Extensive interpretation of Tao Te Ching(11)
道德經演義（十一）
Thirty spokes
unite around the nave; from their not-being (loss of their individuality) arises the utility of the wheel.
卅幅共一轂，當其無，有車之用。
Mold clay into a vessel; from
its not-being (the vessel’s hollow) arises the utility of the vessel.
埏埴以為器;
當其無有器之用。
Cut out doors and windows in
the house (wall), from their not-being (empty space) arises the utility of the
house.
鑿戶牖以為室，當其無，有室之用。
Therefore by the existence of
things we profit.
故有之以為利，
And by the non-existence of
things we are served.
無之以為用。
External Things
(9) (1-7)。(１１．１)
莊子演義雜篇外物(九)(1-7)。(１１．１)
1 When we
remove cataract, our sight recovers; when we take off earplug, we hear clearly.
When the cold is cured, our noses and breaths are smooth. When we clean coating
on the tongues and teeth, our halitosis is gone, so we eat well.
當我們把白內障擇除，視力就恢復了。當我們把耳塞取下，聲音就聽清楚了。當感冒痊癒，鼻子不塞，呼吸就順暢了。當我們把舌苔挖乾淨，牙齒洗乾淨，口臭沒了，吃起東西來就比較有味道了。
2 When our mind calms down, wisdom arises. When we really develop delicate
wisdom, we can cling to Tao.
當我們心緒沉靜下來，智慧就會昇起。當我們真正開發出絕妙的智慧時，我們就能依附道了。
目徹為明，耳徹為聰，鼻徹為顫，口徹為甘，心徹為知，知徹為德。
3 Tao is absolutely not sealed in a small field. Once it is sealed, it stifles.
If Tao keeps stifling, it draws back and doesn’t pay attention to us. All creatures are hurt when Tao
draws back and diminishes.
道絕對不能將之封閉在一個小範圍內。一旦封閉，道就窒息了。一直窒息著的道，就縮回去了，不再理會我們。當道萎縮、減退時，各式的毛病就會相繼產生。
凡道不欲壅，壅則哽，哽而不止則跈，跈則眾害生。
4 All creatures must breathe. When breath is impeded, we can’t
blame nature on it. Nature is uninterrupted to arrange the operation of breath
organ. All problems about breath result from human himself, which is postnatal.
所有的生物都得呼吸，當呼吸不順暢時，我們不能責怪自然。自然在安排呼吸器官的運作上，是一時一刻都不休息的。所有呼吸的問題，都是人自己造成的，是後天的問題。
物之有知者恃息，其不殷，非天之罪。天之穿之，日夜無降，人則顧塞其竇。
5 Though skin wrapped body layer upon layer, people’s
heart often roams between heaven and earth.
人身有皮膚層層迭迭地包裹著，可是人心卻經常遨遊於天地之間。
6 If a lady and her daughter in law live together in a very small room, they
will often quarrel. If deprive the mind’s opportunity
of roaming, it will incur emotion disorder and out of control.
居住在一個狹窄房間內的婆媳，她們勢必經常起爭執。當心遨遊的機會被局限，七情六慾就會混亂而失控。
胞有重閬，心有天遊，室無空虛，則婦姑勃谿；心無天遊，則六鑿相攘。
7 This is why we feel nice and happy when we walk on a broad field or in the
forest. Our heart likes roaming between heaven and earth.
這也是為什麼我們倘佯在森林或曠野開闊的地方時，心情就特別好的原因。因為我們的心是喜歡遨遊於天地之間的。
大林丘山之善於人也，亦神者不勝。
Xianchi’s interpretation and remark (11。1)
咸池評述。(11。1)
1 The biggest
secret of human is that there is an ingenious wisdom hiding in his deep heart.
我們人最大的秘密就是--深藏於我們內心深處，有一個絕妙的智慧。
2 The treasury of wisdom actually exists in each one. The problem is that some
one tries to develop it and some one seeks for other wisdom, ignoring the more
valuable one already in his body.
這個智慧的寶庫，實際上是我們每一個人都擁有的。問題是，有人試著去開啟祂，有人捧著金飯碗，卻到處討飯，而不知道，寶貝其實就在他的身上。
3 Most instructions, Buddha sutra introducing to us, are the guidelines showing
people how to develop the treasury of wisdom in our heart.
