Extensive interpretation of Tao Te Ching (34)
道德經演義（卅四）
The great Tao flows everywhere, like a
flood it may go left or right.
大道氾兮，其可左右。
The myriad things derive their
life from it, and it does not deny them.
萬物持之而生而不辭。
When its work is accomplished,
it does not take possession.
功成不名有。
It clothes and feeds the
myriad things, yet does not claim them as it own.
衣養萬物而不為主。
Often regarded without mind or
passion, it may be considered small.
常無欲，可名於小。
Being the home of all things,
yet claiming not. It may be considered great.
萬物歸焉，而不為主，可名為大。
Because to the end it does not
claim greatness, it greatness is achieved.
以其終不自為大，故能成其大。
Zhi Travels North (6) (1-27)(34。1)
莊子外篇知北遊(六)(1-27)(34。1)
1 Dongguo Zi asked Chuang Tzu, “You have Tao on your mouth all days. Where is
Tao on earth?”
東郭子問莊子：「你一天到晚將“道”掛在嘴邊，請問你“道”到底在哪兒？」
東郭子問於莊子曰：「所謂道，惡乎在？」
2 Chuang Tzu replied, “Tao is everywhere.”
莊子說：「“道”是無所不在的。」
莊子曰：「無所不在。」
3 Dongguo Zi couldn’t catch him yet. He asked again, “Could you specify an
instance of it?”
東郭子還是不明白。他又問：「你是不是可以舉個例子呢？」
東郭子曰：「期而後可。」
4 Chuang Tzu replied unconcernedly, “It exists in the
ants.”
莊子漫不經心地回答說：「在螞蟻身上。」
5 Dongguo Zi was
dissatisfied with his unconcerned attitude. He protested, “How can you take a
so humble instance?”
東郭子不太滿意莊子這種玩世不恭的態度。他說：「你怎麼舉了這麼一個低下的例子呢？」
莊子曰：「在螻蟻。」曰：「何其下邪？」
6 Chuang Tzu replied again, “In the panic grass.”
莊子又說：「就在稊裨裏。」
7 Dongguo Zi reproached,
“This sample is paltrier and humbler.”
東郭子說：「你的例子怎麼愈舉愈小，愈來愈卑微了呢？」
曰：「在稊稗。」曰：「何其愈下邪？」
8 Chuang Tzu didn’t change
attitude. He took another instance. “Tao exists in the tile and brick.
莊子並沒有因此而改變他的態度。他說：「“道”存在於瓦礫磚塊之中。」
9 To his surprise, Dongguo Zi
blamed him. “Worse! Can you take it seriously?”
東郭子驚訝地說：「你怎麼愈舉愈不像話了，難道你就不能正經一點嗎？」
曰：「在瓦甓。」曰：「何其愈甚邪？」
10 Chuang Tzu neglected his anger. “Tao exists in the
shit.”
莊子說：「“道”在大便之中。」
曰：「在屎溺。」
11 Hearing the answer, Dongguo Zi
didn’t ask again. He felt it was wrong to consult about
Tao in this way. So, he looked at Chuang Tzu quietly
with expectation to petition him for the answer.
東郭子一聽到莊子這麼說，就不再發問了，他覺得自己這樣的追問方式可能有問題。因此，東郭子默不作聲地看著莊子，用祈盼的眼光，等待著他的解答。
12 Chuang Tzu now felt that Dongguo
Zi with this attitude could accept his explanation so
he stooped to said slowly, “Your questions are difficult to answer. Especially
you want me to specify an instance.
於此同時，莊子覺得東郭子的態度已經足以接受他的說明，因此放低了姿態，神情和緩地說：「你剛才所提的問題是很難回答的，特別是還要舉例。
東郭子不應。莊子曰：「夫子之問也，固不及質。正獲之問於監市履狶也，每下愈況。
13 When we buy a pig in the market, we must check the pig allover, especially
the hooves. If we discover that the pig lacks a hoof, it might be an ill pig
that has suffered from foot-and-mouth disease, and then we don’t buy it.
當我們到市場上去買條豬時，我們必須要從頭看到腳，特別是豬蹄子的部分; 如果我們發覺到該豬缺少蹄子，那它很可能是條病豬，而且是一條患有口蹄疫的豬，這時，我們便不能買牠。
14 So I specified the instance as humble as possible. In fact, we are
discussing worldly things; we may take a sample that exists in the world. When
we discuss unworldly things that belong to the spirit aspect or other space, we
have difficulty in taking the worldly sample.
