Extensive
interpretation of Tao Te Ching (37)
道德經演義（卅七）
Tao never
does, yet through it everything is done.
道常無為而無不為。
If princes
and dukes can keep Tao, the world will of its own accord be reformed.
侯王若能守之，萬物將自化。
When
reformed and rising to action, let it be restrained by the Nameless pristine simplicity.
化而欲作，吾將鎮之以無名之樸。
The
Nameless pristine simplicity is stripped of desire for contention.
無名之樸，夫亦將無欲。
By stipping of desire quiescence is achieved, and the world arrives a peace of its own accord.
不欲以靜，天下將自定。
The Natural Course of
Events (1) (1-24)(37。1)A
莊子演義外篇天道(一)(1-24)(37。1)A
1The secret of
operation of Nature is: Lives of all creatures are limited. Like the building
blocks, supplied by a certain quantity of material,lives make various changes through permutation and
combination. No creature can occupy its using material forever.
大自然運作的奧秘是: 所有生物的生命都是有一定期限的，它們在一定數量的物質供應中，像積木一般，不斷地排列組合，成就各式各樣的變化。沒有一種生物可以長久地霸佔其所應用之物質不放。
2 In the limited space, creatures use these limited material in turn so as to
live through generation after generation, showing themselves in assorted forms
and colors on the mother earth.
在此有限的時空裡面，大家輪流使用這些有限的物質，使得萬物得以生生不息，多彩多姿地呈現在大地之中。
3 If a creature, such as moth, could extend its life as it wants,
如果有一種生物能隨意地加長其生命，比如：飛蛾;
4 then the moth
would appear in force on the field in a very short period, and the Heaven and
the Earth would be disordered.
那麼在極短的時期內，大地中將立刻出現大量之飛蛾，天地的秩序就被擾亂了。
5 In recent years, the average life of human extends to seventy years from past
forty. Therefore, the earth is in trouble of overpopulation and the biological
chain is destroyed.
近年人類的壽命由平均40多歲延長到70多歲，所以地球上有人滿為患的危險，生物鏈也被破壞了。
6 Life of human
extending artificially is called stagnancy which infringes the law of Nature.
人類壽命無端地延長就是“積”。而“積”是違背自然之道的。
7 The ruler of
a country allows every industry to develop fairly, without promoting certain
industries or restricting others. In this country, people are sincerely
convinced to work by their own ability without any complaint.
一個國家的統治者，他允許各行各業公平地發展。不特別鼓勵什麼行業，也不特別阻礙什麼行業。在這個時空裡大家各憑本事，百姓都心服口服，沒有怨言。
天道運而無所積，故萬物成；帝道運而無所積，故天下歸；聖道運而無所積，故海內服。
8 The influence
that the man of practice has is not on a special singular object but on the
whole humanity. For this reason, he is non self. Hence all people respect and
canonize him.
修行完備的人，他所散發出來的影響力，絕對不是針對某一個特別的對象而發的，他是無相的。因為其影響力所涵蓋的對像是全人類，所以大家都尊敬他，推崇他。
9 We discover
that everything has its unique rule of survival. Each creature operates by its
unique rule and all manipulated forces are the burden and have negative effect
on each creature.
從研究中我們發現，萬物都有它自己的一套獨特的生存法則，各個生物持其獨特之法則運作，從不接受外力的支助。所有外力的干預，對該生物而言，都是一種負擔，而且會產生負面的效果。
10 In this viewpoint, the Nature just stands aside to watch the operation of
creatures, always keeping silent. After it set the rules and regulations,
creatures move around freely, and the Nature doesn’t make concealed reference
to them.
從這個角度看，大自然對各生物之運作是袖手旁觀，始終保持沉默的。祂將規矩定好，讓大家在此時空內自由遊走活動，大自然不會多嘴多舌地指東道西。
明於天，通於聖，六通四辟於帝王之德者，其自為也，昧然無不靜者矣！
11 Man of practice understands the principle. So he asks himself to keep tranquilness which therefore is his important course of
practice. His composed and tranquil heart is naturally formed in this way.
修行完備的人瞭解這個道理，所以，他告訴自己，最好保持安靜沈默。因此，寧靜成為他修行的重要課程，他的沉穩寧靜的心，就是這樣自然形成的。
聖人之靜也，非曰靜也善，故靜也；萬物無足以鐃心者，故靜也。
12 In this world nothing can disturb his heart any more. The still water may be
used as the mirror to reflect each mustache. The still water can keep absolute
level and the carpenter uses it as the measuring tool.
