最后的审判 (363) 道德經 1-3 解读

日月同辉有其中

《道德經 - Dao De Jing》


1 道可道，非常道。名可名，非常名。無名天地（音同：帝）之始；有名萬物之母。故常無欲，以觀其妙；常有欲，以觀其徼。此兩者（天帝与上帝），同出而異名，同謂之玄。玄之又玄，衆妙之（的，又音：帝）門。
2 天下皆知美之為美，斯惡已。皆知善之（的，又音：帝）為善，斯不善已。故有無相生，難易相成，長短相較，高（意：上）下（意：低；谐音：帝）相傾，音聲（低【谐音：帝】高【意：上】）相和，前後相隨。是以聖人處無為之（的，又音：帝）事，行不言之教；萬物作焉而不辭，生而不有。為而不恃，功成而弗居。夫（含：天）唯弗居，是以不去。
3 不尚賢，使民不爭；不貴難得之貨，使民不為盜；不見可欲，使心不亂。是以聖人之治，虛其心，實其腹，弱其志，強其骨。常使民無知無欲。使夫*（含：天）知者不敢為也。為無為，則無不治。
*夫 : Originally read: "天". 據河上公本、《馬王堆老子乙》改。



白话译文参考

https://www.daodejing.org/
老子道德经古白话文对照鉴读_百度文库




《道德經 - Dao De Jing》


1 道可道，非常道。名可名，非常名。無名天地之始；有名萬物之母。故常無欲，以觀其妙；常有欲，以觀其徼。此兩（liang）者，同出而（将出横置，取一丿放入）異名（提取共，修剪左上端、右上面，取撇放上←），同謂之玄。玄之又玄（含幺，小），衆妙（右半边含字中字←）之門。
2 天下皆（截取彐放入大的一丿←）（取彩色拼音字母：Jie）知美（含大，da）之為美（mei），斯（去掉其上首，取斤放到上面）（si）惡已。皆（All）知善之為（就是【音同：市】）善，斯不善（shan，取黑体音：沙）（因为有恶的存在）已。故有無相生，難易相成，長短相較，高下相傾（含贝；谐音：北），音聲相和，前後相隨。是以聖人處無為之事，行不言之教（含：子）；萬（含禺；谐音：于）物作焉而不辭，生而不有。為而不恃，功成而弗（不再来自）居。夫唯弗居，是以不去。
3 不尚賢，使民不（竞；谐音：京）爭；不貴（含中；谐音：重）難得（稀有）之貨，使民不為盜；不見可欲，使心不亂（luan）。是（音同：市）以聖人之治，虛其心，實其腹，弱其志，強（jiàng，谐音：将）其骨。常（音同：长）使民無（谐音：吾）知無欲。使夫（含：大）知者不敢為也。為無為，則無不治。




(Embodying the Dao)
1 The Dao that can be trodden is not the enduring and unchanging Dao(course). The name that can be named is not (just) the enduring and (likely) unchanging name. [Conceived  of as]having (extraordinarily) no name, it is (being) the (only) Originator of heaven and earth; (conceived of as) having a name, it is (being) the (extraordinary) Mother of (just) all things.
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer(perimeter) fringe is all that we shall see.
Under these (extrodinary) two aspects, it is (just) really the same; but as development takes place, it (just) receives the different names. Together we call them the Mystery. Where the (puzzledly) Mystery is the deepest is the gate of all that is subtle and wonderful.



(The nourishment of the person)
2 All(Just all) in the world know the beauty of the beautiful(majestic), and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is. So it is that existence and non-existence (combinedly) give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness (basically) fashion out the one the figure of the other; that (the ideas of) (exceptional) height and lowness (just) arise from the contrast of the one with the other; that the musical notes and tones become (extraordinarily) harmonious through the relation of one with another; and that being before and behind give the idea of one following another. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech (basically). All things spring up, and there is not one which declines to show itself; they (extraordinarily) grow, and there is (just) no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished (Impeccably), and there is no resting in it (as an achievement).
The work is done, but how no one can see (slightly);
'Tis this that makes the power not cease to be.


(Keeping the people at rest)
3 Not(Just not) to value and employ men of superior ability is the way to keep the people from (extreme) rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder. Therefore(Thereby) the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens (extraordinarily) their bones. He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is (just) this abstinence from action, good order is universal.


Source from:
Dao De Jing - Chinese Text Project


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《道德經 - Dao De Jing》


1 道可道（截取组合：員），非（不【含下，down，党】是）常（取chan，产）道。名可名，非（不【含下，down，党】是）常名。無（截取嫁接无：九）（無含共）名天（和；含千）地之（开；上含一）始（过【国】程【含下，down，党】）；有名萬（含中）物之（的；含白，百）母。故常無（截取嫁接无：九）欲（含千），以觀（截取嫁接：九）其妙；常（取chan，产）有欲（含欠，千），以觀其徼。此兩者（含：十一），同出而異（一）（含共）名，同謂（含田，含囗，古同：国）之玄。玄之又玄，衆（中）妙之（的；含白，百）門。
2 天下皆知美之為美，斯惡已。皆知善之為善，斯（四）不善（含王，取wan，万）已。故有無相生，難（nine，九）易相成，長短（上含一）相較，高下相傾，音聲（含：十一）相和，前後相隨。是（十）以聖人處無（截取嫁接无：九）為之事，行不言之（的；含白，百）教；萬（万）（含中）物作焉而（上含一）不辭（辞含千），生（过，国）而不有。為而（上含一，one，万）不恃（含寺，四），功（共）成（含厂，取chan，产）而弗（不；含下，down，党）居。夫唯弗居，是以不去（含厶 sī，四）。
3 不尚賢，使民不爭；不貴難（nine，九）得之貨，使民不為盜（含欠，千）；不（含下，down，党）見可欲（取三字组合：員），使心不（含下，down，党）亂（乱含千）。是（含象形的下，down，党）以聖人之治，虛（中截取厂，取chan，产）其心，實（过，国）其（含共）腹，弱（过，国）其志，強（含中）其（含共）骨。常（取chan，产）使民無知無欲。使夫知者不（含下，down，党）敢為也。為無為，則無不治（与則组合：員）。