所以我才會儘量的以低微的事物為例，實際上，當我們討論世俗的事務時，我們可以以實際存在的例子來說明；然而，一旦我們所討論的是非世俗的; 是屬於精神層面或另一個空間的東西時，我們就很難再使用世俗的事物來加以說明了。
15 As for Tao, it is abstract. I can’t take an instance to explain.
而“道”，就是屬於既抽象，又不可捉摸的東西，所以，我實在是很難採用甚麼實際有效的例子來對你說清楚的。
汝唯莫必，無乎逃物。至道若是，大言亦然。
16 Zhou, Pian and Xian--"Complete,"
"All-embracing," "the Whole"-- are different characters but
they have the same meaning. They all refer to the “One” thing.
周，偏，咸這三個字不一樣，可是意思卻是相同的，它們都是指"一"。
周偏咸三者，異名同實，其指一也。
17 Suppose we are to try to roam about in the palace of “ No-where” ;
當有一天，我們到“無何有之宮”去。
18 when meet there, we may discuss about the subject without ever coming to an
end?
在那兒，我們還會對某一個議題爭論不休嗎?
19 Or we stay still, doing and caring for nothing.
或者是，我們呆在那兒，靜靜地什麼事也不做，什麼事也不關心。
20 Do we stay harmonious there and our hearts are absolutely free?
我們是否能融洽地相處在一起，並且讓心境保持絕對的自由呢?
嘗相與游乎無何有之宮，同合而論，無所終窮乎！嘗相與無為乎！澹而靜乎！漠而清乎！調而閒乎！
21 I have no idea of others but my heart is free and unlimited.
別人的心境我不清楚; 可是我知道，我自己的心，是完全自由自在，也是無拘無束的。
22 I don’t ask my heart to go somewhere. It just strolls around, unsettling. It
comes and goes but I don’t know when and where it stops.
我沒有要心往那兒去。心只是四處閒蕩，居無定所，它來來回回地這麼的動，也不知道何時何地，才會停歇下來。
23 Heart is so. It strolls in very vast space. When all people, including the
men of perfect practice, enter into the space, they inevitably lose the
direction and become goalless.
心就這樣，在巨大無比的空間之中閒逛，所有的人，包括修行完備者; 他們的心一旦進入這個巨大無比的空間時，必然都會失去了方向，也無目標可尋。
寥已吾志，無往焉而不知其所至，去而來而不知其所止，吾往焉而不知其所終，彷徨乎馮閎，大知入焉而不知其所窮。
24 Our comprehension of something means that we think it in the realm of
material world.
當我們可以理解某件事的時候，那就表示，我們是在物質世界的範疇中思索。
物物者與物無際，而物有際者，所謂物際者也。
25 If a thing can be defined, it is limited.
當事情可以界定時，這個事情就是有限的。
不際之際，際之不際者也。
26 Limitless space means that its boundary is unlimited. In the limitless
space, the definition of fullness, emptiness; withering and decay are different
from those in the limited space.
無限的空間，指的是其所包含的範圍是無限廣大的。在無限的空間裏，盈虛衰殺的意義與在有限空間裏的意義是完全不同的。
27 In limitless space, the emptiness and fullness is not that in our mind any
more, nor is the decay and withering. There is no start and no end. Parting and
unification are the same.”
在無限的空間裏，盈虛不再是我們觀念裏的盈虛，衰殺也不再是我們一般觀念中的衰殺; 在那裏無所謂開始，也無所謂結束，就連聚散也沒有什麼特別的差異點。
謂盈虛衰殺，彼為盈虛非盈虛，彼為衰殺非衰殺，彼為本末非本末，彼為積散非積散也。」
Xianchi’s interpretation and
remark (34。1)
咸池評述(34。1)
1 In this world,
something can’t be stated through example, and even language has difficulty in
illuminating them.
這世上有些東西非但是無法舉例來加以說明，就是用文字、用語言，也是難以講清楚說明白的。
2 Something can
be described by language as long as they go through consciousness. For example,
I travel to
只有經過意識領域的經驗，才能夠借用語言文字來予以描述; 比如：當我到美國去旅行，沿途的風景、人物，都一一經過我眼耳鼻舌身意的反應並且留下了印象，所以我才能將這樣的經驗，藉著文字語言的功用以描述出來。
3
The wisdom of no-learning skills; however, doesn’t pass through our
consciousness at all. Some no-learning skills that are acquired by yoga
practice are from self-nature, Buddha-nature, Qi, Kuntalini
and refinement that directly respond to body and organs, so as to make therapy,
enlightenment and abhiseka.
