诗释老子《道德经》（二）

附：原文及译文

 

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第十一章 其无有用

Chapter 11 Its uselessness

 

诗曰

三十辐条共一毂，圆木中空车有用。

揉合粘土制器皿，器皿中空能盛物。

凿墙安窗窗内空，房屋取光从此处。

有形实物有利益，无形之处有功用。

 Thirty spokes have one hub, which is useful for empty spokes.

Kneade and make vessels of clay, hollow enough to hold things.

Cut the wall and install the window, and the house takes light from here.

Tangible things have benefits, intangible things have utility.

原文

The original

 (1) thirty spokes altogether a hub, when it has no, there is a car. 

(2) If the porcelain is gems not available, it is used.

 (3) You have room for your building, but you have room for it if you don't have it.

 (4) So have thought benefit, have no thought use.

译文

The translation

   （1）辐条集中在车轴穿过的圆木上，圆木有空的地方，才对车有用处（可行走）。（2）揉合黏土制成器皿，上面有空的地方，才有器皿的用处（能容纳）。（3）为房屋安窗三十根户，窗户有空的地方，才对房屋有用处（取光亮）。（4）有形者对人们有利益，是由于无形者的功用啊。

(1) Thirty spokes are concentrated on the log through which the axle passes, so that there is no room in the circle for the car to be useful.

 (2) Knead the clay together to make a vessel. Only in the empty space above can the vessel be used.

 (3) To install Windows for the house, the window empty place, is useful for the house (light). 

(4) The visible person is beneficial to people because of the function of the invisible person.

第十二章 去表存里

Chapter 12 Go to table Deposit

 

诗曰

Poems said

缤纷色彩眼朦胧，变幻音响震耳聋。

丰腴美食坏口味，驰骋打猎人发疯。

财宝令人行不轨，见利忘义害无穷。

圣人为民充实惠，不看外表假繁荣。

 Colors dim eyes, sounds deafening.

Rich food bad taste, gallop hunting people crazy.

Treasure makes a dishonest, cynical harm.

Saints for the people full benefits, look at the appearance of false prosperity.

原文

The original

  （1）五色令人目盲，五音令人耳聋，五味令人口爽，驰骋打猎令人心发狂，难得之货令人行妨。（2）是以圣人之治也，为腹不为目，故去彼取此。

(1) five colors are blind, five sounds are deafening, five tastes make people cool, galloping hunting makes people crazy, rare goods make people just as well.

 (2) With the rule of the sage also, for the belly, not for the eye, so he took this.

 

 

译文

The translation

   （1）缤纷的色彩使人眼睛昏花，变幻的音响使人耳朵发聋，丰腴的美食使人口味败坏，驰骋打猎令人心意狂荡，珍奇财宝令人行为不轨。（2）所以圣人掌管万民，是给他们内在的充实，不是给他们外在的愉悦。据此而取舍。

(1) Colors darken the eyes, changing sound deafens the ears, rich food corrupts the taste, galloping and hunting fascinates the mind, and precious treasure corrupts the conduct. 

(2) Therefore the sage rules over all nations to give them inner fullness, not outer pleasure. Choose accordingly.

第十三章　　宠辱若惊

Chapter 13 Love and shame

 

诗曰

Poems said

得宠受辱皆心惊，只缘视患如性命。

宠辱来自上峰赐，趋势之辈得失惊。

恐大患者因重身，视吾无身患何侵？

舍身为民天下仰，舍身爱民天下信。

Favored and humiliated are shocked, only edge as life.

Pet insult from the peak, the trend of generation gain and loss.

Why does the patient think I'm not suffering because of the double body?

 

Sacrifice oneself for the people of the world Yang, love the people of the world letter.

 

原文

The original

(1) Pet disgrace if surprised, your big trouble if the body. (2) What is pet insult if surprised? Pet for the next, if surprised, lost if surprised, is that pet insult if surprised. (3) What is your great trouble if the body? So I have a big patient, because I have a body, and I do not have a body, what is my problem? 

(4) so you as the world, if you can send the world. Love as the world, if can hold the world.

 

译文

The translation

  （1）得宠和受辱都会内心不安，最大的祸患是看重肉身性命。（2）为什么说得宠和受辱都会内心不安呢？宠是来自上面的，得到时吃惊，失去时也吃惊，所以说得宠和受辱都会内心不安。（3）为什么说最大的祸患是看重肉身性命呢？我有大祸患之忧虑，是因为我有肉身性命要保全；及至我把肉身性命置之度外，我还有什么祸患可忧虑呢？（4）所以，舍弃肉身性命去为天下的人，堪为普天下的寄托；舍弃肉身性命去爱天下的人，堪得普天下的信靠。

(1) Both being favored and being humiliated will have inner restfulness, and the greatest calamity is to value physical life. 

