Extensive Interpretation of Tao Te Ching (3)
道德經演義（三）
Exalt not the wise, so that the people
shall not scheme and contend;
不尚賢，使民不爭；
Prize not rare objects, so that the
people shall not steal;
不貴難得之貨，使民不為盜；
Shut out from sight the things of
desire, so that the people’s hearts shall not be disturbed.
不見可欲，使民心不亂。
Therefore in the government of
the Sage:
是以聖人之治，
He keeps empty their hearts,
虛其心、
Makes full their bellies,
實其腹、
Discourages their ambitions,
弱其志、
Strengthens their frames;
彊其骨;
So that the people may be innocent of
knowledge and desires, and the cunning ones shall not presume to interfere.
常使民無知無欲，使夫智者不敢為也。
By action without deeds, may all live
in peace.
為無為，則無不治。
The Heaven and the Earth (12) (1-8)(3。1)
莊子演義外篇天地(十二)(1-8)(3。1)
1 Sitting on the platform of parade, Men Wugui
and Chizhang Manji watched
the military review that King Wu staged for sporting his elite troops. Chizhang Manji whispered to Men Wugui, “King Wu seems worse than Youyu
Shi. Why he stages the military review? Doesn’t he know that army is a jinx?”
門無鬼與赤張滿稽坐在閱兵台上，觀賞武王為炫耀其精銳部隊而舉行的閱兵典禮。赤張滿稽小聲地對門無鬼說：「武王看起來是不如有虞氏，他幹什麼要搞這個閱兵典禮呢？難道他不知軍隊是不祥之物嗎？」
門無鬼與赤張滿稽觀於武王之師，赤張滿稽曰：「不及有虞氏乎！故離此患也。」
2 Men Wugui asked Chizhang Manji about the Youyu Shi’s way of governance. “Was the country in chaos or peace
before Youyu Shi came to the throne?”
門無鬼問赤張滿稽有虞氏的治國之道：「請問，有虞氏他接手之前，國家是在一種昇平狀態，或者是在混亂之中？」
門無鬼曰：「天下均治而有虞氏治之邪？其亂而後治之與？」
3 Chizhang Manji remarked,
“If the country had been peaceful, nobody would have been all out to invite Youyu Shi to govern the country.
赤張滿稽說：「如果國家已經太平無事，那老百姓就毋須費心去請有虞氏來治理他們的國家。
4 Youyu Shi was like a doctor, he wore a wig on the
head of the man who was baldhead and gave the patient the suitable
prescription.
有虞氏恰像是一位醫生，他給禿頭的人戴上假髮，給病人施以湯藥。
赤張滿稽曰：「天下均治之為願，而何計以有虞氏為！有虞氏之藥瘍也，禿而施(上髟下也)，病而求醫。
5 Youyu Shi as a doctor and dutiful son,he was shameful if he couldn't
cure his father's illness properly.
有虞氏來到這個國家，他就像是一位會醫術的孝子。如果因為他的無能，讓他年老的父親在他的調養下病情沒有起色，他覺得那是一件很丟臉的事。
孝子操藥以修慈父，其色燋然，聖人羞之。
6 In a peaceful and prosperous country, nobody would have painfully found an
able man to govern it and praise his wisdom and talent.
在一個安定昇平的國度裡，我們沒有理由去費心的找一個有能力的人來管理，也沒有必要去讚揚他的聰明才智。
7 Leaders of a country are like leaves on the top of trees while common people
are like a sambhar in the forest. Common people don’t know that leaders’ good
governance is justice and fairness; they don’t know that their peaceful and
respectful coexistence is benevolence and love; they don’t know that leaders
who are faithful and incorrupt in their duties are good officials; they don’t
know that leader’s abidance of law and social morality is credit and honesty;
they don’t think that officials aid is a favor.
國家的領導者像是樹頂的枝葉，而百姓是森林中的水鹿。領導者做的好，下面的百姓不會知道這是公平、正義。而百姓們相敬如賓、和平相處，他們也不會曉得，這就是仁愛。領導者忠於職守、廉正無私，百姓也茫然不知，這就是堅貞的好官。領導者循規蹈矩、奉公守法，百姓們也不會瞭解，這就是誠信。當百姓們有事找官員們幫忙時，官員們的援手，他們視為理所當然，不會覺得那是什麼了不起的恩賜。
至德之世，不尚賢，不使能；上如標枝，民如野鹿。端正而不知以為義，相愛而不知以為仁，實而不知以為忠，當而不知以為信，蠢動而相使，不以為賜。
8 So, there was no great record for Youyu Shi’s
achievement of governance. People of Youyu deemed
that there was nothing worthy of recording or paying a tribute to.”
為此，有虞氏的政績到今天也沒留下什麼了不起的紀錄。大家都認為那是稀鬆平常的事，沒有什麼特別值得歌誦記載的。」
是故行而無跡，事而無傳。」
Xianchi’s
interpretation and remark(3。1)
咸池評述(3。1)
1 In this world, actually, we seldom
make much of attention to something that is vital to us, such as air that we
breathe with around the clock and can’t live without it, but we seldom notice
its existence. We never are grateful for its contribution to our life. A couple
live together for their lives. When husband enjoys the comfortable life served
by his wife and wife uses the money offered by her husband monthly, they often
forget wife’s toil and husband’s contribution.