這世上再也沒有什麼事物能夠攪動他的心。平靜的水可以當鏡子，用來清晰地反映每一根鬍子。平靜的水能保持一定的水平，因此木匠用它來當平衝量具。
水靜則明燭鬚眉，平中準，大匠取法焉。
13 If water wave stops, water becomes still. Are spirit and soul like that too?
When a man of perfect practice makes his heart tranquil thoroughly, he can have
an insight to all things, bewildered by nothing.
如果水波不紋，水面就靜下來了。以此類推，人的精神及心靈，是否也一樣呢？一位修行完備的人，當他將心徹底地靜下來，平靜無波時，他能清晰地看出世間一切萬事萬物的實相，因此，沒有任何東西能困住他。
水靜猶明，而況精神！聖人之心靜乎！天地之鑒也，萬物之鏡也。
14 Observing the Nature, we discover that the vain quiet, tranquilness,
loneliness and non-action are the specialties of nature and they are the
extreme representation of virtue.
從自然現象中，我們發現，虛靜，恬淡，寂寞，無為等是大自然的特質，同時我們也瞭解到，這些特質是道德的極度表現。
夫虛靜恬淡寂寞無為者，天地之平而道德之至也。
15 The man of perfect practice and the excellent state leader acknowledge and
execute those specialties. So they have perfect lives.
修行完備者，以及優秀的國家領導者，他們承襲了這樣的認知，認真奉行這樣的遊戲規則，因而都擁有一個美滿的人生。
16 Leisure is to store up force. Storing up force is to recharge energy. An
energetic man is in perfect order and sequence to handle the deeds happened to
him.
休閒是儲勢。儲勢是培養充沛的實力精力。精力充沛的人做起事來有條有理，按步就班。
故帝王聖人休焉。休則虛，虛則實，實則倫矣。
17 Leisure is for tranquilness and composure, for
which the deeds are made properly in rules and regulations and to the point.
休閒是安寧沉穩。由沉穩中發動的行為，大部份都是中規中矩、正中要害的。
虛則靜，靜則動，動則得矣。
18 Leisure is not to issue confused order. If the leader doesn’t issue confused
order, his members can try best to play their roles respectively.
休閒是不亂出主意。當主事者不亂出主意，組織成員就能發揮所長，各盡其力。
靜則無為，無為也，則任事者責矣。
19 Leisure presents the inner peace. A man of inner peace, tranquilness
and soundness is devoid of sadness and fear. He is sure to enjoy his happy and
satisfied life.
休閒是內心祥和的表現。一個內心沉穩，安寧，祥和的人，憂傷及恐懼都不能困擾他。他必能安享天年，並擁有一個幸福美滿的人生。
無為則俞俞。俞俞者，憂患不能處，年壽長矣。
20 The concrete presentations of the basic conditions for all creatures’ living
are the specialties — vain quiet, tranquilness,
loneliness and non-action. Having understood that, Yao
became emperor and Shun became an important minister to assistant Yao. The specialties were the key factors for which they
succeeded in ruling power and came to the throne.
虛靜，恬淡，寂寞，無為; 是萬物生存基本要件的具體表現。明白了這個道理，堯成為君王，舜成為輔助堯的重臣。做為統治者，虛靜，恬淡，寂寞，無為等特質，是促使他們成功獲得統治權的因素，並且使他們更進一步的成為天之驕子。
夫虛靜恬淡寂寞無為者，萬物之本也。明此以南鄉，堯之為君也；明此以北面，舜之為臣也。以此處上，帝王天子之德也；以此處下，玄聖素王之道也。
21 The specialties could make common people become a man of perfect practice,
celebrated philosopher and senior hermit in the mountain. All people respect
and admire him.
一般的平民百姓，如果也具備了這些特質，則將促使他成為修行完備的人，成為極負盛名的哲學家，成為一位退隱山林的長者。而這些特質，也將使得舉世各界都敬仰他，尊崇他。
22 If a man with the specialties comes to be an official, he will govern his
country in good order to reach the level of great harmony of the utmost ideal.
當一個擁有這種虛靜，恬淡，寂寞，無為特質的人出世做官，他定能將國家社會治理的井井有條，甚至達成世界大同的最高理想。
23 If he lives in town, he will become a famous philosopher.
居於市井，他會一舉成名，成為一名聲名遠播的哲人。
24 If he makes up his mind to live a life of practice, he could obtain the
singular and elegant personality.
