Extensive interpretation ofTao Te Ching (13)
道德經演義（十三）
Favor and disgrace cause one dismay; what we value and fear are within our
Self.
寵辱若驚，貴大患若身。
What does his mean: “Favor and disgrace cause dismay?”Those who receive a favor
from above are dismayed when they receive it, and dismayed when they lose it.
何謂寵辱若驚? 寵為下。得之若驚，失之若驚，是謂寵辱若驚。
What does this mean: “What we value and what we fear are within our Self?”When
we do not regard that self as self, what have we do fear?
何謂貴大患若身?吾所以有大患者，為吾有身，及吾無身，吾有何患?
Therefore he, who values the world as his self, may then be entrusted with the
government of the world; and he who loves the world as his self---the world may
then be entrusted to his care.
故貴以身為天下，若可寄天下，愛以身為天下，若可託天下。
Cultivation of the Innate Nature (3) )(7-15)。(１３．１)
莊子演義外篇繕性(三)(7-15)。(１３．１)
7 When a man has a complete and right awareness of Tao, he doesn’t care for the
trivia of life.
當一個人對道有正確而完整的認知時，他對生活中的一些小節，是不太在乎的。
8 When a man does publicizing and strict practice thoroughly, he doesn’t care
for the little shortage of his knowledge.
當一個人對闡揚、勵行道很徹底時，他對自己知識方面的小缺失，是不會太在意的。
9 Incomplete and extreme knowledge does harm to Tao. Also, stubborn and
inflexible code of conduct impedes virtue.
片面的，偏激的知識對道是具有其傷害性的。至於固執，死板的行為標準，對德則更是一種妨礙。
道固不小行，德固不小識。小識傷德，小行傷道。
10 Therefore, it is said that it is enough to be yourself well and to be
honest. Don’t imitate others; don’t do affectation; don’t be hypocrite. These
are the best codes of conduct. Honesty and sincerity to be yourself are the
source of joy.
所以，有人說扮演好自己就夠了，誠誠實實地做自己，不模仿別人，不故弄姿態，不虛偽; 就是最好的行為標準。老老實實，誠誠懇懇地做自己，就一定能擁有快樂的泉源。
11 He, who is always happy, is a successful one. In the ancient time, when we
tell a person happy or not, we don’t care his position in society or his
reputation, but see if he is really happy inside or not.
能持續維持快樂的人，才是成功者。古時候評定一個人是否快樂，不是看他的社會地位，也不是看他的聲譽有多高，而是單單地看此人的快樂是否真實而沒有副作用。
故曰：正己而已矣。樂全之謂得志。古之所謂得志者，非軒冕之謂也，謂其無以益其樂而已矣。
12 In recognition of recent society, we appraise a man’s success in accordance
with his position and fame. However, rank and fame are irrelevant to original
nature of human being at all. Position and fame are occasional and transient to
fall on someone. When they come to us, we are not able to reject them. When
they want to leave, we are not able to insist on detaining them.
在現今的社會認知裏，我們評定一個人成功與否的標準，是根據他的地位及名聲來下定論。可是地位與名聲，卻是跟我們人類原始本性是毫不相干的東西。地位及名聲是偶然及短暫的一時落在某人身上。當地位及名聲來時，我們不能拒絕。當它們要離開時，我們也完全不能堅持，或緊緊拉著，不讓它們走。
今之所謂得志者，軒冕之謂也。軒冕在身，非性命也，物之儻來，寄者也。寄之，其來不可圉，其去不可止。
13 For these reasons, we should not be arrogant with position and fame; we
should not be depressed without them. A man has no gloominess if he is able to
keep happy and tranquil mood with or without position and fame all the time.
所以，當我們得意時最好不要囂張; 失意時也不要垂頭喪氣。一個人無論得意或失意都能維持快樂、安怡的心情，這樣的人，就永遠不會有鬱卒的情緒。
14 When such external things as position and fame leave a man, he hence feels
dismayed. It means that his happy mood depends on the external things, which is
a problem. Such a joy is ill and has side effect.
當如地位、名聲等外來的東西開始離開一個人時，此人會覺得沮喪，這就清楚地表示，他依賴這些外來東西而快樂的情緒是有問題的。這樣的快樂是有副作用的，更是不良的。
故不為軒冕肆志，不為窮約趨俗，其樂彼與此同，故無憂而已矣！今寄去則不樂。
15 Our conclusion is: He, who indulges himself in pursuit and enjoyment of
materials, actually hangs himself by the feet on the beam of house. He has no
joy but bitterness, unworthy of being admired.
因此，我們的結論是，沉溺在物質追求，物欲享樂的人，他們實際上是將自己倒懸在梁上，只有苦、沒有樂，更不值得羡慕。
由是觀之，雖樂，未嘗不荒也。故曰：喪己於物，失性於俗者，謂之倒置之民。
Xianchi’s interpretation and remark(13。1)
咸池評述(13。1)
1 We often say that neglecting mistakes in trivia would finally destroy great
virtue, don’t we? Why did Chuang Tzu; however, say that he, who possesses of
great virtue, doesn’t care for mistakes in trivia?
