Extensive Interpretation of Tao Te Ching (81)
道德經演義（八十一）
True words are not fine-sounding;
fine-sounding words are not true.
信言不美，美言不信。
A good man does not argue; he
who argues is not a good man.
善者不辯，辯者不善。
The wise one does not know
many things; he who knows many things is not wise.
知者不博，博者不知。
The Sage does not accumulate
for himself, he lives for other people, and grows richer himself; he gives to
other people, and has greater abundance.
聖人不積， 既以為人己愈有，既以與人己愈多。
The Tao of Heaven blesses, but
does not harm.
天之道，利而不害；
The way of the Sage
accomplishes, but does not contend.
聖人之道，為而不爭。
Tian Zifang (10) (1-17)(81。1)
莊子演義外篇田子方(十)(1-17)(81。1)
1 Jian
Wu and Sun Shu’ao were born in a same village, from
the childhood they knew each other but were not close friends.
肩吾與孫叔敖是同鄉，兩人同在一個村子裏長大，可是也算不得是什麼深交。
2 After growing up, Sun Shu’ao went out for making a
living. He didn’t go back until retired. Someday, the two enjoyed the cool wind
and drank tea under a tree. Jian Wu said to him,
“Usually, after retirement, a man who had been a high-ranking official would
build luxury house with high fence to prevent from robbing and hurting. You had
been the minister for three times. When you were minister, I did not find the
change of your old house. When you resigned this time, and came back to enjoy
your retired life, I didn’t feel that you manifest any sorrow. At the
beginning, I think that you conceal your feeling well.
However, after some days, I notice that when we enjoy the cool wind and drink
tea here every day, you look easy and leisurely, then I believe that you are
truly careless the glory of position and would like sincerely to be a common
people. High position, reputation, or hermit has little influence on you. How
can you reach the level of this?”
孫叔敖長大後到外面謀生，直到退休才又再回到村子裏來安度餘年。有一天，兩人在樹下一邊喝茶，一邊乘涼; 肩吾忽然有感而發的對孫叔敖說：「一般做過官的人，在衣錦還鄉之後，大都會興建豪宅，築起高高的圍牆，深恐有人會來搶奪他的錢財，甚至危害他的生命;
而你曾經三度為相，當你做宰相時，我感覺不出你家的老宅子有什麼改變，這一回，你告老還鄉，我也感覺不出你有什麼悵然若失之態。剛開始的時候，我還懷疑你是深藏不露，喜怒不形於色; 可是經過這一段時日的相處，你我天天在這裏喝茶聊天，而你每一次都顯得一副無事一身輕，以及悠閒自得的樣子;
我這才相信，你是真的不把在朝在野這檔事放在心上。無論是榮華富貴，抑是歸隱鄉林，都不能影響你的心情，你到底是怎麼做到的呢？」
肩吾問於孫叔敖曰：「子三為令尹而不榮華，三去之而無憂色。吾始也疑子，今視子之鼻間栩栩然，子之用心獨奈何？」
3 Sun Shu’ao made a slight smile.
“I am not that outstanding than others. I just think that the operations of
most world affairs are beyond our intervention and the change of objective
conditions are out of our control.
孫叔敖淡淡地笑著說：「我哪里有什麼過人之處! 我只是認為世事無常，要來的擋不住，要走的我們也阻止不了。我以為客觀條件的變化都不是人為的力量所可以控制的;
4 Many objective factors made the King of Chu
appointed me as his minister. Other factors occurred later made him appointed
others. His mind is beyond my reach. Therefore, my attitude to his decision is:
not happy for assignment; not sad for dismissal.
在諸多客觀因素的驅使下，楚王選擇我做他的宰相。而在諸多的客觀因素的影響下，楚王又改以別人來當宰相。楚王的心意，並不是我所可以完全掌控的，所以，對於楚王所作出的決定，我的看法是: 得之不喜，失之不憂。
孫叔敖曰：「吾何以過人哉！吾以其來不可卻也，其去不可止也。吾以為得失之非我也，而無憂色而已矣。
5 Let us consider it in other viewpoint. Between the position of minister and
my life, which one is more important? If the position of minister is more
important, it has nothing to do with me. There are so many things important in
this world, if I am concerned all about them and I intend to intervene in
everything, I would certainly fatigue to death.
