Extensive
interpretation of Tao Te Ching (8) A
道德經演義（八）A
The best of men is like water;
上善若水，
Water
benefits all things, and does not compete with them.
水善利萬物而不爭。
It
dwells in the lowly places that all disdain—wherein it comes near to Tao.
處眾人之所惡，故幾於道。
Strained
Mind (3) (2)。(8A。1)
莊子演義外篇刻意(三)）(2)。(8A。1)
2 A man of practice, his mind may imitate water. The pure water is clean; but
when mud or sand is poured into water, it becomes turbid. Without stirring,
water is still; when gust blowing or boat is passing by, the still water is
stirred by the ripples caused. Water without flowing is dead water. The dead
water can’t keep itself clear for long time. A pool of
dead water can nourish many plants and germ which may make the water turbid too.
修行人的心境也可以效法水。水純則清，將顏料、泥沙倒進水裏，水就混濁了。只要不擾動它，水就是平靜的; 當強風一來或有船經過水波就會興起，這時水面的平靜就被破壞了。再者不流動的所謂死水，也不會長久地保持清澈，一潭死水立刻就會滋長許多動植物，將水質變得混濁而不清。
水之性，不雜則清，莫動則平；鬱閉而不流，亦不能清；天德之象也。
Evidences
Of A Full Character (4) (30-33)(8A。2)
莊子演義內篇德充府(四)(30-33)(8A。2)
30
Confucius answered, “A worker, no matter how strong he is, worked day after
day, he also becomes exhausted. A magistrate racks his brain to make tact,
consider issues and bring out ideas for long time, and then his mood ebbs and
his energy is exhausted. He can no longer figure out new ideas.
孔子說: 「一名工人，不論他身體多麼強壯，整天不斷地勞動，他也會精疲力盡。一名文職人員，他長時間的動腦筋、想謀略、出主意，他的心情就會陷入低潮，終而覺得心力枯竭，再也想不出新點子了。
31 So water is. Without stirring, water gets still and becomes clear and
transparent. When we pot water, the water stops flowing. The still water stored
in pot for long time stinks. The truth of Universe is the concept of making
everything of Nature, works in its own way, without any artificial
interference.
水也有這樣的現象，當我們不攪動它，讓它靜下來，水就清而透明。當我們將水裝進罐子裡，水就不能流動，不流動的水放久了，它就會失去原有的清澈。這種不干預，讓萬物自然濡動的信念，就是宇宙的真理。
32 From observation of water, we make clear that still water is in best mood.
We should imitate water to keep our mind sound, tranquil and peaceful, only for
which we could fully concentrate our energy to exert the best performance.
從水的觀察裡，我們也明白，沉靜是水的最佳狀態。我們應該效法水，讓自己的心境經常保持在沉穩，安寧，祥和的狀態。因為，只有這樣，我們才能充分地內聚我們的力量，發揮最大的功效。
33 If we are obsessed with or bothered by trivia all day, we can’t accomplish any important work.”
如果一天到晚都被些瑣事紛紛擾擾地困惑、打擾，那我們是很難完成什麼重要工作的。」
曰：「平者，水停之盛也。其可以為法也，內保之而外不蕩也。德者，成和之修也。德不形者，物不能離也。」
Xianchi’s
interpretation and remark(8A。1。2)
咸池評述(8A。1。2)
1 Buddhism Classics has a hundred thousand words at great length. Buddha’s dharmas are eighty thousand more; whereas, they have the
same purpose – instructing people how to become tranquil.
佛教經典洋洋灑灑數十萬言，其中單是世尊說的法門就有八萬多種。然而所有這些教人得法與成佛的方法，卻大都離不開一個指導原則，那就是如何讓人心平靜下來。
2 If you yourself could invent a way that can make your unrest heart peaceful,
you don’t need to read or study sutra anymore.
