Extensive Interpretation of Tao Te Ching(2)
道德經（二）
When the people of the Earth all know
beauty as beauty, there arises (the recognition of) ugliness.
天下皆知美之為美，斯惡已;
When the people of the Earth all know the good as good, there arises (the
recognition of) evil.
皆知善之為善，斯不善已。
Therefore: Being and non-being interdependent in growth;
故: 有無相生，
Difficult and easy interdependent in completion;
難易相成，
Long and short interdependent in contrast;
長短相形，
High and low interdependent in position;
高下相傾，
Tones and voice interdependent in harmony;
音聲相和，
Front and behind interdependent in company.
前後相隨。
Therefore the Sage: Manages affairs without action; preaches the doctrine
without words;
是以聖人處無為之事，行不言之教。
All things take their rise, but he does not turn away from them;
萬物作焉而不為始，
He gives them life, but does not take possession of them;
生而不有，
He acts, but does not appropriate;
為而不恃，
Accomplishes, but claims no credit.
功成而弗居。
It is because he lays claim to no credit, that the
credit cannot be taken away from him.
夫唯弗居，是以不去。
On Levelling All Things ( 1) (60-104)。(2。1)
莊子演義內篇齊物論(一)(60-104)。(2。1)
60 The voice is uttered after people have an intention
or idea. Forming an idea is a very complicate process. In most cases the
processes of forming idea are rough. Namely, people don’t know clearly what
they want to say and what they want to do.
說話必定是在心中有了念頭，再經由嘴說出來的。不過心中念頭的形成是一件極複雜的過程。大部分人念頭形成的過程是粗糙的。也就是，他自己也不知道到底想要說什麼、想要做什麼。
夫言非吹也，言者有言。其所言者特未定也。
61 Idea comes out from observation, study and analysis of the objective
environment. However, we are restricted in the cognition of objective
environment, because it is obscure and most parts of it are hidden in the
corner, common people can’t cognize it thoroughly.
念頭大部分是對客觀環境的觀察、研究、分析的結論而起的。可是，客觀環境是那麼的灰暗不明，多有隱藏，我們對客觀環境的認識又受到許多條件的限制。一般人無法徹底瞭解。
62 Under the condition of the restriction and obscurity of the objection
condition, most ideas are not accurate. Hence not all people's speaking is
believable. Because the meaning of the word is blurry, even if the words are
uttered from ones mouth, it not necessary means it has truly expressed his real
intention and meaning.
在這樣的限制及障礙下所產生的念頭，其涵義面難免是模糊不清的，其精確性也會大有問題。所以，就算是其本身親口說出的話，也未必就能百分之百地代表他真正所要表達的意思及想法。正因為這樣，我們才警告說: 出自人們口中的話往往是不能隨便加以採信的。
果有言邪？其未嘗有言邪？其以為異於鷇音，亦有辯乎？其無辯乎？道惡乎隱而有真偽？言惡乎隱而有是非？道惡乎往而不存？言惡乎存而不可？道隱於小成，言隱於榮華。故有儒墨之是非，以是其所非而非其所是。欲是其所非而非其所是，則莫若以明。
63 If so, is it right to say that human’s words are different from the sound of
land?
如果是這樣，那麼我們說人的話與地籟不同是對的嗎？
64 The words are meaningful, based on a certain background. Nevertheless the
meaning goes far from accurateness, equal to nothing, or worse than nothing
because the words can make listener misunderstand so as to have wrong judgment.
人的話是有其涵義，有其背景。而這個涵義又極不精確，有了等於沒有，可能比沒有更糟。因為，話可能會誤導人，產生錯誤的判斷。
65 The meaning expressed by human is so. The way of expressing Tao is also.
Much misunderstanding of Tao therefore happens, which causes many theory and
school that are paradoxical.
人要想表達的意思是這樣，其實對“道”的瞭解又何嘗不是這樣？所以，對道的真意也會產生許多誤解，形成坊間各式真真假假，似是而非的理論、學派。
66 However the misunderstanding about Tao can’t dent or change a little value
of it. For example, whatever you explain about Tao, the sun will arise from
east and set down to the west, alteration of season and people’s ageing, illness,
delivery and death, are still unchangeable.
不過道本身的價值與運作是不會因為人對祂的誤解而有絲毫損傷、更易的。不論你怎麼解釋道，太陽東邊出，西邊落、春夏秋冬的變化，人生老病死的宿命等都不會改變。
67 The words are different from Tao. In interaction between words and ideas,
ideas themselves are incomplete and shaky, so they cause problems in words.
語言就不同了。語言與念頭的關係是因為念頭本身就不健全、不可靠。所以語言就有問題了。
68 We should treat Tao in macro and long-term view. In petty and transient
cases we can’t find the intendment of Tao. As for the words, we should beware
of its tricky and sweet appearance.
對於道我們要往大處，往長久看。在小的、暫時的個案事件上，不能看出道的真意；語言則要留心那些花言巧語、經過包裝的言論。
69 Since Tao was misunderstood and words were misused, disputes between the
sects of Ru and Mo took place, they criticized each
other, thinking that the opponent was wrong and self was right. People were
bewildered at a deluge of disputes and critiques.
因為對道的曲解以及語言運用的缺陷等，社會就產生了儒、墨之間的爭辯。他們兩派相互攻擊，都認為自己對，別人錯。紛紛擾擾把大眾都弄糊塗了。
70 I deem that in order to distinguish the truth, our thinking should be based
on objectiveness, selflessness, desirelessness.
Starting in macro-view, we are possible to obtain the genuine Tao.
我認為要辨明真理，最好是以客觀、無私、無欲的心去思維。由大處著手，往長遠看，才能獲得真正的道。
71 Those of objective conditions are not significant if there are no subjective
conditions; Matter can’t be discriminated right or wrong if there is no
subjective condition.
沒有主觀條件的我，客觀條件的彼就沒有意義；沒有主觀條件的我，事情就沒有是非、對錯的意義。
72 Why is objective condition called objective condition, it is because there
is a subjective condition opposition to it. Otherwise, the objective condition
to itself is a subjective condition.
客觀條件之所以被稱之為客觀條件，是因為有主觀條件之相對應。否則此客觀條件對它自身而言就是主觀條件。
73 For the same reason the right and wrong of a thing are formed. We say that
matter is right; because there is a thing opposite to it we say it is wrong. In
the same way, we think the thing is wrong, for we think it should be so, not
other. A criterion that is set ahead in our mind and then wrong is
discriminated.
是非對錯的形成也是這樣。有了是，凡與此“是”相對立或有差異的就是“非”。同樣，我們認為這件事不對，那是因為我們認為應該這樣，不應該那樣。心中有一個對的標準後，錯、非才產生的。
A poem by Tao Yuanming, a poet of Jin Dynasty, goes:
陶淵明有詩曰:
People’s deeds of ten thousands, who knows the right or the
wrong.
行止千萬端，誰知非與是。
At the surface some look them, Praise and defame they all can.
是非茍相形，雷同共譽毀。
Since Xia dynasty there have been more, the own views
the wise has followed.
三季多此事，達士似不爾。
The unwise are arrogant and aggressive, like Huang gong and Qili
I stay reclusive.
咄咄俗中惡，且當從黃綺。
74 A matter is just itself. As for itself concerned, it is not right or wrong.
一件事本身只是一件事而已。對它本身而言，是沒有是非、對錯的意義。
物無非彼，物無非是。自彼則不見，自知則知之。故曰：彼出於是，是亦因彼。彼是方生之說也。雖然，方生方死，方死方生；方可方不可，方不可方可；因是因非，因非因是。是以聖人不由，而照之於天，亦因是也。 是亦彼也，彼亦是也。彼亦一是非，此亦一是非，果且有彼是乎哉？果且無彼是乎哉？彼是莫得其偶，謂之道樞。樞始得其環中，以應無窮。是亦一無窮，非亦一無窮也。故曰：莫若以明。以指喻指之非指，不若以非指喻指之非指也；以馬喻馬之非馬，不若以非馬喻馬之非馬也。天地一指也，萬物一馬也。
75 When we learn about a matter, we should just focus on itself.
Don’t compare it with other. Only considering it as it stands, by this way we
can find its truth.
所以，我們要瞭解一件事，就將之孤立起來，專注在它身上就好了，不要用別的事物來比較。就事論事，就能探知事物的真相。
76 Therefore, it is said that the objective condition generated from the
differentiation of right and wrong. Right and wrong exist for the objective
condition exists. Like outside and inside, the objective condition and right or
wrong depend on each other.
為此，有人說，客觀條件是因為有，是非、對錯的分別心而產生的。對錯也是因為有客觀條件的存在才發生的。是非、對錯與客觀條件是互為表裡、相依相生的。
77 The same theory goes that life and death depend on each other so as to
agreement and disagreement. There weren’t absolute right or absolute wrong;
right or wrong established by different views. A man of perfection judges
things by things itself, not by right and wrong; thus we can find the truth and
the original reasons of the thing.
同樣的道理，有生就有死，有死才有生；有允許才有不同意，有不同意才有允許、同意的情形。世間的是是非非、對對錯錯都沒有絕對的，完全是看立場而定。所以修行完備的人對事物絕不以是非、善惡、對錯等價值觀去判斷。而是以事務本身的立場，站在彼的立場，忘記主觀條件的立場，設身處地地去看、去分析，這樣才能得到真相，發現事情發生的原委。
78 As the objective condition is an independent and self-dominative individual,
there are unique factors to form its conduct, life background, thought and
concept. It is not merely criticized or judged by our subjective opinions. If
we could hold the viewpoint, we would seize the gist of Tao. By the gist we can
find the so-called “Wrong in right and right in wrong”. The subjective
condition is a combination of right and wrong, as is the objective condition.
