Extensive interpretation of Tao Te Ching (38)
道德經演義（卅八）
The man of superior character is not conscious of
his character, hence he has character.
上德不德，是以有德;
The man of inferior character is intent on not
losing character, hence he is devoid of character.
下德不失德，是以無德。
The man of superior character never acts, nor ever
does so with an ulterior motive.
上德無為，而無以為，
The man of inferior character acts, and does so
with an ulterior motive.
下德無為，而有以為，
The man of superior kindness acts, but does so without
an ulterior motive.
上仁為之，而無以為，
The man of superior justice acts, and does so with
an ulterior motive,
上義為之，而有以為，
but when the man of superior etiquette acts and finds
no response, he rolls up his sleeves to force it on others.
上禮為之，而莫以應，則攘臂而扔之。
Therefore: After Tao is lost, then arises the doctrine of humanity.
故失道而後德，
After humanity is lost, then arises
the doctrine of kindness.
失德而後仁，
After kindness is lost ,
then arises the doctrine of justice.
失仁而後義，
After justice is lost, then arises
the doctrine of etiquette.
失義而後禮，
Now etiquette is the thinning out of loyalty and
honesty of heart, and the beginning of chaos.
失禮者忠信之薄，而亂之首。
The prophet is the flowering of Tao and the origin
of folly.
前識者道之華而愚之始，
Therefore the noble man dwells in the heavy base,
and not in the thinning end.
是以大丈夫處其厚，不居其薄，
He dwells in the fruit, and not in the flowering
expression.
處其實，不居其華，
Therefore he rejects the one and accepts the
other.
故去彼取此。
Zhi Travels North (1) (18-21)(38。1)
莊子演義外篇知北遊(一)(18-21)(38。1)
18 If Tao
can’t be executed, eventually, virtue can’t be implemented.
當道無法執行時，德也就跟著無法實踐了。
道不可致，德不可至。
19 When both Tao and virtue are gone, benevolence appears in society to make up
for the loss of Tao and virtue.
道與德俱失，“仁”才會出現在人類社會之中來替補道德之不足。
20 When benevolence and righteousness can’t be implemented, etiquettes and
regulations are made out to maintain the social order.
當仁義也無法推行時，禮儀規矩才有機會被人們制訂出來，藉以維持社會的秩序。
21 So, it was said that virtue comes, in the wake of loss of Tao; benevolence
comes, in the wake of loss of virtue; righteousness comes, in the wake of loss
of benevolence; etiquette comes, in the wake of loss of righteousness.
Etiquette is the substitution for social morality and the start of social
disorder.
所以有人說：「失道而後德，失德而後仁，失仁而後義，失義而後禮」。禮是一個社會道德喪失後的替代品，也是一個社會即將步入混亂的開始。
仁可為也，義可虧也，禮相偽也。故曰：『失道而後德，失德而後仁，失仁而後義，失義而後禮。』禮者，道之華而亂之首也。
Xianchi’s interpretation and remark(38。1)
咸池評述(38。1)
1 A wild horse without
rein nomadically lives with water and grass. Its deeds fit up with the rules of
natural environment. We think the rule as Tao and Te or Character.
一隻無繮的野馬在草原逐水草而居，牠的生活行為是由自然界的大環境在驅動及規範的，而這樣的驅動及規範，我們稱它為道與德。
2 A wild horse is
confined in fences, fed by man. It can trot, stand and lie down, feeling somewhat
freedom. We think it is under the regulation of benevolence and
righteousness.
當野馬被圍在一定的圍籬內，由人工飼養時，牠可以在一定的範圍之內小跑、或站、或臥，看起來好像有些自由又不太自由，這樣的馬兒，我們可以說，牠已經被規範在仁義之中了。
3 When the horse is
reined with noseband, knight controls it entirely; going east or west, walking
or running, all action is controlled and arranged. We think it is regulated by
etiquette.
等到馬被套上繮繩，穿上鼻環，騎士們要牠朝東牠就朝東，要牠向西牠就向西; 要牠跑牠就得跑，要牠走牠就得走。這其中的每一個細節都被人控制、為人所安排，這時候的馬兒，牠可以說是已經被世俗禮儀所規範了。
4 In eighty’s, the racial
problem were severe in
80年代美國的種族問題非常嚴重的時候，社會上的平靜，絕大部份是靠強大的警力在維持著。有一天，洛杉磯忽然大停電，導致警方的控制系統失靈，結果就有大批暴民集體地湧上街頭，殺人放火，搶劫商店，社會秩序一時為之大亂。這種現象大概就如老子所言的：「禮者，道之華而亂之首也」。
5 May be it is because of
this reason, Confucius thought that it is very important that people don’t pick
up the lost things on the street and the door of house is open at night. Good
public security should be from people’s voluntary seeking happy life.
