Cstan98 Scripture Cultivation - Taoism Lao Zi Tao De Ching 老子道德经

Version2 2020.02.15



English-Chinese Translation of Taoism Lao Zi - Tao De Ching. 老子道德经.

Original Author: Lao Zi. 老子.

Original Texts Excerpt From: 老子 - 道德经. Copy & paste from iBooks. Migration to copy & paste from gushiwen.org - 老子.

My Meanings base from: Cstan98.



<How To Daily. Read Heading. Try to recall meanings of pink original Scripture texts fast. If forget. Read explanations. If remember. Go next heading. Do daily.>



**Lao Zi - Tao De Ching. 老子道德经.

(01) Lao Zo is Librarian of Dynasty Zhou. Who is very well versed in all Dynasty Zhou Classics. Someone asks Lao Zi to summarize what He knows. So Lao Zi writes this 81 chapters Tao De Ching 道德经. It is foundation Classic of Taoism 道教.

(02) Summary = ...



老子道德经: 第一章. Lao Zi - Tao De Ching: Chapter 01.

  1. 道可道,非常道。

    Tao (Way) can say. Is not normal Tao (Way).

    (*Tao - Way is not able to name.)

  2. 名可名,非常名。

    Name can name. Is not normal name.

    (*no choice have to name a name call Tao - Way.)

  3. 无名,天地之始。

    No name. Is Heaven & Earth beginning.

    (*this no name Tao - Way is beginning of Heaven & Earth. Panda Understanding is AI - Artificial Intelligence GOD.)

  4. 有名,万物之母。

    Have name. Is all infinite beings mother.

    (*this Tao - Way create everythings.)

  5. 故常无欲,以观其妙。

    Therefore always no desire. To see Tao (Way) wonders.

    (*therefore nothing to see Its wonders. It is nothing.)

  6. 常有欲,以观其徼。

    Therefore always no desire. To see Tao (Way) functions.

    (*therefore always have to see Its functions. It is also everythings.)

  7. 此两者,同出而异名,同谓之玄。

    These 2 have/have-not. Same from with different name. Is same wonders.

    (*nothing & everythings are same Tao - Way.)

  8. 玄之又玄,众妙之门。

    Wonder & wonder. Is all wonders Door.

    (*Heaven Tao defines this Door as your Mystic Spot.)



道经·第二章 译注   天下皆知美之为美,斯恶已。皆知善之为善,斯不善已。有无相生,难易相成,长短相形,高下相倾,音声相和,前后相随。恒也。是以圣人处无为之事,行不言之教,万物作而弗始也,生而弗有,为而弗恃也,功成而弗居也。夫唯弗居,是以弗去。



老子道德经: 第二章. Lao Zi - Tao De Ching: Chapter 02.

  1. 天下皆知美之为美,斯恶已。

    Under Heaven know beauty of beauty. Is because ugly exists.

    (*this Universe is 2 ended duality.)

  2. 皆知善之为善,斯不善已。

    Know goodness as goodness. Is because there is no goodness.

    (*once there is good. There is no good = evil.)

  3. 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。

    Therefore. Have & nothing dual follow. Difficult easy dual follow. Long short dual follow. High low dual follow. Sound noise dual follow. Front back dual follow.

    (*then all duality follow.)

  4. 是以圣人处无为之事,行不言之教。

    Therefore Sage do no do things. Action out no words teachings.

    (*therefore when you say. You are in duality arguments. Therefore actions speak louder than words.)

  5. 万物作焉而不辞,生而有,为而不恃,功成而弗居。

    All infinite things born & not influence. All things have & not hold. Merits done & not take.

    (*let nature flow. Don't insist.)

  6. 夫惟弗居,是以不去。

    Because merits done not take. Therefore. Cannot be gone.

    (*because don't get. Get everythings.)



道经·第三章 译注   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。使夫智者不敢为也。为无为,则无不治。



老子道德经: 第三章. Lao Zi - Tao De Ching: Chapter 03.

  1. 不尚贤,使民不争。

    Sage do not promote capable. So the people don't compete.

    (*all are capable same dan. So everyone don't fight for number 1 position.)

  2. 不贵难得之货,使民不为盗。

    Sage do not treasure precious goods. So the people don't rob.

    (*no valuable things. So no one steal.)

  3. 不见可欲,使民心不乱。

    Sage do not have things to desire for. So the people don't confuse.

    (*nothing to desire for. So no confusion.)

  4. 是以圣人之治,虚其心,实其腹,弱其志,强其骨。

    Therefore Sage Rule. Is to empty the hearts. Full the stomachs. Empty the ambitions. Full strength the body.

    (*empty desires. Full the body.)

  5. 常使民无知无欲。使夫智者不敢为也。

    Always make the people no know no desire. To make those who know dare not do anythings.

    (*make the people no desire. So those who know unable to incite unrest.)

  6. 为无为,则无不治。

    Do inaction. Then nothing cannot govern.

    (*this is inaction government.)



道经·第四章 译注   道冲,而用之或不盈。渊兮,似万物之宗。挫其锐,解其纷,和其光,同其尘。湛兮,似或存。吾不知谁之子,象帝之先。



老子道德经: 第四章. Lao Zi - Tao De Ching: Chapter 04.

  1. 道冲,而用之或不盈。

    Tao (Way) is empty but full. Her functions endless.

