Extensive interpretation of Tao Te Ching (50)
道德經演義（五十）
Out of life, death enters.
出生入死。
The companions organs of life are
thirteen; the companions organs of death are also thirteen.
生之徒，十有三；死之徒，十有三。人之生，動之死地，亦十有三。
How is it so?
夫何故？
Because of the
intense activity of multiplying life.
以其生生之厚。
It has been said that he who is a good
preserver of his life, meets no tigers or wild buffaloes on land, is not
vulnerable to weapons in the field of battle.
蓋聞善攝生者，陸行不過兕虎，入軍不被甲兵。
The horns of the wild buffalo are
powerless against him; the paws of the tiger are useless against him; the
weapons of the soldier cannot avail against him.
兕無所投其角；虎無所措其爪；兵無所容其刃。
How is it so?
夫何故？
Because he is beyond
death.
以其無死地。
Zhi Travels North (1) (22-37)(50。1)
莊子演義外篇知北遊(一)(22-37)(50。1)
22 Man of practice often mentions that a man who practises
Tao, daily diminishes his doing. He diminishes it and again diminishes it, till
he arrives at doing nothing. Having arrived at this non-action, there is
nothing that he does not do.
修行的人常說：『為道者日損，損之又損，以至於無為，無為而無不為也』。
故曰：『為道者日損，損之又損之，以至於無為。無為而無不為也。』
23 It means that the common people’s conducts mostly
depend on all kinds of desires, such as the desire of promotion, being the
representative of public opinions, and making fortune etc. When men of practice
develop self-nature, Buddha-nature, Qi, calmness and
refinement that are called Tao, their avarice, wrath and obsession giving out
via idea reduce gradually and their lives become simple and plain.
這句語的意思就是說，一般人的行為，有一大部份都是取決於欲念，靠欲念才能做出決定的。例如:要升官，要當民意代表，要發財等等。一旦修行人發掘了氣、自性、佛性、拙火、妙用或稱之謂道後，他們的貪、瞋、癡等經由欲念發出的念頭就會逐漸減輕，生活也改以簡單樸素為主。
24 In the life of practice, the time the men of practice enter into samadhi lasts longer, for which the time when the desire
controls us comparatively less. In consequence, all desires, such as avarice,
wrath and obsession, diminish to least degree or even disappear. Thus they
reach the level of non-action.
在修行的生活當中，一旦進入三昧的時間加長，在這樣的情況之下，欲念左右修行人行為的比例就開始日漸縮減，縮減到最後，當所有的欲念都消失或下降到最低程度後，修行人就由此而進入無為的境界之中。
25 A man whose desire is gone, at that time he is free and no bondage binds
him. He is regarded as god, celestial being, flesh Bodhisattva, arhat, solitary
realizer or Bodhisattva. He combines with the nature
and become a part of it. Then doesn’t he become a man there is nothing that he
can not do?
當人的欲念沒有了，他無欲無求，他的天地就更為寬廣，不再受到束縛，無所畏懼，更加自由。我們說他已經成神、成仙、成為肉身菩薩、成為阿羅漢，辟支佛，菩薩。此時，他已經與大自然結合而成為大自然的一部份。這時，他不也就成為了“無不為”了嗎？
26 Zhi! Now we are a kind of creatures formed by the
combination of material and self-nature, Buddha-nature, Qi,
calmness and refinement. People said that it is very difficult to return to the
original state of Qi, self-nature, Buddha-nature,
calmness and refinement. In fact, it is not that difficult. The only reason why
we feel it difficult to return is that we, unlike the men of practice, can’t
see through it completely.
知兄啊！今天我們因氣、自性、佛性、拙火、妙用等與物質結合而成為萬物的一部分，而當我們想要回復到氣、自性等原來的面目時，大家都會
說：『很難。』其實也並不是那麼的難，只不過我們不像修行完備的人那樣，看得是那麼的透徹，那麼的清楚罷了。
27 When we know that life and death is successive by each other; death is the
start of life. When we throw off our fleshes body, it is easy for us to return
to the realm of Tao.
當我們知道生是死的連續，死是生的開始; 當我們擺脫掉肉身之後，我們就能輕易地回到道的領域。
28 Most people in this world like life and dislike death.
這世上絕大多數人都是喜生而厭死。
29 We seldom understand that relation between life and death actually is so
close.
我們從來很少意會到生與死兩者的關係，原來是極其密切的。
30 People’s birth results from the combination of Qi
and material. When Qi, soul, self-nature,
Buddha-nature, calmness and refinement combine together, people’s
live is bestowed. When they go apart, people lose live and die.
我們之所以生，是由於氣等與物質的聚合的緣故，當氣、自性、佛性、妙用、精與物質結合之後，我們就有了生命。而當氣、自性、佛性、妙用、精等與物質一旦開始分離，我們就會從此而失去了生命。
31 Life and death are concomitant. There is life because of death, vice versa.
So, why do we like life and dislike death?
如果生與死之間的關係是相互伴隨的，有死才有生，有生必有死，那我們又為什麼一定要喜生而厭死呢？
32 Qi and others combine with material under various
conditions so assorted creatures come into being.
氣等與物質在不同的情況之下結合，產生了各式各樣的眾生，也就是萬物了。
33 At this rate, all creatures are from the same source. In macro viewpoint,
they actually are integration. They just have different appearances in
different time and spaces.
如此說來，萬物都是來自同一個家庭，站在宏觀的立場上看，他們其實是一體的，只是在不同的時空之中，顯現出不同的面貌而己。
今已為物也，欲復歸根，不亦難乎！其易也其唯大人乎！生也死之徙，死也生之始，孰知其紀！人之生，氣之聚也。聚則為生，散則為死。若死生為徙，吾又何患！故萬物一也。
34 When we see flourishing and beautiful creatures, we are delighted. When we
see corpse, falling leaf and flower, or dead rat, we feel depressed and sick.
當我們看到萬物欣欣向榮，姹紫嫣紅，七彩繽紛的樣子，我們就感到非常喜歡，也樂於親近。而只要我們一看到屍體，看到落花、殘葉、腐鼠等，就會立刻覺得沮喪與惡心。
35 If we reflected carefully about life. For example: the small green fruit of
apricot grows after its flower withers and the beautiful red color diminished.
Most people feel depressed and sick, but actually when the fruit grows up and
gestates seeds that are the starts of many new lives. Seeds germinate and grow
many new flowers which are delicate and beautiful will display before us again,
aren’t they?
但是，如果我們仔細想想:“花落殘紅青杏小”，而青杏長大成含種子的果子，種子正是孕育新生命的起點; 種子發芽成長，最後開出新的花朵，驕豔動人，這難道不又是另一個美麗的生命嗎？
36 So, we needn’t bemoan the withered flower with diminished red color when the
small green fruit emerged. Death is unworthy of moaning and fearing.
所以，“花落殘紅青杏小” 其實也沒有什麼值得悲歎的，死亡也根本沒有什麼好哀傷或懼怕的。
37 In the macro viewpoint, all creatures actually are in a whole, it is said
that all under the sky there is one breath of life. A man of practice attaches
much importance to integration of all creatures so he develops the ideas of
loving life, ahimsa and things and human are from the same mother.”
正由於萬物在宏觀的立場看是一體的，所以有人說：「通天下一氣耳。」修行人奉行萬物為一體的觀念，因此發展出愛惜生命，不殺生，以及民胞物與等的信念。」
臭腐復化為神奇，神奇復化為臭腐。故曰：『通天下一氣耳。』聖人故貴一。」
Xianchi’s interpretation and
remark (50。1)
咸池評述(50。1)
1 Why does nature bother to turn
creature from living to death and to living again?
大自然為什麼要那麼不怕麻煩地將生物由生到死，由死再生的不斷轉化?
2 Could we tell nature so? “Let me to propagate all the offspring you need. Why
not let me to do the propagation job forever for you. Why do you bother to
create another one to replace me?”
我們是不是可以這樣跟大自然說: 「你要後代的話就讓我為你生育後代，永遠由我來生就可以了; 何必要那麼麻煩，重新製造另一個新的生物來取代我呢?」
3 Or we may tell
nature: Why don’t you give all the roles to me instead of sharing the roles
with others? Let me play all of it. I can play it forever. Why need offspring?
Why doesn’t nature cooperate with us forever?”
是否，我們也可以對大自然說，你想要生物扮演什麼角色的話，乾脆就讓我一人來扮演好了，我可以一直扮演下去，要那麼一大堆後代來幹什麼? 大自然為什麼就不能從一而終，一直不斷的與我合作直到永遠呢？
4 If nature agrees
with us, and the original mother of creature last forever or the present
creatures never die, how would this world become? It would be a world of
atom? Or would be a world of proton? Or a world where atom and electron
scurry around?
試想，萬一這些構想都獲得了大自然的首肯，生物的母親保持永遠不變，或者當代的生物永遠不死，直到永遠的話; 那麼這個世界又將成為一個什麼樣的世界呢？是原子的世界? 質子的世界? 抑或是電子與原子在那兒到處亂竄的世界?
5 If so, there is no sea creature, no dinosaur, no bird and animal, letting
alone human.
假如是這樣的話，這個世界就不可能有海洋生物，就不可能會有恐龍，不可能會有飛禽走獸，當然也不可能會有人類了。
6 Obviously, Nature employs death to do evolution.
可見，自然其實是在借助死亡來做更新演化的工作。
7 In the shift of
death and birth, nature has blindfold and goalless changed a bit in the new
born creature’s body. When they compete for surviving in the incumbent
environment, since different species has different adaptation for the changes,
if its adaptation is strong, it gains more opportunity to survive and grow.
