最后的审判 (372) 道德經 16-18 解读

日月同辉有其中

《道德經 - Dao De Jing》


16 致虛極，守靜篤。萬物並作，吾以觀復（明【音同：名】白）。夫（含：天）物芸芸，各復（含夂zhǐ；谐音：之）歸其根（底；谐音：帝）。歸根（底；谐音：帝）曰靜，是謂復命（谐音：名）。復（含夂zhǐ；谐音：之）命（谐音：名）曰常，知（音同：之）常曰明（音同：名）。不（含下，低；谐音：帝）知（音同：之）常，妄作凶。知常容（容=公=王=天），容乃公（公=天），公乃王（王=天），王乃天，天乃道（道=天），道（道=天）乃久（久=道=天），沒（消失【down，下，低；谐音：帝】）身不（含下，意：低；谐音：帝）殆。

17 太上，下（意：低；谐音：帝）知有之；其次（字义：低【谐音：帝】一等），親而譽（统治者）之（名）；其次（字义：再低【谐音：帝】一等），畏之；其次（字义：再低【谐音：帝】一等），侮之。信（之）不（含下，低；谐音：帝）足，焉有不信焉。悠兮，其（意：统治【谐音：之】者）貴言。功成（名就）事遂，百姓皆謂我自然。

18 大道廢，有仁義（才明【音同：名】显）；智慧出，有大偽（才明【音同：名】显）；六親不和，有孝慈（才明【音同：名】显）；國家昏亂，有忠臣（才明【音同：名】显）。



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《道德經 - Dao De Jing》

        
(Returning to the root)
16 The (state of) vacancy should be brought to the utmost degree(just to the maximum measure), and that of stillness guarded with (extraordinarily) unwearying vigour. All things(Every bit of the thing) alike go through their processes of activity, and ([untill] then) we see them return (to their original state). When things(bodies) (in the vegetable world) have displayed their luxuriant growth, we see (just) each of them return to its root. This returning to their root (expectedly) is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end. The report(relay) of that fulfilment is the regular, unchanging(unabating) rule. To know that unchanging rule is to be intelligent; not to know (exactly) it leads to wild(unadjustable) movements and evil issues. The knowledge of that unchanging rule produces a (grand[excellent]) capacity and forbearance, and that capacity and forbearance lead to a community(body) (of feeling [completely] with all things). From this community(body) of feeling comes a kingliness(exaltation) of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the (majestic) Dao. Possessed of(By dominated) the Dao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.

         
(The unadulterated influence)
17 In the highest antiquity, (the people) did not know that there were (their rulers[just unnamed rulers over them]). In the next age they loved them and praised them. In the next they (lived in fear of)feared them; in the next they despised them. Thus(That being so) it was that when faith (in the Dao) was deficient (completely) (in the rulers) a want of faith in them ensued (in the people[human beings]). How irresolute(extremely hesitant) did those (earliest rulers) (just) appear, (manifesting)showing (by their reticence[exceptional restraint]) the importance which they set upon their words! Their work was done(being done smoothly) and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!'


(The decay of manners)
18 When the Great Dao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue(justice came into style) . (Then) appeared wisdom and shrewdness(extreme wisdom and nous), and there ensued great(befell whopping) hypocrisy. (During the time that)When harmony(amicability) no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder(jumble), loyal ministers appeared.




Source from:
Dao De Jing - Chinese Text Project



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《道德經 - Dao De Jing》


16 致虛極，守靜篤。萬物並作，吾以觀（含土，徒）復。夫物芸芸，各復歸其根。歸根曰靜，是謂復命。復命曰常，知常曰明。不（含下，down，党）知常，妄作凶（含凵 qiǎn，千）。知常容，容乃公，公（含厶 sī，四）乃王（取wan，万），王（上含一）乃天，天乃道，道乃（是；十）久（九），沒身不殆。

17 太上，下知有之；其次（含欠，千），親（截取嫁接：九）而（上含一）譽之；其次，畏之；其次，侮之。信不足，焉有不（含下，down，党）信焉。悠兮，其貴（含中）言（说过【国】的话）。功（共）成（含厂，取chan，产）事遂，百（百）姓皆（含白，百）謂我（本；截取下，down，党）自然。

18 大道廢（含厂，取chan，产），有仁義；智慧出（含工，共），有大偽；六（含一）親（截取嫁接：九）不和（含千），有孝（含十一）慈；國（国含王，取wan，万）家昏亂（含厶 sī，四；截取乱嫁接：九），有忠（中）臣（截取外框转向：凵 qiǎn，千）。