如果你自己發明瞭一套能將你那一顆七上八下、四面奔竄的心穩定下來的方法，那麼佛經你就可以不必去讀、不必去研究了。
3 Buddha holds that great wisdom arises after he calms down and wisdom is the
right tool that guides us to nirvana.
世尊認為，只有當一個人靜下來了以後，真正的智慧才會昇起。也只有智慧，才是一個真正能引領我們走向涅槃道的工具。
4 When a man calms down, wisdom, Kuntalini and Qi can
arise so that it is possible to practice. Therefore, tranquility is the
overriding course to a man of practice; which is like the basic course of Konfu practice--horse step, which should be firm. If a man,
his lower part of body is unstable, letting alone practice of any kind of
Kongfu.
換言之，也只有當一個人的內心平靜下來了以後，他的智慧、挫火、氣等才會昇起，修行才會成為可能。所以靜是修行者最重要的首要功課。這有點像蹲馬步，如果馬步蹲得不好，下盤不穩，那就什麼功夫都免談。
5 Water without stirring and water in bottle, both of them are tranquil in
surface; however, they are different, which men of practice must know.
不予攪動的水，與放在瓶子裡的水，表面上看雖然都是靜，可是它們之間終究是有所區別的。有關這一點，修行人不可不知。
Extensive
interpretation of Tao Te Ching (8) B
道德經演義（八）B
In
his dwelling, the Sage loves the lowly earth;
居善地，
In
his heart, he loves what is profound;
心善淵，
In
his relations with others, he loves kindness;
與善仁，
In
his words, he loves sincerity;
言善信，
In
government, he loves peace;
正善治，
In
business affairs, he loves ability;
事善能，
In
his actions, he loves choosing the right time.
動善時，
It
is because he does not contend that he is without reproach.
夫唯不爭，故無尤。
Let Be
and Let Alone (8) (1-31)。(８。２。B)
莊子演義外篇在宥(八)(1-31)。(８。２。B)
1 To a
man of practice, the five skandhas are actually
empty. The worldly affairs and things are petty.
對修行者而言，五蘊皆空，世俗的事與物都不是那麼重要的。
2However, even the world affairs and things are petty doesn’t mean that we could totally exclude all things, not
touching them, not using them and not eating them. Buddha’s
disciples often said,” We actually distaste food, but
not eating will cause death. Therefore, we have to eat something. When we dine,
we abide prudently by the commandment of dining -- eat as less as possible--.”
可是，不重要並不表示應該完全排除、不沾、不用、不吃。世尊的門徒常說我們實在不喜歡吃東西，可是不吃就會死，我們只得吃。只是我們吃時謹守“計量思維而食”的戒律，儘量少吃。
賤而不可不任者，物也；
3 The man of practice focuses on personal subjective conditions, keeping
objective conditions at arm length from distracting. However, as a human it is
impossible to absolutely isolate himself from others. Buddha exhorted his
disciples not to pay attention to the woman in contacting, if it is inevitable,
then not to talk with her; if talk is a must, then, talk falsely. So, the fact
is even Buddha can’t avoid people.
修行的人專注在個人的主觀條件上，與客觀條件保持距離，以避免受到干擾。可是做人也不能完全地離群索居，不與其他人接觸。世尊看到了這一點，因而告誡其弟子，與女人接觸時最好不要理她們，非不得已不要跟她們講話，非講不可時要言不由衷的說。
卑而不可不因者，民也；
4 To the man of practice, the attitude to the objective conditions should be
the same. The things surrounding us vary and evolve at any time. No matter we
care them or not, their existences are unchangeable.
修行的人，對客觀條件的態度就應該如此。在我們周遭，有許多事情，是無時無刻不在發生，與演變著，不論我們理會它們與否，它們的存在是不會改變的。
匿而不可不為者，事也；
5 There are many inconsideration and irrationalities in the law. However, we
have to abide by. We shouldn’t
fight obviously against them, due to their irrationality.
