Extensive interpretation of Tao Te Ching (59)
道德經演義（五十九）
In managing human
affairs, there is no better rule than to be sparing.
治人，事天，莫若嗇。
To be sparing is to forestall;
夫唯嗇，是謂早服；
to forestall is to be prepared
and srengthened;
早服謂之重積德；
to be prepared and strengthened
is to be ever-victorious;
重積德則無不克；
to be ever –victorious is to
have infinite capacity.
無不克則莫知其極。
He who has infinite capacity is fit
to rule a country,
莫知其極，可以有國；
and the Mother (principle) of a
ruling country can long endure.
有國之母，可以長久。
This is to be firmly rooted, to have deep
strength,
是謂深根固柢。
the road
to immortality and enduring vision.
長生久視之道。
Strained Mind (1) (1-18)(59。1)A
莊子演義外篇刻意(一)(1-18)(59。1)A
1 Practice is a simple category. Actually the life of
practice could be divided into many categories.
修行是一個簡約的分類，實際上修行生活可以分成許多不同的類別。
2 Some men of practice show their unique style of life on purpose. They isolate
themselves from the mass and live in their small circle. They have much
critique on the society and disgust everything. They mean to show their
thinking wiser than others through every action. These kinds of men of practice
are called village hermits. Those, who complain and blame the society all days
and finally, corner themselves to cease their lives by suicide, especially
favor village hermits.
有些修行人，刻意地表現出其特異獨行的生活方式，他們離群索居，生活在自己的小圈子裏，對社會多有批評，什麼事都看不順眼;
他們的一舉一動，處處都在於表現出自己與眾不同與高人一等的思維方式，這種人我們稱其為鄉野穩士。社會中一天到晚抱怨這，指責那，最後將自己逼到牆角以自殺了卻殘生的人，對這類鄉野隱士特別愛戴。
刻意尚行，離世異俗，高論怨誹，為亢而已矣。此山谷之士，非世之人，枯槁赴淵者之所好也。
3 A kind of men of practice discusses all days about benevolence,
righteousness, loyalty, credit, modest, austereness and declination. They are
called would-be ruler or teacher. They are favored by wandering scholars and
learners.
有一類修行人，他們整天討論仁、義、忠、信、恭儉、推讓等修身功夫。這類修行人我們稱之為平世之士，教誨之人。社會上遊居學者特別喜好這類的高人。
語仁義忠信，恭儉推讓，為修而已矣。此平世之士，教誨之人，遊居學者之所好也。
4 A category of men of practice focuses on studying how to service of country
and society, and consequently, build up their sonorous fame. In order to govern
a country, they constitute etiquette between the king and minister, order for
the elder and the young, duties for government. Hence, they make society in
order. They are called courtier or royal warriors. Those, who insist that the
state power should be enforced to expand territory by army, favor this category
of men.
另有一類的修行人，他們專注在研究如何為國家社會服務以樹立自己響亮的名聲。為了治理國家，他們制定君臣之禮，認為長幼有序、應恪守其分，好讓社會秩序安定下來; 這類人我們稱之謂朝廷之士，尊主強國之人。社會中力主增強國力以武力擴充疆域的人，比較喜歡，也較崇敬這類的修行人。
語大功，立大名，禮君臣，正上下，為治而已矣。此朝廷之士，尊主彊國之人，致功并兼者之所好也。
5 A category of men of practice likes living in a leisure place such as lake.
Fishing and rambling all days, they have no ambition, enjoying idleness and
irresponsibility. They are called hermits of sea and river, or recluses. Those,
who long for early retirement and living idle lives like the cloud and wild
crane, favor them and long for such life.
還有一類修行者，他們喜好到湖邊悠閒之境居住。整天就是釣魚閒逛心無大志，只求無事一身輕，這類人我們稱之謂江海之士，避世之人。社會上期待早早退休，過著閑雲野鶴生活者，特別鍾愛與嚮往這類人，以及他們的生活方式。
就藪澤，處閒曠，釣魚閒處，無為而已矣。此江海之士，避世之人，閒暇者之所好也。
6 A category of men of practice controls the breath by practicing Yoga and
sitting in the Zen way. They exhale dirty air inside and inhale fresh one. They
stretch their bodies like a bear and shake necks like a white crane. They build
up their bodies and prolong lives by this kind of actions of Yoga. They are
called guiders or form-cultivators. Peng Zu, who was well known for his age – eight hundreds years,
was this kind of man.
更有一類修行者，他們憑著修煉瑜伽，禪坐等控制自己的呼吸; 用特別的方法排除穢氣吸入新鮮空氣; 他們伸展筋骨好像熊，搖動脖子好像白鶴，他們利用這類瑜伽動作促使身體健康、延年益壽。
這類人我們稱之謂導引之士，養形之人。歷史上最有名活了八百歲的彭祖就屬於這類修行人。
吹呴呼吸，吐故納新，熊經鳥申，為壽而已矣。此導引之士，養形之人，彭祖壽考者之所好也。
7 All the people of practice mentioned above have a common feature: They
control their bodies to do something by consciousness, thinking and heart, so
as to practice.
上面所說的修行人，他們都擁有一個特點，那就是他們都是運用意識、運用思想、運用心去控制身體，去做某種活動，以達到修行的目的。
8 The real profound life of practice and way of practice worthy of recommending
is to act without employing consciousness. The men of practice never do the
consciousness controlled Yoga, nor practice Taiji.
When sitting in the Zen way, he doesn’t keep a certain pose or action on
purpose. He doesn’t control breath, not to mention practicing according to book
or anyone’s way.
真正高深的修行生活、值得推崇的修行方法是: 完全不用自己的意識去從事任何動作。修行者不做思想控制的瑜伽動作，不打太極。在禪坐時不刻意地保持某個動作、或某種姿勢。他不控制呼吸，更不會按照書中指導的或任何人說的方式去走修行的路。
9 They just calm down periodically, putting aside consciousness. Practice is
arranged and led by self-nature, Buddha-nature, Qi,
calmness and refinement. They just read silently a pithy formula – “Empty.
Don’t have your own actions and take no offence at child’s babble. ” to ask
Self-nature, Buddha-nature, Qi, calmness and
refinement to dominate all and ignore the consciousness thinking, because they
know that consciousness is completely unfamiliar with the way of practice.
他們只是定時靜下來，請意識靠邊站，讓自性、佛性、氣、挫火、妙用等來主導安排修行的功課。在他們心中，他們只默念“空，不要有自己的動作、童言無忌”
等口訣，恭請自性、佛性等百分之百的主導，請自性、佛性等不要理會意識的想法，因為他們知道意識對修行之路是完全陌生而無知的。
10 On the contrary, Self-nature and Buddha-nature know all. In this way of
practice, a man of practice appears to be common. They don’t have all hair cut,
don’t keep long hair and don’t wear religious robe. They stay out of temple and
cave in remote mountains and field. However, they show their intelligence by
their talk and thought. Thus, they reach the noble rank in society.
