Extensive interpretation of Tao Te Ching (65)
道德經演義（六十五）
The ancients who knew how to follow Tao,
aimed not to enlighten the people, but to keep them ignorant.
古之善為道者，非以明民，將以愚之。
The reason it is difficult for
the people to live in peace, is because of too much knowledge.
民之難治，以其智多。
Those who seek to rule a
country by knowledge are the nation’s curse.
故以智治國，國之賊;
Those who seek not to rule a
country by knowledge are the nation’s blessing.
不以智治國，國之福。
Those who know these two
principles also know the ancient standard.
知此兩者亦稽式。
And to know always the ancient
standard is called the Mystic Virtue
常知稽式，是謂玄德。
When the Mystic Virtue becomes
clear, far-reaching, and things revert back to their source, then and then only
emerges the Grand Harmony.
玄德深矣遠矣;
與物反矣，然後乃至大順。
Opening Casket
(2) (21-33)(65。1)
莊子演義外篇胠篋(二)(21-33)(65。1)
21 In Chuang
Tzu’s utopia, the most important principle is that people are fixed to the
earth and are prudent in migration, with an easy and simple life indifferent to
fame or benefit. It should be condemned and avoided to encourage people
migration.
在莊子的理想國度裡，百姓重土安遷，在一定的範圍裡過著平易恬淡的生活是最重要的原則，任何促使百姓大舉遷徙動盪的動機，都是應該加以遣責而避免的。
22 When the leaders of a country employed new ways and concept of governance to
improve people’s life and strengthen the economic power, the people around the
country leave their houses and scramble to immigrate into it in various ways.
On the road of immigration, their morale fluctuates. The old immigrants repel
and bully the new one, for which the new ones have much difficulty in making
living. They have to think out various and odd ways to make living. The society
disorders under the condition of messy morale.
因此，當某一個國度的領導者，他採用了新的生產方式、新的治國理念，圖使國富民強，因而造成了大批的老百姓，爭先恐後的運用各種可能的手段，拋家棄子前往移民時；百姓往返于擁擠的道路上，往往造成民心浮動，舊移民排斥新移民，欺侮新移民；新移民在謀生不易的情況下，想出各種奇招，以求安身立命。民心在一片混亂之下，社會秩序就不可收拾矣。
若此之時，則至治已。今遂至使民延頸舉踵，曰「某所有賢者」，贏糧而趣之，則內棄其親，而外去其主之事，足跡接乎諸侯之境，車軌結乎千里之外。則是上好知之過也。上誠好知而無道，則天下大亂矣。
23 The reason that people can’t keep a clam, peaceful and auspicious mood,
originates from those new tools or knowledge employed by some politician in
position.
百姓不能保有一顆沉穩，安寧，祥和之心的原因，追根究底，就在某位執政者巧用新的工具、發明新的知識所造成的。
24 From the eighteenth century, civilization of human being made a big leap,
which caused the development of the civilization to exceed the progress of
total knowledge in past thousands of years. Propelled by the new knowledge, the
miserable earth suffered enormously.
十八世紀以來，人類文明大幅躍進，促使這二百多年人類文明的進展遠遠超過過去幾千年人類知識進步的總和，在這種新知識的推波助瀾下，我們可憐的地球蒙受了巨大的傷害。
25 For example, when the slinger was improved, birds became unsafe.
所以當弓箭進步後，鳥兒就不得安寧了;
26 When the equipment of fishery was updated as well as GPS was used, fishes in
sea were exposed.
當釣魚、捕魚的設備更新，再加上衛星定位技術進步，海中的魚兒就無處可逃了;
27 When the tools of preying were ameliorated, fox and deer in suburban
vanished.
當捕捉野獸的工具進步後，郊外的狐狸、梅花鹿就消失了。
28 When the tricks were innovated, people’s discretion of goodness and
evilness, the true and the false were weakened.
當狡猾、欺詐、蒙騙的手法翻新後，百姓對辨識真偽、善惡的能力就減弱矣。
29 Knowledge was mixed with tactics, tricks and intrigue. The interaction
disordered our society.
知識混雜著機巧、謀略、欺詐的手段，在交互影響下，社會秩序就大亂了。
何以知其然邪？夫弓弩畢弋機變之知多，則鳥亂於上矣；鉤餌罔罟罾笱之知多，則魚亂於水矣；削格羅落罝罘之知多，則獸亂於澤矣；知詐漸毒、頡滑堅白、解垢同異之變多，則俗惑於辯矣。故天下每每大亂，罪在於好知。
30 We may see that unfairness and sadness in the slums all around the world’s
big cities, turned into the source of crime. The cause is that the prosperity
of knowledge lures people all around the country to throng into the cities.
