Extensive interpretation of Tao Te Ching (64)

 道德經演義（六十四）

 

  That which lies still is easy to hold;

 其安易持，

 that which is not yet manifest is easy to forestall;

 其未兆易謀，

 that which is brittle like ice easily melts;

 其脆易泮，

 that which is minute easily scatters.

 其微易散。

 Deal with a minute before it is rife. Check disorder before it is there.

 為之於未有，治之於未亂。

 A tree with a full span’s girth begins from a tiny sprout;

 合抱之木，生才毫末，

 A nine-storied terrace begins with a clod of earth.

 九層之台，起於累土，

 A journey of a thousand li begins at one’s feet.

 千里之行，始於足下。

 He who act, spoils;

 為者，敗之；

 He who grasps, lets slip.

 執者，失之。

 Because the Sage does not act, he does not spoil,

 是以聖人無為，故無敗；

because he does not grasp, he does not let slip.

 無執，故無失。

 The affairs of men are often spoiled within an ace of completion.

 民之從事，常於幾成而敗之，

 By being careful at the end as at the beginning, failure is averted.

 慎終如始，則無敗事。

 Therefore the Sage desires to have no desire,

 是以聖人欲不欲，

 and values not objects difficult to obtain,

 不貴難得之貨，

 learns that is unlearned,

 學不學，

 and restores what the multitude have lost,

 復眾人之所過。

 that he may assist in the course of nature and not presume to interfere.

 以輔萬物之自然，而不敢為。

 

 The Human World (2) (24-26)(64。1)

莊子演義內篇人間世(二)(24-26)(64。1)

 
24 Based on it, the ancient exhorted us to transmit the key meaning only, and not to transmit the feeling mixed on it. A good missioner should adhere to this principle.

因為這個緣故，古人才告誡我們傳話時，只傳話的中心意思，不要傳達附在上面的感情，能把握這個簡單的原則就算是一名信使了。

25 Why to stress missioner abstaining from adding his or other’s meaning into the key meaning? In many contests, all agree in the beginning that the contest purpose is for exchanging, viewing and emulation, and contesters behave should be in courtesy way. However, when contesters enter on the stage, they forget all codes and regulations. They scramble each other by hook and crook, by fist and kick.

為什麼我強調使者要克制自己，不要隨便添加個人或其他任何人的意思在中心意思之上呢? 我們看許多競技比賽，一開始大家都講好要點到為止。比賽是技術觀摩、切磋，大家作君子之爭。 可是一上場，選手們求勝心切，什麼規矩都忘光了; 打到後來拳腳相向，陽謀陰謀、明的暗的都上場了。

26 In the party, friends usually toast each other with a small cup of wine. The atmosphere becomes harmonic and affable, which originally is good, but after three rounds of toasting, all drink to red eyes and faces. The toasting comes to fall into forcing other to drink, or becomes the idea to make other drunk. At last, friendship turns into fight and the party becomes the spot where the drunks give their vents.

平日朋友餐聚，大家禮貌性地敬上一小杯酒，宴會氣氛在酒的幫助下變得親切、融洽本是一件好事。可是酒過三巡，大家喝得紅了眼，上了臉，在敬酒上就慢慢地有強迫別人喝以及非把某人灌醉的想法; 結果一場朋友聚會變成角力場，變成借酒裝瘋者情緒發洩的場所。

故法言曰：『傳其常情，無傳其溢言，則幾乎全。』且以巧斗力者，始乎陽，常卒乎陰，泰至則多奇巧﹔以禮飲酒者，始乎治，常卒乎亂，泰至則多奇樂。凡事亦然，始乎諒，常卒乎鄙﹔其作始也簡，其將畢也必巨。


Xianchi’s interpretation and remark(64。1)

 咸池評述(64。1)

1 We tail up to do thing in the beginning but in most of the time we will sour in the end. It is a pity that we end in that way and cannot complete it.

 無論做任何事，在開始的時候，我們往往都是興致勃勃，非常投入，可是只要一到了收尾時刻，這種興致往往就會逐漸減弱，導致最後草草收場而未盡全功，實在非常可惜。
 
2 The so call: “The affairs of men are often spoiled within an ace of completion”, means that people seldom succeed in doing thing because they can’t do it with coherent zest.