而自性、佛性則是全知的，在這種方式的修行下，修行者從外表上看並沒有什麼特殊的地方。他們不剃光頭、不留長髮、不著道袍、不去廟裏、也不去荒郊野外或生活在山洞之中;
可是從他們的言行舉止中所表現出來的智慧，卻非常自然而恰當的襯托出他們崇高的社會地位。
11 They don’t need to canonize any moral rule. They know that benevolence,
righteousness, loyalty and credit are tools. They can interact with other
people without any tools.
他們不推崇任何道德標準，他們知道仁義忠信都是工具，更何況他們根本就不需要動用到這些工具，就能與人建立良好的互動關係。
12 If they were invited to be a governor, they would not carry out intensive
reform like other new officer. They just silently watch their members’ lives to
find what their members need and what their members need to improve and
strengthen.
如果有人請他們出來做管理者，他們也不會做什麼新官上任三把火等大幅度的改革措施; 他們只是默默地觀察，屬下各團體成員在生活上還需要什麼？有什麼需要排除、改進，或加強的？
13 They are never active to do anything; they are just passive to pave road and
build bridge for their members. Their governance produces peace and smoothness
of everything in their group. There seldom have any violent demonstration and
parade against the government.
他們從不主動做任何事，只是被動地為成員鋪路架橋。在他們這樣的管理下，團體裏一片和氣，百事順遂，絕少遊行示威之舉。
14 They never actively find or produce trouble but if the trouble comes, they
will challenge and solve it effectively. This attitude gives them much spare
time to prevent them from being busy as bees.
他們無事不找事、有事不怕事的態度，讓他們有許多空閒時間，不會忙得像隻無頭蒼蠅。
15 Their virtue, form and spirit are complete. Their body certainly is in the
best mood, protecting them from misery, trouble and evil influence. Thus, it is
normal for them to be strong and keep long life.
他們德全、形全、神全，身體自然長期保持在最佳狀態，憂患不能入，邪氣不能襲，身強體壯、延年益壽是再自然不過的事。
16 This category of men of practice often puts aside consciousness. In the
realm of consciousness they need and expect nothing. When a little desire of
material emits, they hold it back by a pithy formula – “take no offence at
child’s babble.” They think that consciousness is ignorant and it doesn’t know
what they need and where to go. In the daily life, they expect the self-nature,
Buddha-nature, Qi, calmness and refinement to choose
freely their fate and way that they should go through.
這類修行人，他們經常請意識靠邊站。意識範圍裏他們不要求什麼，不期盼什麼，有一點物質欲望升起時，他們就以
“童言無忌”的口訣來阻止。他們自言自語的說: 意識是無知的，根本不知道自己需要要什麼？應該走什麼樣的路？因此，在生活中，他們完全放手，讓自性、佛性、氣、挫火、妙用等去決定自己的命運，去選擇應該走的路。
17 To their surprise, they find that their lives actually become sound,
tranquil and comfortable by the arrangement. They find nothing insufficient.
The style of life indifferent to fame and wealth causes a happy and sweet life,
which common people can’t image.
說也奇怪，在這樣的安排下，他發現，事實上他的生活變得沉穩、安寧而舒適，他發現自己不再缺少什麼; 平易恬淡的生活方式，反而促成了一種美妙幸福的生活，這是一般人很難想像的。
18 In fact, the men who choose this kind of practice are heading in the right
way. Because it is Tao between Heaven and Earth, it is the virtue of sage; it
is very precious worthy of everyone to follow.
其實，選擇這種修行方式的人，他們是走對了路，因為這正是天地之道、聖人之德，是極其珍貴的。
若夫不刻意而高，無仁義而修，無功名而治，無江海而閒，不導引而壽，無不忘也，無不有也。澹然無極而眾美從之。此天地之道，聖人之德也。
Strained
Mind (2)
(1-24)(59。1)B
莊子演義外篇刻意(二)(1-24)(59。1)B
1 Practice is done under the condition of less
consciousness and heart guiding. Actually, the operation of all lives is under
the same way without exception. Baby grows up; seedling grows into big tree;
sea changes into land. All of them are developing quietly under the condition
of indifference, loneness, vacancy and non-action.
其實少用意識，少用心去主導修行這回事，應用在萬物運作上，其效果也是相同的。我們只須觀看嬰兒的成長，樹木由小芽成長為大樹，大地滄海桑田的變化等等，又有哪一樣不是在恬淡、寂寞、虛無、無為之中默默平靜的演變及發展呢？
2 The men of perfect practice find indifference, loneness, vacancy and
non-action in the operation of the Nature, so they follow it and their minds
become sound and tranquil. Not like most young men aspiring to strive for
living away from home with a great dream, the men of perfect practice choose
the simple and austere life; therefore, they have more spare time to meditate,
sit in Zen way and practice Yoga. Under the condition of seeking and doing
nothing, personal deeds and behaviors become amiable and approachable.
Consequentially, conflict and quarrel reduce and it is possible to be in the
sound, tranquil and peaceful mind.
修行完備的人在自然運作中發現了恬淡、寂寞、虛無、無為的道理，所以，他們的心，也跟著沉穩、寧靜下來。他們不會像絕大部份的年青人那樣，擁有著非凡的夢想，抱著雄心壯志各處奮力的闖蕩。他們選擇過著簡單樸素的生活，讓自己擁有更多空閒的時間去默想、禪坐、勤練瑜伽。在不做事業、不求世榮的要求下，個人的行為舉止變得平易近人。因為平易近人之故，糾紛、衝突就大大的減少了，沉穩，安寧，祥和的心境由是而成為可能。
故曰：夫恬惔寂漠，虛無無為，此天地之平而道德之質也。
3 If a man can often keep a sound, tranquil and peaceful mind, misery and
trouble won’t befall him; devil even has no media to attack and lure him.
Usually, the evil influence on the body is one of the most concerned things by
most of men of practice.
一個人假如能經常保持沉穩，安寧，祥和的心境，那麼憂患就不會輕易上身，就連妖魔鬼怪也沒有著力點來引誘他，侵襲他。而邪氣襲身正是大部份修行人最關心的事務之一。
4 The way of practice becomes smooth and flat due to no misery and trouble in
life and no evil influence in practice. Complete virtue, complete form and
complete spirit build a man of perfect practice.
