Extensive Interpretation of Tao Te Ching
(77)
道德經演義（七十七）
The Tao way of Heaven, is it not like the bending
of a bow?
天之道，其猶張弓與？
The top comes down and the bottom-end goes up, the extra
length is shortened, the insufficient width is expanded.
高者抑之，下者舉之;
It is the Way of Heaven to take away from those that have
too much and give to those that have not enough.
有餘者損之，不足者補之，天下道損有餘而補不足。
Not so with man’s way: He takes
away from those that have not and gives it as tribute to those that have too
much.
人之道則不然，損不足以奉有餘。
Who can have enough and to spare to give to the entire
world? Only the man of Tao.
孰能有餘以奉天下？唯有道者。
Therefore the Sage acts, but does not possess,
accomplishes but lays claim to no credit, because he has no wish to seem
superior.
是以聖人為而不恃，功成而不處，其不欲見賢。
Zhi the Robber (3)(1-31) (77。1)
莊子演義雜篇盜跖(三) (1-31) (77。1)
1 Wuzu was Zhihe’s
classmate. In class they had learnt a lot from their teacher about off-desire,
not doing cause and not seeking honor.
無足與知和是同學。他們在課堂上聽老師講了許多有關離慾，不做事業，不求世榮的道理。
2 Wuzu asked Zhihe, “In my
opinion, every body would like to seek for fame and interest. Why does our
teacher ask us to give them up? I think that being rich is good. They say that
‘rich man who even lives in the remote mountains has far relatives’. As long as
you are rich, people would come around you and obey your order with reverent
and respectful attitude. When a lot of people are around you, you become
distinguished naturally. Owing to being respected, you feel happy, beaming face
with pride. Thus you feel comfortable. Is it the way for long life?
無知問知和：「在我看，世間眾生沒有不求名利的。老師為什麼要我們放棄名利呢？我認為當有錢人最好了。所謂富在深山有遠親，只要有錢大家都來親近你，對你必恭必敬的不敢違背你的意思。有一大批這樣的人在身邊，你自然就顯得尊貴了。受人尊敬，心裡就會感到快樂，志得意滿的臉上發光，身體也覺得安適。這不就是長生之道嗎？
3 I really don’t know why you agree on teacher’s view? Do you really dislike making
fortune and winning promotion? Or you want to, however, your ability is not
enough; so you daren’t struggle for or scramble for it? Or you cowardly say
that you want to do the right things according to the rule of practice, but
still expect someday, you would succeed in acquiring fame and interest in
private?”
為什麼你會同意老師的看法？難道你真的不想升官發財？還是你智能不足，雖然想，可是能力不足，不敢去爭，去奪？畏畏縮縮地推說要行正道，背地裡還是企盼，有一天功成名就，名利雙收？」
無足問於知和曰：「人卒未有不興名就利者。彼富則人歸之，歸則下之，下則貴之。夫見下貴者，所以長生安體樂意之道也。今子獨無意焉，知不足邪，意知而力不能行邪，故推正不妄邪？」
4 Zhihe defended for himself. “When seeing rich man
or person of high rank, someone favor with them and thinks that they are
extremely noble persons. Though they, the rich men or the persons of high rank
live in the same age or in the same city, they think them is god-man over the
world, just like the people worshiped Adolf Hitler
and Joseph Stalin in the past. Those poor people are stupid and don’t know the
fact.
知和說：「趨炎富貴，看見有錢有勢的人就認為他們了不起，認為他們是極其高貴的人。雖然與他們同時而生，同鄉而居，卻總認為他們是絕世超俗的神人。就像過去人們崇拜希特勒、史達林一樣。這種糊塗蛋是愚癡，是不明道之實相。
5 They appraise a man by the common standard of all ages. They are not men of
perfect practice. They just are peers of the common.
他們只是按古往今來一般的價值標準去評斷人。他們不算修行完備的人，只能算是與俗相應的俗人罷了。
6 Beside the flesh body, they forget the original natures, such as self-nature
and Buddha nature, only these are actually worthy of being cherished. Those
poor person, they stirred by avarice, wrath and obsession, they think
occasional and shallow happiness as the way of stability and joy and the
permanent way of pursuit of happiness, which truly is that 'a tiny error of
ideas leads them to astray very far'.