當尊重客觀條件是一個獨立、自主的個體。它的行為模式、生活背景、思想觀念都有它形成的獨特因素，我們不能單單用自己的價值觀去判斷、評價、批評。如果能夠做到這樣，我們就能把握道的要領了。掌握這個要領後，我們就會發覺所謂“是中有非，非中有是”，主觀條件是一個是非的組合體，客觀條件也是一個是非的組合體。
79 It’s so. I suggest that we can reveal the truth of thing as long as we treat
thing in the views of objective, selfness and no desire.
也因為這樣，我才勸大家，在觀察分析事情時應該以客觀、無私、無欲的心，才能看清事情的實像。
可乎可，不可乎不可。道行之而成，物謂之而然。惡乎然？然於然。惡乎不然？不然於不然。
物固有所然，物固有所可。無物不然，無物不可。故為是舉莛與楹，厲與西施，恢詭譎怪，道通為一。
80 We should not appraise the little finger by the standard of middle finger
and deem the little finger is not finger. We may say that mouth is not finger
so the middle finger and the little finger are not mouth. We don’t think that
the white horse is horse so the black horse isn’t horse; we think that cattle
are not horse so the white horse and the black horse are not cattle.
我們不要以中指的標準去評斷小指，就認定小指不是指頭。我們可以說嘴巴不是手指，所以中指、小指都不是嘴巴。我們不說白馬是馬，所以黑馬就不是馬。而說牛不是馬，所以白馬、黑馬都不是牛。
81 We regard finger is an independent and self-dominative individual. Either
the middle finger or the little finger is inevitable to grow like that under
the innate condition. At the view of the middle finger, it itself is a complete
individual. We should not compare it with mouth, nor with the little finger.
我們尊重指頭是一件獨立自主的個體。中指也好，小指也好，都有它長成那個樣子的先天條件，都有其必然性。所以，站在中指的立場，其本身就是一個完整的天地，它不須與嘴巴做比較，也不須與小指做比較。
82 Horse as a creature has its evolution background. Under the living condition
from generations to generations, it formed today’s form. Its form is absolutely
necessary as a creature. It unnecessarily compared itself with cattle while
cattle should not worry about horse without horn and how its defense to enemy.
Horse is itself, as is cattle. They respectively are an independent and
complete individual.
馬成為一個生物有其演化的背景，在牠世世代代生長的條件下，形成現今馬的樣子。對馬而言，牠這個樣子就是成為生物必備的樣子。牠不須要與牛比，牛也不應該批評馬為什麼沒有牛角，沒有角怎樣防禦外敵。馬就是馬，牛就是牛，牠們都是獨立的、完整的個體。
83 We must clearly know that we should agree about things uniqueness and hold
above view so that we can study everything exactly.
我們必須認清此點，尊重這個特性，也惟有保持這種心態，我們研究萬事萬物才能精準無誤。
84 Moral code, custom, governmental decree, even covenant and contract can
judge the conducts of a man's right or wrong. So we know that the right and
wrong are factitious.
人類社會中的道德標準、風俗習慣、政府法令、公司規章，甚至契約、合同等都能決定一個人行為的是非對錯; 而這些是非對錯的標準顯然都是人為的。
85 We say it is right, so is it; we say it is wrong, so is it; we say it is
receivable, so is it; we say it is not receivable, neither is it.
我們說它是，它就是。說它非，它就是非。說它可以被接受，它就被接受。說它不能被接受，就是不能。
86 It is like the path that is trodden to form. The
hunter and farmer tread with feet and chop with sickles to form the paths on
mountain.
就像道路、小徑都是人走出來的。山中小徑就是獵人、農民經常經過，用腳，用鐮刀走出來，砍出來的。
87 It is also like we naming everything. The ancient people name the organ with
eyes, mouth, nose and ears as head. Since then, the noun “Tou”
was formed in Chinese language and “head” in English language.
也像我們為萬物命名，先民給長在肩上，有眼睛、嘴巴、鼻子、耳朵的器官叫頭，從那時起中文裡就有“頭”這個名詞了。從那時起英文裡就有head這個名詞了。命名本身沒有是非對錯，大家這麼稱呼它，它就有名字了。
88 Everything in the world is so. When the conditions of time and space and
others predestine to come together, a thing happens.
世間的萬事萬物也是這樣，時空等條件因緣際會地湊合在一起，一件事就發生了。
89 It is easy to know why the thing doesn’t happen. It is because something
happens to lack of conditions. So it doesn’t happen.
那件事為什麼沒有發生也很簡單，就是因為因緣際會的條件少了什麼、缺了什麼，結果就沒有發生。
90The marriage of my wife and me were because we were similar in age; we were
the only two young people in office; we were single; she was beautiful and I
was a bit intelligent; both of our bodies emanated courtship signals; our
parents agree on our marriage. Due to the above conditions and so on, we therefore
married. All are the countless conditions that come together to make it happen.
There is nothing special and strange.
我與我太太的結合是因為我們年齡相仿，在辦公室只有我們兩個年輕人。是因為我們倆都未婚，是因為她漂亮而我又有些才氣。是因為我們倆身體內的內分泌都發出求偶的訊息。是因為雙方家長都同意等等數也數不清的各種條件都剛好湊在一起，所以結婚了。這一切都是無數個因素條件湊合在一起而發生的，沒有什麼特別，也沒有什麼奇怪。
91 When I was in association with her, there were some other girls who were
professional and beautiful around me. It was possible for one of them to be my
companion of lifetime but they are not at last. Either one of them or I had
problems or there are other problems in other aspects. In general, under the
insufficient conditions we did not marry.
在與我太太交往的同時，也有幾位美麗大方，學有專精的女孩子在我身邊。她們其實都有可能與我結為終身伴侶，可是就是合不在一起。不是她有問題，就是我有問題或者是環境等其他有問題。總之，在條件因素不足的情形下，我們沒有結婚。
92 Everything exists by reasons. Nothing is formed without the process of
growth and maturity. Nothing exists without reasons.
所以事物都有它形成的原因，也都有它存在的理由。沒有一件事是沒有經過促成的過程就無緣無故突然冒出來。也沒有一件事是毫無理由，毫無用途地發生、存在的。
93 Twig has its reason to exist and trunk as well. Miss Xishi’s
beauty was cultivated under the conditions and environment in which she grew.
Miss Dongshi had different conditions and
environment. Miss Xishi was loved widely, while there
were some people to love Miss Dongshi. The farmer who
needed labor in crops field perhaps more loved the country girl, Dongshi who was industrious and hardworking.
所以小樹枝有小樹枝生長的原因，大樹幹有大樹幹形成的條件因素。美貌如西施的小姐有她生長的環境及條件。東施也有她不同的生活環境。西施有人愛，東施不見得就沒有人喜歡。家裡需要在田裡作莊稼的農人，也許就比較喜歡東施這樣吃苦耐勞的鄉下姑娘。
94 The various things in the world are formed and exist under their own
condition of time and space. We should think in the view of isolation and
agreement that they are complete and are formed by Tao; they contain factors of
Tao. Hence the universe is formed.
其他這世間奇奇怪怪的事物，也都有它們形成為事、為物的特殊時空條件。我們以孤立地，尊重該事務的心情看它們，它們都是完整的，都是因道而生成的，它們都埋藏了道的因子，因而形成萬事萬物。
95 I parted with my parents and my bachelordom, as did my wife. We combined to
be a family with our own children. Departing from parents and bachelordom was
“separation”, and to be a family was “combination”.
我離開了我的父母、我的單身生涯。我太太離開了她的家庭、她的單身生涯。我們共同組成家庭、生兒育女。離開各自的家庭，離開各自的單身生活，這是“分”，而我們所組成的家庭則是“成”。
96 Therefore two “separations” happen to become a “combination”–a new thing.
所以兩個“分”的發生而成就了一個“成”、一個新的事物。
97 From the view of new thing, the old thing breaks up or vanishes, but is it
really so bad? Of course it was not. Or why did kin and many friends give us
cash gifts for congratulation?
站在這個新事物看舊的事物，舊的事物是被破壞了、消失了。可是這個破壞就真的那麼糟嗎？當然不是！否則當年那麼多人送紅包，恭喜個什麼勁呢？
98 Thing itself can’t be judged as a successful creature or a failure creature.
It changes when condition changes.
所以事物本身也無所謂成毀，它只是在時空條件下不斷地變化罷了。
99 In macro view, thing squirms and turns in realm of Tao but it could not jump
out of the realm of Tao.
宏觀地看，它們都是在道的範圍裡蠕動、翻滾。但是，終不能跳出如來佛的手掌心。
100 Men of perfection by practice know this theory so they don’t criticize,
blame, praise, follow or suggest everything at random. They just take the world
as it is and treat everything around them and everything happening continually
in an ordinary manner.
修行完備的人知道這個道理，所以不會隨便批評、指責或讚美、追隨、亂出點子。他們只是隨遇而安，用平常心看待週遭以及自身陸續發生的事事物物。
101 They blunt their sharp points, and unravel the complications of things;
they attemper their brightness, and bring themselves
into agreement with the obscurity of others. They melt into environment without
imprudently trying to be unique. Act when necessarily and to be when
necessarily. They let thing happen under the reasonable conditions. Doing like
so, it means that you fit Tao.
他們挫其銳、解其紛、和其光、同其塵，與環境水乳交融，絕不輕易地別出心裁。行其當行，為其當為，讓事務在合情合理的狀況下開花結果，水到渠成。能夠做到這樣就差不多合於道矣！
102 When Tao works on a thing, it does in silence most of the time. The same
goes to the fact that flower blooms and withers.
道在促成一件事時，大部分都是在默默中、無聲無息中完成的。花在我們不知覺時開了，又謝了。
103 Practitioner of Yoga repeats some actions daily. Days passing, his body
becomes soft and he can bend now bent in past he couldn’t. He becomes healthy
and what’s more suddenly knows acupuncture, massage and cure. He suddenly has
telepathy to gods. All these form without being sensed. The phenomenon of
forming is the model way of Tao’s operation.
