Extensive interpretation of Tao Te Ching (10) A
道德經演義（十）A
In embracing the One with your soul,
can you never forsake Tao?
載營魄抱一， 能無離乎？
In controlling your vital force to
achieve gentleness, can you become like the new-born child?
專氣致柔，能嬰兒乎？
In cleansing and purifying your Mystic
vision, can you strive after perfection?
滌除玄覽，能無疵乎？
In loving the people and governing the
Kingdom, can you rule without interference?
愛國治民，能無為乎？
In opening and shutting the gate of
Heaven, can you play the part of the Female?
天門開闔，能無雌乎？
In comprehending all knowledge, can you
renounce the mind?
明白四達，能無知乎？
Gengsang Chu(2)
(13-40)。(１０A．１)
莊子演義雜篇庚桑楚(二)(13-40)。(１０A．１)
13 It took Nanrong Chu
seven days to reach Laotse’s place.
南榮趎隨身帶著乾糧，走了七天七夜之後，終於來到了老子的住所。
南榮趎贏糧，七日七夜至老子之所。
14 Laotse greeted him. “Are you from
老子問候他說：「你是從楚國來的嗎？」
老子曰：「子自楚之所來乎？」
15 “Yes” he replied.
南榮趎答稱：「是的。」
南榮趎曰：「唯。」
16 “Why do you come with such a multitude of attendants?” Laotse
asked again.
老子又說：「你為什麼帶著這麼一大群人來呢？」
老子曰：「子何與人偕來之眾也？」
17 Nanrong Chu felt
bewildered, because actually, he came alone with no company. Why did Laotse ask him that a multitude of attendants follow him.
Turning back, he took a look to ensure that nobody followed.
南榮趎嚇了一跳，因為他明明是一個人隻身前來，老子又何出此言呢? 當下不由得回過頭去，往身後看了一眼，確定沒人之後，他這才放下心來。
南榮趎懼然顧其後。
18 Laotse saw his response and said, “You don’t catch
me, do you?” Embarrassed, he held his head down and murmured, “I don’t know how
to answer. And I seem to forget my question which takes me such a long journey
to be here.”
老子見了他這樣的反應，又道：「我想你大概還不太明白我的意思。」南榮趎滿臉尷尬，無地自容地低下了頭，輕輕地說：「我不知道該怎麼回答您的問題，而且我似乎也忘了，走了那麼遠的路程到您這兒來，到底是想問些什麼。」
老子曰：「子不知吾所謂乎？」南榮趎俯而慚，仰而嘆曰：「今者吾忘吾答，因失吾問。」
19 Laotse soothed him kindly. “Take it easy. Think it
carefully.”
老子慈祥地安慰他：「別緊張，慢慢的再想一想。」
老子曰：「何謂也？」
20 Nanrong Chu came to
regain his balance and said, “My question is that suppose I don’t read and
study, others regard me as a fool and mock me; in case
I read and study, I feel depressed.
南榮趎漸漸地回過神來。他接著說：「我的問題是，如果我不讀書，研究學問，別人就譏笑我是笨蛋。可是我一讀起書來，又感到渾身都不自在。
南榮趎曰：「不知乎？人謂我朱愚。知乎，反愁我軀。
21 Suppose I am not kind, I will hurt others. But in case I am kind, I worry
about others, so I am depressed all days.
當我不存仁慈之心時，我就會傷害別人。可是只要我懷著仁慈之心，我就會一天到晚的為別人而發愁，結果害得自己心情不佳。
22 Suppose I am unjust, I will trespass others. In case I am just, I will feel
pity. Why don’t I take more or occupy more such good things?
如果我不心存公正，我就會侵害別人。可是，如果我保持公正的話，我又會深感惋惜，有那麼多的美好的事物，為什麼不多搜刮些、多佔有些。
不仁則害人，仁則反愁我身；不義則傷彼，義則反愁我己。
23 How can I throw off the dilemma? This is the question
which takes me such a long journey to ask you.”
我究竟該怎樣才能擺脫這些無窮無盡的困擾? 這也就是為什麼，我如此大老遠的跑來向您請教的原因了。」
我安逃此而可？此三言者，趎之所患也。願因楚而問之。」
24 Laotse said, “Just now I have found something from
your eyes. Therefore, I’ve clearly detected your question. Now what you said is
what I detected. You look as if you were deprived of parents, or intended to
measure the depth of sea with a bamboo pole. Speaking frankly, you are lost.