They become vagrants who produce disorder.
我們看世界各大都市中，貧民區裡人們的不平與悲忿，以及該區淪為犯罪之淵等現象，究其成因，始做俑者，就是知識所造成的表面繁榮景象，誘導各地百姓蜂湧而至，最終成為都市遊民後所造成的混亂。
31 The planting and breeding proficiency of people in villages can support
themselves to live an easy and simple life indifferent to fame or benefit.
However after TV sets come into villages and knowledge comes into their minds
by books and newspapers, their children become unsettled. Giving up the
agricultural technique that is inherited from their parents, they throng into
cities to learn unfamiliar knowledge to become craftsman, servant, technician,
teacher and politician.
鄉下百姓對耕地、養豬、種菜知之甚詳，而這些知識均足以供應他們過一個平易恬淡的生活。可是電視進入農村，現代知識藉由報紙、書籍進入農民的心後，他們的子女再也不能安於現狀，他們放棄了父母傳下來的農耕技術，湧入都市去學習工匠、服務生、技師、書匠、政客等他們不熟悉的新知識。
32 They give up their proficient technique of living to seek unfamiliar ones.
They finally bring disturbance and disorder to the society. The society is
filled with enormous complaints, anger, and hatred, which disturbs the
operations of Nature.
放棄熟悉的謀生技能，以追求不熟悉的生計，他們最後為社會帶來不安與混亂，怨天尤人、不平之氣、憤怒之心充滿天地，將天地自然運作的氣氛步驟也給擾亂了。
33 From the beginning of civilization of human, the disorder caused by
employing new knowledge and tools have lasted to today. People sniff at the
easy and simple life indifferent to fame or benefit, considering it as the life
of a stale and pedantic scholar. They scrabble for tactics, powers and
intrigues. The peaceful and tranquil life is replaced with that of a concept of
sophism and rivalry, which people should know is main cause of today’s social
disorder.
自有人類文明以來，這種因開發及運用新知、新工具而帶來的混亂就一直存在迄今，人們對平易恬淡的生活嗤之以鼻，認為是腐儒的表現，對權謀機巧則趨之若騖，沉穩安寧的生活理想，被熱愛詭辯爭強好勝的人生觀所取代，而這種轉變正是現今社會混亂的主要因素，大家不可不防。
故天下皆知求其所不知而不知求其所已知者，皆知非其所不善而不知非其所已善者，是以大亂。故上悖日月之明，下爍山川之精，中墮四時之施；惴耎之蟲，肖翹之物，莫不失其性。甚矣夫好知之亂天下也！自三代以下者是已，舍夫種種之機而悅夫役役之佞；釋夫恬淡無為而悅夫啍啍之意，啍啍已亂天下矣！
Xianchi’s interpretation and remark(65。1)
咸池評述(65。1)
1
The earth where we are living, even the universe, actually is a living and
vital large organism. The sun supplies it with energy; sea and lake supply it
with water; plant and animal improve ingredients of air and water; flowing of
wind and water balances various elements and give it a suitable humidity and
temperature.
我們所賴以生存的地球乃至於整個宇宙實際上是一個活潑的、有生命的巨型生物體。它有太陽供應能量、有海洋湖泊提供生命之水、有動植物來調節空氣、水的成份，有風及水的流動來平衡各種成份的分配以及溫度、濕度的分佈等。
2 Speaking
strictly, nature build a task of operation into the gene of each creature: what
bacteria to do; what plant to do; what small and middle animals to do; what big
and rare animal to do. In the plan that nature design elaborately, each member
does its own duty. Without outer disturbance, the creatures can maintain their
living space stably, each in its proper position.
嚴格地說，這世上無論哪一種生物、哪一個成員，都在大自然的掌控之下，在它們的基因中埋下了整體運作所必須交辦的任務。細菌該做什麼，植物應做什麼，動物中體型較小而數目較多的動物又應該負責什麼，大型而稀少的動物又要負責什麼。在大自然精心設計的藍圖中，地球上的各個成員，它們都各司其職，各取所需，如果沒有外界的干預，地球上的生命可以各得其所的維持著它們各自的生存空間。
3 This balance has been kept on the earth for years. In grassland, forest, sea
and sky, various creatures live in their designed domain peacefully in terms of
nature’s plan.