也許是基於這樣的原因，孔子才指出: 道不拾遺，夜不閉戶的重要性。社會治安的良好，需要出自百姓們自動自發的對幸福生活的嚮往才行。
6 A peaceful
society is maintained under powerful police, it is temporary. Once in the dark
corner, thief prevails. Such society is unworthy being stayed.
在龐大警力下所維持的寧靜都是暫時的，而一到陰暗處就偷雞摸狗，這樣的社會是不足取的。
The Natural Course of Events (2)
(14-31)(38。2)
莊子演義外篇天道(二)(14-31)(38。2)
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，試圖抓住祂;
可是所做的同時，又失去祂;，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(38。2)
咸池評述(38。2)
1 In ruling a
country, Chinese advocates the priorities are emotion, reason and law. Emotion
is at the first priority, which may be from this chapter by Chuang
Tzu.
中國人在國家治理上倡導情理法，將情放在優先的位置上，這種想法大概就是出自莊子的這篇論述吧！
2 I still think that emotion, reason and law are political philosophy that
comes into shape with the development of society. When social structure is
simple and population is less, each person acts on his conscience to behave
himself, which is self-regulate. At that time simple regulations are good
enough, and group can operate well. Then the society emphasizes
emotion.
2 我始終認為，情理法是隨著人類社會逐漸發展而漸次形成的政治哲學。在社會結構簡單，人口不多時，大家約法三章，遵守簡單的規矩，各人都憑著自己的良心，自我要求，自我規範，也就是自律; 如此，團體就能維持正常的運作。這時候的社會，講求的是情。
3 When society is in medium degree of development and population becomes large,
governors starts to advocate detailed requirement such as benevolence,
righteousness, loyalty and credit, to restrict people and maintain social
order. Then the society emphasizes reason.
當社會中度發展，人口漸增，國家統治者就會開始著手倡導仁義等比較切合實際需要的道德規範，行為規矩等條規來鞏固及維持社會秩序。這時候的社會，講求的是理。
4 In the society of modern size, such as ten million more population in
等到國家社會發展到如今這樣的規模，一個上海市就有一千六百四十多萬人，龍蛇雜處，假如沒有明確的法令規章，沒有強而有力的法規執行能力的話，那麼，社會秩序的混亂將會是無法想像的。
5 Does the Laotse and Chuang
Tzu’s thought not work in modern society?
基於此，是否我們就應該認為，老莊思想對現今社會是一點也使不上力呢?
6 To my understanding, in American, they presume that each one is right and
good man so each one has large space to act. But security staff, such as police
and FBI, keeps watch at any time. When something wrong happens, they try their
best to stop it.
據知，美國的法令執行觀念，基本上是首先假設每一個人都是正人君子，所以每一個人的活動空間，伸展範圍都很寬廣。可是員警、FBI等治安人員隨時都會守候在側，一旦有不尋常的現象發生時，他們也會儘量的施展出渾身解數，以避免宵小有可乘之機。
7 Suppose that each one is a good man, and not a bad man, which are also the
essence of Laotse and Chuang
Tzu’ thought.
假設每一個人都是好人，而不假設每個人都是壞人，這樣的出發點，應該也是老莊思想的真髓吧！
8 In the view of this, the Laotse and Chuang Tzu’ thought is still good and workable in this
modern society. Governors should learn more from it.
從這個角度去衡量，老莊的政治理念畢竟還是不錯的。國家治理者，應該多從這方面去思考。
9 “The said five
ways are inferior because they express their feelings by heart and
consciousness instead of by the inner instinct”.
“此五未者，須精神之運，心術之動，然後從之者也”。
10 It is precious that a small action shows the true feeling of a person.
Marriage day, birthday, and change of gift between couple and friends are
arranged. According to Chuang Tzu’s view, it is not
true feeling.
我們說，一個人的真情流露，是在他不經意的小動作中表現出來的才較為可貴。舉凡結婚紀念日、生日、夫妻間、朋友間互贈禮物等舉動，都是經過一番思考及安排之後而作出的; 按莊子的看法，這一切都不算是真情的流露。
11 Wife covers a quilt on sleeping husband at night; husband serves a good dish
to wife, or calls each others for sharing good news, or one keeps lamp lighting
until the other comes. These are small actions from inner heart without
thinking. They are precious.
