Extensive
Interpretation of Tao Te Ching(1) B
道德經(一)B
The Nameless is the origin of Heaven and
Earth; The Named is the Mother of All Things.
無名天地之始; 有名萬物之母。
Therefore: Oftentimes, one
strips oneself of passion, in order to see the Secret of Life;
故常無欲，以觀其妙;
Oftentimes, one regards life
with passion, in order to see its manifest forms
常有欲，以觀其徼。
These two (the Secret and its
manifestations) are (in their nature) the same;
They are given different names, when they
become manifest.
此兩者同，出而異名。
They may both be called the
Cosmic Mystery: Reaching from the Mystery into the Deeper Mystery, is the Gate
to the secret of All Life.
同謂之玄，玄之又玄，眾妙之門。
On
Levelling All Things ( 1) (111-117)。(1。2)
莊子演義內篇齊物論(一)(111-117)。(1。2)
111 Those of
perfect in practice know that knowledge and intelligence are very broad, whose
realm is beyond the field of material. Our thoughts and concepts generally are
based on material. Beyond the field of material we can’t imagine. It is very
difficult for us to understand those that we had never seen, experienced and
had no idea of.
修行完備的人，他們的知識、智慧是極其廣泛的，其範疇已越出了物質世界的疆界，我們一般的思想觀念大都離不開物質，超過了物質的範圍我們就無法想像，對於沒有看過、經驗過，心中沒有影像的，對我們來說便很難理解.
112 As common people, our knowledge is from the material dimension. Our
thinking ceases without material.
我們凡人的知識是起自有物的時空; 沒有物，我們的思維也就停止了。
古之人，其知有所至矣。惡乎至？有以為未始有物者，至矣，盡矣，不可以加矣！其次以為有物矣，而未始有封也。其次以為有封焉，而未始有是非也。
113 Common people’s thinking is from material. We classify the material at
first and then, classify it again base on our subjective feeling—advantage,
disadvantage, intimate or estranged factors; the advantage and the intimate are
rights; the disadvantage and disfavored are wrongs; the estranged and the
inessential are classified into neutral, evilness and wrongs.
自有物起，人類始有思維。我們將物分類; 分門別類之後，我們複又對這些種類不同的物，按自己主觀條件中有利、有害、親疏等因素再予以劃分。有利的為是，親的為是; 有害的為非，疏遠的、無關緊要的則將之歸類為中性、惡、非等。
114 When the concept of right and wrong is built up in our mind, an independent
carrier of Tao and combination of right and wrong are spoiled.
等到是非、對錯等觀念在我們心中逐漸形成，物之所以成為一個獨立自主的道體，一個是非的組合體，也就因此而受到破壞了。
115 The reason of carrier of Tao being spoiled is that the oppositions in our
mind between advantage and disadvantage, the intimate and the estranged, love
and loathliness, concern and unconcern cause it.
道體之所以受損是因為我們心中有利害、親疏、愛不愛、關心不關心的差別而引起的。
116 Zhaoshi was veteran player of qin (a kind of Chinese ancient musical instrument).
He deemed that a qin was
complete carrier of Tao. It had various keys. When a qin’s chord is plucked, a sound, which we or Zhaoshi likes, comes out. As the sound emanates, other
sounds part with it. To keep complete original sounds, what Zhaoshi
could do only is not to touch the chords so since then he quitted playing qin.
昭氏是鼓琴高手，昭氏認為一具琴是一個完整的道體，它會有各種可能的音調，可是當我們用手指去撥弄琴弦時，一個音就跳出來了，這個音顯然是我們或者說是昭喜歡的音符，當這個單一音符發聲時，其他音就與之分離了，要想保持完整的原音，只有不碰觸琴弦才有可能，因此昭氏封琴再也不彈了。
117 Such excellent people as Shikuang, Huizi, were ranked the top in their professional field, for
which they were left mark in history. Their feat, craft and knowledge which are
more advanced than common people means they are out of the carrier of Tao, just
like Zhaoshi playing qin.