如果他決心投入修行的生活，他也一定能成就舉世無雙的優良品格。
以此退居而閒遊江海，山林之士服；以此進為而撫世，則功大名顯而天下一也。靜而聖，動而王，無為也而尊，樸素而天下莫能與之爭美。
The Natural Course of
Events (2) (1-31)(37。1)B
莊子演義外篇天道(二)(1-31)(37。1)B
1 The concrete presentations of Tao are
vain quiet, tranquilness, loneliness and non-action,
which is the essential way that we should take.
虛靜，恬淡，寂寞，無為是道的具體表現，也是我們應該效法的大本大宗。
2 Doing so and conserving the specialties fit the natural course of events.
能夠做到這樣的要求，保有這樣的特質就是合於天道。
夫明白於天地之德者，此之謂大本大宗，與天和者也；所以均調天下，與人和者也。
3 Applying the specialties to governance of a country could make the country
peaceful and prosperous, which is called human harmony. Those that conform to
human harmony are called Human Joy.
將這些特質應用在國家社會的治理上，使得國泰民安，這就是人和。人和者，我們稱之謂人樂。
4 Heavenly harmony that conforms to the natural course
of the events is called Heavenly Joy.
合於天道的天和，我們稱之謂天樂。
與人和者，謂之人樂；與天和者，謂之天樂。
5 Delighted by such finding, Chuang Tzu sighed and
said, “This is my teacher. This is my teacher.”
莊子有感於這樣的發現，他感慨的說：「這就是我的老師，這就是我的老師。」
6 Tao fairly governs all things in the Nature but it doesn’t
flatter itself that it is fair. Tao makes all things flourish but it doesn’t
flatter itself that it is benevolent. It has been
existed eternally but it doesn’t think itself long life. Tao holds Heaven and
Earth and created various and rare creatures but it doesn’t think itself skillful.
道平等地整治大自然的萬事萬物，可是他並不自認為公正。道促使萬物欣欣向榮，他也不自負仁慈; 道自恆古以來就存在，他也不自認為高壽。道承天載地，創造了各式各樣的稀奇生物，可是他也不自認為手藝高超。
莊子曰：「吾師乎，吾師乎！(上敕下韭)萬物而不為戾，澤及萬世而不為仁，長於上古而不為壽，覆載天地、刻雕眾形而不為巧。」此之謂天樂。
7 Those phenomena are Heavenly Joy. He who complies with the law of Heavenly
Joy lives his live in the rule of Nature. Hence his death is a part of the
changes of Nature.
這些現象就是我們說的天樂。奉行天樂之規律者，他生活依照自然的法則運行，他的死亡也是自然變化的一部份。
8 When he is still, he complies with the rule of Yin; when he is moving, he
complies with the rule of Yang. For the reason, his deeds will not be condemned
by Heaven, will not be complained by people, will not be in trouble of
destitution, and will not be punished by gods and ghosts.
靜止時，他遵照陰的法則。動的時候，他奉行陽的行規。這樣的態度，使得他們的行為舉止不會受到天的指責，人的抱怨，或物質供需不足的拖累，甚至鬼神的懲罰。
故曰：『知天樂者，其生也天行，其死也物化。靜而與陰同德，動而與陽同波。』故知天樂者，無天怨，無人非，無物累，無鬼責。
9 For this reason, it is said that he is powerful as Heaven and immediately
efficient in moving.
正因如此，有人說他們在動的時候，就像上天一樣明確有方，即時見效。
10 When his mind settles down, he creates all creatures generation after
generation in silence like Earth.
他們靜下來的時候，就像大地一樣，在無聲中造就了萬物的生生不息。
11 His mind teems with vain quiet, tranquilness, loneliness
and non-action, so he becomes a ruler of a country. Even after death, his soul
stays still to wait for reincarnation, not disturbing other’s life by eerie
forms. After reincarnation, his self-nature, Buddha-nature, Qi,
calmness and soul fulfill their duties faithfully and play their roles fully.
他的心已經深得虛靜，恬淡，寂寞，無為之妙。因此他成為國家社會的統治者。就是死後，他的神識在投胎之前也不會亂跑，或以奇異的姿態去干擾別人的生活。投胎後其自性、佛性、氣、拙火、靈魂在虛靜，恬淡，寂寞，無為的環境下克盡職守，充分發揮其功能。
12 All things respect and admire him because his mind obtains vain quiet, tranquilness, loneliness and non-action.
因為他的心識已經尋得虛靜，恬淡，寂寞，無為之特質，萬物都敬仰他、尊崇他。
故曰：『其動也天，其靜也地，一心定而王天下；其鬼不祟，其魂不疲，一心定而萬物服。』
13 Only if a man is modest and active to publicize the specialties to all
things, he can obtain Heavenly Joy as if Heaven nourishes all things and makes
them prosperous generation after generation.