我們不是常說，小節不修，終累大德嗎？為什麼莊子會說，修得大德的人，對小節是不會那麼在乎的呢？
2 We do see that some great artists,
scholars and philosophers behave without restriction. They don’t care for loose
and plain clothes presenting in all occasions, feeling nothing disgraced.
我們確曾看到一些所謂的大藝術家、大學者、哲學家，他們的行為舉止是那麼的瀟灑、那麼的自在。一件寬鬆樸素的衣服，就足夠讓他們應付所有的場合，而不會覺得有何失體面和身份的地方。
3 If puffy hair, as Einstein’s, is on our heads, we certainly are looked as a
slovenly guy. However, it became his logo when it was on Einstein’s head.
愛因斯坦一頭蓬鬆的亂髮，如果是覆蓋在我們的頭上，準會被世人譏為不修邊幅。然而這樣的髮型長在愛因斯坦頭上，卻成為他的標誌之一。
4 Lofty Su Dongpo hated evils as much as one hates an enemy; whereas, he might
invite several friends and pretty girls to go out for a picnic, drink and write
poem when he was free. He didn’t pretend to be aloof to despise the girl in
whorehouse.
蘇東坡品格高尚，妒惡如仇。然而在空閒時，他也會與幾個好友共邀些漂亮妹妹一同郊遊，喝酒作詩; 他是不會故做清高，捨青樓女子於不顧的。
5 Common people and sanctimonious scholar possibly blamed Su Dongpo for
spoiling his own reputation but Su Dongpo himself sniffed at reputation, caring
for nothing about it. I think that this is the difference between great virtue
and petty virtue, profound man and shallow person.
一般世俗人士、道貌岸然的學者們，他們可能會因此而責怪蘇子，說他不知愛惜自己的名聲及清譽。可是蘇子本人卻對所謂名聲、清譽嗤之以鼻，毫不在意。我想，這應該就是大德與小德，書讀通與半瓶子醋之間的差別吧！
6 Men of complete virtue know the principle that all things are integrated.
There is no discrimination between the poor and the rich, the noble and the
humble. They are equal in essence. They are sage with Buddhist nature.
道德全備的人，他們知道萬物一體的道理，而人與人之間根本就沒有任何尊貴貧賤之分; 他們在本質上其實都是相同而平等的，他們都具有佛性，都有一天可能成為聖人。
7 In the concept of
transmigration, all people are indiscriminating. So the men of complete virtue
respect, love, befriend and help all persons. There is no discrimination among
people. So, they don’t repel, refuse and despise anyone for their interest and
status.
在輪迴的觀念裡，大家都是一家人，難分彼此。所以，道德完備的人尊敬所有的人，愛護他們，親近他們，更願意幫助他們。正因他們心中完全沒有人我之分，所以，他們也從未為了顧及自己的身份利益而排斥、拒絕、或鄙棄任何人。
8 They are frank, confident and rational. Therefore, they show contempt for the
trivia that is wrapped by sham.
他們心中坦蕩蕩，信心十足，事理清楚。因此，那些以虛偽作為包裝的小節，對他們而言是不足掛齒的。
9 What is joy? When
we watch the emotionally response of joy in the view of singular motive, we
find that joy is a pure stimulation, trying to trigger human’s feeling of
excitement, due to which they are driven to seek and research something
unswervingly.
快樂是什麼？當我們站在純動機的立場去觀察人們快樂的情緒性反應時，我們會發現它純粹是一種刺激，目的是為了引發人們產生高亢、興奮及某種滿足的感覺。也因為人們有這樣的感覺，才會促使他們奮起直追，努力不懈地往某個方向去追尋和探究。
10 So, joy is the inducement of mobility and a decisive factor to a direction.
Going to the bottom of it, we find that joy is inducement instead of result. It
is an impulsion.
所以說，快樂是屬於一種動能的誘因，是一種方向性的決定因素。追根究底的說，快樂不是果，快樂是誘因，是誘導我們行動的動力之一。
11 Joy is the carrot that hanging
before the donkey. Seeking for joy drives human to accomplish the task assigned
by nature.
快樂像是掛在驢子面前的紅蘿蔔。人類追求快樂的種種行為，已經間接地促成了大自然所賦予他們的任務。
12 Survive is one of human’s tasks. Hence, eating food produces the feeling of
joy and satisfaction, while hunger causes comfortlessness. Alternating
comfortlessness to content, human strives to search food so as to keep
surviving.
盡力維持生命是人類天生的任務之一。不吃會餓、會令人不舒服，而吃飽了會讓人產生快樂與滿足感。在不舒服與滿足感之間，人類努力地去尋找食物以填飽肚子，生命如此也得以維持。
13 Cattle and sheep keep grazing everyday, ignoring hardship. They strive to
graze because they are seeking for contented joy. In the view of nature, they
need to survive and meanwhile they supply other creatures with living
necessity, such as protein, fertilizer, hide and milk.
