道德經-中英(1)

宏泓道者

道德經
觀玅章第一
笫一講-道與名
道可道非常道
名可名非常名
無名天地之始
有名万物之母
故常無欲以觀其妙
常有欲以觀其徼
此兩者
同出而異名
同謂之玄
眾妙之門
Chapter One of Dao De Ching (The Book of Dao by Laozhe)
Dao and The Name
The Tao that can be told of is not the Absolute Tao
The names that can be given are not enduring and unchanging names.
As the origin of heaven and earth, it is nameless
As the mother of all things, it is nameable.
Therefore, when one is without passion, he is bale to see things at inner essence.
Therefore, when one is full of worldly or mundane desire, he can see things at outer aspects.
These two denominations bear the same origin but with different names.
Both of them may be called the Cosmic Mystery.
Reaching from the mystery and then into deeper mystery, one can find the door to the secret of life.

Tao- the way, the path, the indescribable abstruse source of cosmic energy.


觀徼章第二
笫二請-相對論
天下皆知美之為美
斯惡已皆知善之為善
斯不善已
故有無相生
難易相成
長短相形
高下相傾
音聲相合
前後相隨
是以聖人處無為之事
行不言之教
万物作焉而不辭
生而不有為而不恃
功成而弗居
夫惟弗居
是以不去
Chapter Two
The Theory of Opposites
When the people know beauty as beauty,
Ugliness may arise
When the people know the good deeds as good,
Evil deed may arise
Therefore:
Being and non-being interdependent in growth,
Difficult and easy complement each other,
Long and short exhibit in contrast.
High and low, set measure in position.
Voice and sound are in harmony with each other,
Front and rear follow each other/
Therefore the Sage:
Manages affairs and teach people by following the rules of the nature rather than on the mood of debate.
When all things take their rise in growth, he will render effort,
He gives them life, but does not take possession of them.
He acts but does not take pride.
Having accomplishment, he claims no credit.
Because he does not claim credit, his glory is everlasting.




安民章第三
第三講
無為之治
不尚賢
使民不爭
不貴難得之貨
使民不為盜
不見可欲
使心不亂
是以聖人之治
虛其心
實其腹
弱其志
強其骨
常使民無
知無欲
使夫知者不敢為也
為無為
則無不治
Chapter Three
Method of Non-ado and use of law of nature to govern the people
By not glorifying the talented, people will not fight for glory and position
By not valuing rare objects, people will stop from stealing (crime)
By not seeing things with wanton desire people’s minds will not be disturbed
Therefore the Sage governs the people by:
Emptying their minds of evil desires,
Providing them with enough food
Weakening their strong ambitions and
Strengthening their bodies
In this way the people may maintain peace and harmony without mundane knowledge and desires
With such teaching given to the people, even the cunning and ambitious leaders dare not act recklessly
Thus by practicing non-ado and law of nature, may all live in peace.

不盈章第四 第四講 道的功用
道沖而用之
或不盈
淵兮似万物之宗
挫其銳
解其紛
和其光
同其塵
湛兮似若存
吾不知道誰之子
象帝之先
Chapter 4-Tao’s Power and Usage
Tao (way appears empty and void but its energy so produced for nourishing all things is inexhaustible.
Fathomless! It seems to be the origin of all things
Its sharp edges round off
Its tangles united
Its light existed everywhere in harmony
Its existence found even in dusty places
Tao, being so pure and abstruse, seems to be present everywhere
I do not know whose Son it is
An appearance of what existed before God
守中章第五 第五講 天地與聖人
天地不仁
以万物為芻狗
聖人不仁
以百姓為芻狗
天地之間
其猶?籥乎
虛而不屈
動而愈出
多言數窮
不如守中
Chapter 5-Heaven and the Sage
Nature is unkind:
It treats he creation like sacrificial straw-dogs,
The Sage is not benevolent:
He regards the people like sacrificial straw-dogs*
How the universe is like a bellows!
Empty, but it gives a supply that never ends,
The more it works out, the more it can bring out.
By speaking too much our wit may be exhausted.
It would be better to keep to the core or centre. (The original true self of human being)
*Nature and the sage are not benevolent for they have to act according to the doctrine of naturalism, cause and effect without bias and with justice. If people have done evil deeds, they have to face resulting consequence.