這些人，他們忘了，除了肉身之外還有自性、佛性等自然的本性。只有這些才是真正貴重值得我們珍惜的。這些人，隨著貪、瞋、癡的要求，興風作浪，偶爾一點膚淺的快樂，就認為是安體樂意之道，是追求永久不變快樂的方法，這就真是差之毫釐，失之千里了！
知和曰：「今夫此人，以為與己同時而生，同鄉而處者，以為夫絕俗過世之士焉；是專無主正，所以覽古今之時，是非之分也，與俗化世，去至重，棄至尊，以為其所為也。此其所以論長生安體樂意之道，不亦遠乎！
7 They go all out to seek for fame, interest, richness and honor, not knowing
how to protect their body. They trouble themselves by sorrow or joy, to disturb
the mind of soundness, tranquility and peace. They bustle for fame, interest,
and richness but don’t know why to acquire the wealth that they never use at
all. They toil for the whole life but don’t know why to come to this world and
where to go after death. The confused questions obsess everyone, even a king or
the very rich man doesn’t make a exception.
他們在毫無保留地追求名利、富貴之中，不知道保護身體。讓悲痛、歡愉等擾亂沉穩，安寧，祥和的心境。不知嚴格管控，讓恐懼及喜悅等情緒無情地刺激他們的心境。他們一天到晚為名利、財富忙的團團轉。可是，又不知道到底為什麼要獲取這些根本用不上的財貨？辛苦了一輩子，不知道為什麼來到人世？也不知道死後要到哪裡去？這些困惑的問題，不會因為當事人是天子或陶朱公就能免除的。
8 So, fame and interest can never eliminate people’s terror and pain. Only
religion or practice works.”
所以，消除人的惶恐，解決人的痛苦，絕不是名利就能辦到的。必要靠宗教，靠修行才有可能。」
慘怛之疾，恬愉之安，不監於體；怵惕之恐，欣懽之喜，不監於心；知為為而不知所以為，是以貴為天子，富有天下，而不免於患也。」
9 Wuzu said, “Alas! You take our topic too far.
Confucius said that ‘we even don’t know life and how can we know death’. We
don’t talk about problems after death. In life, high position and richness
fairly are good. Money gives you joy, beauty and stateliness that your man of
practice can’t expect to possess. They say that ‘money makes mare go’. With
money, you may bribe official and person of high rank even the gangster to
support you and to make your voice loud. With money, you may invite counselor
to make out ideas so that you can jump at opportunity. Consequently, you succeed
in doing everything. .
無足說：「哎！你把話題又扯遠了。孔子說：『不知生焉知死。』死後的問題我們暫且不談，在這生之際，富貴，有錢實在是太好了。有了錢，世間的美、喜、威勢等都會隨之而來，而這些好處都不是你們修行人所可以企盼到的。人說：『有錢能使鬼推磨』，有錢後就可以買通官員，士紳甚至流氓為你撐腰，為你壯聲勢。請些軍師，參謀為你想點子，掌握機會，做起事來無往不利。
10 Usually you donate money to charity. Praised highly, you are called great
well-doer. With these social rank and reputation, you have stateliness as the
same as king, even not being a local official. That’s great!
平時捐起錢給慈善團體，大家又把你高高舉起，說你是：『大善人。』有了這些社會地位及聲勢後，你不做地方官，一樣擁有如君父的權威，那有多好。
無足曰：「夫富之於人，無所不利，窮美究勢，至人之所不得逮，賢人之所不能及，俠人之勇力而以為威強，秉人之知謀以為明察，因人之德以為賢良，非享國而嚴若君父。
11 You always stress original nature. I think that human’s original nature is
to hunger for music, beauty, gourmet food, power, interest and position. Anyone
produces satisfaction as long as he touches and has them.
你們一直強調本性，我覺得對音樂、美色、滋味、權利、地位的渴求就是人的本性。不論任何人只要擁有它，接觸到它就快樂，就有一種滿足感。
且夫聲色滋味權勢之於人，心不待學而樂之，體不待象而安之。
12 Additionally, all men have same object to like, dislike, avoid and seek,
such as loathing shit, avoiding death and seeking for life and beauty. This is
the real original nature.