如果再換另一個角度來看。是宰相這職位重要呢？還是我自己這條老命重要呢？如果重要的是宰相這個頭銜，那它與我無關，這世上重要的事情太多了，如果事事關心，事事都想參上一腳，那豈不累壞人了;
6 If my life is more important, today my life is still going on and with or
without the position has changed nothing about it. What do I worry about?
如果是我這條老命重要，那我的老命尚在，並沒有因在朝或在野而改變。既然我的老命尚在，那麼我又擔憂個什勁呢？
7 Tell you the truth, what I am concerned about is the subjective
conditions—self-nature, Buddha-nature, Qi, calmness
and refinement. Every day I practice Yoga carefully and soundly, roaming from
the first meditative concentration to the fourth one, and sometimes even to the
deeper levels and my spirit tours in the heaven and seas. How can I have time
to care for the others’ remark on my position and rank?”
老實告訴你，我所關心的只是主觀條件的自信、佛性、氣、挫火、妙用等是否得到適當的伸展，我每天細心地，穩當地修煉瑜伽，悠游于初禪、二禪、三禪、四禪乃至更高深的禪境之間，神游于四海蒼天之上，哪還有空去在乎別人有關於我的尊貴或低賤的的評語呢？」
我何以過人哉！且不知其在彼乎？其在我乎？其在彼邪，亡乎我，在我邪，亡乎彼。方將躊躇，方將四顧，何暇至乎人貴人賤哉！」
8 The talk between them spread around. Having heard Sun Shu’ao’s
view about the fame and success, Confucius signed, “Of all age, the men of
perfect practice have been so. They could not be described by even the wisest.
肩吾與孫叔敖之間的對話，很快便廣為傳播開來。孔子聽聞了孫叔敖對功名的看法後，感歎地說：「古往今來，修行完備的人都是這樣。就算是知識再淵博的人，在面對他們之時，也不知道該說什麼？
9 It is just like a man who just learns arithmetic doesn’t know how to discuss
the mathematics theory with a doctor of mathematics.
就像剛學會算術的人，他不知道如何跟數學博士討論數學的道理一樣;
10 The belles, such as Xishi and Yang Yuhuan, can’t affect them and change their attitude and
conduct. The planed and intrigued beauty trap to them is as vain as attacking
the hungry dog with a warm bread. Something is lost but nothing is gained.
美女如西施、楊玉環者與之相處，也不能用美色去影響他們，或改變他們的行為態度; 有計劃、有預謀的美人攻勢，對他們而言亦無異於熱包子打餓狗，有去無回，白白犧牲，達不到什麼具體目地的。
11 Mobsters who do evil and gangsters in faction would not bully them because
they have no ill-gotten wealth. They are unworthy of being robbed. Why they rob
them?
為非做歹的匪徒、結幫集社的流氓也無法欺侮他們。因為他們身無長物，沒有值得搶劫的動機，匪徒又搶他們幹嘛呢？
12 They yield neither to persuasion nor to coercion. The fame and interest of
objective condition can’t tempt them.
這種人不但軟硬不吃，就是客觀環境的名與利也同樣的誘惑不了他們。
13 In their eyes, there is no difference between the emperors such as Fuxi, Yellow Emperor and the common people such as peddler
and underling. In the distance of mood, the emperors who stand high above are
inapproachable while the common people are approachable to make friend.
在他們眼裏，伏羲、黃帝與一般販夫走卒之間並無什差別。在距離方面，皇帝是高高在上不容易親近，因此，反而是販夫走卒讓人更容易與之結交。
仲尼聞之曰：「古之真人，知者不得說，美人不得濫，盜人不得劫，伏羲、黃帝不得友。
14 Death and birth are of importance to a man. However, the men of perfect
practice regard death as a start of another birth. Death and birth shift in
phase as four seasons alternated. To them which are unworthy be happy or sad
for.
