Extensive interpretation of Tao Te Ching (32)
道德經演義（卅二）
Tao is absolute and has no name. Though
the uncarved wood is small, it cannot be employed by
anyone.
道常無名，樸雖小，天下莫能臣也。
If kings and barons can keep
this unspoiled nature, the whole world shall yield them lordship of their own
accord.
侯王若能守之，萬物將自賓。
The Heaven and Earth join, and
the sweet rain falls, beyond the command of men, yet evenly upon all.
天地相合，以降甘露，民莫之令而自均。
Then human civilization arose
and there were names. Since there were names, it were well one knew where to
stop. He who knows where to stop may be exempt from danger.
始制有名，名亦既有，夫亦將知止，知止，可以不殆。
Tao in the world may be
compared to rivers that run into the sea.
譬道之在天下，猶川谷之於江海。
Xu Wugui(10)
(7-23)(32。1)
莊子演義雜篇徐無鬼(十)(7-23)(32。1)
7 As virtue is the practice of
Tao, virtue always leads us into Tao.
德是道的實踐，德總是引導著我們走向道的統合。
彼之謂不道之道，此之謂不言之辯，故德總乎道之所一。
8 The wisdom of no-learning leads us to harmony and tranquillness
which the common worldly knowledge can’t obtain.
無學之智帶領我們邁入和諧以及恬靜之境，而這樣的境界，正是一般世俗的知識所無法達成的。
9 Tao is the source of all things. It is the foundation. Virtue is the way to
practice Tao.
道是萬物之宗，是萬物的根本。而德是實踐道的途徑與方法。
而言休乎知之所不知，至矣。
10 Each person has his own practice in virtue. The practice is subject to time
and object but their goals are the same, namely leading to integration of Tao.
德的表現因人而異，因時而異，因物而異; 可是其目標，其最終走向統合的道的結果卻是一樣的。
11 Operation of virtue is out of control, reach and consideration and judgment
of our consciousness. Also, it is difficult for us to describe the nature of
virtue by words.
然而，德的運作，卻又不是我們的意識所能瞭解、支配、思考、或加以判斷的。因此，我們也很難用文字來描述或分析德的性質。
12 The learners, such as learners of Confucian and Mo usually can’t understand
the actual situation. They debate upon fame and honor so as to impede the
operation of virtue and to obstruct the real way to achieve virtue, which is
rather bad.
一般不瞭解這種實情的，例如儒家及墨家學者; 他們整天為著名聲及榮譽而爭論不休，不但妨礙了德的運作空間，也混淆了真正應該尋求的方向，這是非常不智的。
道之所一者，德不能同也；知之所不能知者，辯不能舉也；名若儒墨而凶矣。
13 Arranged by Nature, rivers run into the sea. They find their deserved
destinations that they become a part of sea. If rivers don’t run so, they will
disappear in deserts, or will get stuck in depression and become stagnant
pools, which is a misfortune occurring to them; because they don’t conform to
the guiding of virtue.
一條河，它按照自然的安排，往東流入大海，找到了它應有的歸宿，完成了它要融入大海，成為大海一份子的使命。如果這條河不這樣持續流動的話，它就難免消失在沙漠之中，或受困於低窪之地，成為一潭死水。所有這些，都是由於河流沒有順應德的引導，因而引發的結果。
14 Men of perfect practice have ubiquitous influence in universe but we learn
less about them; in our life we never think much of them; we never praise them
after their death.
德性完備的人，他們的影響力是涵蓋整個天地，無所不在的，然而，我們對他們卻知之有限。在我們有生之年，從來也沒有重視過他們，更別說，他們往生之後給予他們任何的褒獎了。
15 A man of perfect practice doesn’t try to accumulate wealth, nor fame. Such a
man is called ‘great man’.
就一個德性完備的人來說，他生時不會在乎或試圖累積任何身外之物; 也不會企圖為自己建立什麼名聲。這樣的人，我們稱之謂“大人”。
故海不辭東流，大之至也；聖人並包天地，澤及天下，而不知其誰氏。是故生無爵，死無謚，實不聚，名不立，此之謂大人。
16 We don’t think that a dog that can bark is good one, nor think that a man
who can speak well is intelligent. How can we be called a great man?