(2) Why is it said that both the favored and the disgraced will feel uneasy? Pet is from above, get surprise, lose surprise, so say pet and insult will be uneasy. 

(3) Why is the greatest evil valued on the life of the flesh? I am afraid of great evil because I have the flesh and my life to protect. If I have put aside my physical life, what harm shall I worry about? 

(4) Therefore, those who give up their physical lives for the world can be the sustenance of the whole world. He who gives up his life to love the world is worthy of the trust of the whole world.

 

第十四章 恍惚

Chapter 14 Trance

 

诗曰

Poems said

看见不知谓之夷，听到不清唤之希。

摸索不得叫做微，三者难究混为一。

在他之下无黑暗，在他之上无光明。

复归空空虚无物，无限延绵说不清。

 See the yi that do not know, hear not clear call of hope.

Groping must not be called subtle, for the three cannot be mixed together.

Under him there is no darkness, and above him there is no light.

The return is empty and empty and endless and indefinable.

没有状态的状态，没有形象的形象。

无奈称他为恍惚，恍恍惚惚无踪影。

迎不见头追无尾，秉承古道驾驭今。

知道其由与始末，便是大道真要领。

State without state, image without image.

We call him trance, trance without trace.

No head chasing tail, adhering to the ancient road control today.

 

To know its origin and beginning and end is the key to the road.

 

原文

 (1) To see what is not known is called yi, to hear what is not known is called hope, and to knead what is not called micro. 

(2) the three can not be asked, so mixed as one. 

(3) its not 皦, its not ignorant. 

(4) Rope rope xi cannot be named, return to nothing.

 (5) Is referred to as unshapeless state, and unshapeless state is referred to as reeling. 

（6）Meet not its head, then not its back. 

(7) Hold the ancient way, to royal today's have, can know the ancient beginning, is called tao Ji.

译文

The translation

   （1）看见而不晓得，叫做“夷”；听到而不明白，叫做“希”；摸索而不可得，叫做“微”。（2）“夷希微”三者，不可思议，难究其竟，所以它们混而为一。（3）在他之上不再有光明，在他之下不再有黑暗。（4）难以言说的无限延绵啊，又复归于空虚无物。（5）他是没有状态的状态，没有形象的形象，叫做恍惚。（6）迎面看不见他的先头，追踪抓不著他的尾迹。（7）秉持上古之道，可以把握当今万有，知道其由来始末，这便是大道的要领了。

(1) Seeing without knowing is called "yi"; Hearing without understanding is called "xi"; Groping and not getting is called "micro".

 (2) The three "Yixiwei" are incomprehensible and difficult to investigate, so they are mixed into one. 

（3）Above him there will be no light, no darkness under him.

（4） O unspeakable infinity, and return to emptiness. 

(5) He is a state without state, an image without image, called a trance. 

(6) His head was out of sight, and his wake could not be tracked. 

(7) The main point of the road is to grasp all that exists today and to know its origin.

第十五章 善为道者

 Chapter 15 The Do-gooder

诗曰

 

Poems said

善为道者古今奇，微妙玄通不可识。

由于幽深不可晓，只好勉强形容之。

君看悠悠行道者，似人非人非常人。

审慎好像冬过江，谨守犹似畏四邻。

 Good for the way of ancient and modern strange, subtle xuantong can not know.

Because of the deep not to know, had to describe it reluctantly.

Look at the wayfarer, he looks like a man, not a man.

Prudence is like the crossing of a river in winter; prudence is like fear of your neighbors. 

恭敬严肃同作客，流逸潇洒如化冰。

纯朴好像未雕琢，旷达空荡如谷空。

敦厚浑浊如混沌，形象缥缈如飞虹。

混沌谁能沉淀他，使之渐渐变清澈。

Respectfully and seriously with guests, flow elegant natural and unrestrained such as melting ice.

Simple as uncarved, broad empty as hollow.

Thick and muddy as chaos, image dimly discernible as a rainbow.

Chaos who can precipitate him, make it gradually clear.

僵死谁能启动他，使之徐徐能复活。

虔诚持此行道者，不会自满与自盈。

唯不自满不自溢，才能成为得道人。

凋敝之中能新生，死亡之中成新人。

 Who can turn him from the dead, and bring him back to life?