You eager to find ego to recover yourself but you are bewildered and don’t know
where to start. I really feel sad for you.”
老子說：「你的眉宇之間，早已透露出了你的心事。因此，我對你的問題是早已了然於胸的。如今你所說的正是我所料想到的。你看起來就像是一個失去了父母的孩子，你又像是一個拿著一根竹竿，妄想以此去探測大海的深度的人。說真的，你是迷失了，你深切地希望能尋回自我，然後以此來恢復你的本來面目。可惜的是，你早已經迷失了方向，再也不曉得應該從哪里著手了; 我實在為你感到難過。」
老子曰：「向吾見若眉睫之間，吾因以得汝矣。今汝又言而信之。若規規然若喪父母，揭竿而求諸海也。汝亡人哉，惘惘乎！汝欲反汝情性而無由入，可憐哉！」
25 Laotse’s words untied
him. His frame of mind was out of order. He knew that it was not suitable to
discuss any question in this moment. So, he asked to leave and repose in the hotel.
南榮趎被老子一語道破了心中的迷思，情緒不免有點波動; 心知目前並不是討論問題的適當時機; 因此，特向老子請准暫回旅館休息。
南榮趎請入就舍，召其所好，去其所惡。
26 Closing himself in the room, he reflected on what he wanted on earth, what
he pursued for and how to eliminate the fear and worry.
回返旅館後，他將自己關在房間裏，認真地分析，自己到底是想要些什麼，是在求些什麼; 以及如何將自己的憂慮，恐懼等一一消除掉。
27 He self-examined alone in this way for ten days. When he felt quiet in mind,
he went to see Laotse again.
就這樣，他獨自思考了十天之久，確定自己已經是心平氣和之後，又再度回到老子那兒去繼續請益。
十日自愁，復見老子。
28 Seeing him, Laotse smiled and said, “You finally
wash off yourself, but it is just on the surface, lay in the bottom of your
heart there still some dirty things. You should remove all those dirty things
and then you are possible to seek inner tranquilness.
老子見了南榮趎，臉上露出一絲笑容。老子說：「你終於洗乾淨了。不過這只是外表，內心深處還是有些不潔之物。你應該將這些不潔之物都一一排除，如此，你才能尋得內心的寧靜。
老子曰：「汝自洒濯，熟哉鬱鬱乎！然而其中津津乎猶有惡也。
29 When your mind is blocked and out of control, you should cut off the tie
between the inner heart and the outward worldly affairs.
當你的心被阻塞，因而失去控制時，你應該馬上切斷內心與外界的聯繫。
夫外韄者不可繁而捉，將內揵；內韄者不可繆而捉，將外揵。
30 They who are distracted and stimulated by the
outward factors for not bewaring, can’t conserve their original virtue. Once
they lose the virtue, how to conserve Tao and follow Tao.”
凡是其內心因自己毫無警覺而被外界因素所刺激、干擾的人，他們已經無法保有自己內心原有的德性。一個失去德性的人，又怎能保有道，追隨道呢？」
外內韄者，道德不能持，而況放道而行者乎！」
31 Then Nanrong Chu
gradually had grasped some points of practice. He said, “A guy got ill. His
neighbor came to see him and the patient’s parents told the details of his
illness. The visitor understood well the sadness and helplessness of the
family. However, the visitor came to see him; his purpose was not to look for
the feeling of worry.
南榮趎這時已經漸漸理出頭緒，開始有了一些較深的領悟。他說：「有一個人生病了，他的鄰居過來探望他，他的父母將他的病情都一五一十的告訴了來訪者。而訪客也頗能深切地感受到，病家憂慮無助的心情。然而，站在訪客的立場，他們來訪的動機是為了探病，絕不是為了來找憂愁的。
南榮趎曰：「里人有病，里人問之，病者能言其病，然其病，病者猶未病也。
32 As the generally acknowledge about Tao; however, it seems to be a drug that
incurs illness.
然而，一般人所瞭解的 “道”，祂看來更像是一帖藥，服用它的理由，似乎是為了讓自己生病的。
若趎之聞大道，譬猶飲藥以加病也。
33 I don't like this kind of drug, could you tell me a better way for soul
healthcare?”
這帖藥我不喜歡，您是否可以告訴我，另一種更好的心靈保健之方呢？」
趎願聞衛生之經而已矣。」
34 Laotse thought him being enlightened and could
teach him more about Tao.