佛經裡說的法，大部分都是在指導人們，如何去開啟這個寶庫。
4 Many successful trailblazers, such as Chuang Tzu
and Buddha, told us that the key to the treasury is a tranquil heart. If heart
becomes tranquil, it is possible to develop it and make the wisdom arise.
莊子、世尊、以及許多修行成功的人都告訴我們，開啟智慧的鑰鎖是在一顆沉靜的心。只有心靜下了，寶庫才能打開，才能讓智慧昇起。
5 Here, Chuang Tzu told us: “The tranquil heart isn’t
dead, it is living, and the heart isn’t bound in a certain field.”
在這裡，莊子更告訴我們，所謂沉靜的心並不是死的，並不是死氣沉沉的，也不是非要強求我們將整顆心死死地束縛在一個特定的範圍裡。
6 Usually in sitting in meditation, man of practice is asked to set his heart
on a goal so that not to think around. It is expected that in this
way he can make heart tranquil so that the wisdom is gained.
一般在打坐的時候，修禪者會將心牢牢固定在一個目標上，使之不會胡思亂想。他們希望能通過這樣的方式讓心靜下來，從而獲得智慧。
7 Chuang Tzu, however, didn’t recommend that way. He
encouraged Zen practicers to set their hearts free
and to roam in the universe. Heart gets free so treasury of wisdom is
developed. Chuang Tzu didn’t claim that heart should
be fixed on a goal, which is like baby whose eyes are always open but don’t
focus on a single goal. So baby can have his eyes open for longer time, not
needing wink to activate eyes.
莊子卻不這麼認為。他鼓勵打坐修禪的人將自己的心釋放出來，讓心遨遊於天地之間，自由自在地飛翔; 而當心的活動順暢了，智慧寶庫也就會自動打開了。莊子本身並不主張將心鎖定在某個固定的目標上。就像嬰兒整天睜著眼睛，卻並不專注在一個目標之上。所以，他們才可以長時間地睜著眼，而不需要經常眨眼來活動眼睛。
8 In sitting in meditation, you open your mind and set thinking free, not
considering or studying any topic but you need not to stop any topic that
occurs to you. The way of Zen practice sounds easy to learn. Does man of
practice considering trying this easy way?
打坐時將心的門打開，讓思緒自由的翱翔，不用心去思考、研究任何主題; 可是也不阻撓任何主題的來去遊走，這種禪修方式聽起來似乎比較自然易學，修行人是否可以以此來作為參考呢？
External
Things (7) (1-4)。(１１．２)
莊子演義雜篇外物(七)(1-4)。(１１．２)
1 Huizi told Chuang Tzu, “What you speak
of all day is useless and impractical.”
惠子對莊子說：「你這個人一天到晚講的都是些不切實際的無用之言。」
惠子謂莊子曰：「子言無用。」
2 Chuang Tzu answered, “Right. Before we speak of
something useful, we should understand something useless. You look, how broad
is our land but what useful to you is a small plot. When you pass away, the
plot is useless to you too.
莊子回答說：「沒錯，我們在講有用以前，就是要先瞭解那無用的妙處。你看，這個地球多麼開闊廣大，而對你有用的只不過是一小塊立錐之地而已。然而就是這麼一小塊地，當你仙逝，離開這個世界時，它對你也是完全無用的。」
莊子曰：「知無用而始可與言用矣。天地非不廣且大也，人之所用容足耳，然則廁足而墊之致黃泉，人尚有用乎？」
3 Stroking his chin, Huizi whispered, “Well, it is
rational.”
惠子摸著下巴，細聲地說：「嗯！說的有理。」
惠子曰：「無用。」
4 Chuang Tzu concluded the discussion, he said, “In
this world, there are something which seems useless to us in the surface;
However, actually they are very useful and essential to us.”
