道德經-中英(2)

宏泓道者

食母章第二十講 視万物為一体
絕學無憂
唯之於阿
相去几何
善之於惡
相去何若
人之所畏
不可不畏
荒分其末央哉
?人熙熙
如享太牢
如登春臺
我獨泊兮其未兆
如嬰兒之未孩
乘乘兮若無所歸
眾人皆有餘
而我獨若遺
我愚人之心也哉
沌沌兮
眾人昭昭
我獨若昏
眾人察察
我獨悶悶
澹兮其若海
漂兮若無所止
?人皆有以
我獨頑且鄙
我獨異於人
而貴食母
Chapter 20 (to see things as a whole (body)
TO cease learning tricks is to free your mind from worries.
What is the difference between your speeches when in saying affirmative or negative mood?
How much differences are between ‘good’ and ‘evil’?
That which persons fear.
Is indeed to be feared.
It is a pity that people do not cultivate their minds free from lust, just like the waste garden or field full of wild grass.
The multitudes of people are busy and joyous as if they are celebrating a festival or going up a terrace in spring.
But for me, my mind remains quiet and peaceful, just like in innocent new born baby.
Unattached to worldly desires, I wander about without a home.
People apply full effort in the pursuit of honour and profit.
But I am like that of a fool
Being so childish and muddled
The vulgar appears so smart
I alone seem dull
The vulgar appears bright and clever\I alone seem depressed
My mind remains calm and peaceful like deep and vast sea
Drifting with ease like wind without fixed residence
Relying in their abilities, all people have their aims
I alone appear stubborn and simple
I alone differ from other people,
Because I know the value to obtain endless sustenance from the Mother of Nature* (Unity with Tao) an image of a sucking baby-referring to getting force of energy from the nature of Tao.

從道章第二十一 第二十一 道的顯現
孔德之容
惟道是?
道之為物
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
自古及今
其名不去
以閱?甫
吾何以知眾甫之然哉
以此
Chapter Twenty One-(Manifestation of Tao)
If you want to know the nature of great virtue
Study and follow alone with the Tao
So, what is the body of Tao?
It is something elusive, evasive and formless
Evasive and elusive
But within it are forms and appearance
Evasive and Elusive
But within it is creation of all things
Shadowy and dim
Yet within it is the source of life force and essence
The life force being full of vitality
Within it is faithful and evident
Its name has been in existence from the past up to present
This ‘mother of creation’ (Power and force of TAO) is well worth studying to get the truth.
But how do I obtain such Truth
It is through the enlightenment of Tao.


抱一章第二十二 第二十二講 不用爭奪的爭奪
曲則全
枉則直
窪則盈
弊則新
少則得
多則惑
是以聖人抱一為天下式
不自見故明
不自是故彰
不自伐故有功
不自矜故長
夫惟不爭
故天下莫能與之爭
古之所謂曲則全者
豈虛言哉
誠全而歸之
Chapter Twenty Two-Futility of contention
To yield with patience is for the preservation of the whole
To be bent is to become straight
To be humble is to possess full bright spirit
To be torn is to be renewed
To be little in desires is to gain peace of mind
To have plenty of desires is to gain delusive mind
Therefore the sage embraces the oneness of Tao (cosmic energy)
He becomes the model of the people pf the world
He is free from self-display
And is therefore clear-sighted
He is fee from self-assertion
And therefore is distinguished
He does not feel a sense of pride
And therefore he earned merit
He does not boast of himself
And has therefore earned long respect
It is because he is free from striving that no one in the world can strive with him
The saying of the ancients ‘to yield is to preserve the whole’ was not vainly spoken
If he is sincere and able to keep the Law of Nature, all people will follow him

同道章二十三 第二十三講 自然之道
希言自然
飄風不終朝
驟雨不終日
孰為此者天地
天地尚不能久
而況於人乎
故從事於道者
道者同於道
德者同於德
失者同於失
同於道常
道亦樂得之
同於德者
德亦樂得之
同於失者
失亦樂得之
信不足焉
有不信焉
Chapter 23
TO be in Accord with the Nature of Tao
Less argument is more in accord with the Nature of Tao
A violent wind does not last for a whole morning
A sudden rain does not last for the whole day
Who can make such phenomena?
It is Heaven and Earth
Even Heaven and Earth do not last long in its acting
How much less can man do?
Therefore, those who are cultivating TAO are in accord with the Tao and they can study and discuss together
Those who follow Character (TAK) are identified with Character
To face one suffering from loss, we must have compassionate minds to comfort him
He who is in accord with Tao
Tao is also happy to welcome him
He who is identified with Character
Character is also glad to welcome him
To comfort one suffering from loss
The sufferer is happy with you
Tao being so abstruse, someone is lacking faith in its existence
Therefore there is no need for you to argue about this subject with these people


