Extensive interpretation of Tao Te Ching (55)
道德經演義（五十五）
Who is rich in
character is like a child.
含德之厚，比於赤子。
No poisonous insects sting
him, no wild beasts attack him, and no birds of prey pounce upon him.
蜂蠆蚖蛇不螫，猛獸不據，攫鳥不搏。
His bones are soft, his sinews
tender, yet his grip is strong.
骨弱筋柔而握固；
Not knowing the union of male
and female, yet his organs are complete, which means his vigor is unspoiled.
未知牝牡之合而脧作，精之至也。
Crying the whole day, yet his
voice never runs hoarse, which means his natural harmony is perfect.
終曰號而不嘎，和之至也。
To know harmony is t be in
accord with the eternal, and to know eternity is called discerning.
知和曰常，知常曰明。
But to improve upon life is
called an ill-omen; to let go the emotions through impulse is called
assertiveness.
益生曰祥，心使氣曰強。
For things age after reaching
their prime; that assertiveness would be against Tao.
物壯則老；謂之不道，
And he who is against Tao
perishes young.
不道早已。
Evidences Of A Full Character (4) (1-20)(55。1)
莊子演義內篇德充符(四)(1-20)(55。1)
1 Duke Ai of the State of
魯哀公求才若渴，有一回他跟孔子談起一個人。哀公說：「衛國有一個人名叫哀駘它。這人奇醜無比，可是男人與之交談後就老是想著他，極思與之共事;
2 Girls see him, would go home and tell their parents that they would rather be
his concubines than marry any others.
女孩子見到他，就回家對父母說。寧願做他的小妾，也不願嫁給任何人。
3 This guy has had ten more concubines but the girls who hoping to be his
concubines are lining long on the road.
這小子目前己經有十幾個小老婆了，而想要加入小老婆行列的還是絡繹不絕於途。
魯哀公問於仲尼曰：「衛有惡人焉，曰哀駘它。丈夫與之處者，思而不能去也﹔婦人見之，請於父母曰：‘與為人妻，寧為夫子妾’者，十數而未止也。
4 Aitai Ta never wants to rule or lead anyone; however,there are many people
following him. Why?
哀駘它從來沒有想過要去統治，領導任何人。可是就是有許多人要跟他，這是為什麼呢?
5 As you know, he has no power as emperor to keep his followers and their
families safe; he has no much wealth to support the followers’life;
what’s more, he is so ugly.
你想，他並沒有一個君主那樣的權力可以保護跟隨者的身家性命; 他也沒有什麼財力，以填飽跟隨者的肚皮; 而且人又長得那麼醜。
6 The guy does not have his own views. All his views are just copying others’.
His reputation is so-so. Beyond his hometown, few people know him.
再說，這人也沒有什麼主意; 有的也只是追隨大家的意見。他的名聲也不見得怎麼樣，走出了他的小圈圈，就沒有幾個人認識他。
7 Even so, he has a lot of followers. I believe that this guy must possess some
outstanding characters. Years ago, my curiosity asked me to invite him to my
palace. In the first meeting, I was assuredly scared for his appearance. But
after stayed together for some times, I found that he truly had something
beloved. Knowing him less than one year, I began to trust him totally.
雖然是這樣，他卻老是有一堆追隨者。我想這人一定是有異於常人的功夫。我在好奇心的驅使下，邀請他到宮裡來。初見面，我真被他的外表給嚇到了。然而在與之相處一段時間後，我就發現，這人確實有其可愛之處。不到一年，他就已經完全取得我的信任。
未嘗有聞其唱者也，常和人而已矣。無君人之位以濟乎人之死，無聚祿以望人之腹，又以惡駭天下，和而不唱，知不出乎四域，且而雌雄合乎前，是必有異乎人者也。寡人召而觀之，果以惡駭天下。與寡人處，不至以月數，而寡人有意乎其為人也﹔不至乎期年，而寡人信之。
8 When the position of prime minister was absent, I invited him as my prime
minister. He however, was little happy when received the invitation, as if he
was unwilling to accept it. I guessed that maybe he didn’t think I am a good
King.
當宰相出缺時，我決定聘請他。可是他在回聘時顯得不太高興，好像他不太願意接受這項任命似的。我想大概他認為我不是一個好國王吧！
9 No matter what, he worked for a very short time and then resigned and left
me.
總之，他幹了很短的一段時間就掛冠而去了！
10 I felt so sorry for his resignation and leaving. Without him as my prime
minister, I seemed to have less interest in governing the country.