法律方面，或許有許多不周全，與不合理的地方，可是我們卻必須遵循它，不能因為不合理，而明目張膽地去與之抗衡。
麤而不可不陳者，法也；
6 Living in the society, we have many different duties to do. Though it
sometime looks irrational or even reverse of Tao, we have to do it carefully.
It is the righteousness.
有些事是我們的責任，雖然它看起來不合理，甚至違背道，可是我們還是得去做、去執行，馬虎不得。這就是義。
遠而不可不居者，義也；
7 Something looks like the woman’s soft nature or just
a bias, but we have to carry it out widely and vigorously. It is the
benevolence, or the charity.
有些事，看起來是婦人之仁、是偏見，但是我們還是得大力推行，這就是仁，就是慈善事業。
親而不可不廣者，仁也；
8 It is trivial to give a salute or bow and to worship God or Buddha, but we
must be sincere and modest to do them, which is the courtesy.
行個禮、鞠個躬、膜拜、禮佛，雖是件小事，可是我們必須發自內心的虔誠而為之，這就是禮。
節而不可不積者，禮也；
9 Though it is a personal practice, we must carry it out at all aspects of our
daily life, which is the virtue.
這雖然純粹是個人方面的修為，但是，我們仍須將之提升到我們日常生活的各方面去身體厲行，這就是德。
中而不可不高者，德也；
10 Though it is a simple and clear concept, we should be flexible and versatile
to apply it, which is Tao.
雖然這不過是一個簡單明確的概念，可是在運用上我們不能太過僵硬、太固守陳規; 要懂得靈活變通，這就是道。
一而不可不易者，道也；
11 It is an invisible and untouchable individual but we can obviously feel its
trace of operation in the universe, which is God.
神是看不見，也摸不著的，可是我們仍然可以清楚地察覺到，祂在萬事萬物上運作的痕跡，這就是天。
神而不可不為者，天也。
12 Due to the said factors, we, the men of practice, respect God but we never
do the duty of Heaven or become a substitute for Heaven. The virtue is inherent
character so we should conserve and promote it. However, we never interpret it
based on our private concept, habit and taste.
基於上述原因，我們修行者尊敬神，但是絕不替天行道，越俎代庖。因為，德是天生的品性，我們一定要保有祂、發揚祂，決不能強加自己個人的信念、習慣、好惡在上面。
故聖人觀於天而不助，成於德而不累，
13 We act on Tao. We don’t arrange or plan our future
on our ambition and secular desire.
我們隨道而為，對未來的作為，從不做任何預先的安排與策劃。
出於道而不謀，
14 What we have done represent that we are kind men. But we never label
ourselves as philanthropists. We often help our friends and neighbors but will
not let the benevolence become our burden.
我們的所作所為，都在在表現出我們是仁人善士，可是我們從不標榜自己是慈善家。我們對友人鄰居時常伸出援手，可是我們卻也不會讓這些仁，有機會一躍而成為我們的負擔。
會於仁而不恃，薄於義而不積，
15 We are considerate and polite. Our salutes never lack anything; we never
decline what we should do.
我們禮數周到，當行之禮絕不偷工減料，應該我們做的事絕不推辭。
應於禮而不諱，接於事而不辭，
16 We abide completely by the laws and the regulations, not making use of flaw
of the law, not to mention openly infringement of the law.
面對法律規章，我們一定徹底遵行，絕不走法律漏洞，或公然違法。
齊於法而不亂，
17 We know that the life of a man in this world has to depend on many other
people. Therefore, we never look down on anyone, including the peddler and the
underling.
我們知道，活在這個世上，我們有必要仰賴許多人來滿足我們生活中的種種需求; 所以我們不敢輕視任何人，販夫走卒、市井小民都不例外。
恃於民而不輕，
18 We coexist peacefully with the material world, never disregarding a tree and
a grass. We ward off the association with what happened everyday in the society
but we don’t ignore its development; we always keep an eye on it carefully.
