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Daode Jing 《道德經》

Daode Jing 《道德經》

老子道德經
作者老子
王弼

王弼老子道德經老子重要注釋之一研究王弼思想主要著作

老子道德經
華亭原本
 王弼

非常非常

指事造形不可不可。〉
無名天地有名萬物

」、「無名萬物及其有形」、「有名無形無名萬物所以。〉


萬物而後而後空虛可以。〉


無為而後可以。〉
兩者異名
(Embodying the Dao)
The Dao that can be trodden is not the enduring and unchanging Dao. The name that can be named is not the enduring and unchanging name. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things.
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.
Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful.

兩者出於異名不可默然無有不可不可同名不可不可而已。〉

天下不善有無相生難易相成長短相較高下音聲前後

人心人心惡疾喜怒不善是非喜怒是非不可自然不可。 〉
是以聖人無為

自然。〉
萬物

智慧。 〉


。〉
是以
(The nourishment of the person)
All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is. So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech. All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement).
The work is done, but how no one can see;
'Tis this that makes the power not cease to be.

使不可。〉

使難得使不見使民心

穿不見。 〉
是以聖人

心懷無知。 〉


無知心虛。 〉
使無知

。 〉
使智者

知者。〉
無為不治
(Keeping the people at rest)
Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder. Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones. He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good order is universal.


萬物
(The fountainless)
The Dao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things! We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the Dao is, as if it would ever so continue! I do not know whose son it is. It might appear to have been before God.

一家不能全家不能舉重不能萬物不能不法不能不法不能不能滿無窮不能不能充其量萬物在乎萬物不能不能天地天帝。〉

天地萬物

天地自然無為萬物自相治理仁者造立有為造立有為不足為人無為萬物萬物莫不。〉
聖人百姓

聖人天地百姓。〉
天地之間

之中空洞無情無為不得不可竭盡天地之中自然不可。〉
多言不如
(The use of emptiness)
Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with. May not the space between heaven and earth be compared to a bellows?
'Tis emptied, yet it loses not its power;
'Tis moved again, and sends forth air the more.
Much speech to swift exhaustion lead we see;
Your inner being guard, and keep it free.

不理無窮盡莫不有意不足。〉

谷神天地
(The completion of material forms)
The valley spirit dies not, aye the same;
The female mystery thus do we name.
Its gate, from which at first they issued forth,
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain.

谷神中央無形不動不見不可得名天地 同體天地不見萬物不成。〉

天長地久天地所以

。〉
是以聖人無私
(Sheathing the light)
Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?

無私無為。〉

善利萬物眾人

。〉


。〉
善信善能
(The placid and contented nature)
The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Dao. The excellence of a residence is in (the suitability of) the place; that of the mind is in abysmal stillness; that of associations is in their being with the virtuous; that of words is in their trustworthiness; that of government is in its securing good order; that of (the conduct of) affairs is in its ability; and that of (the initiation of) any movement is in its timeliness. And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him.

。〉

不如

勢必傾危不如不如無德。〉
不可

勢必不可。〉
金玉滿堂

。〉
富貴

不可。〉
退
(Fulness and complacency contrary to the Dao)
It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness. When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogancy, this brings its evil on itself. When the work is done, and one's name is becoming distinguished, to withdraw into obscurity is the way of Heaven.

四時。〉



居處萬物。〉
嬰兒

自然嬰兒。〉


至於。〉
愛國無知

運數治國。〉
天門

天門天下之際天下天門因而天門。〉
明白無為

以為物化所謂無為萬物。〉


。〉


不禁。〉

(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).

不禁無主幽冥。〉
十一
三十

所以三十無能。〉
以為以為以為以為
(The use of what has no substantive existence)
The thirty spokes unite in the one nave; but it is on the empty space (for the axle), that the use of the wheel depends. Clay is fashioned into vessels; but it is on their empty hollowness, that their use depends. The door and windows are cut out (from the walls) to form an apartment; but it is on the empty space (within), that its use depends. Therefore, what has a (positive) existence serves for profitable adaptation, and what has not that for (actual) usefulness.

所以三者無為所以以為。〉
十二
五色令人目盲五音令人耳聾五味令人馳騁畋獵令人發狂

差失耳目性命自然。〉
難得令人

難得正路令人。〉
是以聖人
(The repression of the desires)
Colour's five hues from the eyes their sight will take;
Music's five notes the ears as deaf can make;
The flavours five deprive the mouth of taste;
The chariot course, and the wild hunting waste
Make mad the mind; and objects rare and strange,
Sought for, men's conduct will to evil change.
Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.