 所謂 “民之從事常於幾成而敗之”， 也就是由於他們不能保持慎終如始的緣故。

 

Cultivation of the Innate Nature (1)(1-8) (64。2)

莊子演義外篇繕性(一)(1-8)(64。2)


1 Managing to improve self-nature, Buddha-nature, Qi, calmness and refinement, a man, in the way of practice expect to reach the goal of practice, need at first to practice “Steadiness” to obtain a mood of soundness, tranquilness and peace, after which self-nature, Buddha-nature, Qi, calmness and refinement emerge and he lets them to arrange and guide ourselves. Thus, it is possible for him to succeed.

在修行的過程當中，一個人設法提升自性、佛性、氣、挫火、妙用等，冀望由此走上修行的康莊大道。 而這個修行目標的達成，必須經由修“定”，獲得沉穩，安寧，祥和的心境後，直接由自性、佛性、氣、挫火、妙用等去安排主導才有可能成功。

2 Worldly learning, moral rules and various efforts controlled by consciousness are vain to make a man goes on the right way of practice.

世俗的學問、道德標準，以及用意識去控制的種種努力; 都是白費力氣，也是無法讓你走到修行的路上去的。

繕性於俗，學以求復其初；滑欲於俗，思以求致其明；謂之蔽蒙之民。

3 The simple and easy life indifferent to fame and wealth makes self-nature, Buddha-nature, Qi, calmness and refinement extend thoroughly, and then a great wisdom comes out from his body. After possession of this wisdom, he should be imprudent in using it. He should not use it to make fortune and fame.

平易恬淡的生活態度能讓自性、佛性、氣、挫火、妙用等充份伸展，在修行人身上顯出智慧。修行人獲得這些超然的智慧後要謹慎克制，不得以之為謀財、謀名之工具。

4 If he follows the right rule, the sound, tranquil and peaceful heart is maintained. Otherwise, he will receive a lot of visitors who will ask him to tell future, or start Qi, or cure disease, or pray for them. He will become rich, but he can’t calm down to practice.

能夠這樣，他那顆沉穩，安寧，祥和的心才得以維持。否則每天門庭若市，請他卜卦、開氣、治病、祝禱的人一大堆，而他的財富滿坑滿谷，他哪裡還能靜下心來修行。

5 The wisdom of man of practice comes into being in simple and plain life.

修行者其智慧是由簡單樸素的生活中逐漸形成的。

6 This great wisdom is obtained from indifference, loneness, vacancy and non-action; however, no matter how simple and plain a life he his, the bottom line is that he has to keep alive. Nevertheless, keeping alive should not aim at seeking fortune by tricks, slyness and tactics.

由虛靜、恬淡、寂寞 無為中獲得大智慧，其具體的實踐就是人需要活下去。可是存活的方式不是靠詭詐、狡猾的心機，以謀取生活所憑藉的財富。而是用最純樸的方法，安生立命在一個簡單樸素的生活之中。

7 With a simple and plain life and a fewer desires, he can gain a sound, tranquil and peaceful mood. When great wisdom arising, it interacts with the mood. As a result, the man of practice shows the feature of indifference, loneness, vacancy and non-action.

在簡單、純樸、慾望極低的情況下得到一個沉穩，安寧，祥和的心境。當大智慧升起後，祂與沉穩，安寧，祥和的心境交互影響，最終顯出一位修行完備者那種特別虛靜、恬淡、寂寞 無為的氣質。

8 The feature is an important goal sought by the man of practice.

而這種氣質是修行者所追求的重要目標之一。

古之治道者，以恬養知。生而無以知為也，謂之以知養恬。知與恬交相養，而和理出其性。

Xianchi’s interpretation and remark(64。2)

咸池評述(64。2)

1 Jingkong Master ever said, “Now, it is dharma ending age. Common man of practice seldom can enter the second meditation or the third.”

