Extensive interpretation of Tao Te Ching (35)

 

道德經演義（卅五）

 

Hold the Great Symbol and all the world follows. Follows without meeting harm, and lives in health, peace, commonwealth.

 

執大象，天下往，往而不害，安平太。

 

Offer good things to eat and the wayfarer stays.

 

樂與餌，過客止。

 

But Tao is mild to the taste.

 

道之出口，淡乎其無味。

 

Looked at, it cannot be seen;

 

視之不足見，

 

listened to, it cannot be heard;

 

聽之不足聞，

 

applied, it supply never fails.

 

用之不足既。

 

Thorough Comprehension of Life(2) (1-14)(35。1)

莊子外篇達生(二)(1-14)(35。1)

 

1 Ziliezi was curious to the man of practice. Someday he asked Guang Yin, “Why can a man of practice breathe in water? Why he is not burned when walking on fire? Why he is free from acrophobia when standing on a high place? How can he do it?”

子列子對修行的人很好奇。有一天，他問關尹：「為什麼修行的人潛在水中不會窒息？走在火中不會被燒傷？站在很高的地方也不會有懼高症？請問他到底是怎麼做到的？」

子列子問關尹曰：「至人潛行不窒，蹈火不熱，行乎萬物之上而不慄。請問何以至於此？」

2 Guan Yin answered, “It is because he totally devotes to the Qi, self-nature, Buddha-nature, calmness and refinement. We should not explain these phenomena for he has magic trick, courage or boldness.

關尹說：「這完全是因為，他一心專注在氣、自性、佛性、拙火、妙用之上的緣故。所以，我們不能用一般的魔術、勇氣或膽子大等概念去評估這一切。

關尹曰：「是純氣之守也，非知巧果敢之列。

3 Come. Let me give you a detailed explanation. All things that directly connected with form, sound, smell, taste, touch and habit belong to the world of material. The things in the world of material are different to each others; based on their form and color, some of them we deem are more valuable than others.

來，坐下來讓我詳細地給你說分明。大凡具有面貌、形象、聲音、顏色的東西，都是物體。物與物之間從外表看它們差異很大，區別甚多; 有些東西似乎比較尊貴; 其實這都只不過是形狀和顏色的差異罷了。

居，予語女！凡有貌象聲色者，皆物也，物與物何以相遠？夫奚足以至乎先？是色而已。

4 Things belonging to the world of material can not go to the world without consciousness and form. However, all things come from the world without consciousness and form. At last, they will return to the eternal world after death.

屬於物質世界的東西，不能到達無形、無意識世界。不過萬物都是來自那個無形、無意識的世界; 最後經由死亡，再回到那個永恆的世界。

則物之造乎不形，而止乎無所化。

5 A man of perfect practice he is free from the shackles of the world of material, such as avarice, wrath, obsession and presistiveness. He has shaken off the binding of the world of material, being a free man who roams across the universe freely.

一名修行完備的人，物質世界的枷鎖如貪、瞋、癡、執著等，都不能束縛他，我們說他已經擺脫了物質世界的束縛，成為一個真正無遠弗屆的自由人。

夫得是而窮之者，物焉得而止焉！彼將處乎不淫之度，而藏乎無端之紀，游乎萬物之所終始。壹其性，養其氣，合其德，以通乎物之所造。夫若是者，其天守全，其神無郤，物奚自入焉！

6 A drunkard is as drunk as a lord, without any personal consciousness. Then his vitality is maintained by the self-nature, Buddha-nature, Qi, calmness and refinement. If the careless drunkard falls down from a carriage, he will hurt somewhat but it is not fatal in most cases. Though his bones are the same as others’, the condition of his injury is very different from others.

一名醉漢，他喝的酩酊大醉，完全沒有個人的意識。此時他的身體是由自性、佛性、氣、挫火、妙用等在維持生機。這名醉漢若是不小心自車上摔下來，他會受點傷，但大都不是致命的傷害。他的骨頭與一般人沒有什麼兩樣，但是受傷的程度卻與一般人迥然不同。

7 Why? I think that it is because his consciousness leaves his body completely and then his body is commanded by the self-nature, Buddha-nature, Qi, calmness and refinement.

