Extensive
interpretation of Tao Te Ching (39)
道德經演義（卅九）
There
were those in ancient times possessed of the One:
昔有得一者:
Through
possession of the One, the Heaven was clarified.
天得一以清;
Through
possession of the One, the earth was stabilized.
地得一以寧;
Through
possession of the One, the gods were spiritualized.
神得一以靈;
Through
possession of the One, the valleys were made full.
谷得一以盈;
Through
possession of the One, all things lived and grew.
萬物得一以生;
Through
possession of the One, the princes and dukes became the ennobled of the people.
侯王得一以為天下貞;
---That
was how each became so.
其致之。
Without
clarity, the Heavens would shake.
天無以清將恐裂;
Without
stability, the Earth would quake.
地無以寧將恐發;
Without
spiritual power, the gods would crumble.
神無以靈將恐歇;
Without
being filled, the valleys would crack.
谷無以盈將恐竭;
Without
the life-giving power, all things would perish.
萬物無以生將恐滅;
Without
the ennobling power, he princes and dukes would stumble.
侯王無以(高貴)貞將恐蹶。
Therefore
the nobility depend upon the common man for support,
故貴以賤為本，
and the exalted ones depend upon the lowly for their
base.
高以下為基，
That is
why the princes and dukes call themselves “the orphaned,” “the lonely
one,” “the unworthy.”
是以侯王自謂孤寡不榖。
Is it
not true then that they depend upon the common man for support?
此非以賤為本邪？
Truly,
take down the parts of a chariot, and there is no chariot left.
非乎？故致數輿無輿。
Rather
than jingle like jade, rumble like rocks.
不欲琭琭為玉，珞珞如石。
The Great Supreme (1) (65-78)(39。1)
莊子演義內篇大宗師(一)(65-78)(39。1)
65 Tao
is a supernatural power. Of all ages those who gain, conform to and make use of
its power all have demonstrated wonderful achievements.
道是宇宙間最神奇的力量，古往今來凡是得到祂，與祂相應，能借用其神力者都建立了非常神奇的功業。
66 Xii Wei Shi obtained Tao, and so set the universe
in order.
比如: 稀韋氏得之，他將宇宙安排的井井有條；
67 Fu Xi obtained it, and was able to reveal the secrets of immortality.
伏羲氏得之，他獲得了永生的秘密；
68 Wei Dou obtained it, and never blundered from its course
in his life.
維鬥得之，他終生都沒有犯過什麼嚴重的錯誤；
69 The sun and moon obtained it, and have never ceased to revolve.
日月得之，則能永久不變地定時運轉；
70 Kanhuai obtained it, and made his abode in the
堪壞得之，他就以昆侖為家；
71 Feng Yi obtained it, and safely toured around the
country.
馮夷得之，則能安然地遊覽各大河川；
72 Jianyu obtained it, and built
肩吾的之，他造得泰山為他的居所；
73 The Yellow Emperor obtained it, and soared upon the clouds to heaven.
黃帝得之，則能乘瑞雲而登天；
74 Zhuan Xu obtained it,
and dwelled in the
顓頊得之，居深宮而為帝；
75 Yu Qiang obtained it, and established himself at
the North Pole.
禺強得之，則能擇居於極北之地；
76 The Western Queen Mother obtained it, and settled at Shao
Guang, since when and until when, no one knows.
西王母得之，則獨居少廣，沒有人知道她在什麼時候開始住在那，也沒有人知道她會住多久；
77 Peng Zu obtained it, and
prolonged his life. He lived in Youyu from the time
of Shun until the time of the Five Princes, totally over eight hundreds years.
彭祖得之，則壽命增長，彭祖生在有虞，一直活到五佰年間，共得壽八百餘歲；
78 Fu Yue obtained it, he at first became the
Minister of Wu Ding and later on extended his rule to the Dongwei
star and the Qiwei star, and finally became the
emperor of Heaven.