而無學之術的智慧，卻是從頭到尾、由始至終都沒有經過我們人類的意識領域。 修煉無上瑜伽的修行者，他們所獲得的某些無學之術，比如：醫術、上師開導的灌頂之術等，它們完全都是經由自性、佛性、氣、妙用等的直接相應從而直達軀體器官，從而做出理療，開示，灌頂的動作來。
4 The yogi, who
does therapy, enlightenment and abhiseka, can’t state
his means and process by language. He is ambiguous on the reasons why he can do
them and their rites.
這位為人理療，開示，灌頂的瑜伽行者，他本身並不能使用任何語言文字來說明其理療的過程及方法，也無從解釋，為什麼他可以幫助別人開示灌頂、引導別人進入三昧，以及其儀式採行的原因。
5 It is normal
that we have difficulty in understanding, watching the whole of Tao that Chuang Tzu thought it is the ultimate power to operate the
universe and beyond our imagination.
莊子筆下的“道”是統籌宇宙萬物運作的基本能力，是遠遠的超出我們的意識想像範圍之內的“東西”，因此，我們對祂的難以理解，與不能觀其全貌，也就一點也不足為怪了。
The Natural Course of Events (6) (1-4)(34。2)
莊子外篇天道(六)(1-4)(34。2)
1 Tao is as deep as the sea, so explore it is very difficult.
道像深海，我們是很難探其究竟的。
2 From the macro point of view, Tao is boundless. From the micro point of view,
it exists in the tiniest thing.
從大的角度看，道是無限的。從小的角度看，祂又存在於我們所知道最小的事物之中。
3 We may declare that Tao exists in all things and it is omnipresent because of
above said specialty.
因為這樣的特性，我們說道存在於萬物之中，祂是無所不在的。
老子曰：「夫道，於大不終，於小不遺，故萬物備。
4 Tao is so profound that we have difficulty in establishing a clear code of
conduct to replace it.
道是如此之莫測高深，世俗所謂的行為標準，根本就無法與之抗衡。
廣廣乎其無不容也，淵淵乎其不可測也。
Xianchi’s interpretation and remark (34。2)
咸池評述(34。2)
1The world of form, Sutra says: it
actually is dominated by Demon.
根據佛經上的記載，我們所居住的這個有色世界，實際上是由魔鬼在主導的。
2 Chuang Tzu
declared that there is Tao in all things and Tao is the survive system that
controls all things. Then we may say that in this world of form where all
things exist, Demon is the Tao that acts as Demon in Sutra.
莊子說，萬物之中都存有 “道”，是 “道” 在主導萬物之生存機制。那麼我們是否可以這麼說，在這個萬物所賴以生存的有色世界裡，魔也是屬於“道”， 而“道”
也時時在扮演著佛經裡認為是魔的角色。
3 In Sutra, Demon
is actually one of gods. It is the power to maintain everything staying in
transmigration and to obstruct everything from entering nirvana. For this
reason, it is classified as Demon.
魔是維繫萬物在有色世界中不斷輪迴的一股力量，更是阻礙萬物不得順利進入涅槃界的障礙。佛經裡說的魔其實也是神，只是祂的誘導是造成人們修煉成佛的障礙，因而在佛界裡被歸認為魔。
4 Tao makes people
and all things live more comfortably and smoothly in this world of form. People
can live longer, healthier and all things thrive more. In Christianism,
Demon ever said to the Jesus, “As long as you would obey me, I could make you
become king or emperor and you would enjoy all wealth and honor.” Jesus refused
him and took the way to heaven that namely is nirvana of Buddha.
“道” 使人或萬物能夠置身於這個有色世界裡而活得更為舒暢順利，人也更長壽、健康，萬物更欣欣向榮。在基督教教義中，魔鬼曾經對耶穌說過這一番話：「只要你願意順從我，我可以使你成王、成帝，享受一切世間的榮華富貴。」然而耶穌拒絕了他，耶穌選擇了天堂之路，也就是世尊所謂的涅槃道。
5 In this view, Laotse
and Chuang Tzu’s Tao teaches, trains
and guides people to live more comfortably, richer, longer and healthier. Its
field covers the world of form.
老莊的 “道” 從這個角度上看是包括世俗之道的，祂教導、訓練、引導人們在這個世界上活得更愉快、更富足、更長久、更健康。
6 We practice yoga
to make body healthier and stronger to deal with all environments at ease. In
the eyes of people and all things live, Tao and Demon are all the surviving
ways in this world of form. The only difference between them is but method.
修行人每天勤練瑜伽，以使得身體得以保持健康、體力強壯，修行使我們在生活中應付各種問題時，處處皆顯得輕鬆自在。事實上，從萬物生存的角度來看，“道” 與 “魔” 無異都是人們在這個有色世界中的生存之道，其間的差別只在方法的不同吧了。
Extensive
interpretation of Tao Te Ching (34) a。34
咸池評述道德經演義（卅四）a。34
1 Diamond Sutra has it that Bodhisattva
should do charity like this, having no-self. Confucian said that there should
be education for everyone without distinction. Laotse
said that the great Tao flows everywhere, like a flood it may go left or right.