這是什麼原因呢？我認為這是因為他的意識已經完全脫離了身體，而身體此時是由自性、佛性、挫火、氣、妙用等掌控的關係。

夫醉者之墜車，雖疾不死。骨節與人同而犯害與人異，其神全也。

8 In his consciousness, he doesn’t know that he is sitting on a carriage and even falls down from the carriage. Death, worry and fear can’t affect his mood, so he is fearless in trouble.

他的意識根本不知道自己坐在車上，也不知道自己曾經墜車。因此，生死、擔憂、害怕等都不能影響他的情緒，正因為這樣，在他遇到困境時，反而沒有害怕的感覺。

乘亦不知也，墜亦不知也，死生驚懼不入乎其胸中，是故遻物而不慴。

9 A drunkard can show the miracle. If a man of perfect practice obtain the spiritual completion, his ability to handle various environments will improve for sure.

一個醉酒的人，都能有如此神奇的表現，試想，假如是一名修行完備的人，當他經由修煉而自然地獲得“神全”的境界時，他應付各式各樣環境的能力，自然要比那名醉漢，高出許多倍了。

彼得全於酒而猶若是，而況全於天乎？

Su Dongpo’s poem goes as follows:

蘇東坡有詩曰:

In dream I return to childhood, study in the elementary school.

我夢入小學，自謂總角時。

Forget my hair has been white, Confucius’ Analects still recited.

不記有白髮，猶誦論語辭。

This world originally is a game; reversal of it seems a similar play.

人間本兒戲，顛倒略似茲。

Only when drunk it is real, it is vacant surly and clearly.

惟有醉時真，空洞了無疑。

Fine after falling down from carriage, Chuang Tzu cheated not me.

墜車終無傷，莊叟不吾欺。

Ask my kid to take paper and brush, write down my speaking when drunk.

呼兒具紙筆，醉語輒錄之。

10 The man of perfect practice is protected by the full and active self-nature, Buddha-nature, breath, calmness and refinement, so he may be thought of being protected from all damages.

修行完備的人有活躍充分的自性、佛性、氣、挫火、妙用等保護，所以他可以說是百害不能近其身的。

聖人藏於天，故莫之能傷也。

11 An avenger with hatred doesn’t avenge his family member on the knife and sword which killed his relative. A man who is dazed by hit of a flying tile doesn’t revenge the tile. Once the dissension and revenge has reduced, the world becomes peaceful.

一名心懷仇恨的復仇者，他不會對殺害他親人的刀劍報復；一名被飛來的瓦片擊中頭部，被打得頭昏目眩者，他也不會對該瓦片報復。世界少了冤冤相報的事，自然就平和而少糾紛了。

12 When people’s heart is full of Tao, people are of no-self and being flexibility; at that time no revenge happens in the world and eventually, the death penalty is unnecessary.

當道充塞於人心時，人們無相、無住而生其心，世間就不會有報復的事情發生。因此死刑也就不必再執行了。

復讎者，不折鏌干；雖有忮心者，不怨飄瓦，是以天下平均。故無攻戰之亂，無殺戮之刑者，由此道也。

13 Let we don’t develop avarice, wrath, obsession, presistiveness that belong to the wisdom of man. Let’s develop the no-self and being flexibility that belong to the gifts from nature.

讓我們不要去開拓道的貪、瞋、癡、執著等屬於人之天部份，讓我們去開發拓展無相、無住屬於天之天的部份。

不開人之天，而開天之天。

14 The development of the gifts from nature is virtue. The development of wisdom of man is something such as avarice, wrath, obsession and presistiveness, which cause pain and hurt. You need make it clear and then develop the gifts from nature and restrain the wisdom of man as you could as possible. Thus you come to be a man of perfect practice.”

天之天的闡揚就是德，而人之天如貪、瞋、癡、執著等的無限擴張，就會令人產生痛苦，就會帶來傷害。能夠辨清此點，儘量地闡揚天之天，抑制人之天的劣根性，這樣你就能慢慢地接近道，而成為一個修行完備之人矣！

開天者德生，開人者賊生。不厭其天，不忽於人，民幾乎以其真。」

Xianchi’s interpretation and remark(35。1)

 

咸池評述(35。1)

1 The difference between sword and its users is consciousness by which man controls something.

刀劍本身與使刀弄劍者之間的差異在刀劍沒有人的意識; 而人是經由意識的操控在做事的。

 

2 Man of perfect practice only conserves Tao of nature by practice. When they desert most parts of consciousness, without emotions, desires, avarice, wrath, obsession, and seeking no fame and interest, at that time, the man of perfect practice contacts with objective environment is the same as our contact with stone and sword. There is naturally no entanglement.

