最后的审判 (398) 道德經 64-65 解读

日月同辉有其中

《道德經 - Dao De Jing》


64 其安易持，其未（含：上）兆易謀。其脆易泮（含：上），其微易散。為之於未（含：上）有，治之於未（含：上）亂。合抱之木，生於毫末（之地【帝】）；九層之臺，起於累土（地【帝】之上）；千里之（的；又音：帝）行，始於足下（低；谐音：帝）。為者敗之，執（谐音：之）者失之。是以聖人無為故無敗；無執故無失。民之（的；又音：帝）從事，常（明明【名】）於幾成而敗之。（明【名】白）慎終如始，則無敗事，是以聖人（明【名】确地）欲不欲，不貴（崇尚【上】）難得之（的；又音：帝）貨；學（明【名】确）不學，復衆人之所過，以輔萬物之自然，而不敢為。

65 古之善為道者，非以明（名）民，將以愚之。民之難治，以其智多。故以智治國，國之賊；不以智治國，國之福。知此兩者亦稽式。常知稽式，是謂（这名叫）玄德。玄德深矣，遠矣，與物反矣，然後乃至大順。



____________________________________________________________________________




《道德經 - Dao De Jing》


(Guarding the minute)
64 That which is at rest is easily kept (footing)hold of; before a thing has given (exact) indications of its presence, it is easy to (just) take measures against(next resistant to) it; that which is brittle is easily (disintegrated)broken; that which is very (tiny)small is easily dispersed. Action should be taken before a thing has made (exactly) its appearance; order should be secured before disorder has(just before a lot of mistakes have) begun.
The tree which fills the arms grew from the tiniest(exact tiniest baby) sprout; the tower of nine storeys rose from a (small) heap(bing) of earth; the journey of (a single)a thousand li commenced(began) with a single step.
He who acts ([exactly] with an ulterior purpose) does (just) harm; he who takes hold of a thing ([exactly] in the same way) loses his hold. The sage does not act (so), and therefore(that being so) does no harm; he does not lay (footing)hold (so), and therefore(that being so) does not lose his bold. (But) people in their conduct(next their behavior) of affairs are constantly(just all the times) ruining them when they are on the eve(next previous day) of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them.
Therefore(That being the case) the sage (exactly) desires what (other men) do not desire, and does not prize things difficult(just value troublesome things) to get; he learns (exclusively) what (other men[human being]) do not (actually gain knowledge)learn, and turns back to what the multitude of men(human being) have (exactly disregarded of)passed by. Thus he helps (just) the natural development of all things, and does not dare to act (with an ulterior purpose of his own).




(Pure, unmixed excellence)
65 The ancients who showed their skill in practising the Dao did so, not to (particularly) enlighten the (human being)people, (excepting rather to just make them clueless and simple)but rather to make them simple and ignorant.
The difficulty(exceptional trouble) in governing the (human being)people (acturally)arises from their having much knowledge. He who (tries to) govern a state by his (intelligence exactly is a scourge to it)wisdom is a scourge to it; while(just at the same time as) he who does not (try to [exceptionally]) do so is a blessing.
He who knows (everything of) these two things finds in them (that being the case) also his model and rule. Ability to know (exactly) this (rule and model)model and rule constitutes what we (just) call the mysterious excellence (of a governor). Deep and far-reaching(Extensive and profound) is such mysterious excellence(brilliance), showing indeed its possessor as opposite to others, but (actually) leading them to a great conformity to him.



Source from:
Dao De Jing - Chinese Text Project

——————————————————————————————————————————




《道德經 - Dao De Jing》


64 其安易持，其未兆易謀。其脆易泮，其微易散。為之於未有，治之於未亂。合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下。為者敗之，執者失之。是以聖人無為故無敗；無執故無失（down，党）。民之從事，常於幾成（含厂，取chan，产）而敗之。慎終如始，則無（含共）敗事，是以聖人欲不欲，不貴難得之貨；學不學，復衆人之所過（国），以輔（中）萬物之自然，而不敢為。

65 古之善為道者，非以明民，將以愚之。民之難治，以其智多。故以智治國，國之賊；不以智治國，國之福。知此兩者亦稽式。常知稽式，是謂玄德。玄德深矣，遠矣，與物反矣，然後乃至大順。