我們與物質世界和諧相處，對一草一木也不敢忽視。社會上每天每時發生的事，我們都儘量避免與之發生關係，可是我們也絕不掉以輕心、忽視其發展。
因於物而不去。物者莫足為也，而不可不為。
19 We understand that a man’s virtue is incomplete if
he doesn’t understand
Heaven; a man don’t know where he is from if he doesn’t know Tao. They who don’t realize Tao thoroughly are very pity! They don’t know why and what they live in their whole life.
我們心裏明白，不瞭解天的人，他的德性就不會完整。不明白道的人，就不可能曉得自己來自何方。不能大徹大悟於道者，他們真是可憐啊！糊裡糊塗地過完一生，而不知其所以為然。
不明於天者，不純於德；不通於道者，無自而可；不明於道者，悲夫！
20 What is Tao? Strictly, Tao covers the Tao of Heaven and the Tao of Human.
那麼，什麼是道呢？嚴格地說，道有天道與人道兩大類。
何謂道？有天道，有人道。
21 The Tao of Heaven is esteemed for its non-action.
天道是無為而尊的。
22 The Tao of Human is the skills produced from evolution which leading human
passing through the material world, the jungle life. Any one over applying
those skills will bring eventually confusing and suffering to him.
人道是為了應付世俗生活而演化出來的技能;過份的運用這些技量、策略會使人陷入混亂、困惑。
有為而累者，人道也。主者，天道也；臣者，人道也主者，天道也；臣者，人道也。
23 We must be discreet in employing them due to the big difference between
them.
這兩者之間是有很大的差別的，我們不可不察。
天道之與人道也，相去遠矣，不可不察也。
24 In Sutra, the "form" in general term means "thing". One
of the most important concepts of Buddhism is that all things in this world are
impermanence and because the impermanence property of the thing, when we chase
it, it becomes the source of our suffering.
佛經裏“色”泛稱為“物”，而佛經裏最重要的概念之一，就是說:
色是無常，而無常是苦。
25 Flesh body is the thing or the form. Combining with the self-nature,
Buddha-nature, vigor, calmness and refinement, the flesh body comes into human.
肉身是物是色，這個肉身是與自性，佛性，神識，妙用，拙火結合而成為人。
26 Therefore, the flesh body is the nonego while the
ego is the self-nature, Buddha-nature, vigor, calmness and refinement.
所以肉身是無我，而自性，佛性，氣，拙火，妙用才是我;
27 The Nonego is the source of human’s suffering; the suffering happens
because human has flesh body and unfortunately, the flesh body is impermanent
and will disappear at end of the day. In others words the Nonego
is nothing but emptiness.
無我即是苦，苦即是肉身，肉身即是空，肉身是無常會消失的，所以它在隔一段時間後會消失是空相。
28 According to above, the emptiness that Buddha mentioned is the flesh body
integrated by materials—nonego,
emptiness and suffering. It is not what we should chase for; it is not the true
ego.
根據這樣的推論，世尊說空者，也就是這個由物質聚合的肉身—無我—空—苦。 彼非我有。
29 Chuang Tzu sees to it too. He is aware that Thing is the only biggest source
of suffering and is a troublemaker; but, it also is the important means to
maintain our lives. Hence, Thing itself is humble and mean but people can’t live without it.
莊子也看到此點。他知道，物是我們人生最大也是唯一的苦源，是一個麻煩製造者，但是物也是我們維持生命，維持人命的重要憑藉，所以物本身是賤的，是不好的東西，可是我們又不能沒有它。
30 To a statesman, an educator, a reformer of the society, or a philosopher, he
goes around to see through various peoples. Therefore, he is deeply aware of
the malice and ugliness of people.
對一個政治家、教育家、社會改革者、哲學家而言; 他們勤走地方，看盡了各式各樣的人，深刻地瞭解人心險惡，貪瞋癡的人心實在醜陋。
31 Therefore, Chuang Tzu asserts that Human is humble and ugly but we can’t live without them. We will die if we leave the society.
