Extensive interpretation of Tao Te ching (7)
道德經演義（七）
The universe is everlasting.
天長地久。
The reason the universe is everlasting
is that it does not live for Self.
天地所以能長且久者，以其不自生，故能長生。
Therefore the Sage puts himself last, and
finds himself in the foremost plast;
是以聖人後其身而身先，
Regards his body as accidental, and his
body is thereby preserved.
外其身而身存。
Is it not because he does not live for Self, that his self is realized?
非以其無私耶？故能成其私。
Zeyang (10) (1-15)。(7。1)
莊子演義雜篇則陽(十)(1-15)。(7。1)
1 Shaozhi asked Dagong
Diao, “What is the meaning of ‘The Words of
Community’?” Dagong Diao
answered: “Community is a settled residence where a group of people with
different surnames or from different kins live and
conserve the same customs.
少之問於大公調：「什麼是丘里之言？」大公調回答說：「丘里是指一群不同姓氏、不同家族的人; 他們保持著相同的風俗習慣，共同生活在一個固定的社區之內。
2 To be a whole, they are a community, however, if separates it into many
individual units, actually, each of the unit has his own surname and comes from
different kin.
綜合的來看，他們是一個社區;
只有將他們分開來看時，你才發現，其實他們是源自於不同的家族，並且擁有不同的姓氏。
少知問於大公調曰：「何謂丘里之言？」大公調曰：「丘里者，合十姓百名而以為風俗也，合異以為同，散同以為異。
3 An animal that is called ‘horse’ is made up of various parts. If you take
different part individually, you won’t get a whole horse.
一匹我們稱之謂 “馬”的動物，牠是由不同的許多部分組合而成的。假如你分別攝取馬的某些不同的部分，那麼，你將無法獲得一匹完整的馬。
今指馬之百體而不得馬，而馬係於前者，立其百體而謂之馬也。
4 Small mud mounds accumulate to form a big mountain. Creeks converges to form
a river. A great man gathers the mass to form a group. Petty ego doesn’t insist
on its own idea while complies with the common standards around which are taken
as codes of their conduct. By this way, a big mountain, a river, a group is
formed.
小泥丘累積在一起，從而形成了一座大山; 小溪匯流而成江河; 一個偉大的人，他聚合大眾而成為一個團體。一個小單位它遵守周遭環境的共同標準，以作為它的行為準則，這樣就能形成一座大山，一條江河，一個團體。
是故丘山積卑而為高，江河合水而為大，大人合并而為公。是以自外入者，有主而不執；由中出者，有正而不距。
5 The temperatures in four seasons are different, which results from nature’s
arrangement and control. The different seasons compose a year.
四季氣溫不同，這是自然統一調度、特別安排的結果。不同的季節輪流更替，形成一個年的週期。
6 The central government includes many ministries, each of which has its own
duty; various officials have their own jobs. The leader of the central
government directs them to build an efficient government. If they work
cooperatively, policy of government can be carried out smoothly.
中央政府，包括了許多單位; 各單位有其不同的職責，文武百官各有所司。他們由國家領導統一指揮。如果他們能夠通力合作，不各自為政，不存私心的話，則中央政府的政策，必能順利執行，貫徹到底。
7 All creatures consist of various organs. Tao hides behind them to arrange and
control them. Tao doesn’t have selfness and doesn’t take sides of a certain organ.
Tao is no-self, so even it is the actual controller, we are difficult in naming
it.
萬物由許多不同的器官、組織組合而成。道無相地隱藏其中，不存私心地統一調度，絕不偏袒某個器官、組織。正因為道是無相的，所以我們很難給祂一個明確的名稱。
四時殊氣，天不賜，故歲成；五官殊職，君不私，故國治；文武大人不賜，故德備；萬物殊理，道不私，故無名。
8 No-self is a necessary quality to be a leader. Once there is a self; there is
selfness and selfish mind. If so, you can’t become a leader taking care of all
the benefit of the group. If there is no enough cohesion power in a group, it
dismisses.
無私，是作為一個領導中心的必備條件。一旦有相就難免存有自我，有了自我之心，就很難成為一個照顧大局的領導者; 團體的內聚力就不夠堅固，群體也就容易崩散了。
9 Tao itself is of no-self, so it has no its own action and requirement. Thus
it becomes a dominator of selflessness.
由於道本身是無相的，所以祂沒有專屬於自己的動作，自己的需求; 因而成為了無私的主宰。
無名故無為，無為而無不為。
10 Because of its selflessness, its order can be implemented. Various organs
and organizations do the thing that Tao wants to do.