莊子總結上論，他說：「這世上許多表面上看是無用之物，實際上，對我們而言，卻是不可或缺的必要之物，忽視不得。」
莊子曰：「然則無用之為用也亦明矣。」
Xu Wugui(15) (1-2)。(１１．3)
莊子演義雜篇徐無鬼(十五)(1-2)。(１１．3)
1 Walking
on land, we reach a destination step by step. Each part of the land where we
step is our support point. But we should remember that the land where we don’t step is the real reason for walking far, without which we
can’t reach the destination quickly.
我們在陸地上行走，一步一步地走下去，終於到達一個目的地。這中間，每一塊落腳的土地，都是我們行走的支撐點，至關重要;
可是我們卻也不能忘記，那些腳所沒有踏到的土地，才是真正讓我們走得遠的原因。沒有這些土地，我們是無法迅速地到達目的地的。
故足之於地也踐，雖踐，恃其所不蹍而後善博也；
2 The field of human’s knowledge, comparing to the
secrets of Nature, is tiny and very narrow. When we applying the knowledge in
the field of medicine and meteorology and feeling its limited and insufficient
property, proves that we must depend on Nature and the more profound knowledge
of Nature.
人類的知識範圍與大自然的奧秘相比，是極其狹窄而渺小的; 我們在運用這些如醫學及氣象等知識時，深感其有限與不足的無奈，更加明確地證明了，我們必須仰賴大自然，仰賴大自然更廣泛深奧知識的事實。
人之於知也少，雖少，恃其所不知而後知天之所謂也。
Xianchi’s interpretation and remark(11。2)(11。3)
咸池評述(11。2)(11。3)
1
美國喬治城大學對我的寫作訓練很有助益。我總共花了五千美元，前後在那兒上了五個月的課。喬治城大學包羅萬象，科目繁多，而我只用了其中的ＥＦＬ及ＨＩＣ兩項而已，其他剩下的那些對我而言是無用的。
2 However, due to the broad departments GU has, she runs as a famous university
in
可是，正是因為有了眾多系所的存在，喬治城大學才有可能構成一所美國有名的學府。沒有那些系所，喬治城大學就跟補習班沒有兩樣，也不可能會聘請到許多好的老師，更不會有那麼多珍貴的講座及參考資料供我使用。
3 Accordingly, the parts that look useless, actually make great contribution to
the students who study EFL and HIC. They should be grateful for other students
who pay high tuition for studying politics, economy, medicine, theology and
psychology. It is their contribution that builds the environment for the
students of EFL and HIC.
所以，那些看來無用的部分，實際上對ＥＦＬ與ＨＩＣ的學生貢獻良多。ＥＦＬ及ＨＩＣ的學生應心懷感激，感謝那些付出昂貴學費來喬治城攻讀政治、經濟、醫學、神學、心理學等的同學; 是他們共同的努力，才造就了ＥＦＬ及ＨＩＣ的學生來此深造的機會。
4 Of course, we-- students of EFL and HIC don’t despise ourselves because we
are also one of the contributors. Other students should be grateful for us with
five thousand dollars each there.
當然，ＥＦＬ及 HIC的學生也不必枉自菲薄，因為我們也是支柱之一; 而別人也似乎應該同樣感激我們，各出資５０００美元以共襄盛舉的美意。
5 This chapter gives us the idea that the useless is also a part of the useful
and they are integrated, which is the key part in philosophy of Chuang Tzu and Laotse
從這章裡使我們認識到，何為無用之用，以及萬物一體的觀念。這兩點在老莊哲學裡是非常重要的。
Thorough
Comprehension of Life(12) (1-4)）。(11。4)
莊子演義外篇達生(十二)(1-4)）。(11。4)
1 A top
craftsman can draw the blueprint without using the compasses and rules. With
his subtle hand, he makes little efforts to make a circle. At the time of
drawing actually, his consciousness gives no guidance to his hand. The
situation is like walking, our shoes work together so harmoniously with our
feet, so that we often forget there is a pair of shoes under our feet.
Situation of the belt on waist is the same as that of shoes. We often ignore
the belt on our waist, unless when it is too tight or too loose.
