Extensive interpretation of Tao Te Ching (33)
道德經演義（卅三）
He who knows others is learned; he who knows himself is wise.
知人者智，自知者明。
He who conquers others has power of muscles; he who conquers himself is strong.
勝人者有力，自勝者強。
He who is contented is rich.
知足者富，
He who is determined has strength of will.
強行者有志，
He who does not lose his center endures.
不失其所者久，
He who dies yet his power remains has long life.
死而不亡者壽。
Declination
to Throne (8) (1-10)(33。1)
莊子演義雜篇讓王(八)(1-10)(33。1)
1 Yuan
Xian lived in the State of
原憲住在魯國，他的家極其簡陋。那棟房子以茅草為屋頂，用蘆葦的簾子當作門，門軸是用一根桑樹幹做的，窗戶則是用一個破罐子充當。房子只有兩個房間，窗戶勉強用一張破布遮住。一遇到下雨，屋內就滴滴答答的漏水，地上一片泥濘。在這樣惡劣的環境裡，原憲並不以為苦，他可以心平氣和地在屋內彈奏樂曲，絲毫聽不出煩燥不滿的情緒。
原憲居魯，環堵之室，茨以生草；蓬戶不完，桑以為樞；而瓮牖二室，褐以為塞；上漏下濕，匡坐而弦。
2 One day,
有一天，子貢乘坐駿馬拉的車子，穿著禮服，外面披著白色的風衣來到原憲的住處。子貢的馬車太寬大了，不能走進那條小巷子，原憲只得親出來，迎接這位高貴的客人。
子貢乘大馬，中紺而表素，軒車不容巷，往見原憲。
3 Comparing to
相對子貢漂亮的行頭，原憲就寒酸多了。他杵一根拐杖，身上披一件粗麻衣服，腳上一雙拖鞋，彎腰駝背地走來，一看就知道他窮困潦倒的窘態。
原憲華冠縰履，杖藜而應門。
4 Seeing the old friend like this,
子貢看見這位老朋友的樣子，不禁關心地問道：「怎麼了？哪兒不舒服嗎？」
子貢曰：「嘻！先生何病？」
5
原憲那又臭又硬像廁所裡石頭的鬼脾氣，這時又爆發出來了。他說：「沒有錢叫做窮，知道真理卻不能身體力行者，那才叫疾。我是窮了些，可是絕對是依道而行。」
原憲應之曰：「憲聞之，無財謂之貧，學而不能行謂之病。今憲，貧也，非病也。」
6 Zigong came here excitedly with a purpose to show
his achievement in front of his friend. When hearing Yuan Xian saying so, he,
however, felt as if it were guilt to seek fame and interest. Hence, he followed
Yuan Xian in a little of embarrassment, with head drooping.
子貢興沖沖地來，就是想在這位老朋友面前展現一下自己的成就，可是被原憲這麼一說，自己在名利上的追逐，好像反而成了罪過似的。他有些尷尬，因此低頭不語跟著原憲走。
子貢逡巡而有愧色。
7 Yuan Xian also felt sorry for his words hurting this old friend. So, he saved
face for him. “Actually I have many shortcomings too.”
原憲也有些不好意思，覺得自己的言詞有些傷人，因此打圓場地說：「其實我也有許多不盡完美的地方。」
8 Hearing this, Zigong was consoled to some extent.
Hence, he raised his head and face relaxed.
子貢聽他說這麼說，心裡好過了些，因此抬起頭，臉上的表情也輕鬆了。
9 Yuan Xian watched the complete change of
原憲將子貢變化的表情一覽無遺地看在眼裡，原本想打圓場緩和氣氛的想法，又改變了主意，他持續他原本尖酸的言詞說道：「我不會為了博取別人的歡心刻意去做什麼事，我也不會結黨營私，在團體中搞小圈圈。讀書純粹是自己的興趣，教書則是為了學生的前途著想。以仁義為晃子為非做歹，為了虛榮，為了享受乘坐豪華馬車等這些事，我是不會去做的。」
原憲笑曰：「夫希世而行，比周而友，學以為人，教以為己，仁義之慝，輿馬之飾，憲不忍為也。」
10 Zigong’s beaming face became dark again. He
thought that I come far to visit you, and perhaps I should not wear so
flamboyance clothes but you shouldn’t rip up my scar like this.
子貢剛剛開朗一點的面孔又再次沉寂下來。心想我大老遠跑來探望，也許我不該穿的這麼華麗，可是你也犯不著這樣揭我的瘡疤吧！
Xianchi’s interpretation and remark(33。1)
咸池評述(33。1)
1 Yuan Xian said, “It is shortcoming of man of practice that he knows the truth but doesn’t abide by or execute it strictly”.
原憲說，知道了真理而不認真地身體力行，這就是修行人的病，修行人的疾。
2 What is the truth mentioned by Yuan Xian?
那麼原憲心目中的真理又是什麼呢？
3 The truth mentioned by Yuan Xian is: To seek for tranquility of mind.
那就是: 追求個人內心的寧靜。
4 These can influence your mind, such as intention to do something for catering for some one, making bad friends, forming a clique to pursue selfish interest, doing evil things, seeking for enjoyment of wine, sex, wealth, vanity and post. In balancing the gain and the lost of those things make you uneasy, you should keep them away. That is the truth you should abide by or execute it strictly
為了討好別人，因而出賣自己，甚至於結黨營私、昧著良心做事，並以此來追求酒、色、財、氣、高位等都會動搖你的心靈; 讓你在得失權謀之中，弄得自己心神不寧。而不去觸碰這些東西，就是身體力行。
5 According to
the view point of a man of practice, tranquility seems the only requirement.
Only if mind is kept tranquil, the rest can start. What’s more, after mind is
tranquility, they, self-nature, Buddha-nature, Kuntalini, refinement and
no-learning skills, can start by themselves to reach the goal of
practice.
以修行者的角度看，心靈的寧靜似乎是修行唯一的要求。只有保持寧靜的心境，修行才會成為可能。再說心靜以後，諸如自性、佛性、拙火、妙用、無學之術等，祂們就會自行啟動、運作，朝向修行的目標邁進。
6 To be a man of
practice, in the level of consciousness, the only thing that you should do is
to keep a tranquil mind, as for other things you needn’t worry about.
做為一個修行人，在意識層次之內，你所唯一要做的就是保持一顆寧靜的心，至於其他的事，就不須你費心了。
Declination
to Throne (10) (6-9)(33。2)
莊子演義雜篇讓王(十)(6-9)(33。2)
6 Hearing the view, Confucius could not help but became serious. He
turned and told other disciples, “Yan Hui’s view
really is very right. We should take him as sample to encourage ourselves.
孔子聽到這樣的論調，不由自主地神情嚴肅起來。他呼應顏回的話，轉頭對其他弟子們說：「顏回的立論實在太正確了，我們都應該以他為榜樣來勉勵自己。
7 I hear that a man of wise, who really knows the truth of life and the ways of
dealing with life, isn’t obsessed by the factors of objective environment and
does not lose the life of soundness, tranquility and peace. Hence, he deals
with the external things by the theory of mirror that is: He doesn’t plan the
future, doesn’t miss the past, doesn’t refuse the coming things and chase the
leaving things. He goes all out to do the present things, never giving them up.
我聽說，真正知道人生真相，真正會處理人生的智者，他是不會為了客觀環境的因素將自己困住，失去自由自在，沉穩，安寧，祥和的生活。因此，對這些身外之物，他都以“鏡子理論” 的要求去面對。也就是: 不預謀，不憶舊。來者不拒，去者不留。當下的事，他全力以赴，絕不手軟。
8 Therefore, he spares no effort to do things well in his duty when in office.
Time and environment have changed, when he is in demission, he no long lingers
over. Then, he focuses only on new things which emerging out of the mirror.
