Extensive interpretation of Tao Te Ching (44)
道德經演義（四十四）
Fame or one’s own self, which does one love more?
名與利孰親？
One’s own self or material goods, which has more worth?
身與貨孰多？
Loss of self or possession of goods, which is the greater evil?
得與亡孰病？
Therefore: he who loves most spends most; he who hoards much loses much.
是故甚愛必大費。
The contented man meets no disgrace;
多藏必厚亡。
who knows when to stop runs into no danger—he can long endure.
知足不辱，知止不殆，可以長久。
Tree on Hill (8) (1-17)(44。1)
莊子演義外篇山木(八)(1-17)(44。1)
1 Chuang Tzu someday toured near a chestnut garden in Diaoling.
莊子有一天到雕陵私人栗園附近去遊玩。
2 Attracted by a bird flying from south, he unwarily walked into the chestnut
garden.
他被一隻從南方飛來的大鳥所吸引，不經意地走進了栗園裏。
3 Looking up at the weird bird, he found that the bird’s wings were seven feet
in width when stretching fully and its eyes were one inch in diameter. When the
bird passed him, its wing brushed his forehead unwittingly. At last, the bird
perched on a branch of a chestnut tree.
莊子抬頭看著這隻怪鳥。他發覺這隻鳥的翅膀伸展開時竟有七尺長，眼睛好大，足足有一寸寬。當這隻鳥飛過他身邊時，不知怎地，翅膀竟然刮到了他的前額。最後這隻怪鳥，就停歇在一顆栗樹的枝頭上。
莊周游於雕陵之樊，睹一異鵲自南方來者。翼廣七尺，目大運寸，感周之顙，而集於栗林。
4 Watching the bird, he thought what kind a bird it was. It had so long wings
but it didn’t fly, perching idly. It had so big eyes but it was not able to see
the surrounding, brushing my forehead carelessly.
莊子看著這隻怪鳥，心中想到，這到底是一隻什麼樣的鳥啊！牠有那麼長的翅膀，卻不飛翔，懶懶地站在枝頭上。有這麼大的眼睛，卻不看清環境，粗心大意地刮到我的額頭。
5 Chuang Tzu became more interested in the bird.
想到這裏，莊子想瞭解這隻鳥的興趣因而更濃厚了。
6 With a sling in one hand and the lip of his robe held in the other hand, he
followed the bird to go deep into the garden.
他一隻手提著自己長袍的下襬，一隻手拿著彈弓，緊跟著這隻鳥兒深入了栗園之中。
莊周曰：「此何鳥哉！翼殷不逝，目大不睹。」蹇裳躩步，執彈而留之。
7 Standing soundly, Chuang Tzu found that there was a
cicada perching peacefully in the shadow of branches. It sang in high pitch,
and was oblivious of itself.
莊子站定後，他發現在樹枝的陰暗處，有一隻蟬，安詳地歇在那兒，高聲地吟唱著，己達到忘我的境界。
8 There was a mantis behind the cicada. Raising high its foreleg, it tried to
prey the cicada under the cover of leaves.
在蟬的身後，有一隻螳螂，正高高地舉起前腳，利用樹葉的掩護，等待機會要捕捉那隻蟬。
9 The mantis focused too much on its prey and neglected a bird behind staring
covetously at it.
這隻螳螂太專注在牠的獵物上，因而忽略了，有一隻鳥在其身後，正虎視眈眈地注視著牠。
10 The bird focused its entire mind on preying — the mantis, neglecting a man
who was ready to shoot it down with sling.
當然，這隻鳥兒也因為太專注在牠的獵物--螳螂--身上，而忘記了樹下另有一位仁兄，正拿著彈弓，隨時準備將牠射下。
睹一蟬，方得美蔭而忘其身。螳螂執翳而搏之，見得而忘形；異鵲從而利之，見利而忘其真。
11 Chuang Tzu under the tree comprehended suddenly
that this is the biological chain, one eating another.
莊子在樹下看到了這樣的景象，忽然警覺到，這就是生物的食物鏈，物物相扣，一物剋一物。
12 Then the guardian of the garden found Chuang Tzu
with sling in hand and mistook him as a thief who intended to sneak chestnut.
Hence, guardian shouted at him with abuse. Throwing off sling, Chuang Tzu had to run out of the garden.
這時看守栗園的人，發現莊子站在園裏，手拿彈弓，以為他是偷採栗子的竊賊。因此破口大罵。莊子迅速的將彈弓丟在地上，狼狽地跑出栗園。
莊周怵然曰：「噫！物固相累，二類相召也。」捐彈而反走，虞人逐而誶之。
13 After returning to home, he sank into sullenness for three days, willing to
go nowhere.