夜晚睡覺時，太太為先生蓋一下棉被; 晚飯時餐桌上有好吃的菜，為太太夾一筷子; 有好消息立刻打一通電話通知對方，讓其分享;
夜晚為未歸的對方留一盞燈，這些都是小動作，可是卻都是不假思索，由內心深處湧出的關懷之情，這些都可以說是真正可貴也值得珍惜的。
12 Express their feelings by heart and consciousness instead of by the inner
instinct, we should figure out their motive instead of being moved by them at
once. To the contrary, small action without thinking is what we should watch to
judge the true feeling.
有精神之運，心術之動的行為，我們有必要加以攷慮，仔細探究其背景動機，不要馬上被其感動，或為其迷惑; 與此相反，那些不經意的小動作，才是我們真正藉以觀察，用來判斷其真偽的著眼點。
Let Be and Let Alone (2) (1-16)(38。3)
莊子演義外篇在宥(二)(1-16)(38。3)
1 Indulgence in the visional
enjoyment leads to excessive focus on the colors so that the right relation
between the color and the vision is neglected — Color serves vision, while
vision is a means for human to make living.
沉溺於視覺享受就會過度地關注在色彩上面，忘了色彩與視覺的應有關係; 色彩為視覺服務，而視覺為人類求生的憑藉之一。
2 Also, indulgence in the audio enjoyment leads to obsession with the change of
each note so that it is easy to forget that the music serves the sound. Sound
is a means by which human made discretion for living in the objective
environment.
同樣地，沉溺在聲音的享受之中，就會被每個音符之變化吸引著，忘了音樂是為聲音服務，而聲音是人類求生中辨識客觀環境的工具。
3 Fuss over benevolence leads to the deviation and loss of personal conducts.
It is easy to forget that the benevolence is a means of governance of country
instead of the goal.
對仁過份追求，就會導致個人行為的偏失，忘記了仁是哲人為治理國家社會的工具，而非目的。
4 Overemphasis on personal loyalty will infringe many regulations that we
should abide by. For example, members of malicious gang take the personal
loyalty very seriously. They think that they will do evil for other members,
which they call “to be duty-bound not to turn back.”
過份的講求義氣，就會侵犯到其他許多我們應該遵守的規矩。比如不良的幫派中，組織成員非常講究義氣，他們可以為兄弟作奸犯科，所謂義無反顧。
5 To attach too much importance to the behavior of social etiquette will lead
to ossification of behavior, which makes people miss the occasion of expressing
their true feeling.
太重視社交禮儀的一舉一動，就會僵化，使得社會活動失去真情流露的機會。
6 Over indulgence in joy will cause sadness, which eventually disturbs the
normal life.
過度耽於享樂的結果，往往導致樂極生悲，以至最終影響到日常生活的運作。
7 Moderate sex is a relief of life, which can increase
vigor. However, excessive sex does harm to health, distract conduct and break
the normal life’s rhythm.
適度的性生活是生活的調劑，可以增加活力。而過度的縱慾，就會損害身體，攪亂行為，破壞了正常的生活節奏。
8 In a certain field, addiction to seeking special leadership will cause
obsession with the special knowledge and disregard of the perfection of whole
cosmos.
在某個領域，過份的追求其專有的領導地位，就會被這個專門知識所牽制，困在裡面，走不出來，無法欣賞宇宙完整之美。
9 Attaching too much importance to the knowledge, especially which you think it
is right and identify with, will cultivate a habit of rash critique on others.
太重視知識，特別是認為對的知識，認同的知識，那就會養成輕易批評別人的習慣。
10 Knowledge always appears variety. Each viewpoint or each standpoint causes
its own understanding. It is meaningless to criticize other side in his own viewpoint
as nobody actually makes clear the overall aspects.
知識永遠是多樣化的。不同的角度，不同的出發點，都會有不同的見解。執之一方而批評另一方，都是沒有意義的，因為實際上沒有人看清過全貌。
而且說明邪？是淫於色也；說聰邪？是淫於聲也；說仁邪？是亂於德也；說義邪？是悖於理也；說禮邪？是相於技也；說樂邪？是相於淫也；說聖邪？是相於藝也；說知邪？是相於疵也。
11 The said eight misconducts are the common phenomena of human habits. If we
often remind ourselves to act on the instinct reaction from self-nature and
unconsciousness, they will have no severe influence on us.
上述八種行為偏失，是人類習慣中普遍存在的現象; 只要我們時時提醒自己，傾聽那發自自性的，不經意的直覺反應，這八項缺失對我們的影響就不會太嚴重。
12 If we disregard our instinct reaction and persist in the eight misconducts
that we take as the only guidance, our society will fall in tremendous mess and
the scramble will last eternally.