生活上無憂無慮，靈修上沒有邪氣侵擾，修行的路變得平坦而順暢，故能德全、形全、神全而成為一位修行完備之人。
故曰：聖人休休焉則平易矣。平易則恬淡矣。平易恬惔，則憂患不能入，邪氣不能襲，故其德全而神不虧。
5 The men of perfect practice live a life of indifference, loneness, vacancy
and non-action like the operation of the Nature. After death, they return their
corpses to the Nature.
修行完備的人，他們生時按照大自然運作的恬淡、寂寞、虛無、無為等方式生活，死後將遺體交還給大自然。
6 When still, they adopt the principle of Yin. When they find the right
direction to rush forward, never retreating in the way of practice, they
imitate the courage and heat of Yang.
靜止不動時，他們取陰的道理。當找對方向時則勇猛精進，在修行的路上絕不退讓，此時他們仿造陽的勇氣及熱力。
故曰，聖人之生也天行，其死也物化。靜而與陰同德，動而與陽同波。
7 They never actively find or produce trouble but if the trouble comes, they
will challenge and solve it effectively. Doing things is not to ward off
misfortune and incline to fortune, but to challenge all out before things
according to the mirror principle. They are passive; however, if something has
to do, they can overturn the world if necessary. In doing things they always
seek for perfection and accomplishment.
他們無事不找事，有事不怕事。做事不是為了趨福避禍，而是按照鏡子理論的要求，當事物來到跟前時，毫不保留的全力反應。他們是被動的，可是動起來則翻天覆地，務求達到完美無缺，盡其事功。
不為福先，不為禍始。感而後應，迫而後動，不得已而後起。去知與故，遁天之理。
8 They insist on living a simple and easy life indifferent to fame and wealth.
Therefore, thing that appears possibly on the mirror becomes simple and easy.
They will do carefully and steadfastly the thing reflected by the mirror. They
do in
他們堅持過平易恬淡的生活，所以在他們的鏡面中所可能出現的事物，就變得單純而簡易。映入鏡中的這些事物，他們會很認真細心地一步一腳印，不投機不取巧地去做。他們入其俗、隨其俗。方而不割、廉而不劌、直而不肆、光而不耀。他們與周遭環境充份地融合而成為大自然的一部分。更因此而避開了天災人禍。
9 The Nature supplies them appropriately but the supply is not given too much
to be their encumbrance. The desire and influence of objective condition
reduce. Even the devils lose their power and don’t attack them any more.
自然適得其分地供應他們各種所需，可是自然的供應不會多到成為他們的負累。當欲望淡薄時，客觀條件的影響力變小了，妖魔鬼怪也從此失去了法力，再也侵襲不到他們了。
10 Common people possess of insistence instead of non-self and being
flexibility, so life and death are a dead knot in their heart. They desperately
try to grasp life and escape death. They expect endless life and fear death
very much.
一般人心存執著，不能無相無住而生其心，所以生死成為他們心中永遠打不開的死結。死命地企圖抓住生，拼命地排斥死，對生有無限的期待，對死則存有無明的恐懼。
11 The men of perfect practice know that life is limited and nothing is
immortal. The immortal infringes the rule of the Nature. Life and death is the
basic principle of natural evolution. Therefore, they don’t persist in life and
are ready to leave this world at any time. They learned that life is short and
precious; they practice Yoga diligently and intend to bear a fruit of perfect
practice in this short life.
修行完備的人知道，生命是有限的，沒有任何永生不死的可能。永生是違背自然的，生死正是自然不斷演化的基本原則。所以他們不會執著於生，也早已作好了隨時棄世的心理準備。他們明白生命的短暫與珍貴，故應勤練瑜伽，以期在有生之年修得正果。
12 Death is another start or a pause to start another life. Death absolutely is
not the end but a break.
死亡是另一個生命的起點，或者是另一個生命開始前的暫停。死亡絕對不是終止，它只是一個短暫的休息。
13 In life they don’t waste much time to meet their desire and don’t spend much
effort in seeking success, power, fame and wealth.
在生的這段時間裏，他們不會浪費太多時間在欲望的滿足上，更不會花太多心思在事業、權位、名譽、財富等的追求上。
14 They put aside consciousness and thinking as hard as possible. Their
devotions are to practice whereas they stop consciousness from intervening in
course, result and goal of practice. They resign practice totally to
self-nature, Buddha-nature, Qi, calmness and
refinement. Everything about practice, from plan to execution, is isolated from
consciousness. Therefore, consciousness only knows that he himself is a man of
practice but doesn’t know how to practice and its result and future throughout.
他們盡可能讓意識，思維靠邊站。他們的心完全專注在修行上，可是對修行的課程、修行的成果、修行的目標等卻也堅持不讓意識插手的原則。他們讓自性、佛性、氣、挫火、妙用等完全掌控跟修行有關的一切。凡是修行的事，從計劃到執行以致完成，都不須知會意識。所以意識只知道自己是一位修行人，可是怎麼修，如何修，修的如何，將會如何等都是完全無知的。
15 However, something obviously has changed for the practice that can be
noticed by consciousness, such as: he becomes confident, healthy and
optimistic. After practice his energy is abundant; thinking becomes clear; he
becomes amiable and approachable. Some no-learning skills emerge one by one,
especially those in medical field. He doesn’t know why he can cure disease and
why he can carry out the rite of sending and consoling soul of the dead, which
usually is done by monk, Taoist and priest.
意識在修行這件事上唯一感覺得到的是，身體比以前健康了，整個人也變得樂觀而富有自信; 精力旺盛，思路清晰，平易近人，和藹可親; 一些無學之術逐一顯現。最特別的是醫術，他也弄不清楚為什麼自己會醫治疾病，為什麼自己會執行一般和尚、道士、神父等祈禱祝福，及安息亡魂的儀式。
16 The abilities come of themselves, which the men of perfect practice feel
nothing especial and surprising when special abilities occur to them.
Nevertheless, they never expect any special abilities born to them. Their
attitude of no-learning skill is to expect and refuse nothing.
這些能力是來的那麼自然，修行完備者從來不會覺得，這有什麼稀奇之處。對於這些所謂的特異功能在他們的身上逐一顯現，他們既不會覺得奇怪，也不會心存任何期待，希望還有什麼特殊功能，會再次出現在自己身上。不企不求、來者不拒，是他們對這些無學之術所持有的態度。
故無天災，無物累，無人非，無鬼責。其生若浮，其死若休。不思慮，不豫謀。光矣而不耀，信矣而不期。
17 What people think in the day it will result in the dream at night. Thinking
and desiring in day; usually, extends to sleep at night and as a result of
people have many strange dreams.
所謂日有所思，夜有所夢。平常想得多、欲望多，夜裏延續白天的思維，自然會有許多奇怪的夢出現。
18 The men of perfect practice live a simple easy life indifferent to fame and
wealth and they go all out to accomplish something without a pity. Self-nature,
Buddha-nature, Qi, calmness and refinement are given
a full play to extend themselves. The things that they want to do are complete.