死生是人生的大事，可是修行完備的人，他們視死為另一個生的開始。死生都是階段性的變化，就像一年四季的更替一樣，沒有什麼特別值得欣喜或悲傷的;
15 They have such a view on death and birth. They certainly don’t care for the
position and its rank in government which is considerably less essential.
Consequently, they feel relieved for assigning or dismissed.
人生的大事諸如死生，他們是這樣看，對在朝，在野，有官職，沒官職等，當然也就更釋然而不是那麼的在意了。
16 With this bosom, they walk free. Their self-nature, Buddha-nature, Qi, calmness and refinement are smooth to roam around the
high mountains and they are not drowned when diving into the bottom of abyss
and sea. It doesn’t go against the grain for them to live in the city with the
common people, so their lives are free.
有了這樣的胸懷，因此修行完備的人，他們的自信、佛性、氣、挫火、妙用等遊乎崇山峻嶺而無礙，潛至深淵海底而不溺，身處市井鄉里，與平民百姓生活在一起也一樣的自由自在，不會覺得格格不入，或感其低俗而不能適應。
17 Their self-nature, Buddha-nature, Qi, calmness and
refinement integrate with the nature so they become a part of nature. Like the
sunlight, air and water, they bestow generously to the people who need them.
Their supply seems to be in a steady stream, never drying.”
其自信、佛性、氣、挫火、妙用等與大自然合而為一，成為大自然的一部份。他們就像陽光、空氣、雨水一樣慷慨地照顧、奉獻給所有需要幫助的人。其源源不斷的供應，好像永遠也不會枯渴似的。」
死生亦大矣，而無變乎己，況爵祿乎！若然者，其神經乎大山而無介，入乎淵泉而不濡，處卑細而不憊，充滿天地，既以與人，己愈有。」
Xianchi’s
Interpretation and Remark (81。1)
咸池評述(81。1)
1 Mirror theory
is one of Chung Tzu’s tactics to tackle worldly affairs.
鏡子理論，是莊子在應付俗事時的最重要的策略之一。
2 When things
come up to you, you bend yourself to doing it, never considering the future things.
Also, when there is new thing on mirror, you should forget the past, never
lingering over it.
對當下發生之事，他主張專心的，全心全力的反應，不要分心的去為未來的事而煩惱；同樣的，當鏡面內有新的事物出現時，就立刻忘記那些已經過去的事，不再流連不捨。
3 When Sun Shu’ao was minister; he devoted himself into his work to be
a competent minister. Therefore, King of Chu would
employ him again at the later time. He was appointed as minister for three
times in his life.
當孫叔敖還是宰相時，他的表現是那麼的稱職而討好。所以，後來楚王才會再去找他，使他成為一名三度封相的重臣。
4 When he was
minister, he did not leave a way out and did not make a plan for life after
retirement. So, he didn’t build luxurious house and didn’t take bribe.
當做宰相時，他既不為自己留下後路，也從不為自己下野後的生活出路打算，所以，他並沒有在家鄉興建豪宅，更不會幹出貪污搞錢之類的事。
5 After
retirement, he forgot his past post at once that he ever was minister who was
second to emperor. He restored to the status of a commoner and happily chatted
with friends of childhood in the tea house.
在他退休之後，他就立刻忘記自己曾經為相的事，忘記自己曾經是一人之下，萬人之上的身份。因此，他很快的就恢復了平民的身份，使得他能夠在茶棚裡，輕鬆愉快地與兒時同伴閒話家常。
6 This is the
advantage of mirror theory. In any condition, anyone can play a proper role to
be compatible with local environment.
鏡子理論的好處就在此。它能夠讓我們無論在任何情況下都能扮演一個恰如其分的角色，與當時當地的環境水乳交融，並行不悖。
7 Shu Dongpo was a
public-accepted good official at imperial court. When he was out and being a
farmer in Huangzhou, he made good friends with owner
of inn, tea farmer, fisher and monk. At that time, his face full of dust and
temples hair tinted with white; however, he had his best lifetime there and
created many wonderful poems that transcended to present, and been loved by
many people.