谷神章第六 第六講 無形的真神
谷神不死
是謂玄牝
玄牝之門
是謂天地根
綿綿若戶存
用之不勤
Chapter Six
The Formless True Immortal
The Spirit of the Valley never dies.
It is named the Mystic Female.
The Door of the Mystic Female,
It is the root of Heaven and Earth. It appears to exist continuously.
The use of this cosmic energy is inexhaustible.

Valley: The valley is a symbol of “taoistic’ emptiness from which cosmic energy is generated.

Mystic Female: refers to mother of creation-the Tao.

無私章第七 第七講 無私之心
天長地久
天地所以能長且久者
以其不自生
故能長生
是以聖人後其身而身先
外其身而身存
非以其無私耶
故能成其私
Chapter Seven
Impartial Mind
The Universe is everlasting.
The reason why the universe is everlasting is that it does not live for self.
Therefore the Sage cares for other first and puts his own affairs last,
Therefore, he finds himself in the foremost place.
He knows his body is not permanent.
Therefore he keeps is original soul and spirit pure. In this way, his true self exists forever.
Is it not because he does not live for self than his true self is realized?

若水章第八 第八講 上善若水
上善若水
水善利万物而不爭
處?人之所惡
故幾於道
居善地
心善淵
與善仁
言善信
政善治
事善能
動善時
夫唯不?
故無尤
Chapter Eight
Best Deeds like Water
The best of men is like water
Water gives benefit to all things
And does not compete with them
It stays in places hated by all men
Therefore, it comes close to Tao
In his residence, the Sage can adjust the situation and live in harmony.
In his mind, his live is profound,
In his relation with others, he is benevolent,
In his words, he keeps faith and sincerity.
In government, he loves peace and order
In affairs, he loves to choose able persons.
In his actions, he likes to choose the right time to fit in the nature.
He does not strive with others
Therefore, he is free from blame.

持盈章第九 第九講 為人的道理
持而盈之
不知其巳
揣而銳之
不可常保
金玉滿堂莫之能守
富貴而驕
自遺其咎
功成名遂
身退
天之道
Chapter 9
Wisdom and Behaviours of a Person
A for holding anything to fullness or extremity,’ It would be better to stop in time.
Keep on sharpening a sword,’ we see that the edge cannot last long.
When your hall is proud with wealth and honour, you are on the way to get disaster.
Retire in time when you have done your work with great success.
This is the Heaven’s way

玄德章第十 第十講 修道難易
載營魄抱一
能無離乎
專氣致柔
能嬰兒乎
滌除玄覽
能無疵乎
愛民治國
能無為乎
明白四達
能無知乎
生之畜之
生而不有
為而不恃
長而不宰
是謂玄德
Chapter 10
Cultivation of Tao is easy or difficult
In keeping the spirit and the vital soul together,
Are you able to maintain their unity?
In controlling your vital force to achieve gentleness and harmony, can you behave like a baby?
Can you purify your mind without defect?
In loving the people and ruling the country,
Can you govern according to the “Law of Nature”?
In opening and closing the Gate of Heaven.
Are you able to understand the part of the Female?
In comprehending all knowledge,
Are you able to keep your purified mind and get rid of emotion and desire?
TO give birth and to nourish,
TO give birth and without taking possession,
To act without arrogance
To be leader among persons without controlling them,’
This is called the Mystic or best virtue.

