Extensive
interpretation of Tao Te Ching (60)
道德經演義（六十）
Rule a big
country as you would fry small fish.
治大國，若烹小鮮。
Who rules the world in accord
with Tao, shall find that the spirits lose their power.
以道蒞天下，其鬼不神。
It is not that the spirits
lose their power, but that they cease to do people harm.
非其鬼不神，其神不傷人。
It is not only that they cease
to do people harm, the Sage himself also does not harm to the people.
非其神不傷人，聖人亦不傷人。
When both do not do each other
harm, the original character is restored.
夫兩不相傷，故德交歸焉。
Zhi Travels North (11)
(7-11)>(60。1)
莊子演義外篇知北遊(十一)(7-11)>(60。1)
7 Mo Zi and I are belonging to the men who having
reached a certain level of practice; however, sometime we still appraise
objective conditions for right or wrong in the light of artificial code of
conduct and finally misjudge the condition. As for the common people their
appraisals certainly are mistake-ridden and are not able to have the right
direction in dealing with the fluky objection conditions.
我孔某以及墨子等也都算是修行已有了一定程度的人了，然而，我們仍然免不了會以一些人為的行為標準去評論客觀環境的對錯，因而錯估形勢;
至於一般人針對客觀條件的種種所作出的反應，則更是錯誤百出，難以掌握正確的應對之方了。
君子之人，若儒墨者師，故以是非相齏也，而況今之人乎！聖人處物不傷物。
8 A man of practice who reaches the level of no self and being flexibility
doesn’t try to require, squeeze and make use of anything of the objective
conditions. He to the objective conditions is as you to the stone that is
located in front of your gate. You don’t spend energy in playing tricks to,
curse and beat the stone. Also, the stone itself will not jump up to baffle
you.
一位做到無相無住的修行人，他對客觀條件沒有什麼貪求，或榨取，以及利用的企圖。他與客觀條件的關係，就像是你與你家門口的一塊石頭一樣;
你絕對不會花精神去計算，設計，侮辱，毆打那塊石頭; 同樣的，那塊石頭自己，也不會忽然間跳起來跟你為難。
9 A man of perfect practice dulls all sharpness, closes all doors, unties all
tangles, tempers all glares and get along well with everyone. He doesn't
stimulate, collide with, hurt and offend others as he can as possible.
Meanwhile, he disguises himself as a good-for-nothing who is unworthy being
employed.
修行完備者，他知道塞其兌，閉其門，挫其銳，解其紛，和其光，同其塵的道理;
因此在行為上，儘量做到不刺激，不抵觸，不傷害，不得罪他人。同時，他會將自己包裝成身無長物，不值得別人謀取利用的模樣，以避人耳目。
10 In the viewpoint of the subjective conditions, he is a common, useless,
silly and old man. In the viewpoint of the objective conditions, he is simple
and plain in life so as to give other no pressure. He is like the disabled
young man who swaggered freely and leisurely on the street when most young men
tried to escape from the conscription.
在主觀條件上，他是一個平凡無用的傻老頭; 客觀條件上則無欲簡樸，不致對任何人造成壓力。這有點像莊子描述的那位身體殘缺的年青人，當政府徵兵，征勞役時，大多數年青人均紛紛走避，只有他還能大搖大擺的在街上閒逛。
11 If you can do so among people, you are indeed a free man, keeping away from
any hurt when roaming among masses.
能夠修到這個境界，你就能真正的成為一個自由自在的人，悠游于人群之中而不會受到任何傷害。
不傷物者，物亦不能傷也。唯無所傷者，為能與人相將迎。
Xianchi’s interpretation and
remark(60。1)
咸池評述(60。1)
1 Annoyance and
pain have two sources: one is ideas of avarice, wrath and obsession that act
and bring annoyance to you.
人之所以感到煩惱、痛苦，其來源主要有兩個: 一個是貪瞋癡的念頭，在你的心裡不斷地作崇，不住地糾纏，從而為你帶來苦惱。
2 The other is
that bafflement, wring and insult stimulate you when you interact with
objective conditions.