Hence their sleep becomes calm. Dream becomes unnecessary to the function of
meeting people’s desire, so dream is gone.
修行完備的人，實踐平易恬淡的生活，一些事又傾力完成，了無遺憾。自性、佛性、氣、挫火、妙用等也得到充份伸展的空間，要做的事都照本操練沒有缺失，因此睡眠變得異常平穩，夢對人慾望滿足的功能成為不必要，因此夢也消失了。
19 The men of perfect practice live the life strictly, so misery and trouble
can’t invade them. They feel nothing worried; evil influence can’t attack them;
their spirit is pure. In their original soul there are self-nature,
Buddha-nature, Qi, calmness and refinement. Devil
dare not and can’t approach them.
修行完備的人履行平易恬淡的生活，所以憂患不能入，其覺無憂，邪氣不能襲，其神純粹。在他們原靈的部分裡只有自性、佛性、挫火、氣、妙用，其他的妖魔鬼怪都不能近身。
20 In continuous practice, self-nature, Buddha-nature, Qi,
calmness and refinement are given a full play to extend themselves, just as a
fire that burns more fiercely by adding more firewood. Under the condition of
pure and booming Qi, the men of practice look
vigorous and flourishing. All phenomena are results of their practice in terms
of the natural course of events, which is worthy of being learned.
在修行者不斷修煉的過程中，其自性、佛性、挫火、氣、妙用等充份的獲得伸展，就像一盆火似的，柴薪加的越多，火就燒的越是昌旺。修行人在氣純而旺盛的情況下顯得精神抖擻，一付欣欣向榮的景象。所有這些現象，都是修行人遵依天道而行的結果，值得大家學習。
其寢不夢，其覺無憂。其神純粹，其魂不罷。虛無恬惔，乃合天德。
21 The most precious mood in practice are soundness, tranquilness
and peace, after which, practice starts. The achievements of practice come out
gradually. In order to reach the mood, we should learn that happiness, anger,
sadness, joy, favorite and distaste are results that are form heart reactions
to objective conditions and have various influences on heart.
修行最貴沉穩，安寧，祥和的心境。沉穩，安寧，祥和後修行才算上路，修行的果才會逐步顯現。要達到這一境界，我們必須深刻瞭解: 悲樂喜怒好惡等，是心與客觀條件接觸反應的結果，都會對心造成程度不同的影響。
22 Common people maybe think that this is a life in right condition, but as far
as a man of practice is concerned, the moody reactions impede intelligence
arising and fully extending of self-nature, Buddha-nature, Qi,
calmness and refinement.
一般人可能會認為，這樣的生活才算完滿，可是對修行人而言，悲樂喜怒好惡等情緒反應是會阻撓智慧的昇起，阻礙自性、佛性、氣、挫火、妙用等的充份伸展。
故曰，悲樂者，德之邪；喜怒者，道之過；好惡者，德之失。
23 Buddha asks us to guard our eye, ear, nose, tongue, body and sense, and
invigilate these bridges between the objective conditions and the subjective
conditions, as well as keep our sound, tranquil and peaceful heart from toxin
and contagion.
世尊要我們注意眼根、耳根、鼻根、舌根、身根、意根, 緊緊地看守著這些主觀條件與客觀條件溝通的橋樑，不要讓毒素、傳染病等驚擾我們沉穩，安寧，祥和的心。
24 The principle of Tao is that concentration and steadfastness are the
perfection of stillness and isolation from worldly things is the perfection of
indifference. If carrying out this theory, life of practice reaches the level
of soundness, tranquilness and peace. If a man of
practice makes up his mind to carry out this theory, he must have no choice but
live simple and easy life indifferent to fame and wealth.
道家的說法是 “一而不變，無所於忤，不與物交，無所於逆”，能夠注意這四點，修行生活所必備的沉穩，安寧，祥和就能達成。一個人若想要求自己做到這四點，他就必須選擇平易恬淡的生活，此外別無他法。
故心不憂樂，德之至也；一而不變，靜之至也；無所於忤，虛之至也；不與物交，淡之至也；無所於逆，粹之至也。
Xianchi’s interpretation and remark(59。1)A。B
咸池評述(59。1)A。B
1 The essentials
of attaining mental tranquility that expressed, in common words, are the ways
of practice. There are so many people who aspire to practice and look by all
ways for famous teachers to seek Tao. But if they would like to spend time in
reading this chapter, they will find the points of practice are deed and
persistence, as for the right ways, it is clear and easy to understand.
所謂養神之道，用白話講就是修行的方法。那些立志修行的人，他們遍訪名師，目的就為了求道。如果他們願意花些精神詳讀本章，他們就會明白，得道的要點貴在實踐及恆心, 而其方法是極其簡單易懂的。
Evidences Of A Full Character (4)
(21-28)(59。2)
莊子演義內篇德充符(四)(21-28)(59。2)
21 When Duke Ai discussed with Confucius about the way of managing state, the
human resource was one of the inevitable topics.
魯哀公與孔子討論治國之方時，不免談到用人方面的事。
22 Confucius’s advice was that the talent should be used appropriately. The
most important work of governor is to put a talent on the appropriate position.
孔子建議適才適用，將正確的人放在正確的位子上是為政者最重要的工作;
23 Confucius said again, “There are few people who are perfect. All we have to
do is that employ his strongpoint and restrict his shortcoming.”
孔子又說：「人很少有十全十美的，我們只要選用他的長處注意他的缺點即可。」
24 An idea suddenly occurred to Duke Ai. He asked, “Is there no perfect and
overall talent?” Confucius replied, “It is very difficult to find perfect
talent in the world. They mostly are those who practice.
哀公這時突發奇想。他問：「這世上難道真的沒有十全十美，才全之人嗎？」孔子說：「十全十美的人在凡世間是很難求的，十全十美的才全之人大都屬於修行者的範疇。
25 The perfect talent knows clearly that life and death, richness and poverty,
sage and unworthiness, compliment and blame, hunger and thirst, cold and
hotness are inevitable phenomena in this world. They shift in turn as day and
night are doing. Regarding life or death, richness or poverty nobody can make
clear which one comes first and which one comes afterward. All these changes
exist in the same space at the same time.
才全之人清楚地瞭解生死、貧富、賢與不肖、毀譽、飢渴、寒暑等都是這世間必存的現象; 它們像日夜一樣在眾生中不斷地輪替，誰也說不準是先有生再有死或先有貧再有富。所有這些變化都同時存在在這個空間。
哀公曰：「何謂才全？」仲尼曰：「死生存亡、窮達貧富、賢與不肖、毀譽、飢渴寒暑，是事之變、命之行也。日夜相代乎前，而知不能規乎其始者也。
26 Nature decides which role we play. The overall talents know that human can
not force or interfere with Nature and spoil its balance and harmony. They are
not like Sun Wukong-the Monkey King who rebelled
against the Heaven and intently asks it to give him the breaking-law benefits.
