〖道德经〗 原文 与 〖老子〗的历史

eyou1

〖道德经〗 第 15 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；
俨兮其若容；
涣兮若冰之将释；
敦兮其若朴；
旷兮其若谷；
混兮其若浊；
[澹兮其若海；
□兮若无止。]
孰能浊以[止]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。

The Inscrutability of the Wise Man

In ancient times, the wise men effected excellent things: they were subtle, mysterious and deeply penetrating with an unfathomable depth. Because they were inscrutable, it is necessary to use pictures:

Careful as if crossing a river in winter, cautious as if being scared of the neighbours from all sides; they were courteous like guests, yielding like ice that is going to melt; they were genuine like uncarved wood, open and wide like a valley, opaque like muddy water.

Who can make the opaque clear through silence and its wariness? Who can make peace through lasting movements and their wariness? Hold on to Dào, do not seek abundance: only without abundance can you hide yourself and not have to accomplish anything new.

[发帖际遇]: eyou1跟踪成昆进入明教密道，结果：修炼成功乾坤大挪移，增加银两1.

eyou1

〖道德经〗 第 16 章

致虚极守静笃。
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，
公乃全，
全乃天，
天乃道，
道乃久，
没身不殆

Returning to Constancy

Reach utmost emptiness and preserve deepest silence.

All beings unfold side by side, but I contemplate their homecoming. All creatures, countless and innumerable, return home to their origins.

Returning to your roots means calmness, this is called coming home to your destination; coming home to your destination means being continual, to be aware of constancy shows clear-sightedness.

Not to appreciate constancy means doing inauspicious things in a light-headed way. Knowing constancy makes you tolerant, tolerance makes you impartial, impartiality leads to grandeur, grandeur leads to Heaven and Heaven leads to Dào.

Dào leads to immortality: the loss of the body – no threat anymore!

eyou1

〖道德经〗 第 17 章

太上，
下知有之。
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。

Considerate Leadership

Of the greatest front men, down here you only know that they exist. Then those ones follow who are loved and praised, then those ones who are feared and after all, those who are despised.

Where confidence is missing, suspicion arises.

They are cautious and choose their words carefully; when the tasks have been accomplished and the affairs have been settled, then they seem to the people like they have been done of their own volition.

eyou1

〖道德经〗 第 18 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。

The Omen of Decay

As soon as one gives up the big Dào, humaneness and righteousness emerge; when shrewdness and sophistry appear, there is big hypocrisy. Because the relatives do not harmonise spontaneously, they need obedience and parental duty. When country and people are in a mess, there will be loyal patriots.

[发帖际遇]: eyou1挺身而出，阻止萧峰打“段正淳”，成功挽救阿朱，得到奖励银两36.

eyou1

〖道德经〗 第 19 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。

Freedom through Modesty

Leave your sanctuaries behind and give up your punditry: this will be a
hundred times more beneficial to the people; give up your ado about charity
and morality, and people show natural piety and love again; leave behind
your cunning and give up your self-interest: there won’t be robbers and
thieves any longer.

These three examples are still insufficient, so this should still be added:
evince simplicity and keep your naturalness, diminish your selfishness and
reduce desire!

Dispense with condescension ━ thus, you become free from worries.

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eyou1

〖道德经〗 第 20 章

绝学无忧，
唯之与阿，
相去几何？
善之与恶，
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；
□□兮若无所归。
众人皆有余，
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。
众人皆有以，
而我独顽且鄙。
我独异于人，
而贵食母。

Profane Men and Wise Men

Assent and hypocrisy, how far do they lie apart? Good and evil, how far do they lie apart?

When people really fear something, they cannot simply elude fear. Loneliness appears to be infinitely long.

People are merry like at sacrificial feasts and like when mounting an observation tower in spring.

Only me, I am quiet, still without any omen, like a baby who cannot laugh yet, tired and exhausted, far from my native country.

The crowd has everything in abundance, but only I am like I have been lost. I am really simple-minded. What a confusion: men of society are bright and clear, only I am dark and dreary.

Men of society are adroit and stern, only I am sad and worried. I am billowing like the sea, drifting without any hold.

Most people have clear motives, only I am headstrong like a backwoodsman. Only I am different from other people – but I cherish ... the Nourishing Mother.

eyou1

〖道德经〗 第 21 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。
自古及今，
其名不去以阅众甫。
吾何以知众甫之状哉！
以此。

Unfathomable Dào

The real internal strength only follows Dào: the mode of action of Dào remains inconceivable, incomprehensible.