牛羊整天在草地上吃個不停，完全不知辛苦為何物。牠們如此努力的吃草，在牛羊本身是尋求飽腹之後的滿足與快樂，而在大自然的規則裡，則是要牠們藉此以維持生命，同時進一步為其他物種提供蛋白質、肥料、皮毛、奶類等等生存的必需品。
14 Accordingly, joy strictly is the bait that nature uses to entrap human, like
the meat in the rat cage.
所以，嚴格地說，快樂無疑也是鼠籠裡的那一塊肉，是大自然為了誘捕人類，要他們努力以赴的誘餌。
15 Indian philosophers had seen through the trick of nature. So, they said
loudly to warn people that there actually is no real side-effect-free joy in
this world and much bitterness and moil conceal behind joy, which we must be
discreet to.
印度哲學家老早就看穿了這套大自然的把戲。因此，他們大聲疾呼地提醒世人，這世上其實並無所謂真正毫無副作用的快樂; 快樂的背後其實隱藏著相當程度的辛酸與苦役，大家不可不慎。
16 Chuang Tzu didn’t go to the extreme.
He told us that joy from intrinsic heart is permanent and side-effect-free. We
should know how to distinguish true joy from the false one. Chuang Tzu’s way to
distinguish is to ask why it offers me joy. Am I joyful without it?
莊子沒有那麼偏激，他坦誠地站出來告訴我們，只有發自內心的快樂才會是恒久而無副作用的快樂; 我們應該要知所選擇、辨其真偽。莊子認為辨識的方法其實非常簡單，那就是不斷的反問自己，這件事為什麼會帶給我快樂？沒有它的話會不會不快樂？
17 I am happy if my boss promotes me, but have I ever thought that my duty is
more; what I pay out is more; my family time and private time become less. Now
he promotes me; in the future my performance is poor, profit of company doesn’t
increase and even decline; my boss will fire me. Then, do I feel depressive as
a stray cur?
老闆給我升職加薪我就快樂，可是責任是否因此而加重了？我必須付出的是否更多了？我個人的時間與家庭相處的時間是否也因此縮短了？老闆今天給我這個位子，明天若我表現不如理想，公司業績不但沒有成長，反而衰退，那麼，當老闆讓我走路時，我是否會因此而垂頭喪氣，如喪家之犬?
18 Chuang Tzu said that we should
beware of the feeling that we are happy when it is gain and depressive when
lost, and we should ask ourselves to face it by a tranquil heart.
莊子說，像這樣得之快樂，失之沮喪的情緒，我們就應該要小心提防，同時告訴自己，一切以平常心來處理會比較好。
19 Chuang Tzu’s thought is positive to the world. Buddha adopts different way.
He holds that five skandhas are empty and all the worldly temptation and
stimulation are illusive and unworthy. We should seek for permanent
happiness—joy of nirvana. The worldly joy is unworthy seeking for and should
not be sought for.
莊子的思想是入世而積極的。世尊的思維方式則不同，世尊認為五蘊皆空，所有世間的誘惑刺激，都是虛幻而不足取的，而我們應該企求的是永恆不變的快樂--涅盤之樂--。
20 Buddha is negative to the world. He
focuses much on supramundane, which is the biggest difference between the
Indian culture and Chinese culture. As a monk, we take the Buddha’s way; as a
common person, we should fix Chuang Tzu’s instruction to wisely deal with our
change of feeling.
世尊在入世方面可以說是消極的，他只積極專注在出世方面。這是印度文化與中國文化最大的差別。做為一名出家人，我們要走世尊的路；做為一名凡夫俗子，我們就應該牢記莊子的教誨，積極而明智的處理我們的各種情緒變化。
Zhi Travels North(4) (1-7)(13。2)
莊子演義外篇知北遊(四)(1-7)(13。2)
1 Shun asked Cheng, “Can I get Tao and hold it as mine?”
舜問丞：「我是否可以求得道，並進而擁有祂。」
舜問乎丞，曰：「道可得而有乎？」
2 Cheng answered, “You don’t even hold your body. How can you possess Tao?”
丞回答說：「你連自己的身體都不能擁有，如何能擁有道。」
曰：「汝身非汝有也，汝何得有夫道！」
3 Popping out his eyes, Shun said, “Alas! If my body be not mine to possess and
hold, then, tell me who possess it?”
舜瞪大著眼睛說道：「啊！假如連我都不能擁有我的身體，那麼，請告訴我，究竟是誰，才能擁有它呢？」
舜曰：「吾身非吾有也，孰有之哉？」
4 Cheng explained, “The nature entrusts the body to you; your life actually is
not yours but the nature’s. It’s an exquisite combination, by which life
bestows on you temporarily.
丞解釋說：「你這個身體是大自然借給你的。你的生命，實際上也並不是屬於你的，它是大自然藉由巧妙的撮合暫時借給你使用的。
5 Even your personality is not yours but the nature’s. The evolvement of nature
creates something to insert into your gene.
就連你的個性也並非是屬於你的，它其實是大自然經由演化，所創造出來埋在人類基因中的東西。
6 Your offspring is not yours for certain. They are like the skin of snake or
the shell of cicada that the nature entrusts to you.