對失去這樣的朋友我非常難過。沒有他在朝為相，我好像對治理這個國家的興趣也減低了。
11 Confucius, what kind of man he is on earth, you think. Why does he has such
a charm?”
孔先生，你認為他到底是怎麼樣的一個人啊？他的魔力為什麼這麼高。」
國無宰，寡人傳國焉。悶然而後應，氾然而若辭。寡人醜乎，卒授之國。無幾何也，去寡人而行。寡人恤焉若有亡也，若無與樂是國也。是何人者也！」
12 Confucius replied, “The year when I traveled to the State of Chu, on the road I saw a piglet sucking milk from the dead
sow’s breasts. It sucked for a while and nothing came out. The piglet left
without any sentimental attachment to its dead mother.
孔子回答說：「那年我到楚國去，在路上看見一隻小豬在牠那已死去的母豬乳房上吸奶。吸了一會，當然是什麼都吸不到，這隻小豬就離開了，不再眷戀牠的母親。
13 Standing there, I considered the issue: why does the piglet soon desert its
mother’s corpse that it usually lives on.
我站在那兒思考這個問題。為什麼平日相依為命的母親過世後，小豬會很快地棄其遺體於不顧呢？
14 My conclusion is that the sow usually takes care of and nurses the piglet,
but the dead sow, it stops taking care of and nursing its baby, which causes
the piglet to leave. What the piglet attach to is sow’s care and fresh milk,
not its body. Now that there is no fresh milk, the body not represents its
mother anymore and the piglet leaves it naturally.
原來，母豬之所以得到小豬的眷戀是因為母豬不時地看顧牠，喂牠奶吃。當母豬死後，牠就不再眷顧小豬，當然更不會供應奶汁。小豬親近的是母豬的眷顧與奶汁，而不只是牠的身體。所以當沒有眷顧，沒有奶汁時，那個身體就不再是母親，小豬自然就離開了。
仲尼曰：「丘也嘗使於楚矣，適見豬子食於其死母者。少焉眴若，皆棄之而走。不見己焉爾，不得類焉爾。所愛其母者，非愛其形也，愛使其形者也。
15 The funeral of a dead soldier in the battlefield is very simple.
當一名士兵在戰場上陣亡後，他的葬禮是極其簡陋的。
16 If feet are cut off, shoes are unworthy. Man without feet, there is no
reason to keep his shoes.
當腳被切下，鞋就沒有價值了。沒有腳要鞋做什麼用。
17 Why so? The reason is that once the thing’s original functions disappeared,
it surely be abandoned.
為什麼會這樣呢？答案就是他們原來的功能不見了，沒有用的東西當然就棄之如敝屣了。
戰而死者，其人之葬也不以翣資﹔刖者之屨，無為愛之。皆無其本矣。
18 According to the ancient convenance, it prohibited wife and concubines of
the King from cutting nail and piercing ear hole; it prohibited married women
from working in the palace. The regulations represented the principle of
physical intactness.
古禮中規定天子的妻妾是不准剪指甲、穿耳洞的。只要結了婚的婦人就不得在宮中作事。這些特殊規定的精神都是在求體全。
19 We are so strict with our physical intactness. It is certainly more
important that a man to keep his intact virtue.
我們連身體的完整性都要求如此之嚴，那麼一個人能保持他德性的完整，當然就更重要了。
為天子之諸御：不翦爪，不穿耳﹔取妻者止於外，不得復使。形全猶足以為爾，而況全德之人乎！
20 Aitai Ta had achieved other’s trust without a
word. He was promoted without eminent achievements. The position of prime
minister was vacated for him and the only worry was his refusal. I guessed that
he had overall talent and his virtue was profound as the Tao of Heaven.”
哀駘它不說一句話就能取得別人的信任。沒有什麼顯赫之功，就能得到上級的提拔; 宰相之職虛位以待，唯一擔心的是怕他拒而不受。我猜想這位先生必定俱備了全方位的才能，而其德性亦如天道是莫測高深的。」
今哀駘它未言而信，無功而親，使人授己國，唯恐其不受也，是必才全而德不形者也。」
Xianchi’s interpretation and
remark(55。1)
咸池評述(55。1)
1 We often said
that the first impression is important. The first impression includes
appearance, look, dressing and behaviors.
我們常說第一個印象非常重要。第一個印象是指人的外表、長相、衣著、行為舉止等所予人的是否好感而言。
2 However, Aidaita offered the bad first impression except behavior.
So, his beloved characters have nothing to do with the first impression. What
is relative to them?
