割。

Horses' Hooves (1) (1-19)(28。1)

莊子演義外篇馬蹄(一)(1-19)(28。1)

 

1 The horse has hooves to protect their feet so as able to gallop steadily on the snow-covered ground. It has thick mane to keep from wind and cold. There is flourishing pasture on the grassland and clear water in the river, by which horse can gallop freely on the vast field. This life style is very normal to the horse. The luxury stall is unnecessary to him.

馬有蹄子保護牠的腳，使牠能安穩地跑過霜雪覆蓋的地面。牠有濃密的鬃毛，為其防風禦寒。草原上有豐盛的牧草，河流裡有清徹的河水，有了這些大自然免費供應的物質，馬兒就能揚起尾巴，馳騁在曠野中。這種生活情境，對馬兒而言是再自然不過的事了，豪華的馬棚對牠來說都是多餘的。

馬，蹄可以踐霜雪，毛可以御風寒。齕草飲水，翹足而陸，此馬之真性也。雖有義臺路寢，無所用之。

2 The wild horses on the grassland someday met Bo Le who was said to have particular understanding of the nature of horses.

這些草原上的野馬，有一天，終於遇上了伯樂，這位自稱對馬性有獨到見解的人。

3 Bo Le tamed the horses by trimming their mane, paring their hooves thin, branding their bodies, tying rein to their heads, shackling their feet. Under those conditions he observed their steadiness and to rank them.

伯樂將這些馬兒的鬃毛修剪整齊，將馬蹄削薄，並在身上烙印，還將韁繩套在馬脖子上，用枷鎖綑緊馬兒的腳。就在這樣的情形下，他觀察馬兒的穩定性，並以此來評定馬兒的等級。

4 Owing to those taming, two or three out of ten horses were tortured to death.

結果，經過這樣的折騰，百分之二十∼三十的馬兒都被他弄死了。

及至伯樂，曰：「我善治馬。」燒之，剔之，刻之，雒之。連之以羈馽，編之以皁棧，馬之死者十二三矣；

5 Not only that, in the following steps, Bo Le starved the horses making them hungry and thirsty so as to observe their endurance. Under the condition of hunger and thirst, the horses were force to gallop or trot.

接下來，伯樂還故意不給馬兒東西吃，不給馬水喝，以觀察其耐性; 在飢渴的情形下，還要牠們小跑或急跑。

6 Bo Le fixed bridle to horses’ mouths and urged on them with knotted whip to strictly train them run in tidy team. In such training, five out of ten horses died from the tiredness.

伯樂在馬嘴上繫著刺痛的馬勒，手中又拿著帶結的馬鞭在後面驅趕，嚴格地訓練牠們學習整隊齊跑的課程。在這樣的要求下，又有百分之五十的馬兒給累死了。

飢之，渴之，馳之，驟之，整之，齊之，前有橛飾之患，而後有鞭筴之威，而馬之死者已過半矣！

7 Ceramist bragged that he was veteran of ceramic making. If he wanted to make a round ceramic vessel, he used the compasses; if he wanted to make the square ceramic vessel, he used the square rule. Carpenters were the same in bragging about his craft. If they wanted to make a curve parts, they used the hook ruler; if they wanted to saw a straight line, they used the line marker.

陶藝家吹牛說他是玩陶高手，當他要做圓的東西，他就利用圓規；當他想做方的東西時，他就用直角尺。木匠也是這樣，他們吹噓自己擅長於木工，因此，他們想刨個弧型時就用鉤；想要鋸個直條時就用繩墨。

8 However, in the viewpoint of ceramic soil and wood, they dislike the tool such as compasses, square rule, hook ruler and line marker.

可是，如果站在陶土及木頭的立場上看，它們又哪里會喜歡什麼圓規，直角尺，鉤以及繩墨呢？

9 However, we all praised Bo Le’s awareness of the nature of horses and respected the professional knowledge of ceramist and carpenter generation after generation.