像這種平衡發展的情況在地球上維持了許多年。在草原上、森林裡、在海洋及天空中的所有各種生物，牠們都在大自然的藍圖中恪守其份的生活著;
維持著牠們寶貴的生命。
4 Nevertheless,
mankind emerged someday. This creature is not large and strong, without sharp
teeth and strong arm. It seems to have no advantage but under the pressure of
surviving, it develops knowledge, the invisible weapon and eventually, it
becomes a super powerful species.
然而，有一天人類出現了。這種體型不高，力氣不強、沒有尖銳的牙齒、更沒有特別強而有力臂膀，看起來似乎一無是處的生物，他們為了尋求生存，在周遭環境嚴峻的考驗及逼迫下，最後發展出知識這個無形的利器，並且由此而促使人類成為超強的物種。
5 With developing
knowledge, mankind in twenty-first century occupies the earth. They possess of
most resource, drive off most other creatures out of their living field.
Mankind gains a great win in the battle of territory against other creatures.
人類知識發展到了21世紀以後，他們佔領了整個地球，擁有及佔據了絕大多數地球上的資源，並且將絕大多數其他生物都一律驅趕出人類的生活範圍。人類在眾多地球生物共同競爭生活領域的戰鬥中是大獲全勝了。
6 Knowledge, the super weapon, is edge tool of mankind to defeat other
creature. However, as far as mankind concerned, is knowledge of all advantage?
知識這個超級武器是人類戰勝其他生物的利器，可是針對人類本身而言，知識是否就真的是百利而無一害呢？
7 Nature’s mystery is still vague to mankind. Without knowing the whole picture
clearly, mankind applies knowledge widely, so that their activities get the
world into a big messy.
大自然的奧秘並不是人類所能夠完全瞭解的，也因此，在不能知其全貌的情形下，人類廣泛地運用其有限的知識，因此而將天下弄得一團糟。
8 We say that bad
doctor kills patient. Inconsiderate policy afflicts people too, which is the sequela of premature knowledge we applied.
我們常說庸醫害人，可是設計不周嚴的政策也同樣的會貽害百姓。而所有這些，都可以說是知識不夠周延所引發出來的結果。
9 Native dare not
eat the fish from the five lakes near
美國芝加哥五大湖中的魚老美不敢吃，美國生產的G.M.農產品，歐洲人不敢吃; 地球上許多水庫都化成了一潭污水。我小時候時常游泳的小溪，如今再也沒人敢跳下去了。
10 For a man who
aspires to practice, these affairs mentioned above are petty to them, while
knowledge becomes the biggest obstruct on the entry of his practice is the most
serious one.
對一位立志修行的人而言，這些都還算是小事，而知識成為修行入門的障礙這一點，才算是最為嚴重的。
11 Knowledge becomes the accessory of desire and helps it extend, so that
normal operation of self-nature, Buddha-nature, Qi, kundalini
and refinement is hampered. Knowledge also boosts people’s arrogance and makes
people think that mankind might defeat heaven. They regard self-nature,
Buddha-nature, Qi, kundalini and refinement as
concepts of superstition, so they give up practice. They deem that only
knowledge can bring permanent happiness to them and make their dreams and
wishes come true.
知識成為慾望的幫凶，助長慾望的無限延伸，因而蒙蔽了人們的自性、佛性、氣、挫火、妙用等的正常運作; 非但如此，知識也助長了人類驕傲的氣焰，自以為人定勝天，視自性、佛性、氣、挫火、妙用等為不科學，是迷信的看法，因而捨棄了修行，以為單憑知識就能求得永恆的快樂，就能滿足各種夢想，達成各種願望。
12
They don’t know that dreams and desires are endless way and abysses that may
bring countless worry, pain and regret to them. Without assistance of
knowledge, desire is a kitty that makes no trouble. Petty desires instead are
impulsions of mankind to survive. They are positive and valuable somewhat. When
knowledge intervenes, desire extends too far. Desire becomes lion and tiger
that go on the rampage. Thus mankind’s life goes into disorder.