一名頂尖的工匠，他畫設計圖時，是不必借用圓規、尺子的。他的手是那麼地靈敏，動筆時只是隨手一揮，一個圓就形成了。此時，他的意識幾乎是空白的。這種情形就像是走路一樣，腳與鞋配合得緊密而完美無瑕，使得我們經常忘記了鞋子的存在。而當皮帶繫在腰上時，除非太緊或太鬆，一時間我們也不會感覺到腰間有一條皮帶繫著。
工倕旋而蓋規矩，指與物化而不以心稽，故其靈臺一而不桎。
2 When a man’s heart really reaches the level of
coziness and peace, there is no judgment of right and wrong in his heart. The
practice of inner stability and outward quietude forms the cozy and peaceful
mind.
當一個人的心真正地到達安適、平靜的地步時，此人的內心就不再存有對錯，及是非的觀念。這種安適、平靜心境的養成，是靠內不動心，外不干撓的修為而達成的。
忘足，履之適也；忘要，帶之適也；知忘是非，心之適也；不內變，不外從，事會之適也；
3 The way of practice is called “the ease of forgetting about being at ease.”
這種修行的方法就叫做“忘適之適”。
4 The ease of forgetting about being at ease is like the situation of
forgetting the shoes under our feet and the belt on our waist.
忘記腳上的鞋，忘記腰間繫著皮帶一樣的“忘適之適”。
始乎適而未嘗不適者，忘適之適也。
Xianchi’s interpretation and remark(11。4)
咸池評述(11。4)
1 Shoe-forgetting
theory is a crucial concept. There are three conditions to let the“forget”happen.
忘鞋忘帶是一種很重要的理論，能“忘”的條件有下述三項:
（１）Fitted and
Comfortable
諧和舒適。
It is fitted and comfortable. A pair of tight shoes makes you suffer every
second. It must be pair of fitted and comfortable shoes that make you forget
them.
一雙夾腳的鞋，你分分秒秒都會注意到它對你的折磨，惟一能令你忘掉它的存在的，必須是一雙穿上去感覺舒適合腳的鞋。
（２）Enough time
時間必須夠長。
Enough time to wear. Even if the shoes are fitted, you will feel it at the
beginning. Only after wearing it and walking for some time, you will neglect
them.
一雙再怎麼合腳的鞋，剛穿上去總是會有感覺的，只有穿上去走一段路了以後，再過一會兒，另有其他事情引起你的注意，此時你才會忘記它的存在。
（３）Mature craft
純熟的技藝。
A mature craft in execution, usually it needs no direction from the mind. A
perfect work must be done by the feeling of hand when the craftsman decides
size, curve and tightness. Craftsmen, such as calligrapher, gardener, surgeon,
farmer and carpenter, exert their best skills in the sense that can’t be spoken of. The sense
roots deeply into their consciousness are exerted by instinct. About it, the
player’s wonderful skills can prove
it. When a soccer player dribbles ball through the counter-players and shoots,
his brain at that moment actually doesn’t direct his actions; the wonderful shooting is done by instinct. With a bravo,
the ball is shot to the point into the goal.
一項純熟的技藝，當它在執行時，絕對是不能用思考去指揮的。工匠在決定尺寸、彎曲度、配合度時，都必須是靠手的感覺去做，這樣的成品才會盡善盡美。書法家、園藝家、外科醫生; 農人耕地、木匠做傢具等; 他們最精華的技巧都是存乎一心，是說不出、是講不來的。而那種感覺可說是已經深深根植在他們的意識內，更是完全靠直覺反應來執行的。關於這一點，運動員的高超技藝最能證明。當足球員帶球穿過層層人牆，臨門一腳射出時，他的大腦，實際上是不參與思考指揮工作的。他那巧奪天工的一腳，完全是直覺在誘導，使得那顆踢出去的球，能夠準確無誤、恰到好處的應聲入網。
2 This chapter focuses on how to incorporate
the tranquil and peaceful mind into our life, and make it common. We don’t need to seek, or spend much
money in traveling to a place such as seaside, remote mountains, or luxurious
hotel with complete equipment, to gain the feeling.
莊子這篇文章的重點，在於教導我們:“安適寧靜的心”一定要變成我們生活的一部分，成為常態; 並使之成為不需要追求、不用花費許多金錢來買機票、預訂旅社，刻意跑到深山海邊，或設備俱全的地方亦能找到的感覺。
3 Man of practice runs after the tranquil and peaceful mind, which should be
like the shoes or belt that we can’t feel though they are with us. Chuang Tzu held that the mind got tranquil and comfortable
only if it reached the realm of “the ease of forgetting about
being at ease.” If the tranquil and peaceful
mind is got through some ways of money spent, we are sure it is not the
best.