蘇東坡在朝為官時也是普天下所公認的好官，當他在黃州為農時，他塵滿面、鬢如霜，與酒館主人、茶農、漁夫、和尚等打成一片，享受他人生中最美的一段時光。不但如此，在這段期間，他也創造出了許多流傳千古的絕妙好詩，令人愛不釋手。
External
Things (13) (1-8))(81。2)
莊子演義雜篇外物(十三)(1-8))(81。2)
1 Before fishing, people spend
a lot of time and efforts in preparing the bait. Once they attain fish, the
bait is forgotten.
人們釣魚前會花許多功夫準備魚餌。一旦釣到魚，魚餌就不重要了。
2 Nobody treasures the bait that fish eats up. On the contrary, when fishing
they are afraid that fish doesn’t bite it.
沒有人會可惜被魚吃掉的魚餌。相反地，釣魚時還生怕魚不來吃呢？
荃者所以在魚，得魚而忘荃；
3 Snare is used to catch rabbit. After rabbit is caught, nobody cares about the
snare.
蹄是捕捉兔子的工具。當捕到兔子後，沒有人再去在意蹄了。
蹄者所以在兔，得兔而忘蹄；
4 Language is used to express idea. After expressing, people no long remember
the plentiful saying.
語言是用來表達意思的。當意思傳達後，人們也很難再記得那嘮嘮叨叨的一大堆話語！
言者所以在意，得意而忘言。
5 Book is used to transfer thoughts. When people take in the ideas or concepts
on it, book itself becomes unimportant.
書是用來傳達思想的。當人們吸收了它的看法及觀念後，書本身就沒有那麼重要了。
6 However, in this world many people don’t study hard the true ideas on book,
they don’t understand the truly ideas that author wants to transfer. They just
hold firmly the book in pretentious cultural style and regard it as sacred thing
as if it were famous movie star. As I know, regarding book holding, the men who
put the cart before the horse are everywhere.
可是世間許多人對書中的真義不是那麼用心探討，作者想傳達的意思他們不能領會。他們只是附庸風雅地死抱著那本書，像崇拜明星似的將之視為聖品。這種本末倒置的人實在太多了。
7 I, Chuang Tzu, have spent so much time and energy
in writing this book just to tell all of you the way of practice and the way of
walking in this world. However, two thousand and two hundred years have passed
(B.C. 275-2005), how many people really know my ideas and practice it earnestly
by themselves.
我莊子花了那麼多功夫寫這本書，是想要告訴大家修行之方，處世之道。可是二千二百多年過去了(西元前275?--2005) ，真正知我意而身體勵行的人又有多少？
8 Though many people buy and read my book in every age, is it meaningful to me?
雖然我的書每個時代都有許多人買，許多人唸，可是那對我又有什麼意義呢？
吾安得夫忘言之人而與之言哉！
Xianchi’s Interpretation and Remark(81。2)
咸池評述(81。2)
1 Buddha ever said in Diamond Sutra, “Did I ever
deliver a sermon?”
世尊在金剛經裡曾說：「如來有所說法耶？」
2
He said again, “You do attach importance to what I mean instead of what I say.
If you apprehend my meaning and execute it personally, when you reach the bank,
you may throw off what I say, because that is the raft for helping you to cross
the river.”
他又說：「你們對我說的話千萬不要太過在意，因為我所要傳達的意思比這個更加重要。如果你們已經完全領會了我的意思，也已經身體勵行，到達了彼岸，那麼我曾經說過的話，那隻過河的工具--筏子--就將它丟掉吧！」
3 Miserable
people in this world don’t think so. They write
Heart Sutra and Diamond Sutra by hand as calligraphy works, and hang
them on the wall to worship as Buddha.