老子覺得這人已經開竅，已經可以與他談論較深的課題了。
35 Laotse answered, “The way of soul healthcare is
that you must identify with the conception: same loves to everything and all
things are integrated. You conduct in the requirements of no-self and being
flexibility. You must hold on and never give up Tao.
老子回答說：「心靈保健之方是這樣的，首先，你必須要肯定民胞物與，以及萬物一體的信念，並且做到無相、無住的基本要求。還有，你必須堅持永遠不會捨棄道。
36 You yourself are able to infer your destiny without seeking help from the
future teller. You should know when to give up and when is allowed to take. You
should always leave far away from the trivia.
你必須能自行推斷命運的好歹，而不需算命師。你也必須懂得，什麼時候應該捨，什麼時候可以取; 以便讓那些不重要的事情遠離你。
37 You should learn to be independent instead of relying on others. Your spirit
is free to shuttle between heaven and earth.
除此之外，你還必須學著獨立，以免於依賴旁人的支助。如此，你的一顆心才能自由自在地馳騁於天地之間。
老子曰：「衛生之經，能抱一乎！能勿失乎！能無卜筮而知吉凶乎！能止乎！能已乎！能舍諸人而求諸己乎！能翛然乎！能侗然乎！
38 You should purify your soul. You should become innocent like a baby. Babies
cry everyday but they will not become hoarse since they conserve natural
harmony.
你必須能淨化心靈，好讓自己天真無邪地像個嬰兒。嬰兒天天哭叫，可是他們從來不會倒嗓子，不會嘶啞; 這是因為，他們天性自然而不造作，生來就與自然同步的緣故。
39 Baby’s hands clutch for all day long but they are not tired, because
actually, they grasp nothing in hands. Baby’s eyes are open for long time as if
they seldom blink, because they don’t stare at a certain object.
嬰兒的手，一天到晚緊握著也不會覺得酸，那是因為，實際上他們手裏沒有握著任何東西。他們整天瞪著一雙大眼睛，似乎很少眨眼，那也是因為，嬰兒雖然睜著眼，可是他們並沒有專注在某一個特定的物件上。
能兒子乎！兒子終日嗥而嗌不嗄，和之至也；終日握而手不掜，共其德也；終日視而目不瞚，偏不在外也。
40 Kids walk around all day long, they have no fixed direction to go; they stop
at random and have no intention to do anything on purpose. They completely get
well alone with surrounding, being a part of it. This is my way of soul
health.”
稚齡的孩子，一整天走來走去，他們並沒有什麼固定的方向。他們經常隨意的停下來，也不見得有什麼特別要做的事。他們完全與四周環境融合在一起，成為環境的一部分，這就是我知道的心靈保健之術。」
行不知所之，居不知所為，與物委蛇，而同其波。是衛生之經已。」
Xianchi’s interpretation
and remark (10A。1)
咸池評述 (10A。1)
1 Laotse
classified Nanrong Chu’s
issue into two aspects—one was extrinsic, and the other was intrinsic.
老子將南榮趎的問題分成兩個不同的層次。一個是外在的，一個是內在的。
2 It is like treating patient by Chinese medical theory that focuses on both
temporary solution and permanent cure. The first is to eliminate outer disease;
the second is to complement Qi and nourish
body.
這跟中醫治病有著異曲同工之妙。中醫治療注重治標與治本雙管齊下，先消除表像的病，再設法補氣及養身，以求根本的解決健康上的問題。
3 Nangrong Chu’s outer disease was the worldly moral criteria that
made his deed wrong. Benevolence, righteousness, loyalty, credit and love
actually restricted his deed and brought unhappiness and obstruct. Laotse did not touch it and asked him to solve it by
himself.
南榮趎表面上的病，是由於世俗的道德標準，在他行為上所造成的障礙。仁，義，忠，信，愛等實際限制了他的行為範疇，給他帶來不快及不順暢。這方面的問題，老子留給南榮趎自己去解決。
4 The advanced aspect was to complement Qi and to
build body. Laotse knew that a common people couldn’t
understand it so he pointed out how to practice for him.
至於深層的補氣與強身功夫，老子知道這是一般人無法體會及瞭解的，因此，老子才點明要他努力進修。
Xianchi’s interpretation and remark of Tao Te Ching (10) A
咸池評述道德經演義（十）A
1 In the former chapters, Laotse listed many requirements for men of practice. In
this chapter he started to lecture on the basics of practice. It is something
like that we run a company. Firstly, we make the project, locate the market and
office address, recruit employees, make regulations and registration, raise
money and buy desk and chair. When all are ready, general manager gathers all
staff and says: let start to work.