莊子回家後，悶悶不樂地呆了三天，那兒也不想去。
莊周反入，三日不庭。
14 Linqie, Chuang Tzu’s
disciple watched him and found the change of his mood. He asked Chuang Tzu, “Why do you feel sullen and close yourself in
the room? What has happened on earth?”
莊子的徒弟藺且在一旁觀察，發覺了老師的情緒上的變化，因此他問莊子: 「為什麼您這幾天一直都將自己關在屋子裏，悶悶不樂的，是不是發生了什麼事了? 」
藺且從而問之，「夫子何為頃間甚不庭乎？」
15 Chuang Tzu said, “I focus too much on the world of
material. I expect too much worldly desire so that I lose myself, forgetting
there are self-nature, Buddha-nature, Qi, calmness
and refinement in my deeper heart.
莊子說: 「我對物質世界的東西太專注了，對世俗的欲望太高了，因而迷失了自己，忽略了內心還有自性，佛性，拙火，妙用，以及氣的存在。
16 It is just like that we forget there is limpid water in the deep place of a
lake when we see the turbid stream.
就像我們留心觀看渾濁的溪水，而忘記了在湖之深處，還有清澈的湖水。
17 The senior even told me that we must do in
前輩們曾經告訴我，入境問俗的道理。我到雕陵遊玩，一時疏忽，忘記了栗園中瓜田李下的忌諱。當那隻鳥兒低飛時，碰觸到了我的前額，這才引起我的注意，也差點為牠引來殺身之禍。那隻鳥兒的這種作為，也是因為太專注於樹上的螳螂所致。至於我，卻被栗園看守人誤當成小偷來看待，你說，我怎麼還能快樂得起來呢？」
莊周曰：「吾守形而忘身，觀於濁水而迷於清淵。且吾聞諸夫子曰：『入其俗，從其俗。』今吾游於雕陵而忘吾身，異鵲感吾顙，游於栗林而忘真。栗林虞人以吾為戮，吾所以不庭也。」
Xianchi’s
interpretation and remark(44。1)
咸池評述(44。1)
1 In childhood, we liked catching
dragonfly. The way was: catch a small dragonfly, behead it and stick its body
on one end of a grass; we hold the other end of the grass and whirl. It is
something like fishing. We use the small dragonfly as bait to fish the big one.
小時候我們喜歡玩捉蜻蜓的遊戲。方法是: 先捉一隻小蜻蜓，將其頭拿掉後再將牠串在一根草的頂端，然後持著該草的另一端輕輕的打著圈子。其原理與釣魚頗為類似。只不過我們是利用小蜻蜓的身子來充當誘餌，利用它來釣大蜻蜓。
2 When we whirled the grass in bush, big
dragonfly hovered and tried to catch the small one on grass. Then we could
catch the big one easily.
當我們在草叢中搖晃著串著小蜻蜓的草桿時，大蜻蜓就會飛上來捕捉串在草頭上的小蜻蜓，就這樣，這隻大蜻蜓就成為了我們的囊中物了。
3 The big dragonfly was caught because it
takes action under a condition it does not know very well.
大蜻蜓之所以送了命，原因是牠在尚未瞭解真實情況下，貿然採取行動所致。
4 If we held the grass still, the big dragonfly saw the obvious trap and it wouldn’t dash to it regardless of its safety.
如果，我們拿著一端插著小蜻蜓的草在手上，而不去搖晃它，那麼，大蜻蜓就能看得清楚，也明白這其實是一個陷阱，牠也就不會如此白白地送命了。
5 In this chapter ChuangTzu quoted “ask local custom and follow it”. Its true meaning is that as we enter into an environment, we should investigate around carefully and learn well about all things and then, take action accordingly. Thus we would not neglect potential crises or miss the valuable chance.
莊子在這篇文章裡提出了 “入其俗，從其俗”。這句話。他的意思是，當我們到達了一個新的環境之後，一定要用心觀察週遭之情況，徹底認清環境中的一切現象，然後再採取配套行動; 這樣才不至於疏忽了潛在的危機，或因此而錯過了寶貴的機會。
The Great Supreme (1) (24-34)(44。2)
莊子演義內篇大宗師(一)(24-34)(44。2)
24 The man of perfect practice persists in the principle of mirror. He would
not do as others who carefully observe the situation and give themselves a full
play when an opportunity comes. Despite of opportunity and time, he is always
calm. He never does as pulling up the seedlings in order to help them grow
faster and never complain anyone. Whatever the objective condition is, it never
threats him.
修行完備的人堅守鏡子理論，他不會細心地觀察時機，機會來了大幹一票。他不論時機的好壞，都以平常心對之; 不揠苗助長，不怨天尤人。客觀條件的優劣對他都不構成威脅。
25 Those who take the risk of losing selfness and chase fame and wealth are bad
officials.