一個人只要他嚴守虛靜之念，並將之推廣到天地萬物一切的事物上，他就能成就天樂，如同自然滋潤萬物，使其欣欣向榮，生生不息。
言以虛靜推於天地，通於萬物，此之謂天樂。天樂者，聖人之心，以畜天下也。」
14 Doing thing should be in sequence. The important is prior; the minor is
posterior. We should comply severely with the important principles. The minor
parts are put behind to do.
事情要分輕重緩急，重要的放在前面，次要的放在後面。重要的原則要謹守，至於次要的部份則放在後面慢慢商量。
15 The armed force and its armament are the edge tool of a government but they
are inferior to virtue. The measures, such as promotion, punishment,
encouragement, awards and criminal laws, are adopted to regulate people.
However, they are worse among the ways to educate people.
三軍及其軍備是政府的重要利器，然而，與德相較，它卻是屬於次要的。至於升遷、懲罰、鼓勵、獎賞以及各種刑法，原本是用來規範百姓的行為的，但是它們在教育百姓的方法中，卻是屬於最低劣的;
16 As ways of governance, etiquette, laws, classic systems and various
divisions of work are not the best.
在治理國家的手法之中，禮儀、法律、階級制度，以及各式各樣的分工，也都不是最好的方法。
17
鐘鼓以及華麗的衣服，不是音樂演奏的上品配備；喪禮中號啕大哭、傷心哀嚎、穿戴麻衣等，也是次等表示悲哀的方式。
18 The said five ways are inferior because they express their feelings by heart
and consciousness instead of by the inner instinct.
上面五種方法，大都是因為它們在表達之時是要用心、用意識去思考才發出表情的，它們並不是直接由內心直覺所表達出來的。所以說，它們不是好的方法。
本在於上，末在於下；要在於主，詳在於臣。三軍五兵之運，德在末也；賞罰利害，五刑之辟，教之末也；禮法度數，形名比詳，治之末也；鐘鼓之音，羽旄之容，樂之末也；哭泣衰絰，隆殺之服，哀之末也。此五末者，須精神之運，心術之動，然後從之者也。
19 Ancient people also employed the said knowledge; however, they looked them
as the inferior and the subordinate.
像上述這些所謂知識，古時的百姓也都知道運用，只是他們並不將之放在最優先，最重要的位置上來看待。
20 If we attach no importance to the order of priority in the discussion and
study of Tao, we will lose it. We discuss and study Tao and sincerely hope to
seize it, but for the said mistakes, we will at the end of day losing it. If
so, why do we make such an effort to discuss and study it?
我們討論道，研究道，可是如果我們不重視事情的輕重緩急、先後秩序，那麼我們就有可能會失去道。當我們一邊討論研究道，試圖抓住它; 可是所做的同時，又失去它，那麼，我們又何必花費那麼大的工夫去討論研究道呢？
21 Hence, the ancient sages who really understood Tao, observed and learned the
Nature first, and then they discussed and studied Tao and virtue.
所以，從前真正瞭解明白道的賢者，他們都是先觀察自然，瞭解自然，然後再去研究討論道與德；
末學者，古人有之，而非所以先也。君先而臣從，父先而子從，兄先而弟從，長先而少從，男先而女從，夫先而婦從。夫尊卑先後，天地之行也，故聖人取象焉。天尊，地卑，神明之位也；春夏先，秋冬後，四時之序也；萬物化作，萌區有狀；盛衰之殺，變化之流也。夫天地至神，而有尊卑先後之序，而況人道乎！宗廟尚親，朝廷尚尊，鄉黨尚齒，行事尚賢，大道之序也。語道而非其序者，非其道也；語道而非其道者，安取道哉！
22 They did not discuss benevolence and righteousness until made clear Tao and
virtue.
道與德弄清楚後，他們才去討論仁義;
23 After understanding benevolence and righteousness, they started to learn
about the inferior things such as the class and duty. Having understood the
class and duty, they divided the possible works into different sectors. After
dividing, they assigned the works to classes and officials of different duty.
The classes and the officials themselves were responsible for the works.