Those who faithfully follow this path will not be complacent and self-satisfied.

Only not complacent not overflow, to become a Taoist.

A new man is born in decay, a new man in death.

原文

The original

  （1）古之善为道者，微妙玄通，深不可识。夫唯不可识，故强为之容：（2）豫兮若冬涉川，犹兮若畏四邻，俨兮其若客，涣兮若冰之释，敦兮其若朴，旷兮其若谷，混兮其若浊。（3）孰能浊以静之徐清？孰能安以动之徐生？（4）保此道不欲盈。夫唯不盈，故能敝而新成。

(1) The ancient good for the way, subtle xuantong, deep can not know. Husband only can't know, so strong for the capacity 

(2) yu xi if winter wexuan, still xi if fear of the neighborhood, yan xi if the guest, if the ice release, dun xi if it is simple, kuang xi if the valley, mixed xi if turbidity.

 (3) Which can turbidity with quiet xu Qing? Who can move xu Sheng? 

(4) To ensure that the road does not want to profit. Husband only not surplus, so we can be new.

 

译文

The translation

(1) The subtleties of the doers of the ancient world were so profound that it was hard to understand them. Because of the deep do not know, he had to be reluctant to describe: 

(2) the prudent river-crossing like winter, observe as if afraid of neighbors, and respectful as serious, transpiration natural ice, such as assimilation, simple, like uncarved, broad-minded like mountain valley, and gentle like chaos is not clear (3) who can precipitate opacity, gradually to make it clear? Who can start the dead and bring them back to life? 

（4）Those who uphold this path will not be complacent. Only by not being complacent, can we become a new man in the midst of decay and death.

第十六章 明道

 Chapter 16

诗曰

Poems said

内心虚化到极点，纯一持守安静中。

万物蓬勃从中看，看出去脉与来龙。

万物纷纭生百态，全部复归其本根。

回道本根叫安静，安息复归真生命。

 Inner emptiness to the extreme, a pure hold in silence.

All things flourish from it, look out veins and dragon.

All things are born, all return to their roots.

The tao itself calls for peace, rest and return to true life.

复归真命是永恒，认识永恒得光明。

不识永恒妄作凶，认识永恒万事容。

万事包容公义全，公义坦荡人同天。

人与天同归大道，得道永存久久远。

 Return to the truth is eternal, know eternal light.

Do not know eternal evil, know eternal everything.

Everything is inclusive and righteousness is perfect, and righteousness is upright in the same heaven.

People and heaven return to the road, the tao forever long.

原文

The original
   （1）致虚极，守静笃。万物并作，吾以观其复。（2）夫物芸芸，各复归其根。（3）归根曰静。（4）静曰复命。（5)复命曰常，(6)知常曰明。(7)不知常，妄作，凶。(8)知常容，容乃公，(9)公乃全，全乃天，天乃道，(10)道乃久，没身不殆。

 (1) caused virtual pole, keep static Benedict. 

（2）Everything goes hand in hand, and I see its answer. The crowd of things, each returning to its roots. 

(3) In the final analysis, we should be quiet. 

(4)Quiet day recovery. 

（5)Answer life yue chang,

 (6) know often yue Ming.

 (7) Do not know, false, fierce. 

(8) Know chang Rong, rong is gong,

 (9) Gong is the whole, the whole is heaven, heaven is the way,

 (10) The way is long, no body is not dangerous.

译文

The translation

(1) When the heart is empty to the utmost, when I keep quiet to the pure, I will be able to see the ins and out of the bloom of all things. 

(2)All things turn to their roots.

 (3) To return to one's roots is peace and rest. 

(4) Peaceful rest is a return to true life.

 (5) Return to true life is eternity. 

（6）To know eternity is light.

（7） If you do not know eternity, you will do whatever you want, with dangerous consequences.

（8） To know eternity is to be tolerant of everything. He that tolerates all things will be just and magnanimous.

（9） He that is righteous and magnanimous is perfect. A perfect man is one with heaven. And he became one with heaven, and was brought into the Word. (10) Into the Tao, but for a long time, even if the body disappeared, still safe and sound.

第十七章　行道

Chapter 17 The Way of the Street

 

诗曰

Poems said

至高无上掌权人，高高在上谁知情，

身在高位民未识，人们感觉无其人。

次一等者人亲近，再次一等人畏惧。

更次一等人轻蔑，信实不足才无信。

 The supreme ruler, who knows from above,

People feel that they are not in high places.