淨空法師曾說：「現在是未法時期，一般人修禪已經很少有人能進入二禪、三禪的境界。」

2 He deems that modern people have too intricate mind and complicated life. They don’t make much of the importance of simple and indifferent life any more.

他認為現代人的心思太繁雜了、生活也太多面化了。他們不再重視平易恬淡生活的重要性。 

3 Actually, the true reason that common man of practice seldom can’t enter the second meditation or the third, is that they don’t know how to arrange the course.

其實一般人在修禪時很少有人能進入二禪、三禪的境界，究其原因，主要還是在於修行功課的安排上。

4 As Chuang Tzu said, with a simple and plain life and a fewer desires, we can gain a stable, tranquil and peaceful mood. When great wisdom arising, it interacts with the mood. As a result, a man of practice shows the feature of indifference, loneness, vacancy and non-action. If we trying to practice by the guideline we gain by reading sutra, textbook of practice and practice in the light of regulation, we can’t enter the second meditation or the third.

莊子說的對， "以恬養知，知生而無以知為也，謂之心知養恬。" 我們如果完全依靠我們自己的腦袋，靠我們勤讀經書，修習課本中所獲得的知識，並且按照一定的戒律去修行的話，那才是真正造成我們不能進入禪二、禪三的主因。

5 Man of practice cultivates his wisdom from simple and plain life. Under the simple, plain, desire-less conditions, he gains a sound, tranquil and peaceful mind which interacts with great wisdom. Finally he shows a feature of indifference, loneness, vacancy and non-action that a man of perfect practice should possess, and the said feature is the important goal sought by a man of practice.

修行者的智慧是由他在簡樸的生活中不斷修煉而逐漸產生的。在簡單、樸素、慾望極低的情況下，不知不覺的衍生而出一種沉穩，安寧，詳和的心境; 而當大智慧升起之後，它又與這種沉穩，安寧，詳和的心境交互影響，終而顯示出修行完備者那種虛靜、恬淡、寂寞、無為的氣質。而這種氣質正是修行者所希冀達成的目標之一。

6 Plainness and indifference are climate, humidity, temperature and soil in which seeds can germinate and grow in suitable conditions. However, seed, including self-nature, Buddha-nature, Qi, kundalini and refinement, or knowledge (wisdom) mentioned by Chuang Tzu, is the essential element to be a big tree. Seed and a suitable conditions—plainness and indifference, must work together, with none indispensable.

平易恬淡是氣候、是濕度、是溫度、是土壤，在適當的氣溫、濕度、季節與土壤中，種子才會發芽，然後逐漸長大。平易恬淡固然非常重要，可是種子－自性、佛性、氣、挫火、妙用或如莊子說的 "知"--智慧，才是讓幼苗長成大樹的根本。它們必須相互配合，缺一不可。

7 Man of practice doesn’t know how to improve wisdom, and he just practice by knowledge in sutra, just as Chuang Tzu said that worldly learning, moral rules and various efforts controlled by consciousness are vain to make you go on the right road of practice, or in other words, if you do that way, you are a “blind and ignorant man”. A man of practice who can’t enter the second meditation or the third, Dharma ending age is not the reason and should not be blamed.

修行人假如不知提昇智慧，而只求利用自己在經書上所學得的那一點知識及學問，因而就妄想以此來走上修行之路，這樣做只能暴露自己是 “蔽蒙之民” 而已。無法進入禪二、禪三之境的結果，就不要責怪什麼未法時代了！

 

Xianchi’s interpretation of Tao Te Ching (64)a。64

 咸池評述道德經演義（六十四）a。64

1 We guard on the thing before it happens, which is not a principle all people can do. Most people embrace Buddha's feet in the hour of need, namely seeking help at the last moment.

讓事情防範於未然，其實也並不是一件人人都能做到的事，絕大部分的人他們都是臨時抱佛腳，臨陣擦槍。

2 When we are bed-ridden, we remind the importance of health. Then we make up our mind to live a regular life, doing sport every day, not staying up, drinking, and indulging in sensual pleasure. However, after we recover and live a normal life, we forget it.