修行的人在追求安適、平靜的心境時，就應該要像對鞋、對皮帶那樣，經常在我們身邊而不自覺。莊子認為，只有到達 “忘適之適”那種境界之中的人，他們的心，才算得上是真正的平靜及安適，而那些花錢找來的都不會是上品。
4 So, it is wonderful and fortunate that a man stays at home and feels joyful
and comfortable. We actually don’t need to admire those rich people who
have time and money to travel around. They possibly have no feeling of
happiness at all.
因之，那些安安靜靜地呆在家裡就能感覺快樂、舒適的人是有福的。我們實在不用羨慕那些有錢有閒，整天各處旅行的人，在他們心中，極有可能並無任何快慰可言。
5 How to incorporate the tranquil and peaceful mind into our life?
至於應怎樣才能將安適、平靜的心境轉化成為我們生活的一部分呢？
6 Chuang Tzu insisted “no
intrinsic change and no extrinsic following”,
which happens to be as the same as Buddhism way of practice.
莊子主張“不內變、不外從”。這一點與世尊所倡導的修行方法是不謀而合的。
7 No intrinsic
change is to keep us free from moods, such as wrath, avarice, confusion, worry
and obsession.
“不內變”就是不要因貪、瞋、癡、憂慮、困惑等情緒來影響我們的心情。
8 No extrinsic following is to know that five skandhas
are empty. Five skandhas are blocked before six
organs. We refuse the temptation and distraction that often bother our ideas
and affect our deed.
“不外從” 就是要知道五蘊皆空，色、受、想、行、識等經由眼、耳、鼻、舌、身、意自外在滲入我們心內的誘惑、刺激等，不會進一步干擾我們的心情，牽動著我們的意念，甚至是影響到我們的行為。
9 Having carried out “no intrinsic change and no
extrinsic following”, we try our best to keep our
mind in peace and tranquility. Thus wisdom arises. The wisdom, like the player’s wonderful shooting, can lead
us into perfect, comfortable and tranquil nirvana.
所以，對內我們應做到 “不內變、不外從”。盡量使我們的心境保持在一個安適以及平靜的狀態之中; 這樣，大智慧才會昇起。而這個智慧就有如足球明星的那個巧奪天工的一腳，祂能巧妙的引領我們，讓我們的生活得以進入完美、舒適、寧靜的涅槃之境。
10 A successful man of practice has the ingenious wisdom as the shoes and belt,
which often hangs over his mind and becomes a good companion.
一個修行成功的人，他的絕妙智慧就宛如他的鞋子及腰帶，經常環繞在他的心上，成為他最佳的夥伴。
Xianchi’s interpretation and remark of
Tao Te Ching(11) a.11
咸池評述道德經演義(十一)a。11
1 This
interpretation still relays the“emptiness”in theory of bellows. Nevertheless, Laotse invented interest and use to further its meaning.
這一段文字依然還在延續前面風箱理論中 "虛" 的道理，不過在這章裡，老子又為我們點出了利與用之中所隱含的另一層深意。
2 Regarding to interest and use, people usually consider it as one, such as: make
use of this to accomplish that; use tool to finish a work; use some relations
to get some convenience. Laotse, however,
discriminated them as two different segments; he said: Something achieved is
interest; and something eliminated is use. Both achievement and elimination are
fine, so the coverage becomes larger.
習慣上大家都籠統地說
“利用”。利用這個，完成那個; 利用工具，去完成一件工作; 利用一些關係，去取得一些方便。老子則把利用分開來談，有之以為利，無之以為用，有無都行，其涵蓋面似乎就廣多了。
3 When we work in the government, we make use of power to make bliss for
people. When we resign, we practice and improve culture to benefit ourselves.
在朝做官時，我們利用為官的權利，為百姓興善謀利，造福大眾。辭官後則退隱田園，以便修身養性，為自己造福。
4 A wheel has thirty rungs, each of which is a firm wood staff. Wood staff
itself can be used as weapon, or crutch. The worst one even can be firewood.