在這個世上，一些真正對我們來說是至關重要的東西，實際上我們是很少會去注意它們的存在的。比如空氣，我們一天２４小時在呼吸，一刻都不能沒有它，可是我們卻不太注意它的存在; 也從來不覺得應該對它心存感激。夫婦倆共同生活了一輩子，茶來伸手，飯來張口，每個月定時收取生活費; 一段時間下來，這一切也就自然而然的變成了例行公事。我們習以為常地忘記了老婆的辛勞，以及先生的奉獻。
2 This phenomena is inevitable the
truth of life. Anything supporting us and without it we can’t live; this thing
must be something at hand and easily available at any time. If we have to make
our way to seek for it or toil to gain it, our life would be in number soon.
這種現象大概也是事出必然。凡是我們不能須臾離開的東西，必然是隨時都在左右，以及物美價廉的; 如果我們必須刻意去追求，必須歷盡艱辛才能爭取得到這生活必需品的話，我們的生命也就必然的已經走到了盡頭。
3 So, the more important a thing is; the cheaper it should be. They are
priceless, such as those things that we coexist for long term.
所以，越是重要的東西就必須越不值錢。凡是我們能長期與之共處的人、事、物; 它就必須是呼之即來的無價之寶。
4 In this way, we should not make our way to seek something queer. Person and
things that it is difficult in gaining is not what we must need in our life.
The necessary things should be something that is available at hand. Su Dongpo, liked the moon and breeze of evening, which is
rational, because the moon often can be seen and the breeze blows every now and
then.
照這樣看，我們似乎就不應再去刻意追求什麼稀奇古怪的東西了。難得的人、事及物，都不是我們生活中必須講求或擁有的。而我們所時刻離不開的東西，也必然都是近在眼前，俯首可得之物。蘇東坡愛明月、愛晚風是有道理的，因為明月經常會有，晚風更是輕易可得。
5 The love the parent offered should be as the child thinks it deserved and
natural, which is taken for granted in all ages. Never remind child he should
pay it back sometimes later. If child think that parent bring up out is payable
and must pay back in the future, the love parent offered to child is of
problem.
我們對子女的愛，只需做到子女認為是應該的，是本來就應該是這樣的，那就可以了。千萬別提醒孩子要知恩圖報。當孩子覺得父母的付出是有償的，是有一天要回報的，那麼，我們所付出的父愛或母愛就很有問題了。
6 When we offer
service to others, please remember the relation between the air and us. If
others think that our service is like air and is granted, it is
successful.
當我們為別人做服務時，一定要牢記著我們與空氣之間的關係。如果能做到別人沒有感覺，認為是理所當然的話，那我們就成功了。
7 If we expect others to be grateful for our service, our service is of
problem.
一邊提供服務，一邊又希望別人對我們作出感激之情，這就意味著我們的服務有問題，動機也值得令人懷疑。
8 Confucius told that the association of men of complete virtue is watery.
Nobody thinks it bored to drink water everyday. When your wife becomes your
water, you can not live without her in your life. If you have to remember to
offer rose and daily service and keep saying honey or darling, or she felt
unpleasant to you, then your relation must last for a short time. He, who
doesn’t celebrate wedding anniversary, ignore Valentine day or always forget
wife’s birthday, is life-time companion. You need to beware of one who is
honey-tongued.
孔子說: 君子之交，淡如水。白開水每天都喝，沒有人會說喝膩了，不想再喝了。一旦老婆成為你的白開水，那麼，你這輩子就休想離開她了。而如果你每天都必須惦記著送花，奉茶以及不斷地說Honey，Darling，否則馬上招來不悅的眼光; 那麼，這種關係就一定無法長期維繫下去。一個從不慶祝結婚紀念日，不過情人節，又老是忘記老婆生日的先生; 大部分是可以長相廝守的老伴; 換作是一個整天都在甜言蜜語的枕邊人，那你可就要小心了。
The Human World (1) (12-14)。(3。2)
莊子演義內篇人間世(一)(12-14)。(3。2)
12 Confucius said again, “Do you know how a person
spoil his virtue in seeking for knowledge? To order to obtain fame and position
in academic field, he forgets the code of virtue and does obtainment by hook
and crook. When they malign each other, their knowledge and training are
employed to play their role in assaulting others.
孔子又說:「你知道一個人如何因為知識而喪失了他的德行嗎？人們在學術界為了求取名位，無所不用其極地使用各種手段，因而忘記了品德的規範。他們互相攻擊詆毀時，其豐富的知識訓練，正成為他們爭鬥的有利工具。
且若亦知夫德之所蕩而知之所為出乎哉？
13 Ironically, learning and knowledge instead divert people far from the moral
field, which people never foresee before learning.