可是良好的第一個印象在哀駘它身上，卻似乎絲毫全無。所以，哀駘它之所以受人歡迎顯然與第一印象無關，那麼，這究竟又與什麼有關呢？
3 The forth chapter has it that its sharp edges rounded off, its tangles untied, its light
tempered, its turmoil submerged. These are our
impression on man of successful practice.
道德經第四章裡說：挫其銳，解其紛，和其光，同其塵等是得道者所給予人們的印象與感受。
4 Aidaita’s does not has his own views. All his views
are just copying others’ that all turmoil is submerged; his reputation is
so-so. Beyond his hometown, few people know him that his light tempered; his
good temper and peace are that all sharpness is rounded off and all tangles is
untied, so people of all ages and all sexes are willing to stay with him.
哀駘它和而不唱是同其塵了。知不出乎四域是和其光了。男男女女都願意跟他在一起，那麼他肯定是脾氣特好、性情和藹，而這也就是挫其銳，解其紛的工夫了。
5 A man of
complete practice and virtue, such as Aidaita, has
many wives and invitations of high position. These are attractable to others,
but if a man of practice sets these as his goals, he won’t gain any achievement
in practice.
一位修行完備，德俱才全如哀駘它者，能夠享有妻妾無數、高官虛位以待等如此這般的厚遇，這些皆可以說是夠誘惑人的了！不過，如果修行者妄想以這些成果為目標的話，那麼最終，他也是修不成什麼正果的。
6 It is queer of Aidaita to need concubine instead of
position. Perhaps they are talented concubines with all kind of skills. He
organized a concubine army to make money for him. He just reaped what they
sowing; however, he must be tired to deal with those concubines at night.
哀駘它只要小老婆而不要官位，這倒是一個真正的怪人。也許這些小老婆都各具生產能力，所以，聰明的他便找這些娘子軍來為他生財，他自己則坐享其成，只是夜間就免不了有點吃力吧了。
Thorough
Comprehension of Life(8) (1-7)(55。2)
莊子演義外篇達生(八)(1-7)(55。2)
1 Ji Shengzi was celebrated for
training fighting cock. Once, his king had a fighting cock of famous species.
The king asked Ji Shengzi to train it for him.
紀渻子是有名的鬥雞訓練師。有一回國王得了一隻名種鬥雞，就令人交給紀渻子為他訓練。
紀渻子為王養鬥雞。
十天過去了，國王很掛念這隻名貴鬥雞訓練的情形。他召見紀渻子，問他訓練得怎樣了。紀渻子說︰「還不行，牠還很衝動，而且個性太驕傲了。」
十日而問：「雞已乎？」曰：「未也，方虛憍而恃氣。」
3 Another ten days passed, the King asked again about the training. Ji Shengzi replied, “It made a
progress but it is still imperfect. It is scatterbrained. A little noise or a
shadow moving before it will influence it. Therefore, it can’t fight now.”
又過了十天，國王又問紀渻子訓練得怎樣了。紀渻子說︰「有些進步，但還不完美;
牠的專注心還不夠，一點聲響或一片影子在牠面前晃動，都會讓牠分心。所以目前還不適合出戰。」
十日又問，曰：「未也，猶應嚮景。」
4 After third ten days, the king was vexatious and impatient because he lost
his faces for long failures in the cock fighting stanza. He asked impatiently,
“Why does your training last so long?”
這樣又過了十天，國王有－點兒急了。堂堂一國之君，在鬥雞場上老是屈居下風，那實在是太沒面子了; 他開始不耐煩的問道︰「到底要多久訓練才會結束呢？」
5 Ji Shengzi said
composedly, “Almost well. Now its eyes still show anger. Though the mood of
longing for fighting is fine, it should not reveal the mood. To be a good
fighting cock, even revealing a little bit of anger is not acceptable.”
紀渻子氣定神閑地說︰「差不多了，現在差就差在牠的眼神裡還流露出凶光; 雖然，內心充滿鬥志是應該的，可是牠不應該將之洩露出來，就是一點兒徵候也不應該。」
6 As what he said is rational, the king had to tolerate him.
國王聽了，覺得他言之成理，也唯有暫時按捺住一肚子的不滿，沒有發作出來。
十日又問，曰：「未也，猶疾視而盛氣。」
7 The forth ten days passed. Ji Shengzi
himself went to see the king before the king summoned. “Successful! Successful!
It completely ignores the opponent’s provocation. It looks like a woody cock
but it reaches the level of virtue completion. When it stands in the fighting
court, its opponents are shocked by its look and spirit and be retreated
timidly without fighting.”