在生與死的交替之間，大自然在新生生物中做了一些改變。 這些改變是盲目的，是漫無目地的，可是當生物們在環境中競爭生活時，不同物種會有各自程度不同的適應性，適應性佳的就得到較多的生存空間，終而逐漸壯大。
8 In the long
history of creatural evolution, nature created a kind of super creature. They
have very strong adaptation and can employ various tools. They apparently can
live in various environments. Since they are too wise and too able, they
occupied most space of this world. They are mankind.
生物在演化的悠久歷史中，創造出了一種超級生物，他們的適應性強，能借用各種工具; 他們似乎能生存在各式各樣的環境之中。這種超級生物因為太聰明太能幹了，所以才讓他們囊刮了地球上絕大多數的生存空間。他們就是人類。
9 Mankind is the
creature that is created in circles of life and death in dozens of billions of
years. If there is no death and birth, there might be no mankind or other
creature either.
人類是大自然幾十億年中的生物在不斷生死循環之後所創造出來的物種。如果沒有生死循環，肯定就沒有人類，甚至也不會有任何生物在大地上出現的可能。
10 Death is the
start for new turning point. Death makes everything possible.
因此，死亡可以說是一個新契機的開始，是死亡促使一切可能都具備獲得展現的機會。
11 Regardless of
your maintenance, car made in fifties can’t be changed; it always is the car of
fifties. After factory gave up the production of the car of fifties, car of
sixties came out; ABS, safe gasbag, A/C, ATF etc. new equipments in the year of
2000 and new style car such as SUV were possible to run on the road.
五十年代的汽車，不論你怎麼保養，它始終都是五十年代的汽車。只有當車廠放棄了五十年代的車種之後，六十年代的車種才有可能出現。2000年代ABS、安全氣囊、自動空調、自動變速等新設備才可能出現，SUV等新車種才有機會在路上奔馳。
12 So, death is
indispensable. In movie Gump Forest,
所以，照這樣看，死亡是必要的。電影 “阿甘正傳” 裡，阿甘的母親說，死是生命的一部份。在我們瞭解了“死”在生物演化中所扮演的極其重要的契機性角色之後，我們就會更加肯定，死亡的必須及其重要性。
13 When living, we actively do whatever
things come to us. When dying, we accept it. Perhaps, death and life are very
simple but people make them intricate, dramatic and mysterious. Stupid people!
Don’t create trouble for yourself anymore.
因此，在生時我們儘量的積極的活動，至於時候到了就安心接受死亡的安排好了，何必還要苦苦掙扎呢? 也許死生只不過是一件極其單純的事，只是我們人類過度將它繁雜化、戲劇化、神秘化了，以至於落得自尋煩惱的後果吧！
On Leveling All Things ( 1) (28-52)(50。2)
莊子演義內篇齊物論(一)(28-52)(50。2)
28 In dream, the communication between self-nature and flesh-body is out of
conscious control, at that time, people can conceive various plots of story.
自性等與肉身的交往流通，在夜夢中沒有意識的控制，可以天馬行空地隨意建構各式各樣的故事情節；
29 After awaking from dream, people begin to touch objective condition, at that
time; both conscious and self-nature instruct flesh-body to carry out diverse
actions;
由夢中甦醒後，人開始與外界的客觀條件接觸，肉身接受意識及自性等的指揮，展開各式各樣的行動;
30 In order to meet the desire and interact on objective conditions, people's
mind keeps thinking and research to handle objective changes by tactics and
attitudes. Therefore, people’s deeds can’t rest stably on the objective
conditions, for which people often worry and fear. They are frightened by petty
misfortune and dumbfounded by severe distress. For this reason, their mood,
attitude and deed change all the time and never stop, like the shooting of a
machine gun.
而心為謀求各式慾望的達成，以及與客觀條件的互動，整天不停地思索、研究要採取怎樣的態度、謀略去應付客觀條件的變化。為此人的行為就產生了對客觀條件的不確定性，我們經常擔心受怕，小事就提心吊膽，大事則嚇得目瞪口呆，不知所措，這種情緒、行動、態度的變化如機關槍似的一刻也不停止。
31 The interaction on the objective condition causes varieties. Some agree with
you while some disagree. Some benefit while some suffer. Some try to rope you
in while some are hostile to you. In the wake of refusal and acceptation,
problems and troubles of life follow.
而在與客觀條件的互動之中，是是非非，有人同意有人厭惡，有人受益有人受害，有人希望你進入他們的圈子，有人視你為敵人，在推拒吸引之中，人生的問題、麻煩也跟著產生了。
其寐也魂交，其覺也形開。與接為構，日以心鬥。縵者、窖者、密者。小恐惴惴，大恐縵縵。其發若機栝，其司是非之謂也；
32 Under the objective conditions, some are stubborn, nonnegotiable and
unfriendly. With age increasing, some become senile and their spirit languish,
like a withered tree without vitality.
客觀環境中有些人僵硬頑固、堅持己見，很難與之溝通、相處；有些人隨著年歲增長，形體日益衰老，精神萎靡，像一棵凋零的老樹般毫無生氣。
33 For the men of senile and stubborn, they can’t be changed at all because
their minds are jammed and they forever live in their memory. To deal with
those who are on the verge of their life will be a very fatiguing job to
anyone.
像這種頑固、衰老的人，你是完全無法改變他們什麼的，因為他們的心靈被閉塞住，他們的思想永遠停留在回憶之中，這種近乎死亡的人，你與他們周旋是會累死的。
其留如詛盟，其守勝之謂也；其殺若秋冬，以言其日消也；其溺之所為之，不可使復之也；其厭也如緘，以言其都洫也；近死之心，莫使復陽也。
34 Under the subjective conditions personal moods make diverse alterations via
flesh body. Like an instrument playing, it gives various sound, the personal
mood produces happiness, sadness, anger, joy, worry, sentimentalism, fear,
indulgence, fickleness and arrogance one after another.
主觀條件方面，你個人的喜怒哀樂、憂慮、感嘆、情緒的高低、畏懼、浮躁、放縱、猖狂等等也都像樂器似得自自性等經肉體而不時發出各種不同的變化，日夜交替無一刻間斷。
35 Based on these knowledge, we have clues about the ways of creature’s growth
and living.
由此種認識出發，我們對萬物之生長、存活之道就有些眉目可循了。
36 The flesh body without the supervision and operation of self-nature, it is
just like a pile of waste iron, not like a car that can be driven to thousand li. The same goes with that there is no space to exert the
self-nature without flesh body.
沒有自性、佛性、氣、挫火、妙用等主導管理、經營，光是肉身是沒有用的，它只是一堆廢鐵，不能成為馳騁千里的汽車；同樣的道理，沒有肉身的我，自性、佛性、氣、挫火、妙用等也就沒有發揮的空間。
37 Understanding the coexistent relation between ego and non-ego, the platform
to practice is established and then we may talk about
the ways of practice.
能夠明白這個我及非我、我及吾的並存關係，修行的道理就可以談了，修行的工作就有著力點了。
As poem by Su Dongpo, a poet of Sung Dynasty goes:
蘇東坡有詩曰，
Sixty changes happened in my life, every meditative moment ceased wrong and
right.
百年六十化，念念竟非是。
My body was empty and hollow, nobody suffered shame and enjoy glory
是身如虛空，誰受譽與毀。
Keeping wine of bottles, I don't drink; forget the wine for my demising.
得酒未舉杯，喪我故忘爾。
Only sound sleep in bed I need, don't care the mat and quilt.
倒床自甘寢，不擇菅與綺。
喜怒哀樂，慮歎變慹，姚佚啟態；樂出虛，蒸成菌。日夜相代乎前，而莫知其所萌。已乎，已乎！旦暮得此，其所由以生乎！非彼無我，非我無所取。是亦近矣，而不知其所為使。若有真宰，而特不得其眹。
38 Having studied mysteries of natural operation, we really believe that there
is a Tao who balances overall to manipulate the nature, or it is impossible for
nature to operate the universe so seamlessly and smoothly.
我們研究大自然運作的奧秘，深信必有一個統籌全面的道在那裡運籌帷幄，否則不可能各方面配合的那麼天衣無縫;
39 However, our awareness is confined in our limited knowledge so we can’t
clearly prove or find out the hidden manipulator. Though the functions and
operations apparently are seen, we still can’t find it.
可是在我們有限的學問知識裡，尚無法證實或清楚地找到這個幕後的主宰者.雖然其功能、運作的結果很清楚地呈現在我們眼前，可是證據就是找不到。
可行己信，而不見其形，有情而無形。
40 The flesh body that we touch is composed of organs of various functions,
such as bones, nine apertures, and six guts.
我們看我們這個肉身，它是由骨頭、九竅、六臟等等許多不同功能的組織拼湊而成;
41 Which organ do we care most, and which do we care least? Or each one is
cared by us?
我們比較重視哪一個器官，比較輕視哪個器官，還是我們對每一項器官都重視.
42 What is the relation among organs? They are equal, or affiliated?
器官與器官之間是什麼關係呢？是平等的，還是有從屬關係的？
43 They are the ones that work for the normal operation of body. If so, who
balance and instruct them? Who is the leader? It has actually no influence on
our body operation that we study and find hardly who the leader is. The body
work normally; however, even if we finding it, or not.
