Extensive Interpretation of Tao Te Ching (79)
道德經演義（七十九）
Patching up a great hatred is sure to
leave some hatred behind.
和大怨必有餘怨，
How can this be regarded as satisfactory?
安可以為善？
Therefore the Sage holds the
left tally, and does not put the guilt on the other party.
是以聖人執左契，而不責於人。
The virtuous man is for
patching up; the vicious is for fixing guilt.
有德司契，無德司徹。
But “the way of Heaven is
impartial; it sides only with the good man.”
天道無親，常與善人。
Lietse (12B) (1-4)(79。1)
莊子演義雜篇列禦寇十二(B)(1-4)(79。1)
1 People
all expect peace; however, it is impossible to gain peace by force. People all
expect peace agreement with others; but it is a vain attempt to reach the
public-accepted agreement by dishonest way.
人都希望和平，可是以武力為手段去謀取和平，那是永遠也得不到的。和平條約是大家期待的，可是用不誠信的手段去謀求達成大家信守的條約，那也是白費功夫。
以不平平，其平也不平；
2 People, who like playing tricks eventually, are trapped in their own tricks.
喜歡耍計謀的人，他們終有一天被自己的計謀困住而不能自拔。
以不徵徵，其徵也不徵。明者唯為之使，神者徵之。
3 The factors proved that people, who have complete virtue and treat others in
honest way, in the view of long term are surpass the man who likes playing
tricks in terms of being trusted.
事實證明，以長遠的角度看，德行完備老老實實、真誠待人者，他們在被信賴方面，是遠勝過愛耍小聰明，愛玩小手段的人的。
4 Most of people in this world however, don’t know it. Isn’t it miserable?
可是大部份世人都不能認清此點，這不是很可憐嗎？
夫明之不勝神也久矣，而愚者恃其所見入於人，其功外也，不亦悲夫！
Xianchi’s Interpretation and
Remark(79。1)
咸池評述(79。1)
1 It is
impossible to seek peace by force.
以武力作為手段來謀取和平，那樣的和平是永遠也無法實現的。
2 However, how do
we resist when facing force? Can we take our family to run away as Shanfu did?
可是當面對武力威嚇時，我們是要挺身而出與之對抗，還是如亶父般拋棄一切攜家帶眷的逃跑呢？
3 In the World War Two, facing German Nazi invasion, should CCCP raise up a white
flag to surrender, in order to avoid war for peace?
當蘇俄在二次世界大戰中面臨德國納粹的侵略時，他們應該直接豎起白旗，以避免戰爭，勉為其難的求取和平嗎？
4
日本人侵略中國，蠶食東三省還不夠，還食髓知味地想要更進一步進駐華北、華中、華南甚至於遍及整個中國及亞洲，對於日本人如此貪得無厭的作法，中國人能夠坐視不理，任由他們那樣猖狂無度的進行肆虐、摧殘; 讓中國淪為他們的殖民地嗎？而在殖民地旗下的所謂和平共處，又是否會是真正的和平，百姓的內心又會平靜嗎？德國、日本等侵略者，他們是否會平等的對待俄國人、中國人？在以色列的猶太人，他們又何曾公平的對待過本國境內的阿拉伯裔百姓？
5 There are problem obviously.
Therefore, threatened by outer force, the compromised peace is not a true one,
in which people don’t feel calm. What the stable peace
we are seeking for, should be the tranquility from heart.
這一切顯然都存在著問題。所以，在外力粗暴的武力威脅下勉強達成的和平，決不會是真正的和平。這種表面上平靜的人心，是不會平靜的; 而我們所訴求的平穩與和平，應該是發自內心的寧靜。
6
Therefore, we don’t initiate force to solve problem for peace but when facing
the force threat, we should fight it back firmly and to win the war by all
means. Only on the negotiation table after the war, we will fairly and in a manner
of respectful treat the counterparty, and by this way to console the wound of
war and obtain a permanent peace.
所以，我們絕不會主動的以武力來解決任何問題，或以此來謀取和平; 但是在武力威脅下，我們也絕不手軟地與之對抗，並且盡我們所能地以武力鬥爭來打垮對方。只是在戰爭結束之後的談判桌上，我們則會以公平、開闊、尊重對方的心態去撫平雙方因戰爭而生的創傷，進而謀取雙方長期永久的和平。
7
After civil war of American, when they signed the agreement for suspending the
war, the north as winner respected the south in all aspects, showing a
comprehensive bosom without winner’s arrogance. Thus there is no deep scar of
the civil war left in American people.