殊不知，夢想及慾望是一條不歸路，是一個會給自己帶來無窮煩惱、痛苦、悔恨的深淵，在缺乏知識的幫助下，慾望只不過是一隻小貓，它尚不能惹出什麼麻煩; 而小慾望反而是人類生存的推動力，它是正面的，是具有著一定的價值的。可是通過知識的加深及推波助瀾，慾望獲得了空前的伸張，這時的慾望就成為了獅子、老虎，向各處橫衝直撞。到了這步田地，人類的生活節奏無形中就被打亂了。
13 With such a
consideration, Chuang Tzu put forth wariness of
knowledge and exhorted us not to apply knowledge blindly. He asked people to
beware of its sequela. Especially man of practice
shouldn’t arrange the course of practice by his limited knowledge. If a man of
practice doesn’t understand it and do it forcefully, he will waste time and
impede his or other’s practice. Isn’t he miserable if he becomes neither a
common person nor a man of practice?
在這樣的考量與評估下，莊子提出了對知識的謹慎及戒心，要求我們小心防止知識的盲目被運用，提防其後遺症; 特別是修行的人，他們最好別妄想利用自己的那點兒知識去安排修行的功課，想不通這一點而蠻幹的修行人，他們無疑是在浪費時間，誤人誤己，最後在凡人與梵人之間兩邊都落空，這樣豈不是太冤枉了嗎？
Horses' Hooves (2) (1-8)(65。2)
莊子演義外篇馬蹄(二)(1-8)(65。2)
1 Horses nomadize themselves
on the wild field. When they are delighted, they play by crossing necks; when
they get angry, they kick the buttocks of each other. All actions are the
horses’ intuitive reaction and their hearts are simple and pure.
馬生長在原野逐水草而居。牠們高興的時候交頸遊戲，發怒時屁股對著用後腿互踢。所有這些動作都是馬的直接反應，牠們的心是單純的。
夫馬，陸居則食草飲水，喜則交頸相靡，怒則分背相踶。馬知已此矣！
2 However, when horses are saddled and reined; their conducts are controlled,
they will expose atrocious manner to express their discontent. When they know
how to turn heads to bite people or to sneakingly
bite off the rein, they look like a group of thieves somewhat.
可是當馬兒被套上馬鞍，繫上韁繩，行為被控制時，馬兒就學會了露出凶惡的姿態，以表示不滿; 當牠們學會急轉回頭過來咬人，或者偷偷地將韁繩咬開等動作時; 這時的馬兒看起來就有點兒像小偷兒了。
3 A simple-minded horse becomes a sly one like a thief, which the grooms, such
as Bo Le should be responsible for.
一匹心思單純的馬，變成狡猾如偷兒的馬，其間的轉變是馬夫如伯樂者要負責的。
夫加之以衡扼，齊之以月題，而馬知介倪闉扼鷙曼詭銜竊轡。故馬之知而能至盜者，伯樂之罪也。
4 In the ancient Hexu age, people lived in simple
lives without Kala OK, movie, playing mahjong, or drinking
for entertainment. They just wandered when they went out. They were not like
the modern people who drive to the wilderness to see the meteor, to
在古遠的赫胥氏時代，百姓在家裡過著很簡單的生活，他們不會想唱KaLaOK，
不會想看影片，不會找幾個人來打麻將，飲酒作樂。毫無目的的閑逛，不會像現代人開車到荒野去看流星，到雪梨去看跨年煙火，到華盛頓DC去看櫻花，到冰島去看北極光等。
5 After eating, they stroke their full belly contently. They walked around just
for digestion. Their life was that simple and easy to reach because it was the
natural reaction of humanity.
他們只要吃飽飯，摸摸鼓漲的肚皮就滿意了。吃飽了到處走走也只是在幫助消化。他們生活的內容就是這麼簡單，而這種生活是人類天性的自然反應。
夫赫胥氏之時，民居不知所為，行不知所之，含哺而熙，鼓腹而游。民能以此矣！
6 When human civilization developed, people were asked to abide by the
etiquette and to carry out benevolence and righteousness. The music was
strictly regulated with the five tones and six pitches. The rules that all
people abide by in society became the restricted criteria in the communication
and association.
當人類文明開展後，百姓們被要求遵守禮儀，講求仁義。音樂被五音六律等嚴格地規範。這些社會中大家遵守的標準，成為人與人交往的限制準繩。
7 After the rules appeared, people created a good knowledge of tools in
struggling for the fame and wealth by any means possible. There is a saying,
“Evils always beyond rules”. Affected by interaction of evils and rules,
people’ lives were drifting far away from the simplicity and tranquilness.
有了這些標準後，人們就爭相運用各種知識在這些標準範圍內，爭名奪利，狡詐權謀紛紛出籠; 所謂「道高一尺，魔高一丈」，道魔交互影響下，人類生活就開始遠離平易恬淡矣！
8 In carefully analyzing the above phenomenon, we found that those who set the
social rules should be responsible for it, just like the said grooms.