其他如師曠、惠子等，他們在各自的技藝領域都是頂尖的人物，也因此歷史上才記載了他們的名字，他們這種異於常人的技藝、才藝、知識是跳出道體的表現，就像昭氏的鼓琴。
是非之彰也，道之所以虧也。道之所以虧，愛之所以成。果且有成與虧乎哉？ 果且無成與虧乎哉？有成與虧，故昭氏之鼓琴也；無成與虧，故昭氏之不鼓琴也。
昭文之鼓琴也，師曠之枝策也，惠子之據梧也，三子之知幾乎，皆其盛者也，故載之末年。
Xianchi’s interpretation and remark
(1.2)
咸池評述(1。2)
1 The work of
practice is to go along the adverse current of order. At the beginning,
prejudice should be ridded and all things should be respected and cared, being
regarded as an integration, which is called “Extensive loving all things”.
修行的功夫就是要順著這個秩序逆流而上。首先，將偏見設法去除。尊敬、愛護萬物。視萬物為一體，所謂民胞物與。
2
When we gain the conception that ourselves and all things are from the same
source and are in same essence, our wrath, avarice and obsession are gone.
Going further, we hit the way by Panruo boluomiduo Sutra -- five skandhas
are empty, on which we know that the material world just is appearance and
greatest wisdom emerges when entering the state of emptiness.
當萬物與我同家、同體、同出一源的觀念產生時，貪、瞋、癡之心自然就消失了。接著下來，就是走般若波羅密多心經的路--五蘊皆空。知道物質世界只是表像，從而進入空的領域，然後，最高的智慧於此也就出現了。
3 Chuang
Tzu has told us about the order of universal creation and give us a hint that
we should take the way of returning to simplicity and pureness, which a man of
practice should be aware well of.
莊子將宇宙生成的秩序告訴我們，也進一步的提醒我們，有關反璞歸真的道理。修行的人應仔細體會。
Chunag Tzu The Great Supreme (1) (47-53)(1。3)
莊子演義內篇大宗師(一)(47-53)(1。3)
47 We care the
integrality that consists of components. As far as a component is concerned, it
is integral itself. Hence a whole is intact pattern and its component also is
integral and a pattern.
完整性是我們所關注的。可是單就構成這個一體性的個別單位言，它本身的性質也是完整的。所以，一體可以說是一個完整的“樸”，至於它所賴以組成的部分，也同樣具有其完整性，也同樣是一個“樸”。
48 For instance, human’s body is an integral pattern. As far as a red cell is
concerned, it is an integral pattern too. Similarly, human is an integral
variety and each person is also an integral individual. In this view, we become
God when act on the human interest; we are man when act on the personal
interest.
比如人體是一個完整性的 “樸”。人體的紅血球，單就這一個紅血球言，它也是一個完整的 “樸”。同理，人類是一個完整性的物種，每個人也是一個完整的個體。從這個觀點出發，當我們以全人類為出發點去考量時，我們就是神；當我們從個人為出發點去其評估時，我們就是人。
49 A person narrows the gap that source from the two views and from the God and
the man. We regard him as a perfect practice.
不讓這兩種不同出發點所引發的看法有所不同，不讓神與人的看法有所差別，這種人我們就稱之為真人。
故其好之也一，其弗好之也一。其一也一，其不一也一。其一與天為徒，其不一與人為徒，天與人不相勝也，是之謂真人。
50 The shift of life and death is the inevitable natural law. Their sequence is
like the shift of day and night, both of which are under the God’s controls. As
regarding to the worldly affairs, they are out of our reach too. We should not interfere its natural development.
生與死都是命運的一部分，它們的先後秩序，恰像白天與黑夜一樣順序輪替。而所有這一切都是由神在掌管的; 我們人完全不能干預，也插不上手。生死輪替，是萬物無可避免的自然法則。一個人在禮拜堂、在寺廟裡虔誠地將神當成他的父親一般來敬仰; 如果此人持肉身時愛神、敬神，那麼，難道他的靈、氣、自性、妙用、佛性、挫火等就不會同樣地愛神、敬神嗎？
死生，命也﹔其有夜旦之常，天也。人之有所不得與，皆物之情也。
51 A man prays in Church or temple, taking God as his father. To the nature we
should keep the same attitude.