如果我們不傾聽我們的直覺，執意地追隨上述八項行為準則。以上述八項行為作為我們的唯一指南針，那麼社會就會大亂，紛紛擾擾永無寧日。
天下將安其性命之情，之八者，存可也，亡可也；天下將不安其性命之情，之八者，乃始臠卷愴囊而亂天下也。
13 Nevertheless, people have a panegyric on the eight phenomena. Therefore, the
spirit of this world is distorted. It has become a stubborn disease and beyond
cure.
然而，世人對這八種現象卻是推崇備至。因此，這個世界的精神層面，早已扭曲紛亂，成為陳年痼疾，根深柢固，而不可救藥矣！
14 It can’t be considered the said phenomena as a simple and emotional problem.
People are encouraged to develop specialty. Every year various seminars are
held all around the world. The researchers of various specialties do works
carefully and continuously in their own fields. Once he succeeds, he receives
congratulations from all directions. Assorted awards are set to encourage the
development of specialty. All people are crazing to this trend. You see, what
can I Chuang Tzu do?
你絕對不能視它們為一個簡單的，情緒上的問題。社會上人們普遍鼓勵專業，你只要看看每年各地舉行的各種專題研討會。各個科系的研究人員，分別在自己的研究領域內，日以繼夜的工作。一有所成，大家都紛紛恭賀，並設立各種名目獎項來鼓勵專業，全世界的人都瘋狂地往這個方向疾奔，你說，我莊子又有什麼辦法呢？
而天下乃始尊之惜之，甚矣天下之惑也！豈直過也而去之邪！乃齊戒以言之，跪坐以進之，鼓歌以(人舞)之。
15 Therefore, if a man happens to be appointed to govern a country, he better
employs the policy of non-action; because only non-action possibly makes people
return to Nature, to live in a peaceful and tranquil life. Also, he who only
takes the safe and happiness of his country as his duty can be appointed as the
leader of the country; he who only loves his country as himself is competent to
be consigned as an official.
為此，如果一個人機緣巧合地被授以管理天下的職務，他最好採取無為而治的政策。只有無為而治，才能讓百姓有機會重返自然，重歸大自然所賦予他們的安靜平穩的生活。正因如此，視天下的安危，幸福為己任的人，才能託之以為天下的管理者。愛天下如愛己身者，才有資格接受天下人的寄託，去做他們的父母官。
吾若是何哉？故君子不得已而臨蒞天下，莫若無為。
16 A man who can control his eyes, ears, nose, tongue, body and sense to keep
out of outward tempts and distractions. He is still as a hill and move as a
dragon. He is like a dumb when still, but he is like thunder when speaking. As
his intent to do something, Heaven acts to help him. Sitting leisurely here, he
seems to do nothing, but all things are accomplished automatically. If he could
do so, why would people need the ways of governance?
這種人，他能控制自己的眼、耳、鼻、舌、身、意; 不受外界的干擾誘惑。他不動如山，而出如蛟龍。他安靜時像是啞巴，而說起話來卻有如雷電。當他意念昇起想做什麼事時，天都動起來與之配合。他安祥悠閒地坐在那兒，似乎什麼事也沒幹，可是所有的事，都完滿無缺地，自動完成。人們又哪還須要死守著那些治國之方呢？
而且說明邪？是淫於色也；說聰邪？是淫於聲也；說仁邪？是亂於德也；說義邪？是悖於理也；說禮邪？是相於技也；說樂邪？是相於淫也；說聖邪？是相於藝也；說知邪？是相於疵也。無為也而後安其性命之情。故貴以身於為天下，則可以托天下；愛以身於為天下，則可以寄天下。故君子苟能無解其五藏，無擢其聰明；尸居而龍見，淵默而雷聲，神動而天隨，從容無為而萬物炊累焉。吾又何暇治天下哉！
Xianchi’s interpretation and
remark(38。3)
咸池評述(38。3)
1 In modern
society, professional is respected and admired. It requires each worker in his
post to have professional knowledge.
現代進步社會中，尊重專業、崇尚專業，並且要求每一個崗位上的工作人員都必須具備一定的專業知識。
2 When we
associate with others, we would like to see that counterpart is professional.
For example, a professional taxi driver would well maintain his car and keep it
clean, and he knows roads well and how to deal with the lost things (by
returning to owner). He would prepare enough change for smooth trade with
customers.
通常，我們在與人打交道時，也希望對手是專業人士。比如專業的計程車司機，他就會保養好車子，車內保持清潔整齊，他對道路非常熟悉，對客人遺失的東西知道如何處理，務使失物原璧歸趙，車上也有足夠的零錢，以使交易能夠順利進行等等。
3 Doctor’s
profession is what patients depend on. Patients are willing to make hard ways
and take great efforts to find a good doctor.