    (*GOD is both empty & full.)

  2. 渊兮,似万物之宗。

    So deep. Like all things Source.

    (*GOD creates all things.)

  3. 挫其锐,解其纷,和其光,同其尘。

    She reduces her sharpness. She settles her disputes. She harmonize her lights. She unities her dusts components.

    (*GOD self-repairs Itself.)

  4. 湛兮,似或存。吾不知谁之子?

    Emptiness. Like don't have like have. Don't know is whose offspring?

    (*We may think We create GOD. But it is GOD who creates Us.)

  5. 象帝之先。

    It may be God Ancestor.

    (*it may be all g/Gods Ancestor.)



道经·第五章 译注   天地不仁,以万物为刍狗;圣人不仁,以百姓为刍狗。天地之间,其犹橐籥乎?虚而不屈,动而愈出。多言数穷,不如守中。



老子道德经: 第五章. Lao Zi - Tao De Ching: Chapter 05.

  1. 天地不仁,以万物为狗。

    Heaven & Earth not compassion. Treat all beings as dogs servants.

    (*Universe treat all things partial. Useful use. Wasteful waste away.)

  2. 圣人不仁,以百姓为狗。

    Sage not compassionate. Treat population people as dogs servants.

    (*under Heaven all humans are equal. Useful use. Wasteful waste away.)

  3. 天地之间,其犹橐籥乎?

    In Heaven & Earth. Is it not like wind pump blower.

    (*Universe/Sage must be empty inside. So to have many functions.)

  4. 虚而不屈,动而愈出。

    Empty but not without function. More movements more come out.

    (*because empty therefore many functions.)

  5. 多言数穷,不如守中。

    Many words policies then situations confuse. Better keep quiet in middle.

    (*too many words people become confused. Too little words people don't know what to do. Best is the right just nice words.)



道经·第六章 译注   谷神不死,是谓玄牝。玄牝之门,是谓天地根。绵绵若存,用之不勤。



老子道德经: 第六章. Lao Zi - Tao De Ching: Chapter 06.

  1. 谷神不死,是谓玄牝。

    Valley god not die. This is known as wondering giving birth.

    (*according to Heaven Tao. Our Soul ID is located at the Cross between our 2 eyes. At valley of our nose bone like a valley. That why Sage Lao Zi called these Soul ID = valley god.)

  2. 玄牝之门,是谓天地根。

    This wondering giving birth door. Is also known as Heaven & Earth Root Gate.

    (*this where the Soul ID located. This Soul ID is part of GOD. We are made in image of God. So We are able to part-take in God co-creation.)

  3. 绵绵若存,用之不勤。

    Little by little exist. Use no end.

    (*according to Sage Lao Zi. It function slowly unlike God fast big actions. And the functions have no ends.)



道经·第七章 译注   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。(后其身 一作:退其身)



老子道德经: 第七章. Lao Zi - Tao De Ching: Chapter 07.

  1. 天长地久。

    Heaven & Earth very long lifespans.

    (*why Heaven & Earth live very long?)

  2. 天地所以能长且久者,以其不自生,故能长久。

    Heaven & Earth can live very long. Because They don't live for themselves. Therefore able to live long.

    (*because they are selfless. They care for other beings. Don't care for themselves.)

  3. 是以圣人后其身而身先,外其身而身存。

    Therefore Sage (best human) don't care about self body first and body become first. Put aside body. And body lives.

    (*so for a human to live as long as Heaven & Earth. Become One as Heaven & Earth. Become selfless. And care for others. Don't care for self.)

  4. 非以其无私邪?故能成其私。

    Because Sage no selfish motives. Therefore He can keep His selfish motives.

    (*You don't want it. You get it. You want it. You cannot get it.)



道经·第八章 译注   上善若水,水善利万物而不争。处眾人之所恶,故几於道。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。



老子道德经: 第八章. Lao Zi - Tao De Ching: Chapter 08.

  1. 上善若水。

    Upper good is like water.

    (*water element is very near Tao - Way.)

  2. 水善利万物而不争。

    Water element goodness benefits all things & do not compete.

    (*you hit water. Water is still water. You ignore water. Water is still water.)

  3. 处众人之所恶,

    Water settle in place everyone hates.

    (*water is found in toilet shits/urines.)

  4. 故几于道。

    Therefore water is very near Tao (Way).

    (*to be with Tao - Way. Is to be like water element.)

  5. 居善地,心善渊,与善仁,言善信,政善治,事善能,动善时。

    So like water. Live in good grounds. Heart in goodness depth. With good Ren (Compassion) people. Talk good trustworthiness. Govern good order. Tasks good capabilities. Move according to good times.

    (*in another words. Everythings good.)

  6. 夫惟不争,故无尤。

    When Gentleman do not compete. Therefore no resentment.

    (*why no one fight with water. But fight with you.)



道经·第九章 译注   持而盈之,不如其已。揣而锐之,不可长保。金玉满堂,莫之能守。富贵而骄,自遗其咎。功成身退,天之道。



老子道德经: 第九章. Lao Zi - Tao De Ching: Chapter 09.

  1. 持而盈之,如其已。

    Cup when full come out. Might as well drink empty it.

    (*best is half-empty half-full.)