如果一個人願意為其主子犧牲個人的生命; 同樣的，難道他就不會奉獻出他的靈、氣、自性、妙用、佛性、及挫火嗎？
彼特以天為父，而身猶愛之，而況其卓乎！人特以有君為愈乎己，而身猶死之，而況其真乎！
52 When pond becomes dry, fishes in it spit spittle to each other to survive.
From the appearance, they depend on one another to live, looking close and
amiable. Which is better on earth: let them linger on and live close or let
them back to the river and the full pond where they don’t know each other but
live free.
當池塘乾涸，池裡的魚互吐唾沫，借此以維持生命; 牠們看起來是相依為命，樣子非常親切。可是到底是這樣苟延殘喘地親密活著好？還是讓牠們回到河裡互不相識，自由自在地活著好呢？
泉涸，魚相與處於陸，相呴以濕，相濡以沫，不如相忘於江湖。與其譽堯而非桀也，不如兩忘而化其道。
53 Nature endows us with our body. He takes care of our body all our life. When
being senile, we are arranged to return to the dust. Who arranges us to come to
the world is the same one who calls us back. Under his looking after why we are
afraid of the coming inevitable death.
大自然為人製造身體，給予他生命力，年青時令他辛苦工作，年老力衰就安排他重回塵土。所以安排人來到此世間者，正是招他回去的同一人或神。 夫大塊載我以形，勞我以生，佚我以老，息我以死;故善吾生者，乃所以善吾死也。
Xianchi’s interpretation and remark (1。3)
咸池評述 (1。3)
1
Chinese philosophers, such as Chuang
Tzu and Laotse, took much count of the intactness of
Tao. Liking simplicity and plainness, Loatse
encouraged people to keep their nature intact as a log without being carved,
which is possible to be preserved intact. However, if a log is carved into a
ware, its use is defined. Therefore, a man like this can no longer deal freely
with his surrounding and live freely with others.
中國古代的哲學家如莊子、老子等，他們重視完整性的道。老子喜歡 “樸”，
並且鼓勵人們保全其完整的天性。一塊未經雕刻的木頭，它保有完整的可能性，而木頭一經雕刻成器皿，其適用性就大大減低了; 它也就不再是能 “同其塵”，對萬事萬物、任何環境均應付裕如的完人了。
2 There is similar view in the west civilization. Westerner holds that when I
love a person, what I love is all of his, and I love the lovely part of his and
accept his shortcoming. The reason is that he or she as an intact individual
consists of all parts, including the lovely part and shortcoming. If choose
some parts only, your love would confront trouble and then misshapes and
deteriorates. That is way people says: The
misunderstanding makes people couple and understanding makes them go apart. This
love begets tragedy because the man doesn’t know that it is essential to accept
all parts of his lover.
西方文明裡也有類似的說法。西方人認為愛一個人，就要愛他的全部，愛他可愛之處; 同時也接受他一些不可愛的地方。那是因為，在對方組合成為一個完整的個體的當兒，就已經包含了可愛及不可愛的各個部分。你如果有所選擇，你的愛就會遇上問題; 你心中的愛就會變形，就有可能變質。正是，因誤解而結合，因瞭解而分開。
3 You just like the lovely part and refuse the shortcoming. Therefore, you have
to tear your lover apart, which but is impossible for. So, a man who doesn’t
aware of accepting all parts of his lover is miserable. It can be said that the
man actually loves him himself, instead of whole individual that is
independent.
這種愛情的悲劇，就是因為不能概括承受其全部的錯誤與認識而造成的。只喜歡你愛的部分，不接受你不愛的部分，那你就得將對方撕裂開; 而撕裂一個人是不可能的。所以，沒有這種體認的人是可悲的。實際上這種人愛的是他自己，而不是愛一個獨立於其外的完整個體。
4 Modern society witnesses high divorce rate that almost spoil family system.
One of the reasons is most people don’t aware of accepting the whole part of
his lover.
現代人離婚率那麼高，使得家庭制度瀕臨崩潰的邊緣，這種不能概括承受的缺失，必定是原因之一。
5 It is bold try for Chuang Tzu to evolve intactness
theory to the level of life and death. Death is like that before human landing
on the Moon, no one actually see the other side of moon. We have to deduce the
phenomenon on the other side of moon according to the seen side.