美國南北戰爭結束之後，當雙方訂約之時，戰勝的北方代表處處表現出尊重南方的氣度，表現出大家都是一家人的胸懷，完全沒有勝利者的傲慢。也正因為這樣，南北戰爭才沒有在美國人心中留下太深的烙痕。
8 We, in this
society, face many competitors both in the staff of office and company between
companies. We should study the issue -- how to balance each other in
competition and cooperation so as to acquire a reasonable survival space.
現代社會生活中，我們都會面臨許多競爭者。辦公室裡有，公司與公司之間也有。在這樣的情況之下，我們應該如何在既競爭又合作之間取得平衡，以求得合理的生存空間，應該是我們必須留意的課題。
9 Companies in high-tech industry in our country, they are each other’s competitor
that strives for orders but when a certain part runs out of stock, it is normal
situation that they will help each other. It is worth our reflecting and
emulating to this kind of relation of both competition and cooperation.
我國高科技業者，他們在爭取訂單上是十足的競爭者，可是在運作的過程當中，當有某項零件缺貨時，他們之間的互通有無，彼此之間相互幫助的情形也屢見不鮮。這種既維持競爭又保持通力合作的關係與精神，實在是值得我們深思及贊許的。
10 In war,
various tactic and trick can be played for win, but in negotiation after the
war, we should have honesty, tolerance and benevolence. We should take full consideration
on the counterparty, especially the weaker one, which is the way to seek long
peace and tranquility and calmness for the inner mind of people.
戰場上講求出奇制勝，各種計謀可以說是層出不窮，也都可以一一施展。然而，當回到談判桌上時，雙方就必須以誠信、寬容、慈悲為主; 並且誠懇地，以對方的立場為考量，特別是相對較弱的一方。惟有這樣，才是雙方企求長久和平，追求百姓內心平靜與安寧的良方。
Gengsang Chu(3)
(1-5)(79。2)
莊子演義雜篇庚桑楚(三)(1-5)(79。2)
1 With the mind of soundness, tranquilness
and peace, the man of Zen practice he goes through the first meditation,
second, third, and forth; and then obtains various powers of magic and
no-learning skills, like an awl piercing out of the pocket, he is highly
respected by people.
本著沉穩，安寧，祥和的心境，持之以恆的修習禪定者，他經由初禪、二禪、三禪、四禪等不同階段的三昧層次，一直進修下去。最後，他必能獲得各種不同的神通以及無學之術。此時，他恰像他褲袋裏的錐子，終將破繭而出，受到眾人的敬仰與欽慕。
宇泰定者，發乎天光。發乎天光者，人見其人。
2 Perseverance is the key of the practice of Zen.
這種禪修的功夫是貴在有恆。
人有修者，乃今有恆。
3 Perseverance makes him successfully to be a man of perfect practice.
因為有恆，使他最終能修得正道，從而成為一個修行完備之人。
有恆者，人舍之，天助之。
4 People would like to get alone with the man of perfect practice. He, who has
disciples everywhere, is called “The Man of Nature”.
修行完備的人，世人自自然然地喜歡與之相處。這種信徒滿天下者，我們稱之為天民。
5 A man of perfect practice who has complete virtue, spirit and form,
integrates with nature, and finally being a part of it. His activity is
harmonious with the pulse of nature, so he is successful in doing anything as
if the heaven has helped him. This kind of person we call him “The Son of
Nature”.
修行完備的人; 德全、神全、形全與自然合而為一，成為大自然的一部分。他與大自然的脈動合為一體，凡事有如天助，因此無往而不利。這種人我們稱之為天子。
人之所舍，謂之天民；天之所助，謂之天子。
Xianchi’s interpretation and Remark (79。2)
咸池評述(79。2)
1 Practice is a work of personal
course, which is long, monotonous and lonely. Without sound, tranquil and
peaceful mind, you can’t isolate yourself in meditation and concentration.
Without perseverance, you can’t insist on the aimless and monotonous action by
self-discipline.