They just peacefully accept the destiny without any complaint for befalling.
至於輪到誰扮演什麼角色那是大自然的事，才全者知道我們不能勉強，不能干擾以破壞大自然的平衡與和諧; 更不可如孫悟空大鬧天庭那樣，刻意地要求上蒼法外開恩之類的祈求。他們只是心平氣和地接受命運的安排，毫無怨言地接受降臨到自己身上的事實。
27 Not arrogant for win, not depressive for failure.
When poor, they are contented with austere life; when rich, they are pleased to
do benevolence. Any mood, such as happiness, anger, sadness, delight, love and
loathing can’t affect their sound, tranquil and peaceful mind.
勝不驕，敗不餒。貧則安貧樂道，富則樂善好施。喜怒哀樂好惡等情緒都不能影響他們沉穩，安寧，祥和的心境。
28 This kind of men is overall talent. They perhaps are unwilling to take the
positions of government. So we don’t expect them to join us.”
這種人可以說是才全之人。不過他們大概不會到政府來任職的，我們也不須強求了！」
故不足以滑和，不可入於靈府。使之和豫通，而不失於兌。使日夜無郤，而與物為春，是接而生時於心者也。是之謂才全。」
Xianchi’s
interpretation and remark(59。2)
咸池評述(59。2)
1 A log has
unlimited possibility before being carved. It can be carved into what you can
image; however, once its carving is done, it cannot be changed.
一塊木頭在尚未切割雕刻之前是存有著無限可能的，它可以被雕琢成任何你所能想像到的東西，可是木頭一旦雕成物件，它就立刻被定型了。
2 Since it is
impossible for a man to know everything that normally, youth is encouraged to
specialize in a field, and ask him to be a reliable expert in his field.
人不可能什麼都會、什麼都懂，所以我們都鼓勵年青人要學有專精，以便在他所精通的領域裡揚名立萬。
3 However, a leader is different, he
should take care of the whole situation; in other words, he should be a
Generalist, not the one field specialist. To cultivate a leader, we should
build his superorganic characters, such as his
personality, wisdom, judgment, apprehension, will power and kindness. They are
good in setting up an excellent atmosphere of work for specialist.
然而，相對於領袖人物來說卻並非如此。他們必須具備顧全大局，甚至於挽狂瀾於既倒的能力。所以，領袖人物必須是所謂通才或說才全之人，決非執行細部工作的專才。才全者的的訓練是多方面的，舉凡他們的品格、智慧、判斷能力、理解力、毅力、慈悲心等形而上的才能及個性等方面都要顧及。這類所謂才全之人，他們善於營造一個良好的工作環境及氛圍，以便讓專才們都能夠各施所長，盡情的發揮。
The
Great Supreme (2) (1-10)(59。3)
莊子演義內篇大宗師(二)(1-10)(59。3)
1 Nu Yu had practiced for sixty years. If he were an
ordinary man, he could be a senile and weak old man, with skin rugged and back
hunched. Nevertheless, he walked fast and stably, went upstairs and downstairs
as swift as swallow and felt easy in breath and pulse after playing a round
ball. The indexes of his body such as cholesterol, blood fat, liver function,
pulse, and blood pressure were the same as the young’s.
女偊修行已經一甲子，按一般凡人的標準，他應該是彎腰駝背、膚若雞皮、弱不經風的老人了！然而女偊走起路來虎虎生風，上下樓梯身輕如燕，一場球打下來，臉不紅氣不喘，身體的各種指標如膽固醇、血脂肪、肝指數及心跳、血壓等都與卅幾歲的年青人無異。
2 Nanbo Ziquei was very
curious to Nu Yu’s health. Someday, he asked him at
the side of playground during break, “You should be seventy. Why does your skin
look like the kid’s, rosy and tight. What do you do for it?”
南伯子葵對女偊身體的狀況很好奇。有一天，他利用休息時間在球場邊問到：「你應該已有70高壽了，為什麼你的肌膚看起來還跟小孩子一樣紅潤而有彈性，這到底是怎麼回事啊？」
南伯子葵問乎女偊曰：「子之年長矣，而色若孺子，何也？」曰：「吾聞道矣。」
3 Nu Yu said, “Because I keep practice.”
偊說：「那是我一直保持修煉生活的原因吧！」
南伯子葵曰：「道可得學邪？」
4 Nanbo Ziquei had toiled
for a life. Now he succeeded in business, lived a rich life, and had many
grandsons and granddaughters. He however became senile and seemed to have less
time to enjoy the nice but aged life.
南伯子葵一生辛勞，如今事業有成，生活優渥，錦衣玉食，子孫滿堂，一切都如此美好。然而身體卻一天天衰老，看來享受此美好的夕陽已是時日不多了。
5 Hence on hearing Nu Yu had ways of prolonging life
and rejuvenation, he got excited and happy, asked Nu
Yu, “Can I practice and get the same results?”
因此，當他聽說有方法能延年益壽，返老還童時，他真的是喜出望外，興奮得不得了。南伯子葵追問道：「修行的道可得嗎？」
6 Nu Yu learned well about NanBo
Ziquei’s life. He knew that though
this old fellow had been over the age of retirement, he still held on the
wealth and business tightly. In playing, he stopped to talk about business on
mobile phone and his partners had to wait. He totally was unaware that the
retirement should be arranged early, otherwise, it would be tedious. He bustled
in and racked his brain in the petty profit. He was wavy all the day. People
without a sound and tranquil mind is impossible to practice.
女偊對南伯子葵的生活太瞭解了。他知道這老傢伙，雖然老早已過退休年齡，可是對事業財富仍然死不放手。打個球中間就得停好幾次，大家等他用行動電話與公司客戶商討生意。他完全不知，乞身當念早，過時恐少味的警惕。像他這種生活忙碌，整天費盡心思在斤斤計較，謀取厚利的人，他的心是靜不下來的。沉穩安寧的心境無法保持，想要修行，根本就是緣木求魚，決無可能。
7 Hence Nu Yu answered, “Well, You can’t. You aren’t
the one suitable for practice. Among our friends, Zi Liangyi is the suitable one but he doesn’t know the way how
to start it. I know somewhat the way but my gift is too bad. Therefore, I had
practiced for years but I can’t bear a real fruit yet.
因此女偊回答說：「喔！你不行！你不是那種適合修行的人。在我們的朋友當中，卜梁倚是一塊修行的好材料，可是他不懂得入門之方。我是懂些入門的法子，可是我的天資太差，所以修了那麼多年仍然未得正果。
8 I placed my hope on Zi Liangyi
and helped him to do the practice of Nirvana.