莊子在運用整體性理論時，將之推論到生死的問題上，可是一種大膽的嘗試。死亡的問題，就像是人類在登陸月球之前，看不到月球的另一面一樣; 我們只能推測，只能根據我們所看見的這一面，推認出月球另一面的可能現象。
6 Chuang Tzu thought that the alternation of life and death
is not different from the shift of day and night. The same God controls life
and death. The God takes care of us when living, and
the same God would take care of us when dead. So, we don’t worry about the
situation after life and intend to arrange for it in advance.
莊子認為，生與死，與日夜交替是大同小異的。他認為，生死是由同一個神來掌控的;
生時此神照顧我們，因此，死後同樣的神，沒有理由不以同樣的心來關照我們的往生。因此，往生之後的事，我們也就不必操心，更不用刻意去安排什麼了。
7 We don’t make efforts to survive as the two fishes on bank that spit each
other for survive. What to do is to return to water to live freely. We don’t
need other people or sage to help us to gain it. It is enough that we can live
freely and easily in this world and closely integrate ourselves into the nature.
To eat others spittle? No! it
is totally unnecessary.
我們實在不須費神，亦無須像兩條在岸邊苟延殘喘的魚，互吐唾沫來維生。我們只要回到水中自由自在的生活就行了。一切的問題實在不須旁人，不須什麼賢哲來幫助我們去爭取。自由自在地活在這世間，安享無憂無慮的生活，與大自然緊密而完整地接合在一起就夠了。吃別人的唾沫，那又何必呢？
Gengsang Chu(6)(7-10)(1.4)
莊子演義雜篇庚桑楚(六)(7-10)(1。4)
7 Tao is of
entity but it occupies no space. It is of length; however, we can’t retrace its
source. It must be of entity, because it can show itself in existence.
Nevertheless, it becomes nothing when disappearing.
道是有實體的，可是牠卻不佔空間。牠是有長度的，可是牠的來源我們無法追溯。牠必定是有實體的，因為牠能夠實實在在地顯示牠自己。然而，當牠消失時卻又是無影無蹤。
以有形者象無形者而定矣！出無本，入無竅，有實而無乎處，有長而無乎本剽，有所出而無竅者有實。
8 Space is of essence but can’t be defined. Time is of length but can’t be
retraced.
有實質但是不能界定，這就是空間。有長度但是不能追溯其源頭，這就是時間。
有實而無乎處者，宇也。有長而無本剽者，宙也。
9 There are space and time, and then, there are life and death, existence and
nonexistence.
有了空間及時間，也就有了生死，就有存在及不存在。
10 The gate of heaven is between life and death, existence and nonexistence.
The gate is shapeless, invisible and untouchable, via which all things come to
this world.
在生與死、存在及不存在之間的地方就是天門了。天門是沒有形狀、更是看不見、摸不著的。然而，萬物卻又是經由天門這道關口來到世間的。
有乎生，有乎死，有乎出，有乎入。入出而無見其形，是謂天門。天門者，無有也，萬物出乎無有。
Xianchi’s interpretation and remark
(1.4)
咸池評述(1。4)
1 According to Einstein’s
theory, we should not personalize the God and don’t try to image Him as modern
human.
依照愛因斯坦的說法，我們不應該將上帝人格化。更不要將上帝想像成為我們現代人的模樣。
2 In the view of this, the Tao by Chuang Tzu and Laotse, namely Chinese religious outlook is relative
rational. Laotse held that Tao produces all things;
however, he never described Tao by individuality and appearance of human. We
don’t personalize the God and Tao, which actually is convincible and reliable.
從這個角度看老莊的道，中國人的宗教觀還是比較合理的。老子說道生萬物，可是他從來不說道有人的外貌、也不說道有人的個性。我們不將上帝及道人格化，其實是比較安全而可靠的說法。
3 The God and Tao had mastered the world before human came out to dominate it.
Now we, human, look so now but after millions of years, what do we look? Is the
creature that dominates this world still called human?