瑜伽行者，每天默默地重複做一些動作，一段時間下來，身體變柔軟了，原本彎不下的腰，彎下去了，身體變好了；突然間自己懂得點穴，按摩，為人治病；突然之間發覺自己與神靈有了相應的感覺。這些事，都是不知不覺中逐漸形成的，這種事物形成的現象，就是道的標準運作模式。
104 Everyday many people who practice worship gods to pray for bless, or read
up lection industriously and try to find the way of practice, in Buddha
temples, churches and Taoism temples. They don’t know that practice is actually
lesser difficult than those. All they should do is to practice meditation and
Yoga industriously and keep their ordinary daily life in the way of blunting
their sharp points, unraveling the complications of things; attempting their
brightness, and bring themselves into agreement with the obscurity of others.
Worship gods is right but unnecessary.
有許多修行人每天在廟裡，在教堂中，在道觀裡膜拜神明，祈求神明幫助他或勤讀經文，企圖找到修行之方。其實他們不知道，追尋不用那麼麻煩。將自己平日的生活按“挫其銳，解其紛，和其光，同其塵”的方式，以平常心去做。勤練打坐、瑜伽，就能完成。對神靈的膜拜不是不對，只是沒有那麼必要罷了。
其分也，成也；其成也，毀也。凡物無成與毀，復通為一。唯達者知通為一，為是不用而寓諸庸。 庸也者，用也；用也者，通也；通也者，得也。適得而幾矣。因是已，已而不知其然，謂之道。
Xianchi’s interpretation and
remark(2。1)
咸池評述(2。1)
1 Biologist discovered that in each independent environment a food chain
(biological chain) forms naturally among the creatures; each creature does his
own duty, none surplus or aloft independent.
生物學家發現，在每一個獨立的環境裏，生物與生物之間，很自然的形成一個生物鏈或謂食物鏈。在這個生物鏈或食物鏈中，各個生物各司其職，各有其生存的空間; 在這當中，沒有一樣生物是多餘的，也沒有一樣生物是獨特而超然存在的。
2 The predators, such as lion and tiger, are employed to control the quantity
of common animals. Those large vegetarian animals, such as cattle, sheep, horse
and elephant, act as the stomach of small insects to help them digest grass;
they keep eating each day, chewing grass and leaves; their shit becomes food of
small insects. These vegetarian animals actually absorb only small part of the
grass and leaves for themselves. Additionally their shit also is the fertilizer
of plant, offering sufficient nutrition to the continuous growth of plant for
generations.
獅子、老虎等掠食性動物，主要是利用來控制一般生物的數量。牛、羊、馬、象等大型草食性動物，則扮演小型昆蟲的胃，幫助牠們消化草科。牛、羊、馬、象等整天吃個不停，將草、樹葉等咬碎嚼爛，牠們的糞便就成為小昆蟲的食物。牛、羊、馬、象本身消化草糧的百分比並不高，事實上，牠們的糞便也成為草木的肥料; 使得草木獲得了充分的營養，然後得以生生不息的成長。
3 Saprophagous animals are in charge of cleaning
environment to offer suitable environment to creature. Invisible as bacteria
is, it digests and cleans dead body to produce fertilizer, playing important
role in controlling the quantity of common animals.
腐食性動物則負責清理環境，使環境適合生物的生長，不容易生病。細菌是一種看不見的東西，可是牠們在幫助消化、消滅死亡軀體、製造肥料，控制生物數量上也有其不可漠視的功能與貢獻。
4 Therefore, from the top view, numerous creatures bustle everyday. They seem
to struggle and scramble for food but as a whole they are the parts of the
Earth which is a big machine. Interaction of parts is the impulsion to keep
flourish of the Earth. “Harmony as integration” by Laotse
and Chuang Tzu means the harmony of each parts of a
machine for normal operation.
所以，當我們站在高處往下看時，地球上眾多生物，每天忙忙碌碌地，似乎是相互爭鬥纏食，可是就整體而言，牠們都是地球這個大機器的一個零件。零件與零件之間的互動，就是維持這個地球生機盎然的原動力。老子、莊子所說的 “通為一”，指的就是如何整合一部機器的各個零件，並使其正常運作的協調性而言。
5 Having recognized the integration, people change their ideas. Let’s take an
instance of university. A student of university pays a large sum for tuition
each semester. If he studies at Ivy League, the tuition is thirty to fifty
thousand
有了這種整體性的認識，人們的觀念就會隨之而改觀了。就好比我們到學校去求學、求文憑; 一個大學生，每學期大約要繳交數萬元學費; 而如果到美國上長春藤大學的話，則每學期大約要繳交三∼五萬美元。這樣的價格，對一般的學生而言，是一個吃力的負擔。可是如果我們往另一方面去想想，一個現代化的大學，其組織包括教務處、訓導處、體育組、衛生組、警衛、系辦公室、圖書館、餐廳、宿舍、教授、助教等等單位 而這些單位的維持費用需要多少? 如果沒有全校幾千或幾萬個學生共同來負擔，世界上又有哪一名學生能夠或願意獨立負擔如此昂貴的成本去上課，去求學呢？
6 Also, in our daily life, taking bus, driving on expressway and outer circle
road, even dining out, playing tennis, doing Sauna or taking spring bath, all
have integration effect, namely many people sharing the cost so that each one
can enjoy the life.
同樣的道理，我們每天出門坐車、上高速公路、走外環道; 甚至吃館子、打網球、洗三溫暖、泡溫泉等; 所有這一切，也都是群聚的作用，由大家來分擔成本，如此，我們才有可能享受得到這些便利及設施。
7 From the view of this cognition, we know that all things are integrated and desert
the discrimination so that the hatred, scrambling, envy are gone. Buttock
doesn’t want to replace waist with itself, nor did nostril to replace mouth.
由這樣的認知出發，我們就會發覺萬物是一體的這個事實，分別心也就消失了。
與人爭奪、仇恨、不平之心也就獲得平息了。屁股也就不會跟腰去爭位置，鼻孔也不會跟嘴巴去搶美食。
8 Each one has his own ability and chance and surrounding, which is common. We
should respect, love and cherish everything and people around us and treat them
fairly without influence of their title, fame, appearance, position, wealth and
ability.
各人的能力不同，各自不同的機遇，置身於不同的環境也就毫不稀奇，更不足為怪了。我們應該尊敬、愛護、珍惜每一件在我們周圍的人、事、物; 不會因他們的職稱、名譽、美醜、地位、財富及能力等的不同而影響我們對他們的看法。
9 Right hand never blame left hand for laziness; mouth
never distaste buttock for dirty. We should understand farmer’s toil and
soldier’s danger. We pardon bureaucratic officials and endure bad deeds of
security staff. So we don’t remark what the right or the wrong is any more,
doing our own duties. Things under sun have their own charge and we don’t need
to make effort for them. This is the signification of researching Tao by Laotse and Chuang Tzu.
右手不會責怪左手懶惰，嘴巴不會嫌屁股髒; 我們體諒農民的辛勞、理解軍人的危險生涯。我們原諒官僚的因循習性，容忍治安人員的惡行惡狀。我們瞭解道的宏觀調控，所以不再論人是人非，只知謹守本分; 天下事自然有天下管，不勞我們費心。這也就是我們研究老莊之道的意義。
Autumn Floods (1) (一)(13-51)。(2。2)
莊子演義外篇秋水(一)(13-51)。(2。2)
13 River God said, “At this rate, may I think the universe is big
while the hair is small?”
河神說：「如此說來，那麼我是否可以認為，宇宙是大的，而頭髮是小的呢? 」
河伯曰：「然則吾大天地而小豪末，可乎？」
14 The Sea God said, “No. The field is boundless; time is endless; the
environment is changing. They running in rotation just like the day and night.
海神說：「不能這麼說，所謂的範圍都是無限的，時間也是無止境的。環境是無常的，也是生生息息，循環不已的。
15 Therefore, the wise man goes around universe, he doesn’t think the small is
too small and the big is too big; since he knows that the field of Nature is
boundless.
因此，聰明的人，他縱橫宇宙，不會認為小的太小，也不會覺得大的太大。因為他知道，大自然的範圍是無限的。
北海若曰：「否。夫物，量無窮，時無止，分無常，終始無故。是故大知觀於遠近，故小而不寡，大而不多：知量無窮。
16 Looking back, he doesn’t regret time flying away. He doesn’t hug himself on
something upcoming. He knows time is endless and environment is changing so he
doesn’t delight in gain and doesn’t worry about the loss. He knows the rising
and declining of life is actually the secret of evolution. Hence, he is not
happy for living and not sad for death.
回顧過去，他不會懊惱時光飛逝一去不回，他不會沾沾自喜於某事之即將來臨。因為他知道，時間是無止境的，環境是無常的。所以他得之不喜，失之不憂。他知道，萬物興衰的輪替，實際上是生物演化的契機。因此，他生而不悅，死而不悲。
17 Living in the vast and boundless universe, the attitude we should have is
that: we recognize what we know and what we don’t know, instead of showing off
what we know.
身在這個浩翰，無邊無際的宇宙之中，我們所抱持的態度應該是: 清楚瞭解自己所知有限，及有所不知，而不是誇誇其談，說自己曉得了什麼？
證向今故，故遙而不悶，掇而不跂，知時無止；察乎盈虛，故得而不喜，失而不憂，知分之無常也；明乎坦塗，故生而不說，死而不禍，知終始之不可故也。
18 Also, we should not judge Tao by the phenomenon in our lifetime. We should
consider the phenomenon before our life –the longer time and the process of
changing of Heaven and Earth, according to which we learn the truth of
universe.