他們都是為這個身體的正常運作做出貢獻的不同組織，如果是這樣，那麼誰來統籌、調度呢？誰是領導者呢？其實我們這樣努力追求、探討身體的真正主宰，對我們人的正常運作也是沒有什麼影響的。找到了祂，身體也是這樣運作；找不到祂，身體還是好好的。
百骸、九竅、六藏，賅而存焉，吾誰與為親？汝皆說之乎？其有私焉？如是皆有為臣妾乎？其臣妾不足以相治乎？其遞相為君臣乎？其有真君存焉？如求得其情與不得，無益損乎其真。
44 Those who practice Buddhist or Taoist rules live
through their whole life and those who don’t practice also live through their
whole life, not less than the ones who practice. Both average lives are nearly
the same.
修行得道的人活一輩子，不修行的人，一般平凡的百姓也不會因為不修行就少活些，平均壽命都是差不多的。
45 Ego combines with non-ego, as does flesh body and self-nature. The
combination creates creatures. They mix tightly. They separate each other until
the day of death.
我與非我，自性、佛性、氣、挫火及妙用等與肉身我，它們倆一但結合成為生物，就會緊緊地密合在一起，一直到死亡才會分開;
46 It is however invariable truth that they are sure to go apart someday.
可是它們必定有一天會分離則是不變的真理。
一受其成形，不亡以待盡。與物相刃相靡，其行盡如馳，而莫之能止，不亦悲乎！
47 We who live in the world stay same in helpless wait for the moment when they
separate, namely arrival of death.
我們活在世上的人，都一樣坐在那兒，無助地等待它們分開的那一刻，也就是死亡的到來。
48 Before the advent of the moment, we daily conflict with, interact on and are
enticed by the subjective condition. We are busy day and night and rack our
brains to grasp uncertain and the slippery fame and gain. We are exhausted for
doing that; how miserably we really are.
在此刻還沒有到來之前，我們每天與客觀條件衝突、引誘、互動，忙得日夜不得清閒，絞盡腦汁為一些變異大、抓不住, 握不牢的名利慾望等耗盡心力，我們人是真的可憐啊！
49 It is said that self-nature is immortal. So what? It isn’t eventually the
individual composed of ego and non-ego. Following decay of flesh body, our
minds and consciousnesses disappear and the feeling of beloved family, causes
and kin vanishes too.
有人說靈魂、自性、佛性、氣、挫火、妙用等是不死的，是永生的，可是那又怎麼樣呢？祂終究不是現在這個由我及非我共同組成的個體。當肉身腐化時，我們的心、意識，我們愛這個家、愛事業、愛親人的意識也跟著消失了;
50 We spend our whole life in building up all our knowledge, craft of art,
respected creativity and in improving the nice musical skill, but they are
transiently gone after the separation of ego and non-ego.
我們費盡心力、一生培養的學問、知識、藝術的技巧、美好聲音、可敬的創造力等等，一剎那之間就沒有了。
51 A Picasso’s picture is worth thousands of dollars. Every time he moved his
paintbrush, he can make a fortune for himself, his family or his friends.
However all are gone following separation of his ego and non-ego. Picasso’s
craft of drawing is gone. He can’t regain it even if his self-nature was
reincarnated in a baby after transmigration.
畢卡索一幅畫價值千金，他每揮動一次畫筆都可以為自己或家人、朋友製造出一大筆財富，可是當他的我及非我分離後，這一切都消失了，畢卡索練就一身的繪畫本領就不見了，就算他的自性再投胎為人，這種技藝也找不回來了。
終身役役而不見其成功，苶然疲役而不知其所歸，可不哀邪！人謂之不死，奚益！其形化，其心與之然，可不謂大哀乎？
52 Does a man live through his whole life in confusion? Or only I do like that,
so miserably? Is there a way to make people escape from the miserable
misfortune and break the fate? Do others who practice Buddhist or Taoist rules
really escape and break it?
人的一生就這樣糊裡糊塗地度過嗎？還是只有我這個人才這麼可憐呢？是否有什麼方法使人跳出這個可悲的框框，避免這樣的宿命呢？世尊以及許多修行完備的人，他們是否真的做到了呢？
人之生也，固若是芒乎？其我獨芒，而人亦有不芒者乎？
Xianchi’s interpretation and
remark(50。2)
咸池評述(50。2)
1 In this chapter
by Chuang Tzu, there are following topics discussing
ego and non-ego:
在莊子這篇討論我與非我的文章中，其所論及的主題有:
A. Flesh
body--It is composed of various organs.
肉身--其中包括各種器官。
B. Consciousness--It includes impression, feeling and the orders of
action when dealing with the objective conditions.
意識--這是與客觀條件周旋時所生之印象，感覺，行動的指令等。
C. Another
is soul-- Owing to its existence, flesh body has life. And organs can operate
freely in the state of unconsciousness, and keeping work around the clock.
另外一項就是靈--由於祂的存在，肉身才擁有生命; 才能讓器官的運作在無意識狀態下仍然運作自如，白天、晚上、24小時從不間斷。
2 Chuang
Tzu’s statement confuses consciousness with soul. Namely he classified them
into the same category. They are of inner function but of invisibility so we
can’t detect them.
莊子在整個討論之中是將意識與靈混為一談的，或著說是歸為一類的，它們都是具有其內在功能而無實際外在形貌可以供我們偵測的東西。
3 Therefore,
actually Chuang Tzu’s classification of ego and
non-ego is in terms of have outer form or have no outer form.
由此可見，莊子是根據有外型或沒有外型這兩種徵候來辨別我或非我的。
4 In the statement of this part of non-form,
Buddhism sutra has clearer definition: six organs – eye, ear, nose, tongue,
body and sense. The six organs plus manes consciousness and store consciousness
are totally eight consciousnesses; all of them are belonging to part of heart.
佛教的經典在討論這無外形部分時，就很清楚地道明，眼耳鼻舌身意等六根，再加上未那識，阿賴耶識等共為八根，它們都是意識，都是屬於心的部份。
5 Self-nature, Buddha nature, soul and Qi are immortal and ego. Flesh body and the eight
consciousnesses are part of non-ego.
自性，佛性與神識， 氣等是永生不滅的，是真我; 至於肉身及八根則是屬於非我的部分。
6 In Mahayana, the seeds in store
consciousness are things that are accumulated by experience, story, idea,
thinking and edification.
大乘佛教裡講阿賴耶識中的種子，指的就是我們這一生中所有的經驗、事蹟、想法、念頭，以及通過接觸及薰陶等所累積而成的東西。
7 Store consciousness exists in flesh body, it has seed too. This seed with intermediate body would bring itself into new life and influence its thought, deed and concept. Therefore in the view of Buddhism, soul is immortal, the basic elements that flesh body is made up of such atom and electron never disappear; even all of idea, thought, concept and experience through the store consciousness never vanishes too; they just linger in transmigration.
肉身裡也有阿賴耶識，也有種子。中陰身在投胎之時，一併將種子帶到新生體的阿賴耶識之中，從而讓這些種子繼續的影響新生命的思想，行為，觀念等。所以站在佛家的立場來看靈是不會死亡的，而肉身的組成份子---基本粒子，也不會消失; 就是念頭、想法觀念、經驗等，透過阿賴耶識也不會完全消失，不但不會消失，而且還會在輪迴之中繼續徘徊。
8 For this reason, people actually are
eternal. Man of practice makes aspiration of Nirvana to jump out of
transmigration instead. When store consciousness totally turns into the seeds
of voice-hearer, solitary enlightened one and Bodhisattva. Since then, seeds in
store consciousness are purified completely. Only if changed completely, people
vanish completely.
說到此，可見人其實是永生的，反而是修行的人因為立下了涅槃志，並以此來跳出輪迴，阿賴耶識在修行中完全地轉化為聲聞種、獨覺種、菩薩種。至此，阿賴耶識中的種子也就完全淨化，因而徹底地改變了原貌，人也才會根本的徹底消失。
9 With such analysis, we should know that
people’s deed, idea and concept are vital because they have far-reaching
influence on you. All you do-- kind or evil, are worthy, and not in vain as Chuang Tzu described.
照這樣分析，我們更應該可以清楚的認識到，人們的各種行為，念頭，思想等對他們來說都是極為重要的，正因為它們所造成的影響非常深遠，因此，不論你做任何事，好的，壞的，也都不會如莊子說的那樣白費力氣，徒勞無功。
10 Buddhist’s view on death should be
more unrestrained than Chuang Tzu’s. Soul is immortal;
so is the flesh body; all of thought, idea and experience are never gone too.
We just change a clothes and a mask and then emerge in other space or in other
form. Why to fear of death?
如此看來，佛教徒對往生的看法，應該比莊子還要瀟灑才對。靈魂不會消減，肉身不會消失，心、意念、經驗等也不會完全丟棄。最終，我們只是換了另一套衣服，戴了另一副面具，在另一空間以另一個形式再冒出來而已。既然如此，這樣的死又有什麼好畏懼的呢？
On Leveling All Things (3) (9-24)(50。3)
莊子演義內篇齊物論(三)(9-24)(50。3)
9 A man of perfect practice actually integrates himself with cosmos. Despite of
the great change of world and his rank in the society, he always conserves his
soul and life style.
一位修行完備的人，他實際上是與宇宙星辰相契合，同為一體; 不論景象如何變化，不論在這世上他處在上流社會或下層社會，都不會影響他的心態以及生活方式。
10 Common people are busy in their whole life while a man of perfect practice
is tranquil and composed. His life is harmonious, moderate and stable. A quick
temper one may think he is a little foolish and dull but the man doesn’t know
this man actually has combined himself into Tao that is forever uniform.
