15-21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。
曰：豫兮其若冬涉川，
犹兮其若畏四邻，
俨兮其若客，
涣兮其若凌释，
敦兮其若朴，
旷兮其若谷，
混兮其若浊。
浊以静之，徐清；
安以动之，徐生。
保此道者不欲盈，
夫唯不欲盈，
是以能敝而不成。
The ancients followed the divine law,
subtle, delicate, mysterious, communicative, too deep to be understood. Not objectively understood, it can only be subjectively described. The ancients were circumspect as crossing a frozen river, watchful as fearful of hostile neighbors, reserved as an unacquainted guest, natural as uncarved block, and obscure as a muddy stream. Who could calm the turbid water? It could be slowly turned clean. Who could stir the stale water? It could be slowly revived. Those who follow the divine law will not be full to the brim. Only those who do not go to excess can renew what is worn out.致虚，极也；
守静，笃也。
万物并作，吾以观其复也。
夫物芸芸，各复归其根。
归根曰静，是谓复命。
复命，常也；知常，明也。
不知常，妄；妄作，凶。
知常容，容乃公，
公乃王，王乃天，
天乃道，道乃久，
没身不殆。
Do your utmost to be empty- minded and hold fast to tranquillity. I see them return to nature. they return to their root. Their root is tranquillity; to return to it is their destiny. To submit to one’s destiny is the rule; to know the rule is wisdom. Those who act against the rule Those who understand will pardon, and to pardon is justice. and perfection belongs to heaven. Heaven is the divine law, and the divine law is eternal. Men may pass away, but the law will never.太上，下知有之；
其次，亲而誉之；
其次，畏之；
其下，侮之。
信不足，焉有不信。
悠兮其贵言也！
功成事遂，百姓皆谓我自然。
None knows there is a ruler. The ruler is loved and praised. For he is not trustworthy enough or not at all. For long he should spare his speech. he should let people say that all is natural.大道废，焉有仁义。
智慧出，焉有大伪。
六亲不和，焉有孝慈。
国家昏乱，焉有贞臣。
When the divine law is not followed,
good and just men are needed.
When falsehood is practised,
true and wise men are needed.
When the family is at odds,
filial sons and kind parents are needed.
When the state is at stake,
loyal officials are needed.
绝圣弃智，民利百倍；
绝仁弃义，民复孝慈；
绝巧弃利，盗贼无有。
此三言也，以为文未足，
故令之有所属：
见素抱朴，少私寡欲，绝学无忧。
If sagacity were not praised, people would be benefited a hundredfold. If morality were not advocated. sons would be filial and parents kind. If ill-gotten wealth were rejected, no thieves or robbers would appear. should not be adorned in good words. So the following rules should be observed: 唯之与呵，其相去几何？
美之与恶，其相去何若？
人之所畏，亦不可以不畏人。
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，
儽儽兮若无所归。
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。
忽兮，其若海；
望兮，其若无所止！
众人皆有以，而我独顽似鄙。
我独异于人而贵食母。
How far away is yes from no? How far away is good from evil? How far are they from the center? The multitude are merry as enjoying a sacrificial feast or climbing the height in spring. Alone I am so inactive as to show no sign, innocent as a baby who cannot smile, indifferent as a homeless wanderer. All men have more than enough; alone I seem to have noting left over. What I have is a fool’s heart! The vulgar seem in the light; The vulgar seem observant; The multitude are useful; alone I am useless and indolent. I value the mother[1] who feeds.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。
自今及古，其名不去，以顺众父。
吾何以知众父之然也？
以此。
The content of great virtue conforms to the divine law. The divine law is something which seems to be and not to be. What seems to exist and does not exist? What seems not to exist but exists? It is the image of something. What seems deep and dark? The essence is very true, From ancient times to present day its name cannot be erased so that we know the fathers of all things. what these fathers look like?
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文章标题：《道德经》中英对照（15-21章）发布于2024-05-02 11:09:18