所以，他當官時，全力地將職責範圍內的事做好。時過境遷，時空轉換，不在位時，他也絕不念棧。此時，他只專注剛在鏡面中出現的新事、新物。
9 I yearn for the ideal for long time; however, I can’t give up some dreams and
some plans yet. Today I listen to Yan Hui. I know
that he has reached the level. It is very good.
我對這樣的理想，神望很久了。可是一些事物、夢想、預謀之事仍然丟不掉，放不下。今天聽見顏回這樣的決定，我知道顏回已經達到這樣的理想，實在太好了。
孔子愀然變容，曰：「善哉，回之意！丘聞之，『知足者，不以利自累也；審自得者，失之而不懼；行修於內者，無位而不怍。』
The Heaven and the Earth(5) (1-14)(33。3)
莊子演義外篇天地(五)(1-14)(33。3)
1 Emperor
堯有一次巡迴視察，來到華這個地方，按照官場禮節，地方官都會以盛宴來款待皇上。堯對這些繁文褥節也已司空見慣，總認為這些都是官員們為了討好長官，而拍馬屁的手法。
2 In the banquet, a local official toasted him and wished him a long life like
the south mountains.
因此，當一位官員持酒恭祝他壽比南山時，堯不領情的要他別這麼說；
堯觀乎華。華封人曰：「嘻，聖人！請祝聖人，使聖人壽。」
3 The official toasted him again and wished him this time to have a great
fortune.
這位官員又再敬酒恭祝堯財源滾滾，堯又要他別這麼說；
4 Being unwilling to give up, the official toasted him another time and wished
him to have abundant offspring this time.
這位官員仍不死心，又再敬酒，這回他說：「我祝皇上多子多孫。」堯還是那句老話，請他別這麼說。
堯曰：「辭。」「使聖人富。」堯曰：「辭。」「使聖人多男子。」堯曰：「辭。」
5 Seeing the emperor’s declination for three times, the official couldn’t help
asking him. “All people are longing for the long life, fortune and abundant
offspring. Why do Your Majesty distaste?”
堯的再三的推辭，令這位官員頗為尷尬，他按捺不住心中的困惑與不快，問道：「別人對長壽、財富、多子多孫都是求之不得，皇上為什麼都不喜歡，反而要避之唯恐不及呢？」
封人曰：「壽，富，多男子，人之所欲也。女獨不欲，何邪？」
6 Emperor Yao flattered himself that he was aloof
from material persuading. “The more offspring are, the more troubles are. The
more fortune is, the more business is. These trivia make you bustle to death.
The long life actually is to make you experienced more illness and aging. They
are all bad, so I distaste.”
堯自以為清高的說：「孩子多，麻煩多; 財富多、事業多，那這些瑣事會把你忙死; 長壽更是讓你經歷更多的老、病之痛，都不是好東西。所以我不喜歡。」
堯曰：「多男子則多懼，富則多事，壽則多辱。是三者，非所以養德也，故辭。」
7 The unbeknown local official went on a quest. He said boldly, “I thought that
you were sage before. Now I know that you are no more than a gentleman.
聽了堯的回答，這位默默無聞的地方官，並沒有因此而打住，他理直氣壯的回話說：「原本我是以為你是聖人，現在我才知道，其實你也不過是一般的紳士罷了。
8 A man is born to play his role in this world. More children mean more
opportunities to arrange more careers. What troubles are you afraid of?
天生我材必有用，孩子多，正可以廣為安排做一番事業，又有什麼好怕的？
封人曰：「始也我以女為聖人邪，今然君子也。天生萬民，必授之職。多男子而授之職，則何懼之有！
9 Wealth can be shared with others who need it to solve their problems. What
are you afraid of fortune?
有錢財就拿出來與有需要的人分享，解決他們的問題，造福人群。怎麼又怕多呢？
富而使人分之，則何事之有！
10 The men of perfect practice never fix their positions to do something or not
to do something, to have something or not have something. They are nomadic,
omnivorous, and roaming like a wild donkey.
修行完備的人，他們從不為自己定位，認為自己一定要做什麼，一定不做什麼; 或者一定要什麼，一定不要什麼。他們恰像野驢一般居無定所、食無偏好、行蹤飄忽。
11 When the state is prosperous, he comes out to share the happy life with
others; when the state is in chaos, he conducts himself virtuously to live in a
leisure life. He will go to heaven to be a happy celestial after enjoying his
life of a thousand years in the world.
政局清明時，他就出來與大家共用繁榮；政局不佳，他就獨善其身，過著悠閒的生活，在世享壽千年後到天上去做快樂的神仙。
12 None of the problems that you mentioned would happen to him. How would he
undergo more aging and illness for enjoying the long life?”
像你說的那些問題，沒有一件會發生在他的身上。他怎麼會因為高壽而忍受更多的老、病之苦呢？」
夫聖人鶉居而彀食，鳥行而無彰；天下有道，則與物皆昌；天下無道，則修德就閒。千歲厭世，去而上僊，乘彼白雲，至於帝鄉；三患莫至，身常無殃，則何辱之有？」
13 After speaking, the official turned and left. Emperor Yao
detected that he was not an ordinary people, so Emperor Yao
hurriedly stepped down, approached him and whispered, “Excuse me.”
說完，這位官員立刻掉頭就走了。堯驟然間才發現，原來這傢伙是一位高人，於是急忙走下臺階，想與之親近。堯低聲地說：「請教這位先生！」
封人去之，堯隨之，曰：「請問。」
14 Not turning back, the incognito official shook his hand and said, “Forget
it. There is nothing worth me to talk about with you any more.” Then he
disappeared into the crowd. Yao stood there at a loss
for a long while.
我們這位隱名埋姓的官員，頭也不回，搖搖手說：「算了吧！你我之間沒什麼好談的。」就這樣消失在人群之中，留下堯站在那兒，半天不知如何是好。
封人曰：「退已！」
Xianchi’s interpretation and remark (33。2/3)
咸池評述(33。2/3)
1 The biggest fault of a
man of practice is that he means to show his specialty and unique attitude
everywhere.
一般修行人給人的印象，就在於他們那種處處表現得特立獨行，及與眾不同的處世態度。
2 Buddha asked his
disciples to desert desire, love and to cease relation with worldly affairs for
seeking absolute tranquility.
世尊向來要求其弟子徹底的做個斷慾、斷情、斷愛的人，要他們徹底的切斷所有與世俗事物有牽連的人、事、物，以求達至心靈上絕對的寧靜。
3 Chuang Tzu apparently deemed that the life of practice
should not be as hard as Buddha asked. As long as you can keep the disturbance
of your tranquility away from objective conditions, we don’t need to repel
them. According to Chuang Tzu’s advice, we use force
of objective conditions to assist our practice, instead of hampering it, which
is the wiser way.
莊子對修行生活就看得比較開放，他認為修行不必如世尊要求的那麼辛苦; 修行人只要能做到客觀條件不擾亂自己的心境就可以了。因此，對客觀條件的一切，修行人其實也不需要那麼極力排斥。所謂借力使力，何妨讓所有的身邊事物都成為修行的助力而非阻力。在這一點上，莊子應該算是比較明智的。
4 Wind may blow over boat, but, if you operate it properly, wind is the
important force to propel boat to your destination. On doldrums, the sailing
boat is sometime really stagnant.
強風會吹翻船隻，但是假如操作得當，風也是推動船隻前往其目的地的重要力量。在赤道無風地帶，帆船有時候還真的動彈不得呢！
5 In the banquet served by nature, we
should regale as what we like. If we are hungry and drivel for cater but force
ourselves not to eat, it is too pitiful and don’t live up to the host’s
hospitality.