Incomprehensibly and unfathomably, archetypes have been laid out inside it; inconceivably and hidden inside it, all things have already been foreshadowed. Hidden and unfathomably, the seeds of vitality have been laid out inside it. These seeds are unusually clear, their insides contain complete certainty in themselves.

From ancient times until today, its name has been preserved, for it created the origin of all being. How do I know the form of the origin of everything? Intuitively!

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eyou1

〖道德经〗 第 22 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；
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。

The Wisdom of Yieldingness

Yieldingness leads to perfection, pliability leads to straightness, being able to be empty gives us fullness, consumed things allow for new ones. Where there is little, there is much that can become, where there is too much, one is misled.

This is why the sage keeps to the unity of opposites and sets an example for the world: far from all selfishness he appears to be enlightened, far from all dogmatism he seems to be serene, far from all claims he is full with merits; he does not praise himself, he shows grandeur; because he never engages in competition, this is why nobody in the world can compete with him.

As the ancient word says: “Yieldingness leads to perfection”. How could that be idle talk? True perfection returns to Dào.

[发帖际遇]: eyou1替小昭千里送信给张无忌,途中被赵敏拦截，损失银两17.

eyou1

〖道德经〗 第 23 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；
同于失者失于乐得之。
信不足焉有不信焉。

The Sustainability of Dào

Nature needs only few words: thus, a whirlwind does not last the whole morning and a heavy shower does not last the whole day. Who causes all this? Heaven and Earth! If Heaven and Earth cannot give duration, isn’t it even less likely that man can do so?

Acting in the spirit of Dào means: if you follow Dào, you will become one with Dào, if you follow the Inner Power, you will become one with the Inner Power, if you can let go, you will be one with release.

If you become one with Dào, Dào gives you pleasure; if you become one with the Inner Power, the Inner Power gives you pleasure; if you become one with release, you will enjoy letting go.

Where there is no trust, there is suspicion.

[发帖际遇]: eyou1替小昭千里送信给张无忌,途中被赵敏拦截，损失银两28.

eyou1

〖道德经〗 第 24 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：
余食赘形。
物或恶之，
故有道者不处。

The Avoidance of Sophistication
One cannot stand on toes; one cannot advance with stilted steps. If you pay attention only to yourself, you will not become enlightened; if you always want to be proved right, you will not become serene. If you praise yourself, you remain without any merits; if you admire yourself, you cannot attain true greatness.

From Dào’s point of view, this means: too much food, excessive action – the creatures of nature are suspicious of it and detest it. Therefore: if you hold on to Dào you do not deal with this.

eyou1

〖道德经〗 第 25 章

有物混成
先天地生。
寂兮寥兮独立不改，
周行而不殆，
可以为天下母。
吾不知其名，
强字之曰道。
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。

The Greatness of Dào

There was something, coming out of the chaos, perfect, before Heaven and Earth came into being. Silent and void, independent and unalterable, universally active, yet inexhaustibe, one can call it the origin of the world.

I do not know its name; to denominate it, I call it Dào – the way; anxious to give it a name, I call it great.

To be great means vanishing, vanishing means far-reaching, far-reaching means returning.

Therefore: Dào is great, Heaven is great, Earth is great, and true leadership is also great. Thus, there are altogether four meaningful splendours and true leadership is one of them.

People follow the laws of Earth, Earth follows the laws of Heaven, Heaven follows the laws of Dào, and Dào follows its own way.

eyou1

〖道德经〗 第 26 章

重为轻根，
静为躁君。
是以君子终日行不离轻重。
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。

Calmness
The heavy forms the root of the light, tranquillity entails mastering the hectic pace.

Therefore, the wise man walks the whole day without parting with the load of his weight. Although bright prospects offer themselves, he keeps calm and condones it.

However, the ones who rule by means of thousands of chariots handle things on earth thoughtlessly out of selfishness. Thoughtlessly, they lose their roots, through their restlessness they lose their mastery.

eyou1

〖道德经〗 第 27 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。

True Mastership

A good traveller leaves no traces. A good speaker makes no faults. A good calculator needs no arithmetic sticks. A good locksmith needs neither lock nor bolt and nevertheless, nobody can open the door. The competent one is able to tie and fasten – without string and knots – and yet nobody can undo it.

Therefore, mature people are always good protectors for other people, because they never give others up. They are always good guardians of all things, because they never waste anything. This is meant by “following the enlightenment”.