如此又過了十天。這回，紀渻子沒等國王開口，主動地跑到國王那兒說道︰「行了﹗行了﹗面對挑釁者，牠完全置之不理。牠看上去似乎有點呆若木雞，但實際上牠已達到德全之境。當牠站在場中央時，對手完全被牠的神情震懾住，都嚇得噤若寒蟬，不戰而退了﹗」
十日又問，曰：「幾矣，雞雖有鳴者，已無變矣，望之似木雞矣，其德全矣。異雞無敢應者，反走矣。」
Xianchi’s interpretation and remark(55。2)
咸池評述(55。2)
1 All world class players they pay much
attention to their mental state on the spot. They win games mostly by their
on-the-spot response instead of skill.
所有偉大的運動選手，他們都極為重視臨場的心理狀態。當他們在賽場上與對手交鋒時，其輸贏的關鍵，也絕大部份是取決於臨場的發揮，而不是技藝的高下。
2 On-the-spot response is player’s
exertion under present pressure.
所謂臨場的發揮，就是在現場壓力下選手的技巧能夠發揮的程度。
3 When playing tennis, we can experience it most. In practice, when we serve,
eight out of ten balls are done successfully and powerfully over net. However,
in match, with pressure of win or lose, our serving gets worse. A high
percentage of balls fail to fly over net or are without force. The difference
is shown on different mental response.
我們愛好打網球的最能體會這方面的效應，平時練習發球，十球有八球都會順利地發過網，而且是那麼的強勁有力。可是在比賽的過程當中，在輸贏的壓力之下，難免就會使我們的發球實力為之大打折扣; 不是球過不了網，就是軟而無力。其中原因主要就在心理反應的差異上。
4 Recently an
outstanding female golf player from
南韓近年出了一位傑出的女高爾夫職業選手。據說她的訓練項目中有一項是在深夜寂靜無聲之時，被要求站在墓地裡數個小時，以此來訓練她的膽識。
5 She said that
such training help to keep her composed to exert skills well in all games.
據她說，在經過這樣的磨練之後，無論是挑戰性再大的比賽，她往往都能沉穩地控制住自己的情緒，穩健地發揮出她本身所應有的球技。
6 Buddhism has similar
course in practice. Buddha asked his disciple to live alone in shed in the
graveyard, so as to enhance their concentration when in doing meditation.
世尊在修煉的課程中也有著類似的安排。他要求弟子結蘆在墳地裡，一個人默默地修煉，以訓練其心無旁騖的定力。
7 Most people feel
nervous when they make a public speaking, which results from the mind that they
fear standing before the masses. If you hope to become a leader or general
manager in company someday, you should receive training earlier for speaking
before the masses. You should remove the mind obstacle that you dare not speak
on the stage. Otherwise, if you feel nervous and talk incoherently before your
staff, even you have a lot of skills in management; you can’t be a good
executive.
絕大部份的人都有害怕上臺講話的弱點，這是由於他們對暴露在大眾面前存有恐懼心理。而如果你盼望自己有一天能夠做公司的負責人或當上總經理，那麼你就必須及早訓練自己在大眾面前講話的能力; 你也必須早日克服你那種不敢上臺演講的心理障礙，否則，一旦上臺就兩腳發軟、語無倫次，到時候，空有一肚子才學也是枉然。
Zhi Travels
North (3) (1-7)(55。3)
莊子演義外篇知北遊(三)(1-7)(55。3)
1 Nieque devoted himself to
seek Tao for some time but failed to get it. Therefore, he visited to Beiyi asking for the right way.
齧缺一心求道已經很長一段時間了，可是始終不得其門而入，為此，他專程到被衣那兒去請教求道之方。
2 Beiyi told Nieque,
“Practice for Tao is nothing but sincerity; you have to make up your mind to
look for it. If your friend practices so you follow. You think that let try, if
successful, that is good; if not, never mind there is no loss anyway. Just
basing on curiosity, you can’t find the way to Tao.
被衣告訴齧缺：「求道修煉之路無他，重點在於，首先你要有誠心，要有強烈的求道之心，而不是只因為好奇，別人學你也跟著學。反正沒有損失，試試看學成也好，學不成也罷;
持著這樣的心態，你就入不了門了。
3 When you throw off all concern, worry and make up your mind to seek Tao, you
will practice hard in serious and perseverant attitude.
