Extensive
interpretation of Tao Te Ching (40)
道德經演義（四十）
Reversion
is the action of Tao.
反者道之動，
Gentleness
is the function of Tao.
弱者道之用。
The
things of this world come from Being, and Being comes
from Non-being.
天下萬物生於有，有生於無。
Autumn Floods (1) (63-70)(40。1)
莊子演義外篇秋水(一)(63-70)(40。1)
63 Before
the Nature, all creatures are born equal. You shouldn’t say that whale is big
and the Africa crucian is small, human is noble and ant is humble, pine is high
and Lantana is low, turtle is of long life and moth is of short life.
在大自然的跟前，萬物都是平等的。你不能說鯨魚比較大，吳郭魚比較小；你不能說人比較高貴，螞蟻比較低賤；松柏比較高，馬櫻丹比較矮；烏龜比較長壽，而飛蛾比較短命；
64 Before Tao with boundless space and endless time, all the differences are
nothing to speak of.
所有這些差異，在無限時空的道面前，都是不足掛齒的。
萬物一齊，孰短孰長？道無終始，物有死生，不恃其功。一虛一滿，不位乎其形。年不可舉，時不可止。
65 All creatures in the wonderful world shift between death and birth. Only Tao
conserves endless life.
有色世界的物種，它們都是有生有死的，只有道才保有無限的生命。
66 In the life of limited space and time, any development of creatures is
unworthy of flaunting. They change endlessly between emptiness and substance,
being and nonexistence.
物種在它們有限時空的生命裏，任何的一點發展，都沒有什麼值得誇耀之處。它們只是在有與無，空與實之間，不斷地轉變而已。
67 The past time can’t be restored. Time can’t control rise and fall. Wax and
wane shift each other. Each end is a new start.
隨之而來的時間難以複製已經消失的歲月，也無法控制物種的興衰與枯榮。增添與消耗相互輪替，而每一次的結束，就是另一個開始的起點。
68 In this case, it is meaningless to discuss birth, illness, aging and death.
What we should only focus on is the truth behind the change, namely, essence of
Tao.
在這種情形下討論物種的生老病死，變得毫無意義，而我們唯一應該專注的是，這些變化背後的真理，也就是道的真諦。
消息盈虛，終則有始。是所以語大義之方，論萬物之理也。
69 Lives of all creatures are short and hurried. Time passes as quickly as a
galloping horse flashes before our eyes. What we should do or should not can’t
make up for anything.
萬物的生命是短暫而急促的。時光有如飛馳的駿馬，在我們眼前一晃而過。無論我們認為自己應該做什麼，或不應該做什麼，都是無補於事的。
70 The best attitude is to lie there and watch leisurely the horse galloping.”
所以，最好的態度是，靜靜地躺在那兒，悠閒地觀賞，那馬兒奔跑的姿態吧！」
物之生也，若驟若馳。無動而不變，無時而不移。何為乎，何不為乎？夫固將自化。」
Xianchi’s interpretation and
remark(40。1)
咸池評述(40。1)
1 We can’t touch a hair of the galloping
horse.
在我們眼前飛馳而過的駿馬，我們是連一根毛也摸不著的。
2 Objective condition in this world is like the galloping horse. We
would be in jeopardy of death if we want to embrace, control or possess it.
世間的客觀條件，就恰如一匹疾馳而過的駿馬，一旦我們想趨前去擁抱它，甚至是控制或天真到妄想去擁有它; 在那馬不停蹄、刻不容緩的一刹那，這些想法都有為自己招來殺身之禍的危險。
3 Even no fool will collide with a galloping horse. Sane people are not so
brave to jump onto the middle of road to stop a coming car.
沒有哪個傻子會去觸碰疾奔中的駿馬，腦筋清醒的人也不會自作聰明地跳到路中間去試圖阻攔迎面而來的汽車。
4 Facing objective conditions coming up and rushing away, why don’t we know not
to collide with, control and possess?
對於不斷湧來，又飛馳而過的各種客觀條件，我們何以總是不能明白，不要隨便去觸碰，不要妄想去控制及占有的道理呢？
5 Relaxing and standing by, we may appreciate the transient and wonderful
changes. Never try to possess them, just enjoy them. We thus will find that the
continuously passing scenes form a nice series of shows. Let give nature full
freedom to play a stable drama and let it go on and on.
