Extensive Interpretation of Tao Te Ching(68)
道德經演義（六十八）
The brave soldier
is not violent.
善為士者不武，
The good fighter does not lose
his temper.
善戰者不怒，
The great conqueror does not
fight on small issues.
善勝敵者不與，
The good user of men places
him below others.
善用人者為之下。
This is the virtue of
not-contending, is called the capacity to use men, and is reaching to the
height of being mated to Heaven, to what was of old.
是謂不爭之德，是謂用人之力，是謂配天古之極。
Declination to Throne (2) (1-7)(68。1A)
莊子演義雜篇讓王(二)(1-7)(68。1A)
1 Danfu, the king of the State of
邠國國王亶父勤政愛民，國家治理的井然有序，國泰民安，深受百姓愛戴。然而，這樣的國家也有缺點，因為它極可能成為臨國嘴邊的一塊肥肉，大家都想咬它一口。緊臨邠國的狄國就處心積慮地想將邠國佔為己有。
大王亶父居邠，狄人攻之。
2 The year, army of Di loomed to Bin. A war was
inevitable. Danfu looked people as his children so he
wouldn’t like to let his people be the victim of war. So he presented the best
hide, cloth, and the livestock and treasure in his palace to the State of
有一年，狄國大軍壓境，一場戰爭似乎已經是不可避免的事。亶父愛民如子，不願自己的百姓成為戰爭的犧牲品，因此向狄國獻上最好的皮革、衣料，將自己擁有的家畜拿出來，將宮中保存的珠寶、財物也貢獻出來，亶父希望用這些東西賄賂狄王，請其不要揭起戰端。
事之以皮帛而不受，事之以犬馬而不受，事之以珠玉而不受。
3 But all efforts were in vain. Army of Di was
determinate to invade, no leeway to go.
然而，所有這些努力都失敗了，狄軍執意入侵，完全沒有轉圜的餘地。
狄人之所求者土地也。
4 He thought that it was wrong to make people die in war just for keeping his
own throne. Then, Danfu made an announcement to his
people. He declared, “I would not witness that your brother die for me in
battle; I could not stand that your son die for me. I could not imagine that I
stay with people as if nothing happened when they are grieving over the dead.”
這時亶父通告天下。他表示，為了自己國王的地位而犧牲百姓的生命是不對的。他說: 「我不能眼見百姓的兄弟因我而戰死，我也不能容忍百姓的子女為我而犧牲。在百姓悲痛之時，我還若無其事的與之生活在一起。」
大王亶父曰：「與人之兄居而殺其弟，與人之父居而殺其子，吾不忍也。
5 He added, “You calm down to stay! What the king of Di
wants is my throne. There will be no big difference for him or me to be your
king. – You just hand in rice and pay tax. I am to remise my throne to him! If
my remising can avoid a bloody war, it fairly is a good thing.”
他又說：「你們就都安心的待下來吧！狄王只是在求我這個國王的位子而已。我做你們的國王與狄王做你們的國王其間的差異不大，都是一樣的繳稅、納糧。我就讓位給狄王吧！如果這樣能避開一場血腥的戰爭，毋寧是一件好事。」
子皆勉居矣！為吾臣與為狄人臣奚以異！且吾聞之，不以所用養害所養。」
6 The next day, Danfu with his family left the
country. Then, many people followed him to arrive the foot of Qi Mountain. They exploited there and built a new country.
隔天，亶父就攜家帶眷地離開了邠國。此時許多百姓跟著亶父一起走，來到岐山之下，從新開墾，建立了一個新的國家。
因杖筴而去之。民相連而從之。遂成國於岐山之下。
7 It is admirable for a king like Danfu, respecting
life so much.
做為一個國君，能有亶父這樣尊重生命的觀念，是令人敬佩的。
夫大王亶父，可謂能尊生矣。能尊生者，雖貴富不以養傷身，雖貧賤不以利累形。今世之人居高官尊爵者，皆重失之。見利輕亡其身，豈不惑哉！
Xianchi’s interpretation and
remark(68。1A)
咸池評述(68。1A)
1 Danfu’s situation is seen accustomed in a modern big
company.
類似亶父這樣的處境，在現代大型公司內部也是司空見慣的。
2 They often say
“If you only bend yourselves to moil, then you will face justice sentence.” It
means that if you bend yourself to your work and neglect association with
officials, peers and underlings, if you don’t bustle for position, don’t
flatter and cheat, only good performance is useless and helpless for your
survive in a company .