Ugly as Human is, we have to stay with them. We must know that the
contradiction of Human and Thing is a serious matter. We have to pay attention
to.
所以，莊子說:人是卑賤醜陋的; 可是我們離不開人群;徹底地離開人群我們也會死。所以人雖醜陋，可是我們卻也離不開人。物與人是人類社會最大矛盾，我們不可不知。
Zhi Travels North (5) (16-17)。(8。2。B)
莊子演義外篇知北遊(五)(16-17)。(8。2。B)
16
Fruit and melon grow in their own way. Also, principles of human relations are
complicate but they have their own sequence. The men of perfect practice will
not mean to change themselves to cater for conduct standard of others when
encountering disputes or censure. They just abide by Tao as the principal
without presetting standpoint or strategy, and accommodate themselves to the
development of situation around and play to the score.
果蓏都有它們自己生長的道理，人倫關係雖然複雜但也自有順序。明白了這個道理，修行完備的人在遭遇是非責難時，就不會刻意地改變自己去迎合這些人為架構的行為標準。他們只是謹守著道為根本的原則，不預設立場，不設定謀略;
隨著事情的發展，隨著周圍環境的變化，見招拆招，隨機應變。
17 Therefore, virtue is a presentation that shows Tao is used in deeds. As a
basic and general principle, Tao is simple but widely used.
所以，德是將道運用在行為中的表現，而道是基本法則，是一個簡單但是可以廣泛運用的原則。
果蓏有理，人倫雖難，所以相齒。聖人遭之而不違，過之而不守。調而應之，德也﹔偶而應之，道也。
Xianchi’s
interpretation and remark(8。2)AB
咸池評述(8。2)AB
1 The difference between plan and environment cognition is time.
對外在環境的預測及認識，其間的差別，就在於時間的長短上。
2 Tactic in short time is the clear cognition of surrounding. It is something
like that we pass quickly across the street when we find there has no car, no
people and no policeman though there is red light. The watch and decision are
made in a very short time. One more example is that a company notices its
annual sales are behind the yearly target. When it finds that the sales would
increase ten percent, only if price is lower by twenty percent, and the ten
percent would make it reach the goal of the year. Thus they decide to launch a
tentative promotion program—selling price lowering twenty percent within ten
days. The result is expected well to reach the goal.
短時間的謀略是指對週遭環境的清楚認知。好比過馬路，左看看、右看看、沒有車、沒有人、沒員警; 雖然是紅燈，我們也照樣闖過去了。這樣的觀察與決定，都是在極短時間內完成。再比如，公司在年度終了，發覺業績不理想。經過評估，只要降價２０％，生意立刻可以提昇１０％。而這個１０％足以使得當年的業績達到目標。因此我們決定辦理短期的促銷活動，產品在１０天內全面調降２０％，結果正如預期的順利達成目標。
3 The
judgment and tactic of short term usually would reach their goal exactly.
這種短期的評估，短期的策略，往往都能藥到病除，一針見血的達成目標。
4 However, it is tough to insist in a fixed goal and to accomplish complicate
and long-term things. Of course, it still is possible to do them but it would
cost an arm and a leg.
可是對一些長期的、複雜的事，我們就很難固守於一個目標，並堅定的去完成。當然也不是完全不可能，可是這樣做往往會付出太高太大的代價。
5 In childhood, I with my classmates aspired to be an engineer, which was a
long term plan. In fact, I became a civil servant. Did I nevertheless insist in
being a civil servant? Certainly not, later I became a businessman. The finest
twenty years in my life was accompanied with my business. In fifty-two, I was
assistant general manager of a foreign company, with a high income. I had a
comfortable life and seem a good future. However, I quit my job due to some
reasons and now I am living an easy retired life. Thinking about the rest of my
life, I should have dozens of years. Does my rest life will go through smoothly
and peacefully just like that to the end of the day?