傅說得之，從他做為武丁的宰相管理全天下，更進而統禦東維星以及箕尾星成為天上的君王。
豨韋氏得之，以挈天地﹔伏戲氏得之，以襲氣母﹔維鬥得之，終古不忒﹔日月得之，終古不息﹔堪壞得之，以襲昆侖﹔馮夷得之，以遊大川﹔肩吾得之，以處大山﹔黃帝得之，以登雲天﹔顓頊得之，以處玄宮﹔禺強得之，立乎北極﹔西王母得之，坐乎少廣，莫知其始，莫知其終﹔彭祖得之，上及有虞，下及及五伯﹔傅說得之，以相武丁，奄有天下，乘東維、騎箕尾而比於列星。
Xianchi’s
interpretation and remark(39。1)
咸池評述(39。1)
1 Tao is the most marvelous power in universe. It is omnipresent. “Gain”
mentioned by Laotse and Chuang Tzu is to discover,
develop, know, access and correspond with a treasure which is already in man’s
body, instead of growing out of nothing.
道做為宇宙間最神奇的力量，祂是無所不在的。所以老莊之所謂 “得”，並不是由無到有的得，而是去發現、開發，並且與之熟識，親近及相應一個早已存在於其身的“得”。
2 As far as a man of practice is concerned, the first thing to do is to
enlighten, induce and prompt the innate Tao—Qi,
Kuntalini and refinement. He makes them contact with muscle, nerve and
consciousness and learn for each other.
以一位修行人而言，首先是將其本人與生俱來的道--氣、拙火、妙用等予以開啟、誘導，促使祂出來與更多的肌肉、神經、意識等相互接觸並彼此學習。
3 The
process to acquaintance is done by yoga practice.
至於整個熟識的過程是透過瑜伽練習來進行的。
4 When a man of practice practices to a certain extent, it improves the innate
Tao—Qi, Kuntalini and refinement, and upgrades them
to combine with the king of great freedom and become one part of him, and
eventually becomes the king of great freedom.
當修行者修煉到一定程度時，他能夠自我提昇那與生俱來的道--氣、拙火、妙用等，以促使其與“大自在王”結合而成為“大自在王”的一部份，並終而成為“大自在王”。
5 The king of great freedom is equivalent to Buddha. In a way it is Buddha.
這裡的大自在王與佛是相當的，也可以說，祂就是佛。
6 However, Buddha himself is very modest and amiable. He isn’t the emperor who
sits at the top and is worshiped by others.
不過，佛本身是極其謙卑及和善的，祂並非是人們心目中高高在上，要人膜拜的皇上。
7 He who practices to be Buddha knows that all things have Buddhist nature and
Tao exists in all things. So he is polite, modest, amiable and congenial to all
things.
修行成佛的人清楚地知道，萬物皆有佛性，而道就存在於一切萬物之中。因此祂對萬物都極為謙恭有禮，非常的親切與體貼。
8 He lives among people. You don’t feel him something special besides his
gentleness, amiability, smile, health and activity.
祂生活在市井之中，你只覺得祂為人和藹可親，溫文儒雅，整日裡笑容滿面，健康活潑，其他也並無什麼特別之處。
9 According to Laotse and Chuang Tzu, the common is
normal state of Tao. So, it is nothing queer that Buddha looks like a common
person.
依據老莊思想，平凡才是道的常態; 所以佛是以凡人的樣子出現這一點也就不足為奇了。
Gengsang Chu(1) (6-8)(39。2)
莊子演義雜篇庚桑楚(一)(6-8)(39。2)
6
Today, we look back the past three years. With our efforts, our society has
made a sound progress. Gengsang Chu
is foresighted indeed. We are lucky to work with a good official as him.
Shouldn’t we build a temple and make his statue to worship? By this way, we
give a role model to the future officials, so we people become blissful.”
我們回顧過去，三年來這個社會在大家的努力下，已經有了長足的進步。庚桑楚實在是太有眼光了，我們非常幸運，擁有這麼一位能力高超的父母官。我們是不是應該蓋間廟、再塑一個庚桑楚的雕像來膜拜。如此一來，讓未來的官員都能效法他的榜樣，這樣我們老百姓就有福了。」
畏壘之民相與言曰：「庚桑子之始來，吾洒然異之。今吾日計之而不足，歲計之而有余。庶幾其聖人乎！子胡不相與尸而祝之，社而稷之乎？」
7 Gengsang Chu didn’t think this suggestion is right, hearing the rumor among
people. He felt depressed. His disciples felt confused about his mood. They
thought he should be happy, instead of being depressed to this remark.