當你拋開一切疑慮，決心求道時，你就會以嚴肅的態度認真學習，也才會有決心持續不斷地努力。
4 Your serious attitude makes you devote to study. Some distracting thoughts
are deserted. When you calm down, self-nature, Buddha-nature, Qi, calmness and refinement arise gradually and combine
with your flesh body. Since then you hit the way of practice. It is written in
Buddha book that suffering skandha quits and then
wisdom, sight, sense, brightness, comprehension and intelligence come into
being. They, the way of practice and what written in Buddha book, are the
different approaches to the same purpose.
當你態度嚴謹，學習自然就專注了，一些雜念就會摒除於心外。當你靜下來，定下來，自性、佛性、氣、挫火、妙用等就會逐漸顯現，與你的肉身結合，而開始走上修行之路。佛經上說: 苦陰滅時。生智．生眼．生覺．生明．生通．生慧．生證。兩者有異曲同工之妙。
5 Listen! Focus your mind and put aside your consciousness and wait patiently
for self-nature, Buddha-nature, Qi, calmness and
refinement. They will arise and fill in each part of your body.
記住，凝神讓意識靠邊站，靜靜的，耐心的等待自性、佛性、氣、挫火、以及妙用等在你體內升起，然後充滿身體的各部份。
齧缺問道乎被衣，被衣曰：「若正汝形，一汝視，天和將至﹔攝汝知，一汝度，神將來舍。
6 The miraculous no-learning skill represents itself step by step. The unique
actions of Yoga will improve your health and mind completely, and even change
your fate.
神奇的無學之術逐一顯現，獨特的瑜伽動作，徹底地改善你的健康以及你的心智，甚至你的命運。
德將為汝美，道將為汝居。
7 It works so obviously in your body that its result is out of doubt. Now that
you have the tokens and phenomenon, then, you should not waste your time and
energy to study its source, nature and reason.”
祂在你體內的運作是那麼的明顯，其所達成的成果是毋庸置疑的。有了這些表徵及現象，你就不要再浪費工夫去研究祂的出處，祂的性質，或祂的原因了。」
汝瞳焉如新生之犢而無求其故。」
Xianchi’s interpretation and
remark(55。3)
咸池評述(55。3)
1 Tao,
self-nature, Buddha-nature, Qi, kundalini and
refinement exist in each creature without exception. Some people develop Tao,
Self-nature, Buddha-nature, Qi, kundalini and
refinement and exert it fully in body.
道、自性、佛性、氣、挫火、妙用等存在於每一個生物的體內，無一例外。有些人因為機緣巧合而開發了道，因而得以讓自性、佛性、氣等在體內充份地伸展，活潑地運作。
2
Some people however, believe consciousness and think human is able to excel
heaven. They think it ridiculer that consciousness and brain are set aside to
follow a strange dominator.
有些人則相信意識，認為人定勝天，認為意識靠邊站，不要動腦筋、不要用心思，去相信並且跟隨一個自己所不熟習的陌生主宰是可笑而荒謬的。
3 Man of practice doesn’t think so. He believes that Tao, self-nature,
Buddha-nature, Qi, kundalini and refinement are
inexhaustible and they are integrated with all things. So, Tao itself learns
best about universe and operation of nature. It also knows man’s body
structure, function and operation.
修行的人則不這麼想，他由衷的相信，自信、佛性、氣、挫火、妙用、道是生生不息，更是與宇宙萬物融為一體的，所以只有道本身才最瞭解宇宙、最清楚大自然的運作，也最清楚人體的構造、功能、及其運作之方。
4 Therefore, man
should be sincere to go with Tao to manage his life so as to gain perfect
happiness.
所以，人應該心悅誠服地與道配合來經營他的人生，使其得以完美幸福。
5 Practice is not
the jumping from an uncertainness to the other, from this suffering to that. It
is to seek for the healthy, joyful, understandable, brisk and happy life.
修煉並非是從一個不確定跳到另一個不確定，由這個苦跳到另一個苦，修煉是在追求一個健康、快樂、通達、活潑，以及完滿幸福的人生。
6 Practice
without companion of five subjects is unworthy being done so hard. The five
subjects refer to no-learning skills, it including erudition, the art of
healing, clear-mind, good expression and industrial subject (skills for making
money and advance profiting).
沒有五明伴隨的修煉是不值得那麼辛苦的。五明是指博學、醫術高明、思路清楚、善於表達，以及工業明－生財有道、技藝高超等的無學之術。
On Leveling All Things (4) (55。4)
莊子演義內篇齊物論(四)(1-6)(55。4)
1 Wang Liang noticed that Jing
keep moving in all directions. He didn’t know what Jing
is busy in, and why he move without break.