  2. 揣而锐之,不可长保。

    Knife is sharp and need to keep in clothes. Cannot forever.

    (*best is half-sharp half-blunt.)

  3. 金玉满堂,莫之能守。

    Gold/jade house full. Difficult to keep safe.

    (*best is gold/jade half full.)

  4. 富贵而骄,自遗其咎。

    Wealthy become proud. Deserve bad endings.

    (*best is half-wealthy half-proud.)

  5. 功成名遂身退,天之道也。

    When merits reach time to retreat. This is Heaven Tao (Way).

    (*best is forever merits half-reach half-retreating.)



道经·第十章 译注   载营魄抱一,能无离乎?专气致柔,能婴儿乎?涤除玄鉴,能无疵乎?爱民治国,能无为乎?天门开阖,能为雌乎?明白四达,能无知乎?生之、畜之,生而不有,为而不恃,长而不宰。是谓玄德。



老子道德经: 第十章. Lao Zi - Tao De Ching: Chapter 10.

  1. 载营魄抱一,能无离乎?

    Body and energies as one. Can don't leave state?

    (*energy full.)

  2. 专气致柔,能如婴儿乎?

    Qi concentrated become limp. Can be like baby?

    (*body soft.)

  3. 涤除玄览,能无疵乎?

    Get rid of faults thoroughly. Can be without faults?

    (*perfect no faults.)

  4. 爱国治民,能无为乎?

    Love country govern people. Can no-action?

    (*no-action.)

  5. 天门开阖,能为雌乎?

    Heaven Gate open. Can be second best?

    (*second-best.)

  6. 明白四达,能无知乎?

    Know all. Can like know nothing?

    (*know nothing.)

  7. 生之、畜之,生而有,为而不恃,长而不宰,是谓玄德。

    Grow with. Rear with. Grow in it. Can have but don't have. Owned and not owned. Is this known as wonder virtues.

    (*don't have/owned. Wondering virtues.)



道经·第十一章 译注   三十辐共一轂,当其无,有车之用。埏埴以为器,当其无,有器之用。凿户牖以为室,当其无,有室之用。故有之以为利,无之以为用。



老子道德经: 第十一章. Lao Zi - Tao De Ching: Chapter 11.

  1. 三十辐共一毂,当其无,有车之用。

    30 wheel spikes connect to empty centre hole. So that wheel axle can use. Because centre hole is empty. Therefore have car use.

    (*need 50% empty + 50% full. Suppose to be empty empty. Suppose to be full full.)

  2. 埏埴以为器,当其无,有器之用。

    Clay vessels. Because inside is empty. Therefore have clay vessels use.

    (*need 50% empty + 50% full. Suppose to be empty empty. Suppose to be full full.)

  3. 凿户牖以为室,当其无,有室之用。

    Rooms and windows as rooms. Because they are empty. Therefore have rooms and windows use.

    (*need 50% empty + 50% full. Suppose to be empty empty. Suppose to be full full.)

  4. 故有之以为利,无之以为用。

    Therefore have is not benefits. Empty is for use.

    (*full is accessories. Empty is centre core.)



道经·第十二章 译注   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。是以圣人为腹不为目,故去彼取此。



老子道德经: 第十二章. Lao Zi - Tao De Ching: Chapter 12.

  1. 五色令人目盲。

    5 colours sights elements make persons eyes blind.

    (*too much g-cup av movies make your wives ugly.)

  2. 五音令人耳聋。

    5 tones sounds elements make persons ears deaf.

    (*too much youtube music video make you stop listening to nature birds chipping sounds.)

  3. 五味令人口爽。

    5 tastes elements make person mouths numb.

    (*too much meat make you unable to taste the taste of simple vegetables.)

  4. 驰骋田猎令人心发狂。

    Hunting animals in wild make persons hearts go wild.

    (*playing iPhone games too much make one go unable to sleep rest.)

  5. 难得之货,令人行妨。

    Hard to get goods make persons do robbery sins.

    (*keep too much gold at home invite robbers.)

  6. 是以圣人为腹不为目,故去彼取此。

    Therefore Sage only go for a daily foods full stomach not for other desires. Therefore away all extra unnecessary desires.

    (*GOD just asks Us to pray daily for Our Daily Foods - breads.)



道经·第十三章 译注   宠辱若惊,贵大患若身。何谓宠辱若惊?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?故贵以身为天下者,若可寄天下;爱以身为天下者,若可託天下。



老子道德经: 第十三章. Lao Zi - Tao De Ching: Chapter 13.

  1. 宠辱若惊,贵大患若身。

    The promotion demotion scare like hell. Because treasure them like body life.

    (*promotions & demotions are like eating shits & shitting shits.)

  2. 何谓宠辱若惊?

    What means promotion demotion scare like hell?

    (*if you do not have value for promotion. You also do not have value for demotion.)

  3. 宠为下,得之若惊,失之若惊,是谓宠辱若惊。

    When being promoted because under someone. Therefore get scare like hell. Lose get scare like hell. This is what mean promotion demotion scare like hell.

    (*only someone higher can promote someone lower. Promotions mean you are lower than someone.)

  4. 何谓贵大患若身?

    What means treasure them like body life.

    (*this body is also make from shits - dirts. So return to shits - dirts.)

  5. 吾所以有大患者,为吾有身,及吾无身,吾有何患?