有一句話是這麼說的：「埋頭苦幹，司法審判。」它的意思是說，你如果只專注在自己的崗位上努力工作，不注意上下橫面的關係，同時也不為自己的官位搞小圈子、欺上瞞下、吹牛拍馬等等的話，那麼，就算你的業績再好，也是無助於你在公司的生存的。
3 More than that,
a department with good performance and profit instead is one that many men of
ambitious covet and scramble for and it will possibly become the reason why you
are being
layoff.
尤其甚者，太好的業績、太會賺錢的部門，在一家企業中反而會成為一大堆野心人士窺伺的標地、爭奪的目標，而你所佔的位置，最後反而成為你被掃地出門的主因。
4 Some underling
has such consideration too, which is said as one's achievement is so great; it
must make his boss feel uneasy or insecure. An underling with outstanding
performance often is excluded and suppressed by his supervisor. The worse is
that a cruel supervisor is jealous of underling’s talent and is afraid that he
might replace him some day. Therefore, he finishes off his underling once he
behaves well.
而另一方面，做部屬的也有類似的顧慮，即所謂功高震主。那些一向表現突出的部屬，他們往往會受到直屬長官的打壓及排擠。狠心的長官們更是難以容忍有才華的部屬，深恐他們有一天會 “篡位”。因此，只要一見到這種人冒出頭來，便會處心積慮地將他們幹掉。
5 Many people
sign that it is difficult to be person in society. They often say, “It is
difficult to do thing; however, it is more difficult to be person.” The
difficulty is here: it is trouble to do thing worse; however, to do thing well
will have backfire too.
許多人經常感嘆做人太難，他們說：「做事難，做人更難。」而其間的難處就在於，做得不好當然不行，可是做得太好也會為自己招來麻煩。
6 Some people always act as the fireman in his whole life. It means that a
company in normal operation doesn’t hire him; the company that hires him is
dying. When he saves the dying company out of trouble, his value is gone with it.
有些人終其一生都做救火隊員，意思就是正常營運的公司不會找他，找他的都是奄奄一息快要完蛋的公司組織。可是當他將這個組織挽救回來時，他自己在這個組織中的存在價值也就跟著消失了。
7 It is really a big issue regarding that how to stay in a prosperous
environment, preserve peace and safety, as well as keep success all the time.
所以如何置身榮境、如何持盈保泰、如何持續你的成功，確實是一件蠻大的學問。
Declination to Throne (3) (1-9)(68。1B)
莊子演義雜篇讓王(三)(1-9)(68。1B)
1 The people of Yue, ruthless and wild, were nicknamed the southern savage.
Even to be the king was not an easy job there. The past three kings all were
murdered in their tour of duty.
越素有南蠻之稱，其百姓凶狠而野蠻。在那裡做國王也不是件輕鬆愉快的事，過去三位國王都在任內被人謀害。
2 Hence, Sou, the incumbent prince, felt headache
when he thought that he would succeed to be the throne of Yue.
He was afraid that his destiny would be as same as the past three kings.
為此，現任儲君王子搜，一聽到繼任國王這件事就頭痛，擔心自己有一天會走過去三位國王同樣的老路。
3 Nevertheless, what you don’t like to have, it approached sooner.
然而，你不想要的東西，它反而來的特別快。
4 The King of Yue in his prime of life suddenly died.
The court was eager to urge Prince Sou to succeed.
Then, Prince Sou felt nervous because he rather
loathed the position of the king that was hard and dangerous. Therefore, he
fled from his palace at night and hid out in a cave.
春秋尚屬壯年的越王突然去世了，朝廷裡急著要王子搜繼位。這下王子搜緊張了，他實在不願意當這個吃力不討好，又有生命危險的國王。因此，他趁夜逃出了宮庭，跑到一個山洞裡躲起來。
越人三世弒其君，王子搜患之，逃乎丹穴。
5 The officials were very anxious, because a country requires a king at any
time. They hence sent for searching. At last, they found the cave where they
know that the prince hid in it. He didn’t come out despite all people’s
eagerest plea. Without any other ways, they had to fume and drive him out.