你的子孫肯定不是屬於你的，他們就像蛇的皮，蟬的殼一樣，是大自然托付給你的。
曰：「是天地之委形也﹔生非汝有，是天地之委和也﹔性命非汝有，是天地之委順也﹔子孫非汝有，是天地之委蛻也。
7 Since all of yours are from the nature, it is not wrong to say that you are
the puppet of nature. All of yours is under the control of nature. Your deeds
and living are without exception. They are done to match the operation of nature.
They are a part of operation of Yin and Yang. As a puppet without
self-determination, how can you possess Tao?”
因為你的一切都來自於大自然，所以，說你是大自然的傀儡一點也不為過。你的一切都在大自然的掌握之中，進退行止，吃飯，睡覺; 無一例外。它們都是配合整個大自然之陰陽運作的一環。而做為一個無自主性的傀儡，你又如何能擁有道呢？」
故行不知所往，處不知所持，食不知所味。天地之強陽氣也，又胡可得而有邪！」
Xianchi’s interpretation and remark(13。2)
咸池評述(13。2)
1 On the remarking that human is the puppet of nature, Albert Einstein in
his statement about against Christian tenet regarding: “going up to heaven and
going down to hell”, has similar view.
關於人是大自然的傀儡這一點，愛因斯坦在他反對基督教教義之有關上天堂及下地獄的說法裡，也有著類似的論調。
2 Albert Einstein thought that most behaviors of human are dominated by gene;
if there would be a God who judges a person to going up to heaven or going down
to hell by his behaviors in his life, it is the God who should take the
responsibility which pushing this man going down to hell.
愛因斯坦認為，人類大部份的行為都是受到先天基因的左右，而如果真有那麼一位上帝，一切都由祂來決定，來判決人類的行為是否符合上天堂，下地獄的規定的話; 那麼促使人類下地獄的責任，也應該是由這位上帝自己去承擔才對。
3 “I do as what you ask me to do”. So, it goes without saying that the
sermonizer should be responsible for the results of such behaviors.
「你叫我做什麼，我就做什麼」。所以，行為的結果由說教人去負責，這是理所當然的。
4 Cattle and sheep keep grazing every day. They just use twenty percent of
grass in their stomachs and others are excreted to be food of insect. In a
sense, they are the mouth and stomach of insect. They have no
self-determination in the behavior of grazing.
牛羊整天在草地上吃個不停，那些吃到胃腸裡的草，牠們自已享用的只有百分之二十而已，其它絕大部份都排泄出來，最後成為其他小昆蟲的食物。因此，在某種意義上，牛羊只不過是小昆蟲的嘴，小昆蟲的胃吧了，像牠們這種吃草的行為，又那裡有什麼自主性可言。
5 Human is one of creatures. Can we strive for our full individuality and
dignity? Many people duel with others for their dignity. If they have an
insight into their puppet character, do they feel unperturbed, sing and say,
“Forget it. What do I strive for? I cannot jump out of the hand of Tathagata.
It is better for me to go through my life quietly, and not strive for the
meaningless dignity anymore.”
我們人類也是萬種生物之一，然而我們又真的能跳出來，真的擁有著完整的自主個性與尊嚴嗎？許多人為了一己的自尊，不惜動刀動槍與人決鬥。如果他們看清了自身傀儡的特性，心中是否會坦然的嘆口氣說：「算了！還爭個什麼勁呢？反正是跳不出如來佛的手掌心的，還不如乖乖地就範也就是了。」
6 Once finished the duty as a man it is enough. It is silly to strive for
everything all the days. It is wise to take a leisure life and drink at ease.
能盡到本份也就足夠了，那些整天辛辛苦苦的爭這個、爭那個，努力打拼的人真是傻。只有悠遊卒歲，且鬥樽前的人，才算是聰明的智者。
Happy and Free Excursion (1)
(27-35)(13。3)A
莊子演義內篇逍遙遊(一)(27-35)(13。3)A
27 The evidences discovered by archaeologist show that dinosaur is jumbo.
But if you describe the jumbo creature to those who don’t know the existence of
dinosaur, you will be called kook.
事實證明，考古學家發現的恐龍就是巨大無比的生物。對不知恐龍曾經存在的人們，與他們講述這些龐然大物，他們大概會罵你神經病。
28 So the opinions of those who are a petty official or a governor of small
town, or even an emperor, are also confined in the small realm of their living
locations. Their simple heads cannot understand everything in the immense
universe.
所以做一個芝麻小官的人，做一鄉之長的人，就算是一國之君，他們所能瞭解的，也都侷限在他們自己生活範圍中那麼一小點東西。浩瀚宇宙中的事事物物都不是他們那個小腦袋瓜可以理解的。
斥鴳笑之曰：「彼且奚適也？我騰躍而上，不過數仞而下，翱翔蓬蒿之間，此亦飛之至也，而彼且奚適也？」此小大之辯也。故夫知效一官，行比一鄉，德合一君，而徵一國者，其自視也亦若此矣。
29 Rongzi of Song knew well the phenomenon. He laughed off others’ talk, he
deemed they were like a frog in the well and was not bothered to argue with
them.