在我們認真檢討這種現象時發現，當初製定這些社會標準的人，如同馬夫，他們是必須要負起這個責任的。
及至聖人，屈折禮樂以匡天下之形，縣跂仁義以慰天下之心，而民乃始踶跂好知，爭歸於利，不可止也。此亦聖人之過也。
Xianchi’s interpretation and remark(65。2)
咸池評述(65。2)
1 National Geographic reported
that there is an independent small country – Motaer,
in
根據世界地理雜誌報導，在尼泊爾境內有一個獨立存在的小國度，名字叫莫他耳。
2 It is a small
Tibetan country far from world civilization. Owing to
這是一個遠離世界文明的藏民小國。由於中國的關係，尼泊爾政府嚴格限制莫他耳與外界的聯系。因此，這個小國目前仍處在中古世紀的生活狀態中。
3 From the report,
I see local people in rags, with dusty fact and standing hair. With these
pictures in mind, it is hard for me to rise the intention to be there as one of
their citizens.
從記錄片上，我們看見當地百姓衣衫襤褸，塵土滿面，髮根猶如鋼絲的模樣，心裡實在擠不出一點兒嚮往的情懷。
4 I always believe
that I am very amiable to Tibetan in a sense. Seeing them tapping head by head
to greet each other, I remind of the scene that I enter Samadhi and tap head
with friends of practice. Am I not a member of their kin?
我一直認為自己與藏族有著某種說不出的親切歸屬感。當我在影片中看見他們見面時相互以頭碰頭的禮儀，就使我想起當自己進入三昧狀態中時，與修佛道友相互碰頭的樣子; 這也更加深了我的想法，覺得自己與他們之間確實是有著密不可分的關係。
5 Hence I all alone dream that I could go back to their society someday. Seeing
their living condition, however, I doubt if I can live in an environment like
this.
為此，我一直懷著一個夢想，那就是希望有朝一日能夠回到他們的社會中去，可是當我一看見莫他耳同胞的生活境況時，我又不免心生懷疑，自己是否真的有辦法在那樣的環境下度日。
6 Chuang Tzu
yearned toward the life: people rejoice with food in their mouths and wander
with their bellies full. Is the life virtual and unpractical as my dream of
returning to the Tibetan life?
莊子所嚮往的含哺而熙，鼓腹而遊的平易恬淡生活，是不是也像我回歸藏族生活的夢想一樣，一切都是虛幻而不切合實際的呢？
7 Human civilization improved living environment, changed human’s nature, and
made human sly and tricky; however, in a relatively more safe and comfortable
environment, is it true that we can’t lead a life of simplicity and
indifference?
文明在改善人類的生活環境的同時，也改變了人類的淳樸天性; 使得人類變得更加的足智多謀，與狡詐滑頭。可是在這類比較安全而舒適的環境中，難道我們真的就不能過著平易恬淡的生活嗎？
8 Stock market causes many tragedies—family breaks up
and its members die. But stock market contributes a lot to the prosperous
development of modern economy system.
股票市埸造成了許多家破人亡的悲劇，可是股票市場之對於現代經濟體系所作出的貢獻，卻並非是這些悲劇例子所足以抹煞的。
9 What’s more, he, who carries out the shepherd plan indeed, can find a cozy
and safe place in this competitive market and the environment where he can also
lead a simple and indifferent life.
再說，那些確實勵行養羊計劃的投資人，他們在這個凶惡的市場裡也還能夠找到一片樂土，還能找到一個足以讓他們過著平易恬淡生活的方法與環境。
10 Knowledge and civilization have their side effects; however, we can do
something to minimize the side effects and exert its positive effects to their
best. It is irrational to blame designer of stock market blindly.
知識文明是有其副作用的，可是在知所選擇下，我們仍然能夠將這個副作用設法降到最低，同時將正面的效果發揮到最高的層次; 因此，正所謂善惡存乎一心，那些一味地責罵股市設計者的人，他們也未免有些太不理智了！
11 We should avoid hypercorrection and the evil of knowledge, but not negate
the whole knowledge we have, which is the mean way and the attitude that man of
practice should adopt.