前幾章老子說了許多修行的必備要件，現在終於開始講修行的入門功夫了。這有點像我們開辦一家公司，將營業項目定好、市場找好、公司地點找好、辦公室租好，員工請好; 登記辦好、組織章程定好、資金籌好、桌椅買好。一切的一切準備好了之後，總經理開始召集幹部，下達指令，準備擇日開工大吉了。
2 A man of practice first sorts out his
worldly life: to learn how to get along with people; living a good life. So,
his mind becomes calm, and he is not bothered by the surrounding. Then he is
tranquil. In this steady castle of tranquility, he hits the way of practice.
修行的人首先須將世俗生活料理好，將待人處事的修養訓練好; 生活無慮，衣食有著，一顆心才能平靜下來，四周環境基本上也不會對他造成干擾，這時他才算是安定了下來。在這個穩固的城堡裡，修行之路也就正式開跑了。
3 In embracing the One with your soul, can you never forsake Tao?
載營魄抱一，能無離乎？
Body carries soul. In the time as human, how can the two combine tightly so
that the man is able to reach the realm of harmony of nature and human? This is
the highest goal that man of practice and yogi seeks for.
肉體承載著靈魂。在為人的這段期間內，兩者如何能緊緊的密合在一起，達到天人合一的境界，這是修行者、瑜伽行者努力的最高目標。
The masters of practicing Qigong pause the guiding of Qi
to kneel for three times and kowtow for nine times before the statue of grand Tathagata Buddha when his Qi
reaches the top of head. Yogi wishes in all his life that Kuntalini could arise
from tailbone and then break through all knots; at last, he combines with grand
Tathagata Buddha and then becomes grand Tathagata Buddha.
練氣的大師們，在導氣運行的過程當中，當氣運行到達他們的頭頂上時，他們往往會暫時的停下來，對著大自在王的寶座三拜九叩之後才再繼續運轉。而瑜伽行者則終其一生希望其挫火由尾椎升起後，能夠破除各種關卡，最後與大自在王結合在一起而成為大自在王。
4 In controlling your vital force to achieve gentleness, can you become like
the new-born child?
專氣致柔，能嬰兒乎？
To keep their body soft, yogis do exercises and extent actions. Sutra of Buddha
has it that man of practice is required to keep body soft. If your body is as
soft as infant’s, your practice reaches a certain satisfying level.
瑜伽行者不斷的做著各種體操及拉筋動作，目的無非是希望身體能夠長期保持柔軟。佛經中對於修行人也同樣要求做到體性柔和。當身體柔軟到像嬰兒一般時，那你練功的境界就差不多了。
I like to meet some old monks in temple. Their cheeks are rosy and their skins
are clear and fair. Their actions are slow and limbs are soft. I believe, this kind of people complies with Tao. For this reason, it
seems yoga is absolutely necessary in the road of practice.
我最喜歡見到廟裡的一些老和尚，他們臉色紅潤，皮膚白白淨淨的，行動和緩而肢體柔軟; 這樣的修行人才算合乎道的要求。由此看來，修行而不練瑜伽是絕對不夠的。
5 In cleansing and purifying your Mystic vision, can you strive after perfection?
滌除玄覽，能無疵乎？
After yogi has enlightened and his Kuntalini arises; then his body starts to
change in some ways. Some men of practice have vague idea of Kuntalini and Qi because of his wrong concept; in their mind there are
some illusions emerged. If these are heaven eyes etc., it is good. What to fear
is rare and queer phenomenon that stirs his mind. The mysterious sights are bad
to the man of practice. So, in the beginning, man of practice has better hold
to it that in this life and next life he just does as a common people. He just
practices at the level of Kuntalini, expecting that practice has no influence
on the part of common people’s life.
瑜伽行者在開了氣以後，挫火便開始升起。自此身體裡便開始有了不同的變化。有些修行的人因為觀念不正確，對挫火、氣的認識不清，在他們的意識中便會有一些幻覺產生。如果是真正的天眼也還好，就怕是一些光怪離奇的現象，在他腦袋裡興風作浪。這種玄覽是不利於修行人的。所以，修行的人一開始便抱持著自己在這世上做人，是為了做一個普普通通的凡人這樣的想法; 而修行練功也只應在挫火本身的層次之中進行，如此，才不會因練功而影響到自己凡人的生活。
Theurgy by practice seldom shows to others in life as common people. Thus
mysterious sights seldom happen and defect, illness and being possessed by the
Devil become less.