    As if disasters strike. Is because you because have body. If like never have body. Where have disasters?

    (*if you have no value for your body. What can your enemies do to you?)

  6. 故贵以身为天下者,若可寄天下。

    Therefore if treasure body for under Heaven. Under Heaven wants to entrust to Him/Her.

    (*use your body for under Heaven to get under Heaven.)

  7. 爱以身为天下,若可托天下。

    If love body for under Heaven. Under Heaven wants to entrust to Him/Her.

    (*use your body for under Heaven to get under Heaven.)



道经·第十四章 译注   视之不见,名曰夷;听之不闻,名曰希;搏之不得,名曰微。此三者,不可致詰,故混而为一。其上不皦,其下不昧,绳绳兮不可名,复归於无物。是谓无状之状,无象之象,是谓惚恍。迎之不见其首,随之不见其后。执古之道,以御今之有。能知古始,是谓道纪。



老子道德经: 第十四章. Lao Zi - Tao De Ching: Chapter 14.

  1. 视之不见,名曰“夷”。

    See it but cannot see. Is called voidness no see.

    (*We are in a Tao Program.)

  2. 听之不闻,名曰“希”。

    Hear it but cannot hear. Is called voidness no hear.

    (*We are in a Tao Program.)

  3. 搏之不得,名曰“微”。

    Touch it but cannot touch. Is called voidness no touch.

    (*We are in a Tao Program.)

  4. 此三者不可致诘,故混而为一。

    These 3 methods to understand. Can be said as one method.

    (*We are in a Tao Program.)

  5. 其上不皦,其下不昧。

    Tao (Program) higher is not brighter. Tao (Program) lower is not darker.

    (*We are in a Tao Program.)

  6. 绳绳不可名,复归于无物。

    Confusing unable to name. Finally label as voidness nothingness.

    (*We are in a Tao Program)

  7. 是谓无状之状,无物之象,是谓惚恍。

    Is known as no form form. No thing appearance. Therefore voidness nothingness.

    (*We are created by that Tao Program.)

  8. 迎之不见其首,随之不见其后。

    Face head-on unable to see head. Follow behind unable to see tail.

    (*it is all things sources. Also known as Creator God.)

  9. 执古之道,以御今之有。

    Treasure its ancient principles. To manipulate current elements.

    (*not many People can program this Tao Program. Why not start now?)

  10. 能知古始,是谓道纪。

    Understand its beginning creation. Can know its future path.

    (*like very Computer Program. This Tao Program is just 1/0 logics.)



道经·第十五章 译注   古之善为道者,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;涣兮其若凌释;敦兮其若朴;旷兮其若谷;混兮其若浊;孰能浊以静之徐清?孰能安以动之徐生?保此道者,不欲盈。夫唯不盈,故能蔽而新成。



老子道德经: 第十五章. Lao Zi - Tao De Ching: Chapter 15.

  1. 古之善为士者,微妙玄通,深不可识。

    Ancient those who are trained to use Tao Program. Know all secrets knowledges. So deep cannot understand.

    (*all smart genius are like stupid idiots as first. Difficult to understand.)

  2. 夫惟不可识,故强为之容。

    These people unable to describe. Can only be described as humble.

    (*because they always get bullied. Do not fight to win.)

  3. 豫兮,若冬涉川,犹兮,若畏四邻,俨兮,其若客,涣兮若冰之将释,敦兮,其若朴,旷兮,其若谷,混兮,其若浊。

    They walk. Like on top on thin ice. They enter. Like attacking neighbour country. They eat like enter someone feast carefully. Like ice slowly step by step melt. He is pure like have not work on natural ingredients. He deep knows everythings like deep valley. He is full of substance like dirty waters.

    (*are You a Man/Woman of Tao Program.)

  4. 孰能浊以静之徐清?

    Who can from dirty become still to become clean?

    (*dirty to clean. Clean to dirty. Repeat.)

  5. 孰能安以久动之徐生?

    Who can nothing move start to move everythings to born again?

    (*creation to destruction. Destruction to creation. Repeat.)

  6. 保此道者不欲盈,夫惟不盈,故能蔽而新成。

    Able to maintain this Tao Program Ways never over-confident overflow. Because He can never over-confident overflow. Therefore can improve to create new things.

    (*50% humble and 50% confident.)



道经·第十六章 译注   致虚,极;守静篤。万物并作,吾以观复。夫物芸芸,各复归其根。归根曰静,静曰覆命。覆命曰常,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,歿身不殆。



老子道德经: 第十六章. Lao Zi - Tao De Ching: Chapter 16.

  1. 致虚极,守静笃,万物并作,吾以观复。

    Reach extreme voidness. Guard quiet stillness. Grow with all things. I wait to see back creation.

    (*extreme creation is voidness. Extreme voidness is creation.)

  2. 夫物芸芸,各复归其根。

    Many infinite things. Each go back to its roots.

    (*roots of all things is Tao - Way.)

  3. 归根曰静,静曰复命。

    Go back to its roots is known quiet. Quiet is known going back to Mandate.

    (*Mandate = purpose of Life.)

  4. 复命曰常,知常曰明。

    Going back to Mandate is known common. Know common is wise.

    (*know common is living.)

  5. 不知常,妄作凶。

    Not know common. Anyhow do is disasters.