冒著迷失自己的風險，去追求名利。這種人不是好官。
26 Those who easily commit suicide and fudge their responsibility are the one
of defective practice.
為了一件小事就鬧著要自殺，逃避責任，這種人也不算修行完備的人。
故樂通物，非聖人也﹔有親，非仁也﹔天時，非賢也﹔利害不通，非君子也﹔行名失己，非士也﹔亡身不真，非役人也。
27 Therefore, the right attitude to fame and wealth is not to importune and not
to shuffle them.
所以，對名利的態度應該是，不強求，也不推諉。
28 For instance, Hu Buxie
living in the age of
像堯時的狐不偕，不受堯的讓位莫名其妙地投河而死。
29 Wu Guang lived in Xia
Dynasty. Tang wanted to demise to him but he rejected and threw himself into
river. He was stupid.
務光是夏朝時的人，湯想讓位給他，他不接受，傻傻地投河而死，白白的犧牲了寶貴的生命。
30 To refuse the food from Zhou Dynasty, Boyi and Shuqi finally died from fast.
伯夷，叔齊二人為了不食周朝的食物，最後絕食而死。
31 Qizi who was the King Zhou’s uncle, was thrown
into prison due to his loyal admonishment.
箕子是紂的叔父，因為忠諫被囚。
32 Xuyu and Bigan died from
heart being dug out, also due to their loyal admonishment.
胥餘及比干，因為忠諫被割心而丟了性命。
33 Jita sneaked to seclude himself nearby
紀他也因為怕湯傳位給他，自己偷偷地隱身于窾水，申徒狄聽說紀他歸隱山林，得到社會的好名聲，他就神經兮兮地投河而死。
34 These people lost their lives for the objective conditions or hurt
themselves because of others’ actions. They are of defective practice.
像這些人都是因為客觀條件而犧牲自己的生命。因為別人的緣故，傷害自己，都不是一個修行完備的人應該有的作為。
若狐不偕、務光、伯夷、叔齊、箕子、胥余、紀他、申徒狄，是役人之役，適人之適，而不自適其適者也。
Xianchi’s
interpretation and remark(44。2)
咸池評述(44。2)
1 Chuang Tzu always emphasized the “mirror theory”.
莊子一貫講求的還是他的“鏡子理論”。
2 We never expect
and seek for the future things; however, once something happens in our life and
comes before the mirror, we never escape it or never behave foolishly as Hu Buxie, Wuguan,
Boyi and Shuqi had done.
對尚未發生的事，我們心中既不期待，亦不強求。可是一旦事情已走進了我們的生活圈，來到了鏡中時，我們卻也不會逃避，更不會做出像狐不偕，務光，伯夷，叔齊等人所做的傻事。
3 The “mirror theory” tell us that we go all out to respond and do our best to do it when things happen.
“鏡子理論” 告訴我們，在面對當下發生的事情時，一定要盡全力的反應，盡心盡力的將它做好。
4 Once things go
out of the mirror and our life, we should let it be instead of insisting on it.
And then we can deal with the new things and people. Only by this way, it is
possible for us to have a sound, tranquil and peaceful mind.
一旦事情走出了鏡面，走出了我們的生活圈，我們也同樣的不勉強其留下，瀟灑地放它走，再去應付新近到來的人、事、物。唯有這樣，我們的生活，我們的身心，才能有平靜，沉穩，舒坦的可能。
Tree on Hill (5) (1-23)(44。3)
莊子演義外篇山木(五)(1-23)(44。3)
1 To fulfill his ideal, Confucius expected that all governments
could govern their countries by his way, so as to be prosperous and safe.
孔子為了實踐自己的理想，期望天下政府都能按照他的政治理念去治理國家，以達到國泰民安的理想境界。
2 However, for years everything has been tough. He was exiled twice by his
motherland – the State of
可是多年來，諸事不順。前後兩次被自己的祖國--魯國--，驅逐出境。
3 In the state of Song, Huantui, a minister of war,
tried to kill him.
在宋國，有位司馬叫桓魋的想殺害他。
4 In the state of Wei, he was besieged and almost
killed since he was regarded mistakenly as Yanghu.
在衛國，被人誤認為陽虎而遭困，差點兒丟了老命。
5 During staying in the state of Shang and Zhou, he
was destitute down and out. When passing the State of
在商與周兩地窮困潦倒，生活拮据。路經陳與蔡國時，在負函被楚軍圍困。
6 So much bitterness and hardship befell him. The people who followed him
became less day by day. However, he didn’t understand yet why other people
can’t identify his kindness.
遭遇了這麼多的艱辛，孔子身邊的人明顯地減少了。可是他還是不瞭解，自己明明是一片好意，可是，為什麼卻總是得不到別人的認同呢?
7 Once, Confucius met Zisang. When chatting, he can’t
help complaining about his bad experiences.