另外，人都有慾望，都有相同類似的厭惡、躲避、或追求的對象。比如對糞便的厭惡，對死亡的躲避，對生，對美的追求等，這些才是真正的本性。
13 Self-nature and wisdom that you mention are too mysterious and unpractical.
Whatever you say to deny my view can’t change the fact that it is real and it
is the truly original nature.”
你們講的自性，智慧等都太神祕而不切實際，不論你們怎麼說破嘴，否定我的看法，也不足以改變這個人類本性真實內涵的事實。」
夫欲惡避就，固不待師，此人之性也。天下雖非我，孰能辭之！」
14 Zhihe said, “I admit that what you said is a part
of human nature but they are avarice, wrath, obsession that make people sorrow,
annoy and rotate forever in transmigration. Self-nature, Buddha-nature, Qi, calmness and refinement in human nature however, are
different. They are free from and beyond material, not being led by material.
They, who seek for self-nature, think that empty five skandhas
are the source of impermanence and sufferings. So, they often keep material at
an arm length.
知和說：「我承認，你說的也是人類本性的一部份。可是那是貪、瞋、癡是會為人帶來痛苦、煩惱，永遠在輪迴中打轉的。人類本性中自性、佛性、氣、拙火、妙用等則不同。它們是不役於物，超越物，不被物牽著鼻子走的。尋求自性的人，他們認為五蘊皆空是無常，是苦的根源。所以讓自己經常與物保持一定的距離。
知和曰：「知者之為，故動以百姓，不違其度，是以足而不爭，無以為故不求。
15 This kind of people has no selfishness. They have the mind of no-self and
being flexibility. So, if they are in power, their policy and guideline are
subject to people’s actual requirements. Once the requirements of people are
meet, conflicts in society will reduce. Due to fewer requirements of such
governors, what the service and tax they ask from people will be less. When
they asking something from people, the people wouldn’t think them are greedy, because
what they do is for the people, not for the governors themselves.
這類人沒有私心，他們以無相、無住而生其心。所以，如果他們主政，他們都是以百姓的實際需求為施政方針。百姓的需求得到滿足後，社會中的爭執就少了。自己無所求，所以勞動百姓，收取百姓的稅金也少些。這樣的主政者，他們向百姓要求一些東西，百姓不會認為他們貪心。因為他們是為大眾謀事的，不是為私的。
不足故求之，爭四處而不自以為貪；有餘故辭之，棄天下而不自以為廉。
16 When things are enough, they stop asking. They even return the surplus back
to people. The goal of all policy is for people’s interest. The surplus returns
to people, which is very natural. Thus, the governor doesn’t flatter himself
that he is uncorrupt. Avarice or incorruption derives from the inner heart, and
not from the temptation and stimulation of material. Therefore, controlling a
man being incorruption and not avarice must start from his inner heart.
東西夠了他們就停止索取，甚至將多餘的還給百姓。一切施政都以百姓的利益為依歸，多餘的退還給百姓，就成為再自然不過的事。所以，為政者心裡也沒有自以為清廉的感覺。廉或貪等人性是發自內心的，不是由物界刺激、誘惑引起的。因此廉或貪等慾念的控管，必須自個人內心做起才有效。
廉貪之實，非以迫外也，反監之度。
17 With this concept and culture, as a king, he doesn’t use his power and rank
to put on airs in front of others and to bully them; he as a rich man, doesn’t
use money to tread on others. Some people assume that being rich has the
privilege to override others. For example, some rich man, they toy with waiters
in the entertainment place despite of waiters’ dignity.
有這樣的認識與修養，那做為君王他不會運用自己的權勢在人面前擺架子，氣勢凌人，欺侮人。有錢的富人，也不會用錢去糟踏人。好比有些人，以為有錢就是大爺，在聲色場所完全不顧侍者之尊嚴，隨意玩弄。
勢為天子，而不以貴驕人；富有天下，而不以財戲人。
18 Men of practice know clearly the serious sequela
of being ‘the noble is proud and the rich is bullying’. They know, at end of
the day, all the results were reflected to themselves and they will be one of
the victims also. Hence, men of practice should be very prudent in being the
noble and rich person; why they do that, however, is not necessarily for
cheating of fame.