說來諷刺，學問知識反而引領一個人遠離其道德生活的範疇，這是人們求學前所始料未及的。
14 Let’s say, a man who is still immature in practice
rashly presents himself to a person who is cruel, violent, and powerful, and
persuades the person by the moral suasion. He makes himself stand for the
morality, benevolence and rebukes other for the sake of justice. Such a man is
called ‘messenger of evil’.
再說如果一個人，他的修養尚未成熟，冒冒然地跑到性情粗暴，凶狠，又有權力的人面前，以仁義道德之類的話試圖勸說什麼;
這種將自己放置在仁義道德這邊，以正義之師的名義指責別人，說別人的不是，這種人我們稱他為菑人。
德蕩乎名，知出乎爭。名也者，相軋也﹔知也者，爭之器也。二者凶器，非所以盡行也。且德厚信矼，未達人氣﹔名聞不爭，未達人心。而強以仁義繩墨之言衒暴人之前者，是以人惡有其美也，命之曰菑人。
Xianchi’s interpretation and remark(3。2)
咸池評述(3。2)
1 The man of perfect practice deems the knowledge is nothing but the tool for
human making living. The knowledge is like the two blades of knife, it would
bring benefit to us, but at the same time it would hurt us if handle it
incorrectly. Knowledge solves many problems of human’s life. It is powerful
tool to strive for life space and opportunity between human and other things,
or among people.
修行人只當學問及知識是我們人類賴以維生的工具，它們是劍的兩刃，有利也有弊。知識為人類解決許多生活上的問題。知識是人類與萬物，人類與人類之間為了保持競爭，為了爭取生活時空、生存機會所憑藉的有利工具。
2
Side effect of knowledge certainly is that it brings environmental pollution
and weapons of more execution to this world. Third world war mentioned by
Einstein is a war that destroys modern civilization.
然而，知識卻也具有其副作用。它給人類帶來了環境污染，帶來了殺傷力越來越強的武器。愛因斯坦說過，第三次世界大戰，將是一場人類現代文明毀滅的戰爭。
3 So, tool is
said neutral, making or marring. The difference is the way, we human how to use
it.
所以，我們說工具是中性的，可以載舟亦可以覆舟。其中的關鍵就取決於使用者的修養上。
4
Knowledge is the said; so do money, ability, intelligence and wisdom etc. Right
use brings happy, complete and peaceful life; wrong use spoils our whole life.
知識是如此，錢財、能力、聰明及才智也都是如此，使用得當就為人們帶來幸福、美滿、安祥的生活；使用的不對，則足以毀掉我們的一生。
5 Money brings
ruin and shame upon many dudes, which are off-the-peg samples. In conclusion,
culture is overriding.
有許多富家子弟，他們被錢財所帶來的各種誘惑搞得身敗名裂，都是現成的例子。由此可見，只有修養才是最重要的。
6 Before
individual culture is mature, it is safe to keep far from knowledge, money and
fame. It was said that it is not good that youth achieves his ambition too
early. What people worry about is the effect of the blade in the other side of
knife.
在個人修養還沒有成熟之前，知識、金錢、名勢等等工具，我們還是與它們保持一段距離比較保險。人說少年得志不是好事，大概指的就是這種效應吧！
Webbed Toes (1) (5-14)）(3。3)
莊子演義外篇駢拇(一)(5-14)）。(3。3)
5 With super eyesight, Li Zhu was acute to various colors whereas he
indulged himself in designing shape and spent his energy in matching color and
making the sacrifice clothes. With super audition, Shi Kuang
was a famous musician. He was excellent in distinguishing various sounds, so he
was overly fastidious at matching harmony and the playing instruments that were
made of metal, stone, silk, bamboo, yellow bell and great tube.
離朱的眼力異於常人，他對五色的辨識非常敏銳；然而也正因如此，他將自己耽溺在形狀與設計上，將主要的精神應用在青黃調配與不必要的製作祭服之上。師曠的耳朵聽力超強，是有名的音樂家。他對五音的辨識異於常人，因此他對六律的調合，對金、石、絲、竹、黃鍾及大呂等樂器的如何演奏非常挑剔。
是故駢於明者，亂五色，淫文章，青黃黼黻之煌煌非乎？而離朱是已！多於聰者，亂五聲，淫六律，金石絲竹黃鐘大呂之聲非乎？而師曠是已！
6 Shi You and Zeng Can were
Confucius’s disciples. To fish for fame, they set some standard of the
benevolence and righteousness unconventionally or unorthodoxly, which made
people confused with their disputes and made them do thing at a loss. Yang zhu and Mo Qu were busy in
debate, analysis and search on far-off-the-substance problems, such as: the
feeling of a stone is white by eye and the feeling of a stone is hard by hand
and whether the two different feelings are describing the same stone or
actually they are two different stones. So we should beware of their keen
observation and redundant useless knowledge used by them as the tool to
misguide people.