為此，我把希望寄託在卜梁倚身上，傾力幫助他修涅槃道。
曰：「惡！惡可！子非其人也。夫卜梁倚有聖人之才而無聖人之道，我有聖人之道而無聖人之才。
9 In the beginning I thought that it should be easier for a gifted man to
practice. The fact is to the contrary. I made some efforts to help him. First,
I must be patient to enlighten him. Within the first three days, Zi Liangyi had excelled all the
ordinary people in the world. After other seven days, he exceeded all things in
universe. After another nine days, he strode over past the door between life
and death, after which he made clear that:
“Those five heaps are, in reality, by their very nature completely empty. Form
is empty. Emptiness is form. The action of form is not other than emptiness,
nor is the action of emptiness other than form. Of this nature are also
feeling, cognition, conception, and consciousness. In this way all dharmas are empty; without essential characteristic, not
born, not ceasing, without defilement or expiation of defilement, undiminished,
uncompleted. In this way, in emptiness there is no form, no feeling, no
cognition, no conception, and no consciousness. There is no eye, no ear, no
nose, no tongue, no body, no mind, no shape, no sound, no color, no flavor, no
feeling, nor any property. There is no dhatu of
eye...no dhatu of mind; nor is there mind-vijnana dhatu. No ignorance; from
no cessation of ignorance to no old age and death; including no cessation of
old age and death. Of that nature are also suffering, misery and sin, and
cessation. There is no path, no wisdom, no attainment, and no non-attainment.
In this way all buddhas,
because of their non-attainment, abiding firmly by Prajnaparamita,
are without mental obscurations and are unafraid; they are truly passed beyond
confusion, and are finally passed beyond suffering. All buddhas
residing in the past, present, and future, through firmness in Prajnaparamita, have become buddhas
of supreme and complete enlightenment.”
When he beheld such real image, he had no discrimination between the past and
future, jumped out of the destiny of life and death and walked out of the whirl
of transmigration. He formally obtained the Tao of Nirvana. Having been a man
of perfect practice, he was not a component of universe any more. The business
and honor were not his goal. On the contrary he matched seamless with
everything, dealing with the worldly affair to the point.
起初我認為有天份的人修起來應該容易些，然而事實則不然; 在協助他的過程中也頗有一番周折。首先，我必須很有耐心地慢慢地啟發他，頭三天卜梁倚已經成功地超越了所有的世間凡人。又過了七天他才算超越了宇宙間的一切萬物。又過了九天他已跨越生死之門。跨越生死之門後，他就看清楚了物質世界的實相，知道五蘊皆空。無眼耳鼻舌身意，無色聲香味觸法，無眼界仍至生無意識界。無無明，亦無無明盡; 無老死亦無老死盡。無苦集滅道，無智亦無得。他見得如此這般之實相後，他心中就不再有過去與未來的區別，進而跳脫了生死的魔咒，走出了輪迴的漩渦，正式修得涅槃之道。成為修行完備的人後，他就不再是萬物的一份子，事業世榮不再是他的主人。相反的，萬物將與之配合的天衣無縫，送往迎來無不恰到好處。
10 Nanbo Ziquei, our gifts
are insufficient. We only look and sign for it. As for the health of body by
exercise, it is easy to do. Health is the free extra gift of practice and
everyone can get it.”
南伯子葵啊! 你及我天資不足，我們只有望而興歎了，至於純粹地將身體練好那就容易多了，在修行的路上那是免費的附贈品！人人有獎。」
吾欲以教之，庶幾其果為聖人乎？不然，以聖人之道告聖人之才，亦易矣。吾猶守而告之，三日而後能外天下﹔已外天下矣，吾又守之，七日而後能外物﹔已外物矣，吾又守之，九日而後能外生﹔已外生矣，而後能朝徹﹔朝徹而後能見獨﹔見獨而後能無古今﹔無古今，而後能入於不死不生。殺生者不死，生生者不生。其為物無不將也，無不迎也，無不毀也，無不成也。其名為攖寧。攖寧也者，攖而後成者也。」
Xianchi’s interpretation and
remark(59。3)
咸池評述(59。3)
1 There is a saying that a
butcher becomes a Buddha the moment he drops his cleaver. In fact, it is not so
easy to be Buddha.
人們常說「放下屠刀，立地成佛」，事實上成佛也沒有那麼簡單。
2 According to yoga theory, man
of practice, above all, succeeds in the institution of vehicle of the Buddhist
disciples and then he possibly succeeds in arhats achievement. If he succeeds in the institution
of solitary enlightenment, he will possibly become solitary realizer
achievement. If he succeeds in the institution of Bodhisattva, he will possibly
become Bodhisattva or Buddha. Before seed of eighth consciousness turns into
the vehicle of the Buddhist disciples, solitary enlightenment, and institution
of Bodhisattva, anyone dropping his cleaver can’t turn
into Arhat, Bodhisattva or solitary realizer.
根據瑜伽師地論的說法，修行人必須修得聲聞覺才有機會得羅漢果，修得獨覺才有機會成辟支佛果，修得菩薩覺才有機會成菩薩成佛。在阿賴耶識的種子尚未轉化成聲聞覺、獨覺、菩薩覺之前，任何人就是再怎麼放下屠刀，也終歸是難以成為永不退轉的阿羅漢、辟支佛、菩薩佛等的。
3 As Nu Yu said, it is impossible to succeed in
reaching Nirvana without talent and before seed of eighth consciousness turns.
However, when practicing for Nirvana, you will have better health, with rosy
cheek and white hair. That’s why Nu
Yu has a good health in practice though she hasn’t achieved Nirvana.
女偊說得對，天資不足，在阿賴耶識裡的種子尚未轉化之前，要想修成涅槃道根本就是不可能的事。不過在修涅槃道的途中，身體會變得健康、白髮紅顏等則是很好的伴生成果。女偊雖然尚未修得涅槃之果，可是體質變好了卻也是一個不變的事實。
4 It is something like playing
tennis. I don’t expect to be a professional player or
be the champion in my club. But after practice, my health gets well with full
energy. These are good results I enjoy.
這就像打網球一樣，我不一定要成為職業選手，我也不一定要在俱樂部中稱王稱后。只要能讓身體獲得健康、精神昌旺，能夠達致這樣的成果也是不錯的。
5 The final aim of Kundalini yoga
practice is to combine the self-nature and flesh body to be as one, or combine
with the great king of freedom and become the great king of freedom eventually.
This is the final goal but not all yoga doers can reach. However, after you do
yoga practice, you acquire the no-learning skills of erudition, advance
medicine, clear mind, good expression, business running and better physical
conditions such as, ear clearness, eye brightness and thriving spirit. With
these wind- falls, your harvests of yoga practice are good enough for you.