同理，與其用我們現在"生" 這段時間的現象，來判斷宇宙的道; 還不如將目光投注在未生之前，那段更長、更久的時光裏，天地的變化過程。根據這些變化過程，並來瞭解宇宙的真理。
19 If we judge the truth of universe by phenomenon that happen in a very small
space and short time, then we are like summer butterfly who mistakes there is
abundant sunlight, plentiful rain and flourishing plant in four seasons; and
our misunderstanding of the Nature is uncountable.
如果，我們就一個極其狹小的時空範圍裏所發生的現象，去判斷宇宙的真理; 那麼，我們將會如同夏天的蝴蝶，誤認為一年四季都會陽光充足，雨量豐富，枝葉茂盛。假如是這樣的話，我們對宇宙大自然的誤解就不可以道理計矣！
計人之所知，不若其所不知；其生之時，不若未生之時；以其至小，求窮其至大之域，是故迷亂而不能自得也。
20 In general, we know that in boundless space and time, we verily can’t judge
a thing small by our thinking it small, nor judge a thing large and vast by our
thinking it large and vast, since there is something smaller or bigger than
that we think. We had better not think ourselves always right. It is better to
be modest and pragmatic. Taking part for the whole is the start of
misunderstanding.”
綜上之論，我們知道在無限的時空裏，我們實在不能自以為凡是小的東西就一定是這樣，也不能自認為大的物件就表示所有大的，廣的物件都是那樣。因為在無限時空裏，小的有比它更小，大的有比它更大; 我們最好不要自以為是，謙虛地就事論事比較好。以偏蓋全會造成短視，是一切誤解的開始。」
由此觀之，又何以知毫末之足以定至細之倪，又何以知天地之足以窮至大之域！」
何以知毫末之足以定至細之倪，又何以知天地之足以窮至大之域！」
21 River God was enlightened somewhat. He told Sea God. “People often said that
a really tiny thing is shapeless; a really huge thing is boundless. Is it
right, Sir?”
河神逐漸有些開竅了。他對北海若說：「世人常說，『真正細微的東西是沒有形狀的，真正巨大的東西是沒有範圍的』。北海先生，請問是這樣嗎？」
河伯曰：「世之議者皆曰：『至精無形，至大不可圍。』是信情乎？」
22 Sea God replied, “It is incomplete to see the huge thing in the sight of the
tiny thing. For example, ant can’t understand what human is. Nevertheless, it
is unclear to see tiny thing in the sight of huge thing. People have to use
microscope to watch microbe. As for the structure of atom, even people use the
most advanced microscope they are still not able to get its’ details.
北海若說：「由細小的東西去看巨大的東西是看不全的。就像螞蟻無從瞭解我們人類的樣子。然而，假如從巨大的這個立場去看細小的東西，也一樣是看不清楚的。就如同我們人，不用顯微鏡就看不到微生物; 就算用高倍顯微鏡，我們對原子內部的結構，也是無法看清全貌的。
北海若曰：「夫自細視大者不盡，自大視細者不明。
23 It is common known that the tiny is the smallest of the small; the huge is
the largest of the large. As the above said, there is no absolute small and no
absolute big. The small and the big are relative, depending on your viewpoint.
Therefore, we should not pay too much attention to the size of any object.
一般人說 "精" 是指小中更小的。而 "垺"
是指大中更大的。正如我們前面討論過，沒有絕對的小，也沒有絕對的大。只看你站在什麼位置上去看比你小的或比你大的東西。由此可見，凡事皆有其合理性，都有其合理存在的空間; 大小是相對的，因此，對事物的體積、尺寸及容量等，我們實在不應過於重視。
夫精，小之微也；郛，大之殷也：故異便。此勢之有也。
24 Usually, tiny and huge are judged by the size and shape. If a thing is too
tiny to be tangible, it can’t be counted by number. If a thing is too huge to
be bounded, it can’t be counted too. In this case, our consciousness can’t
distinguish and discuss it.
所謂精細和粗大都是我們根據事物的形狀來判斷的。如果一件東西細小到沒有形狀，那就不能用數量去統計; 巨大到沒有範圍，也一樣不能給它一個適當的尺寸。在這種情形下，我們的意識就無法對它展開辨識，或進行討論了。
25 The shapeless, the boundless and the incalculable thing are beyond the field
of material. However, our consciousness only can operate in the field of material.
For this reason, we can’t image a thing it is shapeless, boundless and
incalculable, and of course, we are not able to describe it by size and shape
too.
沒有形狀，沒有範圍，不能計算，就已超越了物質的範圍; 而我們人類的意識，卻只能在物質範圍內運作，沒有形狀，範圍，數量的東西於我們而言是無法想像的，當然也就談不上什麼大小，精粗了！
夫精粗者，期於有形者也；無形者，數之所不能分也；不可圍者，數之所不能窮也。
26 In the modern science it is also true. The scientist stresses domain. Within
a certain domain the meaningful discussion is possible; otherwise, scientist
can’t set the rule and definition and consequently, the scientific study is
meaningless.
科學是講究界定的。凡是有意義的討論，一定要先設定界線，否則規律，定義就無從制定，科學研究也就變得毫無意義了。
27 When we learn that there is no absolute big and small, and even no absolute
richness and poverty, even no absolute nobleness and humbleness, our attitude
of life is changed.
當我們瞭解到這世上沒有絕對的大小，粗精，甚至富貧，貴賤時，我們做人的態度就不同了;
可以言論者，物之粗也；可以意致者，物之精也；言之所不能論，意之所不能察致者，不期精粗焉。
28 The men of perfect practice don’t do harm to others but they don’t make
efforts to do well everywhere. Their deeds aren’t based on interest, while they
don’t consider it is wrong that philistines seek pretty interest and pretty
position and ask for money. They don’t scramble for the present wealth, but
they will not pretend to be lofty to refuse the interest in hand.
修行完備之人，他們的存在雖不會對人造成傷害，但他們也不會費心地做大善人，到處施惠，為自己建功德。他們的作為不以利益為出發點，可是市井小民求些小利小貴，他們知道了也不會認為這些人有什麼不對，或伸手要錢有什麼丟臉。擺在眼前的財物，他們不會跟人爭的頭破血流，可是送到手中的利益，他們也不會自命清高，辭而不受。
29 They would like to accomplish everything by themseles.
They would not bother others unless by no choice. They don’t pant for making more
money; however, they don’t condemn and scorn the common people who strive for
money.
他們凡事都喜歡靠自己去親自完成，非不得已，不願意麻煩別人; 可是他們卻也不會為了多賺些錢，而把自己累的喘不過氣來。一般人貪心不足，奮力積財的作為，他們也不會加以指責，或輕視他們。
30 The men of perfect practice are different in deeds, living customs and
mindset from the common people but you can’t say that they are weird. They
don’t look like Hippie with queer clothes and unique behavior. They do in
他們的行為，生活習慣、思想方式確是與一般人不同，可是你也不能說他們怪異; 因為他們並沒有如嬉皮之奇裝異服，特立獨行的樣子。而且他們入境問俗，在俗從俗，跟大家打成一片。在社會中他們是站在大眾這一邊的。他們絕對不會為了方便，或為了個人利益而拍某些人的馬屁，附從少數專權人士的主張; 可是對一些市井小民崇拜英雄，阿諛諂媚權貴，他們只認為這是一般人求生存的計謀，也無所謂對、錯，更無所謂人格高下的問題。
31 Fame, position and wealth can’t lure them because these are not their goal
of life. High pressure, punishment and insult can’t change their thought and
deed too. They are tough and persistent. Why are they so, it is because they
are deeply aware that right and wrong, small and big, rich and poor, and
nobleness and humbleness are not absolute but relative.
名位、財富不是他們追求的人生目標，自然不能誘惑他們。高壓、刑罰、羞辱等同樣也不能改變他們的想法及作法。真正是所謂軟硬不吃，固持己見。之所以能達成這一境界，重點就在他們深刻地瞭解是非、對錯、大小、貧富及貴賤等都是相對的，而並非是絕對的。
是故大人之行，不出乎害人，不多仁恩；動不為利，不賤門隸；貨財弗爭，不多辭讓；事焉不借人，不多食乎力，不賤貪污；行殊乎俗，不多辟異；為在從眾，不賤佞諂；世之爵祿不足以為勸，戮恥不足以為辱；知是非之不可為分，細大之不可為倪。
32 The saying in this world goes well --- a man of practice seeks no fame and
virtue. A man who practices to a certain level doesn’t seek anything. The true
man of perfect practice even forgets his own body---, which maybe is the best
conclusion for our discussion about size and shape, rich and poor, and
nobleness and humbleness.”
世俗間有句話說的好:『修行人不求聲名、德行』。修到一定境界的人不會再苛求什麼東西。而真正修行完備的人，他們連自己這個身子都忘掉了; 這大概就是我們討論大小，精粗，貧富，貴賤這問題時的最好的結論吧！」
聞曰：『道人不聞，至德不得，大人無己。』約分之至也。」
33 River God asked, “How to distinguish the big and the small, nobleness and
humbleness in the field of material and spirit?”
河神問：「那麼請問在物質界及精神界，人們又應當如何區別大小及貴賤呢？」
河伯曰：「若物之外，若物之內，惡至而倪貴賤？惡至而倪小大？」
34 Sea God replied, “In the standpoint of Tao, there is no nobleness and
humbleness in all things. Only by the view of personal interest, there are
nobleness and humbleness, high and low position, and the light and the heavy.
But we should know clearly that even in this field, their distinctions are
relative, not absolute.”
海神答曰：「站在道的立場，萬物是不分貴賤的。只有站在個人利益的立場才有貴賤、高低、輕重之分。而這些區別也是相對的，並非是絕對的。
35 If we judge a thing by its own standard, then there is no big and small in
this world. To us, whale is big. However to a whale, the other whales are not
so big and they are of common size. To us, ant is small. However, soldier ant
is a jumbo in the eyes of working ant. The working ant runs away quickly when
seeing soldier ant. How dare it despise soldier ant?