所有的矯枉過正與一切知識的必要之惡都應該避免，但這並非表示我們必須要全面的排斥知識不可; 也只有秉持著這樣的信念來面對知識，才算符合所謂的中庸之道; 也才是修行人所應該持有的正確態度。
12 Age of Hexu never come back again. Thus don’t we
practice anymore? Obviously it is not.
赫胥氏時代是永遠的不會再回來了，可是，難道我們就都不要修行了嗎？答案顯然是否定的。
Gengsang Chu(1)
(13-24)(65。3)
莊子演義雜篇庚桑楚(一)(13-24)(65。3)
13 The disciples disagreed with his thinking. They said, “Don’t say
so. A good official should deserve the honor and position, as a whale can be
detected easily in the river and only small fishes, such as loach, can hide in
it.
庚桑楚的弟子們對老師的看法，完全不表贊同。他們說：「話不能這麼說，只要是好官，就是應該給予他們應有的評價及爵位。好比鯨魚在小河裏就必被發現一樣，唯有泥鰍等小魚才能隱藏其中。
14 Tiger and elephant can’t hide in the mounds; only small animals, such as
fox, can hide. From
猛虎與大象在小山丘上是無法隱藏其身的，只有狐狸這種小動物才能匿藏。再說推舉賢能人士，請他們出來為國家做事，是打從堯舜以來，每一個朝代都曾做過的事，我們也沒有必要例外。既然如此，老師您又何妨順從他們的安排呢！」
弟子曰：「不然。夫尋常之溝，巨魚無所還其體，而鯢鰍為之制；步仞之丘陵，巨獸無所隱其軀，而孽狐為之祥。且夫尊賢授能，先善與利，自古堯、舜以然，而況畏壘之民乎！夫子亦聽矣！」
15 Shaking his head, Gengsang Chu
said, “Come and sit down here. Let me give you my reasons in more details. Once
leaving high mountains, extremely fierce animal can’t escape being preyed; once
leaving water and stranding on bank, the biggest fish might be eaten by a small
insect as ant.
庚桑楚搖了搖頭，他對弟子們說：「來！這兒坐下，讓我仔細地解釋給你們聽。再凶猛的野獸，一旦離開叢山峻嶺，就不免有被獵人捕殺的危險。再大的魚，一離開水域，擱淺在岸，就會被小如螞蟻的蟲子吞食。
庚桑子曰：「小子來！夫函車之獸，介而離山，則不免於罔罟之患；吞舟之魚，碭而失水，則蟻能苦之。
16 Therefore, birds and animals prefer living in high mountains and fishes and
turtles prefer living in the deep water, so does the man of perfect practice.
He goes all out to hide himself or to ward off attention from the masses. That
is way they choose to live in the isolated and peaceful place.
所以飛禽走獸都熱衷於生活在高山峻嶺之上，魚鱉等則藏身於深淵之中。修行完備的人也是如此，大家都是想盡了辦法，將自己隱藏起來，以避人耳目; 他們離群索居，好閒靜處的處世態度，不是沒有道理的。
故鳥獸不厭高，魚鱉不厭深。
17
堯舜兩人，是首先倡導，在百姓中選拔優秀有才能的人士，加以重用，並封之以高官，授之以厚利; 然後再要求這些賢士出來為社會服務。
18 To be frank, I can’t understand it. What on earth in this policy is worthy
being praised?
老實說，我就不明白，這樣的政策，有什麼值得大家稱頌讚揚之處？
夫全其形生之人，藏其身也，不厭深眇而已矣！且夫二子者，又何足以稱揚哉！
19 The policy is helpless, like using a cup of water to put out a fire on a
cart of firewood. It is somewhat like tidying up hair by each hair, cooking
rice by each grain or growing crops on a hole made on a wall. The measures of
the policy are useless to the whole governing.
這種杯水車薪的事是沒有什麼好處的。這有些像人一根一根地整理頭髮。一顆米，一顆米地細挑來煮飯。利用牆上那點兒小地方，鑿個小孔來種莊稼。這樣的動作，對大局是沒有什麼幫助的。
是其於辯也，將妄鑿垣牆而殖蓬蒿也。簡髮而櫛，數米而炊，竊竊乎又何足以濟世哉！
20 On the contrary, the promotion of talents incurs meaningless competition and
opposition. It results in the situation that is like the result of electing
leaders of village: in the election, candidates smear, attack and undermine
each other.
同樣地，舉賢納士，也難免會讓民眾之間產生非必要的對立與競爭，這就跟村里幹部選舉時，大家相互攻擊，互挖牆角，互揭瘡疤是一樣的道理。
21 Entitling clever idea-men mean encouraging guile and trick. The way for
promotion of talents is harmful to the whole society.