曾參與史鮋是孔子的弟子，他們為了博取名聲，標新立異地樹立一些仁義的標準，以此辯論不休，迷惑百姓，讓他們感到無所適從。楊朱及墨瞿每天忙著辯論、分析、探尋一些不著邊際的問題，諸如: 他們針對石頭堅與白的感知以及其為同或為異等爭辯不休。所有這些敏銳的觀察，以及多餘的無用之學，都是些足以誤導百姓的工具，是我們應該警惕的。
枝於仁者，擢德塞性以收名聲，使天下簧鼓以奉不及之法非乎？而曾、史是已。駢於辯者，累瓦結繩竄句，游心於堅白同異之間，而敝跬譽無用之言非乎？而楊墨是已。
7 The right knowledge is sure to keep human original self-nature from being
distorted. The webbed toes form the sole but there are still gaps between those
toes that they are always separate. Each finger has its own shape and function,
none is superfluous, the long one to the point in length, the short one not
defective.
正確的學問與知識應該是，如何保存人類原有的自性，不使其有所扭曲。腳指頭並排合在一起，形成腳掌; 但是腳指與腳指間仍有縫隙，絕不是粘在一起的。五根手指各有形狀、功能，沒有一只是多餘的，長的長的剛好，短的絕對不是缺陷。
8 The duck’s legs are short but you should not prolong them self-assertively.
The crane’s legs are long; however, if you think they are too long and cut them
short, you are killing him.
鴨子腳短，你絕對不可以自作主張的為之加長。鶴的腳長，如果你看不順眼將之剪短，那鶴就難以存活矣！
故此皆多駢旁枝之道，非天下之至正也。彼正正者，不失其性命之情。故合者不為駢，而枝者不為跂；長者不為有餘，短者不為不足。是故鳧脛雖短，續之則憂；鶴脛雖長，斷之則悲。
9 Alas! Never self-assertively cut off the long one and prolong the short one,
which infringes self-nature.
所以，自然生成的長，就讓它長吧！自然生來短的，就讓它短吧！絕對不要自作主張的截長補短，違背自性。
故性長非所斷，性短非所續，無所去憂也。
10 Additionally, we should accept the change. The Tao of Nature is varying. As
long as it is the change of Nature, we should delightedly accept it.
此外，我們也不應抗拒改變。自然之道是不斷變更的。只要是自然的變化，我們就應該欣然的接受。
11 However, we recognize that the so called benevolence and righteousness
definitely are not a part of self-nature because they are artificial.
同時，我們也應該要體認到，所謂的仁義，絕對不是我們自性的一部分，它完全是人為所造成的。
12 Possessing of the benevolence and righteousness in mind, those who think
themselves beneficent sign the inconstancy of human relationships. Boring.
有了仁義之心後，那些自認為慈悲為懷者，他們以憂慮的眼光，悲嘆世態炎涼。無聊。
意仁義其非人情乎！彼仁人何其多憂也？且夫駢於拇者，決之則泣；枝於手者，齕之則啼。二者，或有餘於數，或不足於數，其於憂一也。
13 The careerist greedily loot fame and wealth in the name of loving something.
Damn it.
那些野心家，利用仁義，以愛ＸＸ為名，貪婪的奪取名位與財富。可恨。
今世之仁人，蒿目而憂世之患；不仁之人，決性命之情而饕貴富。故意仁義其非人情乎！
14 Therefore, the benevolence and righteousness are sure not a part of the
self-nature. For a long time in the human history, they have made people’s mind
stray and upset, which is miserable. We just don’t help it to do evil anymore.
因此我們說，仁義不是自性的一部分。自古以來，仁義將天下人心攪動的徬徨不安，已經夠慘了，我們就別再助紂為虐了吧！
自三代以下者，天下何其囂囂也？
Webbed Toes (2) (1-7)(3。4)
莊子演義外篇駢拇(二)(1-7)(3。4)
1 Picture drawn with compasses and rulers will lose the things’ beauty
of natural structure. Things, if bound with ropes and glue, it will spoil the
things’ material nature.
用圖規、尺子等畫圖工具繪製圖像，就會喪失掉所繪製物件自然結構的美感。用繩索、黏膠，強行將不同的材料接合在一起，那樣也會干擾材料自然的材性。
2 We try to use music and rite to content our soul and to use benevolence and
righteousness to regulate our behaviors. The regulations of behavior will
affect our nature of human.
我們常試圖用音樂、儀式等去滿足心靈的需求。用仁義來規範我們的行為。這樣的行為方式，一定會影響到我們天賦的本性。
3 Everything has its own natural attribute – self-nature. The function of
self-nature does not need any artificial standard to regulate or assist it.
萬事萬物均有其天然自在的屬性─自性。自性的運作是不需要任何人為標準去規劃協助的。
4 Self-nature needs neither binding nor gauge. It promotes the abundant lives
perfectly under the condition of unconsciousness. Though it is unknown how the
self-nature to delicately arrange itself among the chains of food, every
creature has had its own space for living since the beginning of the world.