我們不會說，會吠的狗就是好狗。也不會認為，口才佳，能說善道的人就算聰明。那麼，我們究竟應如何才夠資格被稱為大人呢？
狗不以善吠為良，人不以善言為賢，而況為大乎！
17 He who regards himself as a great man isn’t necessary means he is truly a
great man, saying nothing of a man of perfect practice?
那些自認為是大人者，不一定就真的是大人，更不用說是德性完備的人了。
夫為大不足以為大，而況為德乎！
18 He who is called a man of perfect practice should be the one who gives
virtue a full play to guide him to practice Yoga and then to march to source of
Tao.
惟有德能充分伸張，引導其人修煉瑜伽，由此而走向道的源頭者，方得以稱之為德性完備之人。
19 He who can enter Samadhi perfectly and has the theurgy of harmonization to
all things is a man of perfect practice.
能完美地進入三昧，並與萬物相應者，得以稱之為德性完備之人。
20 Nothing is more than Nature in full play of virtue, while does Nature do
something special for the full play?
德性能充份伸張的莫過於大自然，而大自然曾經為了要做到充份的伸張，而特別努力地做過什麼事嗎？
夫大備矣，莫若天地；然奚求焉，而大備矣！
21 He, who really understands the way of full play of virtue, is the one who
follow the principle of ‘empty, no own action’. He doesn’t use will to seek,
desert and refuse something. He just silently resigns himself to virtue that
takes over flash body and employs the theurgy of harmonization to do what it
should do.
一個真正懂得讓德在自己身上充份伸展的人，他是“空, 沒有自己的動作”，他不會用意志去追求什麼、捨棄什麼、或拒絕什麼。他只是靜靜地，讓德接管自己的肉身，運用彼此間的相應之力，去做德認為應該做的動作、及應該做的事。
知大備者，無求，無失，無棄，不以物易己也。
22 He doesn’t do any action or do any through his own consciousness in samadhi.
他不會動用自己的意識，在三昧狀態中去做任何動作或不做任何動作。
23 He who is a man of perfect practice finds virtue in his body and matches it effortfully. He knows that virtue actually is himself, so
he follows and responds to it. , Not being like the common people, the man of
perfect practice does not surrender himself to the objective environment and
becomes its slave. He merely finds real ego that is wiser and more intelligent.
In Samadhi, he consigns himself to the real ego. He is called "Great
Man".
德性完備的人在身體中找到了德，並努力地與之配合相應，他們知道，“德”實際上就是真正的自己。因此緊緊跟隨德的引導，跟著德的意志，相應而為; 他們不像一般人那樣，聽令於客觀環境，做客觀環境人、事、物的奴隸。德性完備的人發現了真我，更聰明而具智慧的真我，因此在三昧時將自己交給這個真我;
只有這樣的人，才足以稱之為“大人”。
反己而不窮，循古而不摩，大人之誠！
Xianchi’s interpretation and
remark(32.1)
咸池評述(32。1)
1 Chuang Tzu here made a clearest distinction on the relation
between Tao and Virtue. He said: Tao is root and source that all things derive
from. Virtue is application of Tao. After all things come into being from Tao,
they never separate from Tao that consigns divided itself to all things. The
divided Tao is Virtue. Virtue is in charge of propagation of all things,
guiding them to the arms of Tao at last.
有關道與德的關係，在這裡莊子做了最明確的辨識。道是根本，是宇宙的根源，萬物皆由道而生。德是道的運用，萬物由道生出後，它們並沒有與道完全脫離，道將自己的分身寄託在萬物之中，這個分身即是為德。德負責萬物的生生不息，引導它們最終回歸道的懷抱。
2 Chuang Tzu declared that without Virtue, river can’t flow
back to the sea, and eventually become as a part of sea. Anything but mankind
has no derived knowledge. Mankind deserts a part of wisdom of Virtue and
flatters himself wise to live an ambiguous life by his own knowledge. Other
creatures mostly live through their life totally by the guidance of Virtue.
They completely obey the orders of Virtue: they work in day and repose at
night. They are unlike mankind who contrives plenty of novel things to live a
life at his wills.