如果我們判斷一件東西，是根據此一物件自己的標準來評斷，那麼這個世界就無所謂大，也無所謂小了。當我們覺得鯨魚很大時，可是以鯨魚甲的立場，看鯨魚乙卻也不是那麼的大，普通罷了。我們看螞蟻覺得螞蟻小，可是工蟻看兵蟻卻等於是體型壯碩的龐然大物，避之唯恐不及，哪裏還敢有輕視的念頭。
36 Thinking so, we may look universe as a grain of rice and a hair as a
mountain. The standard is relative.
能夠這樣想的話，我們就可以視宇宙為一顆小米，也可以視一根頭髮為一座大山。所有的標準都是相對的。
北海若曰：「以道觀之，物無貴賤；以物觀之，自貴而相賤；以俗觀之，貴賤不在己。以差觀之，因其所大而大之，則萬物莫不大；因其所小而小之，則萬物莫不小。知天地之為稊米也，知毫末之為丘山也，則差數睹矣。
37 If we judge the fact of existence of an object by its function, then
everything in this world do exists, and will be vanished at end of the day.
如果，我們依照某件東西本身所具有的功能，來判斷此客觀事物之存在或不存在，那麼，世間沒有一件東西是不存在的。同時，也沒有一件東西是不會消失的。
38 All things that created by Heaven must have their own use and function.
However, the functions exerted by the things are limited. When time is out, the
functions weaken and even vanish. The things are gone too. This is what we call
"impermanence".
天生萬物必有用，都有它一定的功能。可是這些東西所能發揮的功能也是極其有限的; 當終了的時間一到，它本身的功能就開始減弱，消失; 然後這件東西也就消失了。這就是所謂無常之理了。
39 The function of a spring jacket is to keep warm. So people need it and it is
worth existing. However, in the winter, it can not keep people warm enough, it
is gone from body. To people, it disappears.
一件春衫，它有禦寒遮體的功能。所以人們需要它，它有它一定存在的價值。可是，當時節到了冬季，春衫的功能不足，人們必須穿上棉襖才足以禦寒保暖。春衫因為功能不足，也就立刻在人體上消失了。
以功觀之，因其所有而有之，則萬物莫不有；因其所無而無之，則萬物莫不無。
40 We know that the east is opposite to the west. Nevertheless we should
remember that the east and the west depend on each other so they can exist.
West is meaningless without east. Also, there is no east without west.
我們知道“東”、“西”是兩個相對的方向。可是，我們也應該知道，“東”、“西”這兩個方向是相互依賴才有可能存在的。沒有東方，西方就沒有了意義；沒有了西方，同樣的也就沒有了東方的存在了。
知東西之相反而不可以相無，則功分定矣。
41 If we judge the good and the bad of an object by personal taste, there is no
good thing or bad thing.
如果我們是根據個人的好惡來判斷一件東西的好壞，那麼，世上就沒有一件能被稱為是好的東西，也沒有一件東西算是壞的。
以趣觀之，因其所然而然之，則萬物莫不然；因其所非而非之，則萬物莫不非。
42 If we listen to what
當我們聽任堯及桀去辯論及講述他們自己何以是好人，而別人為什麼是壞人時; 我們就能借由他們的好壞，喜惡的標準裏，來判斷他們到底是怎麼樣的一個人了。
知堯、桀之自然而相非，則趣操睹矣。
43 In the past,
從前堯讓位給舜，國家慶倖得人。而戰國時期，燕王讓位給宰相子之，卻引來大禍。國家動亂，君臣俱亡。
44 King Tang and King Wu fought for the throne and both of them got it
successfully. Bai Sheng,
however, the grandson of Duke of Chu was not that
lucky, he uprose for the crown but was killed by Ye Gao at end of the day.
湯武爭而得王位，而楚平王之孫白勝起兵爭位，卻被葉高所殺。
昔者堯、舜讓而帝，之、噲讓而絕；湯、武爭而王，白公爭而滅。
45 As far as history is concerned, it doesn’t matter whether the throne is
obtained by demise or by the war. There is no last word on the kind governance
of
由上述史實看來，王位由禪讓而得與起兵爭奪而獲都無甚關係。是堯的仁政也好，是桀的暴政也罷，它會有什麼樣的結果，其實是沒有一定的定論的，一切完全要看時空的安排，不可認定禪讓一定好或不好，堯一定好，而桀一定壞。
由此觀之，爭讓之禮，堯、桀之行，貴賤有時，未可以為常也。
46 In attacking a city, a girder may be used as the weapon to knock down the
gate. However, if you use it to stuff crack, it is out of place.
樑柱可以用來衝擊城門，做為攻城的利器，可是如果你用它來塞小縫子，它就不適宜了。
47 A good horse can travel a thousand li in a day,
but it is worse than the cat and weasel to prey on mice.
千里馬可以日行千里，但是捉老鼠，他就比不上貓及黃鼠狼。
梁麗可以沖城，而不可以窒穴，言殊器也；騏驥驊騮，一日而馳千里，捕鼠不如狸狌，言殊技也；
48 Owl can catch flea on its body at night, but it can’t see the mountain
opposite to it in the daytime.
貓頭鷹夜裏都能捉獲身上的跳蚤，可是到了白天，它就是瞪大眼睛也看不見對面的山。
49 These illustrate that different strong suit exists owing to different
nature. In the different standpoint and in the requirements of different
environment, we can’t tell who is strong or weak, good or bad.
所有這一切，都在在的說明了，這些動物間彼此習性的不同，與本能上長短優劣的回異，皆是源自於彼此天性的不同而有以致之。因此，在不同的立場、與不同的環境要求下，我們實在不能說誰強，誰弱，誰好，或誰不好。
鴟鵂夜撮蚤，察毫末，晝出瞋目而不見丘山，言殊性也。
50 If a man likes the good side of a thing, refusing the bad side, or he only
accept the good policy by a ruler, refusing the bad one, we conclude that he
doesn’t know the law of Heaven and Earth or the nature of things in the world.
It is just like that he only want the Heaven and don’t want the Earth, only Yin
not Yang, which is unreasonable.
如果一個人只喜歡事物美好的一面，而不喜歡那不好的一面; 只接受這個主政者好的政策，而拒絕他失策的部分; 那麼我們就能獲知，這個人實在是不懂天地之理，萬物之情。正如同一個人，只要天，不要地; 只要陰，而不要陽。所有這些，都是不可能辦到的。
故曰，蓋師是而無非，師治而無亂乎？是未明天地之理，萬物之情也。
51 However, many people in this world don’t know it. They keep arguing all
days. They are either an extremely stupid or a rascally dishonest person.
然而，世間許多人就是不明白這個道理，整天在那兒爭論不休; 這些人不是愚蠢之極，就是一群無賴蠻子。
是猶師天而無地，師陰而無陽，其不可行明矣！然且語而不舍，非愚則誣也！
Xianchi’s interpretation and remark(2。2)
咸池評述(2。2)
1 In modern society, capitalists and
enterprisers are doers who are vital, aggressive and venturesome.
現今社會的資本家及企業家們，他們是一群有朝氣，有衝勁，敢冒險，願意承擔風險的實踐者。
2 Capitalist and
enterpriser, the elites of the society, look the thought of Laotse
and Chuang Tzu as aged thought and think that it can
make social development stagnant. Sluggish economy is regard depressive and
dangerous in capitalism society.
這些社會上的精英，他們必然認為，老莊是一種老化的思想，會使社會停滯不前。而停滯不前的經濟體，在資本主義社會裡就意味著蕭條，就是不景氣，這是很危險的。
3 Nevertheless, thought of
Laotse and Chuang Tzu is
accepted to some extent in western society. The reason is that it can offer
relaxation, refreshment and stability as if in hot day people eat ice-lolly
which could allay heat but no mater what it can’t be served as dinner.
然而，老莊思想在西方世界裏也有它一定的接受度，其原因主要是它能發揮一種清涼、鬆弛、以及穩定的作用 ; 就像天氣太熱時吃一根冰棒; 冰棒雖能解暑，但終究不能當正餐吃。
4 The thought works
well however, to a retired guy or a man of practice. A man of practice becomes
tranquil when he apprehends Chuang Tzu’s view on
bound, time, environment and transmigration. His wisdom rises from Samadhi and
then he reaches the unlimited nirvana. It is rational that the thought of Chunag Tzu is absorbed and become the major theory in the
Tao religion.
老莊思想對一位退休人員、對一位修行者而言，其功效就大不相同了。修行人在具備了莊子對範圍、時間、環境、輪回的看法後，心情就會平靜下來，在三昧無我之狀態中讓智慧升起，終而得無餘涅盤之果。老莊的學說，最後為道教所吸收，並且成為它主要的思想基礎，是有其原因可循的。
On Levelling
All Things ( 1) (124-159)。(2。3)
莊子演義內篇齊物論(一)(124-159)。(2。3)
124 As we say, each individual
is a combination of right and wrong. When we get close to a man, or enter an
organization, or listen to a man, we just choose the “right” that is in our
category and embrace it. So we can melt into the environment and stay in peace.
我們不是說每一個個體都是一個是非的組合體嗎？當我們接近一個人，進入一個團體或者聽一個人講話時，我們只要選那個與我們同類的
“是”，並將之歸於我們這一邊，我們就能與環境水乳交融，和平共處矣！
125 Our employing the way of “Turmoil being submerged” is to act at our
discretion. But we should be prudent in words, thinking and action because they
themselves are possessed of mystery and secret.
