最后的审判 (370) 道德經 9-12 解读

日月同辉有其中

《道德經 - Dao De Jing》


9 持而盈之，不如其已；揣而銳之，不可長保。金玉滿堂，莫之能守；富貴而驕，自遺其咎。功遂身退天之（的；又音：帝）道。
10 載營魄抱一（魂体合一，阴阳合一：明；谐音：名），能無離乎？專氣致（谐音：之）柔，能嬰兒乎？滌（谐音：帝）除玄覽，能無疵乎？愛民治（谐音：之）國，能無知乎？天門開闔，能為雌乎？明（音同：名）白四達，能無知乎？生之、畜之，生而不有，為而不恃，長而不宰，是謂玄德。
11 三十輻，共一轂，當其無，有車之用。埏埴以為器，當其無，有器之用。鑿戶牖以為室，當其無，有室之用。故有之以為利，無之以為用。
12 五色令人目盲；五音令人耳聾；五味令人口爽；馳騁田獵，令人心發狂；難得之貨，令人行妨。是以聖人為腹不為目，故去彼取此。



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《道德經 - Dao De Jing》


(Fulness and complacency contrary to the Dao)
9 It is better to leave a vessel(jar) unfilled, than to attempt to carry it when it is full. If you keep (extra) feeling a point that has been sharpened, the point cannot long preserve (continuously) its sharpness. When gold and jade fill the hall, their possessor cannot keep them(his belongings) safe. When wealth and honours lead to (exceptional) arrogance, this brings its evil on itself. When the work is done (just), and one's name is becoming distinguished, to withdraw into obscurity is the way of Heaven.
        
(Possibilities through the Dao)
10 When the intelligent and animal souls are held together in one embrace(jointly in one arm), (their sepatations can be kept.)they can be kept from separating. When one gives undivided(exclusive) attention to the (vital) breath, and brings it to the utmost(extrodinary) degree of pliancy, he can become as a (caringly extrodinary newborn) (tender) babe. When he has (just) cleansed away the most mysterious sights (of his [extreme] imagination), he can become without a flaw(snag). In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the (begining of) opening and shutting of his gates of (exclusive) heaven, cannot he do so (just) as a female bird? While his intelligence reaches in every direction(extends in all directions), cannot he (appear to) be without (understanding)knowledge? (The Dao) produces ([simply]all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides(manages) over all, and yet does not (exceptionally) control them. This is what is (just) called 'The mysterious Quality' (of the Dao).


(The use of what has no substantive existence)
11 The thirty spokes unite in the one nave; but it is on the (significantly) empty space (for the axle), that the use of the wheel depends (on the axle). Clay is fashioned into vessels(jars); but it is on their empty hollowness, that their use depends. The door and windows are (exceptionally) cut out (from the walls) to form an apartment; but it is on the (significantly) empty space (within), that its use depends. Therefore(That being so ), what has a (positive) existence serves(aids) for profitable adaptation, and what (just) has not that for (actual[confirmed]) usefulness.
        
(The repression of the desires)
12 Colour's (just has) five hues from the eyes their sight will take;
Music's five (exceptional) notes the ears as deaf can make;
The flavours five deprive(are robbing of) the mouth of taste;
The chariot course, and the wild(crazy) hunting waste.
Make mad the mind; and objects rare(limited) and strange,
Sought for, men's conduct will (exceptionally) to evil change.
Therefore the sage seeks (just) to satisfy (the craving of) the (tummy)belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.


Source from:
Dao De Jing - Chinese Text Project



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《道德經 - Dao De Jing》


9 持而盈之，不（含下，down，党）如其已；揣而銳之，不可長（取chan，产）（久，九）保。金（和；含千）玉（含土，徒）滿（截取满共字头，音：共）堂，莫之能守；富（含田，含囗，古同：国）貴（含中）而（上含一）驕，自遺（含中）其咎（九）。功遂身退（down，党）天之（的；含白，百）道。
10 載（截取田，含囗，古同：国）營（含凵 qiǎn，千）魄（截取嫁接：九）抱一，能無（含共）離（含十一）乎？專（含中）氣致柔，能嬰兒乎？滌除玄覽，能無疵（含厂，取chan，产）乎？愛民治（含凵 qiǎn，千）國（国），能無（含共）知乎？天（上含一，one，万）門開闔（shut down，党），能（含厶 sī，四）為雌乎？明（含厂，取chan，产）白四（四）達，能無知乎？生之、畜之，生而（含一）不（含下，down，党）有，為而（上含一，one，万）不恃，長而不宰，是（取撇放日上：白，百）謂玄德。
11 三（含一）十（十）輻，共一轂（截取嫁接：九），當其無，有車之用。埏埴（含十一）以為器，當其無，有器之用。鑿（截取嫁接：九）戶牖以為室，當其無，有室之（的；含白，百）用。故有之以為利（含千），無之以為用。
12 五（含一，one，万；含一）色令人目盲；五（含四）音（含凵 qiǎn，千）令人耳聾；五味（截取下，down，党）令人口（含凵 qiǎn，千）爽（含：大）；馳騁田獵，令人心發狂（含土，徒）；難（nine，九）得之貨，令人行妨。是以聖人為腹不（含下，down，党）為目，故去（含土，徒）彼取此。