文武百官都很著急，所謂國不可一日無君，因此派出大批人馬四處搜尋，最後找到了一座山洞。大家知道王子搜躲在裡面，可是怎麼懇求他就是不肯出來。大家在無計可施的情況下，被迫用煙薰的方式，才把王子搜給趕出來。
而越國無君，求王子搜不得，從之丹穴。王子搜不肯出，越人薰之以艾。
6 Helpless, the prince stepped up carriage on which he shouted at heaven,
“King, King! I felt annoyed when hearing it. Can’t you find other? Why me?”
王子搜在百般無奈的情形下上了車，他站在車上對天大聲呼道：「國王！國王！我聽到這個名稱就煩，難道你們就不能找找別人嗎？為什麼一定要找我呢？」
乘以王輿。王子搜援綏登車，仰天而呼曰：「君乎！君乎！獨不可以舍我乎！」
7 Prince Sou certainly was not afraid that he was
incompetent, nor detested the luxury life in palace. What he was afraid of was
that his life would under the menace of careerist.
王子搜當然不是怕自己能力不足以為君，也不是厭惡住在宮中享受榮華富貴，他怕的是坐上王位後，自己的生命會隨時面臨野心人士的威脅。
王子搜非惡為君也，惡為君之患也。
8 Prince Sou who cherished life and preferred
conservation of body to throne, was the ideal king who people of Yue supported.
像王子搜這種愛惜生命，不願因王位而傷身的人，也正是越人擁戴，想要找的理想國王。
9 The virtues that a leader of state should possess of are to respect and to
cherish life. It is unqualified for a leader to be rash to resort to the war
for solving problem.
尊重生命，愛惜生命，是一個國家領導人，應該俱備的德性。輕易的說不惜一戰，以解決問題的人，是不夠資格做領導人的。
若王子搜者，可謂不以國傷生矣，此固越人之所欲得為君也。
Xianchi’s interpretation and
remark(68。1B)
咸池評述(68。1B)
1 In 1094, the
first year of Zezong in Song dynasty, Zhang Dun, the
minister, cruelly persecuted the past officers among who Su Dongpo
was the head.
宋哲宗紹聖元年(1094)章惇為相，對以蘇東坡為首的老臣們展開了無情的迫害。
2 Actually, Zhang Dun and Su Dongpo were old friends.
When they were young, one day they traveled on the dangerous path in mountains
of
其實章惇與蘇東坡是故交，年輕時，兩人在陝西山中越過危峻的山路時，蘇東坡可是嚇得要死，而章惇則完全不把危險當一回事。當時蘇東坡就說：「不愛惜自己生命的人，他是什麼事都做得出來的。」
3 He joked,
“Zhang Dun will be cruel, killing without blinking.”
他又開玩笑地說：「章惇將來一定敢做殺人不眨眼的事。」
4 The prince Sou who looked cowardly and was afraid of death was the
ideal king, in the eyes of Chuang Tzu. Bold and
dauntless as Zhang Dun instead was scum who persecuted good officers. With such
reflection, don’t we make a new annotation on courage, boldness, cautiousness
and prudence?
貪生怕死、看似懦弱的王子搜是莊子心目中的理想國王。而勇於犯難、不懼危險的章惇反而成為貽害忠臣的敗類。在這樣的省思之下，我們一向對於膽識、勇敢、謹慎、小心等的性格的瞭解，是不是也應該有著不同的感受和理解呢？
Declination
to Throne (4) (1-8)(68。1C)
莊子演義雜篇讓王(四)(1-8)(68。1C)
1 The State of Han and the State of Wei
were in continuous war for territory. People of the two states were in extreme
pain.
韓國與魏國因為爭奪土地，戰爭不斷，百姓都極痛苦。
2 Marquis Zhaoxi of Wei was
much aware of the situation but he didn’t know how to do it better. Expanding
territory certainly was good but war took a heavy toll and its consequence was
severe.
魏昭僖候對這種情形知之甚詳，可是也不知道，到底要怎麼做比較好。擴充國土當然是好事，但是戰爭帶來的傷亡，其後果也很嚴重。
韓魏相與爭侵地。
3 One day, Zihuazi visited the marquis. Detecting his
hidden anxiety, Zihuazi asked, “Let’s suppose that
there was a sacred tablet. If you had it, you could unify all countries and
became the chairman of the countries. However, if you hold it by left hand,
your right hand would become paralyzed, if hold it by right hand, your left
hand would be paralyzed. Will you take it?”