無上瑜伽的終極目標是天人合一，是與大自在王結合而成為大自在王。然而，這個最後目標並非是每一個瑜伽行者都能達成的，可是一旦你走上了瑜伽之路，你所獲得的知明、因明、醫明、聲明、工業明，以及耳聰目明、精神昌旺等等的各種成果; 對你而言也已經算是一個大豐收了！
The Great Supreme (7) (1-17)(59。4)
莊子演義內篇大宗師(七) (1-17)(59。4)
1 On the way of practice there
is no so-called master and so-called apprentice. If a master must be pointed
out, then the one who has imparted rudimentary knowledge of practice is called
the master.
在修行的路上其實是無所謂師父，無所謂徒弟的。一定要說有師父，那也只是啟蒙的上師而已。
2 Actually, in the practice the Self-nature, Buddha-nature, Calmness and
Refinement take the whole responsibility of arranging schedule, direction and
other details. The supervision and guidance of how to practice by the so called
master are unnecessary at all.
修行路上的功課、進度、方向等都是由自性、佛性、挫火、妙用等安排的; 根本不需要外人來指導、監督。
3 Confucius was both Yan Hui’s friend and master. The
two often discussed about the experience of practice. But how to practice was
the business of the Self-nature, Buddha-nature, Calmness and Refinement of Yan Hui himself, Confucius needed not and could not put one
finger on it.
孔子與顏回在修行的路上是亦師亦友。兩位經常在一起討論一些修行的心得。至於怎麼修，那是顏回自性、佛性、挫火、妙用等的事，孔子不須置喙，也不能置喙。
4 Once Yan Hui said to his master, “I feel that I’ve
made some progress.”
有一回，顏回就對他老師說：「我覺得我有些進步了。」
顏回曰：「回益矣。」
5 Confucius asked, “What different do you feel?”
孔子說：「你有什麼不同的感覺嗎？」
仲尼曰：「何謂也？」
6 Yan Hui said, “I guard the five sense organs of
eyes, ears, nose, tongue and body very strictly. For example, such outward
stimulations as music and beauty can’t have any influence on me. My heart is
too sound and tranquil to shake.”
顏回說：「眼耳鼻舌身意諸根我都守得異常嚴格。諸如：音樂、美色等外界的刺激都不能對我造成任何的影響。我一顆沉穩安寧的心已經非常穩固不再動搖。」
曰：「回忘禮樂矣！」
7 Confucius nodded, “Very good! But it is insufficient yet.”
孔子點點頭說：「很好！不過光是這樣還不夠。」
曰：「可矣，猶未也。」
8 After some time, Yan Hui said to Confucius, “I’ve
made more progress.”
過了一段時間，顏回又對孔子說：「我又有進步了。」
他日復見，曰：「回益矣。」
9 Confucius smiled, “This time what happen to you?”
孔子笑著說：「這回是什麼現象。」
曰：「何謂也？」
10 Yan Hui said, “The worldly moral codes, such as
benevolence, righteousness, loyal and credit, become trivial to me. All my
actions and ideas get well along with everything of the universe. I become a
free man.”
顏回說：「仁義忠信這些世俗的道德標準，對我而言已經不再重要。我的一舉一動、起心動念等，都自然地與萬事萬物配合的恰到好處，我成了一個自由自在的人。」
曰：「回忘仁義矣。」
11 Confucius was delighted in the achievement of his advanced student. He said
to Yan Hui, “Very good. This is a breakthrough but
not the end. There is a distance from Nirvana to you. Come on!”
孔子很高興這位高徒已有這樣的成就。他告訴顏回：「很好！這是一個大突破，不過這不是終點，你離涅槃道還有一段距離。
加油！」
曰：「可矣，猶未也。」
12 Day after day, Yan Hui focused on his practice and
never loosed it.
就這樣日復一日，顏回每天專注在修行的功課上不曾一日懈怠。
13 Someday, Yan Hui went and saw Confucius. He said,
“Sir. Do you know what is 'Forgetting Myself In
Sitting'?”
有一天，顏回去見孔子。他說：「老師！老師！什麼叫做『坐忘』你知道嗎？」
他日復見，曰：「回益矣！」曰：「何謂也？」曰：「回坐忘矣。」
14 It is the first time for Confucius to hear it. He knew that his gifted
student must have some new progress in practice. He asked Yan Hui, “What you felt when you were in the 'Forgetting Myself
In Sitting'?”
孔子也是第一次聽到這樣的名詞，他知道這位天資聰慧的弟子必定是又有什麼新的進展。孔子於是問顏回：「『坐忘』是怎麼樣的現象啊？」
仲尼蹴然曰：「何謂坐忘？」
15 Yan Hui said, “Sitting in Zen way to some extent
makes the man of practice’s breathe weakly to stop and make his heart beat slow
to no pulse. His physiological cycle ceased. Only his body temperature is
ongoing; his body is still soft and flexible; his consciousness still exists.
In this case, he appears to be died but his body is filled with Self-nature,
Buddha-nature, Calmness and Refinement. The limited knowledge that
consciousness possesses is shallow to work yet. He has realized the truth of
Universe, and the knowledge of physicist is childish and not that informative
to him any more. When the man of practice does to this extent, we call it
'Forgetting Myself In Sitting'.”
顏回說：「禪坐修到一定程度時，修行人的呼吸逐漸微弱，幾近於停止； 心臟的跳動也慢了下來，幾乎測不到脈搏； 生理循環都停止了，只是他的體溫仍在，身體仍然柔軟而富有彈性，意識也存在著；此時單從外表上看，其人似乎已經接近死亡；可是自性、佛性、挫火、妙用等卻已充滿其全身。意識所具備的那點兒知識，此時顯得那麼膚淺幼稚，因而不能再起什麼作用了。修行人此時已見得宇宙的實相，物理學家那丁點兒知識只得靠邊站了。當修行人修到這種程度時，我們稱之為『坐忘』。」”
顏回曰：「墮肢體，黜聰明，離形去知，同於大通，此謂坐忘。」
16 Listening carefully to it, Confucius signed, “A man of perfect practice
integrates himself into the Nature so he has no feeling of like or dislike to
everything. When he gains the non-self and being flexibility cultivation,
personal affairs disappear from his heart. The obstacles that personal interest
and fondness produced are vanished.
孔子聽得入神，微微嘆息道：「一個修行完備的人，他已與大自然合而為一，所以他對萬物就不再有什麼喜惡之分。當真正修得無相無住時，個人的一切就從心中消失;
因個人利益喜好而生的障礙也就都消散無蹤矣！
17 Yan Hui! Congratulation! You’ve gained 'Forgetting
Myself In Sitting'. To myself, from now on I should
reduce the outward affairs and spend more time in the practice.”
