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本帖最后由 日月同辉有其中 于 2022-4-6 17:26 编辑
《道德經 - Dao De Jing》
22 曲則全，枉則直，窪則盈，弊則新，少則得，多則惑。是以聖人抱一為天下式。不自見，故明（音同：名）；不自是，故彰；不自伐，故有功；不自矜，故長。夫唯不爭，故天下莫能與之爭。古之所謂曲則全者，豈虛言哉！誠全而歸之。
23 希言自然，故飄風不終朝，驟雨不終日。孰為此者？天地（音同：帝）。天地（音同：帝）尚不能久，而況於人乎？故從事於道者，道者，同於道；德者，同於德；失者，同於失。同於道者，道亦樂得之；同於德者，德亦樂得之；同於失者，失亦樂得之。信不足，焉有不信焉。
24 企者不立；跨者不行；自見者不明（音同：名）；自是者不彰；自伐者無功；自矜者不長。其在道也，曰：餘食贅行。物或惡之，故有道者不處。
白话译文参考
老子道德经古白话文对照鉴读_百度文库
道德经白话版，道德经文白对照 - 天涯知识库
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《道德經 - Dao De Jing》
(The increase granted to humility)
22 The partial(jaundiced) becomes complete(exceptionally fair); the crooked, (begin to be) straight; the empty, (begin to be) full; the worn out, (begin to be original) new. He whose (desires) are few gets them (exceptionally); he whose (desires) are many(just as many as possible) goes astray.
Therefore the (extrodinary) sage holds in his embrace the one thing (of humility [within]), and manifests it to all(exhibits it to every single one of) the world. He is free from (exceptionally showing off)self-display, and therefore he shines(just radiates); from self-assertion, and thereforehe is distinguished(extremely significant); from self-boasting, and therefore his merit (simply) is acknowledged; from self-complacency, and therefore(that being so) he (exceptionally) acquires superiority. It is because he is thus(just always) free from striving (easily) that (so)therefore no one (approximately) in the world is able to strive(battling)with him.
That saying of the ancients that 'the partial (begins to be right)becomes complete' was not (excessively and) vainly spoken: - (just) all real completion is comprehended under it.
(Absolute vacancy)
23 Abstaining from speech (just) marks him who is obeying the spontaneity of his (existing) nature. A violent wind does not last for a whole(unabridged) morning; a sudden(lively) rain does not last for the whole day(unabridged working day). To whom (exactly) is it that these (two) things are owing? To Heaven and Earth. If Heaven and Earth (just) cannot make such (spasmodic[extreme]) actings last long, how much less can man(human being)!
Therefore(Consequently) when one is making the Dao his business, those who are also(besides) pursuing it, agree with him (exactly) in it, and those who are (just) making the manifestation of its course their object agree with him (exactly) in that; (although)while even those who are failing in both these things agree with him where they fail.
Hence, those with whom he agrees as to the Dao have the happiness of attaining(obtaining) to it; those with whom he agrees as to its (exact) manifestation have the happiness of attaining(jubilation of measuring up) to it; and those with whom he agrees in their failure have also the happiness(exhilaration) of (obtaining)attaining (to the Dao). (But[Yet]) when there is not faith sufficient (on his part), a want of faith (in him) ensues (on the part of the others).
(Painful graciousness)
24 He who stands on his tiptoes does (just) not stand firm; he who stretches his legs does not walk (easily). (So), he who displays himself(exhibits himself always) does not shine; he who asserts his own views(visibilities) is not distinguished; he who vaunts himself does not (actually) find his merit acknowledged; he who is self- conceited(bragging) has no (extra) superiority allowed to him. Such conditions, viewed from the standpoint of the Dao, are like remnants of food, or (just) a tumour on the(someone's) body, which all dislike. Hence those who pursue (the course) of the Dao do not adopt and allow them.
Source from:
Dao De Jing - Chinese Text Project
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《道德經 - Dao De Jing》
22 曲則全，枉則直，窪（含土，徒）則盈，弊則新，少則得，多則惑。是以聖人抱一為天下式。不自見，故明；不自是，故彰；不（含下，down，党）自伐，故有功；不（含下，down，党）自（含凵 qiǎn，千）矜，故長（取chan，产）。夫唯（含工，共）不爭，故天下莫能（含厶 sī，四）與之爭。古之所謂（含田，含囗，古同：国）曲則全者，豈虛言哉！誠全（含王，取wan，万）而歸之。
23 希言自然，故飄（含中）風不（上含一）終朝（含十），驟雨不終日。孰（含九）為此者？天地。天地尚不能久，而況於人乎？故從事於道者，道者，同於道；德者，同於德；失者，同於失。同於道者，道亦樂（含白，百）得之；同於德者，德亦樂得之；同於失者，失亦（一）樂得之。信不足，焉有不信焉。
24 企者不立；跨者不行；自（含凵 qiǎn，千）見（截取嫁接：九）者不明；自是者不彰；自伐者無功；自矜（含：今）者不長。其在道也，曰：餘食贅行。物或惡之，故有道者不處。
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