庚桑楚聽到民間這樣的傳言，感到極為不妥，心情頗有些沉重。他的弟子們為此而覺得大惑不解。老師既然得到這麼高的評價，應該感到高興才是，為什麼卻反而心生憂慮呢？
庚桑子聞之，南面而不釋然。弟子異之。
8 Gengsang Chu told them,
“How are you confused with my response? In the spring buds grow on twigs; in
the summer, flowers bloom and crops flourish. Do they happen without reasons?
It is the operation of Tao makes it happen, and has no relation with the
rulers!
庚桑楚對他的弟子們說：「何以你們竟會生出如此的反應呢？春天嫩芽自枝頭茁長，夏天時百花齊放、穀物茂盛，這些都是道運作的成果啊！統治者是跟這一切完全扯不上任何關係的。
庚桑子曰：「弟子何異於予？夫春氣發而百草生，正得秋而萬寶成。夫春與秋，豈無得而然哉？天道已行矣。
Xianchi’s interpretation and
remark(39。2)
咸池評述(39。2)
1 Creature’s growth, rising and falling are result
from change of objective and subjective condition. When conditions change, the
process and result are different too, whereas change of condition is very
subtle and complicated. Any tiny change incurs different result.
萬物之生長、榮枯是主、客觀條件發生變化所導致的結果。一旦條件發生改變，其中的過程及結果就會變得跟之前不一樣，而這種變化的形成是極其微妙而繁雜的，任何的差異都會導致不同的結果。
2 However, we should not make a simple and pure
imagination and say there is an invisible hand behind season when we explain
these phenomena. If so, once the scientists acquire in lab the same result of
growth in spring and falling in fall by changing or controlling of environment,
we will feel disappointed and lose our confidence about Tao.
可是我們卻也不能因此而利用簡單、單純的想像去作出推論，自以為大地在春天或秋天的變化後面確實有一隻看不見的手，並以此來解釋道的運作; 因為假如科學家在實驗室中通過控制環境、改變條件也能取得春天生長及秋天枯萎的相同結果的話，那麼最終，我們是會對道感到失望及信心喪失的。
3 Tao isn’t so simple; we should not interpret it
by that way.
道可不是那麼簡單，所以，我們絕不能採用這樣的方式來解釋道，以免於造成誤判
Zeyang (3) )(4-16)(39。3)
莊子演義雜篇則陽(三)(4-16)(39。3)
4 Ranxiang was a man of perfect practice. His principle of
dealing the worldly affairs was to hold tightly his principle and to take
things as they come.
冉相氏是一位修行完備的人，他的處事風格是: 緊抓原則，隨遇而安。
5 As the request of the “Mirror Theory”, in our hearts there is a rule, anyone
or any things come to it; we will handle those affairs according to the rule
and do it thoroughly and well.
就像鏡子理論中所要求的，我們心中有把尺，任何走入鏡子裏的人、事、物等都以這把尺的標準完美而盡情的反應。
6 We care less about the affairs past away or not come yet. We deal only
tightly with the people and things currently before us, and do our best to make
them perfect.
對事過境遷以及尚未出現於鏡內的一切，我們都不應在意; 永遠只與鏡中之人、事、物等緊密地打交道，盡己之力的令其完美。
7 We don’t interfere with, expect and long for the changes of objective
conditions before us. We totally indulge the objective conditions and let them
evolve freely as what they like.
鏡中的客觀條件無論再怎麼遷移，怎麼變化，我們都不干涉，不期盼，更不去思念。可以說，對客觀條件，我們是完全放任的。
8 Regarding to the principle of subjective condition, we hold them tightly and
never change easily.
可是，對於主觀方面的原則，我們卻緊握不放，不會輕易改變。
9 Man of practice knows what the self-nature, Buddha-nature, Qi, calmness and refinement which in his subjective
condition, is the only thing he can master and persist, which is the rule in
his heart.