 

修行完備的人通過長期修煉，他們捨棄了絕大部份人所信賴的意識，轉而只存自然之道，這時候的他們，沒了七情六慾、沒了貪、瞋、癡，沒了追求名利之心; 修行者與客觀環境之間的關係，就變得如同我們與刀劍、頑石之間的關係一樣，當利害衝突不復存在之後，糾紛自然也就沒了。

3 Man of practice finally becomes a man without emotions and righteousness as a stone. Would you like to be such man? He, who tries to practice and the people approach the man of practice, both of them should have this concept at first.

修行者最終成為頑石，成為無情無義之人，你願意嗎？嘗試修行者，與親近修行者，雙方都必須要有這方面的體認。

4 The humanity of nature is the nature we call “Wisdom of man”. The Tao of nature is the nature we call “The gifts from nature”. What is the difference between those two natures?

自然的人性是所謂人之天的部份; 自然之道是所謂天之天的部分。然而，祂們之間又應該如何區分呢？

5 “Wisdom of man” are avarice, wrath, and obsession. Attribute of no avarice, no wrath and no obsession are “The gifts from nature”.

貪、瞋、癡是人之天的部份;  不貪、不瞋、不癡等其他屬性是道，是天之天的部份。

6 To eat one’s fill without seeking for gourmet food is of Tao; so is to keep warm without seeking for finery. Sex without intention and abstinence is of Tao; so is wealth that is just enough and whose excessive part is willing to share with others. Normal work and rest and health are of Tao.

吃東西但求吃飽而不求山珍海味、不挑食是道的部份；衣求保暖不求華麗是道的部分；性慾隨緣不強求、不禁慾亦是道的部份；錢財夠用就好不求累積，至於多餘的部分願意拿出來與人分享，這是道的部分；作息正常、身體康健，這些也都是道的部份。

7 In a word, don’t have too much ego. Buddhism stresses no self, no persistence. Laotse and Chuang Tzu advocate abidance by mirror theory, not asking for trouble and not fearing trouble. When facing trouble, we go all out to shoot. We don’t miss it after it.

簡單扼要地說，就是不要有太強的自我意願。佛家講無我相，不要執著。老莊講鏡子理論：無事不找事，有事不怕事；事情來了全力以赴，事過境遷之後也絕不流連思念。

8 If we can do these or go along this way of practice, “Wisdom of man” will gradually be weakened and “The gifts from nature” extrudes. In fact, the way of practice is not so mysterious, is it?

能夠做到這些，能夠往這方面去修煉，人之天性部分就會逐漸削弱，而天之天的部份就會日益彰顯。修行的要領大抵也就是這樣，它們一點也不神秘，對吧！

 

Cultivation of the Innate Nature (1) (3-8)(35。2)

莊子外篇繕性(一)(3-8)(35。2)

 

3 The simple and easy life indifferent to fame and wealth makes self-nature, Buddha-nature, Qi, calmness and refinement extend thoroughly, and then a great wisdom comes out from our body. After possession of this wisdom, we should be imprudent in using it. We should not use it to make fortune and fame.

平易恬淡的生活態度能讓自性、佛性、氣、挫火、妙用等充份伸展，在我們身上顯出智慧。修行人獲得這些超然的智慧後要謹慎克制，不得隨便亂用。不得以之為謀財、謀名之工具。

4 If doing so, the stable, tranquil and peaceful heart is maintained. Otherwise, you will receive a lot of visitors who will ask you to tell future, or start Qi, or cure disease, or pray for them. You will become rich, but you can’t calm down to practice.