莊子說，沒有德，江水便無從流回大海，成為大海的一部份。人類依靠自己衍生出新的知識，從而拋棄掉部份德的智慧，自作聰明地按照自己的知識去生活，去打發這一個不知其所以然的一生。其他生物則絕大多數是依靠德的引導，依此走完牠們那段生老病死的旅途;
牠們完全是聽從德的命令在作息，是真正的日出而作，日入而息。牠們絕不會像人類那樣，總是找藉口編造出一大堆新穎玩意，隨自己的意識生活。
3 In the view of
biological evolution, after human went out of forest, they used tool and
accumulated knowledge to improve living condition. The knowledge that developed
by human was substituted for part of Virtue. In a sense, it looks good: cooked
food is delicious, better than rot or raw food; wearing different clothes with
seasons is better than being naked; living in the house is better than lying on
the grass. Thanks to personal sanitarian improvement, development of medicine,
invention of weapon and development of agriculture and stockbreeding, human’s
life is extended obviously. Currently, female average life is seventy-eight;
male seventy-three, much longer than the past forties.
以生物演化的角度來審視這一切，人類從走出叢林到發展文明，乃至利用工具，累積知識，以此來增強對周遭環境的掌控等等，確實是改善了人類的生活環境。人類用自己所發展出來的知識以取代部份德的功能，在某種程度上我們不能說它不好，因為，畢竟吃熟食，品嘗五味俱全的佳餚，確實是比吃腐食，生咽食物要來得可口得多。而穿上四季不同的衣服，在天氣適應上也的確是比光著身子要舒服些；有房子住總比露天橫躺在草地上強得多。再者，更由於個人衛生的改善，醫藥的進步，武器的發明，農業畜牧業的改進等各方面，也進一步造成人類壽命得以明顯的增長。目前一般女性的平均壽命為78歲，男性則為73歲左右，都比過去 40幾歲提昇了許多。
4
Therefore, human culture and knowledge replaces the part function of Virtue,
which is somehow positive to human.
因此，顯而易見的，人類文明知識之取代部份德的功能，對人類而言並不完全是負面的。
5
However, the problem is that human forgets Virtue because of the development of
culture. They forget that there is a perfect Virtue of completeness on them.
問題的重點是，人類因為文明的發展而忘記了德的存在，忘記了在自己身上，尚有一個萬事皆備的完人: “德”的存在。
6 Chuang Tzu and Buddha thought that the derived knowledge
distracts operation of Virtue. Buddha held that Virtue, self-nature, and
Buddha-nature are mighty. If human bend themselves to following self-nature,
Buddha nature and Virtue, they can develop theurgy and become men of perfect
practice.
莊子與世尊都認為，由於人類知識的衍生，從而擾亂了德的運作; 世尊認為德－自性、佛性是法力無邊的，如果人類能夠專心地追隨自性、佛性、德的安排，人類是能順利地發展出神通，以成為修行完備之人的。
7 Chuang Tzu did not make it clear what theurgy is, but in
the chapter of “The Preservation of Life”, he mentioned that if human practiced
successful in terms of Virtue, their lives would be longer than Pengzu’s eight hundred years.
莊子並沒有明白的指出什麼神通，可是他在養生篇中卻也提到了，人類如果願意依德修行，其壽命及健康是遠比彭祖的八百歲還悠長的。
8 We, the Kundanili yogi, clearly know that we will keep health,
recover from fatigue and disease, even obtain good
fortune if we practice yoga diligently by putting ourselves into Virtue, Qi, self-nature, Buddha-nature, Kuntalini and refinement
and spreading Virtue into our bodies.
我們這些修煉無上瑜伽者，心中清楚地知道，只要勤修瑜伽，每天將自己交給德、氣、自性、佛性、拙火等，讓德能充分地在身體中伸展，發揮其效用，那麼，我們的身體就會健康、疲勞會很快恢復、疾病會從速痊癒、甚至連命運都會比別人好一些。
9 Human cultures
have its advantages. However, Virtue, self-nature and Buddha- nature have their
wonderful characters too. As a modern people, we should work hard at
coordinating them to benefit ourselves.
人類的文明自是有其可取之處。然而，德、自性、佛性等更具有其奇妙的地方。身為現代中人，我們應該怎麼調合兩者，使之對自己皆有利，這應是我們需要努力的方向。
10 Every day we
spend some time on sitting, meditation and yoga practice so as to keep our body
in good condition. The choice environment made by modern civilization is the
right place where we can attend to practice. We should enslave material,
instead of being enslaved and obsessed with it. We make materials to offer a
safe, tranquil and worry-free environment. In this environment, we are
industrious in practicing yoga and staying in Samadhi and give a full play to
Virtue. Only these arrangements could make the best of both worlds
simultaneously.