我們採取這樣 “同其塵” 的方式，是有些便宜行事，可是語言、思維、行為本身也是有其詭異、神秘之處，認真不得的。
今且有言於此，不知其與是類乎？其與是不類乎？類與不類，相與為類，則與彼無以異矣。雖然，請嘗言之。有始也者，有未始有始也者，有未始有夫未始有始也者。有有也者，有無也者，有未始有無也者，有未始有夫未始有無也者。
126 For instance, before the beginning of a thing, there is nothing. Time
before the beginning of a thing is “nothing” too. The “nothing” however is “something”
because “nothing” exists as “something” in the time.
比如說，這是一個開端。那麼表示在這個開端之前是沒有這件事的。開端之前沒有這件事的時間是“無”。那麼這個“無”又是”有”了，它是有這個“無”的 “有”。
127 Then I deduce it ahead. Is there another “nothing” before the said “nothing”?
Take an instance. Let’s set another (second) “nothing”
as “something”, and then there must be a “nothing” out of the “something”. The
third “nothing” clearly responds to the “something” in “nothing” of “something”.
It is another form of “something”. Now that it is so, there should be something
that is far from another form. If our mind contains the beginning, and “something”
and “nothing”, then the thing in the world is classified into something and
nothing, you and me, her and his. However if we look them as integration, it
becomes simple.
那麼我再往前推，在這個 “無”之前是否又有個真正沒有 “無”的 “無”呢？ 再舉一個例子，我們設定這是 “有”，那麼在這個 “有”之外就是 “無”了。而這個 “無”顯然是相對於那個
“有”的 “無有”，它又是另一種形式的 “有”，既然有這個另一形式的 “有”，那麼就應該有一個完全沒有這另一形式的 “有”。我們心中如果含有開端，含有有無之念，那世間物就開始分門別類，有你有我、有彼有此。可是如果我們將之看為一體，那事情就單純多了。
俄而有無矣，而未知有無之果孰有孰無也。 今我則已有謂矣，而未知吾所謂之其果有謂乎？其果無謂乎？夫天下莫大於秋豪之末，而大山為小；莫壽於殤子，而彭祖為夭。天地與我並生，而萬物與我為一。
128 From the time when the world started to now, the time and space have never
taken apart. They are integrative. There is no bigness and smallness, no the
long and the short. Comparing with bigness, we are small forever; comparing
with smallness, we are very big.
由造物者那端直到今日今時，時空是從來沒有斷過，都是一體的。在這一體的時空裡無所謂大小，無所謂長短，跟大的比我們永遠是小的，跟小的比我們又是龐然大物。
129 Comparing with atom and molecule, the end of autumn hair is a jumbo.
Comparing with cosmos, mountains are tiny mounds. Abortive baby is long life,
comparing with atom’s half-life of a millionth second.
Pengzhu’s eight hundred year
is transient, comparing with cosmos of ten billions years.
譬如秋毫之末與原子、分子相比是龐然大物，大山與宇宙相比又是小的不能再小的土堆。暴斃的嬰兒與半衰期只有幾百萬分之一秒的原子相比要算長壽。彭祖八百歲對宇宙百億年的壽命來說，又是其極短暫。
既已為一矣，且得有言乎？既已謂之一矣，且得無言乎？一與言為二，二與一為三。自此以往，巧歷不能得，而況其凡乎！故自無適有以至於三，而況自有適有乎！無適焉，因是已！ 夫道未始有封，言未始有常，為是而有畛也。
130 Therefore when I set myself free, strive to exceed myself, and come into
mind devoid of non-self and being flexibility; I coexist with cosmos and melt
into everything. Right and wrong, advantage and disadvantage disappears.
Everything and everyone are my hands and feet.
所以，當我不畫地自限，努力突破自我，以無相、無住而生其心時，我與天地宇宙並生，萬物與我們一體。什麼是非、對錯、利害關係就都消失了。所有的人事物都成為我的左右手、左右腳。
131 My eyes, ears, nose and tongue and I coexist in my body for common purpose
of life. They grow and finally go apart into dust. Right hand does much but it doesn’t blame for left hand’s laziness. Mouth seems to enjoy everything nice, eating,
kiss, speaking and so on but buttocks never complaint for the unfair.
我的眼耳鼻舌身分別與我共生在一個軀幹之上，為了同一個目標生活、成長，最後大家分道揚鑣，同歸塵土。右手多做些事不會怪罪左手偷懶，嘴巴一天到晚吃東西、親吻、說話，似乎好事都是它一個佔光了，可是屁股不會抱怨老天不公平。
132 So when people look everything as integration, his mind become peaceful,
stable and tranquil and the way to practice is open to him.
所以當人們視萬物與其為一體時，他的心就平靜了，沉穩，寧靜成為可能，修行之路就邁開了。
133 We should understand the truth in cosmos is universal. Facing truth, native
and stranger, Chinese and American are equal.
我們應該瞭解宇宙的真理是不分地域疆界的，真理不會因為你是本省人、外省人、中國人、美國人而有所區別；
134 The truth works not only nowadays but in past. Truth is universally
applied, not limit to locations, people, and time.
真理也不會從前適用，今天就不適用的；真理必定是地不分東西，人不分南北，時不分古今中外，通通適用的。
135 It is not like words. The saying goes “a mouth has two lips, and it teems
with gossips”. At different standpoints, the words are different. When a man is
out of office, he scolds others in a very humiliating fashion; when he is in
power, he changes the fashion.
祂不像語言。人家說「人嘴兩片皮，說東又說西」，站在不同的立場就有不同的言論。在野時將別人罵的狗血淋頭，自己上台時，又有了另一副嘴臉。
136 So when discrimination comes into our mind to cause right and wrong, the
intimate and the estranged, we have been far from the truth and Tao, and
confining ourselves into a limited ambit.
所以當我們的思維中有了分別心，有是非對錯、親疏的分別時，我們就已遠離了真理，遠離了道，將自己畫地自限了。
137 At that time the opposition of left and right comes out; the five
traditional cardinal human relations are listed out to make people incumbent on
their relatives. The standpoint is divided so that each struggles for his
benefit. Disputes therefore arise.
人有了分別心，左、右就產生了，將五倫列出就有義的要求。將立場等分開，各人為其利益，那就有得辯論矣！
138 In order to reach a goal, people struggle and scramble each other.
為了一個目的的獲取，人與人之間就有爭鬥、搶奪的事發生。
139 The eight phenomena mention above are the sources
of many worldly problems, obsession, and scramble.
這八種現象就是俗世間的眾多問題、擾、紛爭產生的根源。
請言其畛：有左，有右，有倫，有義，有分，有辯，有競，有爭，此之謂八德。
140 A man of perfection by practice clearly knows the point. He has no comment
and no discussion on the concepts and ideas beyond the material world. He just
hears other’s comment and discussion.
修行完備的人認清此點，他對超出物質世界以外的觀念看法，別人怎麼說，他就怎麼聽，不置可否，從不討論；
141 As for the things and phenomena in this material world, he just talks as
they are, and objectively observes and learns about them, never mix his own
opinions.
物質世界之內的現象、事物，他只就事論事，客觀地觀察、瞭解，但是不摻雜自己的意見。
142 As for the historical events which had been in final judgment, he could
express his opinion, but he doesn’t
waste time and energy to argue with other for their justice.
對於歷史上已經發生過的事件，已經蓋棺論定的事，他會表示自己的意見，可是也不會浪費時間、精力去與別人辯論其正當性；
143 As for things and ideas of different characteristics, those of perfection
by practice classify some of them and leave alone some, and comment on some and
neglect some.
對不同性質的事物觀念，修行完備的人對之是有些分，有些不分。有些表示意見，有些不表示意見。
六合之外，聖人存而不論；六合之內，聖人論而不議。春秋經世先王之志，聖人議而不辯。故分也者，有不分也；辯也者，有不辯也。
144 The difference between a man of perfection by practice and a common people
is comprehensiveness that the man is possessed of, because he knows the way
that everything is integrative. Common people want to figure out the true and
the false, right and wrong so as to show he is knowledgeable. In fact he doesn’t understand the real image
of thing. Thing is an integration of right and wrong; the right and wrong is
relative, not absolute.
修行完備的人與一般人之間的差別在於，修行完備的人有包容心，他知道萬物為一的道理。而一般人則對什麼事都要辯出個真偽、對錯，以表示他的學問淵博、立場清楚。其實他是沒有看清事物、是非為一組合體的實像。是非對錯的相對性而非絕對性的道理。
145 The truth is expressed as the first sentence of Tao Te Ching,
“The Tao that can be told of is not the Absolute Tao. The names that can be
given are not Absolute names.” The truth can’t be
titled for it is difficult to express the truth in language.
為此，真理正如道德經一開始就表明的「道可道，非常道；名可名，非常名」，真理我們是不能給祂冠上什麼名稱的。真理是很難用語言表達清楚的。
曰：「何也？」「聖人懷之，眾人辯之以相示也。故曰：辯也者，有不見也。」
146 The course of cosmos is profound and broad, with overall meaning which we
can’t understand. So we don’t
comment on natural phenomenon of the law of jungle according to our moral
criterion of kindness and incumbency.
宇宙運作的奧秘既深且廣，我們很難瞭解其全面性的意義。所以，我們也不能用我們自己訂下的仁義行為標準，去評論弱肉強食的自然現象。
147 A man of perfection by practice earnestly lives a simple, easy and
nonchalant life that is indifferent to fame and wealth. It seems austere but he
enjoys it very much, never feeling insufficient.
修行完備的人力行簡單樸素，平易恬淡的生活。看似清苦，可是他甘之如飴，從不覺得還缺少什麼。
148 A man of perfection by practice deems that a man should be gutsy and
dauntless to do thing as the archaism goes “Though thousands of people are
there to fight against me, I still go.” His courage is admirable; however, it will not hurt anyone. He will not eradicate or
tread anyone to reach his goal by hook and crook.