自性不須尺度，更毋須黏膠。他是在不自覺的狀態下，完美地促成豐足的生命。雖然不知道是怎樣被巧妙地安排在這樣的食物鏈之間，每種生物都有其應屬生存的空間，自古皆然。
5 However, the civilization of human being has been developing to such a level
of today; such artificial codes of conduct as benevolence and righteousness
have deeply permeated into the realm of self-nature of human. Personality is
pieced together and humanity is distorted so that a lot of confuse comes out.
可是人類文明發展到今天，仁義等人為的行為規範，都已深深地嵌入屬於人類自性的領域。人格被黏膠拼湊，人性被扭曲，諸多困擾因此而生。
且夫待鉤繩規矩而正者，是削其性也；待繩約膠漆而固者，是侵其德者也；屈折禮樂，呴俞仁義，以慰天下之心者，此失其常然也。
6 Since the beginning of the civilization of humanity, everyone changed much or
less his inherent nature because of all kinds of desires.
自有人類文明以來，每一個人都因為物慾或多或少地改變了他的原始本性。
7 Common people spoil their inherent nature for the wealth, scholars for the
fame, aristocrats for their clan’s right and interest, sages for saving the
world. All people, though they are different in career and rank, are the same
in spoiling their inherent nature.
一般人為了追求財富而傷害其本性; 學者們為了名聲傷害其本性; 貴族們為了保持其家族的權利、利益而傷害其本性; 聖人為了救贖世界而傷害其本性。所有的人，他們雖然職業不同、地位各異，可是在傷害其原始本性上都是一樣的。
自三代以下者，天下莫不以物易其性矣！小人則以身殉利；士則以身殉名；大夫則以身殉家；聖人則以身殉天下。故此數子者，事業不同，名聲異號，其於傷性以身為殉，一也。
Let Be and Let Alone (1)
(1-8)。(3。5)
莊子演義外篇在宥(一)(1-8)。(3。5)
1 Among the plenty of knowledge, I deem only the knowledge to teach
people how to stay alone and how to be tolerant are useful; as for the
knowledge of governing people, it is unnecessary.
在眾多學問知識當中，我只認為教人如何獨處，如何寬宏大量的學問是有用的。至於那些教人如何管理百姓的知識，則都是多餘的。
聞在宥天下，不聞治天下也。
2 The knowledge of how to stay alone originates from the fear of human’s
instinct misled into malice. The knowledge of how to be tolerant originates
from the fear of people’s virtue being spoilt. Should all people preserve their
nature and conserve their virtue, it is unnecessary to get the knowledge of how
to govern people.
教人獨處的學問，起源於害怕人類自然的天性被導入邪途。教人寬宏大量的學問，導因於害怕人的德行受到污染。如果人人都能保持天性，而德行又不被污染的話，那麼，我們還要那些管人的知識幹什麼。
在之也者，恐天下之淫其性也；宥之也者，恐天下之遷其德也。天下不淫其性，不遷其德，有治天下者哉？
3 The governance of Emperor
堯治理天下的時候，百姓們都生活在一片歡樂之中。為此，百姓都努力地設法找樂子，玩的身心疲憊才肯甘休。
4 The governance of Emperor Jie made people live
miserably, therefore, the people regarded life as a burden and misery, so they
were very unsatisfied.
相反的，在桀的治理下，他卻使人民生活在一片水深火熱之中，百姓都認為生命是一種負擔、是一種苦，因而對今生來這世間做人感到萬分的無奈。
昔堯之治天下也，使天下欣欣焉人樂其性，是不恬也；桀之治天下也，使天下瘁瘁焉人苦其性，是不愉也。
5 Restlessness of entertainment and discontent of living will destroy the
natural virtue of the people. Without virtue, one could not be expected to be
calm, peaceful and kind.
玩的身心疲憊，與對生活的極不滿意，都會破壞人的自然德行; 如果一個人沒有德行，那就很難期望他會擁有沉穩，安寧，祥和的心境了。
夫不恬不愉。非德也。非德也而可長久者，天下無之。
6 If a man experiences excessive joy, he will lean towards Yang (the positive
pole). If he is in great sorrow, he will lean towards Yin (the negative pole).
If the equilibrium of positive and negative is disturbed, the four seasons will
be upset, the balance of heat and cold will be destroyed, and man himself will
suffer physically thereby.
一個人樂過頭，他就偏向於陽；一個人太過悲傷，他就偏向於陰。當陰陽的均勢被破壞了，四季的變化就亂了，冷熱的調節也離譜了，人的身體也跟著受害了。
人大喜邪？毗於陽；大怒邪，毗於陰。陰陽並毗，四時不至，寒暑之和不成，其反傷人之形乎！
7 Unbalance of Yin and Yang causes the unstable temperature, disordered life
steps, rising trouble and inappropriate conduct of the people. When that
happens, the whole world will be unstable with revolt and discontent, and such
men as Robber Zhi, Shi You and Zeng
Can will emerge in the society.