顏回啊！恭喜你已修得坐忘，看來我自己要少些外務，多花些時間在修煉上才行了。」
仲尼曰：「同則無好也，化則無常也。而果其賢乎！丘也請從而後也。」
Xianchi’s interpretion and remark(59。4)
咸池評述(59。4)
1 Sutra has clear classification on the
levels of Zen. They are:
佛經中對於禪的層次也有著很清楚的界定，列舉如下:
2 At the time the man of practice roams in the first state of the four
meditative concentrations with consciousness and sight, he is desire less and
all kinds of evil dharma and evilness are eliminated.
無欲，除諸惡、不善法，有覺、有觀，遊於初禪。
3 When he roams
in the second state of the four meditative concentrations, he is in the
unconsciousness and sightlessness states.
無覺、無觀，遊於二禪。
4 When he roams
in the third state of the four meditative concentrations, he is in the state of
protection of tranquility and the unobtainable to common thought.
護念清淨，無有眾想，遊於三禪。
5 No longer have
the feeling of joy and suffering, with tranquil concept, at that condition, he
roams the fourth state of the four meditative concentrations.
無復苦樂，意念清淨，遊於四禪。
6 Above the four
meditative concentrations there are many other levels, such as formless realm,
conceptual and no-conceptual concentration, non-function, and condition of the
experience of true reality.
在這四禪之上還有空處、識處、不用處、有想、無想處、想知滅等不同的層次。
7 The phenomena that Chuang Tzu said via Yan Hui’s
mouth are the various levels between the first state of the four meditative
concentrations and condition of the experience of true reality. His
classification; however, is rougher than Buddhism’s.
莊子借顏回之口所反映出來的，應該就是從初禪到想知滅之間的不同層次，只是當中過程不如佛教所講的那麼詳細罷了。
8 From this point, we may conclude that sitting in meditation and Zen is a kind
of deed beyond religion. Anyone, who practices in the right way, can acquire
similar achievement.
從這裡可以得出一個結論，那就是禪坐修煉是一種超越宗教的行為，任何人只要按照正確的方法去進行修煉，最終，他們肯定是會得到大同小異的成果的。
9 So, sitting in
meditation and Zen is a common asset of humanity, regardless of nations, race
and religion.
綜觀上述，可見打坐、默想、禪修是全人類所共同擁有的資產，是不分民族，不分地域，更是毫無宗教思想之分的。
Xianchi’s interpretation of Tao Te Ching (59) a。59
咸池評述道德經演義（五十九）a。59
1 There is a saying that
people are not afraid that there is no opportunity for them; people are afraid
that they are not ready when opportunity appears.
人們常說不怕沒有機會，只怕機會到來時自己卻還沒有準備好。
2 People equip and prepare themselves
early to wait the coming opportunity, which is the forestallment mentioned by Laotse. He thought that the culture of forestallment
including austereness, plain and cautiousness in life.
將自己整裝起來，早早地準備好，有備無患，就是老子說的早服。而早服的功夫中，老子認為節儉、樸素、謹慎的生活習慣是至為重要的。
3 We know well about that all world
affairs are happened due to the interaction between subjective condition and
objective condition. Let’s neglect objective condition, because it is out of
our control. As well as the subjective condition, it all depends on how we
cultivate and store by ourselves. These works are accumulated one after another
through our yearly study, learning and hard work.
我們都知道，在世間發生的所有事務，無一不是由主觀條件與客觀條件在互動之下而產生的。客觀條件操在他人之手，我們暫且不談。至於個人主觀條件上面的營造、培養、儲存則完全有賴自己了。而這些所謂營造、培養、儲存的功夫，在很大程度上皆是由我們在上學、自修、刻苦耐勞中一點一滴地累積而成的。
4 If a man well develops his subjective
condition perfectly, when he interacts with objective condition, he will be
invincible.
一個人將自己的主觀條件營造得愈是豐盛、完善，那麼當他在與客觀條件交鋒之時，就會無難不克，無事不成了。
5 Man of practice often says that it is
not easy to be mankind. People should work hard at practice in the short dozens
of years of life. Once the doomsday comes up, it would be too late to practice.
修行的人常說，來世做人的機緣實在不容易獲得，所以應該努力掌握活著的這短短幾十年加緊修煉。一旦念頭不繼，到了老天要跟你算帳的時刻，才想要修行就來不及了。
6 Practice of kundalini yoga is endless.
It is something like a man entering Alibaba’s
treasury cave. He is allowed to take anything he wants, but he must leave in a
certain time. Common people under this circumstance wouldn’t waste time in
strolling, playing and even sleeping. He would use the limited time to take as
much treasury as he can.
無上瑜伽的修煉是無窮無盡的。這有點像是一個幸運的人，無意間闖進了阿里巴巴四十大盜的藏寶庫之中，寶物隨便他挑，但就是必須在一定的時間內離開寶庫。在這樣的情況下，只要是正常的人，他是絕對不會浪費時間，在寶庫裡遊蕩、玩耍，甚至於睡覺的;
他肯定的會利用那有限的時間竭盡所能的擷取更多的寶物。
7 Practice of Kundalini yoga is the same as this. Each
practice makes you gain some achievement and the progress is endless. So how
could we waste time in other boring things?
無上瑜伽的修煉也正是如此。每一次的練習都會有一些成果，都會有一點進步，而這樣的進步卻是無止境的; 所以，我們又怎麼可能會將自己寶貴的時間如此白白的糟蹋掉，消耗在其他無聊的事務之上呢？
8 Slumber is one of the five coverings
which are the obstacles of practice, mentioned by Buddha. Most people can’t
understand why slumber is peering with avarice, wrath, stupidity and regret in
the five coverings. Thinking of Alibaba’s treasury,
and the limit time in the treasury cave, we might possibly understand it
further.
世尊說的五蓋，其中睡眠一項，大部分的人都不能理解，為什麼睡眠會是妨礙修行的障礙; 為什麼睡眠會被世尊列入五蓋之中，與貪、瞋、愚癡、掉戲並列。然而，只要我們一聯想到阿裡巴巴四十大盜故事中的寶庫，是否就能讓我們茅塞頓開，對爭取有限時間上，開始有了一點點的領悟呢?
9 The achievement of Supreme yoga has
close tie with the goal of entering Nirvana and the chance of combining with
great king of freedom. Man of practice batter be dressed up as early as
possible and waits at the gate for chartered bus. One in untidy clothes is refused
to attend.
無上瑜伽的修習成果，與修行人進入涅槃、及與大自在王結合的目標等有著密不可分的關係。修行者還是早早地穿好衣裳，在門口迎接專車的到來吧！因為，衣衫不整是不准上車的。