我們往往只有在臥病在床時，才會想到健康的重要。我們在病床上立下決心，今後生活要規律、要檢點，每天都要保持運動，絕不熬夜、喝酒、縱欲。可是一旦身體好了起來，恢復正常生活時，這些決心也就很快的全都忘光了。

3 “To deal with a minute before it is rife; check disorder before it is there”, In order to do that you have to be cautious in doing everything in each step anytime. He, who intends to do exercise every day, climbs hill regardless of winter and summer and the weather, time may test his decision of “by being careful at the end as at the beginning”.

要做到 “為之於未有，治之於未亂”，就得每分每秒，時時刻刻地、小心翼翼地走對每一步，做對每一件事。每天早起運動的人，他是否能堅持到底，是否真能風雨無阻地出門，寒暑不計地爬山，所有這些，都是他能否 “慎終如始” 的一種考驗。

4 Shepherd Plan is the one that I execute most completely and benefit most from in the past ten years. The reason for my success is in accordance with the principle made by Laotse in this chapter. The requirements of shepherd plan are:

養羊計劃是我這近十年來(2003)執行最徹底、受益最大的投資計畫。而其成功的因素，現在回顧起來就非常貼切地符合了老子在這章所訂下的原則。養羊計劃的要求是:

(１）Choose the quality stocks and hold it for long term.

擇優，並且長期持有。

(２）Sell none of them for the fluctuation of stock market.

不動如山，絕不輕易買賣。

(３）Sell some of it in need but not all.

偶而來客宰羊，但不全賣。

5 Choosing the quality stock is like “begins from a tiny sprout”, “begins with a clod of earth” and “begins at one’s feet”.

擇優就是選之於毫末、累土、以及足下的功夫。

6 Holding it for long term is “by being careful at the end as at the beginning”. In the beginning, I have only 115 XX stocks. After increasing by dividend allotment and stock split, and decreasing by sold for life expense in past years, the number of my stocks has increased to 441 sheets till Jan. 2003. The 115 sheets are “before thing appear”. The 441 sheets is not much of a tree with a full span’s girth but they are grown more.

長期持有是 “慎終如始”。在剛開始時，我只持有XX股票１１５張，經過這些年的增資配股的正成長以及不斷賣出以應生活所需的負成長; 到今天為止(2003年元月)， 我已經擁有XX股票４４１張。以１１５張之于“未有”作為開始，爾後之４４１張雖不算是合抱之木，但是兩者相較，後者顯然是粗大得多了。

7 Additionally, doing no short swing trading frequently is “does not act” and “does not grasp”. In the long term, if you don’t sell in large quantity of your stock, you do not spoil. So, you do not let slip.

另外，不讓股票進進出出地以求取短線差價就是無為、無執的工夫。站在長期投資的立場上看，只要不整批賣出就無所謂虧贏，所以當然就不會敗，亦不會失。

8 The shepherd plan has been done for ten years, and the harvest is fairly good till now. The principle I should take now is that “by being careful at the end as at the beginning”, in other words, I should insist on the original principle and concept, preserving it and feeling dauntless on fluctuation. Thus I would benefit from it and any possible failure would be averted in my life.

養羊計劃執行近十年下來，我已經算是豐收了。為今計在慎終如始，保持當初的信念與原則，持之以恆，不懼起伏，則終生享用不盡，絕無敗事。

9 Laotse said that the Sage desires to have no desire, and values not objects difficult to obtain, which is also the necessary condition of shepherd plan. If you lead a dissipated life, and waste wealth without limit, thus, you sell too many stocks for making the end meet, at that time your shepherd plan is hard to be continued.

老子說欲不欲，不貴難得之貨，這也是養羊者必備的要件。否則，如果你生活糜爛，揮霍無度，當宰羊太多時，這樣的養羊計劃最終也是難以維持下去的。

10 My investment plan without intention happens to be in such accordance with Laotse’s idea. I deem that I am so lucky indeed.

 我從來沒想到，一個自己於無意間所形成的投資計畫，居然是如此貼切地符合老子的主張，想到這裡，不禁覺得，自己真是一個幸運兒。