也因祂的無私，祂的命令才得以貫徹。凡是祂想要做的事，就由各器官、各組織共同去完成。
11 In the view of time, the surrounding around us is changing continuously; so
is the weather, things, the people we meet, and even the mood we have is
different everyday. The world is always changing; something in favors us, we
say it is luck, something is averse to us, we say it is unlucky. Actually, the
unluckiness and luckiness shift from one to another all the time.
當我們從時間的角度來觀看周遭環境，昨天、今天、明天; 天天不同。氣候不同，所發生的事情也各不相同; 遇到的人不同，每個時段的情緒也不一樣。世事是一直在變幻之中的，有些事情看起來是對我們有利的，我們就說自己幸運；有些事情對我們不利，我們就自歎倒楣。而事實上，無論是好運或歹運它們都是輪番而至的。
時有終始，世有變化。
12 Something good seems helpless and even harmful in the beginning; however,
with the evolution of time it may become favorable. Some people don’t
understand the property of change of the worldly affairs; as soon as he sees
something wrong, he feels nervous. He forgot that if review the whole thing in
the long term, the result might be totally different from what it is in the
beginning.
有些好事初看時，似乎並不怎麼樣，甚至對自己還有些不利; 可是慢慢的發展之後，卻變的有利了。有些人偏偏不明白這樣的道理，只要一看苗頭不對，就大為緊張，而忘記了事情變化的可能性。他不曉得將時間拉長，其所產生的效應與結果，很可能會截然不同的。
13 When some people see the development in the first phase, they are eager to
make efforts to change it. In the most of time, the aftermath of change makes
him to lose a good result.
有些人在看到前段的發展之後，就迫不及待，甚至大費周章地想用一己之力以求改變，結果，反而失去了甜美的成果。
14 To study Tao, we can refer to the swamp where assorted plants scramble to
grow and also refer to the mountain, where various tree stands among the
ripraps.
在研究道時，我們可以參考沼澤地區的現象; 在沼澤區裏，各式各樣的植物爭奇鬥豔的生長著。我們也可以參考大山; 在山坡上，各種樹木與亂石並列。
15 The selfless toleration is what you asked the meaning of ‘The Words of
Community.”
這種無私包容之心，就是你想知道的丘里之言了。」
Xianchi’s
interpretation and remark(7。1)
咸池評述(7。1)
1 Laotse and Chunag Tzu their thought stresses integration. Laotse prefers “
老莊的思想，從頭到尾都一直在強調整體性。老子講的是樸，而莊子講的是丘里之言。
2 It makes mistakes and biases that people deal with things partially or
provincially.
片面、局面的看待事情，以及抓事情，專注事情，都會產生一定程度的誤解及偏失。
3 Ivory is a part of elephant but it doesn’t represent elephant; hand is an
important organ of man but it is not man; I am a graduate from OC but I can not
象牙是象身體的一部分，但是它絕對不能代表一隻完整的象；手是人體的不可或缺的一個重要部分，可是它卻也不能因此而以人自居。就像我雖然是PC的畢業生，可是我也一樣的不能代表PC。
4 Of course we can’t downgrade small units in an organization. Without feet,
elephant is not itself; without hand, the man is a disabled, not a normal man.
當然，我們也一樣不能小看那些組織內的小單位，因為假如沒有象腳，象就不能成其為象；而缺了手的人，我們也只能稱他為殘疾人士，一位有別於四肢健全的人。
5 How to reach harmony between the big organization and the small unit so as to
make the big one exert his power? Chuang Tzu
publicized the selfless Tao that conceals both in the big one and the small one
to play a role of coordination and directing. It also conceals in each small
units but it itself doesn’t make a small unit. It is said no-self: no myself,
no himself, no themselves and no self of all creatures from the beginning to
the end of day. Due to no-self, it is of no personal interest and no selfishness.
Its decision is made for all members, without any private interest, so all
small units accept his leadership and orders and each unit does its own duty
without complaint and dispute.