另外一個，就是在你與客觀條件接觸的過程當中，客觀條件中的種種磨難、榨取、羞辱等刺激所為你帶來的層層苦惱。
3 Elimination or reduction of
desires would expel or channel avarice, wrath and obsession so that the first
problem is solved. The second problem is solved by this ways: Fill up your apertures. Close
your doors. Dull your edges. Untie your tangles. Soften your light. Submerge
your turmoil.
無欲或者降低欲念、排斥及疏導貪瞋癡等，皆可以解決第一個問題。而塞其兌，閉其門，挫其銳，解其紛，和其光，同其塵等則能解決第二個問題。
4 In the subjective
conditions you don’t make troubles; in the objective conditions you ward off
problems. If you can do so, you might possibly be a worry-free and unrestrained
man.
主觀條件上能不製造問題，客觀條件上又能避開問題，不引導問題上身; 能做到這兩點，你應該就能成為一名無憂無慮的自由人了！
Thorough
Comprehension of Life(7) (1-15)(60。2)
莊子演義外篇達生(七)(1-15)(60。2)
1 Duke Huan of Qi as well as Guan Zhong drove a
chariot to hunt at the lakeside. In hunting, Duke Huan
saw a ghost in purple clothes and red hat standing aside the road. It was as
big as a hub and as long as a thill. Duke Huan was frightened to sweat over. Grasping Guan Zhong’s hand, he asked, “Hey! Did you see anything?”
齊桓公與管仲同車行獵於湖濱。在行進中，齊桓公突然看見一個大如車轂，長如車轅，紫衣紅冠的鬼站在路旁。桓公嚇得一身冷汗，他緊握著管仲的手，說道︰「喂﹗你看見什麼沒有？」
桓公田于澤，管仲禦，見鬼焉。公撫管仲之手曰：「仲父何見？」
2 Guang Zhong replied,
“Nothing! I see nothing.”
管仲說：「沒有啊！我什麼也沒看見。」
對曰：「臣無所見。」
3 After went back to home, Duke Huan was frightened
to get sick. He couldn’t be on duty for days, which all officials felt nervous.
Huangzi Gao’ao
who was well- known in the country as the specialist about ghost and god, was
invited to help Duke Huan get over the scare.
桓公受到這個驚嚇後，回家就病倒了，有好多天都不能上朝議事，大家都很緊張。宮裏的人特別去請對鬼神很有研究的皇子告敖來為桓公收驚。
公反，誒詒為病，數日不出。
4 Seeing Duke Huan, Huangzi
Gao’ao told him, “Sickness totally is your own
business. It has nothing to do with the god or ghost.”
皇子告敖一見面就對桓公說：「生不生病完全是你自己的事，與鬼神無關。
齊士有皇子告敖者，曰：「公則自傷，鬼惡能傷公！
5 When your Qi runs smoothly, you are healthy.
當你身上的氣運行通暢時，你就身體健康。
6 When your Qi runs smoothly in the upper part and
obstructs in the lower part of your body, you are apt to be angry.
當氣上通而下不通，則容易發怒，
7 When your Qi runs smoothly in the lower part and
obstructs in the upper part, you are apt to be forgetful.
下通而上不通，則容易忘事，
8 When your Qi obstructs both in the upper part and
in the lower part, the Qi smolder in the chest, you
get sick.
上也不通，下也不通，氣積在胸，那麼就會生病。
9 Also, if the Qi dissipates and you don’t refilled
it timely; inevitably, your vigor and vitality will be in shortage.
同樣，如果氣消散後不能獲得補充，則元氣不足，精神便不濟了。
10 Your sickness is for your Qi smoldering, having
nothing to do with the god and ghost.”
所以大王生病是氣積的緣故，與鬼神無關。」
夫忿滀之氣，散而不反，則為不足；上而不下，則使人善怒；下而不上，則使人善忘；不上不下，中身當心，則為病。」
11 Duke Huan asked, “Is there god and ghost in this
world?”
桓公問道︰「這世上確實有鬼神嗎？
桓公曰：「然則有鬼乎？」
12 Huangzi Gao’ao
replied, “Surely. Each god or ghost has its own inhabitation.