有一回，孔子與子桑兩人在一起聊天時，他不免又發起了牢騷。
8 Confucius said, “In the past years, I was very ill-fated. I was exiled twice
by the State of
孔子說：「這幾年來我真夠倒楣的。兩次被逐于魯。伐樹于宋。在衛國被人誤會，差點送命。在商與周兩地窮困潦倒，沒有知音。後來又受困于陳蔡之間。由於這些倒楣事接二連三的發生，過去經常來家裏走動的親戚，朋友都減少了，就連最親的門徒也日益稀少。命運如此，我無話可說，但是這究竟是為了什麼，我至今還是搞不懂。」
孔子問子桑雽曰：「吾再逐於魯，伐樹於宋，削跡於衛，窮於商周，圍於陳蔡之間。吾犯此數患，親交益疏，徙友益散，何與？」
9 Zi Sang asked, “Have you heard the story about Lin
who escaped from the State of Jia?”
子桑說：「你有沒有聽過假國林回逃亡的故事?
子桑雽曰：「子獨不聞假人之亡與？
10 Once a disaster befell the State of
那年假國有大難，大家紛紛逃亡。林回逃亡時，放棄了他家那塊價值千金的玉石，只背著兒子及其衣物落荒而走。
林回棄千金之璧，負赤子而趨。
11 He was asked, “The kid’s clothes are valueless. Why do you carry them? Kid
is more troublesome than jade, you should carry the jade instead of the kid in
escape. Further more, the jade is invaluable.
有人問他，小孩的衣服不值錢你拿他幹嘛？小孩比玉石累贅多了，求逃亡方便，就應該帶玉石而放棄孩子，更不要說玉石價值千金了。
12 Why you give up the jade instead of the kid?”
你到底是怎麼想的，棄玉石而就孩子呢？」
或曰：『為其布與？赤子之布寡矣；為其累與？赤子之累多矣；棄千金之璧，負赤子而趨，何也？』
13 Lin replied, “I cherished the jade because it is invaluable, but kid has
consanguineous parenthood with me.
林回說：「我珍惜那塊玉，因為它有千金之價，可是孩子跟我卻是有血緣的親子關係。
14 Relations among those combining together for interest will vanish when the
danger and disaster happen.
那些因為利益而接合的，當危難發生時，其利益消滅，相互的關係也會消失。
15 However, under the same situation, the consanguineous relation will make
them help each other to pass through the difficulties. The two relations are
very different.
有血緣關係的親情則不同，當有危難時，他們會相互幫忙，以期渡過難關。這兩者的關係是截然不同的。
林回曰：『彼以利合，此以天屬也。』夫以利合者，迫窮禍患害相棄也；以天屬者，迫窮禍患害相收也。
16 You see the relation between gentleman is as natural as plain water while
the relation between villains is as sweet as wine. The former is not based on
interest or shakable money. The latter is as thick as honey. When their
interest exists, they hoard up to drink and sing. When it is gone, the
attraction between them reduces and their friendship is gone too.
所以說，君子之交淡若水。君子之間的友誼不是建立在利害關係，也不是建立在易於動搖的金錢之上。只有小人的友誼才會濃厚得像糖蜜似的，當相互間的利益存在時，大家經常聚在一起飲酒高歌; 當利益消失，彼此之間的吸引力明顯消退時，他們之間的友誼也就不存在了。
17 The friendship of gentleman is based on ideal, hobby, taste and admiration.
Coherence between them looks slight and common, but it can last for a long time
in different environments. It will not change easily. Therefore, the relation
somewhat like consanguineous relation will exist for a long time.
君子之間的友誼是因為觀念、興趣、愛好、仰慕等因素才得以建立起來。他們之間的粘著劑，看起來淡淡地毫不起眼; 可是這種淡淡的因素，卻經得起時空的考驗，不會變質。所以，他們的關係有點像有血緣的性質，因此能長久地維繫。
18 The feeling among villains is based on the common interests that depend on each
other. For example, a man is rich and powerful. Many people cling to him to get
some opportunity for business or simply for a fancy meal. The rich man is
delighted in seeing people flatter and company around him. To spend a little
money for this pleasure is just a piece of cake for him.
小人之間的感情是建立在共同依賴的利益之上。比如某人有錢有勢，許多人會依附在他的周圍，以期獲得一些生意上的機會或者單純的吃喝的機會。而對於有錢的人來說，有一幫人在他身邊吹牛拍馬，陪著玩; 花少許金錢，既不痛，又不癢，那又何樂而不為。
19 However, someday the rich man becomes poor. His fair-weather friends
naturally are gone.
可是，只要有一天，這位大頭的經濟狀況改變了，他四周的這些酒肉朋友自然的也就樹倒而猢猻散了。
20 Therefore, there are certain of reasons to associate people together.
所以說，人與人之間的結交都是有原因的。
21 The reason exists and then they combine; the reason is gone and then they
are gone too. These are very natural.