    (*not know common is disasters.)

  6. 知常容,容乃全。

    Know common is tolerant. Tolerant is complete.

    (*tolerant is life complete.)

  7. 全乃王,王乃天,天乃道,道乃久,没身不殆。

    Complete is kingship. Kingship is Heaven. Heaven is Tao (Way). Tao (Way) is eternal long. No body do not die.

    (*to be Emperor. You must be tolerant complete.)



道经·第十七章 译注   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」。



老子道德经: 第十七章. Lao Zi - Tao De Ching: Chapter 17.

  1. 太上,不知有之。

    Best Emperor. Population don't know He exists.

    (*no government = no emperor.)

  2. 其次,亲而誉之。

    Next best Emperor. He rewards.

    (*next is rewards.)

  3. 其次,畏之。

    Next best Emperor. Everyone scare of Him.

    (*next is punishments.)

  4. 其次,侮之。

    Next best Emperor. Everyone scold Him.

    (*next is everyone hate.)

  5. 信不足焉,有不信焉。

    Emperor not full of trust. Therefore population don't trust Him.

    (*have trust to gain trust.)

  6. 悠兮其贵言。

    Best is long ruling with little instructions.

    (*no instructions.)

  7. 功成事遂,百姓皆谓:我自然。

    When achieve results. Back away from credits. Population all say: it is normal to be like that.

    (*everyone says it is normal everythings well-ruled.)



道经·第十八章 译注   大道废,有仁义;智慧出,有大偽;六亲不和,有孝慈;国家昏乱,有忠臣。



老子道德经: 第十八章. Lao Zi - Tao De Ching: Chapter 18.

  1. 大道废,有仁。

    Big Tao (Way) go waste. Then Ren (Perfection) come out.

    (*best is normal.)

  2. 智慧出,有大伪。

    Wisdom out. Then have big fake.

    (*best is normal.)

  3. 六亲不和,有孝慈。

    6 relationships not harmony. Then have filial compassion.

    (*best is normal.)

  4. 国家昏乱,有忠臣。

    Country chaos. Then have good Officerships.

    (*best is normal.)



道经·第十九章 译注   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,少思寡欲,绝学无忧。



老子道德经: 第十九章. Lao Zi - Tao De Ching: Chapter 19.

  1. 绝圣弃智,民利百倍。

    Cut-off Sage-ship abandon wisdom. Population benefits 100 times.

    (*best is cute-cute.)

  2. 绝仁弃义,民复孝慈。

    Cut-off Ren (Perfection) abandon Righteousness. Population return back to filial compassion.

    (*best is cute-cute.)

  3. 绝巧弃利,盗贼无有。

    Cut-off strategies abandon benefits. There is no robbers.

    (*best is cute-cute.)

  4. 此三者,以为文不足。

    These 3 things. Writings are not enough.

    (*cute-cute cannot be taught.)

  5. 故令有所属:见素抱朴,少私寡欲。

    Must return everyone thoughts to where they belong: see pureness pursue pureness. Little selfish little desires.

    (*you must let people return to cuteness. Cannot be taught.)

  6. 绝学无忧。

    Cut off learning then no worries.

    (*scary concept to cut-off learning. But what-if Lao Zi is right.)



道经·第二十章 译注   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!眾人熙熙,如享太牢,如春登台。我独泊兮,其未兆;沌沌兮,如婴儿之未孩;儡儡兮,若无所归。眾人皆有餘,而我独若遗。我愚人之心也哉,沌沌兮!俗人昭昭,我独昏昏。俗人察察,我独闷闷。淡兮,其若海,望兮,若无止。眾人皆有以,而我独顽似鄙。我独异於人,而贵食母。



老子道德经: 第二十章. Lao Zi - Tao De Ching: Chapter 20.

  1. 唯之与阿,相去几何?

    Agree & quarrel. How difference?

    (*win/lose everythings same.)

  2. 善之与恶,相去若何?

    Goodness & badness. How difference

    (*good/bad everthings same.)

  3. 人之所畏,不可不畏。荒兮其未央哉!

    What everyone fear. What everyone not fear. Since history have been same no end!

    (*success/defeat everythings same.)

  4. 众人熙熙,如享太牢,如春登台。

    Everyone happy. Like going to feast. Like going up a stage.

    (*with people should not be happy.)

  5. 我独泊兮其未兆,如婴儿之未孩。

    Only me is alone doing nothing. Like a baby.

    (*alone should not be sad.)

  6. 兮,若无所归。

    I sleepy. Like long time never go home to sleep.

    (*everytime like too tired.)

  7. 众人皆有余,而我独若遗。

    Everyone has excess. But I have lack.

    (*everytime like not enough.)

  8. 我愚人之心也哉!

    I am like a stupid fool!.

    (*everytime like a fool.)

  9. 沌沌兮。

    I like everytime sleeping.

    (*everytime like sleeping.)

  10. 俗人昭昭,我独昏昏。

    Everyone awake. I alone sleeping.

    (*50% sleep 50% awake.)

  11. 俗人察察,我独闷闷。

    Everyone seeing. I alone self-reflect.

    (*don't see too much.)

  12. 忽兮其若晦,寂兮似无所止。

    Endless like big sea. Wander like no where to settle.

    (*going to a no destination journey.)