有一天，子華子來見昭僖候。子華子看出昭僖候他心中的憂慮，因此問到：「如果有這麼一塊神碑，你一旦擁有它，你就能一統天下，成為眾國的盟主。可是你左手拿它，右手就會癱瘓，右手拿它，左手就會癱瘓。我請問你會去拿它嗎？」
子華子見昭僖侯，昭僖侯有憂色。子華子曰：「今使天下書銘於君之前，書之言曰：『左手攫之則右手廢，右手攫之則左手廢。然而攫之者必有天下。』君能攫之乎？」
4 Marquis Zhaoxi plumped out:“I
won’t touch such a sacred tablet.”
昭僖候不加思索地說：「我才不會去碰那什麼神碑呢！」
昭僖侯曰：「寡人不攫也。」
5 Zihuazi said:“Great! So
to speak, your arms are more important than the country. So, we can infer that
your body surely is more important than arms. The State of
子華子說：「很好！這樣看來，你的手臂是比天下來的重要了。我們以此類推，你的身體當然比雙臂更重要了。韓國與天下比較是小多了，而今你想要的土地又比韓國小多了。今天你為這塊土地憂心不已，既傷心，又傷身，是不是划算呢？」
子華子曰：「甚善！自是觀之，兩臂重於天下也，身亦重於兩臂。韓之輕於天下亦遠矣，今之所爭者，其輕於韓又遠。君固愁身傷生以憂戚不得也！」
6 The marquis was enlightened and knew clearly what he should do.
昭僖候這下子想通了，清楚地知道自己應該怎麼做。
7 He praised Zihuazi. “Great! I have many advisors;
however, nobody can make so clear comparison like you.”
他對子華子說：「太好了！我有許多謀士，可是沒有一個人像你，將事情比喻的這麼清楚。」
8 Zihuazi really had a cut above others in balancing
and weighing situation.
子華子對事情的輕重緩急，權衡利害，確實是高人一等。
昭僖侯曰：「善哉！教寡人者眾矣，未嘗得聞此言也。」子華子可謂知輕重矣。
Xianchi’s
interpretation and remark(68。1C)
咸池評述(68。1C)
1 Panruo boluomiduo Sutra has it
that if a man realizes that the five skandhas are
empty by which all his suffering will be eliminated. It also indicates that the
five experiential consciousnesses, including form, feeling, perception,
impulse, consciousness, are of transformation and impermanence. If you love, covet
and possess the five skandhas and five experiential
consciousnesses, impermanence it will bring distress to you.
在般若波羅密多心經裡，世尊說五蘊皆空，度一切苦厄。色受想行識等五受陰是變異法，是無常。如果你對五蘊、五受陰產生愛慾、貪取、據為己有之念，則此無常將會為你帶來無窮無盡的苦惱。
2 Buddha’s
conclusion is that what important to extricate the life suffering is to stop
pursuit of those objective conditions. This is also what Chuang
Tzu said via Zihuazi’s mouth: if you hold it by left
hand, your right hand will become paralyzed, if hold it by right hand, your
left hand will be paralyzed. After half body gets paralysis, you will not happy
even for possessing a country. Furthermore, what you gain gets lost sooner or
later and meantime incurs endless regret, missing, lingering, distress and
anger. Thus why did you make such big efforts to gain it at the beginning?
世尊的結論是，要想解脫人生之苦，最重要的一點，就是要捨棄對這些客觀條件的追求之念。也就是莊子借子華子的話: 左手取之右手癱瘓，右手取之左手癱瘓; 半身癱瘓後得了天下又如何快活得起來。更何況，為了想得到那些早晚要失去的東西，卻為此而惹來自己無限的悔恨，懷念，不捨，懊惱，憤恨等等情緒; 既是早知如此，那又何必當初呢？
3 Marquis Zhaoxi’s land means his cause, wealth and
worldly glory; pain is paralysis of left hand or right hand. Gaining is
avarice; not gaining is deserting and extinction. Knowing this, will you bustle
for cause and worldly affairs? Wish you be wise.