修行完備的人認為應該做的事會勇猛精進，絕不退縮，所謂「雖千萬人，吾往矣」的胸襟。他的勇氣是可佩的，可是這種勇氣不會傷及任何人，不會為達成自己的目的而不擇手段地剷除，踐踏任何人。
149 Once the truth is spoken out via language, its meaning is limited in a
certain ambit. The dispute in words forever is incomplete. Kindness and love
will lose balance once there is an object to show. They meet this side and miss
that side. To be a great kind man is spoiled by selfishness.
真理一經口述就犯了侷限性的毛病，言詞辯論永遠有不周全之處。仁慈、友愛之心一有對象，就會失之公平，合了姑意失嫂意。想做大好人，一有私心就全完了。
150 The simple, easy and nonchalant life is a good thing but taking it too far
is wrong.
簡單樸素，平易恬淡的生活是一件好事，可是過分地表現刻苦就不對了。
151 As to rapid development of textile technology, a piece of clothes are
cheap. The useless clothes thrown away by a family can be counted by bags.
Therefore, a piece of warm and tidy clothes can’t
reveal the wealth and austerity of a family. However, if a man nowadays still
wears a piece of clothes with patches, his motive for keeping the life will be
in doubt. He may intend to show the different life style, instead of living the
simple, easy and nonchalant life. The attitude that the objective conditions
are put into consideration should not be adopted by a man of perfection when
practice.
現今的紡織技術突飛猛進，一件衣服非常便宜，每戶人家隨意丟掉的衣服都以袋來計算。所以，穿一件保暖、整齊的衣服已經跟有錢沒錢，節儉或浪費沒有關係。可是，如果一個人到今天仍然堅持穿補丁的破衣服，那他維持簡單樸素生活的動機就有問題。他可能已經不是以為了自己沉穩，寧靜，平易恬淡生活為目的在考量，而是故意表現出與眾不同的生活方式。這種以客觀條件為考量的態度不是修行人應該採取的。
152 For a man of perfection by practice, braveness is a dauntless and
unyielding power to march; is decision to accomplish task. Once he gains the
power, he succeeds in everything. Nevertheless if he uses the power to hurt
others, the power of justice will go to nothing, as a sentence in the poem Ode
to Justice by Wen Tianxiang
goes: Daunting because of loss of justice. Nothing can be done.
勇敢對修行人而言是一股不退縮，不屈服，勇猛精進的力量。是完成艱困任務的決心。這股力量培養成功後，修行人就變成無事不成的實踐者；可是，如果他誤用這股力量去做傷害他人的事，那這股正義之氣就會減弱而消失了。就像文天祥在正氣歌裡寫的，心有虧則餒，什麼事都成不了了。
153 The great Tao, the eloquence, general kindness, overall probity, and great
braveness are good but they degenerate once they go with selfishness.
大道、大辯、大仁、大廉、大勇都是好事，可是一有了私心就變質了。
夫大道不稱，大辯不言，大仁不仁，大廉不嗛，大勇不忮。道昭而不道，言辯而不及，仁常而不成，廉清而不信，勇忮而不成。五者圓而幾向方矣！
154 Due to the degeneration, we should be discreet and modest in the way of
practice.
因為這樣，我們在修行的路上一定要小心，要謙虛。
155 The truth is profound and broad, so we should not surmise it by our limit
and shallow knowledge or infer it by our viewpoint.
我們知道真理的深廣莫測，不可以自己的淺薄，有限的知識妄加臆測，以自己的解釋橫加推行。我們應該老老實實地承認自己身為生命有限人類的根本缺失，對宇宙真理無法全面解釋的天性，謹慎小心地做任何事。
156 In Zen practice, consciousness should be aside, the self-nature should play
roles. We should carry out a pithy formula “be empty, no your action, be
innocent as kid”. By doing this pithy formula, we would go the right way in
practice.
在禪修上，意識應靠邊站，讓自性、佛性、氣、挫火、妙用等去運作，徹底執行 “空，不要有自己的動作，童言無忌” 的口訣。能夠做到這一點，修行的方向就正確了。
157 By the way, in the Taoism, the realm of spirit means "argument without
words and Tao not declaring itself as Tao."
順便提一點，在道家，天府是指“不言之辯，不道之道”。
158 The self-nature is endless and resourceful in our body. It plays
overridingly leading role in our body; however, we don’t
know at all how it operates in consciousness.
氣，自性、佛性、挫火、妙用等在我們身上是取之不盡用之不竭的。祂在我們身上發揮了無比的主導作用，可是在我們的意識範圍中，我們完全不明白祂是怎麼運作的。
159 We boldly consign our consciousness to self-nature which can lead it. Our
consciousness relies on expert, just as we trust pilot of plane or capital of
ship. In more time of Zen practice, we should set aside our consciousness. The
action and attitude of above is called “Concealing Light” in the Taoism.
我們的意識在修行中只要放心大膽地交給氣、自性、佛性、挫火、妙用去領導，我們的意識只要相信專家，就像我們相信飛機駕駛員、輪船船長。我們在禪修甚至更多的時間裡要讓意識靠邊站，這種行為態度，道家稱之為葆光。
故知止其所不知，至矣。孰知不言之辯，不道之道？若有能知，此之謂天府。注焉而不滿，酌焉而不竭，而不知其所由來，此之謂葆光。
Xianchi’s interpretation and remark(2.3)
咸池評述(2。3)
1 What Chuang
Tzu want to state should be the no-learning skill of Buddha.
莊子在這裡想描述的，應該就是佛家所稱謂的無學之術。
2 No-learning
skill is the emergence of great wisdom after extricating avarice, wrath,
obsession, confusion and affliction by practice of Zen and meditation. A man of
practice hence possesses naturally of various abilities, such as art,
understanding of religious rite, prophecy, heaven eye and ear, apprehension of
world rules, modesty and courtesy.
無學之術指的是當修行者經由禪修、默想，去除掉貪、瞋、癡、困惑、煩惱等蓋後，大智慧逐漸顯現，修行人從此自然而然地具備了各式各樣深淺不同的能力。比如對藝術的鑒賞力、對宗教儀式的瞭解; 以及未卜先知、天眼、天耳、通達世情、謙卑有禮等等。
3 The abilities
are gained without learning and come into being through no consciousness. A man
of practice therefore, knows how to use them and what to do but doesn’t know
why.
這些素養不是靠學習而得來的。也不是通過意識而生的。所以，對修行者來說，他們只曉得應用這些智慧，只知道該怎麼做，可是由始至終也說不出其所以然來。
4 The above
cognition indicates that Tao can’t be gained by learning from teacher. It
should emerge naturally from self-nature via practice of Zen, meditation,
sitting and life of simplicity and plainness.
這樣的素養及認知，都在在說明了，“道” 是不能拜師以求的。“道”應該是經由禪修、打坐、默想、以及過著樸素無華的簡單生活等情況下，由自性中自然昇起而成的。
5 It is something
like a seed. If you hold it in your hand, or study it on the table, you can’t
detect the true reason why it can be a big tree later. Only if you sow it in
warm and wet soil, it germinates naturally in right season and moisture. When
proper environment is given, it will grow day by day into a big tree.
這情形有點像是一顆種子，你如果將它拿在手中把玩、或者置放在桌上研究，你是永遠也不會得出為什麼它將來會變成一棵大樹的結論。只有當你將種子放在溫濕的泥土裡，當季節適合，水分適中，其幼芽就會自動的不請自來。而假如環境許可的話，它就能逐日長大，終成一棵大樹。
6 During the
growth, we indeed make no effort to help it grow. As we know, it germinates in
right condition and season. Farmer knows it well. Does a farmer in countryside
without formal education know why? Does he know embryo and hormone, element of
nutrition and photosynthesis? He doesn’t know it surely. However, does it
matter? What he sows is what he harvests. It is enough.
對這樣的一顆種子，我們根本就不必大費周章，花費心力去做任何揠苗助長的事。因為我們清楚地知道，只要條件合適，季節適當，胚芽就會自動生長出來。農人對這個道理知道的再清楚不過了，可是，鄉下沒有受過正規教育的農民們，他們會知道這是為什麼嗎？他會知道胚芽、知道荷爾蒙嗎？他知道養分的組成、也曉得什麼是光合作用嗎？他當然不知道。可是這又有什麼關係呢？所謂種瓜得瓜，種豆得豆，只要能有收穫那就夠了。
7 As far as a
farmer is concerned, biological knowledge is not so important. In fact, the so
called top biologist and researcher of genetic restructure do they really know
the details of why gene can pass down? Tao that can be told of is hardly an
eternal, absolute, unvarying one. Mystery of universe can’t be spoken clearly
of by either words or language. It is true, I think, that improvement of
self-nature is the only way to gain Tao, nothing else.
真正的生物知識對農民而言，並不是那麼的重要。事實上，那些所謂頂尖的生物學家、基因改造學家們，他們是否能夠清楚而完整的解釋，基因之所以會產生遺傳的效應呢？所謂道可道，非常道，宇宙之中的奧秘，是永遠也無法應用語言文字來說清楚、講明白的。惟有經由自性的提昇，才是獲得道的唯一途徑，此外別無他法。
On Levelling
All Things (3) (25-31)。(2。4)
莊子演義內篇齊物論(三)(25-31)。(2。4)
25 If you argue with me, you win
and I lose. Does it mean that your views are right and mine wrong? On the
contrary, if I win and you lose, does it means that I am right and you are
wrong?
假使你與我兩個人辯論。你辯勝了，我辯敗了。可是這就一定表示你的論點正確而我的論點錯誤嗎？相反地，如果我辯勝了，你辯敗了。那就一定是我對你錯嗎？
26 If we draw, does it mean that both of us are right or wrong in part? How on
earth the factor is? It is rather difficult to make clear because we all stay
in an obscure and dark environment.