Existing through time, Tao fits everything that all exists on it and no
exception. ”
凡人終生忙忙碌碌。 修行完備的人則沉穩寧靜，生活的步調和緩而安穩。急性子的人還認為他少了一根筋，有些愚蠢、反應遲鈍。殊不知他是結合了亙古以來始終如一的道，這種道貫穿古今，適用於萬事萬物，無一例外，都是依靠祂而生長在此時空中。」
11 To maintain our health, everyday we waken up in the morning, clean face,
dress, do sport and have breakfast. We take close and considerate care of our
body.
我們每天睜開眼、洗臉、刷牙、穿衣服、運動、吃早點等無一不是為身體的健康而努力，噓寒問暖，照顧的無微不至;
12 Do we understand that may be it is just a misunderstanding which cherishes
our life so much? The misunderstanding is made because we don’t know the true
factors of before and after of our life and grasp tightly the middle part of
it.
可是我們有沒有想過我們這樣珍惜生命是否只是誤會一場; 是我們不瞭解生命前後段的真相，因而誤會，死命抓著中間這一段不肯放手;
13 Our fear to the last part of life – death, just is like a kid crying aside
the road due to straying on streets and getting lost.
我們對生命後段--死亡--的恐懼只是像小孩在大街上走丟了，迷失了方向，不知回家的途徑而在路邊哭泣。
奚旁日月，挾宇宙？為其吻合，置其滑涽，以隸相尊。眾人役役，聖人愚芚，參萬歲而一成純。萬物盡然，而以是相蘊。予惡乎知說生之非惑邪！予惡乎知惡死之非弱喪而不知歸者邪！
14 Liji was the provincial magnate Ai’s daughter.
When she was engaged to King of Jin, crying between life and death, she felt
very uncertain about leaving home to a strange place.
麗姬是封疆大臣艾的女兒。 當剛許配給晉王時，她在家哭的死去活來，對自己離開家嫁到陌生環境充滿著不確定感;
15 After marriage, living in the palaces, she and King of Jin cooed over each
other. Then she felt that it was ridiculous to cry at home in the eve of
marriage. Had the life in palaces been so comfortable, why would I cry?
等她嫁過去，住進王宮之中，每晚與晉王纏綿床第。這時她就對自己在家中哭泣的心情感到好笑，早知道宮中生活這麼舒服，自己哭個什麼勁呢？
麗之姬，艾封人之子也。晉國之始得之也，涕泣沾襟；及其至於王所，與王同筐床，食芻豢，而後悔其泣也。
16 The same goes. Our fear to our death is ridiculous too, isn’t it? Will we
eventually think it is childish and stupid to fear death, and laugh at
ourselves for our reluctance to leave the world?
同樣的道理，我們對死亡恐懼不安是否到頭來也會笑自己對世界的依戀不捨是很幼稚而愚蠢呢？
予惡乎知夫死者不悔其始之蘄生乎？
17 Ingurgitation in a banquet in dream is very happy. Sudden wakening up from
the dream makes you feel something lost and regretful. On the contrary, when
heart breaking and regretting doing blunder in a dream, you waken up and feel
lucky because it is just a dream.
在睡夢中夢見參加宴會大吃大喝好不愉快，突然之間由夢中驚醒，此時常有懊惱悵然若失的感覺。相反地，在睡夢中傷心欲絕，懊惱自己做了傻事的人，由夢中醒來則有慶幸的感覺，覺得幸好只是一場夢。
夢飲酒者，旦而哭泣；夢哭泣者，旦而田獵。方其夢也，不知其夢也。夢之中又占其夢焉，覺而後知其夢也。
18 When wakening up from the dream, we sweep off the annoyance in dream. Having
been gotten up and then toileted, we go out for tour with your friends, what a
nice day.
煩惱的事在夢醒時一掃而空，忘的乾乾淨淨，漱洗起身與朋友一同出遊又是一個好日子。
19 When we dream, we don’t feel that we are in dream. Somebody even have study
in dream to interpret the dream. Only when wakening up, we just come to our
sense and know it is a dream.
我們在作夢時不感覺到自己在做夢，有人甚至在夢中還會用心去解釋夢境的意義; 只有當他們醒來時，才警覺到這原來是一場夢。
20 Wakening after sleeping, sleeping after wakening, we live through our life.
就這樣睡了又醒，醒了又睡之中，我們渡過了一生。
21 In our long life, do we someday waken up and find life is not more than a
spring dream?
我們在這漫長的一生中，是否會有一天突然醒來，發現原來人生也不過是春夢一場呢？
且有大覺而後知此其大夢也，而愚者自以為覺，竊竊然知之。
22 Most people in the world think themselves awake. When they surely point out
this man is a dean and the other is a director of board, their admiration of
those men is worn on complexion and action.
這世上大部分的人都認為他們是清醒的，他們信心滿滿地指出這位是院長，那位是董事長，羨慕之情溢於言表。
23 How shallow is people’s heart. Why can’t they know that life is transient,
and there is slight difference in life and the spring dream.
You and Confucius all are in dream. Me too, though I point out that both of you
are in dream.
人心是多麼的淺薄啊！他們為什麼就是看不出人生瞬間就過，與一場春夢實在是相差有限。你及孔子無一例外都是在夢境之中，就連我在此指認你們是在夢中也不例外地處於夢境之中。
君乎，牧乎，固哉！丘也與女，皆夢也；予謂女夢，亦夢也。是其言也，其名為吊詭。
24 It is really a paradoxical and ambiguous topic. Maybe there is a sage
appearing to give us concrete explanation, but he will appear in some time
after ten thousand years. Let’s pray for meeting him at a certain place in that
time.
這實在是一個似是而非，撲朔迷離搞不清楚的話題。明天也許會有一位天縱英才的智者出來為我們詳細解釋。不過也許這個明天是萬年以後的某一刻，屆時我們在世界某一個角落會遇見他，讓我們祈禱吧！
萬世之後而一遇大聖，知其解者，是旦暮遇之也。
Xianchi’s
interpretation and remark(50。3)
咸池評述(50。3)
1 We make efforts
to maintain body at optimized state; it cannot be interpreted as the efforts we
linger on life.
將身體維持在一個最佳狀態的努力，不必然就是對生命的依戀與不捨。
2 According to theory of mirror, we, in our life, exert ourselves at our best
and work hard in various activities, including studying, living, starting
business, practicing, even marriage and arising off-spring.
按照鏡子理論的原則，在我們有生之年，我們只需竭盡所能，盡情地去發揮這生而為人的總總即可，其中包括了學習、生活、創業、修行甚至於結婚生子等等。
3 Of course, all
the activities must be based on a healthy body. We hence often do excises, take
in nutrition, and don’t do harm to our health. When life comes to the end, and
namely life goes out of mirror, we may joyfully receive new landscape without
missing, and accept the new possibility comes to mirror to continue the ongoing
sitcom.
當然，所有這些事情都必須在身體健康的情形才有可能會做得好，為此我們應該勤加鍛鍊、注意營養、不走危牆，並且時常向自己噓寒問暖。當生命走到了盡頭，也就是人生將走出這個鏡面時，我們就盡可能瀟灑地送走它，同時欣然地接受新到的景物，新的可能來到鏡面，並且融入這個新的故事之中。
4 As long as we
are an actor in the mirror, we do our best to play the role that is required.
We don’t need to concern what kind of role it is and what the storyline is.
而作為一個演員，我們只要盡力地去扮演任何鏡中所要求我們扮演的角色即可。至於是什麼樣的角色，劇情又會如何發展等就不應是我們所必須關注的。
5 Deserved
attitude of man of practice to this intricate life is to play each role well,
regardless of playing in dream or not.
扮演好每一個角色，不論是在夢中或不在夢中都一併重視，沒有區別，這是一個修行者對這個撲朔迷離的人生所應該抱持的態度。
6 Will we have to
wait ten thousand years and then have the answer? In my opinion, it is
unnecessary.
最終，一切是否真如莊子所說的，需要等到萬年之後，才能得出一個結論呢？照我看，答案肯定是不必的。
Zhi Travels North (5) (19-26)(50。4)
莊子演義外篇知北遊(五)(19-26)(50。4)
19 Life in this world is transient. It flies as fast as a swift
horse rushing away, which we see through a cleft.
人生在世是極其短暫的，恰如我們站在岩縫後看飛馳而過的駿馬，一眨眼就過去了。
20 When we see the nature, all creatures are flourishing and vigorous.
當我們張開眼睛，觀看自然，觀看生物，各種生命都是欣欣向榮的在那兒活蹦亂跳;
21 As we neglect them for a while, they are gone in silence.
可是不一回兒，只要我們稍不留意，所有這些生命，很快的又靜悄悄地走了;
人生天地之間，若白駒之過隙，忽然而已。
22 When a change happens, a new life comes into being. However, next change of
the new life is death.
當一個改變發生時，一個新生命就誕生了。而這個新生命的下一個變化就是死亡。
23 Creatures in the world all bemoan the changes of life and death.
這世上的所有生物，對於這樣生死的變化，莫不感到惋惜悲歎。
注然勃然，莫不出焉﹔油然漻然，莫不入焉。已化而生，又化而死。
24 When body that life relies on ruins, where does soul go?
當生命的依託軀體敗壞消散時，我們的靈魂，究竟要到那裏去呢?
25 How do our bodies look, after we take considerate care of them every day,
deteriorated and rotted?