陰陽不調和，會使人的情緒出現不穩定，生活步調錯亂，煩惱叢生，行為上就有了偏差。當這種現象發生時，社會就浮躁不安、怨聲四起，這時候的社會，就會有盜跖、曾史之流的出現。
使人喜怒失位，居處無常，思慮不自得，中道不成章。於是乎天下始喬詰卓鷙，而後有盜跖、曾、史之行。
8 They uphold huge rewards for the benevolence or threaten the malicious act
with the dire punishments; however, it is still insufficient to solve the
social problems. Up to now, people in the world have lived in chaos of
promotions and punishments. Consequently, people are bereaved of the peaceful
and stable life that is bestowed by the Nature.
這些人主張厚賞善行，嚴罰惡行，可是他們這樣做，並不足以改變社會問題的發生。迄今社會仍在揚善，罰惡的混亂之中，百姓們喪失了大自然原本賜給他們安靜、平穩的生活情趣。
故舉天下以賞其善者不足，舉天下以罰其惡者不給。故天下之大不足以賞罰。自三代以下者，匈匈焉終以賞罰為事，彼何暇安其性命之情哉！
Xianchi’s interpretation and remark(3。3)(3。4)(3。5)
咸池評述(3。3)(3。4)(3。5)
1 Each one has his own aspiration that makes
his values different so each one’s idea and deed are
different from others’. Thus his experience and process are different too.
所謂人各有志。在志向不同，價值觀取向不同的情況下，想法、做法自然各自迴異。而其奮鬥的過程及經歷當然也就大不相同了。
2 In capitalism society, venture is
stressed and encouraged by people and government. Economic development requires
stimulation of venture. People in the society live as if they are in boiled
water. They are very energetic and aggressive, not reposing.
在資本主義社會裡，人們講究冒險，政府也鼓勵冒險精神，而經濟體也的確需要這樣的冒險精神來刺激社會經濟的持續發展。因此，在資本主義社會裏的人，他們就像是生活在一潭熱氣騰騰的水中;人們幹勁十足，不斷湧動，真是一刻也停不下來。
3 All objective conditions are met at all direction. Peoples’ values are
focused on fame, interest, ambition, possession and desire, expending
unlimitedly in uproar. Tree can’t repose because of wind blowing.
客觀條件的種種，快速地自四方八面洶湧而來，人們的價值觀直指名利、野心、貪婪等各種慾望; 這些慾望在熱滾滾的湧泉中毫無節制的伸展，擴張，已經到了一發而不可收拾的地步。
4 They look down on
the principles: government by non-action, satisfaction by minimizing desire and
favoring tranquility and relaxation. However things will develop in the
opposite direction when they become extreme, as Chuangtse
said, dynamics is the attribute of the positive but a man should not exist in
the positive for good. He would be tired and must be tempered with the negative
so that he is not melted and swallowed by the positive.
對這些人而言，無為而治、少欲知足、好閒靜處的道理他們肯定是聽不進去的。然而，所謂物極必反，正如莊子所說的，動是走陽剛的方向; 可是人卻不能永無止境的在陽剛的環境中活動，因為這樣他是會累壞的，更何況，在他內心之中，也極須要有一種屬於陰柔性質的東西來調節; 來拖住他，使他最終不至於被陽剛之氣所熔化、吞噬。
5 I don’t say that
the thought of Loatse and Chuangtse
is something negative. Actually the thought makes much of compatibility of Yin
and Yang. The thought serves like the hand that takes the cup of milk tea
served by mother when he watches TV in sofa, after he experiences tough life
outside and then goes home, takes a bath, wears clean cloth, and have a good
dinner.
我們不說老莊的思想是陰柔的東西，因為，實際上他們是講究陰陽調和的。老莊的思想，有如一名遊子，當他在外頭闖蕩，受盡風霜，回家之後洗好澡，換上乾淨衣服; 吃飽了飯，在沙發上躺著看電視時，母親送上一杯奶茶的那隻手。
6 The thought is root and is ultimate goal that people moil for long time to
seek for: a peaceful, cozy and warm home.
老莊的思想就像是根。是大家弄了半天，辛苦半天，各人走不同的迂迴曲折的路; 可是最後都想要到達的總目標--安祥、溫馨，以及甜美的窩。
7 Do we stay at such a home in the beginning, not going out to live a tough
life and to venture? This is what we should ponder over.
然而，我們人，是不是應該一開始就躲在這個溫柔鄉裡，不要到外面去吃苦，去受罪，去接受那些險象環生的考驗呢？這也就是我們所須要深思的問題與價值所在了。
8 Once upon a time a successful enterpriser in city went back to his
countryside hometown someday. He saw a friend of childhood napping under tree,
rugged and slothful. He waked him up and then boasted his success. The enterpriser
persuaded his friend into hard work in youth. He said after making enough
money, he would find a nice place in countryside to enjoy the rest of life. He
stressed that he would bask under tree at
從前，有一位事業成功的企業家，有一天，他回到鄉下，遇見了一位兒時的同伴，正衣衫不整地，懶懶的斜躺在大樹底下睡午覺。這位企業家喚醒了這位老朋友，對他吹噓自己在外頭所努力達成的一切。他對這位老朋友說，他想要趁現在年輕力壯時努力工作，賺取足夠的金錢; 等到退休之後，再去尋找一處鄉下地方，悠閒地安享餘年。他說，要是將來，每個午後都能夠輕鬆的躺在樹蔭下吹吹風，喝杯涼茶的話，那該是多麼幸福的一回事啊！
9 The friend lying under tree turned back to him and said, “Do you see what I
am doing? What you seek for is my life now, isn’t it? Why do you make a big
detour to achieve?”
