Extensive
interpretation of Tao Te Ching
(53)
道德經演義（五十三）
If I were
possessed of Austere Knowledge, walking on the Main Path (Tao), I would avoid
the by-path.
使我介然有知，行於大道，唯施是畏。
The main Path is easy to walk on, yet
people love the small by-path.
大道甚夷，而民好徑。
The official courts are spic and span,
while the field goes untilled, and the people’s granaries are very low.
朝甚除，田甚蕪，倉甚虛。
Yet clad in embroidered gowns, and
carrying fine swords, surfeited with good food and drinks. They are splitting
with wealth and possessions.
服文彩，帶利劍，厭飲食，財貨有餘。
This is to led the world toward brigandage. Is is not the corruption of Tao?
是謂盜夸，非道也哉!
Thorough
Comprehension of Life(6) (1-11)(53。1)
莊子演義外篇達生(六)(1-11)(53。1)
1 Wearing cassock, a flamen was inspecting the detailed
work in the sacrifice hall. When he passed the pig shed, he saw the staffs
binding a pig for slaughtering in the kitchen. The pig wailed off the ceiling.
祭司穿上法衣，到廟裏去察看祭堂的各項準備工作。當他經過豬舍時，看見工人正將一頭豬綁住，準備送到廚房去宰殺。這時候豬的哀嚎聲，震於天際。
2 Watching the pig, the flamen muttered, “Are you
afraid of death?”
祭司看著這隻豬，自言自語地說，你很怕死嗎？
3 You should know that you are fed with the best fodder for three months. In
order to do the sacrifice of heaven and god, I have fasted for ten days and
calmed myself for three days.
你必須明白，為了侍養你，我選用最好的飼料喂了你三個月; 為了祭天敬神，我也已經吃素十天、避靜三天了。
4 On the altar, I will adorn your shoulders and buttocks with ring of white and
dried glass.
當你在祭壇上時，我還要用白的乾草做花環，為你的肩及屁股打扮一番。
5 You have accepted the treatment. Now you have to pay for it. What do you complaint
about?”
你既已享受了這麼好的待遇，那麼，你就應為此而付出代價，對此，你又有什麼好抱怨的？
祝宗人玄端以臨牢筴柙，說彘曰：「汝奚惡死！吾將三月豢汝，十日戒，三日齊，藉白茅，加汝肩尻乎雕俎之上，則汝為之乎？」
6 Seeing the pig struggling and wailing, the flamen
could not help but think what he would choose, if he were the pig.
祭司看見豬掙扎哀嚎的樣子，不免念及，如果易地而處，自己是這隻豬的話，又會作何選擇。
7 Without a moment of consideration, he believed his answer would be: “Give it
up. I would rather eat coarse bran or be left in the corner of my shed,
neglecting me and forget me. Let me free. Who care your kindness of putting the
flower ring on my corpse.”
未經思索，他認為自己一定會說：「省省吧！我寧願吃粗糠，我寧願你將我放在豬圈的一角，不理會我，完全讓我自由自在; 誰又稀罕你在我遺體上放什麼花環啊！」
為彘謀，曰：「不如食以糠糟而錯之牢筴之中。」
8 When people see the miserable pig dying and struggling, he will consider the
lesson from the pig: Pig should not be greedy for good food, luxury shed and
good treatment and so on. The pig should know the price of it would be slew at
end of the day.
當人看到豬臨死前掙扎的可憐相時，他會為豬隻設想。他會認為豬不應該貪求美食、華屋、優渥的待遇等，導致最後換得如此的下場。
9 However, when he himself faces the similar choices, what would he think of?
可是當他自己面臨類似的抉擇時，他又會怎麼做呢？
10 Would he give up fame, glory, power and title that confine him in the narrow
office and fixed work time in which finally he fatigues to death? Would he
refuse the funeral where people mourn greatly?
他會願意放棄名譽、榮耀、權位、職稱等這些將自己朝九晚五地困在狹小的辦公場所，最後積勞成疾，接受世人倍感哀榮的葬禮及憑弔嗎？
自為謀，則苟生有軒冕之尊，死得於腞楯之上，聚僂之中則為之。
11 Most people enjoy the life like this and never give it up. Why do people
think out the better life for pig while they can’t do it for themselves?