皇子告敖回說︰「當然有。到處都有不同的鬼神居住。
曰：「有。沈有履。灶有髻。戶內之煩壤，雷霆處之；東北方之下者，倍阿鮭蠪躍之；西北方之下者，則泆陽處之。水有罔象，丘有峷，山有夔，野有彷徨，澤有委蛇。」
13 The ghost you saw actually is Weishe God who fears
the rumbling noise of the chariot most. When a chariot passes, it will bury its
head in arms, and use its hands to cover its ears.
你看見的鬼叫委蛇神。委蛇神最怕聽見車輪聲。每當有車子經過，祂就會雙手掩耳，將頭拔起緊抱在懷。
14 The man who sees it is blissful, because he will be a lord of a country
sooner or later.”
看到祂的人是有福氣的; 因為此人早晚都能成一方霸主。」
公曰：「請問委蛇之狀何如？」皇子曰：「委蛇，其大如轂，其長如轅，紫衣而朱冠。其為物也，惡聞雷車之聲，則捧其首而立。見之者殆乎霸。」
15 Hearing the explanation, Duke Huan felt relieved.
He was overjoyed for knowing that he would be a lord of a country. Now he knew
why Guuan Zhong didn’t see
it. Duke Huan’s delight made his Qi
run smoothly, and the disease was cured without medicine.
桓公聽到皇子告敖這樣的解釋，心上一塊巨石終於放下; 又聽說自己終能成為一方霸主，則更是喜出望外。心想，難怪管仲這小子看不到。想到此處，桓公不禁心中一樂，積在胸中的氣就通了，病也因此不藥而癒了﹗
桓公辴然而笑曰：「此寡人之所見者也。」於是正衣冠與之坐，不終日而不知病之去也。
Xianchi’s interpretation and remark(60。2)
咸池評述(60。2)
1
Mental disease should be treated through mental way. It is no use to treat it
by medicine and injection only. The knots in heart are unwrapped so that
patient is cured. That’s why the psychologist is essential to us.
所謂心病還要心藥來醫。因心而起的疾病，打針吃藥是沒有用處的，必需將心裡的結解開才能痊癒，這大概也就是心理醫生的價值所在吧！
2 Prince Gaoao was an outstanding psychologist. He
didn’t deny the existence of ghost and god, instead he affirmed them. He said
that ghost and god were normal and ubiquitous natural phenomenon as if you saw
hill, water, thunder, rainbow and change of seasons. All those phenomena are
marvelous but we don’t feel them marvelous because they are ubiquitous
皇子告敖是一位傑出的心理醫生。他不但不否定鬼神的存在，而且還肯定祂的存在，並且把祂們說成是一種普遍存在的、不足為奇的自然現象。這情形就像你看見山，看見水，看見閃電，看見彩虹，看見四季變化一樣，所有的這些現象都是神奇的; 但是就因為它們是普遍存在著的，所以我們一點也不覺得奇怪。
3 If each of us
could see ghost just as we saw foreigner with blonde hair and fair skin on the
street, we would not fear it.
如果我們每個人都能見到鬼，就像在街上看見西方白皮膚、金頭髮的洋鬼子一樣，那麼我們也就不會擔心受怕了。
4 Prince Gaoao made a weird thing ubiquitous at first
and then turned it to be an auspicious factor. Thus he relieved the Duke
Huang’s fear and doubt.
皇子告敖先將一件奇特的事情讓它普遍化，然後再將之轉化為吉祥有利的事物，最後成功地化解了桓公的疑慮及恐懼。
5 We may refer to this case when solving problems for friends or relatives in
daily life.
在我們的日常生活中，經常會有機會為親友或其他人排憂解難; 在方法的運用上，我們大可參考皇子告敖的案例。
Xianchi’s interpretation of Tao Te Ching (60) a。60
咸池評述道德經演義（六十）a。60
1 “Rule a big country as you
would fry small fish.”
