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老子《道德经》5000字真言-Tao Te Ching

已有 2774 次阅读2014-8-31 01:55 |个人分类:道家思想

                                                    Lao Zi  -   《 Tao  Te  CHing 》  5000 words proverbs

老子现代化


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.
第一章
道可道,非常道。名可名,非常名。无名天地之始;有名万物之母。故常无,欲以观其妙(也作“眇”);常有,欲以观其徼(jiào)。
此两者同出而异名,同谓之玄。玄之又玄,众妙之门。

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.

第二章
天下皆知美之为美,斯恶已;皆知善之为善,斯不善已。故有无相生,难易相成,长短相形,高下相倾,音声相和,前后相随。是以圣人处无为之事,行不言之教。万物作焉而不辞,生而不有,为而不恃,功成而弗居。夫唯弗居,是以不去。

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. 
第三章
不尚贤,使民不争;不贵难得之货,使民不为盗;不见可欲,使民心不乱。是以圣人之治:虚其心,实其腹;弱其志,强其骨。常使民无知无欲。使夫知者不敢为也。为无为,则无不治。

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.
第四章
道冲,而用之或不盈也。渊兮似万物之宗;挫其锐,解其纷;和其光,同其尘;湛兮似或存。吾不 
知其谁之子,象先帝之先。

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.
第五章 
天地不仁,以万物为刍狗;圣人不仁,以百姓为刍狗。天地之间,其犹橐龠与?虚而不淈,动而愈出。多闻数穷,不若守于中。

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.
第六章
谷神不死,是谓玄牝(pìn)。玄牝(pìn)之门,是谓天地根。绵绵若存,用之不勤

Chapter7th
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. 
第七章
天长地久。天地所以能长且久者,以其不自生,故能长生。是以圣人后其身而身先;外其身而身存。非以其无私邪?故能成其私。

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.
第八章
上善若水。水善利万物而不争,处众人之所恶,故几于道。居,善地;心,善渊;与,善仁;言,善信;政,善治;事,善能;动,善时。夫唯不争,故无尤。


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. 
第九章
持而盈之,不如其已。揣(zhuī)而锐之,不可长保。金玉满堂,莫之能守。富贵而骄,自遗其咎。功遂身退,天之道。 

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. 

第十一章

三十辐共一毂(gǔ),当其无,有车之用。埏(shān)埴以为器,当其无,有器之用。凿户牖(yǒu)以为室,当其无,有室之用。故有之以为利,无之以为用。


chapter12th

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. 

第十二章

五色令人目盲;五音令人耳聋;五味令人口爽;驰骋畋猎,令人心发狂;难得之货,令人行妨(fáng)。是以圣人为腹不为目,故去彼取此


Chapter13th

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.

第十三章

宠为下,得之若惊,失之若惊,是谓宠辱若惊。何谓贵大患若身?吾所以有大患者,为吾有身;及吾无身,吾有何患?故贵以身为天下,若可寄天下;爱以身为天下,若可托天下.


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.

第十四章

视之不见名曰夷,听之不闻名曰希,搏之不得名曰微。此三者不可致诘,故混而为一。其上不皎,其下不昧,绳绳兮不可名,复归於无物,是谓无状之状,无物之象。是谓惚恍。迎之不见其首,随之不见其後。执古之,以御今之有,能知古始,是名道纪。


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.

第十五章

古之善为士者,微妙玄通,深不可识。夫唯不可识,故强为之容:豫兮若冬涉川;犹兮若畏四邻;俨兮其若客;涣兮其若冰之将释;

敦兮其若朴(璞);旷兮其若谷;混兮其若浊。孰能浊以止静之徐清;孰能安以久动之徐生?保此道者不欲盈。夫唯不盈,故能蔽而新成。


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.
第十六章
致虚极,守静笃(dǔ)。万物并作,吾以观复。夫物芸芸,各复归其根。归根曰静,是谓复命。复命曰常,知常曰明。不知常,妄作凶。知常容,容乃公,公乃王,王乃天,天乃道,道乃久,殁(mò)身不殆(dài)。

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. 
第十七章
太上,不知有之;其次,亲而誉之;其次,畏之;其次,侮之。信不足焉,有不信焉。悠兮其贵言。功成事遂,百姓皆谓:我自然。

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.
第十八章
大道废,有仁义;慧智出,有大伪;六亲不和,有孝慈;国家昏乱,有忠臣。

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.
第十九章
绝圣弃智,民利百倍;绝仁弃义,民复孝慈;绝巧弃利,盗贼无有。此三者以为文不足。故令有所属:见素抱朴,少私寡欲。

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.  
第二十章
绝学无忧,唯之与阿,相去几何?美之与恶,相去若何?人之所畏,不可不畏。荒兮,其未央哉!众人熙熙,如享太牢,如春登台。我独泊兮,其未兆,如婴儿之未孩,傫(lěi)傫(lěi)兮,若无所归。众人皆有余,而我独若遗。我愚人之心也哉,沌(dùn)沌(dùn)兮!俗人昭昭,我独昏昏。俗人察察,我独闷闷。澹(dàn)兮其若海,飂(liù)兮若无止。众人皆有以,而我独顽似鄙。我独异于人,而贵食母。

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.
 第二十一章
孔德之容,惟道是从。道之为物,惟恍惟惚。惚兮恍兮,其中有象;恍兮惚兮,其中有物。窈兮冥兮,其中有精;其精甚真,其中有信。

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. 
第二十二章
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.
第二十三章
希言自然。故飘风不终朝,骤雨不终日。孰为此者?天地。天地尚不能久,而况于人乎?故从事于道者,同于道;德者,同于德;失者,同于失。同于道者,道亦乐得之;同于德者,德亦乐得之;同于失者,失亦乐得之;信不足焉,有不信焉。

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.
第二十四章
企者不立,跨者不行。自见者不明,自是者不彰,自伐者无功,自矜者不长。其在道也,曰:余食赘(zhuì)行。物或恶之,故有道者不处。

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.
第二十五章
有物混成,先天地生。寂兮寥(liáo)兮,独立而不改,周行而不殆,可以为天下母。吾不知其名,字之曰道,强为之名曰大。大曰逝,逝曰远,远曰反。故道大,天大,地大,王亦大。域中有四大,而王居其一焉。人法地,地法天,天法道,道法自然。

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.

第二十六章

重为轻根,静为躁君。是以君子终日行不离辎重。虽有荣观,燕处超然。奈何万乘之主,而以身轻天下。轻则失根,躁则失君。

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.’

第二十七章

善行无辙迹,善言无瑕谪﹔善数不用筹策﹔善闭无关楗而不可开,善结无绳约而不可解。是以圣人常善救人,故无弃人﹔常善救物,故无弃物。是谓袭明。故善人者,不善人之师﹔不善人者,善人之资。不贵其师,不爱其资,虽智大迷,是谓要妙。







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