大部份人對這樣的人生都甘之若飴，奉之不背。為什麼人們會為豬設想，會為它定下比較好的生活方式; 而輪到自己時，就又昏了頭呢？
為彘謀則去之，自為謀則取之，所異彘者何也！
Xianchi’s interpretation
and remark(53。1)
咸池評述(53。1)
1 You should pay
for living a free and leisure life.
自由自在，悠遊卒歲的生活也是需要付出代價的。
2 It means that
you have to give up most fame, interest, power, convenience and love.
那就是你必須放棄大部份的名譽、利益、權力、各種各樣的舒適方便、以及親人的關愛等等。
3 Being alone is
free. You may go as you like; you may do as you want. However, you have to
wash, clean, sort out and cook yourself. At night you have to sleep with
loneliness.
單身一個人是自由自在，想到那兒就到那兒，想幹什麼就幹什麼; 可是你就得自己洗衣、掃地、整理內務、下廚做飯、晚上獨自一人睡在床上忍受那孤寂之苦。
4 Life after retirement is fairly free. You don’t need to drive on road to
office in daily regular time and have no work pressure. You don’t need to rack
your brain and make great effort to seek the goal of work. However, the life is
empty because you have no title, no secretary, no underling, no file to issue, no plan to make and no clients to
negotiate with. Such a life is hard to lead.
退休生活也是夠自由自在的，至少，你不須朝九晚五花冗長的時間陷在車陣裡浪費時間; 更沒有工作上的壓力，你也無須拚著老命，天天為那永無止境的目標絞盡腦汁，費盡心力。可是退休生活的空洞，沒職銜、沒秘書、沒部屬、沒公文可批、沒計劃可做、沒客戶可以商談等也是挺難過的。
5 Only at the
time of being slain, can the pig as Chuang Tzu said,
consider to give up good food and eat bad one. But if you want the pig to
choose in other time, it is sure with great reluctance to giving up the
enjoyment.
豬也只有在即將殺頭的那一刻才會想到應該放棄美食而就粗糠，若要牠平時無事之時就做選擇，我看牠也不會放棄錦衣玉食的。
6 Strictly
speaking, the free life to anyone who lives in this earth is nothing but a
choice.
在這個世界上，自由自在的生活嚴格的來說只能算是一種選擇。
7 Your life after
retirement is not necessary means with leisure and freedom. Most people after
retired have their plan. They will do such activities as playing card, playing
tennis, climbing hill, painting and touring. So, most people still do some
activities to fill the time after retired.
你不能說，在你退休之後的生活就一定會過得自由自在。因為在退休之後，絕大部份的人還是會計劃如何打發生活; 例如打牌、打球、爬山、繪畫、旅遊等等，因而絕大部份的人，在退休之後，他們還是會利用一些活動來填滿自己的生活空間的。
8 As long as you
make a decision to do anything, you can’t say that you are free absolutely. Man
of practice is so too. They get up at four in the morning to practice and
lecture. They have no leisure at all.
一旦你決定了要做任何一件事，你就失去了絕對自由自在的權利。修行的人更是如此。所謂勇猛精進，恒入三昧，習智慧，每天四點鐘就起床做早課、練功、講課等，類似這樣的生活，對他們而言，又何曾有什麼清閒可言。
9 To cast off the
worldly entanglement, you may find a cave or build a shed in an obsolete field.
Do you think that you may cast off worldly entanglement by this way? No, you
are dreaming. You have to be busy in taking care of your life for food, cloth,
house and defense. There is no leisure at all.
為了想要擺脫世俗事務的糾纏，一個人偷偷跑到山間曠野去找一個山洞、蓋一間茅草屋，以為如此就能得享自由自在的生活， 那你無異是在作夢。因為，光是照顧自己的飲食、衣物、住所、練功時周遭環境的防衛工作就夠你忙的了; 那裡還會有什麼真正的空閒時間。
10 Additionally,
if a man is supplied with food and clothes without worrying about anything, he
must feel boring to death.
再說，一個人如果整天無所作為，飯來張口，沒事就躺著睡大覺，長此下去，這個人肯定也會無聊至死的。
11 The ideal life should be so: he has dominative ability to solve any problem;
worldly work is a piece of cake for him; his life is simple and plain; he feels
contented in material life. Therefore, worldly temptations, such as power,
fame, beauty and gourmet will not appeal to you.