至於因練功所得的神通，也絕不輕易地顯現在個人的生活之中，如此玄覽就不易產生。疵、疾、走火入魔等的機會，也就因此而相對的減少了許多。
Therefore, practice is holy and serious, which we never make do with. We never
have the flukiness and joke on it. It is very dangerous that the theurgy by
practice is used to make money and do fraud.
修行練功是一件非常莊嚴神聖的事，千萬馬虎不得，也不可以心存玩笑、或僥倖之意。若想藉修行的神通來搞錢、騙人的話，那將是非常危險的。
6 In loving the people and governing the Kingdom, can you rule without
interference?
愛國治民，能無為乎？
Grand Zen is practiced in the city. Making a living in the market, your mind
for practice should not be distracted too much. So, if you are an official or
governor, you had better rule by non-action. If your life is peaceful and the
life of people under the sun is peaceful too, you are boundless beneficent.
大禪修於市，在市井討生活的過程中，切不可過度驚擾修行者必備的平靜心境，以及安寧的生活。所以，如果你的生計是官員、是主政者，那你就盡可能做到無為而治。如此你的生活才有可能趨於平靜; 而普天之下百姓的生活也同樣的歸於寧靜的話，那麼，你也就算是功德無量了。
Many politicians specially like to adopt new actions and take new measures when
they take new positions. They think it disgraced that they take the past
measure and have no new one. So, they are zealous to make new ideas to boast
their new policy.
大部分的政治人物，特別是所謂新官上任三把火，如果沒有什麼新的建樹，蕭規曹隨，那多丟臉啊！所以，都是積極地想出些新點子，以標榜新政。
Mr. W. Bush made big changes of foreign affairs policy when he started to take
a post of
小布希一上任就將美國外交政策大幅更動。他認為後冷戰時期，美國已經是世界的唯一霸主，沒有理由還那麼在乎其他盟國的反應，在對弱小國家及民族上更是不假辭色。他挑戰中國，對阿拉伯國家則毫無尊重可言。結果導致９１１事件的發生，將美國本身搞得灰頭土臉。海南島外海的中美撞機事件裡，也是沒能討到一點好處，反而一口怨氣硬生生地自己吞下; 凡此種種都是不能掌握愛民治國，能無為乎的道理所造成的。
In Sutra of Wheel
Turning Sage king, Buddha told his disciples that the king respected the
past laws of the state, never making a random change when he was ruling.
在轉輪聖王經裡，世尊就告訴弟子們，當轉輪聖王在治理政事時，他對舊有國法是很尊重的，絕不會輕易更動它，或修改之。不像有些人天天將改革掛在嘴邊，最後變成為改革而改革，結果弄得天下大亂，民心浮動。
7 In opening and shutting the gate of Heaven, can you play the part of the
Female?
天門開闔，能無雌乎？
To men of practice, heavenly gate is an entry to practice, out of which they
are common people, into which they become celestial, sage, arhat and
Bodhisattva.
天門開啟對修行的人而言，當然是指修行進入另一個重要關口; 在天門以外是凡人，進入天門就成仙、成聖、成阿羅漢、成菩薩矣！
Buddha Sutra has it that when we enter sukharati, the
first is to change sex. Specially, female changes into male, losing all female
character, for which there is no love and birth in sukharati.
With the factor, man who practices there calm down.
佛經上有一種說法，那就是，當我們往生到極樂世界中時，進門的第一件事就是變性，特別是女生一到了西方極樂世界，她就立刻變成他了，就立刻失去了所有女性的特徵。因為這樣，在西方極樂世界裡就沒有愛欲、沒有生殖。少了這個擾人的因素，在那兒修行的人心就靜多了，至少蘇東坡就能修成正果。
Laotse insisted that man of practice should desert
love if they decide to practice and to open heavenly gate, never returning, as
what Buddha said, love never is rejuvenated. Thus mind for practice is calm and
they can bear final fruit.
老子認為修行的人決心修行，決心將天門開啟，進入天門永不退轉後，就應該放棄愛欲，如世尊說的渴愛之心，永不復興。如此修行的心才會平靜，才能修得正果。
8 In comprehending all knowledge, can you renounce the mind?
明白四達，能無知乎？
Diamond Sutra has it that Tathagata often
said, ‘all of you monks know that the teachings I expounded are like rafts.’