不處章第二十四 第二十四講 多餘的貪吃

跂者不立
跨者不行
自見者不明
自是者不彰
自伐者無功
自矜者不長
其於道也
曰餘食贅行
物或惡之
故有道者不處
Chapter 24
Not to be greedy and eating too much
He who stands on tiptoe will not stand firm
He who walks with long step will not walk well
He who shows off is not far-sighted
He who justifies himself is not distinguished
He who brags himself is not given credit
He who prides himself is not the leader for long
These in the eyes of Tao, are called ‘having surplus burden’
When one has large surplus of food and holding too much high positions
He invites jealously, disgust and trouble
A man of Tao will be free from such precautions situation.


混成章第二十五 第二十五講 道的真面目
寂兮寥兮
獨立而不改
周行而不殆可以為天下母
吾不知其名字之曰道
強為之名曰大
大曰逝
逝曰遠
遠曰返
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 25
The Truth of Tao
There was something undefined
Formless and inaudible
Coming into existence before Heaven and Earth
Silent and boundless
Standing also without change
Keeping on revolving ceaselessly
It is worthy to be the Mother of the world
I do not know its name
But I called it ‘Tao’
Making an effort further I gave it another name called ‘The Great’
TO be great is to go on
TO go on is to be remote
TO be remote us to return
Therefore:
Tao is great
The Heaven is great
The Earth is great
The King (sage) is also great
In the world there are four that are great and the King (sage) is one of them
Man models himself after the Earth
The Earth models itself after the Heaven
The heaven models itself after TAO
Tao models itself according to the Law of Nature



輜重章第二十六 第二十六講 輕與重

重為輕根
靜為躁君
是以聖人終日行
不離輜重
雖有榮觀
燕處超然
奈何万乘之主
而以身輕天下
輕則失臣
躁則失君
Chapter 26
Heaviness and Lightness
Gravity is the root of lightness
Stillness is the master of movement
Therefore the Sage travels all day long
He does not leave behind his provision –cart
In spite of his glory and dignity
He has a peaceful mind and remains unmoved to such honourable condition
How can the ruler of a country
Make light if his body for pleasure and act rashly?
One acting lightly is easy to lose his root
The ruler acting rashly is easy to lose his honourable status.

襲明章第二十七 第二十七講 至善的人
善行無轍跡
善言無瑕謫
善計不用籌策
善閉無關鍵而不可開
善結無繩約而不可解
是以聖人常善救人
故無棄人
常善救物
故無棄物
是謂襲明
故善人者不善人之師
不善人者
善人之資
不貴其師
不愛其資
雖智大迷
是謂要妙
Chapter 27
Perfect Person
Perfect man (sage) doing good deeds for others leaves no trace for he is doing them according to nature
Good speech out of one’s purified mind leaves no flaws to censure
A skilful mathematician uses no tallies
A good door is well shut without bolts and cannot be opened
A good knot is tied without rope and cannot be loosened
Therefore the sage is always good at helping others. Hence he does not cast away anyone
He is good at savings things
So, he does not cast away anything
We call him a sage because he had inherited perfect virtue from the ancient people
Therefore, the good man is the teacher of the bad
The bad one’s evil deeds could be utilized as lessons to teach the good
The perfect man does not value his teaching qualification
Henceforth, he does not wish to find bad one’s lessons to educate the good
Despite his best wisdom he still looks like a fool
Hence, he is the one knowing the important tenet of the TAO

常德第 二 十 八 章   第 二 十 八講 剛強與柔順

知 其 雄 ， 守 其 雌 ， 為 天 下 谿 。 為 天 下谿 ， 常 德 不 離 ， 復 歸 於 嬰 兒 。 知 其 白 ， 守 其 黑 ， 為 天 下 式 。 為 天 下 式 ， 常 德 不 忒 ， 復 歸 於 無極 。 知 其 榮 ， 守 其 辱 ， 為 天 下 谷 。 為 天 下 谷 ， 常 德 乃 足 ， 復 歸 於 朴 。 朴 散 則 為 器 ， 聖 人 用 之則 為 官 長 。 故 大 制 不 割 。
Chapter 28-strong and feeble
He who knows his manhood’s strength
Keeps feebleness like a female
Becoming the ravine of the world
Being the ravine of the world
He has kept his constant virtue
And return again to be pure as an innocent baby
He who knows what is pure or white
Keeps his humility
Becomes the model of the world
He has constant virtue to do nothing wrong
And return again to the original emptiness
He who is acquainted with honour and glory
Is advisable to keep his obscure position
Becomes the valley of the world
Being the valley of the world He has enough constant virtue
And returns to simplicity of life
Cutting the uncared wood, it is used as tool or furniture
BY means of such simplicity and original nature the sage could become ministers
Therefore, the sage will not cut up