然而可憐的世人卻不是這麼想。他們將心經、金剛經等掛在牆上膜拜，並且將內文寫成漂亮的書法作品當成佛來禮拜。
4 There are many
people chanting Heart Sutra and Diamond Sutra for countless times
every day, but when you asked him about the meaning of sutras, they blather a
lot vaguely. Unexpectedly, Sarira in Heart Sutra
is explained as stone from relic cremation. These disciples are those who Chuang Tzu felt pitiful to. Sutra or Bible is unworthy to
them.
有些人每天唸無數遍心經、金剛經，可是當你問他們心經、金剛經中所闡述的涵義是什麼時，他們往往會模稜兩可的瞎說一通。心經中的 “舍利子” ，
居然也有人將之解釋為遺體火化後的石頭。這些信徒都是莊子所惋惜的那一群人，經書放在他們身旁是沒有價值的。
Zeyang (11)
(28-30)(81。3)
莊子演義雜篇則陽(十一)(28-30)(81。3)
28 Dagong Diao replied, “A
kid of three years old knows that the cock can crow and the dog can bark, but
if we go to the bottom of them – why do the cock crow so and the dog bark so?
Why do cock and dog not speak? The questions like this can not be answered by
the most learned doctor.
太公調說：「雞會叫，狗會吠，這是三歲小孩都知道的事; 可是如果我們追根究底，想知道為什麼雞會這樣叫，而狗又那樣吠？為什麼雞狗不說話？像這樣的問題，就是再有學問的博士也答不出來。
大公調曰：「雞鳴狗吠，是人之所知；雖有大知，不能以言讀其所自化，又不能以意其所將為。
29 As for the creatures’ thinking, desire and intention, they are moving as a
wild horse, it is more difficult for us to understand. Therefore, if we just
study the structure and components of all things, namely analyze the part of
material, we are unable to make them clear despite how completely and in
details you study, such as Jizhen holding that
nothingness creates all things and Jiezi holding that
something mysterious creates all things.
至於對眾生奔馳如野馬的思維、欲望、企圖等就更難預測瞭解了。所以如果我們只針對萬物的結構成份，所謂物質的部份思考分析，不論你研究的多徹底，詳細如季真的“莫為”，接子的“或使”，都是弄不出一個所以然來的。
斯而析之，精至於無倫，大至於不可圍。或之使，莫之為，未免於物而終以為過。
30 From the limited discussion on the material, we are able to draw some
conclusions and create some theories. We certainly have a wide enough realm in
the material world to consider. However, with further discussion and deeper
study, we will find many blind spots which make our studying stop there and
eventually; we find there is no answer for our question.
完全圍繞著物質部份討論，我們是可以得到一些結論，甚至於創造出一些學說。在這部份裏，也有足夠的空間讓我們思考。可是，一旦說多了，研究深了，我們就會發現許多盲點，而這些盲點，讓我們從此再也無法研究及推理下去了，結果，還是沒有答案;
或使則實，莫為則虛。有名有實，是物之居；無名無實，在物之虛。可言可意，言而愈疏。
Xianchi’s Interpretation and
Remark (81。3)
咸池評述(81。3)
1 There is a
limitation of theory that was expressed via language. Therefore, we can’t find
truth in this book by Chuang Tzu too. Laotse and Chuang Tzu just told
us a way and mean by which how to seek for Tao. We have to work hard in terms
of the way and by the mean through the practice of Zen and living to have a
grasp on Tao.
凡是經由文字所表達出來的理論都是具有其局限性的。在莊子這本書裡，我們也是難以找到真理的。莊子及老子只是提供我們一條尋找道的方法與門徑，而我們必須照圖用功，在禪修中、生活中去探求、去體會
“道”。
2 After we make
enough efforts someday, the great wisdom will arise. When we have the so-called
sudden enlightenment, all confusion and bewilderment are gone.
如果我們用心夠深，夠精，當大智慧昇起之後，即所謂頓悟時，一切疑惑就能迎刃而解。
3 All scientists
should know that your research is doom to have limitation and will lead to no
way. You can’t find the mystery of life and death of humanity by your ways.