罔兩看見景整天在那兒一會兒東、一會兒西、一會兒上、一會兒下的動個不停，完全看不出他到底在忙些什麼，為什麼要這樣不停的動。
2 Someday Wang Liang couldn’t help asking Jing, “You keep on moving in all directions. What are you
doing and why?”
有一天罔兩實在忍不住了，他問景：「你整天一會兒動、一會兒停、一會兒坐下來、一會兒又站起來，你這樣整天動個不停，到底是在幹什麼啊！」
罔兩問景曰：「曩子行，今子止﹔曩子坐，今子起。何其無特操與？」
3 Jing said, “I don’t know either. Perhaps, my body
is employed by a certain organization. It asks me to do like this.”
景說：「我也搞不太清楚，也許我的身體是聽命於某個單位，而這個單位要我做這些動作的；
4 Perhaps the organization takes orders from another organization. The latter
indirectly instructs my body to do it.
也許是這個單位又聽命於另一個單位，而這個單位間接地傳達這樣的指令，命令我的身體做這些活動;
5 The latter that does instruction maybe parasitize in my body, it will leave
me when time is due, just like the shell of cicada and the skin of snake.
或者這個在我身上發號施令的單位只是暫時的寄生在我的身上，就像蛇及蟬的殼一樣, 時間一到它們就離我而去;
6 Such things ask me operate like this or that. How do I know why?”
對於這樣的東西它們要我這樣動、那樣動，我怎麼知道是為什麼呢？」
景曰：「吾有待而然者邪？吾所待又有待而然者邪？吾待蛇蚹蜩翼邪？惡識所以然？惡識所以不然？」
Xianchi’s interpretation and remark(55。4)
咸池評述(55。4)
1 As far as
movement is concerned, body movement has different kinds:
就動而言，身體上的動實際上是分成很多種不同的類型的。
2 Inner movements
mostly receive order from self-dominative nerves, such as transfer of blood,
incretion, digestion, nervous information, cell growth, energy output and
input, slumbers, wake and detection, expelling and reducing of externals.
身體內部的動，諸如血液、內分泌、消化、神經訊息的傳送，細胞的生長、能量的產生及輸出、睡眠、蘇醒後對外來物的偵測、排斥，消減等等絕大部份都是由自主神經在發號施令。
3 What
consciousness can do at most are deep breath, dressing, taking off, eating when
hungry, sleep when tire, intercourse when desire arises. The limited actions
are disproportioned with works around the clock by self-dominative nerves.
意識所能做的最多是深呼吸、穿衣服、脫衣服，在餓的感覺下去吃飯、在睏的感覺下找個地方睡覺、在性慾的要求下找個對象去洩慾;
這些有限的動作與自主神經整天忙個不停的工作是完全不成比例的。
4
Namely, actions done by our consciousness is very different from actions done
by our self-dominative nerves without consent of consciousness.
這也就是說，我們的意識所能夠做的動作與自主神經不經意識同意或商量而做的動作，在功能上簡直就是相差太遠了。
5 The
order-issuing unit mentioned by Chuang Tzu is
self-dominative nerve that is out of control of consciousness but action orders
issued by consciousness mostly are at the request of self-dominative nerve. For
this reason, we may say that consciousness is something of puppet of
self-dominative nerve.
莊子所提及的發號施令的單位，當然指的是自主神經的部份。自主神經是不聽令於意識的，可是意識所下達的行動指令卻大部份出自自主神經的要求，因此，如果我們說意識是自主神經的傀儡，似乎這也不是太離譜的看法。
6 Now, the
question is that self-dominative nerve is complete independent or it is under
control of a certain unit? Does it have absolute independence?
現在的問題是，自主神經是完全自主的或者說自主神經也是聽命於某一個單位的，因而，自主神經也不是那麼絕對的自主。
7 Supreme yoga
doers hold that highest demander is self-nature, Buddha-nature, Qi, kundalini and refinement existing in body.
無上瑜伽的修煉者認為，我們的身上還有另一種氣、挫火、妙用、自性、佛性的存在，也只有祂們才是那個最高的統領。
8 Einstein did
not think that there is destiny of hell and heaven. His most important issue is
that consciousness plays petty role in our deeds and the most decisions are
made via self-dominative nerves by self-nature, Buddha-nature, Qi, kundalini and refinement. God asks people to do
something, result of which God should answer for.