When the thirty wood staffs are matched, they become the use of a wheel.
卅根幅，每一根都是一個堅實的木棒。木棒本身自然有它的用途，它可以當武器，可以當柺杖，最差也可以當柴燒。可是當卅根木棒集合在一起，每一根木棒失去它成為武器、柺杖、薪柴的功能時，它們構成車輪的功用也就確立了。
5 Yanzhi is to
make pottery. Yan is to pound and zhi is argil.
Pounding argil is to make ware. When we dig central part of argil, it becomes a
ware. In west part of
埏埴。埏為捶擊，埴為陶土，捶擊陶土以成為器皿。當我們將陶土挖空成凹字型時，這些新的成品就成為器皿矣。中國西北黃土區，人們挖山壁而成窯洞。山壁是一件東西，將它挖出一個洞後，它就成為一個可以供人居住的地方了。
6 Wood staff, argil and hilly wall themselves have their own values but they
appear new functions after we change something on them.
木棒、陶土、山壁本身都是一件東西，它們都具有其本身的價值。可是當我們將之稍做改變後，它們就會顯露出新的功能來了。
7 In this view, elimination means change. After a thing is changed, its
original function and character are changed or disappeared but new functions
come out.
從這個角度去看，"無之" 應該是改變的意思。一件東西在經過改變後，它原本的功能、性質改變了，或者說沒有了，無了。可是緊接著它新的功能卻也隨之而顯示了出來。
8 Cotton is woven
into voile and then voile becomes material of clothes. However, the original
function that cotton carries seed to fly far to propagate is eliminated. The
original function of argil is to cover land to support plant growth. After
burning to make various toy, ware and decorative products, its original
function has eliminated and has new use. After burning into ash, the functions
of wood staff as weapon, crutch and rung are eliminated. However, ash is
necessary fertilizer for plant.
棉花紡織成紗，最後成為製衣的材料。可是棉花當初攜帶棉種，飛揚遠方傳播種子的功能就消失了，或更精確地說，是已經做不到了。黏土本是大地鋪蓋地面，供應植物生長的材料。然而，在經過燒製成為各種玩具、器皿、裝飾品等之後，它們原本的功能 “無”了，但卻隨之有了新的用途。我們將木棒燒成灰，木棒做為武器、柺杖，材料的功能不見了，“無”了，可是這時，灰卻又成為了植物所需要的養料。
9 It is said that everything that created by nature has its own use. We may say
that the change of thing is that one function turns into other one. Different
functions have their own values. With such a concept, we become more resilient
to face change.
我們常說天生我材必有用。其實我們也應該可以這麼說，萬物的變化是由一種功能轉變而成另一種功能，總是具有其不同的價值的。有了這樣根本性的認識之後，我們在面對變局時就應該更能達觀些了。
10 Once you know the true meaning of achievement and elimination, even the most
misfortunate thing happens to you, you would throw off the original benefit and
functions immediately, and view it at other angle, think it in a new way and
realize it is a new environment, and then, you would find the new and different
value.
有了這樣的體認之後，就是再倒楣的事情發生在你的身上你也無所謂了。因為，如果你能換個角度去看待它，將原有的好處與功能皆拋棄掉，再以新的思維、新的角度來觀察、來肯定新的環境及機遇; 那麼，你必能發現到老子所說的，新的、不同的價值了。
11 Something I am silly to suppose that someday I was thrown into jail and
detained in a single cell. I would take this opportunity to practice, sit in
Zen way all day. Isn’t it that elimination is used as
achievement? Confinement instead is a good opportunity to practice.
有時我會天真地想，如果有一天，我被關在監獄裡，監禁在一個小小的單人牢房裡; 這時我一定會好好利用這個機會，整天長時間的練功、打坐、靜靜地禪修。那麼，這不就是無之以為用嗎？沒了自由之後，卻反而正是修行的好時機，這不是很好嗎?
12 Something achieved is interest; and something eliminated is use. What does
it give us in practice?