我們的這個軀殼，這個每天細心維護，百般照應的身體; 腐敗潰爛之後，又會變成什麼樣子呢？
26 Do they slip away? Do they hit the road to home?
他們是否會偷偷地溜走，展開他們的回家之旅呢？
生物哀之，人類悲之。解其天弢，墮其天帙。紛乎宛乎，魂魄將往，乃身從之。乃大歸乎！
Xianchi’s interpretation and
remark(50。4)
咸池評述(50。4)
1 Chinese make much of it that when a
man knows something, he says he knows it, when a man doesn’t know something, he
says he doesn’t know it. A man keeps this kind of attitude to knowledge; we say
he really knows.
中國人很重視 “知之為知之，不知為不知，是知也” 的道理。
2 We do our best to
know what we can know. As to the thing out of our space, we acknowledge that we
have no answer to the kind of thing forever.
能夠讓我們知道及學習的，我們就盡量努力地去求知; 至於在我們現存的空間之外，非我們所可以理解的東西，我們就老實地承認，這些是永遠也沒有答案的。
3 Thus we don’t spend time and energy
in guessing of this kind of thing. Let’s live at present!
既然如此，我們又何必再浪費那麼多寶貴的時間，煞費思量地亂猜瞎測呢? 就讓我們活在當下吧！
4 Holding the
incumbent moment and do each thing at present and do it well. Don’t care the thing
not happen yet. Take the necessary measures as the situation calls for. Do
thing in every second and collect the result in every second.
只要將眼前的事做好，把握這一刻，下一刻的事不要去理會它。總之，兵來將擋，水來土掩，就讓我們做好每一刻，蒐集每一刻的豐碩成果。
5 A good painting
is shown before people as each drawing is done to the point.
就像作畫一樣，只要每一筆都揮灑得恰到好處，一幅好畫最終會自然地呈現在面前。
6 If a man thinks
too much over things after death, he will get nothing but waste his valuable
time and efforts.
一個人如果想太多身後之事，他無疑是在浪費時間，白白糟蹋寶貴光陰而已。
The Great Supreme (5) (1-17)(50。5)
莊子演義內篇大宗師(五)(1-17)(50。5)
1 Yan Hui asked Confucius, “In handling
bereavement, Meng Suncai is
called the best one in Lu. However, I carefully watched his behavior in his
mother’s funeral and I wondered that he factually is so-so.
顏回問孔子：「在魯國號稱最善於處理喪事的人就是孟孫才。可是我仔細觀察他在他母親喪禮上的表現，卻覺得他實在不怎麼樣。
2 First, he did weep ever but not wailed. He looked sad but not broken-hearted.
首先，他雖然曾經哭過，但不是痛哭流涕那種哭。他是有哀傷的樣子，可是看不出傷心欲絕的感情。
3 I doubted that he was not grieved indeed. Do you think he just get his
reputation by fraud?”
我懷疑他心中根本沒有悲傷之情。你說孟孫才是不是只是浪得虛名呢？」
顏回問仲尼曰：「孟孫才，其母死，哭泣無涕，中心不戚，居喪不哀。無是三者，以善處喪蓋魯國，固有無其實而得其名者乎？回壹怪之。」
4 Confucius smiled. “You have misunderstood him. He has been a man of perfect
practice. His thinking has transcended all the wise and sage scholars in this
world.
孔子笑著說：「你誤會孟孫才了。他這個人已經屬於修行完備之人，他的想法都已超越了世上一般的賢達學者。
5 Though some worldly affairs still remained in Meng Suncai’s concern, he is fairly thorough in practice. As for
the foundational questions, such as where we come from before birth and go
after death, he has no exact answer yet; he is uncertain in the sequence of
handling worldly affairs. Nevertheless, it is of importance that he is ready in
mind to delightedly accept the future and whatever happenings after death.
孟孫才對世俗之事是還有一些沒有割捨掉，可是他已經做的相當徹底了。他對一些根本的問題，如我們從那裡來，死後到那裡去，還沒有準確的答案。在處理事情的先後秩序上，他也還拿捏的不好。可是有一點很重要，在心理上他已準備好，不論將來死後會變成什麼樣子，他都欣然接受。
6 Yan Hui, we can’t force ourselves to say no change
to the things that will change soon.
顏回啊！人們怎麼可以對必將改變的事，矇著眼硬說不會改變呢？
7 I believe that the thing people consider would eternally unchange
is changing even now.
我相信那些自認為永遠不變的，就是現在，它也在改變之中。
8 We two are sitting here. Maybe we are virtually in the dream, not waking up.
就是你我二人目前坐在這兒，也許我們實際上是在夢境之中，尚未甦醒。
仲尼曰：「夫孟孫氏盡之矣，進於知矣，唯簡之而不得，夫已有所簡矣。孟孫氏不知所以生，不知所以死。不知就先，不知就後。若化為物，以待其所不知之化已乎。且方將化，惡知不化哉？方將不化，惡知已化哉？吾特與汝，其夢未始覺者邪！
9 The another point that Meng Suncai
is more advanced in is that he believes fresh body is changeable but he soul
and the thought are immortal. So he deems there is no so-called death. The
death of human is just to change his appearance so as to find a new sustenance.
孟孫才比別人強的另一點是，他確信肉身是會改變的。可是靈魂，他的心將永垂不朽。因此，他認為並沒有所謂死亡。人的死只是改頭換面，另外找一個寄托而已。
且彼有駭形而無損心，有旦宅而無耗精。
10 He just followed others to weep, as you watched, he factually had no grief
in his heart.
他只是看見別人哭，跟著哭罷了。在他心裡確實如你觀察的，沒有悲傷之情。
孟孫氏特覺，人哭亦哭，是自其所以乃。
11 Yan Hui, do you notice that we often say 'I', but
what is 'I' that we often say on earth?
顏回啊！你有沒有注意到，我們常將“我”掛在嘴邊。而我們說的“我”究竟是什麼樣的一個東西呢？
12 When you dream that you were a bird and you did a sudden soar to the sky.
When you dream that you were a fish and you sank down to the bottom of sea. Are
you exactly sure that we are discussing here, not doing in the dream?
當你夢見自己是鳥的時候，你一飛沖天。當你夢見自己是魚的時候，你又下沉海底。你真的確定我們現在是在這兒討論，而不是在夢境中嗎？
且也相與吾之耳矣，庸詎知吾所謂吾之非吾乎？且汝夢為鳥而厲乎天，夢為魚而沒於淵。
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(50。5)
咸池評述(50。5)
1 “Impermanence” is the basic and most essential tenet
in Buddhism. Chuang Tzu also clearly knew that it is
one of the traits of the world affairs.
無常可以說是佛教最重要、最根本的教義，莊子同樣也看清了萬事萬物不斷變化的這一特質。
2 However, the two
philosophers have different attitude on impermanence. Buddha thought that
impermanence is suffering; form is impermanence; so, suffering is non-ego and
the destiny of flesh body; to cast off suffering, people must desert flesh body
and jump out of transmigration.
不過，這兩位哲人在對待無常的態度上卻是有著極大的差別的。世尊認為無常是苦，色是無常，所以苦是非我，苦是我們這個肉身的宿命。要想徹底的擺脫痛苦，就必須擺脫掉這個肉身，跳出輪迴。
3 Chuang Tzu knew the fact that world affairs are impermanent.
Instead of escaping those suffering, he bravely took measure of acceptation to
deal with it. He deemed the past is gone. It is helpless to date back. The
future is far. It can’t be done for it. If a man really wants to do something
in his life, only the present is ready which he can grasp. For this reason,
people should gladly accept various changes before him in his life, and manage
it well.
莊子也認清了世事無常的這個事實，然而，他卻採取了勇於面對現實的態度，並且以積極的方式來應對。在他認為，過去的已經成為過去，再追悔也無益，而未來尚未到來，也沒有著力點。一個人如果要想今生有所做為，唯有當下才是他可以掌握的。所以人在心理上首先一定要做好準備，不論客觀環境怎麼改變，都應該善加把握，並且欣然地接受當下的現實狀況，以便將之做得盡善盡美。
4 For example, heaven has
given me pen, paper, chair, desk and a quiet environment. Laotse
finished Tao Te Ching and Chuang
Tzu finished Chuangtze thousand years ago.
Countless scholars interpreted and remarked on the two books, especially Lin Yutang’s Laotse’s wisdom.
All of them after preparation are ready for me now. I calm down to employ the
resource in good way to write this article. If the future reader were
interested in reading it, they would know that in this world, there were some
wise people who have some cognition on this world that is helpful in solving
their perplexity. Thus my work of writing is significant.
比如此刻，上天為我準備好筆、紙、桌子、椅子、以及安靜的環境; 千年前老子所挖空心思寫出來的<<道德經>>，莊子以及後來無數學者參與的註解，特別是林語堂所著述的<<老子的智慧>>一書等。所有的這一切，在經過無數次的醞釀之後，此刻全都集中在我的眼前，如今我定下心來，妥善地運用這些資源，並且寫下了這些文章。如果後世讀書人真的對它產生興趣，在打開此書細細閱讀時，能夠讓這些富有智慧的人，徹底的幫助他們清楚的認識這個令人感到百思而不得其解的世界; 那麼，這一刻也就會變得很有意義了。
5 With the attitude of grasping the present, we can live a life peacefully,
flourishingly and stably no matter where and what we are. If I went to hell, it
is nice that someone will offer me food and water; I would spend the time of
detainment in sitting and practicing devotedly. If I were a pig, I would be a
magic pig, a boar or pig of good meat. Anyway, regardless of whatever I am, I
will master every moment of life, even the moment of death. I can deal with the
environment properly, very steady and to the point.