虛中章第十一 第十一講 無的用途
三十輻
共一轂
當其無有車之用
埏埴以為器
當其無有器之用
鑿戶牖以為室
當其無有室之用
故有之以為利
無之以為用
Chapter Eleven (The Utility of not Being)
Thirty spokes make one wheel.
The space in between and the spokes are required for the functioning of a wheel.
Clay is moulded to make utensils,
The substance that makes the wall and the space within is both essential for these utensils.
Making doors and windows in the house,
From their non-being (empty space),
Comes the utility of the house.
Therefore, by the existence of things we benefit.
In addition, by the non-existence of things we are served.

為腹章第十二 第十二講 追求外在的人
五色令人目盲
五音令人耳聾
五味令人口爽
馳騁田獵
令人心發狂
難得之貨
令人行妨
是以聖人為腹不為目
故去彼取此
Chapter 12
Person seeking for external self or sensuous world

Colours can blind our eyes,
Sounds can deafens our ears,
Flavours can dull our tastes.
Racing and hunting can madden our mind,
Lust for rare valuable goods tempts persons to do wrong.
Therefore, the Sage cares for the inner true self and not for the outer look of appearances

寵辱章第十三 第十三講 寵愛與羞辱
寵辱若驚
貴大患若身
何謂寵辱若驚
寵為上
辱為下
得之若驚
失之若驚
是謂寵辱若驚
何謂貴大患若身
吾所以有大患者
為吾有身
及吾無身
吾有何患
故貴以身為天者
可以寄天下
愛以身為天下者可託天下
Chapter 13
Favour and disgrace

Favour and disgrace make one feel dismay and surprise.
Only the sage knowing the true is free from favour and disgrace.
What does this mean?
“Favour and disgrace cause dismay and surprise’?
The people are dismayed and not at ease, whenever they posses or lose of favour.
What does this mean?
“What we vale and what we worry are within ourselves”?
We have worries because we have selfish selves or bodies.
However, when we are enlightened to know our spirit and soul as our true selves,
What else we have to worry?
Therefore, if one values the people on earth as his self, he can be trusted to manage the world.
In addition, if one loves world as his self, he can be entrusted with the world.

道紀章第十四 第十四講 無相 無聲 無形
?之不見
名曰夷
聽之不聞
名日希
搏之不得
名曰微
此三者
不可致詰
故混而為一
其上下皦
其下不昧
繩繩兮不可名
復歸於無物
是謂無狀之狀
無象之象
是謂恍惚
迎之不見其首
隨之不見其後
執古之道
以御今之有能知古始
是謂道紀
Chapter 14- Tao is Soundless, Formless and without Appearance
Look at Tao (way) but you cannot see it
Its name is ‘without appearance’
Listen to it but you cannot hear it!
Its name is Soundless
Grasp it but you cannot get it!
Its name if Formless
These 3 attributes are essences inscrutable Tao
Therefore Tao blends together and become one
Its upper side is not dim
Moving on continuously, it cannot be defined
And again return to the realm of nothingness, despite its effect having the force of creation
We call it the formless Form, and the imageless Image
We call it the indefinable and unimaginable
Meeting it, you do not see its face
Following it, you do not see its back
Holding fast to the ancient Tao, you can manage all your present affairs correctly
Knowing the ‘Original Beginning’ of TAO, you are able to know the system and discipline of Tao

不盈章第十五 第十五講 古代的有道之士
古之善為士者
微妙玄通
深不可識
夫唯不可識
故強為之容
豫兮若冬涉川
猶兮畏四鄰
儼兮其若客
渙兮若冰之將釋
敦兮其若樸
曠兮其若谷
渾兮其若濁
孰能濁以止
靜之徐清
孰能安以久
動之徐生
保此道者
不欲盈
夫唯不盈
故能弊不新成
Chapter 15- The Wise Taoist of Old
The ancient best Taoist masters were Subtle, mysterious and acute
Their deepness could not be known
Since they were not easily understood
It would be better to tell roughly how they looked
Like one crossing an icy river in winter
How cautious he should be
As it all around there were danger
How vigilant he should be
As if they were guests on every occasion
How dignified
Like ice just beginning to melt
Self-effacing
Like a piece of wood being uncared
How simple and genuine
Like a valley awaiting a guest
How receptive
And mixing freely, like murky water
Who can find quiet and peaceful rest in turmoil?
Only the Sage has a pure mind
Who can keep his calm for long?
Only by positive activity, it comes back to life
Those holding fast to TAO will keep away from insatiable desire
Therefore they will have constant renewal of life and achieve their goal.