每天安排一些時間在打坐、默想、修煉瑜伽上面，以使得身體經常維持在一個良好的狀態。現代文明所提供的優質環境，正是讓我們能專心練功的場所; 對於物質文明，我們則抱持著一種役物的觀念去面對，不要傻傻地役於物，被物質慾望牽著鼻子走;
讓物給德一個充分伸展的空間，為我們提供一個安全、寧靜、無憂的環境，讓自己置身於這樣環境之中，勤練瑜伽，常入三昧。事實上，也惟有這樣的安排，才算是兩全其美的理想之道。
The
Preservation of Life (1) (1-3)。(32。2)A
莊子演義內篇養生主(一)(1-3)。(32。2)A
1 The life
of human is definite while the knowledge is infinite. It must be of failure
that a man seeks for the infinite knowledge in his definite life.
人的生命是有限的，而知識是無限的。用有限的生命去追逐無限的知識這種嘗試是註定會失敗的。
吾生也有涯，而知也無涯。以有涯隨無涯，殆已！
2 A man thinks that he knows everything, which is far away the point.
自以為什麼都知道，這種想法也是不著邊際的。
3 A man should know the furthest bound of his understanding. He is sane to know
that to be beyond the bound is fathomless. This is the furthest bound of human
knowledge.
一個人知道自己瞭解力的極限範圍，知道超出這個範圍就無法理解是理智的。 這個極限也就是人類知識的極限。
已而為知者，殆而已矣！
Gengsang Chu(4) (1-3)。(32。2)B
莊子演義雜篇庚桑楚(四)(1-3)。(32。2)B
1 Study is
that we learn what we don’t know. We do a job because it is uncompleted;
therefore, we spend time and energy on it. Debate is for the ambiguous part of
things; therefore, we rack our brains to think and prove it. However,
knowledge, job and things all have a certain limitation, beyond which we are
not able to learn, do or debate.
“學習”， 顧名思義，是要學我們所不會的。我們之所以會去做一件事，是因為這件事尚未完成，所以我們須要花精神、時間去努力從事。而當我們與人辯論，是因為事理尚有未明之處，所以我們才需要絞盡腦汁，去思考、印證。可是知識、事務、事理等都有它一定的極限，一超出此範圍，就絕對不是我們所可以學、可以做、可以辯的。
學者，學其所不能學也；行者，行其所不能行也；辯者，辯其所不能辯也。
2 It is sane that a man knows the limitation of his comprehensibility, beyond
which he is not able to understand. This limitation is also the domain of
human‘s knowledge.
當一個人知道自己能力的極限，知道超出這個範圍，就無法理解是理智的。而這個範圍，也就是人類知識所能到達的極限。
知止乎其所不能知，至矣；
3 They who are unwilling to accept their limitation in
knowledge are doomed to fail.
因此，那些不肯承認自己知之有限的人，他們是註定會遭到失敗的。
若有不即是者，天鈞敗之。
Xu Wugui(15)
(1-2)。(32。2)C
莊子演義雜篇徐無鬼(十五)(1-2)。(32。2)C
1 Walking on land, we reach a
destination step by step. Each part of the land where we step is our support
point. But we should remember that the land where we don’t step is the real
reason for walking far, without which we can’t reach the destination quickly.
我們在陸地上行走，一步一步地走下去，終於到達一個目的地。這中間，每一塊落腳的土地，都是我們行走的支撐點，至關重要;
可是我們卻也不能忘記，那些腳所沒有踏到的土地，才是真正讓我們走得遠的原因。沒有這些土地，我們是無法迅速地到達目的地的。
故足之於地也踐，雖踐，恃其所不蹍而後善博也；
2 The field of human’s knowledge, comparing to the secrets of Nature, is tiny
and very narrow. When we applying the knowledge in the field of medicine and
meteorology and feeling its limited and insufficient property, proves that we
must depend on Nature and the more profound knowledge of Nature.
人類的知識範圍與大自然的奧秘相比，是極其狹窄而渺小的; 我們在運用這些如醫學及氣象等知識時，深感其有限與不足的無奈，更加明確地證明了，我們必須仰賴大自然，仰賴大自然更廣泛深奧知識的事實。
人之於知也少，雖少，恃其所不知而後知天之所謂也。
Xianchi’s interpretation and remark(32。2)A。B。C
咸池評述(32。2)A。B。C
1 It is important
to be honest to knowledge.