既然已經置身於這個大自然的饗宴裡，那麼我們又何妨儘情的享用那些適合我們的佳餚; 空著肚子望著美食流口水，強迫自己不吃，這未免太矯情，不但白白浪費了食物，也未免太辜負主人的一番好意了。
6 In the banquet, we don’t eat our fill too much; don’t drink over; always to
keep sober, talk gracefully, and behave by manners. Helping to increase joy and
vividness and made the banquet a happy and warm gathering that is what we
should do as a popular guest.
做為一名賓客，在宴會中你只需要細嚐美食，淺飲美酒，同時時刻保持清醒，以使得自己全程保持談吐優雅，進退有序; 讓宴會生色，充滿溫馨，賓主盡歡，這樣才是道理。
Utmost Joy(4) (1-13)(33。4)
莊子演義外篇至樂(四)(1-13)(33。4)
1 Once Chuang Tzu traveled to the State of
莊子有一回到楚國去旅行，在路旁看到一具骷髏，暴露在草叢裏。
2 Picking it up, Chuang Tzu stroked the skull. He
tried to feel around the past life of the skull.
莊子將之拾起，雙手撫摸著這具骷髏，試著感覺這位骷髏先生的生前事蹟。
莊子之楚，見空骷髏，髐然有形。
3 He said to the skull, “What did you do in your life. Why you exposed on the
lawn?
莊子對這具骷髏說：「你生前是不是做了什麼壞事？為什麼死後會這樣暴露在草叢裏呢？
撽以馬捶，因而問之，曰：「夫子貪生失理，而為此乎？
4 Did your incontinence ruin your body?
是荒淫無度，傷害了自己的身體？
5 Or were you beheaded because you did evil to infringe upon the law?
是作奸犯科，觸犯了法律，因而被人砍頭？
6 Or you did something lunatic made your parents and wife insulted, so you
committed suicide to apologize to all people?
是否做了什麼喪心病狂的事，讓你的父母妻子受辱，因而自殺身亡以謝天下？
7 Or you died of hunger and cold in this wild field?”
抑或是因為饑寒交迫，而命喪荒野？
將子有亡國之事、斧鋮之誅，而為此乎？將子有不善之行，愧遺父母妻子之醜而為此乎？將子有凍餒之患，而為此乎？
8 After asking so many questions without answer, Chuang
Tzu felt a little tired. He lay down on the lawn, using the skull as a pillow and
slipped into sleep.
問了這麼一長串沒有答案的問題，莊子有些累了。於是將這具骷髏輕輕的放了下來，權當枕頭，就這樣躺在草地上睡著了。
將子之春秋故及此乎？」於是語卒，援骷髏，枕而臥。
9 In the dream, the skull told Chuang Tzu, “Man, why
you raved so badly. Tell you the truth, what you asked happens only in the
human’s world. When a man dies, in the new place he is away from the problems.
Do you want to know what happens after death?”
在睡夢中，這位骷髏頭先生對莊子說：「你這人說話怎麼這麼顛三倒四的。老實跟你說吧！你所問的那些都是人間才會發生的問題。當人死後，在新的空間裏是沒有那些煩惱的。你想不想知道人死後的世界是怎麼樣的一幅情景呢？」
夜半，骷髏見夢曰：「子之談者似辯士，視子所言，皆生人之累也，死則無此矣。子欲聞死之說乎？」
10 Chuang Tzu said, “Well, please.”
莊子說：「好，請講。」
莊子曰：「然。」
11 The skull said, “In this place there has no emperor, no officer, no
hierarchic rank and no toil such as plowing in spring, weeding in summer,
harvesting in autumn and storing in winter. Each person has absolute freedom
and the life is as long as heaven and earth. Even the emperor in your world
can’t possess the same joy as here we have.”
骷髏先生說：「在這個空間裏是沒有皇帝，長官，臣屬之分的。這兒也沒有春耕，夏耘，秋收，冬藏等累死人的勞務。每個人都有絕對的自由，以及與天地同壽的生命。這裏的快樂，即便是你們人間的皇帝也難以擁有。」
骷髏曰：「死，無君於上，無臣於下；亦無四時之事，從然以天地為春秋，雖南面王樂，不能過也。」
12 Chuang Tzu disbelieved that the place after death
really is so good. He asked the skull, “If I asked Heaven to restore your
blood, flesh and skeleton to you and let you return to human’s world and reunite
with your family, will you accept it?”
莊子不信死後的空間真的那麼美好。他對這位先生說：「如果我要求上蒼，將你的骨架血肉等一併歸還與你，然後讓你再回到人間，去與你的家人團聚。你會接受嗎？」
莊子不信，曰：「吾使司命復生子形，為子骨肉肌膚，反子父母、妻子、閭里、知識，子欲之乎？」
13 The skull shook his head. “I am not so silly. I would not give up the joy
here to exchange the toil in human’s world.”
骷髏先生聽了搖搖頭：「我那有這麼傻，以南面為王的快樂，去換取那人間之勞苦呢？」
骷髏深矉蹙頞曰：「吾安能棄南面王樂而復為人間之勞乎！」
Xianchi’s interpretation and remark(33。4)
咸池評述(33。4)
1 Buddha has it that he,
whose practice reaches a certain level, can retrospect the affairs of a dead
man’s living time when he hold the skull of this dead man in hand. He knows
what’s job the man undertook, why and how he died; where he is now. Buddha
judged that if a man of practice has no such ability, he is not a man of
perfect practice.
佛經中記載，修行到一定程度的人，他們手中拿著一具髑髏，就可以清楚地知道這具髑髏的前生以及目前的歸屬。並且知道這個人生前是做什麼的，以什麼謀生，為什麼而死，怎麼死的，現在又在什麼地方。世尊認為，不能擁有這種相應能力的，就不能算是一個修行完備的人。
2 Chuang Tzu held the skull and could only guess the
affairs of its living time. Obviously, his practice was not enough.
而莊子拿著這具髑髏卻依然在那裡胡亂猜測，很顯然的，他修行的功力還沒具備一定的火候。
3 After man died,
if the situation was truly as what Mr. Skull said, would it be silly that we
rack our brain to prolong our life?
人死之後的境況，如果真如這位髑髏先生說的那樣，那麼我們用盡心力以延長生命所作出的種種努力，豈不是都要白費了嗎？
4 Man feels insecure to face death,
because he is totally unaware of the situation after death.
人之所以無法放心的死，安心地結束生命，究其實，也不外是由於對死後的境況感到無可如何的關係。
5 Su Dongpo told us in his article Spirit Speaks that
when we stay in this world, a god blesses us. If the same god manipulates the
other space, he is sure to bless us in the other space as he does in this
space.
蘇東坡在神釋一文中就告訴我們，既然我們在世之時有神靈保佑，而如果在另外一個空間中也一樣是由同一個神在維持大局的話，那麼，祂就沒有今天保佑我們，明天在另一個空間中，卻捨棄我們的道理。
6 So, don’t worry! We live a good life
in this space and in other space our life will not be worse than life in this
space.
所以，放心啦！今生既然運氣不錯，有吃有喝也有得玩，可見在另外一個空間裡，應該也不會差到哪兒去。
7 I deem that Su Dongpo’s theory to explain the possible situation in other
space after death is more persuasive than what Chuang
Tzu said via Mr. Skull.
我覺得，蘇東坡這樣的推理，可要比莊子藉著這位髑髏先生的話，來說明死後空間的情況，更加的具有說服力。
Utmost
Joy(2) (1-6)(33。5)
莊子演義外篇至樂(二)(1-6)(33。5)
1 Chuang Tzu’s wife passed away. Wearing white clothes, Huizi came to the mourning hall to express his condolence.
When Huizi made solemn salute to the dead, he found
that Chuang Tzu himself squatting on the ground,
singing and beating time on a basin. Huizi felt that Chuang Tzu did it too far.