瞭解了仁義之後，才去注意階級及職責等次級些的東西，階級及職責確定後，再將所有可能的工作分門別類劃分好，當這項分類工作完成後，他們就會按不同階級及職稱，分別分派一定的工作，讓官員們去負責。
是故古之明大道者，先明天而道德次之，道德已明而仁義次之，仁義已明而分守次之，分守已明而形名次之，形名已明而因任次之，因任已明而原省次之，原省已明而是非次之，是非已明而賞罰次之，賞罰已明而愚知處宜，貴賤履位，仁賢不肖襲情，必分其能，必由其名。
24 After assignation, the following was to check and appraise the work
periodically, by which they discriminated everyone’s competence.
工作分配完成之後，接下來的工作，就是定期地檢討，攷查其工作績效，再由工作績效之中，分別定出各個人的能力優劣。
25 Promotion and punishment were done in terms of their actual work. The check
and appraisal revealed official’s intelligence, competence and virtue clearly
and fairly.
升遷或懲罰是由他們的實際工作表現中來決定，經由這樣的評估程序，政府官員的智商，工作能力的高下，品德的優劣等都明確、公平的呈現出來。
26 When both officials and their underling were appraised in such way, they
would work all out, fairly and carefully.
不論是長官或部屬，都以這樣的標準去評估。官員處在這種的情況下，他們做事必也公正、細心、並傾力而為。
27 If the personal practice was done in this way, he would not from a clique
and intrigue selfish interest and fame any more.
個人修身方面，如果也能按著這樣的方法去努力，此人就再也不會為了個人名利，結黨營私，陰謀圖利。
28 Governance in this way would start a peaceful and prosperous age of a
country.
國家政府的運作，假如能按著這個方式去進行，必定能開創太平之治。
29 It is said in book that “things have their forms and names.” The forms and
names are detailed categories of various works, which has existed from of old,
but they are not the priority in the sequence of work.
根據書上記載：「有形有名」，形與名也就是政府的各類工作詳細劃分，這些是自古以來都有的，只是他們並不把它放在最優先的工作程序上。
30 In the sequence of governance, the forms and names rank fifth while the
punishment ninth. Putting the forms and names in the first priority, this is
the essential error of governance. Emphasis of reward and punishment and put it
in the first place is the error of reverse sequence. Those, who don’t know the
order of priority or run in the opposite direction, can only work as an
underling, are not eligible to be a leader.
在國家治理的優先程序中，形與名只排在第五位，而獎懲辦法更僅僅是排到第九位。將形與名放在首位去思攷，在治理國家的原則上是犯了根本的錯誤。一開始就講賞懲是犯了先後秩序顛倒的錯誤，至於不知事情的輕重緩急，行事背道而馳的人，他們只配當部屬，絕沒有資格做領導者。
31 Those who know reward and punishment are considered to know the way of
governance instead of the principle of governance. They only know something
less about governance, not gaining the essence of governance.
只注重形名賞罰的人，我們說他們知道治理國家的方法，可是他們實不明白，何謂治理國家的原則，他們只能算是略知皮毛而已，並沒有學得完整的治國之方的精髓。
以此事上，以此畜下，以此治物，以此修身，知謀不用，必歸其天，此之謂太平，治之至也。故書曰：「有形有名。」形名者，古人有之，而非所以先也。古之語大道者，五變而形名可舉，九變而賞罰可言也。驟而語形名，不知其本也；驟而語賞罰，不知其始也。倒道而言，迕道而說者，人之所治也，安能治人！驟而語形名賞罰，此有知治之具，非知治之道。可用於天下，不足以用天下。此之謂辯士，一曲之人也。禮法數度，形名比詳，古人有之。此下之所以事上，非上之所以畜下也。
Xianchi’s
interpretation and remark(37。1)A。B
咸池評述(37。1)A。B
1 In this
Chapter, Chuang Tzu stated essence of Laotse and ChuangTzu’s philosophy
and its application at full length, from which we may prove again the
importance of sound, tranquil and peaceful mind.
莊子在這一篇文章中詳細地陳述了老莊哲學的精髓及其妙用。從這些論述中，讓我們再次地證實了沉穩，安寧，祥和心境的重要性。
2 Meanwhile, we also find that
its application is fairly of salvation. The eventual goal of practicing is
still to manage state, society and individual, to make them flourish as a king
or emperor, which is very different from the goal of Buddhism.
同時，我們也發現到，老莊哲學其實是相當入世的，修習老莊哲學的最高目標仍是在為君、為王，以及如何將國家、社會、個人等管理的井井有條，繁茂興盛。在這一點上，它與佛教的宗旨與立場是截然不同的。
The Heaven and the Earth(2) (1-12)(37。2)
莊子外篇天地(二)(1-12)(37。2)
1 My
teacher told me that the great and selfless Tao upholds all things. A man who
intends to learn Tao must purify his heart and require himself to follow the
ten doctrines as under mentioned.