理想的人生應該是，擁有絕對優勢的能力足以解決任何問題; 因而，世俗的工作對你而言亦不過是小事一椿，絕對難不倒你。而你的生活也一直都保持著簡單樸素，以至於物質方面極易滿足的狀態，世俗的誘惑，不論是權勢，名譽，美色，玉食等至此都不足以對你構成致命的誘惑及威脅。
12 He is able to
act as environment requires and works or does reclusion as his wills, which is
essence followed by a free man.
能夠在 “取捨由時，行藏在我” 之中不斷遊走而遊刃有餘，這就是自由人的真諦。
13 An idle man is not a free man. He is good-for-nothing and unworthy being
learned.
至於遊手好閒的人並非是自由人，而是廢人，是不值得我們去追求的。
14 In a nutshell,
he, who can live well and can’t be obsessed with anything and anyone, is a free
man.
簡單地說，一個人可以活得好好地; 周圍的任何人、事、物都不能困住他、迷惑他，那麼，他就足以稱為一位名符其實的自由人了。
Utmost
Joy(1) (1-23)(53。2)
莊子演義外篇至樂(一)(1-23)(53。2)
1 Is there an absolute joy in
which it has no side effect in this world?
這世上真有絕對無副作用的快樂嗎？
2 Is there anything that can maintain life exactly for a long time in this
world?
這世上真有一件東西，可以準確無誤地，長期維持保護人的生命嗎？
3 In this world what should I do, what should I believe, what should I avoid,
what should I seek, what should I accept, what should I refuse, what should I
love and what should I hate?
生活在這個世界上，我應該做什麼，應該相信什麼，又應該避免做什麼? 我應該追求什麼，應該接受什麼，又應該拒絕什麼? 我應該愛什麼，又應該恨什麼呢?
天下有至樂無有哉？有可以活身者無有哉？今奚為奚據？奚避奚處？奚就奚去？奚樂奚惡？
4 In this world, what’s the value that I should treasure? Is it position, long
life, or kindness?
這世上什麼樣的東西才是最值得我珍惜的? 是地位，是長壽，還是仁善呢？
5 I know that common people prefer to health, gourmet food, splendid clothes,
beauty and music than poverty, humble work, early death and malady.
我知道一般人都喜歡健康、美食、華衣、漂亮的容貌及音樂等等，最不喜歡的是貧窮、卑賤的工作、夭壽以及惡疾。
6 They are afraid of loosing their health, no opportunity for enjoying gourmet
food, no beauty, and no music for fun. When they can’t get these that they
like, their mood fall down to the bottom and they feel that they are unlucky,
complaining all.
人們較為擔心的是自己的健康，還有是否有機會嘗到美食，是否有漂亮的衣服穿，是否有美人依偎在懷，是否有音樂助興。當他們得不到這些他們所熱切盼望得到的東西時，他們的情緒就立刻跌入谷底，開始怨天尤人，甚至歸咎於一切都是因為自己的運氣不好。
7 In truth, these people who led by the outward material are very stupid.
老實說，這種被外界物質牽著鼻子走的人是極其愚蠢的。
夫天下之所尊者，富貴壽善也；所樂者，身安厚味美服好色音聲也；所下者，貧賤夭惡也；所苦者，身不得安逸，口不得厚味，形不得美服，目不得好色，耳不得音聲。若不得者，則大憂以懼，其為形也亦愚哉！
8 Those rich men are desperate to work. They are busy and nervous in
accumulating greedily the wealth that they can’t use up in their whole life.
這世上的有錢人，他們沒命地工作，每天緊張兮兮地，貪婪地囤積一些他們一輩子也花用不的財物。
9 Their way to seek sensory consoling is very shallow.
他們追求感官慰藉的作法是極其膚淺的。
夫富者，苦身疾作，多積財而不得盡用，其為形也亦外矣！
10 In order to protect position, the man with high position consider all days
what he should do and not do to please the officials of higher level.
那些處在高位的人，為了保障其職位，一天到晚都在傷腦筋，到底應該這樣做，還是不應該那樣做，如此煞費思量，目的全是為了取悅上司。
11 Their lives are very unstable, because they would be dismissed and replaced
at any time.
這些人的生活是極其不穩定的，因為他們隨時都有被撤換的可能。
12 A series of misfortune follows a man’s birth.
人一生下來，一連串的不如意就緊隨著而來。
夫貴者，夜以繼日，思慮善否，其為形也亦疏矣！人之生也，與憂俱生。
13 The older is aging day by day. Everyday they have to stand with death so
they can’t help but feel sad.