然而，我們一代又一代的人都讚頌伯樂對馬性的瞭解，也尊敬陶藝家及工匠的專業知識。

陶者曰：「我善治埴。圓者中規，方者中矩。」匠人曰：「我善治木。」曲者中鉤，直者應繩。夫埴木之性，豈欲中規矩鉤繩哉？然且世世稱之曰：「伯樂善治馬，而陶匠善治埴木。」此亦治天下者之過也。

10 Such mistakes in recognition also happened to the politicians. They thought that they had good policy to govern the country. But in the viewpoint of people, nobody would like the exorbitant taxes and levies; not to mention the endless services and penal sheets.

我們這樣錯誤的認知，其實也發生在政治家的身上，認為他們具有治國的良策。可是站在老百姓的立場，又有哪個人會對那些苛捐雜稅、還有做不完的勞役，以及交不完的罰單欣然接受呢！

11 I think that statesmen who really know how to govern the country are different from the politicians, because people are inherent the necessary skills to live by themselves. They can weave and plant to make them live, which are their common nature and self-possessed. So we can say that the common nature is inherent.

我認為真正懂得治國的政治家，他們是不會那樣做的，因為老百姓都具有求生的天性，他們會編織衣服，他們會耕田來養活自己；這些都是他們的通性，是每個人都具備的。所以我們才說這些通性是天生的，是與生俱來的。

12 People in the primitive society appeared to be tranquil and composed. At that time there was no path crossing the mountains and no boat crossing the rivers, but creature lived in their own realm prosperously generation after generation.

因此原始社會的人類，他們是寧靜的，他們看起來比較安靜、穩重。那時沒有路徑穿過山岳，沒有船隻，橋樑橫越河流，萬物都在他們自己的範圍內生生不息。

13 Birds and animal flocked and tree flourished. Human, bird and animal coexisted peacefully. They wholly were not afraid of human. You might touch them and they were not frightened. People might climb up to see magpie’s nest; however, the magpie still stayed there. Every creature was one of the members of the family of Nature. All were on very intimate terms. In the society of human, there was no difference between the gentleman and the common people and all were equal without the discrimination of knowledge, skill, senior and junior.

鳥獸群集，樹木昌盛，人與鳥獸和平相處，牠們完全對人不具戒懼心。你用手去觸摸，牠們也不會驚嚇，人們可以爬上樹去窺看喜鵲的巢穴，喜鵲也不會飛走。萬物都是一家人，大家都不分彼此。在人類群聚的社會裡，你也分不出誰是紳士，誰是一般平民老百姓。大家都是人，在沒有知識，技能，誰高誰低的分別下，每個人都是平等的。

夫至德之世，同與禽獸居，族與萬物並。惡乎知君子小人哉！

14 Their virtues were fine, not to mention going astray. Their live were simple that their desires were low. So people in such group were uniform and integral, among which each one conserved his endowed nature.

他們的品性不會出問題，更無誤入歧途這回事。他們生活樸素，內心的慾望極低。所以這樣的群體中，人們自動地統合在一起，每個人都不會失去自然賦予的天性。

同乎無知，其德不離；同乎無欲，是謂素樸。素樸而民性得矣。

15 Gradually people’s civilization came into being. When the so-called sages appeared, they all-out advocated such moral rules as benevolence and righteousness. Since then people’s hearts have been teemed with doubt, confuse, jealousness and distrust.

慢慢地，人類文明逐漸形成，等到所謂聖人出現，他們努力地提倡仁義等道德標準，從此懷疑、迷惑、猜忌、不信任等情緒才開始深入人心。

及至聖人，蹩躠為仁，踶跂為義，而天下始疑矣。

16 They have to be delighted with music and discriminate people’s rank in rite and by clothes, for which the discrimination appeared in the society.

他們必須仰賴音樂才會得到快樂。利用儀式，服裝來區分人的高下尊貴。因為這樣的發展，人類社會開始分化，有了彼此之分。

澶漫為樂，摘辟為禮，而天下始分矣。

17 To make a vase for sacrifice, they have to split away a wood to carve it into vase. It is the same with the nature of humanity spoiled for surrendering those artificial moral rules.

為了一個祭祀用的花瓶，人們必須將木頭切開，雕刻使之成為花瓶。同樣地，為了屈就仁義等人為的道德標準，人們自然的天性就被破壞了。

18 If the nature of humanity were intact, people would not need such things as music and etiquette. If the five notes of the ancient Chinese five-tone scale were in ordered, people would not use six pitches to regulate them.