至於授權給聰明的謀士，亦無異鼓勵大家競相狡詐，進而無所不用其極地廣用權謀。像這樣的選才方式，對整體社會來說是沒有什麼好處的。
舉賢則民相軋，任知則民相盜。之數物者，不足以厚民。
22 The so-called democratic countries of modern world witnessed the deeper
separation of classes after each wide election. If each person keeps an eye on
individual interest and put scrambling for power and interest as the first
priority, then the evil things happen frequently, such as son killing father,
official murdering by his subordinate, as well as robbing and stealing openly
in the public place.
現今世界各地的所謂民主國家，每一次大型選舉結束後，族群間的分裂就又加深了一些，就是這個道理。如果天下百姓，每個人時時刻刻都睜大了眼睛，斤斤計較於個人眼前的利益; 將爭權奪利，放在首要的優先秩序之上; 那麼人間子殺父，部屬謀害長官;
光天化日之下公開搶劫，公開行盜竊之舉都將會接踵而來，陸續發生。
民之於利甚勤，子有殺父，臣有殺君，正晝為盜，日中穴牆。
23 Getting to the bottom of the said problems, we find that the talent
promotion policy of
追根究底，這些問題的發生，其始作俑者應是堯舜; 彼等所倡導之選賢與能的政策，對後世所造成的影響是極其深遠的。
吾語女：大亂之本，必生於堯、舜之間，其末存乎千世之後。
24 In the human society after thousands of years, it would be commonly seen
that politicians compete for numbered positions by attacking each other
openly.”
千年後人類社會中，人與人之間赤裸裸的競爭，政客們相互攻擊，公開爭取有限職位的現象; 將會是屢見不鮮的。」
千世之後，其必有人與人相食者也。」
Xianchi’s interpretation and
remark(65。3)
咸池評述(65。3)
1 If Chuang
Tzu had predicted the side effects of
如果莊子是在預言台灣的選舉制度，那他倒是不幸言中矣！
2
台灣這麼一個理應美好的環境，結果卻在各黨各派為爭取有限的公職而弄得大家緊張兮兮; 明明沒有族群問題的，只要一到了選舉時期，就是好朋友之間也往往會於無形中豎起了一道道看不見的高牆。
3 The past events that happened eight hundred years ago are recalled and used
as weapon to defeat others in election. At the last moment of vote, some
scandals are trumped up to strike other competitors who can’t refute them
because of time up as if the dumb ate goldthread.
就連發生在八百年前的往事，在選舉中也會被人拿出來作為清算鬥爭的材料; 在投票最後的一刻，競選各造也往往會出其不意，憑空捏造出一些軼聞以打擊對方，目的就為了利用時間的緊迫性以讓對方如啞巴吃黃蓮般毫無辯白的機會。
4 The competitions among
candidates are throat-cut; it is truly a life-and-death battle.
各派候選人與候選人之間的鬥爭，真正可以說得上是一場你死我活的殊死之戰。
5 Chuang Tzu feared that such election would cause disorder
and turbulence of society. I am further afraid that the winner won the election
in such democratic system has bad personality.
莊子擔心，這樣的選拔會造成社會的動盪，人心的不安，而我更擔心的卻是這種通過民主選舉制度所推選出來的政治人物，他們的人格會潛藏著問題。
6 It is normal to choose
excellent talent to serve for people. The key is to improve the way of choosing.
The election currently being used in most countries looks like not a very good
one.
徵選優秀人才以為國家社會服務，原則上應該是沒有什麼問題的，重點是在於徵選方式的有待改進，而現今世界所奉行的選舉制度，看起來似乎還不算是一個最佳的徵選方式。
Xianchi’s interpretation of Tao Te Ching (65) a。65
咸池評述道德經演義（六十五）a。65
1 In the
viewpoint of an intellect, it is difficult for us to agree with Laotse’s idea on making people fool. Also, we loathe Mengzi’s idea—people can be asked to do something but not
necessary to tell them why.
站在一個知識份子的立場，我們是很難認同老子這種愚民的主張的。同樣的，我們對於孟子所認為的，"民可使行之，不可使知之"，也同樣的具有著一定程度的反感。
2 However, if we
are calm down and consider practically this idea that the governor should not
use intelligence to rule the country, we would find the idea is rational.
