Extensive Interpretation of Tao Te Ching (75)
道德經演義（七十五）
When people are
hungry, it is because their rulers eat too much tax-grain.
民之飢，以其上食稅之多。是以飢。
Therefore the unruliness of
hungry people is due to the interference of their rulers.
民之難治，以其上之有為。
That is why they are unruly.
是以難治。
The people are not afraid of
death, because their rulers are anxious to make a luxurious living.
民之輕死，以其上求生之厚。
That is why they are not
afraid of death.
是以輕死。
It is those who interfere not
with their living. That is wise in exalting life.
夫唯無以生為者，是以賢於貴生。
Declination to Throne (11) )(1-12)(75。1)
莊子演義雜篇讓王(十一)(1-12)(75。1)
1 Mou, the prince of Wei, received
his feudatory in Zhongshan. So, he was called Zhongshan Prince Mou.
魏國王子牟，他的封地在中山，所以大家都稱他中山公子牟。
2 Though the prince lived in comfortable palace, he favored practice instead.
He invited Zhanzi as his teacher. He often sat in
meditation in Zhanzi’s house for practice.
這位王子生在舒適的宮中，可是對修行卻情有獨鍾。他拜瞻子為師，經常到瞻子那打坐，默想做些出家人的功課。
3 Someday, Zhongshan Prince asked Zhanzi,
“Though I sit here for practicing Zen, when I manage to calm down for
practicing, the joy and trivia occur in my mind. How can I harness the
wild-horse-like heart?”
有一天，中山公子牟問瞻子：「我雖在老師這裡坐禪修行，可是一靜下來腦子又浮現了在宮中種種的歡樂及瑣事。我應該如果安置我這顆類似野馬的心呢？」
中山公子牟謂瞻子曰：「身在江海之上，心居乎魏闕之下，奈何？」
4 Zhanzi said, “You may regard those things in palace
as aberrance. Seeking and indulging into them causes harm to health and mind
and brings endless vexation to you. Based on the concept of loving life and
yourself, you might naturally think less of them.”
瞻子說：「你就想宮中的榮華富貴都是變異法，對之追求，貪念，都會傷身，傷心帶來無窮煩惱與痛苦。我們由愛惜生命，愛惜自己身體的觀念出發，自自然然地對宮中的榮華富貴就會淡薄些了。」
瞻子曰：「重生。重生則利輕。」
5 The prince replied, “I know well what you say. However, in fact I have
difficulty in cutting them off.”
中山公子牟回答說：「老師的這番道理我很清楚，可是在實務上我還是很難割捨。」
中山公子牟曰：「雖知之，未能自勝也。」
6 Zhanzi knew that it needs time for a prince to
change into the state of practice. It is the opposite of what to wish if the
change is too fast and great.
瞻子知道修行的事，特別是對一個身在宮中的王子必須慢慢地，緩緩地轉變，太劇烈的改變可能會適得其反。
7 Zhanzi said, “If you can’t forget, let it be. As
long as you remember that five sensations are aberrance. They are not frequent
and you can’t seize or hold them firmly. They would leave you eventually at any
time.
瞻子說：「如果不能完全忘懷，那就順其自然吧！只要心中一直念著五受陰均是變異法，都不是常，是抓不住，握不牢，隨時都會離你而去的。
8 With the discreet thinking, you can do with what it is. There is a BMW. You
use it,but you don’t covet
for a more luxury car, such as BENZ. There is a chance to have dinner in a
grand hotel, you don’t decline it, as long as, the next day you have a bowl of
soaked cooked rice and will not think it is difficult to swallow, that is
acceptable.
有了這種警悌之心，在日常生活上你就順其自然，有BMW你還是使用，並不排斥，可也不會貪心，時時想換一台BENZ或更豪華的車;
有機會去飯店吃飯你也不拒絕，可是隔天在我這兒吃碗泡飯也不會埋怨，認為難以下嚥。
9 On the way of practice, they, such as self-nature, Buddha-nature, Qi, calmness and refinement, don’t care for where you dine,
what clothes you wear, how many wives you have and how much income you have.
These are the same petty in the eye of them.
在修行的路上自性、佛性、氣、挫火、妙用等對你在哪吃飯？穿什麼衣服？有幾個小老婆？有多少收入？祂們是不會在意的。在祂們眼裡那些東西都差不多，都是無關緊要的。
10 The key of practice isn’t the worldly trivia or what kinds of lives are you
living, but whether the sound, tranquil and peaceful mind
that you can maintain or not. In luxurious life, you can conserve soundness,
tranquility and peace; so can you in austere life that is fine.
重點不在這些世俗的瑣事上，而在你自己是否能維持一顆沉穩，安寧，祥和的心。錦衣玉食之中你能保持沉穩，安寧，祥和，粗茶淡飯你也能保持沉穩，安寧，祥和之心，這樣就夠了。
11 Paying too much attention to the appearance of practicing are not
recommended. If you get used to having delicious, clean and good-smelling food,
then it is unnecessary to force yourself to eat the remains of meal which makes
you vomit.
太過於重視修行的外表，是不值得鼓勵的。如果你已習慣吃有味道、乾淨、色香味俱全的食物，一下強迫自己去吃別人的殘羹剩飯，讓自己嘔吐難過，那就不必了！
12 What we stress is how to maintain soundness, tranquility and peace. It is
wrong that you force yourselves to do something that you are not accustomed to
or are hurt by. A man, who doesn’t care his own health, can’t keep his life,
not to mention practice.”