如果人類原始的天性不被破壞，人們就根本不須要音樂及禮儀這些東西。因為五聲不亂，人們也不須要六律來規範樂曲。

19 It is craftsman’s fault to forcefully distort natural resource into various vessels. It is sage’s fault to spoil the nature of humanity to bridle those artificial codes of conduct on people.

將自然提供的天然資源，強加扭曲以製成各式器皿，這是工匠們的錯。將天性破壞掉，以配合仁義這些人為的行為框架，這是聖人的錯。

吾意善治天下者不然。彼民有常性，織而衣，耕而食，是謂同德；一而不黨，命曰天放。故至德之世，其行填填，其視顛顛。當是時也，山無蹊隧，澤無舟梁；萬物群生，連屬其鄉；禽獸成群，草木遂長。是故禽獸可係羈而游，鳥鵲之巢可攀援而闚。故純樸不殘，孰為犧尊！白玉不毀，孰為珪璋！道德不廢，安取仁義！性情不離，安用禮樂！五色不亂，孰為文采！無聲不亂，孰應六律！夫殘樸以為器，工匠之罪也；毀道德以為仁義，聖人之過也。
 

Xianchi’s interpretation and remark(28。1)

咸池評述(28。1)

1 Let’s set it aside that all creatures get so well along with each other as Chuang Tzu described. As a matter of fact, we learn in Discovery program on TV that the relationship among creatures is actually much cruel.

 對於大自然各物種間，是否真如莊子所說的那樣和睦相處，我們暫且不論，因為由Discovery電視節目中我們瞭解到的事實是，生物之間的互動關係，其實是很緊張的。

2 On seeing beasts of predator, common animals would turn to run away immediately, they would never let a tiger licks their heads. Perhaps mankind is not a predator; goat and deer are not so frightened when seeing mankind; however, it is doubtful that they would will to be stroked by mankind? They are willing unless they are tamed animals such as dog, cat, sheep, horse or cattle; otherwise, only stupid animals would like to come close to a polyphagous animal like mankind.

一般較為弱小的動物，牠們只要一看見掠食性動物，立刻拔腿就跑，絕對不容許老虎有機會去舔牠們的頭顱。也許人類本身的掠食性質並非那麼明顯，因此，羊鹿等看到人類不會那麼容易的受到驚嚇。然而，這些動物，牠們真的會善良到讓人去隨便撫摸牠們的身體嗎? 對此我深感懷疑。除非牠們是狗、貓、羊、馬、牛等人類所飼養的動物，否則以人類雜食性的特質，也只有傻瓜才會與人類保持過度親近的關係的。

3 Chuang Tzu deemed that it is ideal, primitive and better that all men are equal in society. This view, I think, is also worth thinking it over.

莊子認為，人人平等的社會是理想的，是原始的，也是比較美好的社會; 然而我覺得，有關此點也有值得商榷之處。

4 In all species of nature, ant and bee are the most proper colonies that similar to what Chuang Tzu defined. In hive, there are no more senior or more inferior worker bees, the skills of all worker bees are the same. There is no a worker bee that is more competent for collecting honey or no a worker bee that is more fightable. Each of them can sting.

在大自然的物種當中，與莊子所描述的族群最為接近的，應該就是蜜蜂及螞蟻的社會了。在蜜蜂窩裡，工蜂就是工蜂，沒有比較高級的工蜂或比較低級的工蜂; 工蜂的技能也都是一樣的，絕沒有說哪隻工蜂特別會採花蜜或哪隻工蜂武藝特別高強，因為，螫人的功夫，每隻工蜂都會。

5 In ant hive, there is a kind of ant that is stronger and fightable; but there is no difference among them too. The soldier ants are born by same and singular mother in the same period, like blood brothers.

在螞蟻窩裡，有一種螞蟻特別雄壯，也善於打仗，牠就是兵蟻。而兵蟻與兵蟻之間也沒有什麼很大的區別，這種生物在同一時期，同一個窩裡，都是由同一個母親所生，牠們之中並沒有什麼太大的差別。

6 However, people in human society are different, between them there are tall, short, fat and thin. It is terrible that if men in a city were the same, with no obvious difference among Tom, John and Smith.