能夠這樣，你那顆沉穩，安寧，祥和的心才得以維持。否則每天門庭若市，請你卜卦、開氣、治病、祝禱的人一大堆，而你的財富滿坑滿谷，你哪裡還能靜下心來修行。

5 The wisdom of men of practice comes into being in simple and plain life.

修行者其智慧是由簡單樸素的生活中逐漸形成的。

6 This great wisdom is obtained from indifference, loneness, vacancy and non-action, no matter how simple and plain a life we have, the bottom line is that we have to keep alive. However, keeping alive should not aim at seeking fortune by tricks, slyness and tactics.

由虛靜、恬淡、寂寞 無為中獲得大智慧，其具體的實踐就是人需要活下去。可是存活的方式不是靠詭詐、狡猾的心機，以謀取生活所憑藉的財富。而是用最純樸的方法，安生立命在一個簡單樸素的生活之中。

7 With a simple and plain life and a fewer desires, you can gain a stable, tranquil and peaceful mood. When great wisdom arising, it interacts with the mood. As a result, a man of practice shows the feature of indifference, loneness, vacancy and non-action.

在簡單、純樸、慾望極低的情況下得到一個沉穩，安寧，詳和的心境。當大智慧升起後，它與沉穩，安寧，詳和的心境交互影響，最終顯出一位修行完備者那種特別虛靜、恬淡、寂寞 無為的氣質。

8 The feature is an important goal sought by a man of practice.

而這種氣質是修行者所追求的重要目標之一。

古之治道者，以恬養知。生而無以知為也，謂之以知養恬。知與恬交相養，而和理出其性。


Xianchi’s interpretation and remark(35。2)

 咸池評述(35。2)

1 Simple and plain life gives people clear-mind and more wisdom, after which people can recognize the importance of the simple and plain life. By interacting of each other and developing to higher level, they at last enlighten and gain Tao.

生活上儘量保持簡單純樸，如此才能讓頭腦清醒，智慧增長; 而人變得聰明之後，就更能體會得出簡單樸素對達成生活的寧靜與安祥的重要及不可或缺性。如此交互影響，不斷醞釀，終而因悟道而得道。

2 Smart scholars realized it so they advocated plain and joyful philosophy.

為此，聰明的讀書人在悟得此理後，他們都遵循著簡樸而快樂的人生觀度日。

3 My investment plan (Shepherd plan) is so when it reaches a certain level. As long as you agree to live in a simple life, sheep (stock) is inexhaustible, which can offer you a happy and substantial life.

我的投資計劃 (養羊計劃) 在達到一定規模後也是如此，只要你願意過著簡單樸素的生活，那麼羊兒 (股票)肯定是取之不竭的。生生不息的羊群 (股票) 就足夠讓你渡過一個快樂而充實的人生了。
 
4 After making your life worry-free, you should cultivate some healthy habits, such as painting, playing ball, yoga, music and reading. As your blood of stability, tranquility and peace is released through your behaviors, you will grow into a man of perfect practice.

當生活無慮後，如果能再配合一些健康的愛好比如：繪畫、打球、練瑜伽、看書、聽音樂等等，如此，你的沉穩，安寧，祥和的氣質就會於無形中自然而然的流露出來，進一步使你成為一位真正的名副其實的修行人。

 

Xianchi’s interpretation of Tao Te Ching (35) a。35

咸池評述道德經（卅五）a。35

1 I ever compare supreme yoga to a rascal practice, because it can be practiced without thinking by brain.

我曾經比喻，無上瑜伽是 “賴皮功”。因為，無上瑜伽是一種完全不需動用腦力的工夫; 當行者練功時，其運作是完全不須經過大腦的安排的。 

2 When learning Shadowboxing, the student has to remember one hundred more poses, one after another, and should not disorder the poses. Besides that the teacher will stand aside to correct his poses time to time.

一般人在學打太極拳時，往往都要死記１００多個招式，一招一套，綿綿相續，不得有誤。而且在學習的過程當中，老師還得在旁不斷的糾正學員們的姿勢。

3 Supreme Yoga surrenders itself to the operation of Qi, Kuntalini, spirit and essence. Yogi is easy in doing it, because actually it is Qi who arranges the course; guides and supervises the process of practice. Yogi doesn’t need teacher and remember any poses. His body naturally changes, purifies and rejuvenates, and all those benefits are gain unconsciously.

