| 天地: |
泰初有無,無有無名,一之所起,有一而未形。物得以生,謂之德;未形者有分,且然無間,謂之命;留動而生物,物成生理,謂之形;形體保神,各有儀則,謂之性。性修反德,德至同於初。同乃虛,虛乃大。合喙鳴,喙鳴合,與天地為合。其合緡緡,若愚若昏,是謂玄德,同乎大順。 |
| Heaven and Earth: |
In the Grand Beginning (of all things) there was nothing in all the vacancy of space; there was nothing that could be named. It was in this state that there arose the first existence - the first existence, but still without bodily shape. From this things could then be produced, (receiving) what we call their proper character. That which had no bodily shape was divided; and then without intermission there was what we call the process of conferring. (The two processes) continuing in operation, things were produced. As things were completed, there were produced the distinguishing lines of each, which we call the bodily shape. That shape was the body preserving in it the spirit, and each had its peculiar manifestation, which we call its Nature. When the Nature has been cultivated, it returns to its proper character; and when that has been fully reached, there is the same condition as at the Beginning. That sameness is pure vacancy, and the vacancy is great. It is like the closing of the beak and silencing the singing (of a bird). That closing and silencing is like the union of heaven and earth (at the beginning). The union, effected, as it is, might seem to indicate stupidity or darkness, but it is what we call the 'mysterious quality' (existing at the beginning); it is the same as the Grand Submission (to the Natural Course). |
| 道德經: |
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,能無知乎?天門開闔,能為雌乎?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。 |
| Dao De Jing: |
(Possibilities through the Dao) When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw. In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge? (The Dao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Dao). |
| 道德經: |
道生之,德畜之,物形之,勢成之。是以萬物莫不尊道而貴德。道之尊,德之貴,夫莫之命常自然。故道生之,德畜之;長之育之;亭之毒之;養之覆之。生而不有,為而不恃,長而不宰,是謂玄德。 |
| Dao De Jing: |
(The operation (of the Dao) in nourishing things) All things are produced by the Dao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore all things without exception honour the Dao, and exalt its outflowing operation. This honouring of the Dao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute. Thus it is that the Dao produces (all things), nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them, and overspreads them. It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them; - this is called its mysterious operation. |
| 道德經: |
古之善為道者,非以明民,將以愚之。民之難治,以其智多。故以智治國,國之賊;不以智治國,國之福。知此兩者亦𥡴式。常知𥡴式,是謂玄德。玄德深矣,遠矣,與物反矣,然後乃至大順。 |
| Dao De Jing: |
(Pure, unmixed excellence) The ancients who showed their skill in practising the Dao did so, not to enlighten the people, but rather to make them simple and ignorant. The difficulty in governing the people arises from their having much knowledge. He who (tries to) govern a state by his wisdom is a scourge to it; while he who does not (try to) do so is a blessing. He who knows these two things finds in them also his model and rule. Ability to know this model and rule constitutes what we call the mysterious excellence (of a governor). Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him. |