比如，從小我就跟隨同學們立下將來要當工程師的志願。這個想法就是一個長遠的計劃。事實上，我後來做了公務人員。然而，是不是我從此就立定志向，終身做一名公務員呢？最後當然不是，因為後來我轉入商界發展; 一生中最精華的２０年，成為不折不扣的生意人。５２歲正當盛年，做到外商公司副總經理，月入XX萬元，前途光明，生活優裕。此時，我又何曾想過，自己有朝一日會提前從這個位子上退下來呢？後來事情的發展與演變，造成我早早離職，過著閒雲野鶴式的生活。看看後半生，我應該還有數十年的生命，那麼，我未來的生活，是否就會如此平靜無波地渡過去呢？
6 In the past years, I wrote articles, learnt English, did exercise and
practiced Yoga as if I bided my time. Someday, I suddenly decide to come back
to the stage to give myself a play after retirement for dozens of years. Who
could say that it is impossible?
這幾年來，我每天寫東西、唸英文、鍛鍊身體、勤練瑜伽，又似乎是在等待機會，伺機而動。如果有一天，當我在休息了十幾年之後，突然決定重出江湖，再做一番事業，又有誰敢說這是絕對不可能的事呢？
7 By such an analysis, we may apprehend the real meaning of “complying oneself
to situation” by Chuang Tzu. The long-term plan is just for reference and
should not be treated seriously.
經過這樣的分析，我們就能明白莊子偶而應之的道理。長遠的計劃只能提供參考，絕對不能認真。經過這樣的分析，我們就能明白莊子偶而應之的道理。長遠的計劃只能提供參考，絕對不能認真。
蘇東坡曾對宋神宗說: 陛下生知之性，天縱文武。不患不明，不患不勤，不患不斷，但患求治太急，聽言太廣，進人太銳。願鎮以安靜，待物之來，然後應之。
8 When
making a long-term plan, condition should be set foundational and relented. For
example, you aspired to be a doctor and then you had to spend more time in
studying because you had to enter medical college before you become a doctor
and it is not an easy one. So, hard study is urgent for you at present. When
you achieve good results on your study, you could have good opportunity after
graduation to major in electrics and engineering even if you didn’t eventually
enter the medical college.
因此，在制定長遠目標時，條件一定要放得寬些、基本些。比如你立志要當一名醫生，那你就得多花些時間用功讀書，先將書唸好。因為，想做醫生得上醫學院，而上醫學院成績不好是辦不到的。所以，當下用功讀書是急迫性的工作。你只需將書讀好了，萬一將來沒考上醫學院，但是若能考上電機系、資訊工程系，畢業後也一樣會有不錯的發展。
9 So, the right attitude to face the future is to do current things well, and
well establish your subjective condition, and ready to embrace all the coming
challenges. You master much knowledge, possess of skill, improve virtue, modify
idea and build body; when there is opportunity, you could master it tightly.
You should never have high expectation but your ability is low.
所以，對未來正確的態度，應是做好當下每一件事，厚植本身的主觀條件，將學問做好、技術練好、品德修好、觀念正確、身體健康; 當機會來時，充分把握，絕不好高騖遠、眼高手低。
10 The
long-term plan is for reference only and the short-term plan is well made to
carry out. This is the essence of “complying oneself with situation”.
長遠計劃僅當參考，短程目標則須仔細評估，奮力去做; 這就是偶而應之的真諦。
Xianchi’s interpretation and remark of Tao Te Ching (8) A。B。a8
咸池評述道德經演義（八）A。B。a8
1 It is essential for a man of practice to maintain a peaceful mind and
environment. If a man he is bothered by trivia all the day, he is sure to have
difficulty in entering the realm of practice.