年紀大的老人，他們在老化、衰敗的過程中渡過了一天又一天，每天與死亡的威脅為伍，心情鬱悒自是在所難免。
14 Alas! This is such a miserable scene!
唉! 這是一幅多麼可悲的情景啊!
壽者惛惛，久憂不死，何之苦也！其為形也亦遠矣！
15 These people get lost so far and so deep in seeking for the enjoyments of
material. These people are brave in deed. Their stories, wealth, power and reputation
are appraised wonderful. However, those nice things can’t make them immortal.
What’s more, it is not sure that those that common people think well are really
good and those that common people think bad are really bad.
這些人在追求物質享受的道路上，是已經迷失的夠遠、夠深了。這些勇敢的烈士們，他們的事蹟，他們的財富、權位、名譽等在世人的評價中都是極其美好的;可是 這些所謂美好的事物，卻無法保證他們能得以不死。更何況，他們自己也不能確定，世人所認為美好的就真的是好，或相反的真的是壞。
16 Those common people think are good but can’t protect their life.
若說它們好，可這樣卻也無法保住他們的命。
烈士為天下見善矣，未足以活身。
17 Some people think those are bad but the order and economic activities of the
society are maintained because of them. The environment created by those is the
fundamental where many people live in, so those are good in this respect of
consideration.
若說它們不好。可又因為它們的緣故，社會經濟活動興旺，社會秩序也才得以維持。它們所創造出的環境，讓許多人因而活命，所以就這層意義上而言，它們看起來又似是好的。
吾未知善之誠善邪？誠不善邪？若以為善矣，不足活身；以為不善矣，足以活人。
18 I am watching the conducts of common people in this world. The common people
think that what they have done are all seeking for joy but after close
analysis, I don’t know what their so-called joy is a real joy or nothing but a
kind of illusion, or a presentation with serious side effect.
我觀察現今世人的許多行為，發現他們都認為自己是在追求快樂。可是經過仔細分析，我實在不明白他們的所謂快樂，是真的快樂，還是僅只是一種幻覺，一種有嚴重後遺症的表象。
19 I see common people scrambling for their joy. I truly find these joys
hanging high as the goal sought by people. They who obtain the joys say they
feel happy and comfortable. Instead, I am not able to experience throughout the
so-called joys they seek for. Why do they feel happy with the joys? Why do they
feel unhappy without the joys?
我看世人都爭先恐後地追求他們所謂的快樂。我也確實發現，這些快樂是高高的懸掛在那兒，成為人們努力奮鬥的目標。得到它們的人都說好快樂、好享受。然而我卻完全沒有辦法體會，他們所謂的快樂，有什麼快樂可言，得不到它們的話，又有什麼好覺得不快樂的。
吾觀夫俗之所樂舉群趣者，誙誙然如將不得已，而皆曰樂者，吾未之樂也，亦未之不樂也。
20 Sometimes, I really doubt if there is a joyful feeling and sorrowful feeling
in the world. Truly speaking, I think that a sound, tranquil and peaceful life
is the real joy without side effect. Common people, however, think that it is
boring, lonely, vacant, extremely hard and painful life.
有時我真懷疑，這世上是否真的有快樂與不快樂這樣的感覺。老實說，我認為平靜無波、安穩、沉靜的生活才是真正沒有後遺症的快樂。然而世人卻聽不進去，認為那是無聊、寂寞、空虛與極其難過的痛苦生活。
果有樂無有哉？吾以無為誠樂矣，又俗之所大苦也。
21 Alas! What can I do?
唉! 既然如此，那我又有什麼可說的呢?
22 This possibly is the difference between the common people and men of
practice.
這大概就是修行人與一般人之間的差別吧!
故曰：「忠諫不聽，蹲循勿爭。」故夫子胥爭之以殘其形；不爭，名亦不成。誠有善無有哉？今俗之所為與其所樂，吾又未知樂之果樂邪？果不樂邪？
23 To the men of practice, “there is no joy in the utmost joy and no praise in
the utmost praise”. Safe and peace are bliss. If Heaven forgot you, you would
live for longer time. If government forgot you, you would pay less tax and do
fewer services. If you reduced the association with the malfeasant, you would
be exploited less. The time when nobody notices you mostly is nice.