如果我倆辯的不分勝負，那是不是表示我倆都對或部分都錯？到底真相如何，實在不容易搞清楚，因為我們都是處於黑暗不明之中。
27 Referee is a must in any debate. Who should be the referee for our debate?
If the referee inclines to your views, is his arbitration fair? If the referee
disagrees both on your views and mine, how does he arbitrate the debate? To the
same, if the referee agrees on both of us, he also can’t
make arbitration.
辯論必須要有裁判，要請誰來裁定我倆的辯論呢？如果找一位偏向你的人來做裁判，那他的決定會公平嗎？如果找一位對我倆的論點都不苟同的人做裁判，那他怎麼裁決呢？同理，如果找一位對我倆的論點都認同的人做裁判，他同樣不能裁定我倆的辯論。
既使我與若辯矣，若勝我，我不若勝，若果是也？我果非也邪？我勝若，若不吾勝，我果是也？而果非也邪？其或是也？其或非也邪？其俱是也？其俱非也邪？我與若不能相知也。
28 Like this, the three, you, I, and the third can’t
arbitrate the right and wrong in debate. Who can arbitrate the debate for us?
這麼說來，你、我及第三者都不能決定辯論誰是誰非、誰對誰錯。那我倆又能靠誰來做判定呢？
則人固受其黮闇，吾誰使正之？
29 Debate in words or speech is forever relative. It can’t
achieve an absolute result. The way to seek for the absolute truth is to gear
the opposite views to the concept that everything is integrative and then to
deduce it with the evolution law of nature.
語言、文字的辯論永遠都是相對的，得不到絕對的結果。追求絕對真理的方法，唯有將對方的論點在萬物為一體的觀念下相互調合，追隨著自然演化的規律推究下去，才有可能。
使同乎若者正之？既與若同矣，惡能正之！使同乎我者正之？既同乎我矣，惡能正之！使異乎我與若者正之？既異乎我與若矣，惡能正之！使同乎我與若者正之？既同乎我與若矣，惡能正之！然則我與若與人俱不能相知也，而待彼也邪？」化聲之相待。 若其不相待。和之以天倪。 因之以曼衍。 所以窮年也。「何謂和之以天倪？」
30 How to gear different thoughts and concepts to the concept that everything
is integrative? First, we should be aware that what we think right is possible
not really right. It looks so from the outside while it is possible not so in
the inside. Debate can’t tell the difference between
the right concept and the wrong one. As the inside and the outside of an affair
are the same, debate, however, can’t prove it for us.
如何在萬物為一體的情況下調和不同的思想觀念呢？首先，我們要體認到我們認為對的，不一定就真的對。外表看起來是這樣的東西，骨子裡可能不是那麼回事。就算是正確無誤的觀念，其與錯誤想法間的差異也不能用辯論來區分。就算這件事表裡如一，可是我們也不能用辯論來證明真無差異性。
曰：「是不是，然不然。是若果是也，則是之異乎不是也亦無辯﹔然若果然也，則然之異乎不然也亦無辯。
31 Don’t waste time on debate because it is fruitless.
Let’s live cozily in the profound and boundless Tao.
不要浪費時間在與人爭論上，因為那是沒有結果的，就讓我們安穩地生活在深廣無涯的道中吧！
忘年忘義，振於無竟，故寓諸無竟。
Xianchi’s interpretation and remark(2.4)
咸池評述(2。4)
1 Buddha told us the same: we
don’t dispute with others; if they have the feeling of affinity to Buddha, they
could understand what you say and willing to execute it naturally; as for those
who have no such feeling, we should not spend too much time and energy in
discussing with them.
世尊也是這樣告誡我們，不要與人爭辯。佛緣夠的人，他們自然能聽得懂你講的道理，而且也願意身體力行的去做。至於那些佛緣不夠的人，我們就不必費心的與之爭論了。
2
The experiences of man who practice supreme yoga, such as no-learning skills
are something that common people can’t understand very well. When men of
practice talk too much about it, they are looked as demon or absurd guy
instead.
在修練無上瑜伽者的經驗裡，所謂的無學之術，就很難為一般人解釋清楚。修行人講多了，反而遭人誤會，讓人疑為妖魔鬼怪、荒誕不經之徒。
3 If you possess
of no-learning skill, you enjoy it yourself in secret. Don’t waste your time to
advocate it or try to publicize it. Even don’t dispute on its reality.
所以持有這種秉性的人，你就安安靜靜地自己享受吧！別浪費時間去宣導祂，試圖推廣祂，更毋須與人討論或爭辯其真實性。
Xianchi’s interpretation and remark of Extensive
Interpretation of Tao Te Ching(2)
咸池評述道德經演義（二）a2
1 Account in Buddha Sutra is that woman changes her sex into man when reaching sukharati. Such a saying was proved by portrait of Avalokitesvara Bodhisattva whose two mustaches were painted
on her face to show the trait of male. Later painter thought them actually ugly
since it can’t show the nature of benevolence. Thus
painter didn’t care the
saying and painted Avalokitesvara Bodhisattva as
female. What’s more they became more and more beautiful.
Though woman changes into man, my opinion however that is both woman and man
should become neutral. It is easy to understand: in the environment where there
is no woman, man is not man.
佛經裡記載，女生到了西方極樂世界之後，第一件要做的事就是變性。由女生轉變成男生。因為這樣的說法，所以，早期畫觀世音菩薩者，都在他嘴上加上兩撇鬍子，以此來作為他男性性別的表徵。可是後來的畫家們覺得這樣的畫法實在不好看，有失觀世音慈悲為懷的本性; 所以，他們都不再理會經上變性的說法，一致將觀世音改畫成為女性，而且愈畫愈美。其實，如果凡是女生到了西方極樂世界，都必須立刻變性成為男生的話，那麼，我覺得，西方極樂世界的人應該都是中性才對。不光是女生變性，男生也得變。道理很簡單，在一個沒有女性的環境裡，男性也就失去其成為男性的意義了。
2 Chapter two of
Tao Te Ching tells us the principle.
There is Yin; there is Yang naturally. In a group, there is a kind man and
there is an evil man who emerges by comparison. In painting, we intend to leave
space around main body so that it becomes prominent. In school, advanced class
is formed, and worse class and so-so class are formed naturally. Buddhist
mentions that there is birth so there is death; there is something so there is
nothing. If one wants to exist permanently, he has to make no way of birth, out
of transmigration. There is no birth so there is no death, which is the realm
of nirvana.
道德經（二）講的也是這個道理。有了陰以後，陽自然就出現了。一群人中有了好人，那些不太好，不好的人就被比較出來了。我們在畫畫時，會刻意的在主體的四周加深色調，或留白以期突顯這個主體。學校裡只要有了前段班，那麼後段班，中段班也自然的形成了。佛家說有生，故有死; 有有，故有無。一個人若想要長生不老，那他就得想法子不生，不在輪迴中反覆沉淪。能夠不生，就能夠不亡。能夠不生不亡; 也就意味著此人已經進入了涅槃界之中了。
3 In our life,
how do we apply the principle of companion of birth and death? Laotse gave us an example: a man of high position fears
most that he would be booed off. How to keep the position? At policy level,
what he does first is to raise media to impose an idea on people. So people all
think it done so, or think it must be done so. People instead require it to do
so in policy. Therefore implementation of policy is irrelative to him, official
on high position, for which his position doesn’t dent. Officials say nothing
but the policy has been done and the reform has born fruits. When successful,
he doesn’t take the credit for himself; when failed, he doesn’t take default.
Holding the position, he doesn’t worry about everything. Success or failure is
not meaningful to him. To the contrary, he of high position takes leadership on
frontier all the while. When successful, he could take more credit but when
failed, he would lose his position. It is bad deed. He who is of high position
should preserve peace and safety by halt at consummation, and apply conditions
well so that all things could be done as water flowing makes ditch. None but
poor countryside people will to scramble for the credit.
這種相伴相生的道理，在短短的人生的道路上，我們又應該如何去運用呢？老子所舉的例子是，身居高位的人，最懼怕的是有一天會被別人趕下位子來。然而，要想保住官位的話又應該怎麼作呢？老子的辦法是，在推動政策之前，應先培養輿論，造成大家都認為應該如何做，非如何做不可。而輿論一經形成，就導致政策反而是為了順應大眾的要求而去做的。因此，事情的成敗都與主政者無關。正因如此，主政者的位置，也就不會由於某些政策的失敗而受損了。實際上，主政者從頭到尾並沒有說過一句話; 但是政策已經在推行之中，改革也已經開始有了成效。成了，他不會居功，敗了，他也不必受過。反正已有了官位，功過對他而言也已不具任何意義。然而，相反地，如果是一個位居要津的人，一天到晚還閒不住，還要帶頭衝鋒陷陣，最後成了，是錦上添花; 如果敗了，則官位不保，這實在不是明智之舉。要知道，有成，就會有敗; 有得，就會有失。而一個已經坐在位子上的人就應該想辦法如何持盈保泰，如何好好的運用形勢，讓一切水到渠成，自然的去發展。只有光屁股的邊境民，才會爭功強出頭。
4 The thought works well however, to a
retired guy or a man of practice. A man of practice becomes tranquil when he
apprehends Chuang Tzu’s view on bound, time,
environment and transmigration. His wisdom rises from Samadhi and then he
reaches the unlimited nirvana. It is rational that the thought of Chunag Tzu is absorbed and become the major theory in the
Tao religion.
老莊思想對一位退休人員、對一位修行者而言，其功效就大不相同了。修行人在具備了莊子對範圍、時間、環境、輪回的看法後，心情就會平靜下來，在三昧無我之狀態中讓智慧升起，終而得無餘涅盤之果。老莊的學說，最後為道教所吸收，並且成為它主要的思想基礎，是有其原因可循的。