愛因斯坦不認為有天堂地獄的最終歸宿，他側重的論據就在於，意識在我們的行為中所扮演的角色是微乎其微的，無論是任何重大的決定，都是源自自主神經所授自於佛性、自性、氣、靈等上帝的意志而促成的，因之，上帝要我做的事，無論其結果如何，也都應該由上帝自己去承擔。
9 We go where God asks us to go. What do
us, the temporary combination of God and flesh body worry about?
上帝要我們去哪兒，就去哪兒，既然如此，對自己這個由上帝與肉身所暫時組合而成的個體，我們又何須如此介懷呢？
Evidences
Of A Full Character (6) (6-12)(55。5)
莊子演義內篇德充符(六)(6-12)(55。5)
6 Chuang Tzu said, “Alas! Buddy. The passion you mean
and that I mean are different. I always uphold that a man should have no
passion. Because those passions will bring vexation on himself, which he should ward off.
莊子說：「哎，老兄啊！我說的無情與你說的無情，其間是有差別的。我一直主張人應該無情，有情是自找麻煩，是人應該避免的。
7 As far as the passion is concerned, many people are skeptical of it. They
think that making up one’s mind to be a man of no passion is against the
orthodoxy.
有關這點，許多人都持懷疑的態度，認為立志做一個無情之人是多麼離經叛道之舉。
8 My meaning actually is not let the mood of outward such as love, accepting or
rejecting, pro or con to influence our inward mood. We are just to be an
absolutely spectator and let them be.
實際上我的意思是，不要讓我們對外界事物的喜愛、取捨、贊成、反對等情愫，影響我們內在的心情。對週遭的事情我們就做一個絕對的旁觀者，讓它們順著環境的變化自然的運作吧！
9 Never do as pulling up the seedlings in order to help them grow faster or
robbing the rich and helping the poor. Not trying to improve upon living and
keep a peaceful and tranquil heart is important to a man.
千萬不要做揠苗助長，劫富濟貧等傻事。不益生是重要的。人不動心，保持一顆平靜的心是重要的。
10 We should respect other’s right of keeping a peaceful and tranquil heart and
don’t open or stir other’s heart carelessly.
同樣，我們也應該尊重別人有保持一顆平靜之心的權利。不要隨隨便便地揭開、攪動別人的心。
11 In this world, there are many people who open other’s heart carelessly and
then leave far away. They bequeath an awful mess to other, which is
irresponsible.
這世上，有太多的人，不經意的敲開了別人的心扉，又不經意地遠走高飛，留下一大堆爛攤子讓別人去收拾，這也是極其不負責任的。
12 So to be a man of no passion in fact is an active and having significant
meaning.”
所以做一個無情的人，其實是有他積極而正面意義的。」
莊子曰：「是非吾所謂情也。吾所謂無情者，言人之不以好惡內傷其身，常因自然而不益生也。」
Xianchi’s interpretation and
remark(55。5)
咸池評述(55。5)
1 Some person’s
life is like a pool of water. They bustle every day, leading a dull life.
Regardless of their richness, poverty, joy and worry, they can live through
safely.
有些人的生活，就像是一池清水，他們每天忙忙碌碌、昏昏沉沉地過著日子，富也好、窮也罷，快樂也好、憂慮也罷; 他們總能勉強應付過去，平平安安地渡過這一生。
2 Nevertheless,
someday a kind man from a happy family in a rich country sees the people living
so boringly and poorly. He shows sympathy to them and donates a sum of money to
encourage them improve the life. Meanwhile he introduces them the outer world
in details.
然而，當有一天，有一位善心人士，他是來自於富有國度的一個快樂家庭，當他見到這些人的生活竟是如此的貧乏無聊時; 他一時動了善念，丟下了一筆錢財，鼓勵他們做些事業，並以此來改善他們的生活環境。除此之外，他還詳細地說了一些外面世界的種種情況。
3 Then hearts of
the people are stirred greatly; pace of life hence is changed. Waves surged in
the pool. New things come into being in chaos.
這時，這些生活平靜的百姓，他們的心在經過一番攪動之後，難免就會激起層層浪花，生活的步調也因此而改變了。
4 The kind man
does it without desires but he changes the people’s lives. In the eyes of
nature, such actions are excessive and unnecessary.
這位善心人的無心插柳之舉，最終改變或影響了這些人的生活。然而站在自然界的立場上看，這一切卻完全是多餘的，更是非必要的。
5 Nature has its own rules of evolution.
We don’t make ado about nothing to disorder the world. So, when we help others,
we should think it over before doing it. It is the essence of not trying to
improve upon living.