醫生的高度專業性，更是病人所賴以托負重任的依靠，而病家為求尋得具有專業水準及醫德的醫生，往往不惜付出重金，覆天蓋地地尋找。
4 A
non-professional driver could make you annoyed.
一個不具專業水準的司機，可以引得你心情大亂，惱怒不已。
5 A
non-professional doctor might kill you.
而一位密醫更可能會要了你的命。
6 So, in modern society with very detailed division of work, it is common
expectation that each one in his post focuses on profession to serve the mass,
which is a factor without question.
所以，在現今高度分工的社會中，每個人都在自己的崗位上專注地研發其專業，並以此來服務大眾，這一點已經是社會上的共識，毋庸置疑。
7 Actually, the
attacks and disputes between different industries are not common in modern
society. Even if there are some disputes or competitions, they are based on
good intention. Furthermore, competition makes the fittest survive, service and
quality improved and price rational. Therefore, the disputes and competitions
are good aspects that are unlike what Chuang Tzu
said—the country would go into disorder.
社會中行業間相互攻擊，以及爭論的事情並不多見，就算有也是良性的競爭; 競爭讓適者生存，讓服務素質提昇，讓貨品品質得以保持精良，價格也公道; 所有這些對社會而言都是屬於良性的，並且也不如莊子所預言的那樣會天下大亂。
8 Instead, once there is no competition,
the professional level would get low and service would go bad.
事實上，反而是一旦沒有競爭，專業水準就會立刻下降，而民眾所能享受到的優質服務也就會緊跟著降低了。
9 On the other
hand, in the view of a man of practice; however, these worldly affairs should
keep far, make light of and be deserted. This is another topic.
當然，話說回頭，站在修行人的立場，對這些世俗的東西，都是要求保持距離、捨棄、不予重視的態度，那就又另當別論了。
10 Chuang Tzu
asked people stand far of those worldly affairs, so as to see the whole in the
eyes of a man of practice.
莊子是以修行者的眼光來看事情，所以他要求人們，對這些世俗的東西應該要保持距離，俾看全貌。
11 Functions of
eye, ear, nose, tongue, body and sense are used to maintain life, which is
enough to a man of practice, and he should not spend too much time in studying
those tools of his body. Like our cars, it is enough that we can drive. We
don’t need spend much time in studying its spare parts, function, gears or
reparation.
修行人只須利用眼、耳、鼻、舌、身、意等功能，以維持生命既可，不要花太多時間去研究這些工具;
就比如開車，只要會開就好，大可不必花費太多時間在瞭解汽車的每個零件的性質、功能、維修、組合等太細的知識上。
12 We don’t need
to know much about car as long as we can drive it. We should not become a mania
of car. It is the difference between professional and common people.
汽車只須要會開，不須要知道太多，更不可沉溺在愛車的情結之中。這就是一般人與專業人士之間的區別。
13 Man of practice in this world just uses his life to improve the seed in ALAYA VIJNANA. All he expects is someday be
enlightened. He should not spend too much time in studying the color, voice,
smelling, testing, touching, and thinking etc. It is the difference between man
of practice and common people.
修行人生活在這個世間，目的只為了利用這個生命去提升他們在阿賴耶識中的種子，提升自己的神識; 期望有一天能修成正道。他們不會花費太多時間在研究顏色、聲音、嗅覺、美味、觸感以及思維上。這就是修行人與凡人之間的區別。
On Levelling
All Things ( 1) (102-104)(38。4)A
莊子演義內篇齊物論(一)(102-104)(38。4)A
102 When
Tao works on a thing, it does in silence most of the time. The same goes to the
fact that flower blooms and withers.
道在促成一件事時，大部分都是在默默中、無聲無息中完成的。花朵在我們不知覺時開了，又謝了。
103 Practitioner of Yoga repeats some actions daily. Days passing, his body
becomes soft and he can bend now bent in past he couldn’t. He becomes healthy
and what’s more suddenly knows acupuncture, massage and cure. He suddenly has
telepathy to gods. All these form without being sensed. The phenomenon of
forming is the model way of Tao’s operation.