莊子的老婆過世了，惠子穿著素衣來到靈堂，祭拜這位老朋友的妻子。正當惠子神情嚴肅地行著禮時，他發現莊子本人卻蹲在那裏唱歌，手上還抱著個臉盆在敲打拍子。惠子覺得莊子這樣的行為實在是太過分了。
莊子妻死，惠子吊之，莊子則方箕踞鼓盆而歌。
2 He scolded Chuang Tzu. “Your wife lived with you,
gave births and reared your children and did homework all her life. Now she
passed away; accordingly to the custom a man as you are should not shed tear
before the public; however, you should not knock basin and sing.”
他對莊子說：「你老婆跟你過了一輩子，為你養育孩子，操持家務。如今她死了，就算你覺得好漢有淚不輕彈，可是你也不應該敲盆唱歌，故作輕鬆狀吧！」
惠子曰：「與人居，長子老身，死不哭亦足矣，又鼓盆而歌，不亦甚乎！」
3 In calmness, Chuang Tzu told Huizi,
“When my wife passed away, I surely felt sorrowful; however, I think later that
at the very beginning she was lifeless. What’s more, she was formless, even she
was soulless. She was something unknown without physical form.
莊子淡淡的告訴惠子：「我老婆剛死的時候，我心裏當然很難過，可是後來我想，在最早的時候，她是沒有生命的; 非但沒有生命，她也是沒有形體的; 非但沒有形體，甚至連靈魂也沒有。她只是一團沒有形象的不知名的東西而已。
莊子曰：「不然。是其始死也，我獨何能無概然！察其始而本無生；非徒無生也，而本無形；非徙無形也，而本無氣。
4 My wife was vacant in the beginning and then she transformed into human. Now
she is transforming into the level of nothing again.
我老婆就是這樣，從空無一物，慢慢轉化而成為人。現在她又從人的階段，逐漸轉變，又回到原來空無一物的境界。
雜乎芒芴之間，變而有氣，氣變而有形，形變而有生。
5 It is like the alternation of the four seasons. My wife now lies calmly in
the place between heaven and earth. If I wailed like other mourners, wasn’t it
proved my ignorance and stupidity?
這種轉變，與春夏秋冬四季的變化推移是同樣的道理。我老婆現在正平靜地躺在天地之中; 明乎此，如果我還依然仿照其他人一樣，隨著祭拜者一齊高聲痛哭的話，豈不等於暴露了我自己的愚蠢與無知嗎？
今又變而之死。是相與為春秋冬夏四時行也。
6 Now that I know the truth on the succession of birth and death, I don’t cry.”
如今，既然我已瞭解了生死循環的道理，那麼我當然就不哭了。」
人且偃然寢於巨室，而我噭噭然隨而哭之，自以為不通乎命，故止也。」
Xianchi’s interpretation and remark(33。5)
咸池評述(33。5)
1 There might
have entirely different acknowledgment and feeling on death with objective view
and subjective view.
面對死亡這件事，由於主觀以及客觀立場的不同，因而令人產生截然不同的認知及感受，這是可以理解的。
2 In the field of subjective condition is that you yourself face death and
experience death. In the field of objective condition is the death of friend,
relative and stranger. There is a big difference of acknowledgement and feeling
between them.
主觀方面是自己面對面對死亡、經歷死亡。而客觀方面則是朋友、親戚、素昧平生的其他人或是其它生物的死亡等等，這當中的認知及感受是有著極大的分別的。
3 When friend and relative pass away, we can’t see, touch and talk with them anymore.
對於朋友以及親戚的死亡，往往會使我們產生一種生離死別，再也看不到、摸不著，不能與之對話、與之交往的感覺。
4 A relative dead long time ago is the
same as a relative who never contact you. In the old years, when transportation
is inconvenient, a man is to immigrate to
一個過世多時的親友與一個老死不相往來的親友，其間的意義是相同的。早年交通不方便，當親友之中有人決定要移民到美國時，我們都明瞭這樣的離別，其實與死別是沒有什麼分別的。
5 When we say
goodbye to the aged, though we know that it is only months for separation, we
also have the feeling that it might be eternal farewell because of his age.
在我們與年齡較長的人話別時，縱然是短短幾個月的分離，可是由於對方年齡的關係，使我們不禁意識到，這可能會是一次永別。
6 When we see one person suffering from serious disease, we feel each call that it may be the last meeting.
對患有重病的人，當我們去探望他時，也會產生這可能是見他最後一面的感覺。
7 The feeling on death in objective condition depends on the relation between subjective and objective conditions
要瞭解客觀主體在瀕臨死亡時，主觀一方的感受，就得根據主客兩者之間關係親疏的程度如何而定。
8 When those love-struck lovers separate one or two days, they feel as if they are apart for three years.
一對熱戀中的男女，他們就是分開一兩天也會覺得一日不見如隔三秋。
9 Teenagers, in eighteen or nineteen, go independent to live. Both they and their parent feel disburdened. Teenagers feel very happy for independence without supervision of parents. To the parents, a child leaves home, at the beginning, they may feel a little sad and difficult to adjust, but in general, the change is not totally negative to them, for example, they would feel easy after discharging the burden.
那些年屆十八、十九的青少年，當他們離開父母，自己獨立生活時，父母及子女雙方可能都會有如卸重負的感覺。孩子從此跳脫父母的監管，成為一個獨立自主的個體，肯定是高興得不得了。而父母這方面，家中少了一個孩子，初時可能會覺得難以適應，但是這樣的改變絕對不完全是負面的; 一般而言，當父母親再也不須要為孩子們負擔沉重的生活費用時，他們往往馬上就會產生如釋重負的輕鬆感覺。
10 When a couple become enemies, they feel unrestrained once divorce. After graduating from university, classmates leave for various directions. In the beginning, they feel sad for the separation, but when they stay in new place, they would quickly forget the past classmates.
早已交惡的夫妻，一旦分手了，雙方馬上都會有脫離苦海的感覺。自大學畢業後，同學們勞燕紛飛，各奔東西。起初尚會有一些離情，可是當各人都找到了各自的新環境之後，他們也就會漸漸的將老同學們都忘得一乾二淨了。
11 So, Chuang Tzu beat basin and sang when his wife
died, he took it too far; whereas in the mourning hall, those women wail as
soon as mourner comes. They mostly pretend to do so, thinking that only wailing
can express their sadness and it is a manner of custom correct, they have to do
it. In other words, in the most of the time, they pretend to wail without real
sadness in mind.
所以，按照情形判斷，莊子的敲盆唱歌以面對妻子的過世，於情於理都難免有些過分。然而，那些在靈堂裡見人就哭的婦人，她們的哀慟大概也都是偽裝出來的; 在她們而言，不哭的話就不足以表示內心的哀傷，而親人死了不表現哀痛，在世俗的觀念裡，那可是罪大惡極的事。換言之，她們的哭，是哭給別人看的，而並不是發自內心的真情流露。
12 Chuang Tzu cried when his wife just passed away,
it was a showing of sadness. However, it is too weird and unique for him to
beat basin and sing, those kind of affected actions are unworthy being
followed.
莊子老婆剛死時，他因悲傷而哭泣，那是帶有感情的表示。然而，莊子敲盆唱歌的這種特立獨行的舉措，看在旁人眼裡，無論如何都是太矯情了，實不足取。
Lietse (12A) (1-4)(33。6)
莊子演義雜篇列禦寇(十二A)(1-4)(33。6)
1 When Chuang Tzu was dying of illness, his disciples started to
prepare a solemn funeral for him.
當莊子病入膏肓行將就木時，眾弟子開始籌備，計劃為莊子辦一場隆重的喪禮。
莊子將死，弟子欲厚葬之。
2 Having known their idea, Chuang Tzu went all out to
be against it. He argued, “I take heaven and earth as my tomb and take star,
moon and sun as my buried items. Kin, friend and gods come to take part in my
funeral. Isn’t it solemn and respectful enough? Why do you arrange another
special funeral?”