我們講究的是如何維持沉穩，安寧，祥和的心，強迫自己做不喜歡，不習慣的事，傷害自己的心神那就不對了。自己殘害自己身心的人，他連命都保不住，還談什麼修行呢？」
瞻子曰：「不能自勝則從，神無惡乎？不能自勝而強不從者，此之謂重傷。重傷之人，無壽類矣！」魏牟，萬乘之公子也，其隱巖穴也，難為於布衣之士；雖未至乎道，可謂有其意矣。」
Xianchi’s Interpretation and
Remark(75。1)
咸池評述(75。1)
1 Sutra has it
that among Budda’s main disciples, Monk Tianxu likes wearing finery and kept himself clean; Monk Mashi wears solemn countenance and walks gracefully; Monk Nipo is in rags without any jewelry; Monk Mianwan loathes wearing clothes, and is nude without shame;
Monk Yangjiadu gives off fragrance everywhere; Monk Jiachilibi wears formal clothes and looks at his shade when
walking.
佛經中記載，世尊諸大弟子中，天須菩提比丘喜著好衣行本清淨，馬師比丘威容端正行步庠序，尼婆比丘則著五納衣不著榮飾，面王比丘著弊惡衣無所羞恥，鴦迦闍比丘身體香潔薰乎四方，迦持利比丘莊嚴服飾行步顧影。
2 The features of these disciples prove that the appearance of a man of
practice is not the standard that can be used to judge his practical
achievement.
從這幾位世尊大弟子的特色中去瞭解，我們不難發現，一位修行人的修煉成果，是不能單從其外表，去分別優劣、甚至劃出等級的。
3 As Zhanzi said, the key of practice is to keep sound, tranquil
and peaceful heart. The appearance of the man of practice is insignificant.
正如瞻子說的：修煉的關鍵在於沉穩，安寧，祥和的心態是否能夠持續維持？因而外表的優劣與否，對於修行人而言根本就是無足輕重的。
4 Each person’s appearance is subject to his life style and environment. As
long as it has no influence on keeping his sound, tranquil and peaceful heart,
what life he leads is unimportant.
因為生活習慣、環境背景的不同，造成每個人都各自具有其不同的外表。 然而，只要不影響到他們的那一份沉穩，安寧，祥和的心態，其實過著什麼樣的生活對於任何人都不是那麼重要的。
Xianchi’s Interpretation of Tao Te Ching (75) a。75
咸池評述道德經演義（七十五）a。75
1 Business Week
(Page 20, Asian version, January 20, 2003) reported that a professor fleeing
from North Korea said that people of North Korea would rather choose war than
lead the misery life of hungry for years.
２００３年，元月２０日出刊的Business Week (亞洲版)第２０頁裡報導說，一位自朝鮮逃亡出來的教授表示，朝鮮的百姓寧願選擇戰爭，也不願意他們多年來吃不飽、餓不死的悲慘生活繼續惡化下去。
2
美國、日本、韓國等國家，對於這個常年陷入飢餓狀態而又擁有大規模殺傷性武器的窮國家，一時還真是感到束手無策呢！
3
美國對朝鮮的政策，過去都是採取跳過韓國直接處理的方式，然而，這回朝鮮的核子威脅，卻讓他們都感覺傻眼了。
4 After studying
for many times, brain men in White House then apprehended that the “Sunshine
Policy” by which
幾經研究之後，白宮的謀士們這才深深體會出韓國的 “陽光政策” 似乎是唯一解決朝鮮核子威脅的良方。讓朝鮮人民吃得飽，有足夠的衣服禦寒，讓他們覺得活得具有意義，值得愛惜生命; 只有這樣，朝鮮那種好戰、不惜一戰以解決其飢寒交迫之日子的極端想法才能得以破除。
5 To the
contrary, let’s look
相對的，我們回頭看伊拉克，這個同樣被布希歸納為邪惡軸心的國家，他們的老百姓的想法就與軍人的想法大為不同。一般上他們的生活雖然不是那麼的好，可是伊拉克長年輸出石油所賺取的收入，在某些程度上還是足以讓其政府酌量的運用來填飽軍人的肚子，以及維持百姓的基本開支。
6 Travelers from
據從伊拉克旅行回來的人士說，伊拉克百姓是溫柔而親切的。黷武好戰的只限於少數高層軍閥而已 (2003年元月)。
7 North Korean
people are hungry and
由此可見，朝鮮百姓與伊拉克百姓之間的差別就在於吃得飽與吃不飽上面。
8 Laotse said that when people are hungry, it is because
their rulers eat too much tax-grain. Therefore the unruliness of hungry people
is due to the interference of their rulers. That is why they are unruly. The
people are not afraid of death, because their rulers are anxious to make a
luxurious living. That is why they are not afraid of death. Only people cherish
life and fear death, so government can manage to rule them. Otherwise no
government can rule their people if they all are desperadoes.
老子說，民之飢，以其上食稅之多。是以飢。民之難治，以其上之有為。是以難治。民之輕死，以其上求生之厚。是以輕死。只有老百姓貴生而輕死、怕死，政府才有辦法管理這些人。如果老百姓一個個都是亡命之徒，窮凶惡極的壞蛋，那麼這是任誰也沒法子治理得好的。
9 Therefore
governors should improve economy. If a country where they discuss ideology all
day and ignore people’s daily life, then, there is a chance for Nazi to be
their ruler.
所以，為政者一定要把經濟弄好。天天搞意識型態，納粹就有機可乘了。