The myriad things derive their life from it, and it does not deny them.
金剛經裡世尊說，菩薩應如是佈施，不住於相。孔子認為有教無類。老子說，大道氾兮，其可左右，萬物持之而生而不辭。
2 There is no standard of object in charity of Tao. It is done equally to the
good, the evil, the noble, the mean, the learned, the ignorant, peddler,
underling, official and robber.
由此可見，道在佈施上是沒有選擇性的。因此，無論好人、壞人，道德高尚的、道德低下的，有學問的、沒學問的，舉凡販夫走卒、官兵強盜，祂也都一律平等的佈施供應。
3 Tao is really
of no self and being flexibility, as the flowing water. As long as it is
located on its way, it covers everything, not choosing and not refusing; no
matter it is stone or bullshit, auspicious place or malicious place.
道本身是真正無相、無住的，就像水的流動一樣，只要是處在它的通路上，它是無所不包的。石頭也好、牛糞也好、吉地、凶地它都顧及，既沒有拒絕、也不會挑剔。
4 Such an attitude, in fact, exists in most families too. Parents’ fostering
children lasts ten more years; they seldom feel that they are obliged to raise
children. Most of them don’t expect children to pay in return.
這種持平的態度，在大多數家庭中也是常見的。父母親養育子女，每天默默的付出長達十數年之久。他們很少會有施恩於子女的感覺，也絕少認真的期待子女能有所回報。
5 It is more
obvious that animals do selfless contribution to their child. When puppy is
born, bitch takes care of it, nursing, feeding, protecting and warming it.
Bitch treats equally all puppies until puppy grows up to live independently.
After puppy leaves, it never returns. Bitch has the best sentiment that it seeks
no fame and no domination and just brings up puppy and asks for no reward.
這種無私的奉獻，在動物界中表現得更是一清二楚。就以狗兒來說，當小狗一生下來之後，母狗就細心的照顧牠們，餵奶，餵食，保護其安全，呵護其溫暖。母狗對幾隻同時生下來的小狗都是一視同仁，不分彼此的養育著，等到小狗長大能夠獨立生活之後，小狗就會離開，而且大都終其一生不再回來。母狗的不名有，不為主的操守; 以及這種只講耕耘，不問收穫，不求回報的情操，真可說均已達到了“道”的極致。
6 The great Tao could flow everywhere; it could go left or right like a flood.
This is work of no self. To a man of practice, it means that there is no
different between, good man and malicious man, friend and enemy, clansman and
non-clansman, this religion and that religion, and relative and non-relative.
Buddhists always said, “No discrimination”, which is right. But in most of the
time when they face different sects, doctrines, believes and rites, they start
to exclude them, regarding theirs as right one and others as demon and monster.
They all forget at that time the instruction of “no discrimination”.
大道氾兮，其可左右的無相工夫，對於修行人而言，都在在闡明: 這世上沒有所謂的好人、壞人、友人、敵人，同族人、異族人、同教人、異教人; 親人、外人。佛教徒一天到晚掛在嘴上說: “不要有分別心”，這句話是正確的。可是問題是，當他們一碰到教派不同、教義不同、信仰不同、儀式也不同的人時，他們大都會生起排斥之心; 自以為他們自己才是正派，其他都是妖魔鬼怪。於此同時，他們也大都 忘記了“不要有分別心”的教訓了。
7 It is right
that there is no discrimination because it is relative to maintaining sound,
tranquil and peaceful mind. In the world of no self, being flexibility and no
discrimination, the bad emotions such as avarice, wrath, obsession and
arrogance have no footstone to lie and disappear eventually.
沒有分別心是正確的，因為這關係到一顆沉穩，安寧，祥和心的維持。在無相、無住、無分別心的世界裡，貪、瞋、癡、慢等都會失去它們所賴以立足的基石。
8 However, it is
difficult to keep mind of no discrimination. The value of civilization of human
is built on self. Without ownership, the world economy system would collapse at
once. Accordingly, we realize that no self, being flexibility and no
discrimination are the goals just cross in mind of a man of practice, it is
seldom exist among the common people in the real world.
可是無分別心是很難做到的。更何況人類文明的價值，就是建立在
"相"
之上。沒有了所有權，世界經濟系統就馬上會分崩離析。由此可見，無相、無住、無分別心等等在現實生活中是少見的，它們只是極少數修行者心目中努力奮鬥的目標而已。