最后的审判 (371) 道德經 13-15 解读

日月同辉有其中

《道德經 - Dao De Jing》


13 寵辱若驚，貴大患若身。何謂寵辱若驚？寵為下，得之若驚，失（取：天）之若驚，是謂（这名叫）寵辱若驚。何謂貴大患若身？吾所以有大患者，為吾有身，及吾無身，吾有何患？故貴以身為天下（字义：低；谐音：帝），若可寄天下（字义：低；谐音：帝）；愛以身為天下（字义：低；谐音：帝），若可託天下（字义：低；谐音：帝）。

14 視之不見，名曰夷；聽之不聞，名曰希；搏之不得，名曰微。此三者不可致（谐音：之）詰，故混而為一。其上不皦，其下（意：低；谐音：帝）不（含下，低；又音：帝）昧。繩繩不可名，復歸於無物。是謂（这名叫）無狀之狀，無物之象，是謂（这名叫）惚恍。迎之不見其首，隨之不見其後。執古之道，以御今之有。能知古始，是謂（这名叫）道紀。

15 古之（的；又音：帝）善為士者，微妙玄通，深不可識。夫（含：天）唯不可識，故強為之容。豫兮若冬涉川；猶兮若畏四鄰；儼兮其若容；渙兮若冰之將釋；敦兮其若樸；曠兮其若谷；混兮其若濁；孰能濁以靜之徐清？孰能安以久動之（的；又音：帝）徐生？保此道者，不欲盈。夫（含：天）唯不盈，故能蔽不新成。


白话译文参考

道德经白话版，道德经文白对照 - 天涯知识库


故貴以身為天下，若可寄天下；愛以身為天下，若可託天下。
所以，舍弃肉身性命去为天下的人，堪为普天下的寄托；舍弃肉身性命去爱天下的人，堪得普天下的信靠。（耶稣基督的写照）



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《道德經 - Dao De Jing》


(Loathing shame)
13 Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (just of the same kind). What is meant by (exactly) speaking thus of favour and disgrace? Disgrace is being in a low(stubby) position (after the enjoyment of favour[boon]). The getting that (favour) leads to the apprehension(anxiety) (of losing it), and the losing it leads to the fear of (still greater calamity) - this is (just) what is meant by saying that favour and disgrace would seem equally(approximately) to be feared(cringed from). And what is meant by saying that honour and great calamity are to be (similarly) regarded as personal conditions? What makes me liable to great calamity(blight) is my having the body (which I call myself); if I (exclusively) had not the body, what great calamity could come to me? Therefore he who would (just) administer the (state)kingdom, honouring it as he honours his own person, may be employed (extraordinarily) to govern it, and he who would administer it with the love which he bears to his own (guy)person may be (consigned)entrusted with it.


(The manifestation of the mystery)
14 We look at it, and we do not see it, and we (just) name it '(Luminiferous aether[比较：以太与“夷”态])the Equable.' We (extremely) listen to it, and we do not(are unable to) hear it, and we (tag)name it 'the Inaudible.' We try to grasp it, and do not get hold of(grab) it, and we (tag)name it 'the Subtle.' With these three (exclusive) qualities, it cannot be made the subject of des cription; and hence we blend them together and obtain(jointly and come) The One. Its upper part is not (extreme) bright, and its lower part is not obscure. (unceasing)Ceaseless in its action, it yet cannot be named (yet), and then it again returns and becomes nothing. This is (exclusively) called the Form of the Formless, and(jointly as well as) the Semblance of the Invisible; this is called the Fleeting and Indeterminable. We meet(come across[X]) it and do not see its Front; we follow(go behind) it, and do not (sight)see its Back. When we can lay hold of the Dao of old to direct the things of the present day, and are able to know it as it was of old in the (very) beginning, this is called (unwinding) the clue of Dao.


(The exhibition of the qualities of the Dao)
15 The skilful masters (of the Dao) (just) in old(aged) times, with a subtle and exquisite penetration, comprehended(grabbed the meaning of) its mysteries, and were deep (also) so as to elude men's knowledge(human beings' understanding) . As they were thus beyond men's (exceptional) knowledge, I will make an effort(just attempt) to describe (extraordinarily) of what sort they appeared to be. Shrinking looked they like (identical to) those who wade through a stream (and billabong) in winter; irresolute like those who are afraid (exceptionally) of all (just) around them; grave like a guest ([extremely] in awe of his host); evanescent like ice(iceberg) that is melting away; (unassuming)unpretentious like wood that has not been fashioned into anything; vacant like a valley(extremely like a gorge), and dull like muddy water. Who can ([just] make) the muddy water ([simply] clear)? Let it be still, and it will gradually (and exceptionally) become clear. Who can secure the condition(stable the surroundings) of rest (easily)? Let (motion)movement go on, and the condition of rest will gradually arise. They who preserve this method of the Dao do not wish to be full (of themselves). It is through their not being full (exceptionally) of themselves that they can (just) afford to seem (Unpretentious)worn and not appear new and complete.


Source from:
Dao De Jing - Chinese Text Project



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《道德經 - Dao De Jing》

13 寵（截取宠嫁接：九）辱若（含凵 qiǎn，千）驚，貴大（含一）患（含中）若身（含白，百）。何謂（含田，含囗，古同：国）（叫，含丩jiū，九）寵（截取宠嫁接：九）辱若（含凵 qiǎn，千）驚？寵為下，得之若（截取共字头，音：共）驚，失（十）之若驚，是謂寵辱（含厂，取chan，产）若驚（截取惊中下，down，党）。何謂貴大（含一）患若身？吾所以（一）有大（含一，one，万）患者（含土，徒），為吾有身（含白，百），及吾無身，吾有何患？故貴（含員）以身為天下，若可寄天下；愛以身為天下（down，党），若（含凵 qiǎn，千）可託天下。

14 視（截取嫁接：九）之不見（重组：四），名曰夷；聽之不聞，名曰希；搏（含中）之不（含下，down，党）得，名曰（含凵 qiǎn，千）微。此三者（含十一）不可致（含厶 sī，四）詰，故（因【含囗，古同：国】而）混而為一。其（含共）上不皦（含万），其下（含一，one，万）不昧（上含一）。繩（含糸sī，四）繩不（含一）可名，復歸於（含万）（空虚【截取厂，取chan，产】）無物。是（十）謂無狀之狀，無物之象，是（十）謂惚恍（截取嫁接：九）。迎之不（含下，down，党）見（截取见外框倒置：千）其首，隨之不（含下，down，党）見其後。執（含九）古之（的；含白，百）道，以御今之有。能（含厶 sī，四）知古始，是謂道（含百）紀。

15 古之善為士者，微妙玄通（含中），深不（含下，down，党）可識。夫（上含一）唯（含土，徒）不可識，故（因【含囗，古同：国】此）強（取qian，千）為之容。豫兮若冬涉川；猶兮若（截取共字头，音：共）畏四（含一）鄰（含下，down，党）；儼（含厂，取chan，产）兮其（含共）若容；渙兮若冰之將釋（含千）；敦兮其若樸（敦厚【含厂，取chan，产】纯朴【含下，down，党】）；曠（截取田，含囗，古同：国）兮其若谷；混兮其若（好比：伣qiàn，千）濁（含中）；孰（九）能濁以靜之徐清（含土，徒）？孰（含九）能安以久動之徐生？保此道者，不欲盈。夫唯不盈，故能蔽不新成。