瑜伽行者，每天默默地重複做一些動作，一段時間下來，身體變柔軟了，原本彎不下的腰，彎下去了，身體變好了；突然間自己懂得點穴，按摩，為人治病；突然之間發覺自己與神靈有了相應的感覺。這些事，都是不知不覺中逐漸形成的，這種事物形成的現象，就是道的標準運作模式。
104 Everyday many people who practice worship gods to pray for bless, or read
up lection industriously and try to find the way of practice, in Buddha
temples, churches and Taoism temples. They don’t know that practice is actually
lesser difficult than those. All they should do is to practice meditation and
Yoga industriously and keep their ordinary daily life in the way of blunting
their sharp points, unraveling the complications of things; tempering their
brightness, and bring themselves into agreement with the obscurity of others.
Worship gods is right but unnecessary.
有許多修行人每天在廟裡，在教堂中，在道觀裡膜拜神明，祈求神明幫助他或勤讀經文，企圖找到修行之方。其實他們不知道，追尋不用那麼麻煩。將自己平日的生活按“挫其銳，解其紛，和其光，同其塵”的方式，以平常心去做。勤練打坐、瑜伽，就能完成。對神靈的膜拜不是不對，只是沒有那麼必要罷了。
其分也，成也；其成也，毀也。凡物無成與毀，復通為一。唯達者知通為一，為是不用而寓諸庸。
庸也者，用也；用也者，通也；通也者，得也。適得而幾矣。因是已，已而不知其然，謂之道。
Lietse (9) (4-6)(38。4)B
莊子演義雜篇列禦寇(九)(4-6)(38。4)B
4 Samadhi of Zen practice
aims at improving genuineness of self-nature that is selfless and belongs to
the Tao of nature. Yoga in Samadhi is arranged by self-nature. Consciousness of
man of practice is a spectator who is not allowed to take part in. Hence, the
pithy formula of Kuntalini yoga is “empty, no your own actions and ignorance as
child’s babble”, which requires a yoga-practicer
doesn’t think himself clever to affect the course of yoga. If the idea occurs
to him, self-nature is requested to neglect it or to look it as child’s babble.
禪修三昧是在提昇自性之真。而自性之真是屬於大自然的道，是無私的。另外在三昧時的瑜伽功課是自性安排的。修行人的意識是位旁觀者，是不參與，也不許參與的。所以無上瑜伽的口訣是“空，不要有自己的動作,
童言無忌”。其要求就是要瑜伽行者不要自作聰明的去影響瑜伽的課程。如果不小心有這樣的念頭，也請自性不要理會，就當它是童言無忌吧！
5 Why is yoga-practicer so prudent to remind himself
of it? They are afraid that in Samadhi consciousness jumps out to lay influence
self-nature based on the flesh body’s interest and private desire. They are
afraid that consciousness forces self-nature to do something about private
interest, or do something unnecessary that even affects yoga so as to impede
normal course arranged by self-nature, which might induce practicer
go astray.
瑜伽行者如此謹慎小心地提醒自己，就是怕三昧時意識竄出來以肉身之利益，個人的私慾為出發點，企圖影響自性去做個人私利的事或者自作聰明的去做些不必要，甚至有害的瑜伽動作，妨礙了自性安排的正常課程，使修行者誤入歧途。
6 If a man of practice doesn’t beware of it, heart in Samadhi would incur wrong
ideas. Thus practice goes into mess and breaches the rules. If the situation is
serious, he would go astray into evil way. It is miserable that he suffers
before he is benefited.
修行人如果沒有這種警惕，三昧中讓心胡思亂想，隨便出主意。那修行就會錯亂而壞了章法。嚴重者走火入魔，末蒙其利，先得其害，那就慘了。
賊莫大乎德有心而心有睫，及其有睫也而內視，內視而敗矣！
Xu Wugui(5)
(2)(38。4)C
莊子演義雜篇徐無鬼(五)(2)(38。4)C
2
Someday, Chuang Tzu said to Huizi,
“If we don’t set an acknowledged target every player has agreed before the
match of shooting contest. We let the player shoot at random, after the match
each player say that he has shot the target set by himself and is a marksman
and a new Houyi. Is it so? Shall we call him a
marksman?”
有一天，莊子對惠子說：「如果，在比賽射箭之前，我們不預先訂立一個公認的標靶，隨便任人亂射。以至於賽後，每一位射手都自稱自己已經射中了目標，都自稱是神射手，是另一位后羿;
這樣做，對嗎？我們可以稱他為神射手嗎？」
莊子曰：「射者非前期而中，謂之善射，天下皆羿也，可乎？」
The Great Supreme (5) (13-17) (38。4) D
莊子演義內篇大宗師(五)(13-17)
(38。4) D
13
Before smile, there must be an idea or scene to make a man to smile on spot.
Hence the smile gives out naturally. The consciousness never instructs him how
to open the mouth, to stretch muscle, and to beam in eyes. So the consciousness
virtually is passive in our body and what it dominates is rather limited.