宋榮子瞭解這種現象。當他聽到人們井底之蛙似的言論時，大都一笑置之，不與他們一般見識。
30 He would not be very delighted by the praise from others; he would not be
annoyed by the blame from others. He distinguished clearly the subjective
conditions from the objective conditions.
國人對他稱譽讚美，他不會特別高興；國人對他惡意批評，他也不會生氣。他將主觀條件及客觀條件劃分得清清楚楚。
而宋榮子猶然笑之。且舉世而譽之而不加勸，舉世而非之而不加沮，定乎內外之分，辯乎榮辱之竟，斯已矣。彼其於世，未數數然也。雖然，猶有未樹也。
31 The subjective conditions are to practice Yoga and to meditate in the way of
Zen so as to improve himself, his Buddha-nature, breath, calmness and
refinement. As to the objective conditions, he is to plug up ears and to close
eyes so as to reduce the touch of the outer world. Thus the praise and the
blame can not disturb his stable, peaceful and tranquil mind.
主觀條件上他勤練瑜伽、禪思默想，提昇自性、佛性、氣、挫火、妙用等；客觀條件上，他塞住自己的耳，閉起自己的眼，盡量減少與客觀條件的接觸，使榮辱都不能干擾他沉穩，安寧，祥和的心境。
32 Precious and rare are the men like him to find out, but they still need more
practice and improvement in order to reach the status of perfection.
像這樣的人在世上已經是鳳毛麟角，非常難得矣！可是他們離修行完備還有一段距離。
夫列子御風而行，泠然善也，旬有五日而反。彼於致福者，未數數然也。此雖免乎行，猶有所待者也。
33Lie Zi was much more advanced than Rongzi of Song. Lie Zi did practice and
improve himself well enough so he could walk and drift by the wind. He could
sojourn in the air for fifteen days and then go home safely. Those who have
feat like this have been rare throughout the ages but it is still by the wind
for him to fly.
列子是比宋榮子要高明多了，列子已經修練到御風而行，隨風飄遊。他可以在空中待上十五天，然後安然返家。有列子這番功力者，古往今來是少之又少了，可是他還得靠風才能飛行。
34 Those who have genuinely practiced to perfection can employ eternal energy
of nature to control the change of Ying and Yang, wind and rain, and day and
night. They can roam around the heaven and earth, being free from the time and
space and yet needing nothing to assist.
真正修行完備者，他們乘天地之正氣，駕馭陰陽、風雨、晦明等氣候的變化，任意遨遊於天地之間，完全不受時空的限制，更不需任何物質的協助。
35 They are no-self and being flexibility. They devote themselves to Nirvana,
not seeking for the honor and glory in the world, not establishing their
undertakings, which are the role models that we as nazarite make efforts to
reach.
他們是無相、無住; 不求世榮、不做事業，專注涅盤之志的人。也是我們修行者努力的目標。
若夫乘天地之正，而御六氣之辯，以遊無窮者，彼且惡乎待哉！故曰：至人無己，神人無功，聖人無名。
Let Be and Let Alone (7) (1-5)(13。3)B
莊子演義外篇在宥(七)(1-5)(13。3)B
1 A man of perfect practice would never talk all day long. He is like an echo
or a shadow.
修行完備的人，他是不會整天高談闊論的。他像是回聲，他也像是影子。
大人之教，若形之於影，聲之於響。
2 Only light can produce shadow; the shadow can’t appear by itself. Also, only
sound can produce echo in the valley. A man of perfect practice doesn’t
sermonize forwardly without other’s consulting him. He doesn’t help other
without request.
必須有光才會有影子，影子本身是不會出現的；回聲也是這樣，必須有聲音，山谷才會回響。修行完備的人，別人不請教，他是不會主動對人說教的。別人不請他幫忙，他也不會主動地自獻殷勤。
有問而應之，盡其所懷，為天下配。
3 However, if other asks for help, he will try his best to do it. His response
is silent some time; however, all work is accomplished tacitly. His work is
part-hidden. Holding your hand slightly, he takes you out of confusion to
stroll in the boundless realm. He is like the sunlight to warm you in silence.
可是如果別人提出要求，他就會盡心盡力的幫助別人。他的回應有時是無聲無息的，整個工作默默地完成，颇有神龍見首不見尾的態勢。他輕輕地握著你的手，將你從迷惑中帶出，神遊於無涯之疆。他像陽光一樣，在無聲無息中，溫暖了你的身心。
處乎無響。行乎無方。挈汝適復之撓撓，以遊無端；
4 Coming to this world, he has to be the same as others, so he is endowed with
a fresh body. For him, that is just a shell, a clothes or a means. He doesn’t
do any unnecessary decoration on the body. Of course, he is not so silly as to
exhaust himself to work all day only for the purpose of making it more
beautiful. He always remembers that it is just a necessary means of living in
this world.