我們修行人之所以這樣做是知道「貴以驕人，富以戲人」都有極嚴重的後遺症。一切作為最後都會反應到自己身上，受害的還是自己。所以，我們才小心為之，其目的並不是在沽名釣譽。
計其患，慮其反，以為害於性，故辭而不受也，非以要名譽也。
19 Emperors as
堯、舜為帝，可是仍然保有他們雍容大度的心懷，不會對別人造成壓力。並不是他們存心的要以仁愛面對百姓。實際上，他們是怕自己擁有的權勢，像刀的兩刃一樣，一不小心就會傷害自己。堯要將帝王之位讓給善卷、許由，他們卻辭而不受，也是從自己修養的立場考量，怕這些俗事，打擾他們沉穩，安寧，祥和的心境。
堯、舜為帝而雍，非仁天下也，不以美害生；善卷、許由得帝而不受，非虛辭讓也，不以事害己。
20 The above said examples all mean that a man of practice also weighs
advantage and disadvantage before making any decision. Simply, their advantage
and disadvantage are different from those of worldly people. In the standpoint
of man of practice, they never consider reputation in making decision.”
上述的事例都是說明，修行人也是評估利害後，才做出那樣的決定。只是他們的利與世俗凡人之利，內容不同，如此而已。社會上稱讚他們為賢人。站在修行人的立場，他們在決定這樣做的時候，是完全沒有考慮什麼名譽或好名聲的。」
此皆就其利、辭其害，而天下稱賢焉，則可以有之，彼非以興名譽也。」
21 Taking a sign, Wuzu said, “If what you said is
reasonable, you must not pursue material but give up the enjoyment of sound,
vision, taste, smell and touch by eye, ear, nose, tongue and body; You must
force yourself to live in a simple and plain life as a long bedridden guy lives
on air tank and nutritional supplement. Buddy! Is it too hard and unworthy?
無足嘆了一口氣。他說：「如果你說的有理，那你就必須棄絕物質的追求，放棄眼、耳、鼻、舌、身等的色、聲、香、味、觸的享受。逼使自己過簡單樸素的生活。就好像一個人，長期臥病在床，只是靠氧氣筒，營養針來保持生命。老兄啊！這不是太苦而不值得了嗎？」
無足曰：「必持其名，苦體絕甘，約養以持生，則亦久病長阨而不死者也。」
22 Zhihe answered, “A man is blissful if his supply
is only enough in life. Too much supply instead is harmful. The effect of money
in this respect is much so.”
知和說： 「生活上，物質供應能維持剛好夠用的人是有福的。物質供應過份充裕，反而是有害的。錢財在這方面的效應，更是如此。
知和曰：「平為福，有餘為害者，物莫不然，而財其甚者也。
23 You see, the rich man only listen to the music played by famous musician and
only eat gourmet, such as swallow nest and abalone. Extravagance and waste are
seen everywhere to satisfy them in their life. At last, they forget their
devotion to his original mission. If the situation lasts long, their cause will
go into mess.
我們看那些有錢的人，他們不是名家演奏的音樂就不肯聽。不是燕窩，鮑魚，山珍海味就不肯吃。處處都為滿足其感覺，舖張浪費。最後忘記了對他們本業應有的關注之心。這樣長久下去，其事業就會出亂子。
今富人，耳營鐘鼓筦籥之聲，口嗛於芻豢醪醴之味，以感其意，遺忘其業，可謂亂矣；為欲富就利，故滿若堵耳而不知避，且馮而不舍，可謂辱矣；
24 In order to save face, maintain rich appearance and keep the credit of load,
he is desperate to keep his air and impetus. The life is as if he holds a heavy
thing to step up stairs. The hardship he has is imaginable.
為了面子，為了維持富有的外表，為了維持借貸上的信用度，用盡心力在氣派聲勢的保持上。這樣的日子，就像抱著千斤之物爬樓梯，其辛苦是可以想像的。
侅溺於馮氣，若負重行而上阪，可謂苦矣；
25 Indulging themselves in seeking fame and interest, the rich don’t know the
principle “People acknowledge five skandhas are
empty, which can eliminate all their suffering”. Their avarice in wealth begets
hatred; their lingering power and arrogance to others result in their isolation
because of too many enemies. When they are idle, they indulge themselves into
comfort, lechery, crapulence and gluttony. When they are on high rank, they
walk with head rising and become arrogant.
