最后的审判 (390) 道德經 49-51

日月同辉有其中

《道德經 - Dao De Jing》


49 聖人無常心，以百姓心為心。善者，吾善之；不善者，吾亦善之；德善。信者，吾信之；不信者，吾亦信之；德信。聖人在天下（意：低；谐音：帝），歙歙為天下（意：低；谐音：帝）渾其心，百姓皆注其耳目，聖人皆孩之。

50 出生（命；谐音：名）入死。生（命；谐音：名）之徒，十有三；死之徒，十有三；人之生，動之死地（音同：帝），十有三。夫（含：天）何故？以其生，生之厚。蓋聞善攝生者（的；又音：帝），陸（上）行不遇兕虎，入軍不被（用不上）甲兵；兕無所投（用不上）其（它的【又音：帝】）角，虎無所措（用不上）其它的【又音：帝】）爪，兵無所容（没地【音同：帝】方用上）其（它的【又音：帝】）刃。夫（含：天）何故？以其無死地（音同：帝）。

51 道生之，德畜之，物形之，勢成之。是以萬物莫不尊道（名）而貴德（名）。道之尊（名），德之貴（名），夫莫之命（谐音：名）常自然。故道生（下，低；谐音：帝）之，德畜之；長之育之；亭之毒之；養（含：天）之（生命【谐音：名】）覆之（生命【谐音：名】）。生而不有，為而不恃，長而不宰，（名）是謂玄德。





《道德經 - Dao De Jing》


49 聖人無常心，以百姓心為心。善者，吾善之；不善者，吾亦（将）善之；德善。信者，吾信之；不信者，吾亦信之；德信。聖人在天下，歙歙（重复）為天下渾其心，百姓（含生，sheng）皆（All）注其耳（er）目（mu），聖（含王，wang）人皆（取彩色拼音字母：Jie←）孩之。

50 出生入死。生之徒，十（可）有三；死之徒，十有三；人之生，動之（于）死地，十有三。夫何故？以其生，生之厚。蓋聞善攝（长）生者（截取两字组合：截取十放王右边，撇居中），（在）陸（地上，land）行不（截取两字撇点放竖钩两边）遇兕虎，入軍不被（谐音：北）甲兵；兕無所投其角，虎無所措其爪（sharp，取黑体音：沙）（子），兵無所容（施【谐音：市】展）其刃（截取两字撇点放竖钩两边←）。夫（究竟【谐音：京】是【音同：市】）何故？以（因【←】为）其無死地（land）。

51 道生（长）之，德（再）畜之，物形之，勢（来）成之。是以萬物莫不尊道而貴德。道之尊，德之貴，夫（含：大）莫之命常自然。故道生之，德畜之；長之育之；亭之毒之；養之覆之。生而不有，為而不恃，長而不宰，是謂玄德。




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《道德經 - Dao De Jing》


(The quality of indulgence)
49 The sage has (absolutely) no invariable (reasoning)mind of his own; he makes the (exact imagination)mind of the people his mind.
To those who are (just blameless)good (to me), I am good; and to those who are (exceptionally) not good (to me), I am also good; - and (that being so)thus (all) get to be good. To those who are (actually) sincere (with me), I am sincere(bona fide); and to those who are not (genuine)sincere (with me), I am (without exception) also sincere; - and thus (all) get to be(just all come into) sincere.
The sage has in the world an appearance(exact wiseman has in the globe coming into view) of indecision, and (seemingly) keeps his mind in a state of indifference to all. The people(human beings) all keep their eyes and ears directed to him, and he deals with them all as his(exceedingly, also he just deals with them all like his) children.


  
(The value set on life)
50 Men come forth(away from home) and live; they enter (again) and die.
Of every ten three are ministers(being exact vicars) of life (to themselves); and (just) three are ministers of death.
There are (exceedingly) also three in every ten whose aim is to live, but whose movements (incline to the ground)tend to the land (or place) of death(dying). And (being) for what reason? Because of their excessive endeavours to perpetuate life(major animas).
(Even so)But I have heard that he who is skilful in managing the life(excellent in managing the mortal) entrusted(burdened) to him for a time travels on the (ground)land without (basically) having to shun(avoid a taboo) rhinoceros or tiger, and enters a host (exactly) without having to avoid buff coat(just avoid buff outer garment) or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And (being) for what reason? Because there is in him no place of (dying)death.




(The operation (of the Dao) in nourishing things)
51 All things are (Everything is) produced by the Dao, and nourished by its outflowing operation. They receive their forms(exactly their shapes) according to the nature of each, and are completed (just) according to the circumstances of their (exceptional) condition. Therefore all things(That being so everything) without exception honour the Dao, and exalt(pay tribute to) its outflowing operation.
This honouring of the Dao and exalting of its operation is not the result of any ordination, but always a spontaneous (just always a impetuous) tribute.
Thus it is that the Dao (exactly yields)produces (all things), nourishes them, brings them to their full growth(very full growing), nurses them, completes them(brings them to conclusions), matures them, (exactly) maintains them, and overspreads them.
It produces them (just) and makes no claim (exceptionally) to the possession of them; it carries them through their processes(by their proceedings) and does not vaunt its ability in doing so; it brings them to maturity and exercises no(exercises not at all) control over them; - this is (just) called its mysterious operation.



Source from:
Dao De Jing - Chinese Text Project


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《道德經 - Dao De Jing》


49 聖人無常心，以百姓心為心。善者，吾善之；不善者，吾亦善之；德善。信者，吾信之；不信者，吾亦信之；德信。聖人在天下，歙歙為天下渾其心，百姓皆注其耳目，聖人皆孩之。

50 出生入死（当中）。生（过；国）之徒，十有三；死之徒，十有三；人之生，動之死地，十有三。夫何故？以其（含共）生，生之厚（含厂，取chan，产）。蓋聞善攝生者，陸行不遇兕虎，入軍不（含下，down，党）被甲兵；兕無所投其角，虎無所措其爪，兵無所容其刃。夫何故？以其無死地。

51 道生之，德畜之，物形之，勢成之。是以萬物莫不尊道而貴德。道之尊，德之貴，夫莫之命常自然。故道生之，德畜之；長之育之；亭之毒之；養之覆之。生而不有，為而不恃，長而不宰，是謂玄德。