對修行的人言「至樂無樂，至譽無譽」，平安就是福。老天忘記你，你就活久點兒。政府忘記你，你就少繳些稅，少出些勞役。少與那些貪官污吏接觸，你就少被剝層皮。沒人理會的大部份時間都是好的。
故曰：「至樂無樂，至譽無譽。」天下是非果未可定也。
Xianchi’s interpretation
and remark(53。2)
咸池評述(53。2)
1
Through analyzing the standard of happiness, we find that it is a base for
setting personal philosophy.
辨識對快樂所設定的標準，毋寧是我們樹立個人人生觀的重要工作之一。
2 On the other
hand, our analyzing happiness is also an important starting point for
discussing personal philosophy.
從另一個角度上看，我們對快樂的分析，也是我們探討人生哲學的重要起點。
3 Buddha ever told his disciples that: “When you were asked why to practice
every day with a zest which other couldn’t understand it, and why to give up
being the king or princes to stay this obsolete place for sitting and
meditation. What your purpose was.”
世尊就曾經告訴他的門徒，如果有人問起你們，如此拋家棄子，放著皇帝、王子的尊位不做，卻跑到這荒郊野地，整天如此勇猛精進地做著些別人所看不懂的打坐默想等修煉工作，又是何苦來哉?
4
Buddha said, “You should tell them that the purpose of our hard practice is to
seek for permanent happiness without side effects.”
世尊說，這時你們就應該告訴他，我們這麼辛苦的修煉，目的就是為了追求永恆不變，以及沒有副作用的快樂。
5 It is true;
actually, our destiny is the birth, death, aging and disease. Nobody can escape
from them. So, seeking for immortality and permanent health is unreal and
unpractical as if you trying to fish out the moon in water.
說來也是，生老病死是我們的宿命，沒有人可以逃離這個範疇，所以追求長生不老，保持身體永遠康健簡直就是不切實際的水中探月之舉。
6 The only choice
is that we manage to lead a happy life in the short life.
只有在這個短暫的一生中設法讓自己過得較為快樂，才是我們唯一應該做的。
7 Is it not
worthwhile if the happiness chosen by us is false and unreal with side effects?
Aren’t we cheated?
問題是，萬一我們所選擇的快樂是虛偽的、不真實的，甚至是具有其副作用的; 那麼結果豈不是非常冤枉，因而令人產生受騙上當的感覺嗎？
8 The basic tenet
of Buddhism is also derived from it. Buddha held that the worldly thing is
impermanence that is suffering; so are feeling, perception, impulse and
consciousness.
佛教的基本教義便是從這裡誕生的，世尊認為色是無常，而無常是苦，受想行識，亦復如是。
9 The five skandhas that we
contact in objective environment in daily life are empty and source of
suffering, in which there isn’t happiness at all.
在日常生活中，我們因為與客觀環境接觸而增生的五蘊--色受想行識，都是空，都是苦源，其中幾乎沒有絲毫快樂可言。
10 So, Buddha
asked us to have insight of the five skandahas,
and to escape from influence by objective conditions, such as eyes, ears, nose,
tongue, body, sense, form, voice, smell, taste and touch. We should not persist
in them and be guided by them.
所以世尊才要我們看破紅塵，要我們排除眼耳鼻舌身意，以及色聲香味觸法等外界客觀條件所對我們造成的影響，以免除產生愛戀、執著的情緒，甚至於被它們牽著鼻子走的結局。
11 If you try to
seek the thing of objective condition and expect to gain happiness, you will
regret, because they are impermanent, varying, unreal and empty. So, Buddha
drew a conclusion: there is no real happiness in this world; the real one is in
the realm of Nirvana; traveling to the realm is the process of extricating life
and death. In other words: “life ended, deeds finished, pure practices started;
he knows that he will never experience it again”.
以佛家的立場上看，如果你刻意去追求這些客觀存在的東西，並且希望從中獲得快樂，那你最終是會感覺悔恨不已的; 其原因就在於它們都是無常，都是不斷在變異之中，都是虛幻，都是虛空的東西。所以世尊的結論是，這世上並無所謂真正的快樂，真正的快樂，惟有涅槃才有可能獲得。而走上涅槃之路就意味著
“生死己盡，梵行己立，所做己辦，自知不再受有”，因而解脫生死的努力過程。
12 The dharma by
Buddha is the way to Nirvana.
世尊說的法，就是在於提供我們一條走向涅槃的方法途徑。
13 Chuang Tzu found that the happiness of common people is of
problem: they are very silly to be guided by the objective conditions; the more
happiness is; the more side effects are. It is something like beating ball. The
hard you beat it; the far it goes. The more expectation you have; the more
disappointment you suffer.