原因在，則結合，原因不在，則散離。這是再自然不過的事。」
夫相收之與相棄亦遠矣，且君子之交淡若水，小人之交甘若醴。君子淡以親，小人甘以絕，彼無故以合者，則無故以離。」
22 After listening to Zi Sang, Confucius’s doubt was gone. He thanked Zi
Sang. “Thank you for your tuition.” Then he scuffed heavily to home.
孔子聽完了這樣的解說，心中的疑惑終於解開了。他對子桑說:「
謝謝你的教誨。」說完就回家了。
23 After returning to home, Confucius threw away all books and ceased his daily
study, reading and lecture. His disciples around him had no lecture to listen,
and received no exhortation from him. To his surprise, the disciples were
closer to him instead.
回到家裏，孔子將所有的書籍都扔出家門，同時中止他每天定時看書、研究、授課的工作。跟在他身邊的弟子們自此無課可上，無訓可聽;
可是奇怪的事發生了。那些弟子反而跟他更親，關係也更為緊密了。
孔子曰：「敬聞命矣！」徐行翔佯而歸，絕學捐書，弟子無挹於前，其愛益加進。
Xianchi’s interpretation and remark(44。3)
咸池評述(44。3)
1 People make friends for its certain
reasons.
人與人之所以會結交為朋友都是有其原因的。
2 When reason exists, there is friendship.
When reason disappears or fades out, they go apart.
原因存在則友誼存在，原因消失、淡化則分手。
3 There are many
people coming and going on street but a few greet you, not to mention chatting
or dinning with you. The reason is that there is no reason for them to make
friends with you.
當你走在街上，眼前有那麼多的人來來往往，可是卻很少有人會跟你打招呼，更別說陪你聊天、吃飯; 其原因就在於，這些人沒有跟你結交的理由存在。
4 On the playground, Tom and Jack meet
to play tennis at regular time. If the association cause is just for playing
tennis, they just meet and play, after which they go home respectively. There
is no more association.
在球場，張三、李四大家定時約在球場碰頭，打球運動，如果彼此相交的原因只限於打球，那麼他們就只會在球場上碰頭，大家打完球後各自回家，不會再有其他方面的交集。
5 If Tom is an important government
officer or an upstart of business, Jack may try to make further association. He
might invite Tom to play tennis and then has dinner with him at first. And then
he makes an appointment with Tom for playing at somewhere special on holiday.
如果張三是政府要員，商場新貴，那麼李四就極有可能會設法去爭取一些促進彼此深交的機會，首先是邀張三打完球之後一起去吃頓飯，再來就是約一個假日，大家一起到一個比較特別的地方去打球。
6 They go together to play
tennis, have dinner and go home. Thus with time passing, they know more each
other.
大家一起坐車去，一起打球，一起吃飯，一同回家，這樣一來，交往的時間就延長了，相互間的認識自然的也就加深了不少。
7 Then Jack might beg Tom to offer a
post to his son and even try to borrow money from Tom when he is short of
money. The relation is based on Tom’s post.
這時，也許李四就會要求張三為他孩子安排一個工作，甚至於手頭緊的時候幫忙週轉一下，調調頭寸; 像這樣的關係，可以說是建立在張三的特殊背景上。
8 Hence, if someday Tom retires from
government or his company goes bankrupt, their association cause will disappear
and their friendship will be gone too.
如果有一天，張三自政府單位退休或因公司經營不善而倒閉; 這時候，張三與李四之間交往的原因就消失了，友情當然也就不復存在。
9 When Tom find that outer
environment changes with his conditions, if he understands it, he won’t be
surprised too much and sign for people’s indifference and ruthlessness.
至於張三本人，當他目睹主觀條件改變了以後，自身周邊環境的人、事、物也跟著產生變化時，他如果能明白這個道理，就不會過度的感到驚訝而感歎人情薄如紙了。
10 When we make friends, we must learn
about what the association adherence is.
綜合上述，可以讓我們瞭解到，在最初結交朋友時，一定要多加留意，保持清醒，從而發現兩者之間結交的粘著劑到底是什麼。
11 We don’t take fair-weather
friends too serious. To make use of friend, we should mind if the condition to
attract others still exists. If we hope to keep using the relation, we have to
keep the condition or offer the related services continuously.
對於酒肉朋友，我們就別太認真。至於相互利用的朋友，我們就應該要時常注意，自己所引誘別人上府的條件是否存在，而如果我們還想繼續這種關係的話，就得不斷地製造各種誘因及提供相關的服務。
12 To maintain the
long-term friendship, we should manage to establish the relation on long-term
cause from the very beginning.