Ravine: being empty and receptive is a place where water from various sources flows in. This symbolizes a leader attracting people to follow him

Original Emptiness: refers to surrounding where force of energy is produced for creation of the universe

Cut up: meaning the sage keeps his simple, pure and true self, just like natural uncared wood.

自然章第 二 十 九 章  第 二 十 九講 不要違背天意

將 欲 取 天 下 而 為 之 ， 吾 見 其 不 得 已 。天 下 神 器 ， 不 可 為 也 。 為 者 敗 之 ， 執 者 失 之 。 凡 物 或 行 或 隨 ， 或 呴 或 吹 ， 或 強 或 羸 ， 或 載 或隳 。 是 以 聖 人 去 甚 。 去 奢 、 去 泰 。
Chapter 29-Do not act against God’s will

Those who wish to take the world as their own
Are impossible in my view
Because the world is God’s sacred vessel
No one can keep it as his own
He who takes it suffers defeat
He who holds it losses it
Therefore: Something is going ahead
Something is following behind
Some blowing hot
Some blowing cold
Some being strong
Some being weak
Some may take things up
Some may take them down
So, the sage avoids excess, extravagance and arrogance

　
不道章第 三 十 章  第 三 十講 不可仗恃兵強力壯

以 道 佐 人 主 者 ， 不 以 兵 強 天 下 ， 其 事好 還 。 師 之 所 處 ， 荊 棘 生 焉 。 大 軍 之 後 ， 必 有 凶 年 。 故 善 者 果 而 已 矣 ， 不 敢 以 取 強 。 果 而 勿矜 ， 果 而 勿 伐 ， 果 而 勿 驕 ， 果 而 不 得 已 ， 果 而 勿 強 。 物 壯 則 老 ， 是 謂 不 道 ， 不 道 早 已 。
　
Chapter 30-Do not Proud of strong military force

Those who apply the doctrine of Tao to help the ruler will oppose all conquest by military force
War being so destructive will as law of cause and effect bring harm to the maker
With the station of soldiers thorny bushes might grow thus affecting livelihood of farmers
After a great war, bad years will surely follow
Therefore a good general only applies force for the protection of peace for the people
A good general will not use force carry out invasion
After the war he does not think it an act of glory
Despite the effect he does not take pride in it
Because he considers the force so used is only a regrettable necessity
After the war he does not love violence
Things to be over-matured are to quicken decay and become old
Violence by use of force is against the nature of Tao
Being not in accord with Tao he must stop such bad ambition


貴左第 三 十 一 章  第 三 十 一講 用兵之道

夫 佳 兵 者 ， 不 祥 之 器 ， 物 或 惡 之 ， 故有 道 者 不 處 。 是 以 君 子 居 則 貴 左 ， 用 兵 則 貴 右 。 兵 者 ， 不 祥 之 器 ， 非 君 子 之 器 。 不 得 已 而 用之 ， 恬 淡 為 上 ， 勝 而 不 美 ； 而 美 之 者 ， 是 樂 殺 人 也 。 夫 樂 殺 人 者 ， 不 可 得 志 於 天 下 矣 。 故 吉事 尚 左 ， 凶 事 尚 右 。 是 以 偏 將 軍 處 左 ， 上 將 軍 處 右 ， 以 喪 禮 處 之 。 殺 人 眾 多 ， 以 悲 哀 泣 之 。戰 勝 ， 以 喪 禮 處 之 。
　
Chapter 31-The way of using weapons

Sharp weapons are instruments of evil omen
They are hated by all creatures
Those who have Tao do not like to use them
The Superior man likes the left in civilian life
But on military application likes the right
Weapons are instruments of evil men
They are not weapons of the superior omen
On occasion of compulsory necessity, it should be used with calm restraint
Even in victory, he does not consider it a glory
And he who calls it glorious
Is the one who delights in killing?
He who delights killing
Will not be successful in his desire to rule the government
Things of good omen favour the left
Things of bad omen favour the right
IN the army the commander stands on the left
While the commander in chief stands on the right
It was said he was in charge if the rite of mourning
The killing of multitude should be mourned with tears and sorrow
A victory in battle should be looked upon as funereal rite