莊子知道他們的想法後極力反對。他說：「我以天地為墳墓，日月星辰為培葬品，親朋好友，靈界眾神等都會來參加我的葬禮。難道這樣的葬禮還不夠莊嚴肅穆嗎？你們為什麼還要安排什麼別的葬禮呢？」
莊子曰：「吾以天地為棺槨，以日月為連璧，星辰為珠璣，萬物為齎送。吾葬具豈不備邪？何以加此！」
3 His disciple said, “If it is the funeral that you have mentioned, we are
afraid that crow and condor would peck your corpus.”
弟子們說：「老師說的那種葬禮，我們擔心禿鷹、烏鴉等會去吃您的遺體。」
弟子曰：「吾恐烏鳶之食夫子也。」
4 Chuang Tzu replied, “On land, condor eats up me.
Doesn’t ant do it if underground? I will be eaten up on the ground or
underground. Why do you take twists and turns to feed me to the underground
one, instead of the one on the ground?”
莊子說：「在陸地上我會被禿鷹吃掉; 可是埋在地下，不也是被螞蟻吃掉嗎？在地上也是被吃，在地下也是被吃，為什麼又大費周章地一定要給地下的吃，不給地上的吃呢？」
莊子曰：「在上為烏鳶食，在下為螻蟻食，奪彼與此，何其偏也﹗」
Xianchi’s interpretation and remark (33。6)
咸池評述(33。6)
1 Hills in the
suburban of city teem with ugly tombs.
城市近郊的山頭上，到處可以看到樣子醜陋的墳墓。
2 Usually those
tombs are covered by the green grass. When people visit there in solar period
of Qingming and uproot the grass, then, the hills
become bald and ugly at that time.
這些墳墓平時被掩蓋在一片綠草之中，因此尚不明顯，然而只要一到清明，當人們將雜草都鋤掉了以後，整個山頭就立刻變得光禿禿的，襯托著這些奇型怪狀的墳墓，顯得格外難看。
3 We don’t know
since when a tomb is built after people’s death. But we know the possible
reasons why people built it:
人死後留一個墳，這樣的風俗，不知是打從什麼時候開始興起的。可是我們知道墓葬的興起大概不外下列幾項目的:
(1) People are afraid that beast or condor would eat their corpses.
一.
擔心屍體會被野獸、禿鷹等吃掉。
(2) A tomb is built to be a mourning object.
二.
有個墓，可以做為追思禮拜的對象。
(3) People
suppose that the life after death is the same as this space. Therefore, some
treasures, and even servant, army and horse should bury with corpse to make the
life after death contented
三. 假想人死後的生活如同今世。因此，需要有一個外型如墓的地方，以便放置一些金銀財寶，甚至奴婢、軍隊、馬匹等以保障其死後的生活無慮。
(4) Fengshui. Offspring deems that when fengshui--
the environment of the tomb, is good, kin’s cause will flourish.
四. 風水。子孫們都認為，一旦祖先埋葬的地方及方向正確，那麼家族的事業就會興盛。
(5) Tomb reflects kin’s face. Big and solemn tomb means that the kin has great
reputation and wealth. So, a tomb must be built.
五. 家族的面子。墳墓一定要夠大、夠莊嚴，這樣才足以顯示這個家族的聲望與財力，因此非得修一個像樣的墳不可。
(6) Customs.
Under the pressure of media, a tomb must be built.
六. 風俗習慣。在社會壓力下，非得修一個墳不可。
(7) Corpse is
conserved intact to be ready for reincarnation.
七.
盡可能保住屍體的完整，以為將來可能的復活做好準備。
(8) After death
of a member of kin, he/she becomes a companion of the past dead. Kin’s cemetery
is a place where all dead members were buried so that they could look after
each other.
八. 與死去的家人做伴。讓死者住進家族墓園，死後大家都葬在同一處，以便往生後彼此有個照顧。
4 In all above
reasons why people build a tomb for the death, the custom of due sacrifices is
dim recently. In agricultural society, people built tomb beside their village.
It was convenient to do scarification yearly. In modern society of industry and
commerce; however, members of a family disperse everywhere, it is impossible to
do it regularly anymore.
在上述諸多因素中，對所謂 “慎終追遠” 的思想，如今已日漸淡薄。在農業社會，墳墓一般都安排在村落附近，以便於祭祀。而現今工商業社會，家庭成員各自散居一方，定期祭拜已經絕少可能。
5 Developed science changes people’s view on death, they don’t care for the imagination without foundation. For example, in other space after death, they want to live as people in this world, needing clothes, car, servant, and even cigarette and mahjong.
如今科學昌明，對人在另一個空間的生活依然需要衣服、車子、奴婢，甚至香煙、麻將等這些憑空的想象，人們已經不再是那麼的在意了。
6 The rest
reasons perhaps are fengshui and face that are most
persuasive. Rich family and family of rank wish fame and interest last forever;
they wish to have better luck, make more money, act higher official. These are
the reasons to build bigger and more splendid tomb, and we believe, this idea
will not be shook easily.
最後剩下的大概就只有風水，面子等這兩樣最具說服力了。有錢有勢的人家，他們希望名利永續，希望運氣會更好，希望自己能多賺、多存一些金錢，甚至於官階做得更高、更大；這一點已經成為如今墓園規模愈做愈大，格調也愈來愈講究的唯一支柱。而這樣的想法是不會輕易動搖的。
7 So, Chuang Tzu’s idea is doomed to fail without being followed. In the future tomb will still exist in this world, which is for sure.
由此可見，莊子不要墓葬的想法是註定要失敗的，更是沒有人會願意聽從的。在可預見的未來，墳墓這一景，也肯定是不會在人間消失的。
The Preservation of Life (5) (1-11)(33。7)
莊子演義內篇養生主(五)(1-11)(33。7)
1 The mourning hall for Laodan was adorned with stateliness and solemnness.
His disciples standing on both sides, saluted silently back to the coming
mourners.
老聃的靈堂佈置的莊嚴肅穆，弟子們分列兩旁，靜靜地分別回拜前來祭弔的賓客。
2 As the mourning ceremony processed halfway, one mourner called Qinshi suddenly rushed into the hall. Without nodding and
presenting incenses, he just stood there to utter three yells and then rushed
out.
公祭進行到一半時，突然有一位叫秦失的客人跑到靈堂裡。他不鞠躬也不點香，只是站在那兒，大叫三聲後調頭就出來了。
老聃死，秦失弔之，三號而出。
3 His attendants felt surprised and wondered why he did so. One of his
attendants asked, “Aren’t you Laodan’s friend?”
跟隨秦失前來的隨從們都覺得很奇怪，秦失為什麼會有這樣的舉動。其中一個人問道：「你不是老聃的朋友嗎？」
弟子曰：「非夫子之友邪？」
4 Qinshi said, “Yes, we are bosom friend of years.”
秦失說：「是啊！我們是多年的知己。」
5 “Why did you utter the three surprising yells in the mourning hall and came
out without kneeling down and presenting incenses?”
「那麼你為什麼在靈堂前怪叫三聲，不拜，不上香就出來了呢？」
曰：「然。」「然則弔焉若此，可乎？」
6 Qinshi explained, “You don’t understand it. He was
a common man when I was acquainted with him before his death. Now he passed
away to heaven and he wasn’t a human any more. The transmutation is the Tao of
Nature, just like the alteration of four seasons and life and death. All abide
by the change law of Nature.
秦失說：「你不瞭解，當他生前我們交往時，他是一名凡人。而今他仙逝已經不再是人了。這種變化是自然之道，就像春夏秋冬四季更替，生死也是這樣，順應天命的變化。
7 Common people don’t know the change. Usually in the mourning hall, some ages
cried as if they were deprived of their sons; some youngsters cried as if the
dead were their mothers.