修行者深深瞭解到主觀條件的氣、自性、佛性、妙用等是唯一可以掌握，及持之以恆的。這也就是心中的那把尺了。
10 A man of practice knows that all things, though they are various, possess of
no different Buddha-nature and Tao. In the basic view, all things derive from a
same source; strictly speaking, they are brothers and sisters with a common
original mother.
修行者也知道，客觀條件的萬事萬物，雖然千變萬化，種類繁多; 可是它們都具有佛性，都有道隱藏於其間; 根本上，這些萬物也都是屬於同一個源頭所衍生出來的物種。因此，嚴格地說，它們也是不分彼此的。
冉相氏得其環中以隨成，與物無終無始，無幾無時。日與物化者，一不化者也。
11 We can’t use consciousness to watch the panorama of self-nature,
Buddha-nature, Qi, calmness and refinement. Hence, if
a man wants to use his petty wit, consciousness and mind to imitate the
functions of Tao, he will be doomed to fail.
道、自性、佛性、氣、 妙用、 拙火等，我們是無法用意識清楚地窺其全貌的。因此，如果一個人想用他那點可憐的聰明才智，用他的意識，用心以去模仿自然的道，他是註定會失敗的。
12 The reason is that once you use your mind to do it, you will miss some parts
of it or in other words, you can’t do it completely well. You can’t imitate all
of it, and then you become a bad copycat and go worse instead.
這是因為，一旦你用心去做，就會有遺珠之憾。學得不完整，難免成了東施效顰，反而壞了大事。
13 It is not a good thing to take daily and normal rules too far.
日常生活的常規，矯枉過正，或揠苗助長都不會是好事。
闔嘗舍之！夫師天而不得師天，與物皆殉，其以為事也，若之何？
14 Buddha ever criticized some people who intently abused their body and
learned some strange actions in their practices and hope through it to become a
man of perfect practice and celestial. Buddha didn’t think it right.
世尊就曾批評過一些刻意虐待自己的身體，同時喜歡模仿一些怪異動作，以為這樣就能得道，成仙，成佛的修行者; 世尊認為他們都是走錯了方向。
15 Man of perfect practice does practice by following Qi,
without any trace of consciousness, just like the pithy formula says “empty, no
your own actions, ignorance as child’s babble”. On the road of practice you
should completely under the control of self-nature, Buddha-nature, Qi, calmness and refinement, and never follow your
consciousness. Once persisting in the pithy formula, you are safe and will
succeed sooner or later.
修行完備的人，在修煉時是完全隨氣而行，不著一絲意識痕跡的。就如練無上瑜伽時的口訣:“空，不要有自己的動作，童言無忌”，別聽意識的主張。能夠堅持這句口訣，完全隨氣而行的話，那麼，你修煉的路是絕對不會走岔的。
16 If you practice well, the daily trivia won’t bother you any more, and your
life becomes smooth and peaceful. That is one of the reasons why the man of
practice holds firmly Tao and the self-nature, Buddha-nature, Qi, calmness and refinement.
一旦修行上了道，則日常生活等小事當然就更不會困擾你了。這也是修行人緊握道，緊握自性、佛性、氣、拙火、 妙用的原因。
夫聖人未始有天，未始有人，未始有始，未始有物，與世偕行而不替，所行之備而不洫，其合之也，若之何？
Xianchi’s
interpretation and remark (39。3)
咸池評述(39。3)
1 We,
shepherd investors (long-term investment on stock); hold tightly the stock
whose company has good growth and management and domination in market. We keep
them as they develop, despite of change of market. We don’t sell them as if we
were religion mania who is persisted, stiff and inflexible until the set
condition has changed.
我們 “養羊” 的投資人 (長期股票投資)，一旦選定了成長良好、管理也上軌道、有著市場優勢的股票就緊抓不放，隨遇而安，不論市場是風是雨、是晴是陰，都緊緊地堅守著，不輕易賣出；鍥而不捨，就像宗教狂熱份子一般執著、僵硬、死板，直到我們自己所定下的條件改變為止。
2
Usually, we milk, fleece and treat guest by slaying a sheep (sell some stocks
as needs). We live comfortably in a leisure and easy life. This should be one
of the benefits to whom he follows Tao.