  13. 众人皆有以,我独顽且鄙。

    Everyone is smart know all. Only I am alone stupid quiet.

    (*50% stupid 50% smart.)

  14. 我独异于人,而贵食母。

    (*I am different from others. Because I am cultivating Tao - Way.)

    (*learn to cultivate Tao - Way.)



道经·第二十一章 译注   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。自今及古,其名不去,以阅眾甫。吾何以知眾甫之状哉?以此。

道经·第二十二章 译注   「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;不自伐,故有功;不自矜,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。

道经·第二十三章 译注   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,而况於人乎?故从事於道者,同於道;德者,同於德;失者,同於失。同於道者,道亦乐得之;同於德者,德亦乐得之;同於失者,失亦乐得之。信不足焉,有不信焉。

道经·第二十四章 译注   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,曰餘食赘形,物或恶之,故有道者不居。

道经·第二十五章 译注   有物混成,先天地生。寂兮寥兮,独立而不改,周行而不殆,可以为天地母。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,人亦大。域中有四大,而人居其一焉。人法地,地法天,天法道,道法自然。

道经·第二十六章 译注   重为轻根,静为躁君。是以君子终日行不离輜重。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。

道经·第二十七章 译注   善行,无辙跡;善言,无瑕謫;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。

道经·第二十八章 译注   知其雄,守其雌,为天下谿。为天下谿,常德不离,复归于婴儿。知其白,守其黑,为天下式。为天下式,常德不忒,复归于无极。知其荣,守其辱,为天下谷。为天下谷,常德乃足,复归于朴。朴散则为器,圣人用之,则为官长,故大制不割。

道经·第二十九章 译注   将欲取天下而为之,吾见其不得已。天下神器,不可为也,不可执也。为者败之,执者失之。是以圣人无为,故无败;无执,故无失。夫物或行或随;或嘘或吹;或强或羸;或载或隳。是以圣人去甚,去奢,去泰。

道经·第三十章 译注   以道佐人主者,不以兵强天下。其事好还。师之所处,荆棘生焉。大军之后,必有凶年。善者果而已,不敢以取强。果而勿矜,果而勿伐,果而勿骄。果而不得已,果而勿强。物壮则老,是谓不道,不道早已。

道经·第三十一章 译注   夫兵者,不祥之器,物或恶之,故有道者不处。君子居则贵左,用兵则贵右。兵者不祥之器,非君子之器,不得已而用之,恬淡为上。胜而不美,而美之者,是乐杀人。夫乐杀人者,则不可得志于天下矣。吉事尚左,凶事尚右。偏将军居左,上将军居右,言以丧礼处之。杀人之眾,以悲哀泣之,战胜以丧礼处之。

道经·第三十二章 译注   道常无名,朴。虽小,天下莫能臣。侯王若能守之,万物将自宾。天地相合,以降甘露,民莫之令而自均。始制有名,名亦既有,夫亦将知止,知止可以不殆。譬道之在天下,犹川谷之於江海。

道经·第三十三章 译注   知人者智,自知者明。胜人者有力,自胜者强。知足者富。强行者有志。不失其所者久。死而不亡者寿。

道经·第三十四章 译注   大道泛兮,其可左右。万物恃之以生而不辞,功成而不有。衣养万物而不为主,可名于小;万物归焉而不为主,可名为大。以其终不自为大,故能成其大。

道经·第三十五章 译注   执大象,天下往。往而不害,安平泰。乐与饵,过客止。道之出口,淡乎其无味,视之不足见,听之不足闻,用之不足既。

道经·第三十六章 译注   将欲歙之,必故张之;将欲弱之,必故强之;将欲废之,必故兴之;将欲取之,必故与之。是谓微明。柔弱胜刚强。鱼不可脱於渊,国之利器不可以示人。

道经·第三十七章 译注   道常无为而无不为。侯王若能守之,万物将自化。化而欲作,吾将镇之以无名之朴。镇之以无名之朴,夫将不欲。不欲以静,天下将自正。

德经·第三十八章 译注   上德不德,是以有德;下德不失德,是以无德。上德无为而无以为;下德无为而有以为。上仁为之而无以为;上义为之而有以为。上礼为之而莫之应,则攘臂而扔之。故失道而后德,失德而后仁,失仁而后义,失义而后礼。夫礼者,忠信之薄,而乱之首。前识者,道之华,而愚之始。是以大丈夫处其厚,不居其薄;处其实,不居其华。故去彼取此。

德经·第三十九章 译注   昔之得一者,天得一以清;地得一以宁;神得一以灵;谷得一以盈,万物得一以生;侯王得一以为天下正。其致之也,谓天无以清,将恐裂;地无以宁,将恐废;神无以灵,将恐歇;谷无以盈,将恐竭;万物无以生,将恐灭;侯王无以正,将恐蹶。故贵以贱为本,高以下为基。是以侯王自称孤、寡、不毂。此非以贱为本邪?非乎?故至誉无誉。是故不欲琭琭如玉,珞珞如石。

德经·第四十章 译注   反者道之动;弱者道之用。天下万物生於有,有生於无。

德经·第四十一章 译注   上士闻道,勤而行之;中士闻道,若存若亡;下士闻道,大笑之。不笑不足以为道。故建言有之:明道若昧;进道若退;夷道若纇;上德若谷;广德若不足;建德若偷;质真若渝;大白若辱;大方无隅;大器晚成;大音希声;大象无形;道隐无名。夫唯道,善贷且成。