科學家們必須瞭解，你們的研究都註定帶有其局限性，都是死胡同; 而在死胡同裡是難以找到人類生死之謎的。
4 Mystery of life
and death hide in the practice of Zen that is the only key to open its door.
生死之謎隱藏在禪修之中，那才是唯一的求道之門。
Xianchi’s Interpretation of Tao Te Ching (81) a。81
咸池評述道德經演義（八十一）a。81
1 If you want to
be an irredeemable optimist, you may land on a good platform of thought—Laotse’s “The Tao of Heaven blesses, but does not harm”.
如果你想成為一個不可救藥的樂觀主義者，那麼，老子的天之道，利而不害，將會是一個很棒的思想平臺。
2 Heaven always
makes arrangement for on behalf of you. With such a concept, we feel steady.
老天是永遠站在為你好的考量上安排一切事務的發展。有了這樣的認識，我們的心應該就踏實多了。
3 Typhoon always does a temporary harm to the sub-tropical area; however, the
cloudburst and gust that it brings also clean and moisten land.
颱風時常為亞熱帶地區造成一時的災害。可是它所帶來的豪雨、巨風對大地而言難道不也是具有著清潔、潤濕的效果嗎？
4 Mengzi said that before Heave entrusts a great task to him,
he must be tested: make his mind and aspiration suffer; make his body toil;
make him hungry; make him destitute; distract and impede his deed, so that his
ability to overcome difficulty increase.
孟子說，天將降大任於斯人也，必先苦其心志，勞其筋骨，餓其體膚，空乏其身，行拂亂其所為，增益其所不能。
5 If he can look
all suffering and misfortune as heaven arrangement for increasing his ability
to overcome difficulty, he basically is a man who believes that “The Tao of
Heaven blesses, but does not harm”. He is an irredeemable optimist. Nothing
daunts him.
一個能夠把所有的苦難、遭遇都當作是上天要增益其所不能的安排的人，基本上就是相信天之道，利而不害。他就是這麼一個不可救藥的樂天派，任何事情都難不倒他。
6 When we study
the concept that: “He lives for other people, and grows richer himself; he
gives to other people, and has greater abundance”. We should know the
premise—“The Sage does not accumulate for himself”.
在研究
“既以為人，己愈有，既以與人，己愈多”
之前，必須要注意到一個前提，那就是
“聖人不積”。
7 No accumulation means: storage of no
food for future. When sparrow eats worm and rice grain, it flies away when it
eats to its fill. It doesn’t accumulate food for next meal.
不積就是不存宿糧。麻雀吃蟲子、吃穀子，他們全都是吃飽了就飛走，麻雀是不會為自己積存下一頓糧食的。
8
Squirrel may carry some pinecone to store in dent for winter; bear accumulates
a lot of fat for the consumption in winter. But most creatures don’t accumulate
food for the future, for which the biological environment keeps balance. For
eating to its fill, it consumes limit food; however, accumulation is an endless
need. If each creature does accumulation, the ability of supplying of the earth
would lose balance in some time.
松鼠會搬些松果到巢裡以備冬季糧少時解飢之用。熊是在體內積存大量的油脂以備冬眠時身體的消耗。不過絕大部分的生物是不積宿糧的。因為不積的關係，生態環境才得以維持平衡。動物體內所消耗的食物是非常的有限的，而積存則相反的會成為無底洞。如果每個生物都想積存，那麼大地的供應在一定的時間內就會失去平衡。
9 Buddhism Sutra
has it that in the beginning the earth teemed with japonica rice. The japonica
rice had no shell. When people felt hungry, they might take it everywhere as
they want. Therefore, people don’t feel worry about food at that time.
佛經上記載，當初地球上各地都長滿了粳米。這種米是沒有外殼的，人們只要餓了就可以就地取材，因此人們從來不會為吃飯而煩惱。
10 However, some
people later settled down in some areas. They started to have the concept of
possession. They thought that the rice around their house were theirs and
didn’t allow others to reap. Meanwhile they worried that if the rice around
their house was eaten up; there would be nothing to eat. So, they reaped more
rice in the other places to store for the rainy days.