如何維持一顆沉穩，安寧，祥和的心境; 對於修行人來說是極端重要的事。試想，假如一個人天天都被一些大大小小的事所牽絆，因而倍覺困擾; 那麼，他肯定是無法進入修行的境界的。
2 Hence, Buddha asks us to eliminate the desire for love, affliction and
longing for ever, never rejuvenating them, leaving desire for no desire, and
deserting bondage and coverage. A man without desire, love, avarice, flirt,
suspecting and slumber, he certainly would become tranquil.
為此，世尊要求我們必須除盡欲愛，沒有塵勞; 愛欲之心，永不復興。於欲至無欲，離諸結縛，諸蓋之疾。世尊的方法是快刀斬亂麻，一刀兩斷，乾淨俐落，絕不拖泥帶水。而人沒了欲、沒了愛、沒了貪嗔、調戲、疑法之心、睡眠等，其內心平靜無波亦自不待言。
3 Chinese is more practical in this respect. After Zen was introduced into China,
a new Zen evolved, it called “Grand Zen” which is practiced in the city instead
of in the far and remote mountains. It holds that practice apart from human
world and being isolated; once he comes back to the human world, he would be
very possible overwhelmed by various temptations, because he didn’t experience
the test of human world and couldn’t refuse temptation. Only man of practice
who can keep tranquil mind in this world can pass the test, which is great.
相對的來看，中國人就比較務實。自禪宗傳到了中國之後，我們便發明了一套大隱隱於市的說法。認為到深山僻野中修行、遠離紅塵、離群索居而修行，這樣的方式沒有什麼了不起。搞不好有一天，這位修行人重回世間懷抱，七情六慾極有可能很快地又將他整個淹沒。因為，他沒有經歷過紅塵的洗禮與攷驗，極有可能經不起誘惑。因此，只有修於市的人，在紅塵喧鬧中仍能維持一顆平靜的心; 如此的修為，才能經得起攷驗，才算得上是大修行。
4 In this chapter, Laotse told us how to practice in
the city to gain great achievement. There is a kind of yoga practice very
similar to the said practice; it called “Mobile Yoga”; in which the man of
practice may gain great achievement through his professional work.
老子的這段文章，其目的就是為了告訴我們，如何修於鬧市，而仍能成大果。在瑜伽修行裡也有這樣的說法，那就是行動瑜伽。這類瑜伽行者，他們在其崗位上、工作上就能修得大果了。
5 The most important requirement of Mobile Yoga is that a man of practice does
well his own duties, carefully and intently. Environment is improved; attitude
is correct; association is done well; country, society and company are managed
well; other things are done well and relations with the masses are established
well. So he is successful. He is a good yogi.
在行動瑜伽的要求裡，最重要的條件就是要求修行人將每一件眼前的工作做好，仔細地做、專心一致的做。把居住環境弄好，將心擺好，與人交往好，話講好，將國家社會公司管理好; 事情做好，行動成功，甚至搞好群眾關係等等。將所有這些通通都弄好，那麼，他就是一位實至名歸的瑜伽行者了！
6 How
to do it well? Laotse told us that “In his dwelling,
the Sage loves the lowly earth; In his heart, he loves what is profound; In his
relations with others, he loves kindness; In his words, he loves sincerity; In
government, he loves peace; In business affairs, he loves ability; In his
actions, he loves choosing the right time. It is because he does not contend
that he is without reproach.” If we could hold the rules, we are bothered less
in our life and the mind that is tranquil emerges. If there is no reversed
dream, Buddha mentioned, we may enter the realm of nirvana. It is very clear
actually on how to practice, isn’t it?
那麼，要怎樣才能弄好呢？老子告訴我們:
居善地，心善淵，與善仁，言善信，正善治，事善能，動善時，夫唯不爭，故無尤。如能好好地把握這些原則，我們的生活中就少有困擾，一顆平靜而絕少顛倒夢想的心就出現了。世尊說，沒有顛倒夢想，就能進入涅槃境; 修行的路徑其實是很明確的。