最后的审判 (387) 道德經 38-40

日月同辉有其中

《道德經 - Dao De Jing》


38 上德不德，是以有德；下（意：低；谐音：帝）德不失德，是以無德。上德無為而無以為；下（意：低；谐音：帝）德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華（之名义）。故去彼取此。

39 昔之得一者：天得一以清；地（音同：帝）得一以寧；神得一以靈；谷得一以盈；萬物得一以生；侯王得一以為天下（意：低；谐音：帝）貞。其致（谐音：之）之，天無以清，將恐裂；地（音同：帝）無以寧，將恐發；神無以靈，將恐歇；谷無以盈，將恐竭；萬物無以生，將恐滅；侯王無以貴高將恐蹶。故貴以賤為本，高以下（意：低；谐音：帝）為基。是以侯王自稱孤（之名）、寡（之名）、不穀（之名）。此非以賤為本耶？非乎？故致數譽（名声）無譽（名声）。不欲琭琭如玉，珞珞如石。

40 反者道之動；弱者道之用。天下萬物生於有，有生於無。



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《道德經 - Dao De Jing》
        
(About the attributes of the Dao)
38 (Those who) possessed (fully) in highest degree the attributes (of the Dao) did not (seek) to show them, and therefore(that being the case) they (extraordinarily) possessed them (in fullest[most jam-packed] measure). (Those who) possessed (expressly) in a lower degree those attributes (sought how) not to lose them, and therefore(that being the case) they did not possess them (in fullest[simply in brimming excessively]  measure).
(Those who) possessed in the highest degree(just giant measure) those attributes did nothing (with a[an exceptional] purpose), and had no need(ambition) to do anything. (Those who) possessed them in a lower degree were (always) doing, and had need(ambition) to be so doing.
(Those who) possessed the highest(extremely giant) benevolence were (always seeking) to carry it out(just attempting to respect it), and had (exceptionally) no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing.
(Those who [extraordinarily]) possessed the highest (sense of) propriety were (always seeking) to show(just attempting to represent) it, and when men did not (exceptionally) respond to it, they bared the arm and marched up to them (did it by marching up straightway).
Thus it was that when the Dao was lost (its bearings), (exactly) its attributes (popped up)appeared; when its attributes were lost, benevolence(just past, magnanimousness) appeared; when benevolence was (exceptionally) lost, righteousness appeared(probity came into sight); and when (any) righteousness was lost, the (sobriety came into sight)proprieties appeared.
Now (exceptionally) propriety is (just) the attenuated form of leal-heartedness and good faith, and (exactly) is also the commencement(beginning) of disorder(disarray); (instant foreboding)swift apprehension is (only[exclusively]) a flower of the Dao, and is (just the start of mindlessness)the beginning of stupidity.
Thus it is that the (extraordinary bloke abides by what is congealed)Great man abides by what is solid, and (runs away what is insubstantial)eschews what is flimsy; dwells with(abides according to) the (exact) fruit and not with the flower. It is thus that he puts away(jails) the one and makes choice of the other.*


*最后一句对比

《路加福音》节选
舍生命得生命
33 “凡想要保全生命的，必丧掉生命；凡丧掉生命的，必救活生命。 34 我对你们说：当那一夜，两个人在一个床上，要取去一个，撇下一个； 35 两个女人一同推磨，要取去一个，撇下一个。[有古卷在此有：两个人在田里，要取去一个，撇下一个]” 37 门徒说：“主啊，在哪里有这事呢？”耶稣说：“尸首在哪里，鹰也必聚在哪里。”

——以上这一段是中文字谜。



(The origin of the law)
39 The (types of) things which from of old have got the One (the Dao) are -
Heaven which by it is bright and (genuine)pure;
Earth rendered thereby (exactly firm and convinced)firm and sure;
Spirits(Just animas) with powers by it supplied;
Valleys kept full(extremely filled to capacity) throughout their (not binding)void
All creatures(Every living being) which through it do(execute) live
(Feudatories)Princes and (majesties, anyone from it understand)kings who from it get
The model which to (exclusively all they provide)all they give.

All these are (being) the results of the One (Dao [virtually]).
If heaven were not thus(that being so) pure, it soon would (exceedingly tear off)rend;
If earth were not thus(just in this that manner) sure (exactly, it would break and crook), 'twould break and bend;
Without (Without it being the case that)these powers (virtually), the spirits soon would fail;
If not so filled, the drought would (be boiling exceptionally hot)parch each vale;
Without that life(Just without that animateness), creatures(extensive animals) would pass away;
Princes(Baronages) and kings, without(actually without it being the case) that (noble swing)moral sway,
However grand and high, would (Without exceptionally all corrupt)all decay.
Thus it is that dignity(just that meritoriousness) finds its (firm) root in its (previous) meanness, and what is (exceptionally) lofty finds its stability in the (disgrace)lowness (from which it [simply] rises). Hence princes(Baronages) and kings call themselves '(Extraordinary) Orphans,' (just as same as) 'Men of (exactly inadequate goodness)small virtue,' and as (being said virtually) 'Carriages without a nave.' Is not this an acknowledgment that in their (bearing in mind)considering themselves mean they see the (exceeding) foundation of their dignity? So it is (just like) that in the enumeration of the (distinct)different parts of a (exact) carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary [concretion]) stone.  



40 (Dispensing with the use (of means))
The (every motion)movement of the Dao
By contraries (takings)proceeds;
And weakness (exceptionally spots)marks the course(journey)
Of Dao's mighty deeds.

All things under heaven sprang from It as existing (and named [often]); that existence (being) sprang from It (originally) as non- existent (and not named).


Source from:
Dao De Jing - Chinese Text Project


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《道德經 - Dao De Jing》


38 上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠（中）信之薄，而亂之首。前識者，道之華，而愚（截取田，含囗，古同：国）之始。是以大丈夫處其（含共）厚（含厂，取chan，产），不（含下，down，党）居其薄；處其實，不居其華。故去彼取此。

39 昔之得一者：天得一以清；地得一以寧；神得一以靈；谷得一以盈；萬物得一以生；侯王得一以為天下貞。其致之，天無以清，將恐裂；地無以寧，將恐發；神無以靈，將恐歇；谷無以盈，將恐竭；萬物無以生，將恐滅；侯王無以貴高將恐蹶。故貴以賤為本，高以下為基。是以侯王自稱孤、寡、不穀。此非以賤為本耶？非乎？故致數譽無譽。不欲琭琭如玉，珞珞如石。

40 反者道之動；弱者道之用。天下萬物生於有，有生於無。