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老子《道德经》5000字真言-Tao Te Ching

已有 2819 次阅读2014-8-31 01:55 |个人分类:道家思想

                                                    Lao Zi  -   《 Tao  Te  CHing 》  5000 words proverbs


chapter 1st
The   Way(Tao) that can be experienced is not true; the world that can be constructed is not true.The Way(Tao) manifests all that happens  and may  happen;the world represents all that exists  and may exit.To experience without intention is sense the world;To experience with intention is to anticipate the world.These two experiences are indistinguishable; Their construction differs but their effect is the same. beyond he gate of experience flows the Way(Tao). Which is ever greater and more subtle than the world.

Chapter 2nd
When beauty is abstracted then ugliness has been implied; When good is abstracted the evil has been implied. So alive and dead are abstracted from nature, difficult and easy abstracted from progress, long and short abstracted from contrast, high and low abstracted from depth. Song and speech abstracted from melody,after and before abstracted from sequence.The sage experiences without abstraction, and accomplishes without action; he accepts the ebb and flow of things, nurtures them, but does not own them, and lives, but does not dwell.


Chapter 3rd
  Not praising the worthy prevent contention, not esteeming the valuable prevents theft, not displaying the beautiful prevents desire.  in this manner the sage governs people: emptying their minds, filing their belllies, weakening their ambitions, and strengthening their bones. If people lack knowledge and desire then they can not action is taken harmony remains. 

Chapter 4th
The Way(Dao) is a limitless vessel; used by the self, it is not filled by the world; it cannot be cut,  knotted, dimmed or stilled; its depths are hidden, ubiquitous and etrnal;  I don't know where it comes from; It comes before nature.

Chapter 5th
Nature is not kind; it treats all things impartially. The sage is not kind , And treats all people impartially. Nature is like a bellows, empty yet never creasing is supply. The more it moves, the more it yields; So the sage draw upon experience and cannot be exhausted.

Chapter 6th
Experience is a rivered, its source hidden, forever flowing: its entrance, the root of the world, the Way(Tao)moves within it:it will not run dry.

Nature is complete because it does not serve itself. The sage places himself after and finds himself before Ignores his desire and finds himself content. He is complete because he does not serve himself. 

chapter 8th
The best of man is like water, which benefits all things, and does not contend with them, which flows, thinks with the deep, gives within impartiality, speak within trust, governs within order, crafts within ability, act within opportunity. He does not contend, and none contend against him.

Chapter 9th
Fill a cup to its brim and it is easily spilled; temper a sword to its hardest and it is easily broken; amass the greatest treasure and it is easily stolen; claim credit and honor and easily fall; retire once your purpose is achieved - this is natural. 

Chapter 10th
     Embracing the Way(Tao), you become embraced; breath gently, you become newborn; clearing your mind, you become clear; nurturing your children, you become impartial; opening your heart, you become accepted; accepting the world, you embrace the way, Bearing and nurturing, creating but not owning giving without demanding, this is harmony. 

老 子: 「道 德 经」 : 第 十 章

载 营 魄 抱 一 , 能 无 离 乎 。专 气 致 柔 , 能 如 婴 儿 乎 。涤 除 玄 鉴 , 能 如 疵 乎 。爱 国 治 民 , 能 无 为 乎 。

天 门 开 阖 , 能 为 雌 乎 。明 白 四 达 , 能 无 知 乎 。

Chapter 11th

Thirty spokes meet a nave; because of the hole we may use the wheel. clay is moulded into a vessel; because of the hollow we use the cup. Walls are built around a hearth; because of the doors we may the house. thus tools come from what exists, but use from empty. 




Too much color blind eye, too much music deafen ear, too much taste dulls the palate, too much play maddens the mind, too much desire tears the heart. In this manner the sage cares for people; he provides for belly, not for the sense; he ignores abstraction and hold fast to substance. 




Both praise and blame cause concern, for they bring people hope and fear. The object of hope and fear is self-for, without, to whom may fortune and disaster occur? Therefore, who distinguishes himself from the world maybe given the world , but who regards himself as the world may accept the world.



Chapter 14th

Looked at but cannot be seen - it is beneath form; listened to but cannot be heard - it is beneath sound; held but cannot be touched - it is beneath feeling; these depthless things evade definition, and blend into a single mystery. In its rising there is no light, in its faling there is no darkness, a continuous thread beyond description, lining what can not occur; its form formless, its image nothing, its name silence; follow it, it has no back , meet it, it has no face , attend the present to deal with the past; thus you grasp to deal the past; thus you grasp the continuity of the Way(dao), which is its essence.



Chapter 15th

The enlightened possess understanding so profound they can not be understood. Because they cannot be understood I can only describe their appearance: cautious as one crossing thin ice, undecided as one surrounded by danger , modest as one who is a guest, unbounded as melting ice, genunine as unshaped wood, broad as a valley, seamless as muddy water Who stills the water that the mud may settle, who seeks to stop that he may travel on, who desires less than may transpire, decays, but will not renew.