在大團體與小單位之間，兩者應該如何取得平衡呢? 首先，大團體有責任發揮其應有之功能以輔佐並照顧小團體的需要。為此，莊子推出 “無私之道” ，而這樣的道就隱藏在大團體的小單位之間，以發揮其協調及統一指揮的功能。祂雖然存在於各個小單位之間，可是祂本身並不單獨構成一個獨立的單位。所以，我說祂是無相: 無我相、無人相、無眾生相、無壽者相的。正因為無相，所以沒有個人的利益存在、沒有私心。祂的決策是為著整個團體的利益而設想的，因此完全沒有絲毫私利摻雜於其間。正因如此，眾小單位都願意服從祂的領導，接受祂的指令; 每個單位也都任勞任怨，全力以赴，更完全沒有勞役不公的爭執。
6 Chuang Tzu pointed out how no selfishness is
important to a leader. In human society, leader himself is also a member of
organization. He has personal requirement, desire, and background of family and
party.
莊子這裡點明了，做為一個領導者無私的重要性。在人類社會裡，領導者本身也是團體中的一員，他也同樣具有其個人的各種需求、慾望、家族、政黨背景等。
7 Leader in human’s organization have much difficulty in reaching no selfishness
so the organization can’t play the role as an individual person—his various
organs work together well and closely.
人類團體中的領導者，他們很難做到無私的境界; 也因此，人類團體的功能永遠無法發揮到像眼、耳、鼻、舌、手腳、心臟、胃腸、皮膚等等不同器官與組織所聯合組織而成一個人的活體那樣的得心應手、合作無間。
8 The successful one however, in human society is that each industry in society
does its own duty and plays its own role. Teacher teaches students; merchant
does business; army defends outer invasion; police maintains civil order;
doctor treats patient; drama entertains audience; we who interpret classic book
console people. Generally, each can exert himself and then society is peaceful.
人類社會中各行各業安分守己，各自發揮其社會功能，這一點算是比較成功的。老師教書、商人做生意、軍人禦亂於外、警員維持秩序於內、醫生看病、戲子娛人，還有我們這些人寫些東西安慰人心，大致上各人都能發揮所長，彼此都能相安無事。
9 If someday someone is dissatisfied with his works, he can learn new skill to
change work. It is not difficult for him to change only if his educational
background and ability are enough. According to this, most problems in human
society are resulted from leaders. It is a significant issue for us in how to
select talent, and how to educate, manage, and behave them to be our leaders.
如果有一天，某人對其工作覺得不滿意，他大可努力學習其它技藝，以轉換工作。只要學歷還過得去、能力上也足夠，轉換工作也並非是什麼難事。由此觀之，人類社會的問題大都出自於領導人身上，領導人的如何栽培、管理、節制; 更是我們所應該關注的重要課題。
The Great Supreme (8) (6)。(7。2)
莊子演義內篇大宗師(八)(6)。(7。2)
6 The Heaven cares everything
selflessly, as does the Earth. They would not treat me so unkindly. Why do I
become so?”
老天爺無私地照顧萬物，大地也是無私地承載著各類物種，他們必定不會對我特別刻薄的。既然如此，那究竟是為了什麼，害得我竟落難至如今這般田地呢？
The Heaven and the Earth(2) (1-6)。(7。3)
莊子演義外篇天地(二)(1-6)。(7。3)
1 My teacher told me that the great and selfless Tao upholds all
things. A man who intends to learn Tao must purify his heart and require
himself to follow the ten doctrines as under mentioned.
我的老師告訴我，道是偉大的，祂覆載萬物而無私。一個人若想要學道的精神，他必須淨化他的心，勉勵自己做到下面十件事：
夫子曰：「夫道，覆載萬物者也，洋洋乎大哉！君子不可以不刳心焉。
{１}To abide by
the principle of Non-action—( Heaven).
效法天，無為而治。
{２}To show his
way of conduction in the society by what he is actually doing--(Virtue).
用行為來展示自己的為人處世之方─(德)
{３}To love
people and try his best to strive for their safety, interest and happiness--
(Benevolence).
愛週遭的人，並盡力為他們的安危、利益、幸福著想─(仁)。
{４}To regard
the different things as a whole. Not to expel them. Let the different things
coexist harmoniously--(Greatness).
把不同的東西看成是整體的一部分。不排斥它，讓不同的東西和諧地共生共存在一起─(大)。
{５}Do not try
something unconventional or unorthodox and don’t
intend to being self come into prominence--(Clemency).
不標新立異，不刻意在團體中突顯自己─(寬)。
{６}To accept
variety. Never love or hate something-- (Abundance).
能保持多樣化。不特別喜歡什麼東西，也不特別排斥什麼東西─(富)。
{７}To keep his
virtue intact and pure--(Discipline).
能夠確保你的德性不被切割，不被污染─(紀)。
{８}To have the
ability to promote his virtue to other things-- (Establish).