The sentence got well known because President Ronald Wilson Reagan of
治大國若烹小鮮。這句話因為美國雷根總統在國會演講時引用而聲名大噪。雷根以這句中國格言為出發點，要求政府單位放手讓民間企業充分地發展他們認為適當的事業。所謂deregulation成為當代美國政府治國的主要架構。美國經濟也因此平順地走出卡特總統時代停滯的窘境; 並為柯林頓總統時代奠下了雄厚的成長基礎。美國９０年代長達十年的經濟繁榮，雷根政府打下的基礎可以說是功不可沒。
2 However, California power crisis in early 2000 and later Enron Scandal waked
up many statesmen to have more concern on the cause relating to people’s life. They deemed that the enterprises relating to people’s life, such as water plant, power plant, bank, should not
do for their own interest or do evil as they want; government
had better supervise strictly these public utilities.
不過２０００年加州電力危機以及後來的恩隆公司事件，也讓許多政治家開始對一些與大眾生活休戚相關的事業投入更多的關心。他們認為，諸如水、電、銀行等之類與大眾有直接關係的企業，最好還是納入政府的嚴密管轄之下會比較妥當，不能完全放手讓企業家有機會為了一己之私而胡作非為。
3 When
frying small fish, you should not turn them frequently. But pouring oil on the
back of fish, then adding water, soy, green onion, ginger and garlic, and then
smoldering a while, all those process are necessary.
烹小鮮時不要太勤於翻動，可以不時將油淋在魚身上，待煎黃之後，再加些醬油、水及蔥、薑、蒜等，再悶燒一回兒。可見，諸如此類的後續動作還是少不了的。
4 So it is right to turn less but
it not necessarily means not to turn it at all. In order to make the dish
delicious, oil is needed; green onion, ginger and garlic should be put on the
fish in the later process of cooking. If they are put too early, they are fried
to black. It looks ugly. With proper amount of soy, the color of fish will be
nice and the taste will be good. You should not add too much water. Some sugar
may be added to make the fish more delicious.
所以少動是對的，但也並非是全然不動。多用些油，薑、蒜等晚些才放，放早了會被油炸得焦黑難看。醬油適量的加一些，色澤會更加好看，味道也比較香。水不要下得太多，如果再加入一點糖的話，魚肉會變得更好吃。
5 All these procedures and tips should be carefully managed when frying small
fish. It is not non-action could be handled.
所有這些小步驟、小技巧都是烹小鮮時所應該注意到的，絕非無為就能夠辦得到的。
6 Running a country is a big course. Its success depends on the following two
aspects: one is heavenly power; the other is man-made policy. The former means
good weather, less earthquake, exact change of temperature by four seasons.
Warm winter and cool summer are bad. The latter means that ruler doesn’t disturb people; doesn’t scramble for interest
among people; doesn’t crave
for greatness and success; doesn’t
exploit people. All the two aspects are well considered and the benefits of
people are protected, the country will be soundly run.
治國是大事，其成敗來自兩方面，一是天的力量，一是人為的政策。天的力量是指風調雨順，地震少，氣溫準確地按四時進行調整，暖冬、涼夏都不好；人為的政策是指為政者不擾民，不與民爭利，不好大喜功，不魚肉鄉民。這兩種力量如果都能顧及百姓的利益，那麼這個國家就搞定了。
7 Heavenly powers are from God. Laotse deemed that
only Tao is the principle to be followed when running a country, thus, will God
not do harm to people. In other words, if Tao is followed, God has to serve
people amenably.
天的力量是來自神。老子認為，若要神不傷人，唯有以道蒞天下。在道的監督之下，神也得乖乖地為天下蒼生服務。
8 We often remarked that there are much violence and cruelness in our society,
so weather goes bad. Going to the bottom of it, it actually means that God is
doing harm to people.
我們常說，現今社會暴戾之氣太重，因此氣候也不調順。這句話的另外一層意思，就是說:
神在傷人了。
9 In facing drought, instead of praying
for rain, people should do something to reduce the violence and cruelness in their
society and go back to the way of Tao.
當天乾物燥時，人們不必求雨，而是應該設法降低社會上的暴戾之氣，讓一切都回歸正道，才是正確的去旱之方。