毫無節制地追求名利、財富者，他們不知 “五蘊皆空，度一切苦厄” 的奧祕。他們貪財，結果引來怨恨。他們貪權，以勢驕人，結果樹敵而置自己於孤立之境。他們閒散時，就沉溺於安樂、縱慾、暴飲、暴食。社會地位好一點，走起路來就將頭抬的老高，眼睛都長在頭上了。
26 Common saying is ‘they are not allow to have good meal over three days’. It
means that they forget who they are and even do evil when life becomes good
somewhat. Strictly speaking, they are sick.
這些人就是俗話說的「不能吃三天好飯」。生活稍微好一點就忘了自己姓什麼，胡作非為起來。這種人嚴格地說是生病了。
貪財而取慰，貪權而取竭，靜居則溺，體澤則馮，可謂疾矣；
27 They go to any length to extort wealth and want to become rich by any means.
In scrambling for wealth, they dash forward rashly despite a great deal of
difficulties. After success, they are proud to look down on other rivals. These
people would ask for insult and come down in the world for heavy debt. In the
past, the ends of so called the king of stock market and the ends of most VIPs
already proved the view.
無所不用其極地搜刮財物，不擇手段地想成為富人。在爭奪財產的過程中，明知困難重重，阻礙如山，也奮不顧身的蠻幹。奪取後，還志得意滿地傲視群雄。這種人多半會自取其辱，最後栽在債台高築的漩渦之中。股市過去的所謂天王、什麼大戶等其下場就足以證明此點。
28 To be honest, the greedy people painstakingly accumulate wealth, most of
which, however, they have no opportunity to enjoy at all; they only hold it and
share with nobody. They are really stingy. They consider how to manage this
wealth all day and meanwhile they are afraid that others would thieve and
occupy it. In consequence, these things that should bring happiness to them
instead become the source of vexation and worry.
老實說，這些貪婪的人，他們辛苦累積的財物，大部份自己根本享用不到。可是又小氣的要命，死命地抱著不肯與人分享。因為這些財富，他們整天籌劃要如何運用，同時又怕別人侵佔、偷竊。結果這些原本應該是帶來快樂的東西，反而成為煩惱、憂慮的來源。
財積而無用，服膺而不舍，滿心戚醮，求益而不止，可謂憂矣；
29 These people only see tree and is blind to forest. They don’t know the
jeopardy of too much wealth. We really are worried about them. They are afraid
of being stolen and being robbed, so their house is defended by high wall, plus
iron doors and iron windows. When going out, they dare not walk alone and need
bodyguard. Every day they are in fear and trembling.
這些人見樹不見林，不知過多財富的危害，每天還是不斷地想擴充。我們真的為他們擔憂啊！這些人怕人偷、怕人搶，將家裡的圍牆築的高高地再加上鐵門、鐵窗。出門要請保鏢，絕不敢一人獨行，整天提心吊膽的怕的要死。
內則疑劫請之賊，外則畏寇盜之害，內周樓疏，外不敢獨行，可謂畏矣。
30 The above said six situations are big bane of human, which however, common
people all forget and don’t reflect time to time. When misfortune befalls and
all wealth is gone, at that time, it is impossible and too late for them to
have even a peaceful life as usual.
上述六種情形是人的大害，而一般人皆遺忘而不知仔細反省。等到禍患臨頭，所有的財物化為烏有，想求得像從前一樣，過一天平安的日子也不可得，那就太遲了。
此六者，天下之至害也，皆遺忘而不知察，及其患至，求盡性竭財，單以反一日之無故而不可得也。
31 Therefore, in the view of fame, there is no benefit; in the view of
interest, there is no permanent interest. In pursuit and conservation of those
fame and interest, body and heart have to suffer a lot. Isn’t it bewildered and
unworthy to do so?”
所以從名來說，看不到好處。從利來說，也不是什麼長久之利。而在追求與保持的過程中，心及身體都會遭受許多苦難。這豈不是很迷惑、很不值得嗎？]
故觀之名則不見，求之利則不得。繚意絕體而爭此，不亦惑乎！」
Xianchi’s
Interpretation and Remark(77。1)
咸池評述(77。1)
1 A
saying is “desperately being concerned about face saving begets living
painfully”.