一般人不解這個道理，所以在靈堂拜祭時，有些年齡大些的人，他們在那兒哭泣，好像死的人是他們的兒子; 而年輕一點的人則哭的像死者是他老媽似的。
曰：「然。始也吾以為其人也，而今非也。向吾入而弔焉，有老者哭之，如哭其子﹔少者哭之，如哭其母。
8 The other thing that we have to notice is that some mourners can’t help
saying some queer words and weeping when they wail. They don’t understand the natural
recycle of life and death. Those who practice should conform to the Tao of
Nature and should not mix much common people's emotion into their deeds.
另一點值得注意的是，當我們嚎啕大哭時，經常會不經大腦地說些莫名其妙的話，流淚更是無可避免的。而這些舉動都表示此人不明白自然生死循環的道理。 對修行的人言，不順應自然之道，過度地滲入人的情感，都不是修煉者應有的作為。
9 Of old, the senior of practice called the much emotional deeds ‘Evading the
retribution of Nature’. Those deeds should be entirely deserted.
從前修行的前輩們稱這種濫情的行為是 “遁天之刑”，是很要不得的。
彼其所以會之，必有不蘄言而言，不蘄哭而哭者。是遁天倍情，忘其所受，古者謂之遁天之刑。
10 The life and death of such great man as Laodan was
the destiny of Nature. Why do we weep for the destiny of Nature?
像老聃這樣偉大的人物，他是承天命而來，奉天命而歸。對於天命我們又哭哭啼啼的幹什麼呢？
11 Those that generally conform to the law of Nature can’t be distressed by
happiness, anger, sadness and joy; they should forever conserve a tranquil and
sound heart. The ancient spoke of this as 'Release from the hanging by feet on
beam'.”
大凡能順應天命的人，他們就不會受到喜怒哀樂的侵擾; 始終保持一顆安寧穩定的心情，古時稱這種修為是 “帝之懸解”。」
適來，夫子時也﹔適去，夫子順也。安時而處順，哀樂不能入也，古者謂是帝之懸解
Xianchi’s interpretation and remark(33。7)
咸池評述(33。7)
1 Those people,
who act impetuously, are as if they are hung by feet on beam.
感情用事、並且以自身感受來支配一切的人，他們就像是一個個被倒懸在樑上的人。
2 Common people
hanging by feet for long time may get accustomed. If not hanging by feet, they
will feel uneasy. Isn’t the bat hung on branches?
而一個懸掛久了，也已養成習慣的人，你不讓他如此倒懸他還感覺難受呢？蝙輻不就是一直倒懸在樹枝上的嗎？
3 Of course, this is a lame argument. Human feel comfortable when standing, sitting
or lying down. Nobody likes to be hung by feet on beam.
當然這是強辯之詞。人總是站著、坐著、躺著比較舒服些。沒事的話，沒人會喜歡被人捉住倒懸在樑上的。
4 To be swayed by
one’s emotion is as a hand reaching out. It is possible to be broken when arm
reaches out of bus window. Arm reaches too straight to be flexible and to exert
its strength. When it reaches into an unknown space, it is possible to be
burnt, to be scratched or to be cut. When it reaches to the place that it
should not, it is possible to be sued for sex harassment. When it reaches out
to take something not belonging to him, it is possible to be sued for thief or
robber.
感情用事就像是一隻伸出去的手，將手伸出車窗外，便馬上會有被撞斷的危險。一隻伸得太直的手，既沒有彈性也發揮不出力量來；將手伸到一個自己不熟悉的空間裡，有被燙傷、刮傷、以及砍傷的危險；伸出去碰觸不該觸及的地方，則有被控告性侵害的可能；伸出去拿不該拿的東西，則等同盜賊。
5 n general, any entanglement with objective condition possibly begets problems that are sources of disturbing our feeling. Always remember that to keep a sound, tranquil and peaceful mind is the largest and only requirement for a man of practice. Therefore, in any condition, we should not fly into a passion, cry or wail, which is the taboo of man of practice.
總之，任何與客觀條件糾纏的動作，都有可能產生問題。這些問題都是擾亂我們心情的緣由。而維持一顆沉穩，安寧，祥和的心境是修行人最大而唯一的要求。所以不論遭遇任何事故，都別動輒大發雷霆，哭哭啼啼，或呼天搶地的; 所有這些，都是修行者的大忌。
The Great Supreme (3) (1-30)(33。8)
莊子演義內篇大宗師(三)(1-30)(33。8)
1 Zi Si, Zi Yu, Zi Li, Zi
Lai were close friends. They often gathered to talk free.
子祀、子輿、子犁、子來四人是好朋友，他們經常在一起高談闊論。
2 Someday, they talked about the issue of life and death. They recognized that
the alternation of life and death is like the shift of four seasons, which is a
common sense. Owing to the recognition, they thought that who wanted to make
friends with them or took part in their talk should have the same sense.
有一天，他們討論到生死的問題。他們體認到生死的輪迴更替，有如春夏秋冬四季的自然流轉，並沒有什麼神奇不可思議的地方。因為這樣的認識，他們認為，凡是想要跟他們交往，並且參與他們討論的人士；也應該懷有同樣的認知與想法。
3 So they said, “Anyone could image as an entity: taking naught as the head;
taking life as the backbone; taking death as the tail. In this entity, the
life, death, existence and naught are integral virtually. The man who had the
concept was agreed to be one of our members.”
所以他們說：「任何人能夠想像一個實體--以無為腦袋，以生為脊椎，以死亡為尾巴--在這個實體中，生死有無實在是一體的。能夠擁有這種認識的人，我們就同意他做為我們的成員。」
子祀、子輿、子犁、子來四人相與語，曰：「孰能以無為首，以生為脊，以死為尻﹔孰知死生存亡之一體者，吾與之友矣！」
4 They set down the condition and then smiled to each other. They felt lucky
that all of them had the same concept and recognition.
子祀等四人定下這個條件後，他們相顧而笑，慶幸大家都有這樣相同的看法與認識。
四人相視而笑，莫逆於心，遂相與為友。
5 After some time, Zi Yu fell sick. Zi Si dropped in and saw him.
Lying on the bed, Zi Yu said, “Alas! The Creator is
fairly great. He can make me as ugly as that.”
過了一陣子，子輿生病了。子祀到他家裡去探視他。子輿躺在床上說：「啊！造物者實在是太偉大了！你看祂有能力將我弄成這個樣子。」
俄而子輿有病，子祀往問之。曰：「偉哉，夫造物者將以予為此拘拘也。」
6 Zi Yu’s back hunched very much so his guts became
inside out; his chin was pressed to navel; his shoulder became higher than his
head; his neck exposed towards the sky. His whole physiological system was in
disorder but his heart was still calm.
子輿的背駝的太厲害了，因此他的內臟都翻到上面來了，他的下巴被壓到肚臍下邊，他的肩比他的頭還高，他的脖子朝向天際，他整個生理系統都混亂了，可是他的心仍然是寧靜無波。
7 He got up and then moved slowly to the corner of the wall. He vented a pant
and said, “The Creator should make me like this, because it is
子輿由床上下來慢慢地移動身體走向牆角，喘了口氣他說：「造物者就是應該將我弄成這個樣子，因為這就是我。」
曲僂發背，上有五管，頤隱於齊，肩高於頂，句贅指天，陰陽之氣有沴，其心閒而無事，跰足而鑑於井，曰：「嗟乎！夫造物者又將以予為此拘拘也。」
8 Zi Si asked, “Do you
really have no complaint that Heaven was unfair to you?”
子祀問道：「你真的沒有抱怨過老天為什麼要對你這樣嗎？」
子祀曰：「女惡之乎？」
9 Zi Yu said, “No, No. Never! Why do I complain? If
Heaven suddenly produced a strange idea to conjure my left hand into a cock, I
would ask it to wake up all people every morning.