對知的誠實這一點是非常重要的。
2 I know what I
am doing, so I don’t do wrong, or do out of control or make mistakes.
因為我有自知之明，我知道自己在做什麼，所以不會出亂子、不會出軌、不會失控、更不會自尋煩惱。
3 In this
intricate life, some people always do wrong and then leave awful messes, which
are caused by their dishonesty to and unawareness of knowledge. Others have to
deal with the messes they left.
在這個撲朔迷離的人生裡，有些人老是出亂子，老是丟下爛攤子給別人，要別人來為他善後; 這些人的所作所為，都是出於對知的不誠實、不瞭解所導致的。
4 Many people
bustle for investment in security market, buying and selling every day. Their
knowledge is from bamboo telegraph, technical analysis and obsolete financial
sheet of companies and open news on newspaper.
許多人整天在證券市場廝殺，買進賣出，他們所依據的知識是極其有限的小道消息、線型分析、過了時的公司財務報表以及報上發佈的眾所皆知的消息等。
5
All these knowledge are insufficient to predict the future of a company and the
trend of stock market. However, these bold investors make a lot of blindfold
investment on it. If they don’t frustrate, who do?
所有這些知識都不足以說明及預測公司的未來，更不足以預測股市之走向。可是這些勇敢的股民們，卻往往都一窩蜂的往裡面昂首挺進。他們不栽跟頭，又有誰會栽跟頭呢？
6 Entrepreneurs
pay attention to risk and will take risks. They know that there are risks,
uncertain factors and something unknown but all those risks can’t daunt them.
They still want to figure it out.
企業家講究冒險，並且願意承擔風險; 在事業的投資上，他們明知前面有風險、有不確定因素、有不瞭解、不明白的地方，可是這一切並不能阻嚇他們，他們還是要壯大膽子，一腳伸進去以探探虛實。
7 Such kind of
entrepreneurs are cautious in taking risks as if they go across river step
after step by detecting stones. As a result, they succeed, or they fail and
knowing that they can’t do it, for this reason they stop to save more loss.
Thus they can conserve their resource to explore other ways or to prepare for
other risks.
這種類型的企業家，他們往往會小心翼翼地摸著石子過河，一步一腳印地嘗試著走，最後成功了或者讓他們探出了結果，知道不能再蠻幹下去，因此即刻停止行動，以避免損失擴大; 退一步保持實力以為另一條出路，另一回衝刺做好準備。
8 So, unawareness
is not necessary a bad thing. The key point is that we know that we are unaware
so we slow down and keep guard. At last we can go across the river safely.
所以，“不知” 有時也不是什麼壞事，重點是在於我們清楚瞭解自己的 “不知”，因此放慢了速度，保持警覺，如此一來就是再艱難的困境，最後也能化險為夷。
9 Natural
mysteries are so many that we don’t spend time in the part that we don’t need.
We should admit modestly that our knowledge is limited. When we face mysteries,
we may consult someone and depend on his guidance.
大自然的奧秘是那麼的廣闊無邊，凡是用不著的部分，我們就不必花太多時間去研究，我們只需要虛心地承認自己知之非常有限，遇事多請教，或依靠那個有知的人，讓他協助我們，引導我們從而渡過難關。
10 After the
knowledge is used, we may desert or forget it and then go on with our way.
至於這些引導我們的知識，我們在使用完畢之後就應該馬上忘了它，扔了它，然後再往前走也就是了。
11 In the light
of the analysis, modesty is vital to knowledge. Knowledge is like a
transportation system. We need not build a railway by ourselves for the trip to
以此來分析，我們可以知道，“知”的最大關鍵就是“虛心”。“知”對我們來說，就好像是運輸系統; 為了去西藏，我不必自己去造一條鐵路，我們只需承認自己走得慢，願意花點錢，買票坐火車就成了，至於火車是怎麼造的、如何管理、營運，我們就不必瞎操心了。
Xianchi’s interpretation and remark of
Tao Te Ching (32) a。32
咸池評述道德經演義（卅二）a。32
1
In this world, birth, aging, illness and death are all creatures’ destiny, by
which Buddha apprehended impermanence.