同理，想要長遠的維持兩者之間的關係，一開始就得設法將彼此之間的關係建立在可以容許長久的基礎上。
13 Blood kin is the
one that can last for long time. Additionally it is congeniality of interest,
habit and concept. In general, we should figure out the cause, which is the
wise man’s attitude to friendship. We should not have improper imagination, or
we will be disappointed at last.
所謂血濃於水，血親應是一種能保持可長可久的關係。另外就是興趣、愛好、以及觀念的是否一致性。 總之，一定要小小謹慎地認清雙方結交的原因，這才是聰明人所應有的交友態度。切不可存有不正當的暇想，那樣的話，最後你一定是會感覺到大失所望的。
Thorough Comprehension of Life(1)
(1-18)(44。4)
莊子演義外篇達生(一)(1-18)(44。4)
1 A man
really understands the essence of life; he will not be encumbered by the things
that are futile.
真正瞭解人生的人，不會讓那些對生命毫無助益的事物拖累生命。
2 A man really understands fate; he will not be controlled by the useless
knowledge.
真正了解命運的人，不會讓那些無用的知識去左右自己的命運。
3 Most people strive for various objective conditions in their whole life in
order to maintain their bodies in good condition. However, the facts prove that
many rich men possessed of abundant wealth, plentiful food, splendid clothes
and luxury house but physically, they are weak and sickly. They become a real
chronic invalid inevitably.
大部份的人終其一生努力地爭奪各種客觀條件，以期保養，維護自己的身體。可是事實証明，太多的人有豐富的錢財，充裕的飲食，華衣，美屋，但是他們卻體弱多病，無可避免的成為一名標準的藥罐子。
達生之情者，不務生之所無以為；達命之情者，不務知之所無奈何。
4 Of course, if we give too little care to maintain our body, it is impossible
to keep long life.
當然，如果我們不注意保養身體，是很難長命百歲的。
5 Though many people spend much time and money on taking considerate care of
their body, sooner or later they are not able to escape the death. At this
rate, we know that life and death are actually beyond our control.
可是卻有許多人，每天花上許多時間，金錢，小心翼翼地照顧身體，可是最後他們還是免不了一死。如此看來，我們對生死的確是完全無法掌控的。
養形必先之以物，物有餘而形不養者有之矣；有生必先無離形，形不離而生亡者有之矣。生之來不能卻，其去不能止。
6 Common people always think that they can keep life in good condition as long
as they take good care of their body. If someday they find that people are in
vain to control life and death despite of their great efforts, then, what would
they bustle for?
世人總是認為，假如能夠小心的照顧身體，就一定能長命百歲。萬一有一天，他們發現，即使再怎麼努力，在生死問題上，我們也還是一樣的徒勞無功。那麼，他們還整天忙個什麼勁呢？
7 On the other hand, even we know clearly that any effort that we made is
futile; we still have to do something in keeping our life. This phenomenon is
called “Inevitable Maintaining”.
不過，話說回來。我們雖然內心清楚，知道任何努力都是於事無補的，也是無濟於事的; 可是我們也不能完全的捨身世外，什麼事都不做，這種現象我們就稱它“不免” 。
悲夫！世之人以為養形足以存生；而養形果不足以存生，則世奚足為哉！雖不足為而不可不為者，其為不免矣！
8 It is like that the men of practice clearly know that eating something means
killing something and killing is wrong. However, if we don’t eat, we will die.
Therefore, we still eat something, though it is wrong.
就像修行的人認為吃東西就是殺生，是不對的。可是我們不吃就會死。所以在知道不對的情況下，我們仍然要吃。
9 Under the condition of “Inevitable Maintaining”, the method to abstain from
futile things and not let them encumbering life, is to seek and do nothing
about fame and worldly affairs.
在不免的前提下，我們避免無益的事物拖累生命，其方法是不求世榮，不做事業。
夫欲免為形者，莫如棄世。
10 Seeking and doing nothing make our life free from confinement so that life
can obtain sound, tranquil and peaceful mind.
不求世榮，不做事業，我們的生活就沒有朿縛，就能獲得沉穩，安寧，祥和的心境。
11 The soundness, tranquilness and peace are the life
style that a man of practice should have. Only living in such environment, can
he get close to Tao.
而沉穩，安寧，祥和才是修行人應該有的生活方式。只有生活在這種情境下的人，才算接近道。
棄世則無累，無累則正平，正平則與彼更生，更生則幾矣！
12 Shouldn’t a man give up worldly affairs and life?
難道世事不該棄，生命不該捨嗎？
13 By giving up worldly affairs, he doesn’t make his body toil. By giving up
lingering of life, he doesn’t waste his vital energy.
棄了事，則形不勞。捨掉對生命的執著，則精不虧。
事奚足棄而生奚足遺？ 棄事則形不勞，遺生則精不虧。
14 When he doesn’t toil his body and waste his vital energy, he integrates
himself with heaven. His practice is regarded as a success.