那位躺在大樹底下乘涼的朋友翻了個身，背對著他說：「你看我在幹什麼呀！你的理想，不正是我現在所享受的嗎？為什麼你非要繞那麼一個大圈子去找呢？」
10 The enterpriser flushed and walked
away in silence.
我們這位衣冠楚楚的企業家聽了，紅著臉，好不難為情地走了。
11 Each one’s goal
of life is different from others’ so he has his own arrangement of life, for
which it is not easy to remark. There however are several points that are same
to everyone. They are: the compatibility of Yin and Yang, sound, tranquil and
peaceful life and mind. As for how to choose them, you
do it yourself, no one can make decision for you.
各人因為志趣不同，因而有著不同的人生安排。其間的差異，是很難以個人的價值觀來衡量及判定其是非對錯的。可是有一點卻是每個人都相同的，那就是追求陰陽調和，以及平靜，安祥，沉穩的生活及心境。至於要怎麼做？大家就自己決定，自己選擇吧！
Xianchi’s interpretation and remark of
Tao Te Ching(3) a3
咸池評述道德經演義(三)a3
1
If Laotse’s way of governance were employed in
details seriously, human would return to the state of original tribal,
neighboring animal, such as ape, cattle, horse and deer.
老子這套治國之方如果認真且徹底的執行，那麼，人類生活就會倒退，從此回到原始部落的邊緣，去與猿猴、牛、馬、鹿群等毗鄰而居。
2 From the
viewpoint of all creatures coexisting, human should restrain itself and make
space for other creatures living. Past 200 years witnessed that development of
modern civilization, promotion of democracy and progress of science ran counter
to Laotse’s thought. Hence, civilization of human
confronts many problems: large changes that happen to social structure, gap of
wealth, waste of resource and social development; acceleration of economy that
brings society to the edge of ruin; deficit of government; bad debt of banks,
debt of enterprise, foreign loans of undeveloped
countries and problem of pension. These are sequela
of capitalism.
當然，站在萬物共生的立場，人類是應該控制自己的發展，讓其他生物也有一定的生存空間。近二百年來，人類文明急速擴張; 民主政治的推行，科學文明的進步，資本主義的形成等等，都完全與老子的學說背道而馳; 結果導致了現今人類在很大程度及層面上皆面臨著許多問題。資本主義將社會結構、貧富差距、資源浪費、社會脈動等都作出了許多巨大的改變。經濟活動加快，將人類社會加速地推向瓦解的邊緣; 政府財政赤字，銀行呆帳，企業負債，退休金問題，以及一些落後國家的外債等等，都是資本主義金錢掛帥所產生的後遺症。
3 Progress of
science and civilization prolongs human life and extend the space of human
activity however rob other creatures of survive space. Policy of stimulation of
consumption by government makes people uproar and begets rampant robbers. All
prove Laotse’s gnosis whereas could we say that
western civilization goes wrong? May we be bold enough to give up western
liberation and democracy to carry out Laotse’s idea?
Frankly, if warm-hearted people carried out Laotse’s
idea zealously, greater calamity would start.
科學文明的進步，延長了人類的壽命，也擴展了人類的活動空間，從而剝奪了其他廣大生物的生存機會。政府刺激消費的政策，使得民心沸騰，盜賊橫行。所有的這一切，都清楚地說明瞭老子的真知灼見。然而，我們可以說西方文明錯了嗎？我們可以大膽地放棄西方自由民主的思想，改以奉行老子之道嗎？實際上，如果有那麼一群熱心的人，願意積極的去推行老子之道的話，到那時，也就是另一場更大災難的開始了。
4 We don’t think Laotse’s principle is wrong. What we hold is that carrying
it out everywhere is not feasible. It can’t be creeds for political action and
it only can be used in individual culture, exactly, individual culture of a few
elites that is used to enjoy life. It can’t be practiced widely.
我們不說老子的道理不對，我們只是覺得，將他的論調照單全收，以作為政府政策決議的綱領是行不通的。
5
If sage weren’t not respected and admired, democratic system could not be
carried out. If rare product weren’t sought, there would not be inducement of
development of S&T. If there were no desire, all social activities would
stagnate; weed would be rampant everywhere, various animals would return and
threaten our lives. Is this what we need?