莊子也發現世人的快樂實際上是有問題的， 他看出，我們被外界物質牽著鼻子走是極其愚蠢的; 因為快樂愈多，副作用也愈大。這有點像拍皮球，拍得愈重彈得愈高，而慾望愈高，失望也就愈大。
14 What can they
do? Chuang Tzu thought so: now that tossing higher
causes more pain, so why don’t we toss it low, even holding it down. Thus it is
impossible to fall down.
那麼，怎麼辦呢？莊子認為，既然拋得愈高摔得愈重，那麼我們又何不拋低一點兒，甚至是壓著不拋高，那不就沒有被摔的危險了嗎？
15 In seeking the
happy life, Chuang Tzu set the precondition as that;
it must be a suffering-free, worry-free and trouble-free life.
站在莊子的立場，他是先求沒有苦，以沒有煩惱，沒有麻煩為出發點，以這樣的角度出發去探討人生，並以此來求得快樂的途徑及方法。
16 Before seeking
for happiness, we need to check its sequela and
concomitant suffering that we can bear or not.
因此，在我們求取快樂之前，首先先須核對此快樂會不會有引發後遺症的可能，有沒有伴生而來的苦惱; 而這樣的苦惱，又是不是我們所可以承受得了的。
17 Su Dongpo’s poem is:
evening breeze and moon light are precious; I would like to share its coolness
with you. Appreciating the easy and relaxed evening breeze and moon light is
sure without sequela, so let’s pursue for such a
life!
蘇東坡說，晚風明月本無價，不惜清涼與子分。一個能以晚風明月為滿足的人應該是幸福的，而欣賞這種簡單易得的東西更應該是沒有什麼後遺症的，所以，就讓我放心大膽地去追求這樣的生活吧!
18 If you feel contented in enjoying evening breeze and moon light in your
life, then you should lead a simple and plain life.
要想獲得以晚風明月為滿足的人生嗎?
如果答案是肯定的，那麼對不起，你就非得要過著簡單樸素的生活不可。
19 So, Laotse, Chuang
Tzu and other Chinese philosophers defined the personal philosophy as simple,
plain and happy life. They make effort to keep a peaceful and stable life,
seeking no stimulation and various things in objective condition. They don’t
think contented the stimulation of organs sense as real happiness. This is
“there is no joy in utmost joy and no praise in utmost praise” by Chuang Tzu.
所以老莊以及許多中國哲人將他們的人生觀設定為簡單、樸素等容易滿足的層次並非是沒有道理的。而一個人力求保持一個平靜無波，沉穩安寧的生活; 既不尋求刺激，不追求客觀條件的種種，更不以眼耳鼻舌身意等感官的滿足為快樂等這樣的生活方式; 也就在在的符合了莊子說的 “至樂無樂， 至譽無譽” 的原意了。
Xianchi’s interpretation of Tao Te Ching (53) a。53
咸池評述道德經演義（五十三）a。53
1 Let’s read the
Chapter on brigandage in the view of practice.
且讓我們重新回到修行的觀點來讀老子的這章 “盜夸”。
2 On practice, we deem supreme yoga and practice of Zen as highway and the
right way. If we want to practice, we should take the way of supreme yoga and
practice of Zen.
在修行的路上，我們認為無上瑜伽、禪修是一條康莊大道，是正確的道路，因此，一旦我們決定了要修行，那麼我們就非得選擇走上瑜伽、禪修這條道路不可。
3 Of course,
there are obstacles and risks on the way of supreme yoga and practice of Zen
too. It is risky if we can’t abide by “empty, no your own actions and ignorance
as child’s babble” and can’t expel consciousness out of practice.
當然，在瑜伽及禪修的道路上也並非是完全沒有障礙、沒有風險的。修無上瑜伽而不能謹守“空，不要有自己的動作、童言無忌”的原則，不能完全將意識排除在瑜伽練習之外，最終，這麼做還是有其風險的。
4 On the way, it
has side effects if we try to use it to make money or to do something that has
nothing to do with practice when no-learning skills start to show.
在練功的道路上，一旦有某些無學之術在我們身上開始展現，而我們卻試圖運用祂來謀利、圖名，利用祂來做一些非修行上面的用途時，無上瑜伽修行的方式也是會對我們產生副作用的。
5 Practice of supreme yoga is of overall development. It enlightens his wisdom;
makes him know the unknown; solve his bewilderment; becomes a good leader and
brain man.