他來到這個世間，入境問俗，因此也具備有一定的形體肉身。可是對他而言，那只是一個軀殼、一件外衣、一個憑藉; 他不會為了這個軀殼而去添加什麼不必要的裝飾。他當然也不會傻到為這個外衣的光鮮與否，整天費盡心力的工作，而忘記，那只是入境問俗的必要。
出入無旁，與日無始；頌論形軀，合乎大同，大同而無己。
5 The essential task after his descending on this world is to take care of
people as the sunlight. So, any one who forgets the shell is a friend of Heaven
and Earth. Any one who bustles for or even exhausts his energy for the meaningless
and vain shell, is the secular gentleman.
修行完備的人來到這世間，真正的工作是如陽光般照顧眾生。所以，忘掉這個軀殼般自我的人，是天地之友。整天為了這個虛有的、無意義的軀殼而忙忙碌碌，殫精竭力的人，是世俗認定的君子。
無己，惡乎得有有！睹有者，昔之君子；睹無者，天地之友。
Xianchi’s interpretation and remark(13。3)A。B
咸池評述(13。3)A。B
1 No-self and being
flexibility are the basic and key requirements for men of practice. If he can’t
reach it, he is a common person forever, and has no chance to become a complete
man, sage, celestial man and even Bodhisattva and Buddha.
無相、無住是修行者最起碼也是最重要的門檻。不能邁過這個門檻，你就永遠是一個凡人，不能成就完人、神人、聖人，甚至菩薩及佛。
2 Why is no-self so important? The
difference between human and god is the body. Human takes the body as his own
thing, cherishing, taking care of and bustling for it every day. Human suffers
for its’ joy, bitterness, honor, enjoyment, desire and love. Therefore, they
have no time to take care of self-nature and Buddha nature so that they can’t
induce the wisdom through practice.
“無相”為什麼會這麼重要呢？人與神之間的差別，其實就在於這個軀殼上。一旦有了這個軀殼，將此軀殼視為己有，重視它，珍惜它，整天為了它的苦與樂、榮譽、享受、慾望、愛與恨等忙忙碌碌，結果弄得自己忘了，也沒有時間去照顧自性、佛性; 因而也無法通過修練，將般若智慧一點一滴慢慢的誘導出來
3 So, a man of practice
must restrict the feelings and desires about worldly affairs, and only does the
necessary works for keeping life; out of that, are unnecessary and obstacle of
practice, they should be deserted.
所以，對一位修行者而言，他首先必須要捨棄掉由肉身所散發出來的七情六慾，至於肉身的需求能夠簡單應付即可；因為維持生命以外的都是多餘，都是修行的障礙，應該予以丟棄。
4 Some Buddhism men of
Buddha strictly require that the idea and word of “I” should never occur in
thinking and thought. Even the sentence of “I want to practice Zen” is banned.
When ego gradually is ridded, he will find his body repose. It no longer
chatters and bustles for work every day. It is like a big bell hanging still.
Only when you knock it with hammer, it sounds loud and far.
某些佛家的修行者，他們嚴格地要求自己，在言談思想中，萬萬不可提到 “我” 這個字，更不可以有 “我” 這樣的念頭，連我要修禪這樣的話也說不得。事實上，當修行人將自我漸漸剃除後，他們就會發現，自己的整個肉身都安靜下來了; 它不會整天喋喋不休的講話、或忙忙碌碌地工作。它恰像一隻大鐘，懸掛在那兒一動也不動; 只有當你用鐘捶敲打它時，它才會發出洪亮的聲音，傳播四方。
5 In the state of no-self, the wisdom and theurgy arise as the big bell that is
capable of producing grand and dulcet sound but it holds it back and keeping
silence most of the time. When situation and opportunity are ready, the man of
practice would break out suddenly, rushing out of his body, and get a great
breakthrough in practice.
在無相狀態之中的修行者，其智慧與神通自然升起，就像這隻大鐘一樣，蘊育著宏偉美妙的發聲能力，只是它蓄勢而不發。只有當情勢需要，時機成熟時，他才會一飛沖天、一鳴驚人、完全擺脫掉了這個軀殼，騰空而起。修行的功課至此也得到重大的突破。
6 So, to make it
clear that body is a big obstacle of practice; and fully extent the practice of
no-self. It is one of the most important concepts for man of practice.
所以，認清肉身是修行的一大障礙，從而力行“無相”的修為，是修行人必不可少的重要體認。
Great Supreme (1) (54-58)(13。4)
莊子演義內篇大宗師(一)(54-58)(13。4)
54 Those that live nearby the lake all have a small boat as vehicle. It is
a problem to park it when it leaves unused. Common residents hide it in the
bush nearby the stream or in the obsolete place of marsh. However, at night it
is easy to be carried away.
住在湖邊的人，都會準備一艘小船當交通工具; 可是不用時怎樣安置它，不被別人偷竊，總是一件頭痛的問題。一般人會將之藏在小溪旁的草叢中，或者隱藏在沼澤裏人煙稀少的地方。可是當黑夜來臨時，還是很容易被有心人背著拿走。
55 Most of us don’t understand that small thing hidden in the big environment
is easy to be stolen no matter how carefully we hide it. The only way to
prevent it from stealing is to hide thing belonging to the universe in the
whole universe, namely, to hide thing of its original visage in the
environment, from it there will be no losing.