復命章第十六 第十六講 致和的極點

致虛極
守靜篤
萬物並作
吾以觀其復
夫物芸芸
各歸其根
歸根曰靜
靜曰復命
復命曰常
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
沒身不殆
Chapter 16-How to obtain best wisdom
Best wisdom is obtained by utmost keeping your mind empty, pure, void and peaceful
And also holding firm your mind to the state of Quietude
I can observe myriad things taking their cycle of evolution and transmigration.
Myriad things have their growth but at last they have to return to their original roots (soil)
To return quietly to the root is repose
This is called going back to find one’s true self of life
Going back to find one’s true self of life is to find the Law of Nature
To know the Law of Nature is enlightenment
And not knowing the Law of Nature regarding everlasting spirit and soul will get close to disaster
Knowing the Law of Nature, he is tolerant
Being tolerant, he is impartial
Being impartial, he is kingly
Being kingly, he is in accord with nature
Being in accord with Nature, he is in accord with Tao
Being in accord with Tao, he is everlasting
After death, he would be free from reincarnation


知有章第十七 第十七講 國君的治世
太上下知有之
其次親之譽之
其次畏之
其次侮之
故信不足
有不信焉
猶兮其貴言
功成事逐
百姓皆謂我自然
Chapter 17
Politics by Ruler

The highest and best ruler is one whose meritorious effect is over the entire nation, yet it appears not to stem from him.
Next comes to one whom they love and raise.
Next comes to whom they fear because of punishment and reward.
Next comes to one they despise and defy because of his trick and rule without sincerity.
When ones do not command people with faith.
Some will lose faith in him.
So, a ruler must honour his promise.
On a success of work done people would say this was done naturally without knowing the effort of the ruler.

四有章第十八 第十八講 仁義與孝慈
大道廢
有仁義
智慧出
有大偽
六親不和有孝慈
國家昏亂有忠臣
Chapter 18
Humanity and Filial Devotion

When the great TAO was abandoned,
Teaching of benevolence and righteousness* would arise.
With the appearance of knowledge and cleverness, great hypocrites would exist.
When the family relationship lost their harmony, there was praise of merciful parents and filial sons.
When chaos and bad rulers were rampant in a country, there was praise of loyal ministers.

*With TAO all persons are acting naturally. There is no need to have a code of ethics.

樸素章第十九 第十九講 回復純真
絕聖棄智
民利百倍
絕仁棄義
民復孝慈
絕巧棄利
盜賊無有
此三者
以為文不足
故令有所屬
素見抱樸
少私寡欲
Chapter 19
Returning to pure simplicity
Disclaim being a Sage and abandoning wit,
And the people will be benefited a hundredfold.
Disclaim humanity** and justice,
And the people shall recover their innate qualities of filial devotion and kindness.
Banish cunning and profiteering,
There shall be no robbers and thieves.
The above 3 statements may not suffice to teach the people.
Therefore, I give the following enlightenment:
Cherishing simple and plain honesty,
Embracing one’s original nature and discarding selfishness and wanton desires.
Disclaim: A true sage disclaims himself to be a sage. He teaches people with priority to return to Nature by finding their true selves. To abandon wit being plotted to satisfy one’s wanton desire.

** Humanity: It should be one’s innate quality and not to be utilized to win praise and justice hypocrisy.