事業、財富、世榮等就等於是昌僖候的土地，癱瘓的左手或右手就是苦痛。拿就是貪，不拿就是捨離滅絕。想清楚了這點之後，你是否還會營營於事業、世榮呢？但願你不是那麼的傻。
Xianchi’s interpretation of Tao Te Ching (68) a。68
咸池評述道德經演義（六十八）a。68
1 In the
interaction between subjective condition and objective condition, you should
enforce your subjective condition at first and then you can resist and eligible
to deal with the objective condition. So, in a word, personal culture is
overriding.
在主觀條件與客觀條件的交往中，應先鞏固主觀條件然後才能攘外，才有資格去談論與客觀條件的各種週旋、應酬、乃至交手。所以歸根究底，個人修養還是最為重要的。
2 Buddha’s requirements to men of practice mostly focus on personal culture.
For example, desires are reduced for content; tranquility and leisure are
needed to stay; his deed is composed and tidy; he is dauntless; he is tolerant;
his body is supple; he is reluctant in dispute; he persists in practice and
makes progress; his body shows what he knows. All the above said are the way to
enforce a man’s personal subjective condition.
世尊在對修行人的要求中有許多都是著重在個人修為上的。比如：少欲知足，樂閒靜處，所為不亂，無怯弱心，能有所忍，體性柔和，不好訴訟，恆修精進，所知見身等等都是試圖鞏固個人主觀條件的做法。
3 Laotse said that “The brave soldier is not violent.
The good fighter does not lose his temper. The great conqueror does not fight
on small issues.” Is that what Buddha said-- his deed is composed and tidy;
dauntless; tolerant; reluctant in dispute. With a stable, composed and
unwavering subjective condition. The brave soldier he watches all directions,
learning well about surrounding. He never resorts to weapon for solving the
problem that he believes it can be solved by peaceful negotiation.
老子說善為士者不武，善戰者不怒，善勝敵者不與，是不是就是世尊說的所為不亂，無怯弱心，能有所忍，不好訴訟呢？有了一顆穩重、喜怒不形於色、沉著的主觀條件，此人眼觀八方，清楚的瞭解周圍的環境，曉得事情能夠以文的方式來解決，因此絕不訴諸武力。
4 Let’s discuss
relation of two sides of Taiwan Straits in this view. Mr. Deng Xiaoping
objectively realized that it was impossible for people of the two sides to
unify at that time but he didn’t want to see a lasting separation of
就像兩岸關係一樣。鄧小平當年就理智地承認，兩岸在各方面的差異，尚不是融合統一在一起過相同日子的事實; 可是也不能讓台灣就這樣永遠分離下去，因此制定下五十年的期限，讓各方在這五十年間逐漸密合，逐漸靠攏，最後水準接近之時，才來真正的完成統一。
5 To prevent
鄧先生為了提防在這段調適期間，台灣會走得太遠，因此他又設立了不排除動武的條款，明言，只要台灣不獨立，台灣不亂，沒有外來勢力伸入台灣，想要吞下臺灣; 那麼中國大陸就絕對不會動武。否則，對不起，兵戎相見還是難免。
6 The overall
policy made by Mr. Deng is accordance with Laotse’s
principles-- “The brave soldier is not violent. The good fighter does not lose
his temper. The great conqueror does not fight on small issues.” Mr. Deng
thought that “As long as peaceful negotiation is possible, we better resort to
no weapon in solving the issue between brothers. If negotiation doesn’t work,
we have no other choice but to resort to weapon. But mainland is not
belligerent and doesn’t think the war is the only mean to solve this issue.
However, to keep the right of war, mainland will make a considerate
preparation. If
鄧先生所決定的這一個大政策，可以說是符合老子之善為士者不武，善戰者不怒，善勝敵者不與的道理。鄧先生認為，“大家有話好說，兄弟間的事最好不訴諸拳頭，一切問題都在桌子上解決，如果實在談不攏，那就只好訴諸戰爭。可是中國政府不會好戰，不會以戰爭為解決歧見的唯一手段。可是為了這最後一招，中國政府還是會做好萬全的準備的。如果戰端是由台灣方面而起，那麼中國政府就會理直氣壯的狠狠擊出重捶，屆時台灣可別責怪中國政府心狠手辣，沒有事先提出警告。”
7 Do leaders in
至於台灣的為政者，他們的主觀條件是否已經準備妥當？他們應該採取什麼樣的方式來應付這個強勢的客觀條件？這些為政者們都應該好好的想一想，以免臨事亂了手腳。