大部份人不能理解，將小東西藏在大環境中，不論我們多小心，它總是有機會被人竊走。防止被偷的唯一辦法是，藏天下於天下。以物件原來的面貌，藏之於環境中，那就萬無一失矣！
夫藏舟于壑，藏山於澤，謂之固矣！然而夜半有力者負之而走，昧者不知也。藏小大有宜，猶有所遯。若夫藏天下於天下而不得所遯，是恒物之大情也。
56 We all love joy which we are afraid of losing or missing. How should we
preserve and keep it as our inexhaustible treasure? Where should we hide it?
我們人都喜愛歡樂，我們也怕歡樂會遺失，會溜走。我們應該怎樣將歡樂保存起來，成為我們永遠取之不盡，用之不竭的寶貝呢？我們應該將之藏在哪呢？
57 Above mentioned is ‘hide thing belonging to the universe in the whole
universe’? Our joy is from the heart and the ego. Therefore, just hide joy in
our body.
我們說藏天下於天下，我們的歡樂來自內心，來自“自我”，那麼我們就將歡樂埋藏在這個人的軀殼之中吧！
58 Human did countless evolution from protozoan into the status quo. There
still will be endless evolution. Whatever human evolves, there still would be a
body. So, the men of wisdom would hide their joy in the heart and body, not the
place out of them. In the wake of that their joy would be there forever.
我們人類由原生動物，經過無數的演化變成現在這個模樣，將來還要繼續演化下去沒完沒了。可是不論怎麼變，一個基本的軀殼總是有的。所以，聰明的智者，會將歡樂藏在身心之中，不假外求，那就永遠不會遺失，也永遠不會喪失掉了。
特犯人之形而猶喜之。若人之形者，萬化而未始有極也，其為樂可勝計邪？故聖人將游于物之所不得遯而皆存。善夭善老，善始善終，人猶效之，而況萬物之所系，而一化之所待乎！
Xianchi’s interpretation and remark(13。4)
咸池評述(13。4)
1 Gold is hidden in hill; pearl is hidden in deep
pool; world is hidden in the world; joy is hidden in the inner heart. Now that
if joy is hidden in the inner heart, then the inner heart is the place
where we should go to find the joy we want.
藏金於山、藏珠於淵、藏天下於天下、藏歡樂於內心。既然歡樂是來自於內心，那麼要享受歡樂，也只得到內心中去尋找了。
2 If a man’s joy derives from the outer things or depends on
others, it is unstable and vulnerable. The more you long for or depend on the
outer joy, the more you will be hurt.
一個人的快樂如果是依靠身外之物，是依賴其他人而獲得的，那麼這樣的快樂是極不穩定，也是極容易消失的。只要你對這種來自身外的快樂愈是依賴，心裡難免就會愈是嚮往; 那麼，最終你所受到的傷害的程度與可能性就會相對地愈高。
3 Why do people feel more bitterness than sweetness
when they are falling in love? The fundamental reason is that in the way trying
to impose two different individuals together, each other’s care is moved out to the other, but the
counterpart is an individual who he or she can’t understand and grasp very well.
戀愛的感覺為什麼大都是苦多於樂，最根本的理由就是，在試圖將兩個不同的個體強力聯繫在一起的過程當中，兩者的重心都外移到對方的身上。而對方卻是一個自己所難以瞭解，不能掌控，更是會變異的個體。
4 The moved-out care causes fall, disappointment and vagueness easily. Hence,
love is bitter and more painful, with more bitterness than sweetness.
重心在外自然容易跌倒，容易產生不如意、猜不透以及看不清的感覺。所以說，愛情是苦多於樂，是苦澀多於甜蜜的。
5 Wise man knows that care
should be hidden in his own body so as to reduce outer requirement. Care in one’s own body is the way that gold is hidden in hill,
pearl is hidden in deep pool, and world is hidden in the world.
聰明的人，他們曉得將重心置放在自己的身上，對外界的需求能減少就減少。將重心置於自己身上，就是藏天下於天下、藏金於山、藏珠於淵的做法。
Xianchi’s interpretation and remark of
Tao Te Ching(13)a.13
咸池評述道德經演義(十三)a。13
1 When a man in society
receives a scold from officials or boss, he surely feels panic, afraid of being
fired. His panic and chagrin is as if a wounded rat. However, Laotse said that
the praise from official or boss is not better than their scold. He who
receives the praise cries for his happiness and feels extremely flattered. He
is very grateful for their appreciation and favoring and then, he prompt
himself to work harder to avoid making them disappointed. He is afraid of doing
wrong things to spoil his honor everyday and feel terrified.