Chapter 16th
Empty the self completely; embrace perfect peace. The world will rise and move ; watch it return to rest. All the flourishing things will return to their source. This return is peaceful; it is the flow of nature, an eternal decay and renewal. Accepting this brings enlightenment. Ignoring this brings misery.Who accepts nature's flow becomes all-cherishing; being all-cherishing he becomes impartial; being impartial he becomes magnanimous; being magnanimous he becomes natural; being natural he becomes one with the Way(Dao); being one with the Way(Dao) he becomes immortal: though his body will decay, the Way(Dao) will not.

Chapter 17th
The best ruler are scarecely kwown by their subjects; the next best are loved and praised; the next are feared; the next despised: they have no faith in their people, and their people become unfaithful to them. When the best rulers achieve their purpose their subjects claim the achievement as their own. 

Chapter 18th
When  the Way(Dao) is forgotten duty and justice appear; then knowledge and wisdom are born along with hypocrisy. When harmonious relationships dissolve then respect and devotion arise; when a nation fails to chaos then loyalty and patriotism are born.

Chapter 19th
If we could abolish knowledge and wisdom then people would profit a hundredfold; If we could abolish duty and justice then harmonious relationships would form; if we could abolish artifice and profit then waste and theft would disappear. yet such remedies treat only symtoms and so they are inadequate . people need personal remedies: reveal your naked self and embrace your original nature; bind your self-interest and control your ambition; forget your habits and simplify your affairs.

Chapter 20th
What is the difference between assent and denial? What is the difference between beautiful and ugly? What is the difference between fearsome and afraid? The people are merry as if at magnificent party or playing in the park at springtime, but I am tranquil and wandering, like a newborn before it learns to smile, alone, with no true home. The people have enough and to spare, where I am dim and confused; the people are clever and wise, where I am dull and ignorant; aimless as a wave drifting over the sea, attached to nothing. The people are busy with purpose, where I am impractical and rough; I do not share the peoples' cares but I am fed at nature's breast.  

Chapter 21th
Harmony is only in following the Way(dao). The Way(dao) is without form or quality, but expresses all form and qualities; the way is hidden and implicate, but expresses all of nature; The Way(dao) is unchanging, but expresses all motion. beneath sensation and memory the Way(dao)is the source of all the world. How can I understand the source of the world? By accepting.

Chapter 22th
Accept and you become whole, bend and you straighten, empty and you fill, decay and you renew, want and you acquire, fulfill and you become confused. The sage accepts the world as the accepts the Way(dao); he does not display himself, so is clearly seen does not justify himself, so is recognized, does not boast, so is credited, does not pride himself, so endures, does not contend, so none contend against Him. the ancients said, ¨accept and you become whole¨, once whole, the world is as your home. 
曲则全,枉则直,洼则盈,敝则新,少则得,多则惑。是以圣人抱一为天下式。 不自见,故明;不自是,故彰(zhāng);不自伐,故有功;不自矜(jīn),故长。夫唯不争,故天下莫能与之争。古之所谓曲则全者,岂虚言哉!诚全而归之。

Chapter 23th
Nature says only a few words: high wind doesnot last long, nor does heavey rain. If nature's words do not last why should those of man? Who accepts harmony, becomes harmonious . Who accept loss, becomes lost. For who accepts harmony, the Way(dao) harmonizes with him, and who accepts loss, the Way(dao) can not find.

Chapter 24th
Straighten yourself and you will not stand steady; display yourself and you will not be clearly seen; Justify yourself and you will not be respected; promote yourself and you will not bebelived; pride yourself and you will not endure. These behaviours are wasteful, indulgent, and so they attract disfavour; harmony avoids them.

Chapter 25th
There is a mystery, beneath abstraction, slient, depthless, alone, unchanging, ubiquitous and liquid, the mother of nature. It has no name, but I call it "the Way(dao)"; It has no limit, but I call it "limitless". Being limitless, it flows away forever; flowing away forever, it returns to my self: The Way(dao) is limitless, so nature is limitless, so the world is limitless, and so I am limitless, For I am abstracted from the world, the world from nature, nature from the Way(dao), and the Way(dao) from what is beneath abstraction.

Chapter 26

  Gravity is the root of lightness;stillness,the ruler of movement. Therefore a wise prince,marching the whole day,does not go far from his baggage wagons. Although he may have brilliant prospects to look at,he quietly remains(in his proper place),indifferent to them. How should the lord of a myriad chariots carry himself lightly before the kingdom?If he do act lightly,he has lost his root(of gravity);if he proceed to active movement,he will lose his throne.



Chapter 27

  The skilful traveller leaves no traces of his wheels or footsteps;the skilful speaker says nothing that can be found fault with or blamed;the skilful reckoner uses no tallies;the skilful closer needs no bolts or bars,while to open what he has shut will be impossible;the skilful binder uses no strings or knots,while to unloose what he has bound will be impossible. In the same way the sage is always skilful at saving men,and so he does not cast away any man;he is always skilful at saving things,and so he does not cast away anything. This is called‘Hiding the light of his procedure.’








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