反觀我們人類族群，其成員間高矮肥瘦的差異性就很明顯。我們實在很難想像，整個城市中的男性，大家都長得差不多，絲毫分不出誰是張三、誰是李四、誰是王二麻子。

7 If so, what it would be? At least, it was not funny to play tennis anymore. If each player’s tactics were the same; how could we compete with each others?

現實中假如真是如此，那麼，整個社會及整個人生又會變成什麼樣子呢? 對我來說，至少打網球就沒有什麼好玩的，要是每個人的攻擊策略都大致相同，大家也都打同一類球路，那麼網球比賽就不好玩了。

8 Living in a society, where there was no difference in knowledge and skill; what you could do, I could do also; what you couldn’t do, I couldn’t do too. If we have to do each thing personally, we would tire or bore to death.

如果各種知識之間沒有絲毫差異性，各種技能之中也沒有什麼明顯的差別，你會的我都會，你不會的我也都不會，每一件事都得靠自己親自動手才行，那樣的話，我們一個個要不是被累死，就是無聊死了。 

9 In the society of bee and ant, there are a queen bee and a queen ant. All bustle for the queen. In a society described by Chuang Tzu, there is no difference between esquire and common people; no king in the system; no pot, bowl, hoe and saw; no road and bridge; of course no plane, vehicle and ship. Because all are self-supplied, perhaps there is no friend.

在蜜蜂、螞蟻的社會中，牠們都具有一個共同的特色，那就是大家皆圍著蜂王及蟻王而忙碌的工作。在莊子所描述的社會中，沒有所謂士紳百姓的區別，看起來似乎也沒有王級這個編制。沒有鍋碗鋤鋸，沒有道路橋樑，當然也就無所謂飛機車船; 因為一切都是自給自足的，甚至可能連朋友也沒有半個。

10 God! What’s a life like that! If human truly lived so, all of them would like to practice Nirvana, and disregarding this world. This possibly is Chuang Tzu’s expectation.

天啊！這又是什麼樣的一種生活呀! 人類如果真的走到了這步田地，也許大家都會心甘情願的去修涅槃道，對紅塵的思念就會斷絕了，這也許就是莊子的本意吧！

11 Nevertheless, I believe there are a few people but men of practice would agree on Chuang Tzu’s ideal.

然而，除了修行者以外，我想應該很少有人會認同莊子的這種理想與看法的。

 

Autumn Floods (1) (79-82)(28。2)

莊子外篇秋水(一)(79-82)(28。2)

 

79 River God asked Sea God, “What do you mean ‘nature’ or ‘natural’? What do you mean ‘artificial’ or ‘man-made’? What’s the difference?”

河伯問北海若：「您說的“自然”或 “自然的”是什麼意思，您說“人為的”或 “人造的”又是什麼意思？它們之間的差別在那兒？」

曰：「何謂天？何謂人？」

80 Sea God answered, “a horse walks by its four feet, which we say it natural; the horse is controlled with rein on its neck and copper ring pulled on its nose, which is ‘artificial’.

北海若回答說：「當一匹馬以四隻腳走路時，我們認為這是自然的；而當我們將韁繩套在馬的脖子上，在馬鼻子上穿一個銅環，以此來控制馬的行動時，我們就說這是人為的。

81 In general, we think that artificial way or thing should not cover nature. It is also true to people. We suggest that you or your life should not be changed or spoiled for materials. Don’t lose yourself nature for fame and position. Beware of maintaining your inherent nature and prevent it from slipping into the evil way.

總之，我們不可將人為的東西或方法，勉強的加諸於自然的天性之上。同樣的道理，我們也不能過度執著於為了物質上的追求，而去改變，去破壞了自己的生活。更不要為了名譽、官位，犧牲了自己的自性。小心謹慎地維護自己的天性，千萬別讓他誤入歧途。

82 We call such thinking as “restoring inherent nature”.

這樣的思維，我們稱之為 “反其真”」。

北海若曰：「牛馬四足，是謂天；落馬首，穿牛鼻，是謂人。故曰，無以人滅天，無以故滅命，無以得殉名。謹守而勿失，是謂反其真。」

 

Xianchi’s interpretation and remark(28。2)

 

咸池評述(28。2)

 

1 It is natural that people walk with two feet without wearing clothes. It is natural that people don’t wash face, cut hair, shave beard, cut nails. It is natural that people eat fruit, raw meat, and drink water in river; relieve themselves anywhere, sleep at night in a place that shields from wind and rain.