在社會上討生活的人，一般上都是步步為營; 一旦他們做錯了事，被長官、老闆責罵一頓之後，當即有如驚弓之鳥，深怕被炒魷魚，會弄丟飯碗; 其擔驚受怕、委屈恐懼之心可想而之。可是，老子卻說，受到長官以及老闆誇獎的那些人，心裡其實也好過不到哪裡去。受到褒獎的那些人，他們往往為此喜極而泣，並且感到受寵若驚，因而不斷勉勵自己，應該要加倍努力，才不致辜負長官對他們的厚愛及知遇之恩。就為了這個原因，結果弄得他們自己內心誠惶誠恐的，就怕會一不小心做錯了事，以至於傷害到這得之不易的榮譽。
2 In the past, government would issue a
torii to a chaste and innocent widow. The receiver had to keep single and stay
alone for her life. If she receive the torii and become a household name but
later on, it is cancelled because of her fault, then, she would be regretted
and terrify by the bad-mouth coming from neighbors. At that time the feeling of
loss only the woman involved understood.
在封建時代，朝廷一般上會向堅貞守節的婦人賜建貞節牌坊。而接受褒獎者，為了這座廣受萬人稱頌的牌坊，必須犧牲自己，讓自己獨守空閨，忍受著寂寞的煎熬度日; 而萬一其人在得到獎牌，受到大家的矚目之後，卻又因耐不住寂寞而犯錯，因而被摘掉了牌坊，其悵然若失與恐懼的心情，也只有他自己才能深刻體會了。
3 In conclusion, worldly glory is nothing but another tool that is used to make
people act on rulers’ will. Its peers are loyalty, righteousness, benevolence
and credit. It is a curse. Once you are ensnared, you have to dance with it.
Operation of human society is done partly by these curses.
所以，“世榮”這個東西，說穿了，也不外又是這個社會的管理者，為了驅動人們按照他們的心意行事的工具之一。它與忠、義，仁、信等是配套的。它就像是一種魔咒，一旦你上了它的圈套，你就得隨著它翩翩起舞。人類社會的運作，有一部份就是靠這些魔咒來推動的。
4 Laotse thought that the feeling extremely flattered derives from the concept
of ego. Favor and disgrace are based on ego and selfness, so that they can be
accumulated. Your official and boss can’t exert the curses on you if there is
no ego and selfness.
老子認為，這些寵辱若驚的患，都是因為我們有個“自我”的觀念而引起的。有自我、有私心，寵辱才有施展的平臺，寵辱也才能堆積建立起來。一旦你沒有了自我、沒有了私心，你的長官、你的老闆也就無從對你施展魔咒了！
5 We often said a man refused both soft measure and hard measure. The both are
the means that others take to affect you. If you don’t mind, others can’t exert
them on you.
我們常說: 這個人軟硬不吃。軟硬都是別人試圖影響你的方法與手段。也只有軟硬不吃，別人才對你施不上力。
6 Laotse told us that when others can’t exert the both measures on you, you are
a real free man. Of course, before being the free man, you should make sure to
keep your attitude, thinking, and ego concept right. If you, as a very
malicious bad egg, refuse the both soft measure and hard measure and other’s
advice, you might sink into the abyss of sin and pain, never transcending it.
老子告訴我們，當別人對你完全施不上力時，你就成為一名真正的自由人了。當然，做為一個自由人之前，你自己的心態、思維、自我意識是否正確也很重要。如果你是一個十惡不赦的大壞蛋，而你又軟硬不吃，完全聽不進別人的勸告，那麼你就會陷入罪惡及痛苦的深淵，永世不得超生了。
7 So, Buddha, in four noble truths, told us that it is vital for us to
go by the correct eightfold path after extricating from suffering, origination,
and cessation. We beware of sinking into other suffering abyss after
eliminating a kind of suffering
因此，世尊在四聖諦裡告訴我們，在解脫苦、集、滅之後，如何行八正道也是極其重要的。我們可千萬不要在消除了一種苦之後，又再度陷入另一個更苦的深淵之中。
8 Laotse said that “when we do not regard that self as self, what have we do
fear?” Though the expressions are different, the meaning is the same as
“no-self and being flexibility” by Buddha.
老子說的“及吾無身，吾有何患”，與世尊所提倡的“無相、無住”，的確是有著異曲同工之妙。
9 Buddha thought that there is no-self so there is flexibility; and then,
avarice, wrath, obsession, worry and confusion are gone. Laotse held that favor
and disgrace can’t affect us after we become body-less and selfless. When the
gain and loss are gone, we are free again. After we are free, Laotse asked us
to be entrusted to the world, which is something like gilding the lily. In this
point, Buddha is better, he said: “my life goes to end, my deeds are finished,
pure practices starts and I know that I never experience it again”. Buddha is
unwilling to be entrusted to the world because the world still is located in
transmigration. Buddhists, don’t be cheated to go there.
世尊認為無相則無住，無住則貪、嗔、癡、憂患、困惑等都會消失得無影無蹤。老子則認為無身、無私之後，寵辱都不會影響到我們的心。當得失心沒了，我們就重獲自由了。可是在重獲自由之後，老子卻又要我們寄託天下，這點似乎有些畫蛇添足。世尊就比較明確。他說: “我身已盡，所做已做，梵行已立，自知不再受有”。世尊可是不願寄託天下的。因為，所謂天下者，也還在輪迴之中，千萬別去，佛弟子們。