平日擠羊乳、剪羊毛、或者來客宰羊 (視需要賣出等值股票)，這樣子悠閒度日，生活過得好不舒服，這應該也是持道的好處之一吧。
Xianchi’s interpretation of Tao Te Ching (39) a。39
咸池評述道德經演義（卅九）a。39
1 “One”should be the broken and intact wood that Laotse
liked—plainness. The intact wood is possible to be
everything.
這裡所謂的“一”，應該是指老子最喜歡的那塊未經雕琢的破木頭――樸。樸在未雕琢前，它是蘊含著一切可能的。
2 One is the footstone of all number. Ninty-nine is
the accumulation of ninty-nine ones; two is the
accumulation of two ones. Two is two; however, one is the base of countless
number.
一是所有數字的基石，９９是９９個一的積，二是兩個一的積，然而二就是二，而一卻可能是無窮數字的構建基礎。
3 So,“One”is perfect.“One”has all possibilities of perfection. Once there have“One”and
consign them to Tao that makes the best choice, then, heaven has the function
of heaven, earth has its function of earth, and god has her all mighty power.
所以“一”是完美的，“一”持有完美的全部可能。有了“一”，然後將其交由道去領導，自由的選用最適當的抉擇; 這樣天就可以成天，地就可以成地，神就可以法力無邊。
4 If we hold incomplete things, we have difficulty in working. For example, a
car-repairing factory lacking tools such as PC detector, even best worker can’t repair an advanced car.
如果我們持有的是不健全、不完整的東西; 缺三少四。比如一家修理廠，廠裡工具不全，沒有電腦偵測儀器，在這樣基本條件欠缺的情況下，就是再好的師傅，也很難修好一部先進的汽車。
5 We don’t like the stiff class system in our society because the system
restricts people of low class to exert them. It confines many elites to create
better future.
我們都不喜歡社會裡有太多僵硬的階級制度，因為這種制度大大的限制了低層社會家庭子女的發展空間，更讓許多精英，無法進一步為自己開擴更美好的未來。
6 The
fools of high class occupy the post. Let’s forget their default. It is most
terrible that the foolish people through hereditary system will bring disaster
to everyone in the society. Talent has his way to exert them in a society, it
is social “One” and the close social class system is non-“One”.
上層社會的一些笨蛋，他們屍佔其位，沒有貢獻也就罷了，最可怕的是，這些庸才代代相承，並且一直延續著這樣的世襲制度，最終為大家帶來許多災難。人才通暢的社會是“一”，而封閉的階級制度則非“一”。
7 When
practicing supreme yoga, doer has no prejudice and fixed pose. Thus all pose
might be adopted. So, Qi have countless choice to
choose the best pose to fit doer’s current stage. By this mean, doer can bear
best fruit.
修煉無上瑜伽的修行人，他們在練功時，心中完全不帶一絲成見，也沒有任何固定的招式，這就造成了所有的瑜伽動作都有可能成為他們的選擇。而同樣的，氣在安排功課上，也就會有無窮的空間去抉擇最適合行者現階段的動作，從而給他們的練習帶來最大的成果。
8 Buddha advocated the same concept in his Diamond Sutra; he said that there is
no fixed definition of supreme correct enlightenment. Buddha knew clearly that
each one’s way to gain peerless correct perfect
enlightenment is nuance for others. Hence we should not have discrimination on
sects, thinking that different way is heresy.
金剛經中說，實無定法稱阿耨多羅三藐三菩提，大概也是這個意思。世尊清楚的知道，每個人成為無上等正覺的佛道，其方向及途徑都可能小有不同。因此，我們實在不應該存有派別之見，認為跟我們不一樣的修行方法就是異端。
9 In terms of“One”and plainness, any way to lead you to Nirvana or make you
become Buddha is the best and is called supreme correct enlightenment. Adhesion
to one stiff way is to lose the “One” and plainness.
按“一”、樸的說法，應該是任何帶領你到涅槃境、促使你成佛的法子都可以稱為善法，都可以稱之謂阿耨多羅三藐三菩提。而固守一成不變的法，就是失其“一”，失其樸矣！