人類赤身露體，用兩隻腳走路是自然的; 晨起不洗臉、不理髮、不刮鬍子、不修指甲也都是自然的。天黑了，就自己找個能遮風避雨的地方睡覺，乃至於吃果子、嚼生肉、喝溪裡的水等等，這一切也都是非常自然的。

2 It is contrived that people change clothes in different seasons; take bus or MRT on trip; brush teeth, wash face and shave beard after getting up; sleep in air-conditioned room; lay on comfortable spring bed with silk quilt; eat spicy beef noodle and egg-fried rice; drink spirit and Chrysanthemum tea.

另一方面，隨著季節的變化更換衣服，是人為的，出門開車坐捷運、乘巴士是人為的; 早上起床，刷牙、洗臉、刮鬍子、坐在馬桶上解手，這一切也是人為的。晚上睡在冷氣房裡，躺在舒適的彈簧床上，蓋著蠶絲被，這是人為的; 吃紅燒牛肉麵、蛋炒飯、來杯白酒， 喝杯菊蒲，凡此種種也都是人為的。

3 How do we choose between the natural and the contrived way of life? Not making a good or a bad remark, we have to say that the human’s civilization has gone too far and can’t return. In application of material, we can’t totally cast away the contrived things.

 

然而，在自然與人為之間，我們又應該如何作出取捨呢？我們暫且不說這兩者的好與不好，我們只能夠說，眼下的人類文明，它們已經是走得太深太遠，再也回不了頭了。而在物質的運用上，我們也已經是深陷其中，完完全全的擺脫不掉各種人為的參與了。

 

4 For modern people it is possibly easier to accept the view and judgment: enslaving and being enslaved in material applications. We wear clothes to cover body, not for beauty and luxury. We eat cooked rice, not for deliciousness, and do not have to go to a big restaurant. We live in house as long as it can offer safety, clearness, tidiness and shielding from rain and wind.

如果我們以“役物”及“役於物”的觀點來加以審查及判斷，那麼，其結果可能較易於為現代人所接受。我們穿衣服但求蔽體，不求華麗、奢侈; 我們依然要吃煮熟的飯，可是絕不奢求色香味方面的滿足，不求一定要到大館子去用餐; 仍然居住在房子裡，只要它能滿足我們遮風避雨的需求，以及安全、整潔即可。

5 In our mind, we ask ourselves do not spend too much time and energy in enjoyment of material so as to live in a free and leisure life and have more time in practice. It is impossible and unpractical to throw off all contrived things and ways.

只要在內心能夠努力的要求自己，不要為了應付物質生活上的享受，以致於付出過多的時間及精力; 只要願意付出較長的時間在修行上面，同時又能夠過自己所喜歡過的自由自在的生活即可; 完全擺脫人為的事務及方法既不實際，更是難以實現的幻想。

6 Our conclusion is like that: A simple, plain and joyful life is the goal and ideal we should seek for in this material world, no matter it is natural or contrived one.

由此可見，只有簡單、樸素、快樂的生活才是我們在這個物質世界裡所應該致力追求的目標，也才是我們應該努力實踐的理想生活，不論它是自然的或是非自然的。

 

 

Xianchi’s interpretation and remark of Tao Te Ching (28) a。28

 

咸池評述道德經演義（廿八）a。28

 

1 The way of man of practice is different from that of the common people. Common people make much of their efforts in how to become famous and receive reputation by exerting themselves. They want to make their family shine by making a cause, making a contributions or writing books.

修行人與凡人兩者之間所走的道路是有所不同的。凡人重視的是如何揚名立萬，發揮一己之長，在社會上做一番事業，最終立功、立德、立言以顯揚父母、光宗耀祖。

2 Mr. Bill Gates exerts his ability of management, negotiation, planning and direction in the field of IT. He has established his business kingdom.