Therefore the good ones are the teachers of the not so good ones, the not so good ones are the good people’s task. Not to value the teachers, not to love the tasks: thus, you go astray, no matter how clever you are. This is an essential secret.

[发帖际遇]: eyou1跟踪成昆进入明教密道，结果：修炼成功乾坤大挪移，增加银两11.

eyou1

〖道德经〗 第 28 章

知其雄，
守其雌，
为天下溪。
为天下溪，
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。

Visionary Power
Knowing the male, keeping the female: thus, you become the river bed of the world. If you become the river bed of the world, the Inner Power will never be far and you return to childishness.

Knowing brightness, keeping darkness: thus, you become an example for the world. If you become an example for the world, the Inner Power will never fade away and you will return to infinity.

Knowing glory, keeping humility: thus, you become the world’s wellspring. If you become the world’s wellspring, the Inner Power is always complete and you will return to nativeness.

If nativeness is forsaken, you will effect beneficial things; if mature people use them, they will hold high offices - for “great carving is done chiplessly”.

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eyou1

〖道德经〗 第 29 章

将欲取天下而为之，
吾见其不得已。
天下神器，
不可为也，
为者败之，
执者失之。
夫物或行或随、
或□或吹、
或强或赢、
或挫或隳。
是以圣人去甚、
去奢、
去泰。

Non-Intervention

The desire to have a growing effect on the world and to work towards it – eventually, I see it fail.

The world is a vessel full of spirit with which one cannot interfere as one may see fit; interfering with something means destroying it, grabbing at something means losing it.

This is why some lead the way, others follow, some sigh, others show off, some are strong, others are weak, some climb, others fall.

Hence, wise people avoid extremes, extravagances and excesses.

eyou1

〖道德经〗 第 30 章

以道佐人主者，
不以兵强天下。
其事好还。
师之所处荆棘生焉。
军之后必有凶年。
善有果而已，
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。

The Power of Ahimsa
In the spirit of Dào, a ruler does not try to rule the world by force of arms. Such action would only lead to counter-attacks.

Where troops have set up their camps, brier wood grows. Great wars are always followed by disastrous crop years. People who are really competent, simply accomplish a task and leave it there, they do not dare to attain something by force.

To achieve results without bragging, to achieve them without praising oneself, to achieve them without arrogance, to master something without pride – to achieve, but without violence.

Over-achieving makes all creatures grow old, this is not within the spirit of Dào. What is not in Dào will end prematurely.

eyou1

〖道德经〗 第 31 章

夫佳兵者不祥之器，
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。
杀人之众，
以悲哀泣之，
战胜以丧礼处之。

Victories for Peace

Even the finest weapons are tools of misery, creatures suspect and detest them; if you follow Dào, you will therefore not use them.

In the domestic area, the noble mind values the benevolent left; in the use of arms, he values the strong right hand. Weapons are tools of misery, which are in no case worthy of a noble mind. If it is unavoidable to use them, calmness and equanimity have still the best effect. To win without enjoying it: for enjoying victories would mean pleasure in killing people. However, if you enjoy killing people, you cannot attain any fulfilment on Earth.

On happy occasions one may prefer the left, on disastrous occasions one may prefer the right. The low-rank officer may stand on the left, the high-rank officer may stand on the right. In other words: like at a funeral!

If masses of people are killed, let us weep in grief and sorrow for them; let us celebrate victories like funerals.

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eyou1

〖道德经〗 第 32 章

道常无名。
朴虽小天下莫能臣也。
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，
犹川谷之于江海。

Transcendency

Dào will remain forever incomprehensible. Inconspicuous in its nativeness, nobody in the world can master it.

If princes and kings could hold on to it, all beings would emulate it spontaneously. Heaven and Earth would be united and send down sweet dew. People who are not ordered to do anything would spontaneously act righteously.

Ever since man began to differentiate things, there have been concepts; and because there are concepts, one should be aware of their limits; to be aware of their limits means to evade dangers.

The symbol of Dào in the world: the eternal flowing from springs and streams into rivers and the sea…

eyou1

〖道德经〗 第 33 章

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。

Enlightenment
If you know others, you are clever, if you know yourself, you are enlightened. If you defeat others, you show outer forces, if you overcome yourself, you show Inner Power.

Powerful advances point towards ambition, but to know contentment makes you rich. If you do not lose your center, you will be imperishable. To die, but not to perish, this is immortality!