子輿說：「沒有！從來沒有！再說我為什麼要抱怨呢？如果上蒼突發奇想，將我的左手變成公雞，那我就每天用它來司晨叫醒大家；
10 If Heaven conjured my right hand into a stone sling, I would use it to shoot
bird and toast the bird.
如果上蒼將我的右手變成了彈弓，那我就用它來打鳥，燒烤來吃；
11 If it conjured my buttocks into wheels and my soul into a horse, then I
would joyfully drive the buttocks carriage and I didn’t need to buy a carriage
anymore.
如果將我的屁股變成輪子，我的靈魂變成駿馬，那我就駕著自己的屁股馬車盡情奔馳，我連馬車都省了。
曰：「亡，予何惡！浸假而化予之左臂以為雞，予因以求時夜﹔浸假而化予之右臂以為彈，予因以求鴞炙﹔浸假而化予之尻以為輪，以神為馬，予因以乘之，豈更駕哉！
12 The reason for me to be a man in this world is nothing but it is my turn.
我被安排到這世上為人，並沒有什麼特別的原因，只因為我的時間到了，輪到我了。
13 Today I am so sick and it seems my days are in number, which is my destiny.
I calmly accept the befalling and delightedly accept the leaving.
我今天病成這個樣子，看起來行將就木，這也是天命使然。對於即將來的，我安然接受; 對於要分離而去的，我也欣然放手，任其離開。
14 Joy and sadness can’t disturb my heart. I act all on the schedule of the Tao
of Nature. Such a practice was anciently called: 'Release from the hanging by
feet on beam'.
歡樂及哀傷都不能打動我的心。我一切都順著自然之道的安排去做，像這樣的修養，古人稱之謂'帝之懸解'。
15 Someone can’t emancipate their hearts from the bondage of the world, because
they are tempted by and obsessed with the material.
有些人不能將自己的心自倒懸之苦中解放出來，那是因為，他們經不起物質的誘惑而受困於其中。
16 The wise should know that the material is eternally under the control of
Creator. It can’t prevail against the Creator.
聰明的人應該知道，物質永遠是受造物者擺佈的，物質永遠無法戰勝造物者。
17 As long as we live in terms of the Tao of Creator, there is nothing to complain about.”
我們人只要順著造物者的道去生活，萬事沒有什麼好抱怨的。」
且夫得者，時也﹔失者，順也。安時而處順，哀樂不能入也，此古之所謂縣解也，而不能自解者，物有結之。且夫物不勝天久矣，吾又何惡焉！」
18 Not long afterwards, Zi Lai fell ill. His illness
was very severe, almost dying.
過了一陣子，子來也生病了。他的病情非常嚴重，已經是苟延殘喘，只剩下一口氣了。
19 His family members were at a loss, gathering around his bed and crying.
子來的家人圍在床的四周束手無策，大家哭成一團。
20 Zi Li came to see him in front of his bed at that
time. Hearing Zi Lai’s family members' crying, he
felt irritated. He directly asked them to get out.
子犁這時也到床前來探望子來。子犁看見子來的家人在床前哭泣的樣子很不高興，他不假辭色地叫他們都滾出去。
21 He said, “Get out! Get out! Crying like this before a sick man is not
allowed. It is called: 'Breaking the rule of evading the retribution of
Nature.' What’s more you would obstruct Zi Lai’s
operation of returning to the nature.”
他說：「出去！出去！你們這樣子哭是犯了'遁天之刑'，而且阻礙了子來回歸自然的運作。」
俄而子來有病，喘喘然將死。其妻子環而泣之。子犁往問之，曰：「叱！避！無怛化！」
22 After Zi Li drove off Zi
Lai’s family members out of the room, he turned to lean against the wall and
said, “I don’t know what the great Creator would conjure you into in the next
turn. Do you think that it will conjure you into the liver cell of a mouse or
the wings of an insect?”
子犁將子來的家人趕出房間後，他轉過身來靠在牆上對子來說：「偉大的造物者，不知道下一回，會將你變成什麼東西。你想祂會將你變成一隻老鼠的肝細胞，或著是一隻昆蟲的翅膀嗎?」
倚其戶與之語曰：「偉哉造化！又將奚以汝為？將奚以汝適？以汝為鼠肝乎？以汝為虫臂乎？」
23 Zi Lai said, “As a son, I have to obey my parents.
Where they ask me to go, east or west, north or south, I have to obey. There is
no other choice.
子來說：「做人子的只有聽命於父母安排。東南西北要我去哪兒，就去哪兒，沒有什麼選擇的餘地。
24 The vital yin and yang actually are human’s parent. If they asked me to die
early and I scuffed here to delay, it would be my fault and have nothing to do
with the yin and yang.
陰陽其實就是人的父母，陰陽如果叫我早逝，而我在這兒拖拖拉拉地不肯上路，這就是我的不對，與陰陽無關。
子來曰：「父母於子，東西南北，唯命之從。陰陽於人，不翅於父母。彼近吾死而我不聽，我則悍矣，彼何罪焉？
25 The Creator arranges me to toil in my whole life. With the time past, the
Creator makes me senile and arranges me to die and repose forever.
造物者給我這個形象，要我一生勞勞碌碌。歲月令我逐漸衰老，安排我死去以得安息。
26 Therefore, the Creator, who bestows life on me and guides my life, is the one
who asks me to die early. The Creator does the both.
所以賜給我生命，指揮我生活的造物者，也正是要我早逝的造物者，兩件事同是一人所為。
夫大塊以載我以形，勞我以生，佚我以老，息我以死。故善吾生者，乃所以善吾死也。
27 It is like that a bubble of metal fusion liquor in a big smelter, jumps out
and asks the smith, “Make me into Moxie Sword.” The smith surely would refuse
it because he thinks that the scene is ominous and an ominous sword is
absolutely not to be made.
這好比在大熔爐裡的金屬液體，突然有一個金屬液的氣泡，跑出來對鐵匠說：「將我鑄造成莫邢名劍吧。」鐵匠一定會拒絕這樣的要求，因為他會認為這樣的景象是不祥之兆; 不祥的利劍是千萬不能製造的。
28 If in the big smelter of people creating, I made uproar to ask the Creator
to make me into a man, the Creator would feel annoying too; he perhaps would
think me a wearisome troublemaker and would not make me into a man.
如果我在造物者造人的大熔爐中，一直吵著要造物者將我鑄成男人，造物者可能也會同樣地覺得煩，認為這個人太囉嗦了，肯定是個麻煩製造者，還是不要將之造成人吧？
29 If we think Nature as smelter and the Creator as smith, why am I afraid what
the Creator will make me into?”
如果，我們將大自然視為熔爐，將造物者視為鐵匠，那麼，我又何必擔心，造物者會將我造成什麼樣子呢？」
30 Finishing the talk, Zi Lai fell into fast asleep.
It was surprising that he was totally recovered next morning. The deadly
illness was cured without medication.
言畢，子來就安祥的睡著了。奇怪的是，他一覺醒來病氣全消，要命的病竟然不藥而愈了。
今大冶鑄金，金踊躍曰：‘我且必為鏌琊！’大冶必以為不祥之金。今一犯人之形，而曰：‘人耳人耳’夫造化者必以為不祥之人。今一以天地為大鑪，以造化為大冶，惡乎往而不可哉！」成然寐，蘧然覺。
Xianchi’s interpretation and remark (33。8)
咸池評述(33。8)
1 I gain it in the right
time and I lose it in accordance with the natural course. If I am content with
whatever happens at the right time and follow the natural course, sorrow and
joy will not affect me.
且夫得者，時也；失者，順也，安時而處順哀樂不能入也。
2 Queuing, I am in my turn to get up. I get up and don’t need to be grateful
because it is my turn. I am not excited especially because it is mine.