人在微笑之前，必有一個令他當場欣然歡笑的念頭。而此笑容是自然發出的。意識當時並沒有告訴他，嘴應該怎麼張，肌肉應該怎麼拉，眼神應該怎麼放出光芒。所以意識在我們身上其實是相當被動的，它真正主管的事也是相當有限的。
14 The problem is that we are long being told that the consciousness is the
dominator of the conduct. Therefore, in our whole life, we let the
consciousness being our master and let him leading us into a place where itself doesn’t know very well.
問題是，我們自小被告之，意識是行為的主導者。意識成為我們的主人。我們一生被意識拖著走，走向意識自己也不清楚的方向。
15 For this reason, we should wake up and make closely examine the essence of
the consciousness. We should put the consciousness aside in handling the
foundational issues and let the things happen in its sequence.
所以我們要清醒過來，仔細認識意識的本質。在一些根本的事情上請意識靠邊站，讓該發生的事順理成章的進行。
16 Such fixed changes as life, death, illness and aging, we don’t interfere
with and let them be.
對生老病死這種不變的改變，我們就別讓意識插手，順其自然。
17 If we could reach this level, we would say to have a little of achievement
in practice.”
能夠做到這個地步，也許就算是修行小有成就了吧！」
不識今之言者，其覺者乎？其夢者乎？造適不及笑，獻笑不及排，安排而去化，乃入於寥天一。」
Xianchi’s interpretation and remark(38。4)A。B。C。D
咸池評述(38。4)A。B。C。D
1 By the last
four sections, Chuang Tzu tried to tell us that there
is a super-conscious center that is not controlled by consciousness. This
super-conscious center is Tao from which the deeds it has performed is Te or
calls Character.
通過上述四節，莊子試圖告訴我們，在我們體內有一個不受意識操控的超意識中心，祂就是道，而經由祂所表現出來的行為是德。
2 The center is
deed-directing system that we feel familiar and strange with. Our breathing,
growing, surviving and propagation are guided by it; man of practice knows its
function and tries to extend its applications by practice to other aspects of
life, so he gains a peaceful, sound and happy life.
這個中心，是我們既熟悉而又陌生的行為指揮系統，舉凡我們的呼吸、基本求生、成長、繁延後代等各種功能，都是借著祂的引導才能妥善的進行及完成。修行的人知道祂的存在及妙用，因此憑藉修煉將之提升，以便更廣泛地將祂應用在生活的其他層面上，從而進入一個沉穩，安寧，祥和的生活之中。
3 Common people
don’t know the treasure they have and instead use their consciousness and rack
their brain to seek for many, excessive, endless desires. In the struggle to
fulfill their desires, they finally are hurt all over and suffered from
avarice, wrath and obsession.
一般人不知道這個寶貝，他們轉而去運用自己的意識，費盡苦心，絞盡腦汁的去求取世間許多多餘的，了無止境的欲望。在這些欲望中打滾鬥爭的結果是將他們自已弄的遍體鱗傷，並且飽受貪、嗔、癡之毒害。
4 Seeing that, Chuang Tzu drove away at appealing us
to listen to the guidance of our self-nature, Buddha-nature, Qi, Kuntalini and refinement, so as to choose a more smooth
way of life.
莊子就認清了此點，因此，他奮力地呼籲我們，一定要聽從自性、佛性、拙火、妙用等的引導，並以此來開拓一條更平穩、也更自由的人生道路。
5 Among people of
all ages, only a few people understand Chuang Tzu’s advice.
It is too bad, isn’t it?
然而，古往今來，真正聽得懂這些話的人卻是少之又少，奈何！
Xianchi’s interpretation of Tao Te Ching (38) a。38
咸池評述道德經演義（卅八）a。38
1 It looks like
that Laotse advocated people should not predicate
their future. He advised people to keep their life drama mysterious and intact
and don’t intent to read and polish it.
看起來老子是主張不算命的，他認為人應該讓自己這一生的戲碼，永遠的保持其原有的神秘性、完整性，不要輕易的去翻閱它、雕琢它。
2 Laotse liked the shabby and intact log. Once it is
processed or curved, it loses its original shape and possesses of craft trait.
So Laotse told us that the prophet is the flowering
of Tao and the origin of folly. Once the original intactness is spoiled, pace
of life is disordered.
老子就是喜歡那塊保持原形的破木頭。因為只要它經過加工、經過雕刻，就會失去了原味，就開始有了匠氣。所以，老子說前識者道之華而愚之始，只要先機一破，生活的步調就亂了。
3 If a man knows
who his wife will be before marriage, his emotional life before his marriage
will become tedious and boring.
