最后的审判 (373) 道德經 19-21 解读

日月同辉有其中

《道德經 - Dao De Jing》


19 絕聖棄（明；音同：名）智，民利百倍；絕仁棄義，民復孝慈；絕巧棄利，盜賊無有。此三者以為文不足。故令有所屬：見素抱樸，少私寡欲。

20 絕學無憂，唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不（含下，低；谐音：帝）可不畏。荒兮其未央哉！衆人熙熙，如享太牢，如春登（上）臺。我獨怕兮其未兆；如嬰兒之未孩；儽儽兮若無所歸。衆人皆有餘，而我獨若遺。我愚人之心也哉！沌沌兮，俗人昭昭，我獨若昏。俗人察察，我獨悶悶。澹兮其若海，飂兮若無止，衆人皆有以，而我獨頑似鄙。我獨異於人，而貴食母。

21 孔德之容，唯道是從。道（见16节：道=天）之（字义：的；又音：帝）為物，唯恍唯惚。忽兮恍兮，其中有象；恍兮忽兮，其中有物。窈兮冥兮，其中有精；其精甚真，其中有信。自古及（至；谐音：之）今，其名不去，以閱衆甫。吾何以知衆甫之狀哉？以此。



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》
        

(Returning to the unadulterated influence)
19 If we could renounce our sageness and discard our wisdom, it would be (just same as a hundredfold better as for the people)better for the people a hundredfold. If we could renounce our benevolence and (next) discard our righteousness, the (human beings)people would again become filial (, loyal) and kindly. If we could renounce our artful(abandon our cunning) contrivances and (next) discard our (schemingfor) gain, there would be no thieves nor robbers.
Those three methods (of government)
Thought olden ways in elegance did fail
And made these (just) names (next to) their want of worth to veil;
But (undemanding)simple views, and courses plain and true
Would selfish ends and many (longing)lusts eschew.
         
(Being different from ordinary men)
20 When we renounce(abandon) learning we have no troubles(vexations).
The (ready) '(O) yes,' and (flattering[flatteringly just say]) 'yea;'
Small is the (distinction)difference they display(exhibit).
But mark their (topics)issues, good and ill;
What space the gulf(breach the opening) between shall fill?
What all men fear is indeed to be feared (verily); but how wide and without end(in the absence of ending next) is the range of questions (asking to be [just examined these]discussed)! The multitude of men look (excessively satisfied and overjoyed)satisfied and pleased; as if(as might be) enjoying a full banquet, as if mounted(put on display) on a tower in spring. I alone seem listless and still, my (burning) desires having as yet given no (an exact) indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn(miserable), as if (exactly) I had no home to go to. The multitude of men(human beings) all have enough and to spare (easily). I alone seem to have lost(left behind) everything. My mind (extremely) is that of a stupid man; I am in a state of chaos(just in a circumstances of exceptional chaos). Ordinary men look bright and intelligent, while I alone seem to be benighted(very ignorant). They look full of(brimming of extreme) discrimination, while I alone am dull and(just am dull as well as exceptionally) confused. I seem to be carried about as on the sea, (being helplessly) drifting as if I had nowhere to rest. All men(human beings) have their spheres of action, while I alone seem dull and incapable, like a rude(extremely ill-mannered) borderer. (Thus) I alone am different(just am poles apart) from other men, but I value the nursing-mother (the Dao).

(The empty heart, or the Dao in its operation)
21 The grandest forms of (exceptionally) active force
From Dao come, their only source(being their only origin).
Who can of Dao the nature tell?
Our sight it flies(has been flying), our touch as well.
Eluding sight, eluding touch,
The forms of (next) things all in it crouch;
Eluding touch, eluding sight,
There (just) are their semblances, all right.
Profound it is, (excessively) dark and obscure;
Things' essences all there endure(continuously sustain).
Those essences the truth enfold
Of what, when seen(they has been distinguished), shall then be told.
Now it is so; 'twas(so of exact; it was) so of old.
Its(Just its) name - what passes not away;
So, in their beautiful array,
Things form and never know decay.
How know (exactly) I that it is so with all the beauties of existing things? By this (nature of the Dao).


Source from:
Dao De Jing - Chinese Text Project



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《道德經 - Dao De Jing》


19 絕聖棄智，民利百倍；絕仁棄義，民復孝慈；絕巧棄利，盜賊無有。此三者（含土，徒）以為文不足。故令有所屬：見（截取嫁接：九）素抱樸（含下，down，党），少私（含千）寡欲（含千）。

20 絕學無憂，唯之與阿，相去（含厶 sī，四）幾何？善（含王，取wan，万）之與惡（恶上含一），相去若何？人之（的；含白，百）所畏，不可不畏。荒兮其未央哉！衆人熙熙，如享太（取：大）牢，如春登（含一）臺。我獨怕兮其未（含十）兆（截取两字组合：九）；如嬰兒之未（含十一）孩；儽儽兮若無所歸。衆人皆（截取嫁接：九）有餘，而我獨若遺（含中）。我愚（截取田，含囗，古同：国）人之心也哉！沌沌兮，俗人昭昭，我獨若昏。俗人察察，我獨悶悶（不【含下，down，党】清）。澹（含厂，取chan，产）兮其（含共）若海，飂（含厂，取chan，产）兮若無（含共）止（停当【党】），衆人皆（含白，百）有以，而我獨頑（含一）似鄙（含凵 qiǎn，千）。我獨異（含田，含囗，古同：国）於（含万）人，而貴（中）食母。

21 孔德之容，唯道是從。道之為物，唯恍唯惚。忽兮恍兮，其中有象；恍（截取嫁接：九）兮忽兮，其中有物。窈（含厶 sī，四）兮冥兮，其中有精；其精甚真，其中有信。自古（含凵 qiǎn，千）及今，其名不（含下，down，党）去（含土，徒），以閱衆甫。吾何以知衆甫之狀哉？以此。