就這樣，在準確掌握當下每一刻的態度下，我們必定能平安地、豐盛地、沉穩安樂地渡過這一生。如果，這世上真有輪迴，那麼不論我輪迴到那兒，將來變成什麼，都已經變得毫無關係了; 當下地獄時，我就充分利用那鐵窗後的閒暇時間，一個人專心的打坐練功，生活上既然有人照顧吃喝，能夠這樣心無旁騖的也還真是不錯。而假如是做豬、做牛、做馬的話，那我就盡力的做好一頭神豬，種豬，或一隻健康、肥瘦恰到好處的肉豬。總之，不論我變成什麼、做什麼，我都會努力的把握那生的一刻，甚至死前的那一分鐘，與周遭的環境巧妙配合，將一切都處理得四平八穩，恰到好處。
6 I never regret and miss the past. I
never expect the future. As Buddha said, people should not have future
aspiration. Let it be. I just take the measure to deal with it one by one when
situation calls.
過去的我既不追悔懷念，未來的我也不特別期待，一切正如世尊說的，不要有遠志，要發生的就讓它發生; 我只需兵來將擋，水來土掩，一件一件的應付也就足夠了。
7 Consciousness is
the tool to deal with the present things. It isn’t the pilot. It must follow
us. According to Chuang Tzu thought, a man with such
culture he can be called a man of complete practice.
更何況，意識於我們而言也不過是處理眼前事務的工具罷了，意識不是領航員，意識不得走在我們的前面。以莊子的眼光來衡量，能懷著這樣的胸懷和境界，亦無異於修行完備之人矣！
On Leveling All Things (5) (1-4)(50。6)
莊子演義內篇齊物論(五)(1-4)(50。6)
1 One night, Chuang Tzu
dreamed that he was a butterfly fluttering its wings and perched on here and
there happily. At that time, in every point of view, he was a butterfly and
completely didn’t sense that he was a man.
有一天夜裡， 莊子夢見自己是一隻蝴蝶; 拍著翅膀，飛到這又飛到那兒好不快樂。此時從各種角度看，莊子百分之百是一隻蝴蝶，他完全沒有意識到自己是人;
昔者莊周夢為胡蝶，栩栩然胡蝶也。自喻適志與！不知周也。
2 After a while, he wakened up and sensed that actually he was a man.
過了一會兒他睡醒了，這才意識到原來自己是人。
3 When he sensed that he was a man, he doubted whether the awakening was
actually another dream, and whether he actually was a butterfly and then became
a man, just because of dreaming.
然而就在他想自己原來是人的時候，他又開始懷疑， 此刻我醒了，可是醒這件事是不是又是另一場夢呢？是不是我實際上是蝴蝶，只因作夢才轉變。
俄然覺，則蘧蘧然周也。不知周之夢為胡蝶與？胡蝶之夢為周與？
4 Chuang Tzu asked himself: I altered between butterfly
and man. Is it the so-called "Thing Transmutation"?
莊子自問：我一會兒是蝴蝶，一會兒是人，是不是這樣的轉變就是所謂 "物化"呢？
周與胡蝶，則必有分矣。此之謂物化。
Xianchi’s interpretation and
remark(50。6)
咸池評述(50。6)
1 If we looked
sleep as death, we were human when live and butterfly after death.
如果我們把睡覺當作死亡一般來看待，那麼醒時或說生時是人，夢為蝴蝶就是死後投胎了。
2 After butterfly died, he would possibly
reincarnate to be mankind or other species.
而蝴蝶死後亦有可能會再投胎成人或其他物種。
3 Continuous change of species possibly
is Chuang Tzu’s transmigration thought, isn’t?
這種物種由不斷變化所產生的可能性，大概也就是莊子所謂的輪迴思想了。
Let Be and Let Alone (4) (1-28)(50。7)
莊子演義外篇在宥(四)(1-28)(50。7)
1 It had been nineteen years
since Yellow Emperor unified the country. In the past years he had confronted
many problems of governance, and didn’t know how to solve them.
黃帝一統天下已經十九年了。在過去這些日子裡，他體驗到治理國家的不易，並且有許多問題，也讓他感到極度的困惑與不解。
2 Therefore, when knowing Guang Chengzi,
a famous man of wisdom, living in
因此，當他知道天下有名的智者廣成子在空同山時，他立刻前往拜候，希望能從廣成子那兒得到一些建言。
3 Having arrived at Guang Chengzi’s
house; he came straight to the point after simple greeting and small talk. He
asked, “People of the country said that you are a man of perfect practice and
has profound aware of the best way of governance. May I consult you about what
the essence of Tao is? I wish I could have it and employ it to improve the
harvest of crops and people’s living.
抵達廣成子的居所，在行了個簡單的問候的禮之後，黃帝馬上就直接切入主題。他說：「天下人都說你是一位修行完備的人，對天下的致道有著深刻的瞭解，能否請您告訴我，什麼是道的精義;
我希望自己能擁有祂，以便利用祂來促成天下五穀豐收，讓百姓過著富足，快樂的日子。
4 I will employ it to control the change of Yin and Yang, to make perfect
weather and to make everything prosper.”
我將運用祂去控制陰陽變化，俾風調雨順、萬物昌盛。」
黃帝立為天子十九年，令行天下，聞廣成子在於空同之山，故往見之，曰：「我聞吾子達於至道，敢問至道之精。吾欲取天地之精，以佐五穀，以養民人。吾又欲官陰陽，以遂群生，為之奈何？」
5 Guang Chengzi was very
disappointed at his secular thinking. He replied, “The questions you raise are
all in the field of material. What you want to control is the empty shells of
all things. For me, they are nothing in nature.
廣成子聽見黃帝滿腦子世俗思想，頗為失望。他回答說：「你所問的問題都是物質方面的，你想要掌控的也都是萬物的空殼子。對我而言，這些都沒有什麼實質性的意義。
6 I had observed nature for a long time. Since you were in power, it rained
before the cloud was gathering thick enough, this resulted in insufficient
rainfall. Water therefore wasted since it could not permeate into the soil.
我觀察自然界很久了。自從你主政以後，雲層還沒有聚集完備就開始下雨了，結果雨量不豐，水不能滲到底層，結果都浪費了;
7 Leaves fell before it became yellow, which caused insufficient
photosynthesis. Consequently, trees had insufficient nutrition and then the
fruits were in bad harvest.
葉子還沒黃就掉落，使得光合作用沒有充份發揮; 樹木的營養不足，果子自然收成不豐;
8 Even the sun and the moon look dim and inactive.
就連日月也灰灰暗暗地，看起來沒有一點生氣。
廣成子曰：「而所欲問者，物之質也；而所欲官者，物之殘也。自而治天下，雲氣不待族而雨，草木不待黃而落，日月之光益以荒矣。
9 From various phenomena, you were proved to be a shallow and talkative ordinary
man. How could I talk about Tao with you?”
從種種跡象看來，你都是一個膚淺多言的凡夫俗子。像你這種人，我怎能跟你談道呢？」
而佞人之心翦翦者，又奚足以語至道？」
10 Wearing shame on his face, Yellow emperor went back. However, he didn’t give
up the determination of seeking Tao. After temporarily consigning the state
affairs to other, he found a concealed cabin where the furnishings were simple;
the floor was paved straw only. In the cabin he lived a reclusive life for
three months. He thought that he had thrown away most of the worldly concepts.
He went to
黃帝滿臉慚愧地回去了。可是他一心求道的決心並沒有改變。回家後，他將國事暫時交出，找了一間隱密的小屋，屋內陳設簡單，地上只舖著稻草。就這樣，他過了三個月的隱居生活，自認心理上已經擺脫了大部份的世俗之念，因此，他又再上空同山去找廣成子請教道的真義。
黃帝退，捐天下，築特室，席白茅，閒居三月，複往邀之。
11 When arriving, Yellow Emperor saw Guang Chengzi sitting and facing south. He didn’t stand up to
welcome him. Yellow Emperor walked up slowly in great reverence and then
kneeled down to move up to the bed where Guang Chengzi sat.
黃帝抵達時，廣成子南向而坐，並沒有起身迎接，黃帝恭敬地慢步趨前，然後跪下用膝蓋移動，慢慢地，輕輕地爬到廣成子的床前；
12 Yellow Emperor reverently kowtowed twice and said, “I heard that you are
deeply aware of the perfect Tao. Could I consult about how to maintain health
to prolong life?”
黃帝恭恭敬敬地磕了兩個頭。然後說：「據聞先生深知完美的道，我是否可以請教，人要如何保養身體，才能得享高壽。」
廣成子南首而臥，黃帝順下風膝行而進，再拜稽首而問曰：「聞吾子達於至道，敢問，治身奈何而可以長久？」
13 Hearing this question, Chengzi beamed in his eyes.
He remarked, “Good question. Come. Let me tell you what the perfect Tao is.
廣成子聽到這樣的問題立刻站起來，眼睛一亮。他說：「好問題，好問題，來，讓我告訴你什麼是完美的道。
廣成子蹶然而起，曰：「善哉問乎！來，吾語女至道。
14 The essence of Tao is subtle. What it contains is dim. It is rather
difficult to understand it.
道的精髓是很詭密的，祂所含蓋的一切也灰暗不明，是真的不太容易理解;
15 Close your eyes. Just hear, never react to outward sound. Stay still and
think nothing by your consciousness. Do so like a fool, your body can adjust
itself to keep healthy.