能夠將德性推廣開來，並加以應用─(立)。
{９}To comply
with the spirit of Tao-- (Completeness).
能夠遵守道的精神─(備)。
{１０}To prevent
from the distraction of the outward environment and to devote himself to
complying with the spirit of Tao--(Perfection).
不受外界環境的干擾，專心一致的遵行道的精神─(完)。
無為為之之謂天，無為言之之謂德，愛人利物之謂仁，不同同之之謂大，行不崖異之謂寬，有萬不同之謂富。故執德之謂紀，德成之謂立，循於道之謂備，不以物挫志之謂完。
2 If a man can meet the said ten requirements, his heart is boundless and all
things find their suitable channels and surge to him.
當一個人能完美無缺地做到上面十項要求，他的心就算寬廣了。萬事萬物找到了一個可以接受祂們的渠道，綿綿不絕的匯集到他的身上來。
君子明於此十者，則韜乎其事心之大也，沛乎其為萬物逝也。
3 He then possesses everything. Of course, he will not show off his richness
like the upstart who wearing the gold and silver accessories going around. He
knows where the gold is, but he leaves it in the deep mountains; he knows where
the pearl is, but he leaves it on the bottom of the oceans.
這時他什麼都有了。當然，他不會像暴發戶似的穿金戴銀到處炫燿。他知道金在那兒，可是他讓金仍然埋藏在深山之中。他知道珠在那兒，可是他讓珍珠深藏在大洋之底。
若然者，藏金於山，藏珠於淵，不利貨財，不近貴富；
4 He doesn’t care for his fortune; he doesn’t seek for the fame and the wealth,
he doesn’t hunger for long life and doesn’t regret his short life. When he with
a high position, he feels nothing glorious. He feels nothing sad when he comes
down to the world.
他不特別重視物質上的享受; 他不追求名利; 他不嗜求長壽，對不幸夭折也不覺得惋惜; 身居高位時，他不覺得有什麼特別的榮耀，不幸落難，衣食不濟的時候，他也不覺得丟臉。
5 He doesn’t bend his brain to the worldly wealth and the private interest. He
doesn’t think that it is a honor to be a leader. When
he is in power, he looks the country as a family without any discrimination.
他不將心思放在世俗的財富上以謀求個人之利益。他不認為身為領導者是一種榮譽。當他處於高位時，他視普天下為一個家庭，大家不分彼此。
6 To him, the life and death are the two sides of one thing without difference.
Not happy for living and not sad for death. Both are the stages of
transmigration.
生死對他而言是一體兩面，並無太大的差別。生不足喜，死不足悲，都是輪迴的一個階段。」
不樂壽，不哀夭；不榮通，不醜窮；不拘一世之利以為己私分，不以王天下為己處顯。顯則明。萬物一府，死生同狀。」
Xianchi’s interpretation and remark(7。2)(7。3)
咸池評述(7。2)(7。3)
1 The rules elaborated by Chuang Tzu to get wisdom are different in name from Buddha’s
regulations, but the goals are same in some respects. For example: Reduction
desire for content is as same as gold concealed in hill, pearl sunk in deep
lake, making no fortune, keeping from riches and honors. Enjoying the tranquil
place is to abide by the principle of Inaction— Heaven. Having strong will and
courage is to have the ability to promote his virtue to other things—Establish.
The known referring to body is to show his way of conduction in the society by
what he is actually doing--virtue. Deed without breaking is to keep his virtue
intact and pure--Discipline. Persisting practice to progress is completeness
and intactness. Holding wise, keeping and practicing liberation is that death
and birth are same.
莊子所例舉的多項目標，與世尊獲得智慧的方法有異曲同工之妙。如莊子的 “少欲知足─藏金於山、沉珠於淵、不利貨財、不近富貴”。 世尊的 “樂閑靜處─無為而治，天。有猛勇意—立。所知見身─德。所為不亂─紀。行三昧，恒修精進─完、備。習智慧，念解脫，修行解脫─生死同狀”。
2 The Truth is the only one that is valid everywhere. The truth has no label,
no sect and no religion, which is Tao.
真理只有一個，惟有放諸四海而皆準的道理才是最真實的。真理沒有標籤、沒有派別，更不分宗教，這就是道。
Xianchi’s interpretation and remark of Tao Te Ching (7) a7
咸池評述道德經演義(七)a7
1 Diamond Sutra has it that Buddha
often cares for all bodhisattvas and often imparts to them; man and woman, who
believe in Buddha, triggered supreme correct enlightenment, they should employ
no-self and being flexibility to eliminate the deluded mind.