當一個人形不勞，精不虧，他就與天合而為一。就算修行成功了。
夫形全精復，與天為一。
15 Heaven and earth are mothers of all things in the universe. When material
combines with self-nature, Buddha-nature, Qi,
calmness and refinement, our bodies come into being. When they separate, the
material that constitutes our body is apart and recovers to its original form.
天地是宇宙萬物的母親。當自性、佛性、 妙用、 氣與物質結合就構成了我們的軀體。當自性、佛性、妙用、氣與物質分離時，構成軀體的物質也分別散離，各自回復它們本來的面目矣！
16 He who can maintain his body and keep his vital energy is named as
“Potential for Transformation”.
能夠做到形精都不虧的人，我們稱他為“能移”。
天地者，萬物之父母也。合則成體，散則成始。形精不虧，是謂能移。
17 Don’t insist on long life of a hundred years; don’t insist on the form of
fate. Live through the time that it should be. Rest on the environment that you
come across. Don’t waste too much time to prolong life and change fate.
對生命不要執著在長命百歲上，對命運不要執著在生活形態上。能活多久就活多久。在人生際遇中，碰到什麼樣的環境就安於什麼樣的環境; 不要白花太多的精力在延長壽命，及改變命運上。
18 To be a man in this world is a precious chance. We should seize this
precious opportunity to enlighten our self-nature, Buddha-nature, Qi, calmness and refinement. If we can practice to reach
the level of being the one with Heaven and Earth, we are out of transmigration
and our lives are worthy.
在世為人是百年難得的機遇，應該把握這段寶貴的時間，在自性、佛性、氣、拙火、妙用等的提升上，做到精而又精，與天地日月同光，那麼，我們也就不枉此生了！
精而又精，反以相天。
Xianchi’s
interpretation and remark(44。4)
咸池評述(44。4)
1 A man giving up
worldly affairs, he doesn’t make his body toil, which is easy to understand. A
man giving up lingering of life, he doesn’t waste his vital energy, which is
difficult to understand by common people.
棄事則形不勞，比較容易理解，遺生則精不虧，是什麼意思就不是一般人所可以理解的了。
2 “Vital energy” is self-nature, Buddha nature, Qi, refinement and soul.
“精”是指自性， 佛性，氣，妙用，神識等。
3 Religionists
think that it is the part that composes body material and impart vitality.
宗教界人士認為，“精” 是將構成身體的物質組合起來，並賦之以活力的部份。
Flesh body seems a burden of the “vital energy”, because it supports a pile of protein, water, calcium and iron and so on to do activity. It is enough for “vital energy” to support them for dozens of years. So, it ends when it should end. Don’t let “vital energy” be exhausted for working too long a time. Is the explanation rational? I don’t know.
肉身對“精”而言就像是一種負擔，因為是祂在支撐著這一大堆蛋白質，水份，鈣，鐵等在那兒生生不息地活動。對“精”來說，挺你們這些物質幾十年也就非常足夠了，不能再多，再多就會超過負荷。所以該結束時就當結束，別婆婆媽媽，拉著“精”不放，讓精操勞過度，這樣的解釋合理嗎？我也不知道。
5 According to Chuang Tzu’s theory, the above explanation is rational but
it doesn’t work according to Buddhism theory. Buddhism holds that it is hard to
transmigrate to be a man. As far as vital energy, self nature, Buddha nature,
refinement, kundanili and Qi
are concerned, life is precious. So we should live well.
只是按照莊子的說法，只有這樣才能解釋得通。不過，佛教的說法卻不是這樣，佛教的教義裡認為，投生做人是一件很不容易的事，特別是就精，自性，佛性，妙用，挫火，氣本身存在的特殊含義而言，人生是極其珍貴的，更是應該好好加以把握的。
6 In life, the
quality and level of “vital energy” can be improved by practice, sitting in
Zen, yoga and meditation.
至於在生而為人的這一段期間，“精”等可以透過人不懈的修煉，禪坐，瑜伽，默想等來提昇“精”的品質，及其果位。
7 If a man he
practices hard enough in the right way, “vital energy” can jump out of
transmigration to be promoted to Nirvana and furthermore, to upgrade its
position in heaven.
一個人如果夠用功，而修行方法也還正確的話，則“精”不但可以幫助他跳出輪迴，晉昇到涅槃界，甚至還可以提昇祂在天上的位置。
8 Buddhism only
stresses abandoning the worldly affairs to avoid toiling his physical form.
When a man of practice has a sound, tranquil and peaceful life, he can practice
for good result. The longer life is; the longer practice time is. Therefore
good result is more possible.