你只要閉起你的眼睛，聽止於耳，不要對外界的聲音做任何反應。靜靜地，不要用你的意識去思考任何問題。這樣傻傻地呆在那兒，你的身體它就會自動調整，身強體健。
至道之精，窈窈冥冥；至道之極，昏昏默默。無視無聽，抱神以靜，形將自正。
16 My way of practice is simple, stressing ‘tranquilness’
and ‘clearness’. Listen, don’t fatigue too much. Don’t disturb your mood. Then
you can live through a hundred years.
我這個修行之道很簡單，重點只在“靜”與“清”。記住不要過分地操勞，不要攪亂你的心情，這樣你就能長生百壽。
必靜必清，無勞女形，無搖女精，乃可以長生。
17 The theory is simple too. If you close eyes, plug ears, and cease operation
of consciousness, your self-nature, Buddha-nature, vigor, calmness and
refinement will activate in your body. If the super wisdom takes care of your
body, you will become healthier and keep long life.
這其間的道理其實非常簡單，你只要將你的眼睛閉起來，耳朵封起來，讓意識停止運作，你的自性，佛性，精，妙用，拙火就會在你身體內活躍起來。有這些超智慧的能者來照顧你的身體，你當然會身體健康，長生百壽矣。
18 So, in brief, the eye sees nothing, the ear hears nothing, and the mind
thinks nothing, your spirit will stay in your body, and the body will thereby
live forever. Namely, you maintain the peace and tranquilness
of heart well, and reduce somewhat outward entanglement or even seal off. The
littler you know the outward knowledge, the better you are. It is in vain to
know more or think more. When you accomplish practice at basic level and your
wisdom arises, your practice hit the way.
所以，簡單地說，就是目無所見，耳無所聞，心無所知，汝神將守形，形乃長生。換白話說，就是好好地維護心靈的清靜平和，封閉或酌量減少與外界的糾纏。對世俗的知識知道的愈少愈好，知道的多，想的多是沒有益處的，當你在此入門階段修養成熟，你的智慧昇起後，修行就算是正式上路了。
目無所見，耳無所聞，心無所知，女神將守形，形乃長生。慎女內，閉女外，多知為敗。
19 Then I will take you to the Plateau of Utmost Yang which is a place of great
light; I will take your to the Plateau of Utmost Yin where you will see the
mysterious scenes behind the dim door you’ve never seen before.
屆時我將與你同登至陽之原，那是一個極其光明的場所。我也將與你造訪至陰之地，在那陰暗不明的門後面，有你從未見過神秘景象。
我為女遂於大明之上矣，至彼至陽之原也；為女入於窈冥之門矣，至彼至陰之原也。
20 In general, Heaven and Earth have their separate functions. Yin and Yang
have their hidden root respectively. Guard carefully and take care of your
body, and the material things will adjust and prosper by themselves without
your efforts.
總的來說：天與地，他們的功能是不相同的，陰及陽也各有根源，細心地守住你的身體，照顧好自己，外界客觀條件的東西不用你費心，他們會自行調整，也會保持欣欣向榮的。
天地有官，陰陽有藏。慎守女身，物將自壯。
21 Like this I guard my body prudently. I make an effort to live a life of tranquilness, non-action, joy, peace and composure.
我個人就是謹慎地守住自己的身體，力求清靜，無為，才能過著安樂，與沉穩的生活。
22 Requiring less objective conditions and minding my own business only, I
strive for harmonious coexistence with the surroundings. I lived through one
thousand and two hundred years in this way. Up to now my body still keeps
young.”
對客觀條件，我所求不多，也不多管閒事，力求與四周環境和諧相處，就這樣我已經活了1200年，迄今我的身體還沒有老化現象。」
我守其一，以處其和。故我修身千二百歲矣，吾形未常衰。」
23 Feeling happy, Yellow Emperor make up his mind to practice it by himself.
Kowtowing twice, he whispered with great respect, “You are God in this world.
It is my honor to be met and enlightened. I am very grateful. I surely practice
it in my place so as to live up to your expectation.”
黃帝聽罷，滿心歡喜，決定今後身體勵行。他恭恭敬敬地磕了兩個響頭，輕輕地說：「先生真是在世神人，今天能夠榮獲你的接見與開導，真是感激不盡;
回去後我一定身體勵行，這樣才不會辜負先生的厚望。」
黃帝再拜稽首曰：「廣成子之謂天矣！」
24 Seeing present emperor’s devotion to Tao in such
reverence, Guang Chengzi
felt relaxed and relieved. He couldn’t help teaching his all practice way to
Yellow Emperor. He said to Yellow Emperor, “Come and sit here. Let’s talk
more.” He pointed at his bed edge.
廣成子看見當今的國王如此的謙卑，而且一心學道，心裡也頗覺舒暢，傾囊相授之心油然而生。他對跪在下面的黃帝說：「來!
來! 這邊坐。」他指著床沿，「我們再聊一聊。」
25 “Common people think that the flesh body is mortal; however,
as long as it is maintained well in the right way, immortality, I tell you, it
is possible.
「一般人都認為肉身是一定會死亡的，可是那也不見得，只要保養的好，方法正確，想要長生也不是完全不可能。
廣成子曰：「來！餘語女：彼其物無窮，而人皆以為有終；彼其物無測，而人皆以為有極。
26 Common people think that everything has its limitation but actually,
something is eternally unchangeable. If you practiced well and obtained Tao,
you would be the master of life and act as what you want. Everything could be
achieved. On the contrary, the man of no practice would cycle in transmigration
and suffer endless life, death, aging and illness.
凡人認為萬事無常，都是有其限度的，可是，就是有些事是真的永恆不變的。能夠好好地修成我這個道，你就會成為生命的主人; 隨心所欲，成王成后都不是問題。相反地，不修道的人則在輪迴中打轉，生老病死永無休止。
得吾道者，上為皇而下為王；失吾道者，上見光而下為土。
27 All creatures in this world grow from the earth and eventually die in the
earth. When you succeed in practice, you can enter the realm of Nirvana where
you will shine as the sun as well as the moon, and live in the same age as the
universe.
這世上所有的生物都是生於土，死於土。當修道成功後，你就能進入涅槃界，擺脫輪迴之苦，在涅槃界中，你將與日月同光，與天地同壽。
28 The dim is before us and the dark behind. The people of our generation will
die out but we still live alone. You have to be ready in your mind for the
loneness.”
在我們前方是矇矓一片，後方則黑漆漆地深不見底; 與我們同代的人都將滅亡，而我們將獨存。這種孤獨感，你也要有心理準備。」
今夫百昌皆生於土而反於土。故餘將去女，入無窮之門，以遊無極之野。吾與日月參光，吾與天地為常。當我，緡乎！遠我，昏乎！人其盡死，而我獨存乎！」
Xianchi’s interpretation and
remark(50。7)
咸池評述(50。7)
1 The truth is singular, regardless of
Buddhism and Taoism and Yoga doer. Their basic principle is the same.
真理只有一個，不論是佛教，不論是道教，不論是瑜伽行者所修的道，其實都是一樣的。
2 Practice itself
is a hard work that is done in person. The result of practice is the same even
if the religions are different.
修行是一件身體勵行需要下苦功的事，它不會因為宗教信仰的不同而影響其修煉成果。
3 A fruit is
called guava by others and is called iron fruit by us. Though the names are
different, the fruit is one. The way of practice taught by Buddha, Guangchengzi and supreme yoga though their names are
different, the basic principle such as self-nature, Buddha-nature, Qi, kundalini, soul and refinement arise in our body and
guide us to Nirvana, is largely identical.
同一件東西，有人稱其為芭樂，而我們稱它為鐵果，名稱不同而水果之本質無異。世尊教的修行方法與廣成子教的修行方法，以及無上瑜伽所教所修的方法都大同小異; 都是要人先靜下來，讓自性，佛性，氣，拙火，妙用，靈等名稱不同，而實質相同的東西自我們體內昇起，以引導我們走上修行之路--涅槃之道。
4 Man of practice
acquires the similar rule of practice from different ancient sages, which they
have been evidenced again and again. Thus, we, man of practice, should not hesitate
and stop in practicing and do it boldly and industriously with confidence.
當修行者經過這樣反覆印証，並且由不同的先哲口中獲知了大致相同的修行原則之後; 他們就應該信心十足地，勇猛精進、專心、勤奮地走下去，再也不應該因為遲疑而裹足不前了。
Autumn Floods (1) (71-77)(50。8)
莊子演義外篇秋水(一)(71-77)(50。8)
71 River God asked again,
“Everyday I deal with many complicate and intricate problems. Do you think Tao
is helpful in clearing up these problems?”
河伯又問北海若：「我每天都要處理許多錯綜複雜的問題，依您之見，您認為道對釐清這些問題會有所幫助嗎？」
河伯曰：「然則何貴於道邪？」
72 Sea God replied, “A man of perfect practice understands why things happen,
knows the truth of operation of the society, and the principle and necessary
conditions by which people get alone with each other. Thus, he is able to deal
with these worldly affairs at ease and with facility.
北海若回答說：「修行完備的人明瞭事情發生的原委，知道社會運作的原理，知道人與人之間相處必然的條件與原則，因為瞭解這些原則，所以在處理俗事上就顯得應付裕如，得心應手。
73 Eventually, he is free from the obsession and harm by these worldly affairs.
最終不會讓這些俗事困擾自己，傷害自己。
北海若曰：「知道者必達于理，達於理者必明于權，明于權者不以物害己。
74 He, who is able to apply Tao to his deeds, never draws fire against himself
and never drowns in water. Severe environment, such as hot summer and cold
winter, is not able to do harm to him; even the beast can’t come and attack at
him.