Even teachings should eventually be renounced, not to mention things that are
not teachings. Buddha held that when you land the other bank, you should give
up the boat that carry you; when you gain the final fruit, you don’t need kneel
and kowtow before Buddha; when your wisdom become inexhaustible and you have no
obstacle, you should throw off all prejudges to be Bodhisattva of no-self and
being flexibility.
金剛經裡世尊說：「如來常說，汝等比丘知我說法，如筏論者。法尚應捨，何況非法。」世尊認為，當你平安抵達彼岸，你就應該放掉助你橫渡的小船; 當你修得正果，就不必再在佛前磕頭膜拜。當你智無涯底，無所罣礙時，就應該把一切成見都放掉丟掉，棄之如敝屣，如此，才能做一個真正是無相無住的菩薩。
To be selfless celestial being or sage, you have to give up all worldly
restrictions and to have the right wisdom to handle any situation before you,
and there has no prejudice in mind before the situation happened. He, whose
mind comprehending all knowledge, is blank in his mind; however, once any
condition appears, he can react and respond it to the point right now. In
playing basketball, he can shoot at any angle; in playing tennis, he can play
long or short shot, and can strike back skillful. To the contrary, if keep in
prejudice and premeditation in mind, he is stiff and sluggish in reaction.
想做一個大公無私的仙人或聖人就得放棄一切陳規，隨事增智，心中沒有任何成見。明白四達的人，心中一片空白; 可是一旦出現任何狀況，他也都能即刻作出回應，並且交出最恰當的應對之方。所以打籃球的時候，不管何種角度都能投籃; 打網球的時候，無論對方打的是長球或是短球，都能巧妙的予以回擊。相反的，假如固守成見，心中有預謀的話，那就呆滯而反應生硬矣！
Extensive interpretation of tao Te ching (10) B
道德經演義（十）B
To give birth, to
nourish,
生之畜之，
to give birth without taking
possession,
生而不有，
to act without appropriation,
為而不持，
to be chief amoung
men without managing them---
長而不宰，
This is the Mystic Virtue.
是謂玄德。
The Human World( 1) (30-32)。(１０B．1)
莊子演義內篇人間世(一)(30-32)。(１０B．1)
30 As books
say, those who can handle everything by their instinct and intuition may be
called the Son of Heaven. They know that they are equal to emperor on the
position of the Son of Heaven, because both emperor and they are the sons of
Nature, which is the essence of the Son of Heaven.
書上說, 那些凡事隨著本能直覺走的人，他們可以稱之為天之子。他們瞭解自己與皇帝在天之子的地位上是平等的。因為皇帝與他同為自然的孩子，這也是天之子的真諦。
「然則我內直而外曲，成而上比。內直者，與天為徒。與天為徒者，知天子之與己，皆天之所子，而獨以己言蘄乎而人善之，蘄乎而人不善之邪？
31 Those who behave according to the custom, habits, law and moral are the Son
of Human. Bowing to salute and folding their hands they receive and send people
all day. They think that are the code of conduct and the ceremony of minister.
If every one does that way how could I be an exception? Do as others do so that
I am not afraid of others’ critique. Such men as them
are regarded as the Son of Human.
那些行為舉止，照著風俗、習慣、法律、道德標準走的人，他們是人之子。人之子整天鞠躬作揖，緊握雙手，迎來送往，他們覺得這是規矩，是君臣之禮。大家都這麼做，我怎麼敢例外不照著做呢？這種依樣畫葫蘆，別人怎麼做自己就照本宣科，認為這樣就不怕別人批評，我們認定這種人是人之子。
32 I would be the Son of Human. Is it right?
我想做人之子, 這樣對嗎?
若然者，人謂之童子，是之謂與天為徒。外曲者，與人之為徒也。擎跽曲拳，人臣之禮也。人皆為之，吾敢不為邪？為人之所為者，人亦無疵焉，是之謂與人為徒。
Xianchi’s interpretation and remark(10B。1)
咸池評述 (10B。1)
1 It is
affirmative to say that behavior of plant and animal is done by their instinct.
They take things which they need directly.
我們可以很肯定的說，動物及植物的行為舉止，絕對是完全根據其本能直覺行事的，因此，當牠們想要什麼時就會直接去拿。
2
When they are hungry, they look for food; when they are tire, they rest. By the
light of nature they know when and where to migrate. Animals know their birth
place, and egg-laying place, and can find the old nest from far place, such as
salmon, turtle, swallow and seabird.