不尚賢，民主制度就行不了；不貴難得之貨，科學技術就沒有發展的誘因；沒有欲，商業活動就會停止，整個社會活動也就停滯下來; 各地開始雜草叢生，牛羊馬蛇各種動物開始回到我們的身邊，威脅著我們的生活。這一切，難道是我們所想要的嗎？
6 Gold and diamond are people’s favorite nevertheless their value is based on
something valueless, such as earth, copper and iron. After the valueless is
used to build a prosperous society, human has surplus money out of life
necessity and gold and diamond then are valuable. In primitive tribal or native
groups, people think that hard iron is more useful than soft gold and make much
of it. I always emphasize that long term investment of stock is very good
however it is based on the risker who deals everyday
in stock market. The risker, as speculator on short
line transaction, looks so miserable. They pay their happy and stable life for
the difference of price. But stock market needs them to support active deals
and vividness. Without their contributions, our investment project can’t be
successful and we can’t make our deals. Laotse’s
ideas are supreme cultures: emptying their hearts; filling their bellies;
weakening their intelligence; toughening their sinews; stopping looking for
rare, moral persons to put in power; ceasing to set store by products that are
hard to get and removing such things as excite desire. They are also favorites
and treasures as gold and diamond but can they be used widely as earth, iron
and copper? Surely not.
黃金、鑽石是所有人的最愛。然而黃金、鑽石的價值是建立在糞土、銅、鐵等不值錢的東西之上。當這些不值錢的東西被充分利用，塑立了一個有生機的社會之後，人類才開始有了生活必須以外的餘錢。黃金、鑽石等也才會變得更有價值。在原始部落或少數群聚的初民團體裡，堅硬的鐵，絕對比軟趴趴的黃金更有利用價值，也更受人重視。所以，雖然我們喜歡黃金，但是，千萬不要忘了黃金的價值是建立在糞土、以及銅鐵之上。我一直強調股票應該長期投資，可是這個計劃的成功，同樣也是建立在那些每天在股市殺進殺出的當沖帽客身上; 建立在那些短線交易的投機客身上。雖然他們看起來是那麼可憐，就為了那麼一點差額，結果將自己的幸福及穩定的生活全賠了進去。可是，股市卻最是需要他們這些人來維持交易市場的活絡及其勃勃生機。沒有他們的犧牲奮鬥，我的投資計劃就不可能成功，就不可能有我的生存空間。老子的虛其心、實其腹、弱其志、彊其骨、不尚賢、不貴難得之貨、不見可欲，都是極為上乘的修養。他們像黃金、像鑽石一樣的可愛，值得珍惜。可是，它們能像糞土、銅鐵那般被廣泛的使用嗎？那就不無疑問了。
7 If stopping looking for rare, moral persons to put in power, imperial exam
that had been carried out for a thousand more years would be wrong. Is it wrong
really? According to the criterion of talent orientation, the system is not
best way—it is too arbitrary that an article can make or mar a person’s fate
but it is a system that offer fair environment for competition. Thus it is
better than gaining official position by corruption and nepotism without right
criterion.
不尚賢，那麼，在中國施行了千年的科舉制度，就等於是一個錯誤了，然而，這難道真的是一個錯誤嗎？在用人唯才的理論裡，科舉制度絕不是什麼真正最好的法子。以一篇文章來論定終身是太武斷了些。但是，有如此一套制度，讓大家在公平的原則下競爭，然後從中再選出人才為官; 這樣的制度，總比漫無標準式的買官、賣官，或動輒利用私交走後門來得強些吧。
8 Choosing the
talent is like selling fish in market. You have to
spend time in grading your fish by size, weight, quality and kind, or you would
sell them at lowest price. To the contrary, you grade them and then you may
sell big one to Hong Kong since people in Hong Kong like big fish; medium one
to Taiwan since people in Taiwan like medium fish; while small one to Japan
since it is suitable for toasting and customers can afford it. The grading
results in sale at best price. Mishmash product is of low value.
賢與不賢這二者混在一起，就有如賣魚的生意一樣，如果你不花些功夫，將魚按尺寸、重量、優劣、種類等予以區分等級; 那麼你的魚就得以最低的價格在市場出售；相反的，如果你能將等級、尺寸等劃分清楚，香港人喜歡大尾的，你將大尾的賣給香港人；台灣人喜歡中尾，那我們就將中尾貨賣到台灣去；日本人喜歡小尾，燒烤比較方便，客人也買得起，那麼，我們就將小尾的外銷到日本。產品各得其所的結果是，你的貨以最好的價格賣出去了，大雜燴似隨便推出的產品，是沒有市場價值的。
9 If there is no
difference between talent and fool in society, it must be the most primitive
society of protozoa, worse than a group of money. Therefore, in my opinion, key
of Laotse’s thought is that he acknowledged frankly
that the thought only is suitable for a few individual cultures, instead of his
ideas: emptying their hearts; filling their bellies; weakening their
intelligence; toughening their sinews. They are same as Buddha rules of
practice: suitable for a few monks. They are good as gold and diamond but they
can’t be used widely in governance of state.
一個賢愚不分的社會，就是最最初等的原生動物社會，連猿猴的群體都不如。所以，我認為老子的問題不在他的不尚賢，不貴難得之貨，不見可欲，而在他應該老實地承認，這些哲理只能適用於個人的行為及修養上。這與世尊的修行法則如出一轍，只能應用在少數出家學道者的身上; 它們是黃金、是鑽石、是好東西; 可就是不能廣泛地運用在治國之上。