能將道徹底地運用在行為之中的人，他絕不會引火焚身，也不會被水溺斃。酷暑，寒冬，再嚴苛的環境也不能侵害他的身體，禽獸更不能接近他，攻擊他。
75 A man of perfect practice has no any supernatural function to directly
resist or weaken these jeopardies. He just knows how
to distinguish safe from danger, what he can do and what he can’t do, where he
can go and where he can’t go, when he can take and when he has to give up,
where he can stay and where he has to leave.
修行完備的人並沒有什麼特異功能，能直接對抗這些危難或削弱它們的威脅。他只是可以很清楚地辨別安危，知道什麼可以做，什麼不能做; 那兒可以去，那兒不能去; 什麼時候可以取，什麼時候應該放手;
或什麼情況下可以呆下來，什麼情況下應該趕緊閃人。
76 Su Dongpo, the poet of Song Dynasty, said that
marching or retreating depends on opportunity, taking office or recluse is up
to me. If do so, he can handle everything at east, keeping his leisure and
self-congratulation, despite richness, poverty, beauty and ugliness.
蘇東坡所說的，『進退由時，行藏在我』。能夠這樣，那麼在朝在野; 富也好，窮也好; 美也好，醜也罷; 他都能處之泰然，不改其怡然自得之氣度。
77 In a word, right choice makes you to prevent from all of jeopardy.
簡單地說，當知所選擇時，你就百害不侵了。
至德者，火弗能熱，水弗能溺，寒暑弗能害，禽獸弗能賊。非謂其薄之也，言察乎安危，甯於禍福，謹于去就，莫之能害也。
Xianchi’s
interpretation and remark(50。8)
咸池評述(50。8)
1 I always have an odd comparison on all things coming into this world. It is that we are invited by Buddha to take part in the super banquet with him.
我一直對萬物來到這個世間持有一個異於常人，或曰比較奇怪的比喻; 我說我們都是應世尊之邀請，來到這個世間，參與世尊所主持的超級大宴會。
2 Various gourmet
foods are served on the table, raw, cooked, spicy, sour, and meat, fish,
vegetable and soup. All food is ready here. You are allowed to eat what you
like and nobody would supervise and stop you.
在宴會中，餐桌上擺滿了各式各樣的佳餚任君享用，有生的、有熟的、有辣的、有酸的、有肉、有魚、有菜、有湯，任何口味及各式烹調都一應俱全; 你想吃什麼就吃什麼，想吃多少就吃多少，沒有人會限制或阻止你的。
3 However, what
is your taste habit; what is allergic to you; you like the spicy or not; you
adapt to the raw or the rotten or not. You have to make a judge and choice by
yourself.
至於你自己的口味如何，對什麼東西過敏; 能吃辣的，不能吃辣的， 對生的腐敗的菜式能不能適應等等諸如此類; 則有勞你自己去作出決定，自己去做選擇了。
4 Once you eat is
proper and digestible, without side effect. You don’t drink too much. Then on
your way back home, you may hum a song. Both you and the host are happy, which
is a good thing.
只要吃得適量，吃的東西容易消化，並且沒有副作用，酒也沒喝過頭; 在整個過程中都是高高興興、開開心心的賓主盡歡，那麼，在回家的路上，你就能一邊走，一邊輕輕鬆鬆的吹著小曲了。
5 If you eat too
much or eat some food that is indigestible or allergic and drink too much, you
lie on the side of road, rolling and talking nonsense. That is what you ask for
it, you can’t blame the host for his mistreatment.
如果吃過了量，或者吃了不容易消化以及過敏的東西，而酒又喝得過了頭，結果導致自己躺在地上打滾，胡言亂語，醜態畢露的話，那你也只能怪自己自討苦吃，怪不得主人家招待不周了。
Xianchi’s interpretation of Tao Te Ching(50) a。50
咸池評述道德經演義（五十）a。50
1 Laotse must have been a careful biologist. He watched
quantity prevailing in nature. Nature likes to choose those that are tough and
fit to survive among a lot of creature by competition, striving and
opportunity. The fittest group survives and propagates offspring. The
washing-out processes in which the superior is selected and inferior is
eliminated maintain species healthy, strong and prosperous.
老子必然是一位觀察入微的生物學家，在他長期的觀察之中，他注意到自然界中的競爭是以數量的多寡來分出高下的。自然界喜歡在一大群生物之中，通過競爭、奮鬥、機運等以挑選出少數堅強者，適合生存者。適應性佳的，就有機會生存下來傳宗接代。而萬物就是借著這種優勝劣敗，適者生存的法則以維持物種的健康，強壯及其興盛。
2 Let’s take a
sample of mankind’s sperm. There are billions of spermatozoa that compete with
each other in an ejaculation. In normal situation, there is one chance for
fertilization only. The winner must be a lucky, robust, determinative and
perseverant candidate. After mother turtle lays egg on beach, millions of young
turtle scramble to sea. The unlucky, the ill and the wounded die and the
survivor that can grow up is two or three percent. Every year
以人類的精子為例，在每一次射精的過程當中，總會有上億隻的精子擠在一起共同競爭，然而，在正常的情況下，往往卻只有一隻精子有可能獲得授精的機會; 由此可見，這位獲勝者必定是一位很有福氣、體格健壯、有決心、有毅力的候選人。至於在動物方面，以海龜作為例子，當海龜在海灘下蛋孵化以後，成千上萬破殼而出的幼小海龜，它們爭先恐後地往海洋爬去; 舉凡運氣不好的、不健康的、受傷的小海龜都會被犧牲掉。倖存而健康成長的海龜，百中不得其二、三。至於非洲野牛每次渡河都可以說是一場夢魘，其中不幸身亡的牛隻，數目皆以百計。
3 The nature is
so cruel. Species experience such fierce competition and then survive so that
lives are preserved forever.
大自然就是這麼的殘酷。只有強勢的物種，在渡過了重重難關之後，其生命才得以永續的保存下來。
4 Buddha had seen
such destiny. He told his disciples that survive rules are so cruel; therefore
world teems with sources of suffering. He said this world is demon-dominative,
suffering, and unworthy staying. Hence, people should make early aspiration to
leave there.
世尊也看到了這樣的宿命，他告訴弟子們，世間的生存法則就是這麼的殘酷，所以世間到處充滿了苦源。他還說: 這世間是由魔鬼在主導的、是苦澀的、是不值得我們留戀的，所以大家應該趁早立下志願，以期早日離開這個鬼地方。
5 Shariputra
said that “leaving and never returning” is only way to go out of this world. As
long as you live in this world, you are entangled with suffering, never casting
off it.
舍利弗說，"離開、永不回頭" 是出城的唯一法門。只要你還是生在這個世界，痛苦就會不斷的糾纏著你，讓你永遠不得脫生。
6 Laotse also saw it but he was of reality. His way is
practical and available to solve present problems. Laotse
told us that life is endless test. Before birth, a kind of creature washes out
its one third. After birth, another one third is washed out. Among the two
thirds, three tenth die. So, about seven tenth can live through their lives.
老子也看到了這樣的現象，可是他卻比較務實，他的方法也比較實用，比較能解決當下的問題。老子首先告訴我們，無窮的考驗就是人生。一般生物在還未誕生之前就已經有三分之一被淘汰掉了，至於生下來的又有三分之一不能過關。然而，在剩下來的三分之一裡，
在他們傳宗接代之前又有三成會被無情地犧牲掉，因此，最後大約也只有七成的人有機會走完全程，真正稱得上是 “壽終正寢”。
7 Laotse told us that we should make close study on how to
become the seven tenth of the one third. In the said chapters on health
conservation, Laotse mentioned keeping the unquiet
physical-soul from straying, softening body, and wiping and cleansing your
vision of the mystery till all is without blur. The below part perhaps mention
other way on health conservation.
老子認為，如何設法使自己成為那倖存的三分一中的七成，才是我們應該仔細研究的課題。關於養生方面，前面幾章裡，老子曾經提到營魄守一、身體柔軟、滌除玄覽等，在後面的章節中也可能還會有其他有關養生之道的一些論述。
8 In this
chapter, Loatse told us to concern about environment.
Confucius told us not to walk along askew wall. Both are the same in result
though different in sayings.
在本章中，老子提醒我們，必須時刻注意自己的周遭環境; 孔子也說，不走危牆等皆有異曲同工之妙。
9 Laotse asked us not go to the wild filed where
tiger and buffalo live; not go to the place where war is ongoing; manage to
stay at home front if unlucky to be called up by army; if unlucky to be called
to the front of war then, trying to do the job of cleanse toilet and cook, and
stay away from knife and gun.
老子說，在荒郊野外，有老虎、野牛的地方我們千萬不要去; 有戰事發生的地方也不要去; 萬一不幸被徵調到軍中去，那就設法避免到前線去打仗。設若自己不幸被調到前線的話，那就去幹打掃廁所、燒飯，以及雜務之類的工作; 但就是不要拿刀、拿槍地真幹。
10 As long as the
life is preserved, I would like to do anything, which is Laotse’s
philosophy of keeping life. It looks rather indecent. Chinese often said that “A living ass is better
than a dead lion”
which maybe derives from this chapter.
只要保住一條小命，什麼事都可以幹，這是老子的求生哲學，看起來是挺不體面的。中國人常說的，好死不如歹活，大概也就是由這一章中所發展出來的吧！