牠們餓了就去找東西吃，累了就找地方休息，牠們本能地知道，什麼時候應該遷移到什麼地方去。鮭魚、烏龜、燕子、海鳥，牠們都能準確地知道其出生地，產卵地，甚至遠在千里之外也能準確無誤地找到舊巢。
3 This is because
their instinct guides them and gives them the knowledge that is necessary in
their lives, nothing lacked.
而所有這些，都是牠們的本能與直覺在引導，使得牠們能夠完整無缺地掌握了生活中所應該具備的知識，絕不會缺少任何一樣。
4 Human is one of creatures. Human’s instinct surely still exists. The fact is
that human’s deed and life habit are beyond the field that nature offers. They
make clothes themselves, needing no hide from nature. They build house,
deserting caves. They invent tools, saving labor, so that they can solve
problems in daily life. They invent language and record their experience that
is sorted out to impart next generation as guidance of life.
人類屬於萬物之一，他們生活上的直覺與本能當然不會缺少。問題是人類的行為與生活習慣，已經遠遠超出了自然所賦予他們的範疇。他們自己做衣服，不靠自然生給他們的皮毛; 他們自己造房子、離開洞穴; 他們創造工具，因此省卻了許多體力上的麻煩，更避免及解決了生活上的諸多不便; 他們發明了文字，將經驗累積紀錄下來，經過整理之後，再將之傳授給下一代，使之成為他們的生活指導方針。
5 They gradually find that instinct is not that important any more. Thus human
deserts the knowledge from instinct generation by generation.
漸漸的，直覺似的本能就變得不再是那麼的重要。就這樣，人類逐漸捨棄掉了本能以及直覺所能供給他們的知識。
6 The knowledge from instinct becomes petty and even is out of code of conduct
in the system of modern society. A person who lives in society should abide by
the regulations that the society make, infringing is not allowed.
這些知識變得不再是那麼重要，甚至變得不能符合現代人類社會制度下所能允許的行為準則。而人一旦在社會上活動，討生活; 就必須遵守這個社會所奉行的規章制度，絲毫違抗不得。
7
The problem is that we feel uncomfortable and conflict physiologically and
mentally, when we go too far from the human’s nature.
問題是，當我們遠離人類本性太遠時，生理及心理上往往就會出現許多衝突與不舒服的感覺。
8 To solve the
problem, we have to come back to the original place and the realm of instinct,
because it is the best place in the realm which fits our living.
要想解決這些問題，我們就得回到原點，回到本能與直覺的領域裡去。因為，只有那裡，才是最適合我們生存的絕妙佳境。
Xianchi’s interpretation and remark of
Tao Te Ching (10) B a10。B
咸池評述道德經演義（十）B a10。B
1 In the first
chapter of Tao Te Ching, Laotse
mentioned that mystic is the only way to discover the truth of the heaven and
earth. Virtue of merit is the one that is operated in light of the truth of the
heaven and earth.
在道德經第一章裡，老子就說玄是揭示天地真理的唯一門徑。玄德是指在這個世界中按照天理而運作的德行。
2 Laotse deem that rears to give birth, to nourish,
to give birth without taking possession, to act without appropriation, to be
chief among men without managing them. This is the Mystic Virtue. The said
virtue of mystic is the common standard complied with by all creatures, which
is different from the artificial moral standard-- benevolence, righteousness,
loyalty, credit and righteousness, they are valid everywhere.
老子認為生之畜之，生而不有，為而不持，長而不宰是玄德，是有別於仁、忠、信、義等人為的道德標準。祂們是萬物共同遵守的原則。是行之天下而皆準的道理。
3 When we watch the creatures living in the forest and campo, each kind of
animal, elephant, tiger, ape, pig, dog, take good care of their children after
birth as possible as they can, expecting that they can live through and grow.
When children grow up, they make them independent or even drive them off for
their own living. As parents, they never regard children as their asset, and
never lay claim on them.
那些生長在叢林中、以及生長在草原上的動物，無論是大象或老虎、獅子、猿猴、豬，狗及牛羊等; 當牠們的母親在生下孩子後，無不細心維護，竭盡所能地照顧這些小生命，希望牠們能夠存活，能夠順利成長。當孩子長大足以自立後，牠們就讓孩子自己獨立，甚至是趕出去讓牠們另謀生活。這些做父母的，從來也沒有視小孩為自己的資產，以擁小孩而自重。
4 Let’s say, in colonial animals, such as wolf, lion and elephant, they don’t
solidify with their son or daughter to resist others when they scramble for
domination. When children added in a group, they are treated as member of the
group. Their deeds completely abide by the regulation of the group.