所以佛家只講求棄事則形不勞。當修行的人擁有一個沉穩，安寧，祥和的生活之後，他便得以專心修煉以達成正果。在這種情形下，壽命愈長，修煉時間就愈長，修成正果的機會相對的也就愈大。
9 From this point
of view, we realize that, Buddhism never stresses the part of “giving up
lingering of life, he doesn’t waste his vital energy”.
從這裡可以看出，佛教是不講遺生則精不虧這一層的。
Xianchi’ interpretation of Tao Te Ching (44)
咸池評述道德經演義（四十四）a。44
1 Buddha also
told us so. Fame and interest are impermanent and varying. Impermanence is the
source of suffering. If you consign your heart to it, eventually, you will
regret, disappoint and fret.
世尊也是這樣告戒我們的。他說，名利無常，都是變異的玩意，而無常是苦的根源。你如果將心交給它，將心放在它上面，最終你就會後悔、失望、不斷懊惱。
2 It is really so. There were so many Number One Scholars in history. How many of them are still remembered now? There were so many very rich businessmen in the past. Where are their wealth now?
說來也是真的如此。歷史上那麼多新科狀元，至今世人又記得幾個? 有多少富甲一方的商賈，至今他們的事業、財富又在何方?
3 Nevertheless
everyone knows this principle, but when facing it, few can stop in time or
refuse its temptation.
雖然，這樣的道理人人都知道，然而事到臨頭，能夠懸崖勒馬，不受誘惑者卻又少之又少了。
4 Common people’s
idea is to do it at their wills at first regardless of the bad results. Even
some think that once the head can pass and the body can pass too. So, the thing
regrettable is done under this mind.
一般人的想法是，暫不理會後果，凡事先爽了再說。更有些人認為 “頭會過，身就會過”，樂了再說。所以，讓人覺得飲恨的事，大都是在這樣的心理狀態下所造成的。
5 Druggers accept drug for content of minutes when they feel
boring and gloomy, or they want to stimulate the mood to reach higher
excitement. Consequently, they get addictions and can’t get rid of it.
那些癮君子，他們在極端無聊苦悶的時候，為了逃避現實或純粹為了想刺激自己的情緒，以期到達更高的興奮狀態，從而脫離苦海; 他們為此接受了毒品的麻醉，以求獲得片刻的滿足。然而，最終的結果，卻是上了癮後無法自拔而墜入更痛苦的深淵之中。
6
Panruo boluomiduo heart
sutra
has it that Buddha told us that truly understand the five skandhas
are empty so that all suffering can be removed. If we want to live easily and
less painfully, we have to penetrate the real meaning of fame, interest and
worldly affairs.
般若波羅蜜多心經裡，世尊告訴我們，五蘊皆空，度一切苦厄; 而我們人要想在這個世間過的安怡些、少些痛苦的話，就必須將這些名利、世事看得透徹才行。
7 Why do we want to seek for fame and interest? What do they bring to us? The seeking absolutely is selfish. Reputation and other’s good remark is meaningful only if they are done to me. Interest is more so, or bank clerk will be regarded as the richest.
我們為什麼要追求名利，名利能帶給我們的又是什麼？人之好求名利絕對是自私的，好名聲是為我、別人的稱謂也必須是針對我才具有意義; 利則更是如此，否則銀行裡數鈔票的職員就是最富有的人了。
8 If it is for
self and body, Laotse asked, body or fame which is
needed. Of course body. Which is more valuable? Of course body. Which do you
need, life or money? Of course, life is important. Without life, what’s the
meaning of money?
如果是為己、為身的話，那麼老子不免就要問了，名與身孰親？當然是身親。身與貨孰多？當然是身值錢; 要錢要命？自然是選擇保有老命比較重要，沒有命，錢財對我又具有什麼意義。
9 So, self and
body are more important. When we consider or make decision, self and body are
the first ones we should attach importance to.
所以，可見“私”、“身”還是比較重要的。當我們在考慮事情、在做決定時都應該以已身為第一考慮因素才是。
10 When we walk
and climb hills, we don’t like carrying something on hands. When we travel, we
are told to buy less. It is convenient to travel with fewer luggages.
我們在走路、爬山時最喜歡兩手空空地好不自由自在，在出門旅行時，我們都會告誡彼此儘量少買些東西，讓自己輕鬆點兒，行動才會方便。
11 In dinner, we
remind ourselves to eat less. More food is not good to sleep. If we agree on
the said simple, easy and plain principles, why don’t we to follow this
principle in our whole life?
在餐桌上，我們也時常會提醒自己，儘量少吃點，吃多了晚上睡眠會不好。如果我們都同意上述簡單、輕鬆、樸素的生活安排，那麼，我們又有什麼理由不能將之擴大到整個人生的規劃上呢！
12 It is bliss to
feel contented and enough in chasing for fame and interest.
對名利知足、知止，對我們來說畢竟是有益的。