我的老師告訴我，道是偉大的，祂覆載萬物而無私。一個人若想要學道的精神，他必須淨化他的心，勉勵自己做到下面十件事：
夫子曰：「夫道，覆載萬物者也，洋洋乎大哉！君子不可以不刳心焉。
{１}To abide by the principle of Non-action—( Heaven).
效法天，無為而治。
{２}To show his way of conduction in the society by what he is actually
doing--(Virtue).
用行為來展示自己的為人處世之方─(德)
{３}To love people and try his best to strive for their safety, interest and
happiness-- (Benevolence).
愛週遭的人，並盡力為他們的安危、利益、幸福著想─(仁)。
{４}To regard the different things as a whole. Not to expel them. Let the
different things coexist harmoniously--(Greatness).
把不同的東西看成是整體的一部分。不排斥它，讓不同的東西和諧地共生共存在一起─(大)。
{５}Do not try something unconventional or unorthodox and don’t
intend to being self come into prominence--(Clemency).
不標新立異，不刻意在團體中突顯自己─(寬)。
{６}To accept variety. Never love or hate something-- (Abundance).
能保持多樣化。不特別喜歡什麼東西，也不特別排斥什麼東西─(富)。
{７}To keep his virtue intact and pure--(Discipline).
能夠確保你的德性不被切割，不被污染─(紀)。
{８}To have the ability to promote his virtue to other things-- (Establish).
能夠將德性推廣開來，並加以應用─(立)。
{９}To comply with the spirit of Tao-- (Completeness).
能夠遵守道的精神─(備)。
{１０}To prevent from the distraction of the outward environment and to devote
himself to complying with the spirit of Tao--(Perfection).
不受外界環境的干擾，專心一致的遵行道的精神─(完)。
無為為之之謂天，無為言之之謂德，愛人利物之謂仁，不同同之之謂大，行不崖異之謂寬，有萬不同之謂富。故執德之謂紀，德成之謂立，循於道之謂備，不以物挫志之謂完。
2 If a man can meet the said ten requirements, his heart is boundless and all
things find their suitable channels and surge to him.
當一個人能完美無缺地做到上面十項要求，他的心就算寬廣了。萬事萬物找到了一個可以接受祂們的渠道，綿綿不絕的匯集到他的身上來。
君子明於此十者，則韜乎其事心之大也，沛乎其為萬物逝也。
3 He then possesses everything. Of course, he will not show off his richness
like the upstart who wearing the gold and silver accessories going around. He
knows where the gold is, but he leaves it in the deep mountains; he knows where
the pearl is, but he leaves it on the bottom of the oceans.
這時他什麼都有了。當然，他不會像暴發戶似的穿金戴銀到處炫燿。他知道金在那兒，可是他讓金仍然埋藏在深山之中。他知道珠在那兒，可是他讓珍珠深藏在大洋之底。
若然者，藏金於山，藏珠於淵，不利貨財，不近貴富；
4 He doesn’t care for his fortune; he doesn’t seek for the fame and the wealth,
he doesn’t hunger for long life and doesn’t regret his short life. When he with
a high position, he feels nothing glorious. He feels nothing sad when he comes
down to the world.
他不特別重視物質上的享受; 他不追求名利; 他不嗜求長壽，對不幸夭折也不覺得惋惜; 身居高位時，他不覺得有什麼特別的榮耀，不幸落難，衣食不濟的時候，他也不覺得丟臉。
5 He doesn’t bend his brain to the worldly wealth and the private interest. He
doesn’t think that it is a honor to be a leader. When
he is in power, he looks the country as a family without any discrimination.
他不將心思放在世俗的財富上以謀求個人之利益。他不認為身為領導者是一種榮譽。當他處於高位時，他視普天下為一個家庭，大家不分彼此。
6 To him, the life and death are the two sides of one thing without difference.
Not happy for living and not sad for death. Both are the stages of
transmigration.
生死對他而言是一體兩面，並無太大的差別。生不足喜，死不足悲，都是輪迴的一個階段。」
不樂壽，不哀夭；不榮通，不醜窮；不拘一世之利以為己私分，不以王天下為己處顯。顯則明。萬物一府，死生同狀。」
7 My teacher said, “While Tao get silent, it is unfathomable like the abyss and
peaceful like the crystal clear lake. For example, the bell has the ability to
emit sound; however, it often keeps silent. Only if it is knocked, it gives out
sonorous sound to transmit it to the far.