有一句諺語說：「死愛面子，活受罪。」
2 In order to
saving face, people try their best to prepare a luxury and extravagant wedding,
funeral, celebration of birth and birthday. Consequently, they are deep in debt
after these activities. It takes them long time to pay back the debt for these.
This is “In order to save face, maintain rich appearance and keep the credit of
load, he is desperate to keep his air and impetus. The life is as if he holds a
heavy thing to step up stairs. The hardship he has is imaginable.”
一般人為了怕別人看不起，因此拚命地將婚禮、喪禮、滿月禮、生日禮等等弄得極其奢侈、豪華舖張，待事情結束後卻債台高築，結果必需花上好長一段時間才能彌補這個因舖張所造成的缺口。這就是 “侅溺於馮氣，若負重行而上也，可謂苦矣” 的真義。
3 They, who
attach much importance to inside and no importance to face, know that they live
their life day by day, doing things with overall consideration. They estimate
their abilities to tackle subjective conditions.
另外那些注重裡子而不太注重面子的人，他們知道日子是一天一天地過，不能顧頭不顧尾，寅支卯糧; 因此在客觀條件的應付上，總是量力而為。
4 A
standard man of practice has such attitude to material supply: we should not
eat but if we don’t eat, we die. Thus we have to eat some regardless of
category, taste and humbleness.
標準的修行人對物質供應的態度應該是：我們不應該吃飯，可是不吃就會餓死，因此在不得已的情況下，我們也只得不計種類、不計品味、不計貴賤，酌量食之。
5 In our
investment plan, we had better prepare a sum of money for the expenditure of a
month. In our purse, there is always some money but should not be too much. We
should never put too much money in it to make ourselves and others covet. The
more money you take; the more demons there will be around you. They will keep
disturbing you and prevent you, a man of practice, from being sound, tranquil
and peaceful mind.
在我們的投資計劃裡，手中永遠握有不超過一個月開支所需的金錢。荷包裡是有些錢，可是也就永遠是那麼多。我們絕不放過多的鈔票在身上，藉此引誘自己和別人的窺視。因為只要錢一多，身邊的妖魔鬼怪也就增多了，它們會煩得你不得清靜，沉穩，安寧，祥和的心態也因而不能維持，這是修行人必須小心防範的。
Xianchi’s
Interpretation of Tao Te Ching(77) a。77
咸池評述道德經演義（七十七）a。77
1 Chuang Tzu said in Robber Zhi of
Chuang Tzu part 3 that “A man is blissful if his
supply is only enough in life. Too much supply instead is harmful. The effect
of money in this respect is much so.”
在《莊子》“雜篇” “盜跖”一文中莊子說：「平為福，有餘為害者，物莫不然，而財其甚者也。」
2 India
philosophers also discovered that there is no real happiness since all
happiness contains factors of suffering. Marriage and birth are said the two of
the five happy things in life. However, is marriage a real happiness?
印度的哲學家也指出，這個世界上其實是無所謂樂的。他們認為，所有樂的背後都包含著苦的因素。結婚生子是五子登科之中的二科了，然而結婚真的就是樂嗎？
3 Isn’t it
an obligation and a loss of freedom? Giving birth to a child, to a mother, is
the start of care, worry and heavy burden of bringing up the children. Within
the coming twenty years, a mother’s contribution is fairly considerable and
can’t deem it is a job making her happy all the time. If she feels contented as
a mother, its cost is too high.
它難道不是一種責任及自由的付出嗎？至於養育孩子，對於一位母親而言則更是令她從此一生擔驚受怕、不停噓寒問暖、沉重養育負擔的開始。在未來２０多年中，一位母親的付出是極其可觀的，因此，這又有什麼好覺得樂的呢? 如果是單純為了母愛的自我滿足的話，那麼，這樣的代價也著實太高昂了。
4 Having known
this,
印度哲人們在認清了這一點以後，他們便決定，除了積極避開痛苦之外，他們也消極地終止對世間的種種享樂的追求。因為，對他們而言，那些無異於糖衣毒藥。
5
Among Chinese philosophers, Chuang Tzu advocated that
“A man is blissful if his supply is only enough in life.” Laotse
said that “The Sage acts, but does
not possess, accomplishes but lays claim to no credit, because he has no wish
to seem superior.”