如果我們能夠放鬆心情，在一旁欣賞那些過眼雲煙似的美麗變化，並且不輕易地觸動佔有的念頭的話; 那麼，我們就會發現，眼前不斷走過的一連串景物，已經自然地形成了一幕幕賞心悅目，令人大飽眼福的連續劇。因此，且讓我們給大自然以充分的自由，讓祂穩定地一幕幕的上演著祂自己所安排及導演的劇情吧!
6 Let the past be
and don’t wait for the future. With this attitude, we can have a wonderful life
time.
過去的就讓他過去，未來的也別期待。能持有這樣的態度，也就能輕鬆的擁有一個恬靜怡人的美妙人生了。
7 When we want to
catch the past nice scene, we lose the chance to appreciate present scene
instead. It is wise and substantial idea to appreciate present scene.
記住! 當我們費力的想捕捉已經成為過去的美好事物時，我們卻反而喪失了欣賞眼前美景的絕好時機。由此可見，只有欣賞現在，才是最聰明而切合實際的做法。
Zhi Travels North (10)(1-17)(40.2)
知北遊(十)(1-17)(40.2)
1 Ranqiu asked Confucius, “Do
you think, is it possible for us to learn about the original status of the
beginning of universe.”
冉求問孔子：「你認為，我們有可能瞭解宇宙誕生之初的原貌嗎？」
冉求問於仲尼曰：「未有天地可知邪？」
2 Confucius replied, “Sure. Time is coherent. The past and the present never
disconnect.” It seemed that Ranqiu understood
Confucius’ explanation, so they stopped discussion.
孔子說：「當然可以。過去的時間與現在的時間是相互連貫的，從來沒有間斷過。」 冉求似乎聽懂孔子的解釋，因此就這樣停止了討論。
仲尼曰：「可。古猶今也。」冉求失問而退。
3 The next day, after thinking the question over again, Ranqiu
asked Confucius, “Yesterday I asked you if it is possible for us to learn about
the original status of the beginning of universe. Your answer was positive, you
said, because the past is the same as the present. However, after thought it
over carefully, I found a lot of doubtful points in your explanation. I didn’t
seem to understand it anymore. Could you tell me why?”
第二天，冉求在經過思考後，又回過頭來問孔子：「昨天我問你，我們有無可能瞭解宇宙誕生之初的原貌，你說可以，因為古猶今也。可是我回去之後，經過一番思考，覺得疑點仍多，又開始感到迷惑;
你說，這又是為了什麼原因呢？」
明日復見，曰：「昔者吾問『未有天地可知乎？』夫子曰：『可。古猶今也。』昔日吾昭然，今日吾昧然。敢問何謂也？」
4 Confucius said, “Yesterday you understood because you trusted me and accepted
my explanation. When you went home and calmed down, you thought it over and
analyzed it without trusting on me. You judged and studied it by your own
knowledge and experience. Therefore, you fell into confusion again and couldn’t
understand it.
孔子說：「你昨天聽懂我的意思，是基於你對我的信任，因此，你完全接受我的說法。直到你回家之後，靜下心來，撇開了對我的信任，用自己的思維去思考分析，這時，你是應用你自己的知識及過去的經驗去研究判斷，因此，你又陷入了迷思，又開始覺得不懂了。
仲尼曰：「昔之昭然也，神者先受之﹔
5 For your information, let me give you more details.
就讓我再詳細地給你說說吧！
6 In the limitless space and time of universe, past, present, start and end are
insignificant and undifferentiated.
在宇宙無限的時空裡，過去與現在，開始與結束都是沒有意義，沒有分別的。
7 If there has no past, there has no present. If there has no start, there has
no end. Like the question that you have asked, now that we have present,
therefore, there must be the related past. In the wake of that only from the
present we can refer to know the past.
沒有過去，就無所謂現在; 沒有結束，又那裏來的開始。就像你的問題一樣，既然我們已經有了現在，那麼過去肯定是存在的，因此，我們只須要以現在作為依據，就可以粗略的推測到過去的一般情況。
8 On the contrary, if the time and space disconnected in a certain point of the
past, then, it is impossible to have the time and space of present.
相反地，如果過去的時空忽然斷了線，那麼就不可能有現在這個時空的存在;
9 Have you ever heard that in the past a mother has gaven
no birth but there is her offspring today?”
你可曾聽說過，在過去的某個時空裏，有位“母親”，她終身沒有生育，而今天，突然間出現了她的後裔嗎？」
今之昧然也，且又為不神者求邪！無古無今，無始無終。未有子孫而有子孫可乎？」冉求未對。
10 Ranqiu was confused and dazzled with the sinuous
explanation by Confucius. Confucius saw no response from him so he went further
into his explanation, “You are still confused! Don’t you? Don’t think death and
life are two different things like water and fire.