有之以為利，無之以為用; 將這些應用在練功修行上又具有什麼意義呢？
13 Buddha publicizes that to lie down whittle is the start to be Buddha.
Whittle has its own use. People use it to make a living in society; politicians
step on loser to promote themselves. Businessman uses various means to defeat
his competitors, so as to make more profits. Successful big factory uses patent
to strike the followers to refuse them sharing profit. All of these are symbol
of whittle. Buddha said, “If you hide the worldly heart
of brute fight and competition to make your heart tranquil and stable, your
self-nature and Buddha nature will arise to offer you better and longer
benefit.”
佛家說放下屠刀，立地成佛。屠刀是具有其本身之為用的功能，而為了在這個社會上討生活，人們廣泛地使用屠刀。政治家踩在失敗者身上往上爬，生意人利用種種方法將競爭者擊倒，以獲取較大的市場佔有率，並且進一步獲取優厚的利潤 ; 成功的大工廠利用專利權無情地打擊後起者，使他們無法闖進來分享即有之利潤;這一切都是屠刀的象徵。佛家說，你只要將這些爭強鬥狠的塵俗之心收藏起來，使心情寧靜安穩下來，這樣自性佛就能成功地升起，你也才能成就另一番更高更美更持久的事業。這樣的努力最終的結果是，將屠刀 “無之”以後，反而更深一層的產生了新的涅槃之用。
14 Buddhism disciples must have their hair cut and beard shaved, wear monk
clothes and stay in temple. They have eliminated the worldly fame, wealth,
position, family and love and turn themselves into new realm of nirvana of
permanence. The disciples said that my life goes to end, my deeds are finished,
pure practices starts and I know that I never experience it again. My life is
something that includes my cause, my honor, my family, my friend and my joy.
When we desert and eliminate them to jump out of transmigration, we are
successful in reaching the realm of nirvana where there is no avarice, no
wrath, no stupidity and no worry. We gain new “use” and new theurgy.
世尊的弟子們剃除髮鬚，穿上僧衣，出家學道。他們是“無了”舊有的世俗榮譽、財富、地位、家庭、情欲等，轉而獲得了新的永恆不變的涅槃境。弟子們說: “我生已盡，所做已做，梵行已立，自知不再受有”。我生是有，我生之中有事業、有世榮，有家庭朋友、娛樂等，而當我們盡數將之拋棄、滅絕，不再進入輪迴之後; 我們便成功地進入了貪欲滅盡、嗔恚滅盡、愚癡滅盡、煩惱滅盡的涅槃境。並且從此而獲得了新的“用”，新的神通。
15 Common people, including me, are reluctant to desert or give up the current
interest. Studying many sutras and practicing for long time, we know that the
fruit of practice is born in tranquil place and we must be a monk. However, we
are reluctant to leave our family, give up the enjoyment of food and joy of
playing ball and restrict impulsion of sex. Furthermore, we can’t neglect worldly view and
appraisal, and keep drive at cause.
一般人，包括我在內，總是捨不得將現有的利益丟掉，放棄掉。我們也曾讀了許多佛經，也曾練了好長一段時間的功，我們心中清楚，修行非得出家，再找個既寧靜而又無人干擾的地方，才能修得成果。可是我們卻又不捨得放棄家庭生活，不肯放棄吃香喝辣的感覺，不願放棄打球的樂趣，不能克服性慾的衝動，更不能忽視世俗對於自己的看法、評價，對事業仍然躍躍欲試等等。
16 We know that the realm of nirvana is a good environment but now can’t experience all of its
marvels. According to our experience, it doesn’t make sense to desert interest
at hand to receive an unknown use. It is impossible for us to do it.
我們知道涅槃境可能是個好的環境，但是在現有的經驗裡，我們卻完全不能體會其中的玄妙處。而拋棄手頭上現有的利，去迎接一個未知的用，這在我們的經驗裡是不理智，是不合理的，更是不可能會去做的一件傻事。
17 Accordingly, monks of sense are rare. Many of them didn’t hold the aspiration to nirvana
to be monk for practice. They go astray to reach the gate of practice; they are
lucky in deed.
為此，理智出家的人可以說是少之又少。而許多人並不是抱著涅槃志的意願而出家學道的。他們大多是誤打誤撞的闖進了修行之門，這些人的運氣還真是不錯。