比爾蓋茲在資訊界極盡其能的施展出有關他在管理、談判、運籌、還有指揮方面的本事。比爾蓋茲在世界上建立了他的商業王國。

3 Mr. Yang Zhenning has spent all his life in physical academy, working hard at lecturing and study. He takes pride in his receiving of Nobel Prize.

楊振寧在學術界、在物理界用盡了畢生精力，到處講學，並且致力於研究。他最後以獲得諾貝爾獎而自豪。

4 These guys are using their wits to deal with the objective world. Their wits are from what Laotse said plainness. From plainness they separated the ability of management, judgment, far-sight, determination and awareness of people. Thus they build them up as a talent person, a general, a director, or a boss.

這些人都是運用他們的聰明才智，在人世間與各有關的客觀條件不斷週旋。他們的聰明才智皆是來自於老子所說的樸，他們將其中經營管理方面才、判斷的才、遠見的才、果斷力的才、知人善用的才等，盡皆由其樸中分割出來，然後再將自己塑造成一個可用的將才、董事長才、老闆才等。

5 Owing to their abilities, they confined themselves in the field of a certain cause and eventually become a rich man. However, they don’t know that because of those abilities, they bind them in an affairs build by themselves and bustle all their life for others, for the society and for the company.

上述這些人各憑本事，各施其長，他們為自己闖出了一番事業，甚至因之而致富; 然而，也正因為這些“才”的關係，使得他們身不由己的將自己捆綁在一定的事業範圍之中; 終其一生，勞勞碌碌為人所用，為社會用、為公司用而不自知。

6 Different from them, the men of practice they go on the way of returning plainness and pureness. Because they want to go home, go back to hometown, go to the place before they are born; hence, they carefully tidy up their luggage, put various tools and daily items into a box, such as book, ink, pen, ink stone, table, chair, clothes and mop. They do it carefully, being afraid of losing something. They throw knife, arrow, car, bowl, pot and spoon into furnace to melt into a big iron block so as to take them back easily. 

修行的人則正好相反。他們走的是一條返璞歸真的道路，由於他們要回家、回鄉，回到初生以前的地方，因此，他們仔細的收拾行囊，將書籍、筆墨、硯台等各種工具; 桌椅、衣服、褙抹等等傢俬都收拾停當，將它們放在一個巨大的箱子裡面。他們細心的收，深怕遺漏了什麼東西，他們將刀箭、鋤頭、汽車、鍋碗、湯匙等都一一投入熔爐內，將它們熔化為鐵塊，以便於攜帶回家。

7 Laotse said he, who intends to return hometown and root, should make up his mind that he would eventually return to dust, steel, Taichi, baby and plainness.  

老子說，一個回家，回歸本根的修行人，他應該要有重歸塵土，恢復本來面目，重歸鋼鐵，重回太極，以及復歸為嬰兒，復歸樸的心理打算。

8 Buddha compared practice to the way a log travels from inland rivers to the sea. In the way it might happen to be stopped for firewood; to be fished out for building house or curving as ware; to be stopped by rock to rot away; to absorb too much water to sink down to the bottom of the river.

世尊將修行比喻成為一根原木，打經內陸河流，向海洋飄去。而在旅途中只要一個不小心，便極有可能被人撿了去當柴燒，拿去造房子或雕刻成器皿; 甚至極有可能會由於擱淺而逐漸腐爛或因吸水太多而沉沒河底。

9 As long as it keeps itself in the middle of rivers, drifting day and night, it is possible for him to reach the sea.

因此，也只有儘量的、小心的將自己保持在河流中央，順著河流日夜不停的走，如此才有可能順利而完整的漂流到大海中去。

 

10 If the man of practice spends too much efforts or wits on the worldly affairs; he will be trapped and prevented from reaching the sea smoothly. Returning travelers should pack their luggage tight, losing nothing, otherwise, he will regret.

修行的人假如過度的運用他的才智在世俗事務的應對上，那麼，他是會被世俗牽絆著而無法順利的流入海洋中的。有意返鄉的遊子就應該將行囊紮緊，可別丟三落四的，造成自己兩頭不到岸，最終後悔莫及。