而無上瑜伽的修煉卻非如此，它們是完全交給氣、挫火、神、精等去運作的。修煉時由氣來安排課程，由氣來督導一切，依此循序漸進。行者既不用聘請老師，也不用死背招式，整個過程輕鬆自在; 而身體則於無形中自然地改變、淨化、年青化。這種種妙用，完全都是得於無意之間的。

4 Yogi calls them self-nature, Buddha-nature, Qi, essence, Kuntalini and refinement while Laotse calls them Tao. That Tao yogi knows its existence and its refinement, but just as Laotse mentioned in this chapter, he can’t detect it by taste, vision, smell and touch.

瑜伽行者稱之為氣、挫火、精、自性、佛性、妙用的，老子則稱之為道。這個道，瑜伽行者知道祂的存在，也知道祂的妙用，可是一切正如老子所說的，行者始終無法由味、視、聞中去感觸到祂的存在。
 

5 In practice, yogi does sense a force to drive him to do some yoga actions. When he goes well with it, his limbs interact with it that is like a good companion of dancer. Dancing with music, they dance tacitly as if they are a whole, never stepping each other’s feet.

在練功的當兒，行者往往只感覺到，隱隱然似乎有一股潛在的力量在驅動他去做某些瑜伽動作，而當行者的動作與祂配合無間時，行者的肢體與祂之間的互動就像是一對默契良好的舞伴，一起隨著音樂起舞; 兩人動作契合，如同一體，絕對不會踩到對方的腳。 

6 Laotse said that he, who holds the Great Symbol and all the world follows. What’s more, so apply, it supply never fails, which I can’t understand, because in the practice of Yoga, he must strictly be in accordance with the principle of “empty, no your own actions” and “ignorance as child’s babble”.

老子說執大象，天下往，又說，用之不足既。有關這一點我就不大明白了。因為在瑜伽行者的練功領域裡，他是嚴格的遵守「空，不要有自己的動作」以及 [童言無忌] 的原則的。 

7 The two principles differentiate Tao, Qi and Kuntalini from consciousness. When practicing, Qi, and Kuntalini call the shot. In daily life, brain calls the shot. So, yogi often says that he wants to be a common person living this world in this life. Theurgy is not so important to him. Namely, yogi doesn’t expect that Tao, Qi and Kuntalini go beyond consciousness to dominate body around the clock.

這兩個原則將道、氣、挫火與大腦的意識完全分開; 練功時由氣、挫火去做主，不練功時則交還給大腦由意識去主導一切。所以，行者常說: 我這一生來世做人，就作一個平平凡凡的世人、凡人，至於所謂神通，對行者而言就並不是那麼的重要了。這也就是說，行者本身並不希望讓道、氣、挫火等來超越大腦的意識，完完全全２４小時的主導其身體的運作。

8 Laotse said that he, who holds the Great Symbol and all the world follows. Obviously Laotse’s Tao goes beyond the field. When so applied, it supplies never fails. Laotse is carrying the water of Tao which he supposes should not take.

老子說執大象，天下往，只要按照道的方式去做，天下百姓都會跟隨著你。顯然老子的道是越界了。用之不足既--用之不盡，取之不竭--老子是在提道的水了。

9 I can’t remark that Laotse had broken the regulation of “ignorance as child’s babble”. Laotse asked Tao, Qi and kuntanili to dominate the worldly affairs, perhaps for his practice had been consummated and he became the king of great freedom by combining with the king. His consciousness totally retreated from his body, having no choice, but had to use Tao to execute worldly affairs. However, the beginner hasn’t been consummated; he has better do his part to be as a common person.

我不能因為老子在世俗的事務上也請道、氣、挫火來主導，而批評他違背了“童言無忌” 的規章。這也許是因為老子本身已經修煉得功德圓滿，已經與大自在王結合而成為大自在王了; 他的大腦意識也已經完全的退出了身體，因此，老子別無其他選擇，只得應用道來執行世俗之事。可是初學者尚未修煉完成，所以最好還是謹守分際，安安分分的做個平凡的人來得較為實際。

10 Before getting driving license, for your safety, you had better not drive the car on the road.

在還沒考得駕照之前，最好不要輕率地開車上路，以策安全。