就算是群體動物，如狼、象、獅等，牠們在爭奪主導權時，也從來沒有父子、父女等家人團結以抵禦外人的情形。孩子自加入群體之後，馬上就被視為群體中的一員，一切完全遵照群體的規矩行事。
5 Kin for a whole life seems to be identified by human
only. It is different from the nature. Bad or good, it is worth considering.
親情關係維持終身不渝，似乎也只有人類才持有這樣的習慣及認知。這種與自然不同調的行為是好，還是不好呢？值得深思。
6 In the past
society, extended family was popular. It included father, mother, children,
grandpa, grandma, uncles and so on. They lived in a single house as a close
group. When children were born, they were brought up by the family. They grew
and even worked in the family and all deeds were arranged by sheikh and the
senior members. The family support and dominate the children for their whole
lives.
在舊社會裡，大家庭是一般的現象。父母、子女，甚至爺爺、奶奶、姑姑、叔伯等一大堆親戚大家住在一起，生活在一起。這樣的家庭，可以說是一個緊密聯繫的團體。而小孩子一生下來就由家庭扶養，在家中成長，甚至在家中工作; 一切的行為都得聽從家中族長、大家長的教導及指揮。這樣的家庭，對孩子可說是既持又宰，終其一生都難以脫得了關係。
7 After twentieth century, system of extended family has disorganized and
become rare. The family being support and domination are taken over by the
government. In the view of the field, being support and domination got larger
is closer to the virtue of mystic. In the modern society, parents bring up
children until twenty years old. As they can live independently, they move out
to make another family. The thread connecting parents is phone chatting with
greeting. The better one is reunion with parents on holiday. Let’s take an
instance of my family. My elder son lives in
廿世紀後，家庭組織逐漸解體，大家庭已經不再多見，個人的〝持〞及〝宰〞由社會國家接手，範圍是大得多了;
而其活動空間的擴大看來還是比較接近於玄德的。今天的父母，培養孩子直到廿歲左右，孩子自己能獨立謀生的話，就會自動遷出去另組小家庭。他們與父母之間的關係只限於平時電話閒聊、報平安，過年過節能回來團聚一次也就算不錯了。像我們家，長子在舊金山，女兒在馬利蘭州，次子在墨爾本; 一家人分佈在四個不同的地方，這時我們做家長的如果還想要持，想要宰，那裡還有可能。
8 Sociologist is concern on the development of the current family system. They
are worried if people considering: if children can not be the support for my
aged life, why do I have them? Since I can’t be support and dominate them, then
the batter way is that I don’t have child at the very beginning and my life
without this burden would be simpler, isn’t it? The development, however, would
incur crisis of depopulation. If each person only considers: I am happy and the
issue of surviving of human has nothing to do with me, why I am caring for. It
is normal that they have this idea under the said condition. And only fool
would like to give a birth, and rears his sons in the traditional ways. In the
modern society, many wise people, who see in person the poor condition of some
lonely old people who live alone without child’s support and care and then they
decide never to commit the foolish marriage and rear to give birth, to nourish
child anymore.
許多社會學家對未來家庭的發展頗為憂心。他們認為，如果小孩不能成為積穀防飢，養兒防老的工具，那麼人們一定會問，為什麼我還要生孩子呢？既不能持，又不能宰，那麼我乾脆就不生育，這樣也省事得多。可是這樣的發展，豈不是會為人類帶來滅種的危機嗎？在這種各人只顧自己，我自己快樂就好，人類的生存，與永續生命，又關我何事; 在不能持，不能宰的各種情況下，這不也是極為正常的想法嗎？既知生而不有，為而不持，長而不宰，那麼，生之畜之也只有傻瓜才會願意去做的事了。絕大部份聰明的現代人，當他們耳聞目睹許多老年人孤獨無依的生活窘境之後，他們就再也不願意幹結婚生子這樣的傻事了。
9 The common problems in current society are later marriage of the young and
lower birth rate. Don’t these result from the cause?
如今人類所共同面對的社會問題---年輕人遲婚以及生育率的大幅度降低--不就是這樣產生出來的嗎?