最后的审判 (397) 道德經 62-63 解读

日月同辉有其中

《道德經 - Dao De Jing》


62 道者萬物之奧。善人之寶，不善人之所保。美（含：兰）言可以市，尊（含：西）行可以加人。人之不善（先写：兰），何棄之有？故立天子，置三公，雖有（截取横折与两横，取上面一丿放入当中）拱（截取撇点与放竖钩两边）璧（含十，shi）以（e）先駟馬（ma），不如坐進（取彩色拼音字母：Jin←）此道（与所组合：取道前三笔，将撇点分放下面，取斤放到横上）。古之所以貴此道者何？不曰：以求得，有罪以免耶？故為天下貴。

63 為無為，事無事，味無味。大小多少，報怨以德。圖難於其易，為大於其細；天下難事，必作於易，天下大事，必作於細。是以聖人終不為大，故能成其大。夫輕諾必（含心）寡信，多易必多難。是以聖人猶難之，故終無難矣。


《道德經 - Dao De Jing》


62 道者萬物之奧。善人之寶，不善人之所保。美言可以市，尊行可以加人。人之不善，何棄之有？故立天（天）子，置（上）三公，雖有拱璧（截取下，意：低；谐音：帝）以先駟馬（献上），不（含下，意：低；谐音：帝）如（比不上）坐進（尚；音同：上）此道。古之所以貴此道者何（古时如此崇尚【音同：上】此道为何）？不（含下，意：低；谐音：帝）曰：以求得，有（的；又音：帝）罪以（至【之】于）免耶？故為天下（意：低；谐音：帝）貴（崇尚【音同：上】）。


63 為無為（在众人明【名】明【名】看不【含下，意：低；谐音：帝】上之领域有所有为），事無事（直【之】接去做众人明【名】明【名】认为不【含下，意：低；谐音：帝】叫事儿之事情），味無味（把明【名】明【名】一直【之】认为无味之内容品出滋味）。大小多少（把众人明【名】明【名】一直【之】看不【含下，意：低；谐音：帝】上的小事当作大事；把大多数人明明认为正确的不当做真理），報怨以德（把众人明明认为的怨恨用上德去化解）。圖難於其易，為大於其細；天下難事，必作於易，天下大事，必作於細。是以聖人終不為大，故能成其大。夫輕諾必寡信，多易必多難。是以聖人猶難之，故終無難矣。



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《道德經 - Dao De Jing》


(Practising the Dao)
62 Dao (really) has of all things the most honoured place.
No treasures(valuables) give good men so rich a grace;
Bad men (exactly) it guards, and doth their ill efface.

(Its [just]) admirable words can (exceedingly) purchase honour; (its) admirable deeds can (bring forward actually their entertainer)raise their performer above (remainder. Even guys)others. Even men who are not (exceptionally) good are not abandoned by(just abandoned by means of) it.
Therefore when the sovereign occupies (exactly) his place as the Son of Heaven, and he has appointed his three ducal (basic) ministers, though ([any of] a prince) were to send in a round symbol-of-rank(grading exceptionally) large enough to fill both the hands, and that as the precursor of the (majestic) team of horses (in the court-yard), such an (exceptional) offering would not be (matching)equal to (a lesson of) this Dao (totally), which one might (be kneeing)present on his knees.
Why was it that the ancients(exactly it that the bygones) prized this Dao (just as much as these)so much? Was (exactly) it not because it could be got by seeking for it, and the guilty (indeed) could escape(abscond) (from the stain of their guilt) by it? This (exactly) is the reason why all under heaven consider it the most valuable(just think about it the most precious) thing.
         

(Thinking in the beginning)
63 (It is the way of the Dao) to (just take measures)act without (thinking of) acting; to conduct affairs (exactly) without (caring the trouble of actings)  (feeling the) trouble of them; to taste without (actually) discerning (basic seasoning)any flavour; to consider what (exactly is small as major)is small as great, and a few (just as masses)as many; and to recompense injury (exactly with compassion)with kindness.
(The master[boss] of it) anticipates things that are difficult while they are easy, and does things that would become (whopping) great while they are (exactly tiny. All troublesome)small. All difficult things in the world are sure to (just) arise from a previous state in which they were (exactly liable, also)easy, and all great(big) things from one in which they were (tiny)small. Therefore(That being the case) the sage, while he never does what is great, (exactly) is able on that account to (just) accomplish the greatest things.He who lightly promises is sure(exactly is certain) to keep but (tiny great)little faith; he who is continually thinking things easy is sure to find them difficult(no doubt to find them tough). Therefore the sage sees (exceptional problem)difficulty even in (just) what seems easy, and so never has any difficulties.



Source from:
Dao De Jing - Chinese Text Project



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《道德經 - Dao De Jing》


62 道者萬物之奧。善人之寶，不善人之所保。美（美）（过；国）言可以市，尊行可以加人（民）。人之不善，何棄之有？故立天子，置三公，雖有拱璧以先駟馬，不如坐進（主掌）此道。古之所以貴（含中）此道者何？不（含下，down，党）曰（难道没听说过【国】）：以求得，有罪以免耶？故為天下貴。

63 為無（含共）為，事無事（做常【取chan，产】人无所事事之事），味無味。大小多少，報怨以德。圖難於其易，為大於其細；天下（down，党）難事，必作於易，天下大事，必作於細。是以聖人終不為大，故能成其大。夫輕諾必寡信，多易必多難。是以聖人猶難之，故終無難矣。






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短评

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