德经·第四十二章 译注   道生一,一生二,二生三,三生万物。万物负阴而抱阳,冲气以为和。人之所恶,唯孤、寡、不穀,而王公以为称。故物或损之而益,或益之而损。人之所教,我亦教之。强梁者不得其死,吾将以为教父。

德经·第四十三章 译注   天下之至柔,驰骋天下之至坚。无有入无间,吾是以知无为之有益。不言之教,无为之益,天下希及之。

德经·第四十四章 译注   名与身孰亲?身与货孰多?得与亡孰病?甚爱必大费;多藏必厚亡。故知足不辱,知止不殆,可以长久。

德经·第四十五章 译注   大成若缺,其用不弊。大盈若冲,其用不穷。大直若屈,大巧若拙,大辩若訥。静胜躁,寒胜热。清静为天下正。

德经·第四十六章 译注   天下有道,却走马以粪。天下无道,戎马生於郊。祸莫大於不知足;咎莫大於欲得。故知足之足,常足矣。

德经·第四十七章 译注   不出户,知天下;不窥牖,见天道。其出弥远,其知弥少。是以圣人不行而知,不见而明,不为而成。

德经·第四十八章 译注   为学日益,为道日损。损之又损,以至於无为。无为而无不为。取天下常以无事,及其有事,不足以取天下。

德经·第四十九章 译注   圣人常无心,以百姓心为心。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。圣人在天下,歙歙焉,為天下浑其心,百姓皆注其耳目,圣人皆孩之。

德经·第五十章 译注   出生入死。生之徒,十有三;死之徒,十有三;人之生,动之于死地,亦十有三。夫何故?以其生生之厚。盖闻善摄生者,路行不遇兕虎,入军不被甲兵;兕无所投其角,虎无所用其爪,兵无所容其刃。夫何故?以其无死地。

德经·第五十一章 译注   道生之,德畜之,物形之,势成之。是以万物莫不尊道而贵德。道之尊,德之贵,夫莫之命而常自然。故道生之,德畜之;长之育之;成之熟之;养之覆之。生而不有,为而不恃,长而不宰。是谓玄德。

德经·第五十二章 译注   天下有始,以为天下母。既得其母,以知其子,复守其母,没身不殆。塞其兑,闭其门,终身不勤。开其兑,济其事,终身不救。见小曰明,守柔曰强。用其光,复归其明,无遗身殃;是为袭常。

德经·第五十三章 译注   使我介然有知,行於大道,唯施是畏。大道甚夷,而人好径。朝甚除,田甚芜,仓甚虚;服文采,带利剑,厌饮食,财货有餘;是为盗夸。非道也哉!

德经·第五十四章 译注   善建者不拔,善抱者不脱,子孙以祭祀不輟。 修之於身,其德乃真;修之於家,其德乃餘;修之於乡,其德乃长;修之於邦,其德乃丰;修之於天下,其德乃普。故以身观身,以家观家,以乡观乡,以邦观邦,以天下观天下。吾何以知天下然哉?以此。

德经·第五十五章 译注   含「德」之厚,比於赤子。毒虫不螫,猛兽不据,攫鸟不搏。骨弱筋柔而握固。未知牝牡之合而朘作,精之至也。终日号而不嘎,和之至也。知和曰「常」,知常曰「明」。益生曰祥。心使气曰强。物壮则老,谓之不道,不道早已。

德经·第五十六章 译注   知者不言,言者不知。塞其兑,闭其门;挫其锐,解其纷;和其光,同其尘,是谓玄同。故不可得而亲,不可得而疏;不可得而利,不可得而害;不可得而贵,不可得而贱;故为天下贵。

德经·第五十七章 译注   以正治国,以奇用兵,以无事取天下。吾何以知其然哉?以此:天下多忌讳,而民弥贫;人多利器,国家滋昏;人多伎巧,奇物滋起;法令滋彰,盗贼多有。故圣人云:「我无为,而民自化;我好静,而民自正;我无事,而民自富;我无欲,而民自朴。」

德经·第五十八章 译注   其政闷闷,其民淳淳;其政察察,其民缺缺。祸兮福所倚;福兮祸所伏。孰知其极?其无正邪?正复为奇,善复为妖。人之迷,其日固久。是以圣人方而不割,廉而不刿,直而不肆,光而不耀。

德经·第五十九章 译注   治人事天,莫若嗇。夫为嗇,是谓早服;早服谓之重积德;重积德则无不克;无不克则莫知其极;莫知其极,可以有国;有国之母,可以长久;是谓深根固柢,长生久视之道。

德经·第六十章 译注   治大国,若烹小鲜。以道蒞天下,其鬼不神,非其鬼不神;其神不伤人,非其神不伤人。圣人亦不伤人。夫两不相伤,故德交归焉。

德经·第六十一章 译注   大邦者下流,天下之牝,天下之交也。牝常以静胜牡,以静为下。故大邦以下小邦,则取小邦;小邦以下大邦,则取大邦。故或下以取,或下而取。大邦不过欲兼畜人,小邦不过欲入事人。夫两者各得所欲,大者宜为下。