修行完全是一種屬於自我的修煉功課，更是一項孤寂、單調而長久的工作。如果一個人的心不能保持在沉穩，安寧，祥和的狀態，他就會守不住寂寞。而缺乏恆心，三天捕魚，兩天曬網者，也是難以持續這種方向不清、目標不明、單調而規律性的修煉的。
2 The work of
sitting in meditation has several different levels. Man of practice goes
through level after level to the deepest one, which is like Qing-Zang
Railway from
禪坐默想是分段進行的，修行人坐在那兒一關關，一層層地往深處去探尋遊走，就像青藏鐵路，它北起青海省西寧市，南至西藏自治區拉薩市，全長約１９５６公里， 由西寧市坐火車出發途經納赤台、五道梁、沱沱河、雁石坪，翻越唐古喇山進入西藏自治區; 再經安多、那曲、當雄、羊八井，最終達西藏自治區首府拉薩市。如果你要想由西寧市到石雁坪去，那麼你就肯定要經過納赤台、五道梁、沱沱河等站，不能躍過它們而直抵目的地。
3 If you take not enough time from
另外，如果你乘坐此車的時間不夠長，你也就註定由西寧市到達不了拉薩市。
4 Therefore, a man
of practice must be patient. The man in flighty and impatient manner can’t do
it. To order to enter deep Samadhi, he should consign his body to self-nature,
Buddha-nature, Qi, kundalini and refinement to
accomplish each sitting course and patiently wait there until the sitting
naturally ceases. He should not let consciousness to decide the time of
sitting.
所以修行者禪坐時必須要很有耐心，心煩氣燥的人，他們是辦不到的。而想要進入深層三昧，修行人就必須主動的將身體交給自性、佛性、氣、挫火、妙用去完成每一次禪坐的功課，讓禪坐完全自然的停止而結束，不得任由意識去決定時間的長短。
5 If we use traveling on railway to
describe sitting in meditation, the railway of practice is being built when we
make a travel of practice. Little by little, step by step, it finally reaches
its destination--Nirvana.
如果我們用鐵路行駛來形容禪坐功夫，那麼這條鐵路應該是邊開邊築的，它是一點一滴的構築直到抵達涅槃終點。
6 It takes rather
long time to build the whole railway of practice. According to Sutra, it is
possibly achieved accumulatively from countless generations. The railway of
practice that you had built in your precious life was stored in your eighth
consciousness as a seed. In this or next life it is unfolded when you start to
practice from this point and continue your hard work of building railway of practice.
這條由起點到終點的鐵路是需要相當長的時間才能完成的，按照佛經的說法，那可能是無數輩子持續努力的結果。你前輩子將鐵路築到哪兒，這條鐵路就儲存在你的阿賴耶識裡成為種子; 而無論這輩子或下輩子，當你開始練功之時，祂就會重新展現，讓你緊接著繼續努力往前構築。
7 So, only man of
practice has made up his mind to persevere, can it be possible to gain some
achievements. Without building railway, train can go nowhere.
所以說，修行者必須要有持之以恆的決心，才有可能修得一些成果。不能持續不斷的築路，車子是永遠也開不到終點的。
8 In a word, each
time the sitting in meditation starts from the jumping-off point. Therefore,
you must have stable, tranquil and peaceful mind; you must be patient to let
sitting last long enough. Thus sitting can reach your then high-point where you
possibly build a little bit ahead and extend your way of practice a little bit
longer and come closer to the destination, by which the course of practice is
possibly accomplished.
總的來說：每一次禪坐都是由起點出發的，所以一定要很有耐心，每一次禪坐的時間夠長、夠久，才能到達你當時禪修的頂限。而到此頂限時，你才有機會往前再築一點兒路，讓你的修行之路走得更遠些，離終點更近些，禪修的功課也才能得以順利完成。
Xianchi’s Interpretation of Tao Te Ching (79) a。79
咸池評述道德經演義（七十九）a。79
1 Reading this
chapter, it is easier to understand its main points by going back to Laotse’s governance by no-action.
讀老子這一章，我們有必要回到老子無為而治的理論中去，從那裡來研究會比較容易抓住重點。
2 The gist of
governance by no-action is that phenomena in surrounding should be watched at
anytime and any trivial problems should be solved in time, so that the trivial
problems are prevented from developing into big and serious ones.