無上瑜伽的修煉可以說是一項全面性的開發工作，通過瑜伽練習，能夠將人的智慧給以開啟，從而讓人能知人之未知、能解人之疑惑，甚至能成為好的參謀及領導。
6 Yoga endows man
of practice with ability of medical treatment. He can be a magic doctor. Shariputra ever said that he
could conjure tree and earth into gold. Thus man of practice possibly becomes a
mighty alchemist. Yoga doer is healthy and powerful. If fight, he will be an
invincible warrior.
瑜伽為修行者帶來治療方面的能力，可以讓他們成為擁有神蹟般的醫師。舍利弗曾說他有變樹成金、變土成金的能力，可見修行者也有可能成為法力無邊的煉金術士。瑜伽行者都是一些身體健康，甚至力大無窮的人，因此，要真動起武來，也許還會是天下無敵的勇士也不一定。
7 Yoga doers
possibly have many super abilities; however, each one possibly induces him to
diverge from the way of practice.
瑜伽行者集如此眾多的超能力於一身，然而這樣的超能力，卻極有可能成為誘導他偏離修行的道路的原罪。
8 Shariputra ever exhorted man of
practice to do no cause expecting dharma. He advised us that don’t work as
doctor, future-teller, minister and brain man, and so on. All worldly works
would obstruct yoga doer’s real goal—reaching the state of “never back to
transmigration again”.
舍利弗就曾告誡修行者，除了食法以外，其他的事業都別做。別去當醫生，別去為人算命，別去做宰相，別去當謀士。因為，所有這一切世俗的工作都會對修行者造成妨礙，甚至於中斷了他們的練習，也斷絕了瑜珈行者的真正目的--「不再受有」的完美達成。
9 Laotse said that brigandage was
that wealth and treasures are accumulated in excess. Overall development
of humanity potentials appeals very much to the man of practice. So we must
know how to choose.
老子說財貨有餘是謂盜夸。因此，在修行路上，這種人性潛能的全面開發，就某種意義而言也是極富誘惑力的。對此，我們必須要知所選擇，有所節制才好。
10 Shariputra could conjure wood
into gold but he traveled from valley to city begging for other’s residue of
food every day. His choice is to keep himself marching on broad way and not to
be attracted and obstructed by the wild flower on the road side.
舍利弗明明可以變木成金，他卻選擇每天由山谷中出發到城市去沿途乞討，吃別人的殘羹剩飯。舍利弗惟一的目的，就是為了讓自己能夠在大道上一路勇往直前，並且不至於因路邊野花異果的誘惑，而阻攔了修行。
11 There are many
Qigong masters who make much money by teaching Qigong and curing patients. As a
result, their practice becomes obsolete.
社會上有許多氣功師傅，他們以其氣功的超能力開班授徒，為人治病以獲取厚利，然而，其結果卻是荒廢了本身修行的功課。
12 Sutra has it
that some disciples of good practice were supported in rich men’s houses, so
that they lost their aspiration and braveness. Those are obstacles on the way
of practice.
佛經上說，一些修行頗佳的弟子因為被有錢人家包養，結果在優渥的供養中迷失了方向而不能勇猛精進。所有這些，都是屬於道上的障礙。
13 Also, my shepherd plan is done so. The plan is broad way of investment but
profit growth in prosperous economy induce investors to sell stock for gaining
profit. Consequently they diverge from the way of long-term investment. When
economy becomes depressive and stock index falls down at high speed and his
asset is depreciated, investors are frightened to retreat by selling stock in
panic.
我的養羊計劃之執行也是這樣。養羊計劃是一條投資大道，可是在景氣時大筆快速的利潤累積，卻足以誘使信心不足者早日獲利了結，以至於最終偏離了長期投資的原則。同樣的，在不景氣時，股市行情快速的下跌，資產迅速縮水所形成的壓力，也會造成投資人壯士斷腕，被崩陷的市場所驚嚇而狼狽出場。
14 Both shepherd
plan and supreme yoga is broad way but there is risk on it too, so we should be
on guard. We should prevent the risk diverging us from it.
養羊計劃是―條大道，無上瑜伽的修煉更是一條康莊大道; 可是大道之上也會偶然產生危機，出現風險; 所以我們千萬要留神小心，不要隨便讓風險將我們帶得偏離了正道、大道才好。