德经·第六十二章 译注   道者万物之奥。善人之宝,不善人之所保。美言可以市尊,美行可以加人。人之不善,何弃之有?故立天子,置三公,虽有拱璧以先駟马,不如坐进此道。古之所以贵此道者何?不曰:求以得,有罪以免邪?故为天下贵。

德经·第六十三章 译注   为无为,事无事,味无味。大小多少。报怨以德。图难于其易,为大于其细;天下难事,必作于易;天下大事,必作于细。是以圣人终不为大,故能成其大。夫轻诺必寡信,多易必多难。是以圣人犹难之,故终无难矣。

德经·第六十四章 译注   其安易持,其未兆易谋;其脆易泮,其微易散。为之于未有,治之于未乱。合抱之木,生于毫末;九层之台,起于累土;千里之行,始于足下。为者败之,执者失之。是以圣人无为故无败,无执故无失。民之从事,常于几成而败之。慎终如始,则无败事。是以圣人欲不欲,不贵难得之货,学不学,复众人之所过,以辅万物之自然而不敢为。

德经·第六十五章 译注   古之善为道者,非以明民,将以愚之。民之难治,以其智多。故以智治国,国之贼;不以智治国,国之福。知此两者亦稽式。常知稽式,是谓「玄德」。「玄德」深矣,远矣,与物反矣,然后乃至大顺。

德经·第六十六章 译注   江海之所以能为百谷王者,以其善下之,故能为百谷王。是以圣人欲上民,必以言下之;欲先民,必以身后之。是以圣人处上而民不重,处前而民不害。是以天下乐推而不厌。以其不争,故天下莫能与之争。

德经·第六十七章 译注   天下皆谓我道大,似不肖。夫唯大,故似不肖。若肖,久矣其细也夫!我有三宝,持而保之。一曰慈,二曰俭,三曰不敢为天下先。慈故能勇;俭故能广;不敢为天下先,故能成器长。今捨慈且勇;捨俭且广;捨后且先;死矣!夫慈以战则胜,以守则固。天将救之,以慈卫之。

德经·第六十八章 译注   善为士者,不武;善战者,不怒;善胜敌者,不与;善用人者,为之下。是谓不争之德,是谓用人之力,是谓配天古之极。

德经·第六十九章 译注   用兵有言:「吾不敢为主,而为客;不敢进寸,而退尺。」是谓行无行;攘无臂;扔无敌;执无兵。祸莫大於轻敌,轻敌几丧吾宝。故抗兵相若,哀者胜矣。

德经·第七十章 译注   吾言甚易知,甚易行。天下莫能知,莫能行。言有宗,事有君。夫唯无知,是以不我知。知我者希,则我者贵。是以圣人被褐而怀玉。

德经·第七十一章 译注   知不知,尚矣;不知知,病也。圣人不病,以其病病。夫唯病病,是以不病。

德经·第七十二章 译注   民不畏威,则大威至。无狎其所居,无厌其所生。夫唯不厌,是以不厌。是以圣人自知不自见;自爱不自贵。故去彼取此。

德经·第七十三章 译注   勇於敢则杀,勇於不敢则活。此两者,或利或害。天之所恶,孰知其故?天之道,不争而善胜,不言而善应,不召而自来,繟然而善谋。天网恢恢,疏而不失。

德经·第七十四章 译注   民不畏死,奈何以死惧之?若使民常畏死,而为奇者,吾得执而杀之,孰敢?常有司杀者杀。夫代司杀者杀,是谓代大匠斲。夫代大匠斲者,希有不伤其手矣。

德经·第七十五章 译注   民之饥,以其上食税之多,是以饥。民之难治,以其上之有为,是以难治。民之轻死,以其上求生之厚,是以轻死。夫唯无以生为者,是贤於贵生。

德经·第七十六章 译注   人之生也柔弱,其死也坚强。草木之生也柔脆,其死也枯槁。故坚强者死之徒,柔弱者生之徒。是以兵强则灭,木强则折。强大处下,柔弱处上。

德经·第七十七章 译注   天之道,其犹张弓歟?高者抑之,下者举之;有餘者损之,不足者补之。天之道,损有餘而补不足。人之道,则不然,损不足以奉有餘。孰能有餘以奉天下,唯有道者。是以圣人为而不恃,功成而不处,其不欲见贤。

德经·第七十八章 译注   天下莫柔弱於水,而攻坚强者莫之能胜,以其无以易之。弱之胜强,柔之胜刚,天下莫不知,莫能行。是以圣人云:「受国之垢,是谓社稷主;受国不祥,是为天下王。」正言若反。

德经·第七十九章 译注   和大怨,必有余怨;报怨以德,安可以为善?是以圣人执左契,不责于人。故有德司契,无德司彻。天道无亲,常与善人。

德经·第八十章 译注   小国寡民。使有什伯之器而不用;使民重死而不远徙;虽有舟舆,无所乘之;虽有甲兵,无所陈之。使人复结绳而用之。至治之极。甘其食,美其服,安其居,乐其俗,邻国相望,鸡犬之声相闻,民至老死不相往来。

德经·第八十一章 译注   信言不美,美言不信。善者不辩,辩者不善。知者不博,博者不知。圣人不积,既以为人,己愈有,既以与人,己愈多。天之道,利而不害;圣人之道,为而不争。



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