老子無為而治的要旨，在於每個人都必需隨時隨地注意自己週遭環境所發生的各種現象，一旦發現到問題出現就立刻予以處理，如此才不致讓小問題滋長而成為了大問題。
3
With such a concept in mind, we certainly don’t allow any misunderstanding and
hatred existing between people and us. Since these residues of misunderstanding
and hatred will incubate serious disasters, if we don’t treat them
carefully.
有了這樣的體認之後，我們當然不會再允許任何與我們存有誤解、存有仇恨糾葛的事與人，存在或活動於我們的周圍。因為，這些餘怨一旦處理不當就會釀成災害，結果對自己的安全造成威脅。
4 The war that
Japanese launched in
日本在二戰中對亞洲發動侵略戰爭，對中國、朝鮮都造成了極大的傷害。單就中國而言，其死傷人數就在３０００萬左右。中國人家破人亡，妻離子散的椎心之痛，絕對比朝鮮人被日本人統治時所造成的傷害有過之而無不及。
5 After the war,
Chinese government took a magnanimous policy: let Japanese retreat safely from mainland
戰爭結束之後，我方主張寬大為懷的處理方式，讓日本人平安的撤出中國，在戰爭賠償方面也採取幾乎是一筆勾銷的大方政策。從表面上看，我們的方案是失之過分寬厚，可是事後證明，兩國百姓之間卻也未曾因此而走到水火不相容的地步。
6 Since reform
and opening-up, Japanese businessmen have made a lot of investment, in which
they have earned much money; however, the technology, capital and experience
they brought into our market have made an indelible contribution to the fast
development of our economy.
改革開放以來，日本商人在我國大舉投資，為此他們賺了許多錢。可是，他們的技術，資金，經驗等方面的付出，對於我們一日千里、突飛猛進的發展，確實也有著不可磨滅的貢獻。
7 Why Chinese and
Japanese can give up former enmity to cooperate? It owes much to the proper way
we have take in solving these residues of complaint and hatred after the war.
中日雙方的百姓，他們之所以能夠在戰後盡棄前嫌，協手合作，當年那種妥善處理餘怨的胸懷是功不可沒的。
8 Comparing to
相對於中國，我們看看朝鮮人，他們對日本殖民數十年的仇恨至今難以忘懷。朝鮮人仇日的餘怨成為他們丟不掉的沉重包袱。兩國也因此始終不能放心大膽地坦誠交流、進行合作。朝鮮更有發動攻日戰爭的企圖(2003年)，所有這些，對雙方而言都是一個巨大的損失。
9 Korean
politicians should help people to eliminate the historical residues of
complaint and hatred, instead of tearing up the scar in purpose or
accidentally. It is unwise to express patriotism by showing hatred to
朝鮮政治家們應該引導他們的百姓，讓他們逐漸消除在兩國歷史中所殘存下來的餘怨，而不是有意無意地去揭開那個傷疤，以仇日來表達自己的愛國心，這樣做是非常不智的。
10 Many
politicians often put forth ethical hatred to win their politic support from
people, which is by no means a wise method.
世界上許多政治家，他們經常會將族群仇恨搬上檯面，以此來謀求支持。他們這樣的做法，是造成餘怨滋長的原因，是非常不明智的。
11 He, who has
view of overall situation, should commit himself to eliminating the residues of
complaint and hatred. He should fill society with peace and kindness only in
which society could prosper and people can live happily.
有大格局的人應該致力於消除餘怨，讓社會中充滿著一片祥和之氣。只有在祥和、安定、充滿著善意的環境裡，社會才會持續繁榮下去，百姓的生活也才會日漸趨向安樂。
12 Laotse said, “the way of Heaven is impartial; it sides only
with the good man.” Politicians who bend themselves to eliminating the residues
of complaint and hatred are good men, or otherwise bad men. What do you want to
be? What kind of politician should people choose? You decide it by yourself!
老子說：「天道無親，常與善人」。政治家傾力消除餘怨就是善人，否則就是惡人。你想要做什麼樣的人呢? 百姓們又要選擇什麼樣的政治家來為他們服務呢? 你們就自己決定吧！