我在站牌前排隊，車來了，輪到我上車，我就上車了; 我並不需要感謝誰，我也不會感到特別興奮，只因為這趟車本來就是該我上的。
3 With age, man
becomes senile, which they describe as with white hair and wobbling teeth. I
don’t complain about my kicking bucket after breath snapping. I should go due
to time up.
人隨著年齡漸長，體力日衰，所謂髮蒼蒼而齒牙動搖; 有一天一口氣接不上去，就一命歸天了。這本來也沒有什麼好抱怨的，只因為時間到了，輪到自己了，因此，也就應該順理成章的走了。
4 Movie is over. Why do I still sit here? In this way, people need not force
themselves to do anything.
電影已經散場，我還枯坐在那兒等什麼，以此類推，可見為人處世，的確不能過於勉強。
5 You may drive away at marching to goal continuously and industrially. As for
if you can reach the goal or not, after reaching the goal, how long you can
stay there, all those you have to act on the environment and objective
condition, never manipulate it by force.
凡事但求盡力就好，該進就進，該退則退。至於能不能達成目標，達成目標之後又能維持多久等等，都必須緊密的配合環境，隨著客觀條件的要求去做，絲毫勉強不得。
6 Having climbed up
辛苦的攻上了珠穆朗瑪峰，你也只能在上面待上十幾分鐘，立刻就得下山。你不能說我辛辛苦苦花了幾個月，甚至於幾年的準備功夫以爬上此峰，所以一定要待久一點才甘心。那麼你可能會因此而擔誤了下山的時辰，錯過了適當的下山氣候，結果反而誤了大事。
7 So, you must feel easy to face gain and loss, doing it quickly. At present,
you must cherish, protect and serve what you possess to make your life and
environment happy and comfortable. When what your possess goes out of your
living field or your mirror, you feel unperturbed to accept the new environment
and vision after its leaving. Since then you work hard at making nice
atmosphere in the new environment.
所以得失之間一定要拿得起，放得下，不要拖泥帶水。對目前已經擁有的，你應該善加珍惜，盡量將它們保護好、照顧好，讓生活週遭的環境得以保持愉快、恬暢。每當事物產生了新的變化，必須走出你的生活圈，必須走出你的鏡面時，你就欣然地接受這一切的安排; 以全新的視野來看待新的環境及新的事事物物。從那時起，你也應該為著重新營造新環境的美好氣氛而繼續努力。
8 For the future,
you can accept it without uneasiness. For the past, you agree on it. Joy and
sorrow can’t move you. This is the true meaning of “Release from the hanging by
feet on beam.”
對於來到眼前的，你樂於接受; 對於離去的，你也一樣欣然釋懷。歡樂或哀愁都不能絲毫動搖你的心，這就是 “帝之懸解” 的真實意。
Xianchi’s interpretation and remark of Tao Te Ching(33) a。33
咸池評述道德經演義（卅三）a。33
1 It is a key
issue to distinguish subjective condition from objective condition.
主觀條件與客觀條件之間的識別與區分，對我們來說是極其重要的課題。
2 Understanding
other people is the work of objective condition; understanding self is the work
of subjective condition. Winning other people is in the field of objective
condition; winning self is work of subjective condition.
知人是出於對客觀條件的洞察力與掌握，自知是主觀條件上自省的功夫。勝人是客觀條件許可下主觀條件力量的延伸，自勝是內在主觀條件的加強及提升。
3 He who is
satisfied with his lot is rich, which is culture of subjective condition.
Wealth, knowledge, field, joy and right are endless in objective condition. As
long as restraining self in subjective condition and knowing when and how to
stop in chasing the kinds of objection conditions, by this way, a
man can feel content and fortunate.
知足者富，指的是主觀條件方面的修養。世俗客觀條件的財富、知識、境域、歡樂、權利等等都是無邊無際的，更是難以掌控的; 只有在主觀條件上充分的克制自己、知所止，這樣才有可能會產生滿足與幸福的感覺。
4 He is a person with lofty ideals who is brave to take all risks and struggles
in objective condition. However, he must insist carefully on subjective
conditions so it is possible for him to have a long and stable development.
在客觀條件中勇敢的承擔一切風險，奮力闖蕩、征戰，這個人是有志之士。但是，如果想要長立久安的話，他就必須嚴格謹守其主觀條件，才有可能實現這樣的理想。
5 In subjective
condition, self-nature, Buddha nature, Qi and Kuntalini
are eternal and are the treasure we should mostly cherish. Man of practice
closes himself to practice in a remote and obsolete for meditation and Zen,
which are done hard for reducing effect of objective condition. He focuses on
improvement, purification and cleaning on self-nature, Buddha nature, Qi and Kuntalini
主觀條件上的自性、佛性、氣、挫火是永生不亡的，也是我們最應珍惜的寶貝。修行者閉關修煉，找一個荒山僻野的地方去沉思默想、打禪練功，目的不外是為了削弱客觀條件對自己所造成的種種干擾; 以便專注在主觀條件上面的自性、佛性、氣、挫火的提昇及其純化與淨化上。
6 The religion distinguish from education is based on this aspect. Religion
stresses practice on subjective condition; education stresses much on
adaptation, creation and understanding on objective condition, besides
cultivation of subjective condition.
宗教與教育的分野，其實也是在這方面開始分道揚鑣的。宗教偏重的是主觀條件方面的修煉，而教育則是除了在於主觀條件方面的養成外，對客觀條件上的各種適應、創造、瞭解等方面所下的功夫可謂更深、更廣。
7 There are many vague places in the modern religion and education. Modern
religion sometime has more concern on objective condition than improvement of
subjective condition.
現在的宗教與教育之間的分野，存在著很多的灰色地帶。宗教界對客觀條件的關切，有時候更勝過了他們對其主觀條件的自我提昇及關懷。
8 Religion groups
spend too much time in paying attention to objective condition, which is not
bad, but it is somewhat nondescript and not professional.
宗教團體花費了太多的精力及時間在客觀條件的關注上，我們不能說它不好，但是這總免不了會有些不倫不類，以及不務正業之嫌。
9 Subjective condition is more important than objective condition. Buddha made the most detailed and thorough statement about it in his speech of causality. He said that cold wind must be piercing; strong sunshine makes people hot; pulling hair makes pain; illness produces comfortlessness. The about suffering made by objective conditions has no tie to causality. They are not from Karma. Only five coverings, such as avarice, wrath, slumber, regret and doubt, from subjective condition, produces Karma and cause, and produces result in the future.
主觀條件比客觀條件重要，世尊在講因果關係上就說得很清楚。世尊說寒風必然刺骨，酷日令人燥熱，用手扳頭髮，當然會頭疼，生病就會全身不舒服。所有這些客觀因素造成的苦，都是與因果沒有絲毫關係的，也不是因為業而形成的。只有主觀條件上面的貪、瞋、睡眠、掉悔、疑等五蓋，這些發自主觀條件的欲念才會造業、才會形成因，然後在往後的日子裡出現果。
10 Objective
condition is out of your control; it shouldn’t be blamed on you. Also, effort
on objective condition can’t eliminate original Karma that must be eliminated
by effort on subjective condition, such as self-nature.
客觀條件並非是自己所可以控制的，所以，這筆帳自然不能記在你的頭上。同樣的，在客觀條件上的努力也不能消除本身的業。業的消弭必須在主觀條件上下功夫，在自性上下功夫，才會見到成效。
11 Kind deeds on
objective condition beget Darshan and Benefaction,
while they are useful in transmigration, but they are useless in helping people
into Nirvana.
客觀條件上的善舉只能讓人獲得一些福德及功德，而這些都只能在輪迴當中才會湊效。在助人晉升涅槃上是完全沒有什麼助益的。