人類尚未在此世界舞臺出現，尚未掌管這個舞臺之前，難道上帝、道就不存在了嗎？現今我們人類是這個樣子，再過幾百萬年之後，人類還會是目前這個樣子嗎？而主宰這個地球的生物，仍然還稱為人類嗎？
4 The later dominators of the Earth must
confront birth, death, sorrow and worry and need religion to comfort their
uncertainty mind. If we personified the God, the future dominator of the Earth
certainly would develop other religion to replace it. However, the God in religion must exist forever; don’t we sow
indirectly the seed of perishing our religion?
未來地球的主宰者，他們必然也會面臨生、死、痛苦、憂慮等問題，他們也需要宗教來舒緩不安的情緒。如果我們把現在的上帝定格為現代人的模樣，那未來的地球主宰者，他們必將興起另一種宗教來取代現在的宗教。而宗教中的神、上帝應該是永恆的，那我們不就間接地為現代的宗教埋下滅亡的種子嗎？
5 We hence vaguely describe the God as Tao that is of invisibility, of no
touch, of no source and of no entry. It is rather a wise and rational saying
that the God that is invisible and shapeless in action is suitable for any age
and space.
所以我們模糊地將上帝形容為道，視其為一個看不見、摸不到、出無本、入無竅; 入出而無見其形，使得上帝適存於任何時空，確實是一種聰明而合理的說法。
6 We integrate birth, death, existence and nonexistence as a whole thing,
holding alternation of day and night as a concept. We should have a sound
cognition of death and the other space. When Chuang
Tzu’s wife died, he tap bowl for farewell without any sorrow. It is his
cognition that life and death are integrated. When living, it is so lucky to be
taken care of by God. In death, God must help him in the entry of heaven. So,
why to fear death?
我們將生、死、存在及不存在，將這個空間與另一個空間視為一體，視為日夜輪替的觀念。這會讓我們對死、對另一個空間保有比較踏實的體認。當莊子老婆去世時，他敲鍋子為其送終，並無一絲悲傷之情，這應該就是他體認到生死一體，生時如此幸運有神的眷顧，死後同樣地在天門那邊的神，必定也會及時伸出援手。因此，死又有何懼之理。
Xianchi’s interpretation and remark of
Tao Te Ching (1) A。B(a。1)
咸池評述道德經演義(一)A。B(a。1)
1 In the oriental
civilization, they, Sakyamuni Buddha in
東方文明中真正懂得道，懂得宇宙真理的，在印度，就是世尊-釋迦牟尼佛。在中國就屬老子，莊子了。
2 Sutra of Buddha notes Buddha being a sage who possess of ten powers and four
forms of fearlessness. His practice made him gain superpowers, such as
no-learning destiny, no-learning heaven vision and no-learning salvation. He
stands on the top of universe to discover the mystery of universe operation.
佛經中的記載，世尊是十力具足，四無所畏的聖者。他因為修行的緣故，得到無學宿命、無學天眼、無學解脫等超乎凡人的超能力。他站在宇宙的最高點，認識到宇宙運行的奧秘。
3 Laotse became
demigod sage after he passed the Hangu Gate on the
back of a green bull. He discovered the mystery of universe so he wrote Tao
Te Ching to tell people the best way of survive
in this world.
老子騎青牛，出函谷關也成為半人半神的聖者。他看到了、知道了宇宙的奧秘，因而寫下道德經，為我們指出了一條在此世間生存的最佳途徑。
4 There are many common points between Buddha and Laotse’s
doctrines and suggestions. One of them is to pay much attention to “desire”.
The Buddha doctrine instructs us to eliminate the desire for love, affliction
and longing, never rejuvenating them. A man who practices in right way should
leave desire for no desire, deserting bondage and coverage. Buddha instructs us
to reflect the jeopardy of desire to practice. For this reason, a man of
practice should not persist in or long for desire.
世尊與老子的學說及忠告中，存有許多共同之點。其中一項就是對〝欲〞的重視。 世尊在修行念 “法”裡，告訴我們，應除諸欲愛、無有塵勞、渴愛之心，永不復興。夫正法者，於欲，至無欲、離諸繫結、諸蓋之疾…。世尊要我們深刻反省，所謂欲之對於修行的危害; 所以，對欲，我們應該不起執著、嚮往、或渴求之意。
5
Laotse also knew well about desire. In first chapter
of Tao Te Ching, he said that only he who
rids himself of desire can see the Secret Essences; he that has desire in mind
can see the outcomes of universe. Chinese stresses the doctrine of the mean,
never doing things extremely. Laotse treated desire
loose, not as strict as Buddha did.