可是如果我們能夠平心靜氣的，以非常務實的角度來檢視老子、孟子的這種不以智治國的看法，我們就一定能發現，在這套理論之中，其實具有著它非常深刻的道理。
3 This chapter of
Tao Te Ching is usually being called Great
Conformity. The so called Great Conformity means, in view the world we should
base on the whole universe instead of humanity only. We should focus on the
conformity, symbiosis and prosperity of the whole universal instead of
unlimited expanse of humanity.
這篇道德經一般人稱之謂大順。大順是指以整個宇宙為觀測點，而不是單以人為出發點。以宇宙的和順、共生、繁茂為考量，而不是以人類這種單一生物的無限擴張為考量。
4 If humanity is
not so selfish in treating this world and they are a little foolish, then,
great conformity is possible and all creatures in the world would benefit a
lot.
人類如果不是那麼自私的以自己的私利來對待世界; 人類如果能夠生得愚笨一點，那麼，這對地球上全體生命的大順而言，應該會是比較有利的。
5 Recent civilizations and humanity’s
unlimited expansion have destroyed many forest and wild field. Most rivers are
polluted, water is exhausted, gas and oil that have been buried underground for
millions years are extracted. Thus air is polluted; even ozonosphere on polar
region was destroyed so that ultraviolet radiation shines through the hole of
ozonosphere and more creatures are hurt.
近代文明的發展、人類勢力的無限擴張，已經將森林、原野的生態破壞無遺; 人類將河川污染了，將地下水吸乾了，將大地花了無數年代，埋在地下的瓦斯、原油等都抽取出來，嚴重地破壞了空氣的成分;甚至於還在極地上空的臭氧層中弄破了一個大洞，讓紫外線直接照射大地，使得眾多的生物受害。
6 The all kinds
of “much knowledge” are the banes resulted from the overdevelopment of science
and technology. Now environmentalists all around the world appeal to protect
the environment. Our ancient Chinese put forth so-clear warning in the
beginning of people’s intelligence, they excluded science and technology and
advocated spirit civilization. So that people can enjoy the clear water
flowing, green hills standing, and nice breeze and moon in the long history of
Chinese civilization. Therefore, it is reasonable that Chinese civilization
lasts for the longest time than other old civilizations in the world.
凡此種種都是“智多”，都是人類科學技術過度發展所引發的禍害。現今世界環保人士大聲疾呼，提醒大家注意環保，而我先民在民智開放之初就已經提出如此旗幟鮮明的警告了，這些警告使得中國文明在發展過程中排拒科技，提倡精神文明; 使得綠水長流，青山長在，明月微風與人長存。中國文明之能夠在世上延續最久，在這方面確實是有其道理的。
7 In my shepherd
plan, one of my principles is that I don’t manage my portfolio by intelligence.
Fluctuation of stock market goes on. Some people take nuts from the fire of
fluctuation by their wisdom and boldness or greed, whereas this wisdom and
boldness are actually the biggest bane to spoil their investing plan. In buying
and selling, it also breaks their tranquility. If gain, they feast themselves
for celebration and dissipation. If lose, they are in bad mood, feeling panic
and having no appetite. At last, they are sick and lose money simultaneously.
我的養羊計劃不以智養羊，正是我堅守的原則之一。股票市場漲漲跌跌，總是不停的在運轉，而一些人憑著自己的智慧、膽識或者貪婪之心，在漲跌之間，火中取栗。然而這種智慧、膽識卻正是破壞任何投資計劃最大的禍根，尤有進者，在整個進進出出、起起落落的過程之中，他們本來平靜的心靈也完全的被打亂了。勝則慶功大宴，揮霍一番;
敗則心情惡劣，茶飯不思，心驚肉跳，惶惶而不可終日， 最後人財兩失。
8 This is why people exhort each other
not to step into stock market. But as one of necessary financial markets in
modern society, stock market has its own function. The warriors, who think
themselves wise, burn themselves to illuminate others. We, silly shepherd,
enjoy the benefit of stock market and have a tranquil and peaceful life. Who is
wise? Who is silly? No comment!
這就是為什麼許多人互相告誡，不要涉足股市的原因。但是股市是現代社會所必備的金融市場，具有它一定的社會功能。那些自詡聰明，自以為是“智者”的勇士們，他們在熊熊的股市中燃燒自己以照亮他人，而我們這些養羊的傻子、愚民等，卻反而在無數風浪中安然渡過，平靜地享受安寧的生活。這樣看來到底誰才是智者，誰又是傻子呢？難說！難說！