道德經Tao Te Ching …Tao Scripture道德經 卷七(61~70)

第六十一章

大國者下流,天下之交。天下之牝,牝常以靜勝牡,以靜為下。故大國以下小國,則取小國;小國以下大國,則取大國。故或下以取,或下而取。大國不過欲兼畜人,小國不過欲入事人。夫兩者各得其所欲,大者宜為下。

第六十二章

道者萬物之奧。善人之寶,不善人之所保。美言可以市,尊行可以加人。人之不善,何棄之有﹖故立天子,置三公,雖有拱璧以先駟馬,不如坐進此道。 古之所以貴此道者何﹖不曰﹕以求得,有罪以免邪﹖故為天下貴。

第六十三章

為無為,事無事,味無味。大小多少,報怨以德。圖難於其易,為大於其細;天下難事必作於易,天下大事必作於細。是以聖人終不為大,故能成其大。夫輕諾必寡信,多易必多難。是以聖人猶難之,故終無難矣。

第六十四章

其安易持,其未兆易謀。其脆易泮,其微易散。為之於未有,治之於未亂。合抱之木,生於毫末;九層之臺,起於累土;千里之行,始於足下。為者敗之,執者失之。是以聖人無為故無敗,無執故無失。民之從事,常於幾成而敗之。慎終如始,則無敗事。是以聖人欲不欲,不貴難得之貨;學不學,復眾人之所過。以輔萬物之自然,而不敢為。

第六十五章

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。知此兩者亦稽式。常知稽式,是謂玄德。玄德深矣,遠矣,與物反矣,然後乃至大順。

第六十六章

江海所以能為百谷王者,以其善下之,故能為百谷王。是以欲上民,必以言下之。欲先民,必以身後之。是以聖人處上而民不重,處前而民不害。是以天下樂推而不厭,以其不爭,故天下莫能與之爭。

第六十七章

天下皆謂我道大,似不肖。夫唯大,故似不肖。若肖,久矣其細也夫﹗我有三寶,持而保之。一曰慈,二曰儉,三曰不敢為天下先。慈故能勇;儉故能廣;不敢為天下先,故能成器長。今舍慈且勇,舍儉且廣,舍後且先,死矣﹗夫慈以戰則勝,以守則固。天將救之,以慈衛之。

第六十八章

善為士者不武,善戰者不怒,善勝敵者不與,善用人者為之下,是謂不爭之德,是謂用人之力,是謂配天古之極。

第六十九章

用兵有言﹕「吾不敢為主而為客,不敢進寸而退尺。」是謂行無行,攘無臂,扔無敵,執無兵。禍莫大於輕敵,輕敵幾喪吾寶。故抗兵相加,哀者勝矣。

第七十章

吾言甚易知,甚易行。天下莫能知,莫能行。言有宗,事有君。夫唯無知,是以不我知。知我者希,則我者貴。是以聖人被褐懷玉。

61

Submission

A nation is like a hierarchy, a marketplace, and a maiden.
A maiden wins her husband by submitting to his advances;
Submission is a means of union.

So when a large country submits to a small country
It will adopt the small country;
When a small country submits to a large country
It will be adopted by the large country;
The one submits and adopts;
The other submits and is adopted.

It is in the interest of a large country to unite and gain service,
And in the interest of a small country to unite and gain patronage;
If both would serve their interests,
Both must submit.


62

Sin

The Way is the fate of men,
The treasure of the saint,
And the refuge of the sinner.

Fine words are often borrowed,
And great deeds are often appropriated;
Therefore, when a man falls, do not abandon him,
And when a man gains power, do not honour him;
Only remain impartial and show him the Way.

Why should someone appreciate the Way?
The ancients said, “By it, those who seek may easily find,
And those who regret may easily absolve”
So it is the most precious gift.


63

Difficulty

Practice no-action;
Attend to do-nothing;
Taste the flavorless,
Magnify the small,
Multiply the few,
Return love for hate.

Deal with the difficult while it is yet easy;
Deal with the great while it is yet small;

The difficult develops naturally from the easy,
And the great from the small;
So the sage, by dealing with the small,
Achieves the great.

Who finds it easy to promise finds it hard to be trusted;
Who takes things lightly finds things difficult;
The sage recognizes difficulty, and so has none.


64a

Care at the Beginning

What lies still is easy to grasp;
What lies far off is easy to anticipate;
What is brittle is easy to shatter;
What is small is easy to disperse.

Yet a tree broader than a man can embrace is born of a tiny shoot;
A dam greater than a river can overflow starts with a clod of earth;
A journey of a thousand miles begins at the spot under one’s feet.

Therefore deal with things before they happen;
Create order before there is confusion.


64b

Care at the End

He who acts, spoils;
He who grasps, loses.
People often fail on the verge of success;
Take care at the end as at the beginning,
So that you may avoid failure.

The sage desires no-desire,
Values no-value,
Learns no-learning,
And returns to the places that people have forgotten;
He would help all people to become natural,
But then he would not be natural.


65

Subtlety

The ancients did not seek to rule people with knowledge,
But to help them become natural.

It is difficult for knowledgeable people to become natural;
So to use law to control a nation weakens the nation,
But to use nature to control a nation strengthens the nation.

Understanding these two paths is understanding subtlety;
Subtlety runs deep, ranges wide,
Resolves confusion and preserves peace.


66

Lead by Following

The river carves out the valley by flowing beneath it.
Thereby the river is the master of the valley.

In order to master people
One must speak as their servant;
In order to lead people
One must follow them.

So when the sage rises above the people,
They do not feel oppressed;
And when the sage stands before the people,
They do not feel hindered.