老子也知道〝欲〞之關鍵性。道德經第一章裡他就說，故常無欲、以觀其妙；常有欲、以觀其徼。中國人講究中庸之道，凡事不走極端，因此，在對欲的態度上，老子就沒有世尊那麼嚴格。
6 Buddha
instructs us to do revulsion and elimination so as to rid desire, by which the
true wisdom can appear, practice can beget success, and unlimited nirvana is
gained possibly. A strand remaining to desire would hamper the success of
practice. Therefore, real disciples of Buddha even are reluctant to go heaven
because there still are weak various desires. A disciple was told when dying
that he may became wheel turning sage king in thirty-third level heaven if he
would like to. But he declined the invitation and insisted on unlimited
nirvana, forever threw off the destiny of transmigration. Surely, he meantime
gave up the king’s seven Jewels – the presentation of highest desire.
世尊要我們厭離，滅絕，徹底的將欲愛加以剔除。世尊認為唯有這樣，真正的智慧才能得以顯現。修行才能圓滿，無餘涅槃才有可能。藕斷絲連的將得不到正果。所以真正的世尊門徒，他們是連天都不願去的，因為天上仍有程度不同的七情六慾。有一位門徒在臨終前，別人告訴他，只要他願意，他可以到卅三天去做轉輪聖王。這位門徒拒絕了這人的好意，執意要上無餘涅槃;
永遠拋棄輪迴的宿命。當然，同時也捨棄了轉輪聖王的七寶─最高欲的表現。
7 In the eye of a successful man of
practice, Laotse was beyond the domination realm of
desire. We, common people usually is filled with numberless desires from day to
night, such as living trivia, fame, credit, beauty, delicious food, sex and
comfort, which obsess and drive us to nowhere. An employee would bow to thank
his boss for offering him job or a position that makes him tired to death. He
doesn’t know that he works as animal for his boss, which desire causes. Laotse however, twiddled with desires. He often watched the
mystery of Tao without any desire and watched the border of universe when with
desire in mind. It is a great practice that Laotse
can apply it without being intervened.
老子站在修練成功者的立場，他已經是超乎欲的控制範疇。我們一般人睜開眼，柴、米、油、鹽、醬、醋、茶、 功名、錢財、美色、佳味、性欲、舒暢等等數不盡的欲念，圍繞著我們，驅趕著我們，將我們牽著鼻子走而不自知。老闆給一個差事，一個累死人的位置，還要鞠躬作揖的表示感謝; 為人做牛，做馬而不自知。凡此，都是欲望在作祟的緣故。老子則不同，他將欲玩弄於掌上，常無欲時，觀宇宙之道的妙，常有欲時，觀宇宙之道的邊界。老子將欲運用的純乎一心，這也算是另一番偉大的修為矣。
8 Why can he who
rids himself of desire, see the Secret Essences? In the state of no desire, we
go beyond our life space into the realm of nirvana. Then we can obviously cognize
the true fact of universal operation. In the state of desire in mind, we watch
the change of universe in the eye of human or from the location in universe.
Six sense organs (eye, ear, nose, tongue, body and mind) detected the practical
operation of Tao in our space. What Buddha emphasizes is as same as what Laotse does, but their viewpoints are different from each
other. In a word, practice without desire makes people enter the consummate
realm of nirvana and then he can manage the desire as Laotse
has done.
為什麼無欲以觀其妙呢？無欲，則超越了我們生活的空間而進入涅槃界。這時，我們可以清楚地知道宇宙運行的真實現象。至於有欲，則是以人的角度出發或從宇宙的空間位置上去檢視這個宇宙的變化及其實境。用自己的眼、耳、鼻、舌、身、意去體會道在此空間內的實際運作。世尊與老子強調的幾乎是同一件事，只是站在不同的位置上說。綜言之，一開始是先無欲以修行，當進入圓滿涅槃界後，再行對欲的掌控如老子者。
9 In the eyes of Laotse,
it is obvious difference between the Heaven and Earth and all things. The
Heaven and Earth contain all spaces, even the space beyond thinking. What
mentioned in the said part is that Tao that can be told of is hardly an
eternal, absolute, unvarying one. The eternal, absolute, unvarying Tao covers
the bound that is called the Heaven and Earth. All things are the space where
we exist and the bound in which our six sense organs can touch, sense and
exchange each other.