聖人。〉
十三
何謂

得寵不足天下。〉
何謂

榮寵榮寵。〉
所以患者

。〉
無身

自然。〉
天下天下

如此可以天下。〉
天下天下
(Loathing shame)
Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind). What is meant by speaking thus of favour and disgrace? Disgrace is being in a low position (after the enjoyment of favour). The getting that (favour) leads to the apprehension (of losing it), and the losing it leads to the fear of (still greater calamity) - this is what is meant by saying that favour and disgrace would seem equally to be feared. And what is meant by saying that honour and great calamity are to be (similarly) regarded as personal conditions? What makes me liable to great calamity is my having the body (which I call myself); if I had not the body, what great calamity could come to me? Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it, and he who would administer it with the love which he bears to his own person may be entrusted with it.

可以如此可以天下然後可以天下。〉
十四
不見名曰聞名不得名曰三者不可

無聲不得耳目不可。〉
不可歸於

不見。〉


不可。〉
不見不見其後

其事。〉

(The manifestation of the mystery)
We look at it, and we do not see it, and we name it 'the Equable.' We listen to it, and we do not hear it, and we name it 'the Inaudible.' We try to grasp it, and do not get hold of it, and we name it 'the Subtle.' With these three qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One. Its upper part is not bright, and its lower part is not obscure. Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing. This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable. We meet it and do not see its Front; we follow it, and do not see its Back. When we can lay hold of the Dao of old to direct the things of the present day, and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of Dao.

無形無名萬物不同莫不上古可以。〉
十五
微妙不可不可

不可。〉
四鄰

四鄰中央向者不可不可。〉


不可。〉


動物自然。〉
道者

。〉

(The exhibition of the qualities of the Dao)
The skilful masters (of the Dao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be. Shrinking looked they like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water. Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise. They who preserve this method of the Dao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete.

覆蓋。〉
十六


真正。〉
萬物

動作生長。〉


反復萬物動作歸於。〉
芸芸

。〉
歸根

歸根性命。〉


萬物不容以往。〉


。〉


乃至公平。〉


公平乃至。〉


乃至。〉


大通乃至虛無。〉


虛無得道乃至。〉

(Returning to the root)
The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end. The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the Dao. Possessed of the Dao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.

水火不能金石不能兵戈危殆。〉
十七


大人大人太上大人無為萬物而已。〉
其次

不能無為善行使。〉
其次

威權。〉
其次

不能治國。〉
不足不信

疾病失真不足不信自然不足。〉
成事百姓自然
(The unadulterated influence)
In the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Dao) was deficient (in the rulers) a want of faith in them ensued (in the people). How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!'

自然不可意趣不可可以無為成事百姓所以。〉
十八
大道仁義

無為慧立善道。〉
智慧

智慧。〉
六親國家昏亂忠臣
(The decay of manners)
When the Great Dao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy. When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared.

所謂六親父子兄弟夫婦六親國家自治忠臣所在江湖。〉
十九
百倍盜賊無有三者以為不足有所
(Returning to the unadulterated influence)
If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers.
Those three methods (of government)
Thought olden ways in elegance did fail
And made these names their want of worth to veil;
But simple views, and courses plain and true
Would selfish ends and many lusts eschew.

聖智仁義不足有所三者以為令人有所素樸。〉
二十
無憂相去幾何相去不可

學者日益道者智者燕雀鳩鴿自然相去以為。〉
未央

。〉
眾人

眾人。〉
嬰兒

無形嬰兒未能。〉


。〉
眾人有餘

眾人有志盈溢有餘無為遺失。〉
愚人

不可。〉


不可。〉
俗人

耀。〉
俗人察察

分別。〉


不可。〉


。〉
眾人

有所施用。〉


。〉

(Being different from ordinary men)
When we renounce learning we have no troubles.
The (ready) 'yes,' and (flattering) 'yea;'
Small is the difference they display.
But mark their issues, good and ill;
What space the gulf between shall fill?
What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)! The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos. Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Dao).

。〉
二十一
孔德

空也然後動作。〉


恍惚無形。〉
其中其中

無形萬物所以其中。〉
其中

深遠深遠不可然而萬物其中。〉
其中

窈冥真精萬物其中。〉


不可得名無名自古自古。〉


無名萬物。〉
何以以此
(The empty heart, or the Dao in its operation)
The grandest forms of active force
From Dao come, their only source.
Who can of Dao the nature tell?
Our sight it flies, our touch as well.
Eluding sight, eluding touch,
The forms of things all in it crouch;
Eluding touch, eluding sight,
There are their semblances, all right.
Profound it is, dark and obscure;
Things' essences all there endure.
Those essences the truth enfold
Of what, when seen, shall then be told.
Now it is so; 'twas so of old.
Its name - what passes not away;
So, in their beautiful array,
Things form and never know decay.
How know I that it is so with all the beauties of existing things? By this (nature of the Dao).

何以萬物以此。〉
二十二


。〉


。〉


。〉


。〉


自然。〉
是以聖人天下

。〉