The inferior are close to, and the inferior are feared again.

Contempt of lesser men, and lack of faith.

悠悠然然大道行，不行自行自然成。

无须发号和施令，功成事遂锦乾坤。

百姓视之为自然，自然而然符民情。

“我们本来就这样”，自然天成源民心。

 Leisurely but the road line, not natural into their own.

No need to issue orders and orders, the success of the jin Qiankun.

People regard it as natural and natural.

"We are just the way we are."

原文

 The original

(1) Too up, down do not know. Secondly, they should be respected by their relatives. Second, fear them. Secondly, insult it. 

(2) Lack of faith how, there is no faith how. 

(3) Leisurely xi your words, success, the people all call me natural.

译文

The translation

     (1)至高至善的掌权者，人们仿佛感觉不到其存在。次一等的，赢得人们的亲近赞誉。再次的，使人们畏惧害怕。更次的，遭人们侮慢轻蔑。(2)信实不足，才有不信。(3)悠悠然大道之行，无须发号施令，大功告成之后，百姓都视之为自然而然的事说：我们本来就是这样的啊！

(1) The supreme power, whose existence seems invisible. Second best, win people's close praise. Third, make people fear fear. The lesser ones were treated with scorn and contempt.

 (2) Lack of faith, there is unbelief. 

(3) Leisurely road travel, no need to command, after the completion of the work, the people regard it as a natural thing to say: we are such ah!

第十八章 道废

 Chapter 18 Dao Waste

诗曰

 

Poems said

悠悠大道被废弃，宣讲仁义求太平。

人世刁钻智慧出，奸诈之徒大伪生。

六亲不和奈若何，大讲孝慈维亲情。

国家昏暗乱纷纷，朝倾朝危呼忠臣。

The long road was abandoned, preaching benevolence and righteousness for peace.

The world unruly wisdom, treacherous acts of great pseudo-health.

Six relatives and nai how, big filial piety ciwei affection.

 

The country is dark and chaotic, leaning toward the dangerous call loyal officials.

 

(1) The road abandoned, there is righteousness. 

(2) Wisdom comes with great falsehood. 

(3) Family discord, filial kindness. The land is in confusion, and faithful officials are there.

译文

 The translation

(1) Benevolence and righteousness come into being when the road is abandoned. 

（2）When wisdom comes out, great falsehood occurs.

 (3) Six relatives discord, just speak filial kindness. A country in a state of confusion calls for loyalty.

第十九章 寡欲

 Chapter 19 A Lack of desire

诗曰

Poems said

抛弃成功与智慧，人民得利百倍盈。

放弃仁义的说教，人民复归慈孝生。

丢弃技巧与功利，盗贼不再为患根。

三者诫律还不够，人心所属方能行。

Abandon success and wisdom, and the people will reap a hundredfold.

Abandoning the preaching of benevolence and righteousness, the people returned to filial piety.

Discard skill and utility, and thieves will no longer harm the root.

The three commandments are not enough. 

持定存在的本原，认识生命的根本。

使自我越来越少，欲望越来越消沉。

拒绝人间的学问，保持无忧无虑心。

私心抛至云天外，无求无欲淡平生。

 Hold the essence of existence and know the essence of life.

Make self less and less, desire more and more depressed.

Refuse the knowledge of the world, keep a carefree heart.

Selfishness thrown to the sky, no desire to light life.

原文

The original

 （1）Discarding sage and wisdom, the people benefit a hundredfold. Renounce righteousness, people answer filial piety kindness. No thief is wise enough to abandon profit. 

(2) These three think that the text is insufficient, so let belong to: see.

(3) Less private desires, no worries.

     （1）弃绝成功与智慧，对人民有百倍的好处。弃绝仁义的说教，人民就会复归孝慈。弃绝技巧与功利，就不会有盗贼为患。（2）然而，用这三者作诫律是不够的，一定要让人心有所归属才行，就是：认识生命的本根，持定存在的本原。（3)使自我越来越少，使欲望越来越淡。拒绝人间的学问，保持无忧无虑的心。

(1) To renounce success and wisdom is a hundredfold beneficial to the people. Renounce the preaching of benevolence and righteousness, and the people will return to filial piety and kindness. Abandon skill and utility, and there will be no thieves. 

(2) However, it is not enough to use these three commandments, but to give the heart something to belong to, namely, to know the root of life and to hold fast to the root of existence.

 (3) Make yourself less and less, so that the desire is less and less. Refuse human learning, keep a carefree heart.