我的老師又說：「道在沉寂狀態時，祂如深淵般莫測高深，也像平靜的湖水一般晶瑩剔透。比如，鐘本身含有發聲的能力，可是平時它是沉寂的。只有在撞擊它時，才會有宏亮的聲音發出來，傳播四方。
8 If the bell doesn’t have the quality of purity and silence, its sound should
not be sonorous.
如果鐘本身不具純淨、沉寂的性質，那麼，它所發出的聲音必定不會那麼宏亮。
9 Tao endowed all things as the bell with the quality of composure and peace.
They exert their functions only when necessary.
萬物如鐘者，是道賦予了它們這種沉穩、安寧的特性，在必要時才能及時發揮其特有的功能。
夫子曰：「夫道，淵乎其居也，漻乎其清也。金石不得，無以鳴。故金石有聲，不考不鳴。
10 For this reason, the men of perfect practice prefer the personality of
composure and peace. They don’t like to bustle in and out for living, worldly
trivia, fame and wealth. They know when the composed, tranquil and peaceful
heart is held steadily, self-nature, Buddha-nature, calmness and refinement
will arise. In consequence, the practice bears the fruit. In other words, they
will succeed in everything if Tao is given a full play to exert its brilliant
function.
正因如此，修行完備的人喜歡沉穩，安寧，祥和的個性。他們不喜歡整天為了生計、為了名利，庸庸碌碌地周旋在俗事之間。他們知道當沉穩，安寧，祥和之心穩定地保持後，其自性、佛性、挫火、妙用等就能昇起，成就其修行的果實。換句話說，只要道具備了充分的空間，祂便得以發揮其超然的功能，這時他們想做什麼，沒有不成功的。
萬物孰能定之！夫王德之人，素逝而恥通於事，立之本原而知通於神，故其德廣。其心之出，有物採之。
11 On the contrary, if we can’t keep the composed, tranquil and peaceful heart,
self-nature, Buddha-nature, calmness and refinement will stagnate. The great
wisdom does not work. It becomes a dumb bell that can’t emit nice sound.
相反地，如果我們始終不能保持一顆沉穩，安寧，祥和之心的話，那麼自性、佛性、挫火、妙用等就沒有辦法昇起，大智慧沒有辦法啟用，成為一口不能發出清脆聲音的啞鐘。
故形非道不生，生非德不明。
12 The common people have the form but they can’t have the great wisdom, which
is a pity. The reason is that Tao doesn’t have full operation in their bodies.
我們凡人空有這個形體，卻不能如修行完備之人那樣擁有超然的智慧，十分可惜。這都是因為道不能在我們身上充分運作的緣故。
存形窮生，立德明道，非王德者邪！蕩蕩乎！忽然出，勃然動，而萬物從之乎！此謂王德之人。
Xianchi’s
interpretation and remark (37。2)
咸池評述(37。2)
1
Excepting excessive promotion, difficulty on governance of country is manager’s
selfishness that is the biggest blind point.
治理國家的難陶B，其中除了揠苗助長的錯誤外，最大的盲點就在於管理者的私心。
2 The manager
intends to use his power to make private interest and forget principle of
fairness is one of the major reasons why a manager can’t well manage his
country.
那些國家治理失敗的例子，大都是起因於管理者意圖利用其本身所擁有的權力，以遂其個人私利，最終置公平競爭的原則於不顧。
3 Actually the
essential point of Laotse and Chuang
Tzu’s “Inaction principle” in governing is that manager adheres to
selflessness and then offers safe, justice and well-ordered environment to
people who are given full plays and take responsibility for their deeds.
其實，老莊提倡的所謂
“無為而治”， 指的就是，管理者謹守無私的立場，傾力提供一個安全、公正、有條理可循的環境; 讓百姓在這個空間內自由發揮，成敗則交由他們自己負責。
Xianchi’s interpretation of Tao Te Ching (37) a。37
咸池評述道德經演義（卅七）a。37
1 He who practices supreme yoga must be patient, taking it easy. He will fail
if he is eager for quick success.
修煉無上瑜伽的人一定要很有耐心，千萬不能急，急功好利是練不出好的結果的。
2 The formula of supreme yoga, “Empty, no your own actions” and “Ignorance as
child’s babble”, will easily make the yogi straying from the goal.
無上瑜伽練功的口訣, “空，不要有自己的動作”，“童言無忌”等， 都會促使練功者處於漫無目標的空泛之中。
3 When some sick people practice, they repeat an action for hundreds times. Why
to do so? Nobody makes it clear.