They are not rejecting each other, they are actually combining closely as a
whole, they are one thing with two side, aren't they?
冉求在聽完了孔子這樣翻來覆去的解釋之後，不禁覺得有點頭昏。孔子見他沒有反應，便又繼續往下說：「你是不是還有點迷惑呢? 千萬不要認為，生與死是水火不容的。實際上，生與死不是相互排斥的，它們是緊密地結為一體的，所謂一體兩面，不是嗎？
仲尼曰：「已矣，末應矣！不以生生死，不以死死生。死生有待邪？皆有所一體。
11 Do you think that there is species before the original universe has come
into being? It is impossible.
你是否認為，在原始宇宙之先，就已經有物種的存在呢？可是那是不可能的。
有先天地生者物邪？
12 The first-born species is absolutely not itself.
最先生出的物種，絕對不是物種本身。
13 There is no species before species.
物種之前，是沒有物種的。
14 It is just like a mother without children. She would never has offspring.
就像斷了子息的母親，她是永遠不會再有子孫出現的。
物物者非物，物出不得先物也，猶其有物也。
15 The species that exist in this world do the successive work that bridge the
past to the future. The work will go down continually.
現今存在於世上的物種，古往今來，一直都在進行著生命的延續工作，而這種薪火相傳的工作，還將會持續不斷地延續下去。
猶其有物也，無已！
16 Men of perfect practice always love others as they love themselves, because
they know that all things are from the same source; and acknowledge the facts
that there has no mark of self, no mark of other, no mark of masses and no mark
of life, they are One in the point of view of
Universe.
修行完備的人，他們永遠表現出愛人如己的態度，其起因就在於，他們認清了萬物同源不分彼此; 無我相，無人相，無眾生相，無壽者相的客觀事實。
17 All things have a same mother in their fundamental source, so it is very
natural to love each other.”
萬物追溯到其源頭，皆是來自同一母親，因此彼此相愛，和睦共處，乃是再自然不過的事。」
聖人之愛人也終無已者，亦乃取於是者也。」
xianchi’s
interpretation and remark(40。2)
咸池評述(40。2)
1 Modern scientist discovers that
elementary particles in universe have been existing completely the instant that
universe comes into being.
現代科學家們相信，在宇宙誕生的那一瞬間，所有現存於宇宙之中的基本粒子就已經完整的存在了。
2 Universal
development of 13 billion years and existing species result from the continuous
combination of these elementary particles, which is like changing toy bricks.
Quantity of the particles is proper.
宇宙130億年不斷的演變，所有現存物種，都是這些基本原始粒子不斷地排列組合，宛如積木一般的變化所達成的，而基本粒子的量是不多也是不少的。
3 It is God before birth of universe,
which is unimaginable.
宇宙在誕生的那一刻之前是屬於上帝、神仙的範圍，對我們來說，它是無法想像的。
4 Species last to
now since they come into shape. They are the same, especially particles.
而物種在開始誕生後便一直延續到了今天，然而就基本粒子本身而言，它們之間是沒有什麼差別的。
5 All creatures,
such as monkey, lion and rat, consist of same elementary particles, In evolution, they can be traced back to its origin.
猴子、獅子、老鼠等，大家都是由相同的基本粒子組合而成。在演化的過程中，他們都是可以逆流而上地追溯，從而讓人找到其演化之源頭的。
6 Anthropologists
discover that human’s common mother is from
人類學家發現，人類共同的母親皆來自非洲草原，而這個母親與猿猴等也是源自於同一個母親。 而如果再繼續追溯下去，你將會發現，萬物及人類，都是來自於130億年前，那一瞬間的宇宙大爆炸。所以說，物種與物種之間其實是不分彼此的。
Xianchi’s interpretation of Tao Te Ching (40) a。40
咸池評述道德經演義（四十）a。40
1
Yoga in
“瑜伽” 二字在印度文的原意是“天人合一”，是氣、挫火與大自在王結合的過程與努力。挫火隱藏在背脊尾端，經由瑜伽練習，祂慢慢地甦醒，由其藏身處逐步地突破許多關卡，最終返回大自在王的寶座與大自在王結合而成大自在王; 終而完成擺脫輪迥宿命的努力。
2 Reversion is the action of Tao, as Laotse said. As far as the man of practice is concerned,
the reversion is the procedure by which Kuntalini returns to the king of great
freedom. To common people, it is the endless rotation in transmigration.