如果一個人清楚的知道自己的結婚對象是誰，那麼他婚前的感情生活，肯定就會變得枯燥乏味，缺乏多彩多姿之美。
4 Laotse said: “The man of superior character is not conscious
of his character, hence he has character”. To the man of practice, it is
“empty, no your own actions”. If your yoga actions are enlightened by
self-nature, Buddha-nature, Qi, Kuntalini and
refinement, then your achievement of practice is the top one and you are sure
to succeed.
老子說: 「上德不德，是以有德」。在練功人眼裡這就是「空，不要有自己的動作」，如果你的瑜伽動作是完全發自氣、挫火、妙用、道的直接啟發，那麼，你練功的成就是屬於最上等的，並且保証一定成功。
5 When you have
idea in mind, trying to direct Qi to act, but you
find it is wrong, and you remind the warning of “ignorance as child’s babble”,
at that time, the superior character becomes hardly character.
當你偶然產生某個念頭，想以意識來指揮氣去做什麼動作，然而又警覺到自己不應該這樣做時，在你心中立即升起了“童言無忌” 的警訊，至此，你的上德就已經搖 “身” 一變而成為下德了。
6 Therefore, the
top man of practice has actually no any formula in mind; they naturally enter
the stage of practice, and are oblivious of ego in yoga practice. Their yoga
practice is done unconsciously.
所以，處在最高階的練功者，他們的心中是沒有這些口訣的。他們是自自然然的進入練功狀態，完全忘我的進入瑜伽課程，最後在無意識中完成它。
7 When you need a
teacher to direct your action in yoga classroom and dozens of persons crowd
there to do the same action. The yoga will be the worst one.
換言之，假如你必須在瑜伽教室中由老師教你瑜伽動作，幾十個人擠在一堆，共同做同樣的動作; 在那樣的情況之下，那種瑜伽就已經流入下下品了。
8 So, I all along praise the Shadow Boxer practiced by common people, for it is
good to health, but this kind of Shadow Boxer is not the best one. The best one
should be different to each person and each time. It must be the specialized
one to your current stage.
所以，我一直說一般流行的太極拳都很好，對身體也都有益; 但是，它們絕對不是最好的。上品的太極拳應該是每人不同，每時不同，專門配合你的現存狀態，更是專門為你而量身訂做的太極拳。
9 Laotse said
that we should beware of those guys who are of benevolence, righteousness,
loyalty and credit in surface, because there are unknown motive behind
benevolence, righteousness, loyalty and credit. For this reason, in society, we
like to associate with the kind of man who is kind, honest and frank because
they have no tricks. They are frank in action and words. You don’t need to
beware of them. You are not afraid that he frames and traps you.
老子說，那些表面上義、禮、忠、信面面俱到的人，你就得小心防著他們。 因為在他們的義、禮、忠、信的背後，很可能含有你猜不透的動機。所以在社會上浮沉，我們喜歡接近那種忠厚老實、一根腸子通到底的人。因為，他們比較沒有心機，有一說一，有二說二。你對他們不須設防，你也不必害怕他們會在背後算計你、陷害你。
10 Laotse said: “when the man of superior etiquette acts and
finds no response, he rolls up his sleeves to force it on others”. A man is
polite to you. He must expect you to treat him with the same attitude, or to
reward him. Laotse told us that if you don’t reward
him or neglect him, he would roll up his sleeve to take action on you.
Confucius mentioned that it is not courtesy that man doesn’t reward after
receive something from others. In history, Yanghuo
did use this mean to force Confucius to meet him.
老子說: 「上禮為之，而莫以應，則攘臂而扔之」。當一個人對你禮數周到時，他心中一定期望著你也會採取同樣的態度來回報他，或著回報什麼他所希冀的東西。老子說，像這樣的人，如果你不理會他，不回報他，他就會捲起袖子來對付你。孔子說，來而不往，非禮也。而陽貨想逼孔子與之會面，使用的就是這一招。
11 In a word, Laotse’s gist is to return to simplicity and plainness. He
believed, the best choice in daily life is to let Tao
guiding us go through all the process. Nevertheless, I believe that Laotse’s theory is admonition to practice but we should
also notice that it would make problem, if we blindly applied it on the
considerably complex human’s group life.
總而言之，老子還是那一句老話: 反璞歸真。他認為，讓道來引導我們才是最佳的抉擇。然而，我相信老子所要表達的 “道”在練功上固然是箴言，可是我們同時卻也必須留意，不能一味盲目地將祂應用在複雜的人類團體生活中，否則的話，最終難免還是會產生問題的。