一些身體有病的人，當他們練功時，會重複地作一個動作，達數百次之多; 至於為什麼會這樣，誰也說不清楚。
4 In order to practice cross-legged sitting and nodding the head to the ground,
a yoga doer may need to practice for six years. The action is so simple,
tedious that the impatient doer will give it up early.
瑜伽行者練跏趺坐、以頭點地的一個簡單動作，可能需要六年之久; 其動作是如此之單調，沒有耐心的人，大概早就放棄了。
5 Laotse told us that “Tao never does”; whereas Laotse instructed “yet through it everything is done”. Tao
seems of inaction but actually it does everything well.
老子說，道常無為。然而他又接著說 “而無不為”，亦即道看起來似乎無為，而實際上，道將什麼事都辦的好好的。
6 So dose supreme yoga practice. It looks tedious and boring. Actually, in the
long-term practice, doer’s body will thoroughly be remolded.
無上瑜伽的練習也是如此。一些看似單調無聊的動作，實際上，在長期的鍛練中，修煉者的身體已經脫胎換骨的徹底改變了。
7 The key to practice of supreme yoga is confidence and patience. What the
benefits of yoga practice will come out quietly step by step, even the doer
doesn’t feel it.
所以修煉無上瑜伽的要點在信心，耐心。因為瑜伽的效果是循序漸進，默默地，一點一滴的顯現; 並且在不知不覺之中完成的。
8 Laotse held that after enlighten, people should
comply with the principle of abstention, regulation, simplicity and plainness,
and restrict the excessive thriving of Tao.
老子認為，當得道後，人應該要知所節制，從而規範自己，謹守簡單樸素的生活，不要讓道過度興旺的發展。
9 The way is suitable for yoga doer too. A successful doer is healthy,
energetic, wise and intelligent. Without abstention, he must be a super winner
in mundane competition. Doer’s super ability brings whirl of competition to
him. When he deals with it, he is waned and unbalanced. His tranquility and
stability are gone. He even can’t practice yoga.
這樣的趨勢在瑜伽行者身上也是適用的。一位練習瑜伽有成的人，他的身體健康，精力旺盛，聰明而有智慧。如果不善加節制，那麼，最後在世俗事務的競爭中，他將會變成一位超強的贏家。行者的超能力，此時將會進一步的將他帶到社會競爭的漩渦之中，在名與利之間起舞週旋，終而生活失去平衡; 原有的寧靜消失了，平穩的心不見了，最後甚至連瑜伽練習都變成了不可能。
10 Seeing this crisis, Laotse warned that “when
reformed and rising to action, let it be restrained by the Nameless pristine
simplicity”. In here, the pristine simplicity meanings: a log without curving
and cutting. Since it has no special shape, you can’t call it table, chair,
palette, or beam. You can’t name it because it is just an unnoticed log in the
forest. Without being noticed, it is tranquil and free from axe and the fate of
firewood, eventually, living in a leisure life.
老子預見到這樣的危機，因此警告人們應該 “鎮之以無名之樸” ; 樸者，一塊沒有雕刻、裁剪的原木，因為沒有特別形狀，你不能稱它桌子、椅子、畫板、屋樑; 你也不能給它加上任何名稱，它只是棄在森林中一塊無人留意的木塊。正因為沒人理它，所以它始終是平靜的，它既不會受到刀斧之害，也不會被人拿來當柴燒，所以才得以悠然自得地過它的日子。
11 Yogi is very lucky, wise and intelligent; he is very good at communication.
He can make everything clear but he is discreet to abstain from his desire and
confine himself in simple and plain life. He works hard at maintaining a sound,
tranquil and peaceful mind. He feels contented everyday to sit, meditate and
practice yoga with his tranquil mind.
一個瑜伽行者，他的運氣奇佳，既聰明而又富有智慧; 他溝通能力超強，什麼事都能說清楚講明白。但是，他總是小心翼翼的克制自己的慾望，謹守自己的原則，過著簡單樸素的生活，努力的維持著一個沉穩，安寧，祥和
的心境，每天以寧靜之心打坐、默想，以練習瑜伽為滿足。
12 Yogi knows to build a firm castle and work hard in it to upgrade him. He
stops when the requirement of objective condition is enough. He lives in a
leisure life, thinking other impermanent things as cloud. What a happy life!
瑜伽行者曉得建立一個堅實的城堡的重要性，並且在其中不斷的努力提升自己; 對客觀條件的事務則淺嚐即止，悠悠閒閒的度過此生。其他無常之物於之亦如浮雲，無視無累好不快哉。