(The ancient Chinese believed the arrangement orientation –left being symbol of good omen while right being the symbol of bad omen)
(Tao dislikes war to settle problems as disputes are settled according to law of nature)

知上章第 三 十 二 章   第 三 十 二講 知止之道

道 常 無 名 。 朴 雖 小 ， 天 下 不 敢 臣 。 候王 若 能 守 ， 萬 物 將 自 賓 。 天 地 相 合 ， 以 降 甘 露 ， 人 莫 之 令 而 自 均 。 始 制 有 名 ； 名 亦 既 有 ， 夫亦 將 知 止 ； 知 止 所 以 不 殆 。 譬 道 之 在 天 下 ， 由 川 谷 之 於 江 海 。
　
Chapter 32-The Best way to stop in time

Tao is absolute and nameless
Small as it is in its primordial simplicity (like a piece of uncared wood)
It is inferior to nothing in the world
If a ruler could keep to it
All people would spontaneously submit themselves to him and live peacefully
The Heaven and Earth being in accord
The sweet dew would fall down
According to nature without the command of men
With the arising of civilization all names and systems are given by men
Therefore men must know to stop in time and begin to learn the practice of Tao in order to avoid danger
Tao is ever present and surrounding the whole universe, just like streams and rivers all running into seas and ocean.


盡己章第 三 十 三 章   第 三 十 三講 真正的永生

知 人 者 智 ， 自 知 者 明 。 勝 人 者 有 力 ，自 勝 者 強 。 知 足 者 富 ， 強 行 者 有 志 ， 不 失 其 所 者 久 ， 死 而 不 亡 者 壽 。
　
Chapter 33
Real Everlasting Life
He who knows others is clever
He who knows himself has reflection or insight
He who conquer others has force
He who conquers himself and keeps his benevolent and purified mind is truly powerful and strong
He who knows what enough is rich
He who is determined has strength of will
He who cultivates TAO may die
But his spirit lives forever-this is longevity

成大章第 三 十 四 章  第 三 十 四講 天地的胸襟

大 道 汎 兮 ， 其 可 左 右 。 萬 物 視 之 以 生而 不 不 辭 ， 功 成 不 名 有 。 衣 被 萬 物 而 不 為 主 ， 常 無 欲 ， 可 名 於 小 ； 萬 物 歸 焉 而 不 為 主 ， 可 名於 大 。 是 以 聖 人 終 不 為 大 ， 故 能 成 其 大 。
Chapter 34
The magnitude of Heaven and Earth
The great Tao is pervading everywhere
It goes left or right naturally
All things depend on it for their production
And it does not deny them
When its work is accomplished it does not claim possession
It loves and feeds all things without claiming lordship
It is regarded as without desires or passion-therefore it may be called small
Being the home of all things, it does not claim to be the master thereof
So, it may be called ‘The Great’
Because the sage does not claim to be great
His greatness is fully shown
　
大象第 三 十 五 章   第 三 十 五講 道的玄妙

執 大 象 ， 天 下 往 ； 往 而 不 害 ， 安 平 泰。 樂 與 餌 ， 過 客 止 。 道 之 出 口 ， 淡 乎 無 味 ， 視 之 不 可 見 ， 聽 之 不 可 聞 ， 用 之 不 可 既 。
Chapter 35
Tao is being abstruse and mysterious
Holding the great formless Tao
All people will follow
Following without meeting harm
All live in peace, security and happiness
Music and delicious food can only attract passing guests to stop for a while
But the words of Tao being mild to the taste posses lasting effect
Looking at, it cannot be seen
Listening to, it cannot be heard
Using it, its supply is inexhaustible

　
微明第 三 十 六 章  第 三 十 六講  物極必反

將 欲 ? 之 ， 必 固 張 之 ； 將 欲 弱 之 ， 必固 強 之 ； 將 欲 廢 之 ， 必 固 興 之 ； 將 欲 奪 之 ， 必 固 與 之 。 是 謂 微 明 ， 柔 勝 剛 弱 勝 強 。 魚 不 可 脫於 淵 ， 國 之 利 器 不 可 以 示 人 。
　
Chapter 36
The doctrine of reversion
He who knows withdrawal or retreat
Will get expansion later
He who is to be weakened
Must first be made wrong
He who is to be dismissed or put in the inferior position
May first be put in high position
He who is to be taken away from
Must first be given
This is called ‘hiding the light’ being so evident but going on unnoticed
The soft and weak overcomes the hard and strong
Fishes must not be taken away from deep water
Sharp weapons of the country
Should not be shown to others