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eyou1

〖道德经〗 第 34 章

大道泛兮，
其可左右。
万物恃之以生而不辞，
功成而不名有。
衣养万物而不为主，
常无欲可名於小。
万物归焉，
而不为主，
可名为大。
以其终不自为大，
故能成其大。

Unselfish Grandeur

The great Dào flows through the universe in all directions. The countless beings trust him and prosper, it does not reject anybody.

It accomplishes its work without any claim. It dresses and feeds all beings without any claim to authority, seeming continuous without desire - one may call it inconspicuous at first.

Countless creatures join it, however, it does not present itself as their master; thus, one may at the same time call it great. Because it does not deem itself great, it can complete its greatness.

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eyou1

〖道德经〗 第 35 章

执大象
天下往。
往而不害
安平太。
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。

Incorruptibility

Keep to the Great Example, let the world continue; move on without being destructive – content, well-balanced, sublime.

Music and feasts let guests stay for a while. But if Dào is revealed, it appears tasteless and without allure.

One looks for it and does not see it, one listens for it and does not hear it. However, when one uses it, it is inexhaustible.

[发帖际遇]: eyou1捡到土龙刀一把，冒充武林至尊，被谢逊追杀，损失银两10.

eyou1

〖道德经〗 第 36 章

将欲歙之，必固张之。
将欲弱之，必固强之。
将欲废之，必固兴之。
将欲取之，必固与之。
是谓微明。
柔弱胜刚强。
鱼不可脱于渊，
国之利器
不可以示人。

The Power of the Paradox

What one would like to pull together, one must first expand. What one would like to weaken, one must first strengthen. What one would like to give up, one must first foster. What one would like to take, one must first give: this is called subtle enlightenment.

The soft and the yielding overcome the hard and the rigid. As one may not snatch fish from deep water, so the state should not demonstrate its superior means to the people.

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eyou1

〖道德经〗 第 37 章

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。
无名之朴，
夫亦将无欲。
不欲以静，
天下将自定。

The Victory of Contendedness

Dào always acts without intervening and nevertheless, nothing remains undone.

If princes and kings could keep to it, all beings would develop by themselves. If they also desired intervening action, I would protect them through nameless simplicity.

Nameless simplicity will free them from desires. Without desire, and therefore in harmony, in the future the world will be self-determined.

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eyou1

〖道德经〗 第 38 章

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。
上礼为之而莫之以应，
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。

The Power of Unintentionality

The highest Inner Power seems without Inner Power; therefore, it possesses Inner Power. Lower Inner Power does not let go of the Inner Power; therefore, it is without Inner Power. The deepest Inner Power acts without interfering and thereby unintentionally. Lower Inner Power interferes and intentionally. Highest humanity interferes, but unintentionally. High justice intervenes on purpose. High morality intervenes, and if nobody accommodates, it rolls up its sleeves and forces it.

Hence: when Dào has been lost, it is followed by Inner Power. When Inner Power has been lost, it is followed by humanity. When humanity has been lost, it is followed by justice. When justice has been lost, it is followed by morality. However, bare morality makes faithfulness and sincerity fade away and confusion begins. Prophecies are Dào's adornment; however, this is where stupidity starts.

Therefore, mature people stay within their depth and do not tarry on their surface; they remain in their core and are not fixed to their decoration. Thus, they avoid one thing and choose the other thing.

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〖道德经〗 第 39 章

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。
侯王得一以为天下贞。
其致之。
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。
侯王无以贞将恐蹶。
故贵以贱为本，
高以下为基。
是以侯王自称孤、寡、不谷。
此非以贱为本邪？
非乎。
至誉无誉。
不欲琭琭如玉
珞珞如石。

Harmony through Simplicity

In ancient times, these things attained inner oneness: Heaven attained oneness and therefore clearness, Earth attained oneness and therefore peace, spirituality attained oneness and hence efficacy, the valleys attained oneness and therefore abundance. Countless creatures attained oneness and therefore they attained life; princes and kings attained oneness and hence they became the world’s role models. All of these things came about through oneness!

A Heaven without its according clearness will fear to tear. Earth without according peace will fear to tumble. Spirituality without according efficacy will fear to vanish. Valleys without according abundance will fear to dry up. Countless creatures without adequate fertility will fear to die out. Rulers without according role models will fear to fall.

Hence, the common serves the noble as a root, the low serves the high as a basis. This is why princes and kings regard themselves as orphans, as lonely and unworthy. Doesn’t this mean making humbleness your basis? Isn’t it like this? This is why highest honour does not need any honour; do not desire to glitter and glisten like a gem, but seek to remain raw and rough like a memorial stone.