可是後來由於某些人定居了下來，他們對其住處四周的粳米開始有了所有權的概念，認為我家四周的粳米就是我的，不准許別人採擷。同時擔心自家周圍的粳米不夠吃，因此便開始採收其他地區的粳米，將它們儲存起來，以備不時之需。
11 The idea of
storage produced avarice that boosted ambition of storage. The two concepts
interacted with each other. Then, the people accumulated more and more so that
the rice lost their chance to reproduce themselves, thus, it died out finally.
有了儲存之心之後，便也連帶的引發了人們的貪念，貪念再助長儲存的野心，如此交互影響，愈積愈多，粳米就失去了生機，因而滅種了。
12 The story in
Sutra tells us that it is very important manner that people has no avarice, no
accumulation, no abidance and no persistence if people want to stay
harmoniously with nature.
佛經中的這段故事告訴了我們，要想與大自然和平相處，人心的不貪、不積、無住、不執著是一件很重要的修養。
13 In my opinion,
manner of no accumulation is more important than “For other people” and “Gives
other people”. Being frank, if a man doesn’t accumulate, he has nothing to
offer other people.
在我看來，“不積” 的修為比 “為人”， “與人” 更加重要。老實說當一個人不積的時候，他也就沒有什麼東西可以 "與人" 的了。
14
“For other people” and “Gives other people” mean that he has excessive
belongings; it means he is doing accumulation. Thus his practice goes bad.
Furthermore, the purpose he “For other people” and “Gives other people” is to
have more in the future; the worse it goes.
有東西
“與人”， “為人”就表示他在積。而一旦積存，這樣的修為就差了。更何況假如他 “為人”、 “與人”的目的是愈有、愈多，那樣就更糟了。
15 In modern
society, how can we do no-accumulation while enjoy worry-free life? In fact,
there are many methods. For example, a professor in university has a good
monthly income. As long as he does well research, makes a regular report,
issues some achievements and teaches students well, he can make a stable living
till sixty-five years old, his retirement time. After retirement, he has
pension. If the pension is not given in one time, his monthly pension is enough
for living.
在現今進步的社會裡，我們要怎樣做到不積而生活無慮呢？其實方法也是蠻多的。就以當老師為例，一位大學教授每月的收入不差，只要好好地研究學問，定期寫些報告，發表研究成果，再把書教好就可以穩當地教到６５歲退休。更何況退休後還有退休金，如果不是一次領，那麼你的退休月俸也是夠你養老的。
16 Some
professionals, such as doctor, engineer and technician, have some skills and
technologies. As long as society needs their technologies, they need not worry
about their income. Their technologies can support their whole life.
那些本身擁有專門技術的如醫生、工程師、技師等，他們都有一定的技能在身，只要社會上對他們的技能有所需要，他們就不愁沒有收入。憑著他們的技能就足以養活他們一輩子。
17 We, who invest
in stock for long term, only sell the stock that can support us monthly. Other
stock is held to profit of themselves. We don’t accumulate cash and only hold
stock. With development of company and economy, stock continues to grow. We,
the executor of shepherd plan, can lead a safe, worry-free and simple life
without accumulation of cash.
至於我們這些長期投資股票的人，每個月只須賣出我們生活所需的股票即可，其他的股票就讓它們自己生息滋長。我們不積存現金，只保留股票，而股票本身則隨著經濟的發展、公司的成長而持續的增長。因此，在不積存現金的情形下，我們這些養羊計畫的執行者，也一樣能過著平安無慮的簡樸生活。
18 A man feels
free if he is not worry about income. He can spend more time in other meaning
things and interesting affairs. Thus life becomes wonderful.
一個人收入的問題一旦獲得解決，他的心就自由自在了，他就能利用更多的時間在其他有意義、有興趣的事務上，人生從此就更加的圓滿而多姿了。
End
道德經演義結束。