在這個花花世界裡，生老病死皆是萬物的宿命，而這一切，也就是世尊眼中的無常了。
2 This universe
has come into being 13 billion years ago. Since then, it has been starting to
swell and extend. Someday it would cease and then shrink back to root.
我們所賴以生存的這個宇宙，在大約130多億年前誕生，從那一刻開始，它就展開了不斷膨脹、不斷擴充的道路。然而，這樣的擴充卻遲早有一天會曳然而止，然後逐漸收縮，最終走上回根之路的。
3 This destiny is
on anytime in this space, such as galaxy, red cell and leaves. Even sea will
change into field someday. It is impossible to stop them.
這樣的宿命，每天、每時、每分、每秒都在這個廣闊的空間裡不斷的上演。大的方面如銀河系，小的層面如紅血球、枝頭的樹葉等等都是如此。即便是滄海，終有一天也有可能變成桑田。而這一切，也根本就不是任何人為的力量所能夠阻止得了的。
4 However, in
this big cycle of destiny there is a balance relationship for all creatures in
the biological chain.
然而，在這個莫大的循環宿命之中，生物鏈上卻也存在著一項對所有生物來說是至關重要的平衡關係。
5 In land,
biological chain has been in virtuous circle until mankind’s space extends too
fast and too far.
在人類的發展空間尚未達到今天的這個規模以前，大地上所有的生物都是在一個良性循環的狀態下進行著的。
6 Located in each
link of biological chain, creature depends on eating each other. But being
arranged subtly by nature, all creatures’ quantity is limited in the endurable
field. Owing to virtuous circle, each creature in the chain can maintain its
own quantity and living space in a certain time and space.
身於生物鏈各個環節之中的生物，雖然牠們都是以相互吞食對方作為生存的要件; 可是在大自然巧妙的安排下，各物種本身之被吞食的數量，往往都是在其族群生存之所可以容忍的限度之下進行。正因為是良性循環，因此，在一定時間內，整個生物鏈的成員們，牠們也大都能維持其特有的數量以及生存空間。
7 When a certain
member in the chain requires too much or even endlessly, other members are in
jeopardy. For example, the residents in
可是，當生物鏈之中的某個成員需索無度，要求太多時; 比如早年發生在美洲大陸的居民，他們大肆捕殺美洲野牛的行動，將牛群的維持數量人為的推向惡性循環的極限，結果導致美洲野牛陷入滅種的危機之中。
8
The verge between virtuous circle and vicious circle is the place where Laotse told us “knowing where to stop”.
這種良性循環與惡性循環之間的分野，就是老子所指的知止的地方了。
9 My shepherd
plan (Investment plan) also complies with the principle of “knowing where to
stop”. My stock is prepared to support me and my family, so selling stock for
cash is very normal as God’s rulers. If keep it without selling, I am a miser.
However, how many sheep I sell each time or every year so that it can’t hurt
sheep recovering? It is the topic of knowing where to stop.
我的養羊計劃 (投資計劃)，也是遵循著這個知止的原則在操作。我的股票是為支撐我及我家的生活而準備的。所以，賣股求現是天經地義的事，死守著不賣就是守財奴。可是每次或每年賣多少而不會傷及羊群的自生及其恢復能力，就是所謂知止的課題了。
10 If a company
has a potential to give stock dividend 1.5 to 2 Yuan per year. Suppose you have
five hundred stocks, there are seventy to one hundred stocks yearly to recover.
Thus, as long as you keep your expense under the value of sixty stocks, the
lower the better, then your investment portfolio will be maintained year by
year.
如果某公司每年有１.５∼２元的配股實力，你只要擁有５００張，
每年就會有７５張到 １００張的再生能力。這時，你的年花費額，只要維持在６０張上下，當然愈低愈好，那麼，你的投資組合就能生生不息的維持下去。
11 If someday,
you find that the company starts to be in deficit, or find a better stock, you
may change it. However, the most important rule to make investment last forever
is to maintain virtuous circle, not to speculate in the risky price difference
selling, and not to employ “force” in stock management.
如果有一天，當你發現該公司的素質變差，或者有更好的目標出現，這時你就可以跳船，以轉換投資標的; 可是如何維持良性循環而不強求短期利差，不用 “兵”等仍舊是最重要的戒律及長生之道。
12 This is what Laotse said: He who knows where to stop may be exempt from
danger.
所謂知止，可以不殆，它所要點明的應該就是這個道理吧！