在金剛經裡，世尊曾說：「如來善護念諸菩薩，善付囑諸菩薩。」又說:「善男子善女人發阿耨多羅三藐三菩提心，應無相、無住，以降伏其心。」
2 No-self is that
there is no myself, no himself, no themselves and no self of all creatures from
the very beginning to the end of day. Advanced regulations of Buddha practice
have requirements as follows: don’t think or say what I want to practice, and
never say that I have been successful in certain practice. If you say so,
expert know at once that actually you have not succeeded yet or you have no
opportunity to succeed because once there is mark of self, all opportunities of
success are gone.
所謂 "無相" 就是說，在其心中沒有我、人、眾生， 壽者諸相。佛家一些高深的修練戒律中嚴格要求修練者: 不可以想，不可以說我要練什麼功，我想要練什麼功，更不可以說我已經練成了什麼功。如果你這麼說，行家立刻就會知道，其實你尚未練成，或著說你根本沒有機會練成。因為，一旦有我相，一切成功的機會就都消失了。
3 It strictly
requires no mark of self. Isn’t it selflessness? It requires selflessness and no-self to care for all
bodhisattvas; so does it in human’s world. The difference between Bodhisattva
and non-Bodhisattva is the great power that could control all things and
operation of universe. The operation of universe is delicate, a trivia change
affecting the whole. If a powerful Bodhisattva, who is selfish, holding mark of
myself, himself, themselves and the self of all creatures from the very
beginning to the end of day, he would do certain actions to benefit himself,
family, clan and even species, and the effect would be far-reaching. Hence,
before the heaven and earth endow you with the great power of control, you are
required to be selfless and no-self.
嚴格地要求沒有我相，不是無私是什麼呢？如果善護念諸菩薩一定要無私，無相的話; 那麼，在人間應該也是這樣才對。所謂菩薩異於非菩薩者，即在於他們具有極其強大的超能力，在於他們有左右眾生萬物及宇宙運作的能力。而宇宙運作是極其微妙，牽一髮而動全身的。如果一個法力無邊的菩薩存有私心，有我、人、眾生、壽者相，他們為著自己，為著家人，為著族群，甚至為著物種的利益，肯定會作出偏袒一方的舉措，甚至營私舞弊; 那麼，這樣的影響將會是極其深遠的。也因此，當天地在賦予你如此重大的主宰權之前，必定會要求你大公無私，更要徹底地無相才行。
4 A party that is entrusted by people manipulates the great machine of
government. Its policy would have influence on all people’s fate. The higher
the position is; the greater the influence is. It is required to manipulate
selflessly, which is rational.
一個政黨獲得人民的付託，以操作這個龐大的政府機器; 其任何方針及一舉一動均能影響全體百姓的身家性命。而愈是高官，其影響愈大。因此，要求他們無私的管理及運作，自然是合情合理的。
5 To the contrary, if an
official of high position governs his country without selflessness, it is very
impossible for him to continue his term. Laotse said
that long governance required no-self, selflessness and no private interest,
the governor should put his own interest far behind, and it is better to forget
his own interest, by which the long governance could last for a longer time.
相反地，如果一位高官不能以無相之心來治理國家，那麼他想要繼續執政的希望就會變得極其渺茫了。老子說，要想長且久，就得無私、無相、不求私利; 將自己的利益擺在後面，擺在身外，最好是忘記它。只有這樣才能長生，才能成其私，也才能成就其長期執政的願望。
6 The power of a man of practice
including theurgy, magic feet, heaven eye and supernatural power that derives
from practices have absolute influence on common people. If you have no virtue,
no righteous ways, no selflessness, and can not eliminate mark, the heaven and
earth wouldn’t endow you with the power.
一位修行者因修行所衍生而得的神通、神足、天眼、法力等對一般人而言都是具有著絕對的影響力的。如果你的操守不佳，不行八正道，不能大公無私，不能除去相的話; 那麼，天地是不會讓你獲得這些法寶的。
7 Laotse instructs people to be sage and Buddha instructs
people to be Bodhisattva, the way and advise they give all focus on no-self,
and selflessness. We all along believe that the Truth is exclusive. Do we prove
it in the concept of no-self and selflessness?
老子教人成聖人，世尊教人成菩薩，其著眼點都落在相同的無相、無私上。我們一直相信，真理只有一個，而在無相、無私的觀念上，我們是否也得到同樣的證實呢？