老子說:
反者道之動，反”對修行人而言是其挫火返回大自在王懷抱的整個過程; 對一般人來說，則是在輪迥中反復翻滾的現象。
3 In Laotse’s
opinion, the movement of Tao has a unique goal: it is the process from birth to
death. All things rise and fall, from the beginning to the end, which at last
they can’t escape this unique goal, despite how difficult its process is.
道的移動，依老子看，就只有一個目標，那就是由生到死。萬事萬物的盛衰，從形成到結束，不論其過程是多麼地曲折多變，它仍然逃脫不出這個先天的宿命。
4 The philosophers, who have insight of
the destiny, such as Laotse, may tell you that the
universe is the same, no difference between them. They make light account of
the seven world wonders; no matter they are steep mountains or alien flower and
animal. They feel fame and interest petty as deserted shoes. They think isn’t
it boring to compete for the positions of mayor and councilor?
看清楚這種宿命的哲學家如老子者，他們就會說: 天下猶是也; 什麼世界七大景觀，什麼崇山峻嶺、奇花異獸，對他們而言都不再是那麼重要，至於名和利那更是棄之如敞履。他們認為爭市長，爭議員，這不是很無聊嗎？
5 If feeling contented for life, why do you seek for excessive money? Aren’t
you silly to waste so much time in dealing with irrelevant people around you
for face and vanity?
人生苦短，生活但求簡單、實用便可，何必還要去追求多餘的金錢、權位呢？為了面子，為了自己的虛榮心，花了那麼多寶貴的時間，與那些毫不相干的人糾纏周旋，豈非白白浪費時光，豈非是太傻了？
6 Now that the results are the same
despite what you do, how you pack yourself or how you keep promise and abide by
the moral standard, why not live a free, leisure and suitable life, care for
nothing on other’s ideas and worldly remark?
既然我不論做什麼、怎麼包裝、怎麼信守道德規矩，而結局都是一樣的，那麼我又何不選擇輕鬆自在，並且也適合自己的生活方式; 而非要在乎別人的想法，世人的評論呢？
7 However, such idea can incur two different consequences. One is that people
do baldly everything as they want despite of laws to meet all their private
demands, such as killing and robbing. Their opinion is why not going high
before death that is inevitable.
只是，這樣的想法持續發展下去的話，難免會產生兩種截然不同的結果。當中也必定會有一些人，他們從此放心大膽的為所欲為，目無法紀，肆無忌憚地滿足自己的私慾，殺人放火無所不為。他們的想法是，反正結果都是死，死前又為什麼不爽快一下。
The other is that people know to follow
local customs, respect other and cultivate aloof and substantial mind and nice
habit. They make light account of fame and interest, getting lost nicely in
poem, reading, art and music. At last he passes away naturally.
另有一類人，他們則懂得入境問俗，懂得尊重別人，曉得培養恬淡平實的心境，以及保持舒暢的生活的重要性。他們淡泊名利，陶醉在詩、書、藝、樂之中怡然自得，最後撒手歸去。
9 These two kinds have equal lifetimes. The results are the same. Then, where
is their difference?
這兩種人，他們同樣都是由生到死的數十年生命，最終的結局也都是一樣，那麼，他們之間的差異究竟在哪裡呢？
10 Obviously it
is the process. One is that they gallop on bumpy road; the other is that they
roam on quiet countryside path. One is that they struggle against waves and
winds at night, wet and stiff; the other is that they travel on peaceful river,
basking on the board.
答案顯然是過程。一個是奔走在坑坑洞洞、崎嶇不平的石子路上，一個是信步漫遊在鄉間幽靜的小徑上；一個是頂著風雨在黑夜中與惡浪抗爭，弄得全身濕冷僵硬; 一個是在風平浪靜的江河中遨遊，躺在甲板上曬太陽。
11 Heaven is fair and benevolent. It lets you choose what you like. You are
allowed to go what kind of road you like, and at the end of the day you are
welcome to go back home. It is not like Teresa Deng’s song “Don’t pick wild
flower at roadside.” Heaven is generous. It lets you pick but you should be
careful to avoid being stuck by thorn. Once your hand is painful, you should
not complain about others.
老天永遠是公平的、慈悲的，祂放任你按照自己的興趣去選擇，你愛怎麼走就怎麼走，反正時候到了記得回家也就是了。鄧麗君有一首歌: "路邊的野花不要採"，老天可沒那麼小心眼，他說，你想採就採吧，只是記得別讓花梗上的刺傷到手，因為手痛的永遠是你自己，到時可別怨天尤人。