天地與萬物在老子的眼裡顯然是有所區別的。天地是指包括一切空間，甚至超乎空間不可思維的所有範圍; 也就是前面所說：道可道，非常道。那個常道所涵蓋的範圍，我們稱之為天地。萬物則是指我們生存的空間，是我們眼、耳、鼻、舌、身、意所接觸，能夠溝通，並互通有無的範圍。
10 Tao itself contains all things. When
entering unlimited nirvana or in the state of no desire, we can understand the
marvelous operation of Tao. When staying in this world, our space, we discover
the operation fully exerts itself to create the life system of all things.
道本身是包含天地萬物的。當我們無欲或說當我們進入無餘涅槃界時，我們知道了道的一切妙用。當我們回到這個空間，這個我們生活的世間時，我們發現了道的妙用在這個世上發揮得淋漓盡致，因而造就了這個萬物運行的生命體系。
11 When in
nirvana or the state of no desire, Tao is seen essentially same as the rule of
operation of all things in this material world, just given different names at
various levels.
當無欲時，在涅槃時，見到的道與在有色世界所見的萬物運作規律，其實是同一件東西。只是在不同層次上給予它不同的名稱罷了。
12 It is called nameless in the realm of nirvana and it is called name in the
material nirvana. Tao extend itself from the nameless realm of nirvana to the
material nirvana, which is continuous operation, called “Mystery” that bridges
the unlimited nirvana and the material world. Through “Mystery” is the only way
for us to know the unlimited nirvana.
在涅槃界我們稱它無名，在有色世界我們稱它為有名。道由無名的涅槃界延伸到有色世界，這種延伸，這種持續的運作我們稱之為玄。玄是聯絡無餘涅槃與有色世間的橋樑。這種橋樑的架設，是我們在有色世界的人們一窺無餘涅槃境的唯一門徑。
13 In interpretation of Book of
Change, Confucius held that one could know the mystery of universe by
understanding the phenomenon of sky and apprehending the activities of land.
After being aware of it, Chinese created Book of Change to master the
principles of life and death, god and ghost, and the behavior in the world.
Confucius told us that things can be in harmony because they accord with the
principles of heave and earth; there is no default and no warp because Tao
masters and supports all things; Tao is applied on everything; however, it is
not like water flowing everywhere; worry and care are free because the fate is
known and optimism is held; one can love everything because he can live
peacefully and satisfactorily where he stays and kindness and benevolence make
him improved.
在孔子易經繫傳裡，孔子說，仰以觀於天文，俯以察於地理，是故知幽明之故。中國人知道這個玄的道理，所以研究、觀察天文地理，並且創造出易經以瞭解生死、鬼神…以及在世上做人做事的道理。孔子說: 與天地相似故不違，知周乎萬物，而道濟天下，故不過。旁道而不流，樂天知命，故不憂。安土，敦乎仁故能愛。
14 Nowadays people threw off the rule of preserving peace and safety by halt at
consummation. They restricted no development of material and desire, and
reached the modern capitalism. Many countries hit the endless way of continuous
inflation in revenue for the spur of economy. The richer a country is, the more enormous financial deficit is. Most countries
spend revenue of next year, which is a time bomb. When it explodes, the world
sinks into depression. Please, politicians, peruse Book of Change and Tao
Te Ching! So that people could live a comfort
life.
現今文明拋棄了持盈保泰的原則，讓物質慾望毫無限制的發展，從而形成了如今的資本主義世界。當今世界各國的財政在不斷刺激下，已經走上了永續膨脹的不歸路。越是富裕的國家政府，財政赤字就越大。舉世百餘國的政府，絕大部分是在寅食卯糧的狀態。這個炸彈何時爆炸，這個世界就何時走入一個長期的黯淡階段。諸位政治家們，請回過頭來仔細讀讀易經，讀讀道德經吧！這樣一來，大家也許會過得舒服一些。