自然界有它自己的變化規律，我們千萬不要為著一時的惻隱之心，反而弄得天下大亂。所以，哪怕是關懷他人、幫助他人，也要格外小心，別到頭來弄巧成拙;
這也就是不益生的真諦。
Xianchi’s interpretation of Tao Te Ching (55) a。55
咸池評述道德經演義（五十五）a。55
1 Not knowing the
union of male and female, yet his organs are complete, which means his vigor is
unspoiled. Laotse favored the intact wood. He always
deemed that an engine has complete parts so it can exert itself; any part
missing might cause dysfunction or malfunction.
未知牝牡之合而脧作，精之至也。老子對那塊未經雕鑿的木頭始終是那麼的欣賞，他總認為一個引擎之所以能夠發揮功能，就在於它擁有一套完整的零件。缺少了任何一個零件，都足以造成功能減退或消失的可能。
2 For this
reason, to keep intact, many men of practice don’t manicure nail, don’t shave
beard and don’t have their hair cut. Do they take it too far? It’s worth
considering.
正因如此，許多修行者既不剪指甲，不剃鬍子，亦不剪頭髮以求其全。可是，他們那麼做，會不會有點矯枉過正呢? 這一點值得研究。
3 It can be tolerated if you don’t shave
or cut hair, however, if you don’t manicure nail, it will be very inconvenient
in actions.
不剃鬍鬚，不剪頭髮也許還好，只是那長而捲曲的指甲，在行動上、動作上是多麼的不方便啊！
4 Laotse liked infant very much because infant is
closer to primitive virtue, essence and Qi. Is
infant’s resistance; however, stronger than the adult’s? Can he resist other
disease and pest than adult in this world? There seems to be some problems.
Infant’s softness is something of sample that we can learn from. Since body is
soft, his physiological system operation is smoother and life is happier.
Whether animal, pest and horse will trespass on him? Don’t take it too serious.
No mother is willing to take her child as guinea pig.
老子很喜歡嬰兒，因為嬰兒離原始的德、精、氣比較靠近。可是嬰兒難道就真的比成人的抵抗力來得強嗎？嬰兒就更能抗衡這個世界其他病蟲害的侵襲嗎？對此，我們免不了會存有疑問。然而，我們卻必須承認，嬰兒的柔軟是值得我們學習的。嬰兒不但身體柔軟，生理系統方面的運作也比成人順暢，生命力也強，身體的補強作用更會來得好些。嬰兒心理單純，沒有亂七八糟的想法，當然活得比較愉快。至於蟲、馬、猛獸會不會侵犯他，這點我們就別太認真吧！普天之下，絕沒有哪一位母親願意拿自己的孩子去當實驗品的。
5 To let go the
emotions through impulse is called assertiveness. For things age after reaching
their prime; that assertiveness would be against Tao. This is the difference
between supreme yoga and Qigong master. Qigong master uses his will to direct Qi. The place which Qi moves
through becomes very strong and hard, which Qigong master uses to perform.
However, yoga doer absolutely avoids will’s directing Qi.
We ask will to stand aside, not to direct or intervene with Qi.
Our idea is that Qi is mighty and wise. When Qi operates, our will is totally childish and innocent. We
consign our relation between Qi and yoga to Qi. In consciousness we don’t know Qigong and have its
function. Nevertheless, when yoga operates, our Qi
permeates into our body and is tireless to operate, which produces various
refinements.
心使氣曰強，物壯則老，謂之不道。我們修無上瑜伽的人有別於氣功師傅的也在於此。氣功師傅用他們自己的意志去指揮氣走動，當氣到達哪兒，哪兒就顯得特別堅硬、強壯。氣功師傅也常利用這方面的能力來進行表演，可是無上瑜伽的修行者卻絕對要避免以意禦氣的想法及企圖。我們的要求是意志必須靠邊站，不准去指揮、干擾氣的運行。因為在我們的觀念之中，氣本身就是全知的，是充滿著智慧的;
因而在氣面前我們的意志是完全無知而幼稚的。我們只需將氣與瑜伽之間運作的關係完全交給氣自己去安排與統合，至於在意識界裡，我們則始終是一個完全不懂、也並不具備任何氣功能力的人; 而當瑜伽在操練時，我們的氣則充滿全身，運作不輟，甚至於還能產生各種妙用。
6 Laotse said he who is against Tao perishes young. The
Qigong master had better think it over.
老子說不道早已，氣功師傅們還是小心為妙。