中國哲人如莊子者則倡導: 平為福。老子則說，為而不恃，功成而不處，其不欲見賢。
6 The Sage
would say: I would like to do thing for others and let all members share what I
have achieved. As for the honor and credit; however, please don’t give it to
me.
哲人們會說:
事情我可以做，成果就讓大家一起來分享吧！至於名譽則千萬別加在我的身上。
7 As
Chinese say, fame portends trouble for men just as fattening does for pigs.
When pig gets fat, it is possible to be slaughtered. When a man becomes well
known, problems follow up him. Wherever he goes, he is recognized. Personal
freedom is gone. When you become famous, many people ask you for help. Thus you
have less your own time.
在通俗俚語中，我們常說：「人怕出名，豬怕肥。」豬肥了就有被宰殺的危險，而一個人出名了以後，無論走到哪兒都會被人指指點點，個人自由從此就沒了。更何況，人一旦出名後，大家都來找你，這樣一來，你私人的時間無形中就大為縮減了。
8 Laotse said, “The
Tao way of Heaven, is it not like the bending of a bow?” When a bow is bent, the top comes down
and the bottom-end comes up.
老子說：「天之道，其猶張弓與？」張開的弓是高的一端往下，而低的一端向上舉起。
9 Law of nature is coordination. When heat
is conserved to some degree on equator zone in summer, wind comes into being.
Wind takes redundant heat to sub-tropical zone, warm zone or even cold zone
where temperature is low, thus the difference of heat among these zones is
coordinated, which is that it takes away from those that already have too much
to offer those that have not enough.
自然定律的作用是為了調和萬物，使之形成均衡的局面。當夏季赤道附近熱量儲備到達一定程度時，風就形成了。風將過多的熱能傳送到比較低溫的亞熱帶、溫帶，甚至於寒帶地區，以此來調節彼此間的差距。這就是所謂的損有餘而補不足了。
10 Laotse said “Not
so with man’s way: He takes away from those that have not and gives it as
tribute to those that have too much.”This idea is indeed right in capitalism theory. In the
capitalist society, the security market is a very important organization to
allot wealth. By this system, a person’s money was transferred to other’s
pocket and in this transferring the superabundance and insufficiency phenomenon
emerged.
然而在另一方面，老子卻說，人之道則不然，損不足以奉有餘。老子這樣的說法在資本主義理論裡是再正確不過了。在資本主義社會裡，證券市場是一個很重要的財產分配機制。透過這個系統，社會上大眾的錢自甲的口袋轉移到乙的口袋，而在金錢移動的過程中，有餘及不足的局面也就如是造成了。
11 As we
analyze it in the security market, in most cases, the rich investors get richer
and the poor investors get poorer. As people know, the real gainer in the
market takes up five percents of all investors only and most of them are the
directors of board and bosses. The minor investors that buy and sell everyday
are slaughtered objects. Comparing to the fat cats of investment, the minor investors
are insufficiency. The fat cats are superabundant object that is made up
for.
只要仔細分析，我們就能發現，在證券市場中的財富移動，絕大多數是富者越富，窮者越窮。大家都公認，從長期看，在證券市場起起伏伏中的真正贏家，其實只佔整體投資人的百分之五。而這些贏家也絕大部分是公司的董監及老闆們。那些整天在股市殺進殺出的小戶，大多是遭受宰割的對象。從這裡可以看出，相對於大老闆，市場散戶及小戶就是屬於不足，就是損者。而大老闆們則是有餘及受補的獲利者。
12 As we know the phenomenon of “man of Tao”. We have to think
it over why we have insufficiency, and under what conditions we are possible to
make up for, and how could we to enjoy the bliss of being enough of supplying
in life.
當我們認清了
“人之道” 的這個現象之後，我們如果還想在現今這個社會上打滾，還想在股市中討生活; 我們就得仔細思考為什麼會有損的現象出現，以及在什麼樣的情況下才會有補，乃至如何才有可能享受到 “平之福” 的道理。