So the popularity of the sage does not fail,
He does not contend, and no one contends against him.


67

Unimportance

All the world says,
“I am important;
I am separate from all the world.
I am important because I am separate,
Were I the same, I could never be important.”

Yet here are three treasures
That I cherish and commend to you:
The first is compassion,
By which one finds courage.
The second is restraint,
By which one finds strength.
And the third is unimportance,
By which one finds influence.

Those who are fearless, but without compassion,
Powerful, but without restraint,
Or influential, yet important,
Cannot endure.


68

Compassion

Compassion is the finest weapon and best defence.
If you would establish harmony,
Compassion must surround you like a fortress.

Therefore,
A good soldier does not inspire fear;
A good fighter does not display aggression;
A good conqueror does not engage in battle;
A good leader does not exercise authority.

This is the value of unimportance;
This is how to win the cooperation of others;
This to how to build the same harmony that is in nature.


69

Ambush

There is a saying among soldiers:
It is easier to lose a yard than take an inch.

In this manner one may deploy troops without marshalling them,
Bring weapons to bear without exposing them,
Engage the foe without invading them,
And exhaust their strength without fighting them.

There is no worse disaster than misunderstanding your enemy;
To do so endangers all of my treasures;
So when two well matched forces oppose eachother,
The general who maintains compassion will win.


70

Individuality

My words are easy to understand
And my actions are easy to perform
Yet no other can understand or perform them.

My words have meaning; my actions have reason;
Yet these cannot be known and I cannot be known.

We are each unique, and therefore valuable;
Though the sage wears coarse clothes, his heart is jade.

About 崑崙泓師 Psychic Master Kunlun Hozn

崑崙泓師靈修.啟靈.通靈請教 Doomsday Savior Psychic Master Hozn Spirit medium,Psychic advice, Dynamic meditation 冥想 Meditation 清靜 Quiet 禪意 Zen 無為 Inaction 靈修 Spirituality 氣功靈動 spirit Qigong 崑崙泓師靈修.啟靈.通靈請教.美術鑑賞 Doomsday Savior Kunlun Hozn Psychic-Master Spirit medium,Psychic advice, Dynamic meditation,Art Appreciation 台灣崑崙泓師 手機 0937618850 Cell phone+886-937618850 崑崙泓師 LINE_logo ID: kunlunhozn E-mail akingate@hotmail.com facebook臉書帳號: 崑崙泓師 Kunlun Hozn Psychic-Master 崑崙山瑤池宮住持 崑崙泓師住址: 60691嘉義縣中埔鄉中崙40之8號 Address: No.40-8, Zhonglun, Zhongpu Township, Chiayi County 606, Taiwan (R.O.C.) 60691 Kunlun Hozn Psychic-Master Abbot of Kunlun Yozu Palace 網站: https://akingate.wordpress.com/ 南二高下中埔交流道往中埔.西拉雅.大埔方向.台3線公路300.6公里右轉上山 Master Kunlun Hozn’s Confessions of Heart Sutra 崑崙泓師 心經的靈語 I am the Apostle from “Avalokitesvara Bodhisattva”, but I always suffered difficulty and catastrophe. 我是觀音母娘的使徒,但艱苦困難總是隨身 “Prajna-paramita” is my deeply practicing feeling when I was in Mountains meditation practice. 般若波羅蜜多就是我深山修行的深切感受, I get to know human world with my deeply practicing feelings through watching, Sensations, perceptions, impressions, and consciousness. 我感受到這世界從看見,感受,思想,行動,以至認知. All the feelings in the human world are nothing, temporary and invisible. 以上這些感受在這世界上都是空的,暫時的,不被看見的 All the feelings can be switched to the Spirit Energy of “Sariputra”. 但看見,感受,思想,行動,認知,卻轉化成舍利子的靈能量. The “Sariputra” is original energy of vacant spirit, neither appearing nor disappearing, neither impure nor pure, neither increasing nor decreasing. 這舍利子的靈能量是諸法門的空靈能量源頭,不生不滅。不垢不淨。不增不減。 In my life, I always got facing problem. 我的一生艱困. The secular is temporary and empty. Do not take it serious as a real from Into, live, bad to empty. 但世事如雲煙,轉眼成空.不必在意成住壞空的假象 I am peaceful in brainstorming and the understanding of Heart Spirit Rules. 而我清靜思考,透徹心靈 My soul do not be hoodwinked by the External Feeling such as form of eyes, voice of ears, smell of nose, taste of mouth, touch of body and rules of thinking. 不被眼睛的情色,耳朵的聲音,鼻子的嗅香,口舌的甘味,身體的觸感,意念的法則,等外在的感覺蒙蔽內心靈魂. I wrote the Mu Niang Bible for my all life from the visible world to the invisible world. 我一生啟靈著作母娘聖經,從眼中所看的世界到看不見的無形世界. I have gone beyond the fixed pattern of written Expression. 我超越了文字表達的固定模式. From the thinking mind of active consciousness to Inaction spirit of unconscious. 從主動意識想像的心靈到無為無意識的靈神狀態. Although all people cannot understand my thinking, but I point out the empty spirit, God, Buddha, the hierarchical relationship. 雖然眾人難以理解我的思緒,但我點出空,靈,神,佛的層次關係 So, on empty; whether you understand or do not understand. 所以,對空的道理;不管您了解或是不了解. After all; Tao is operating constantly. 終究;道的運行始終不變 Human has illness and death, but the soul has not old and death. 人類有生老病死,但靈魂卻無老死. The Practice of suffering, accumulation, cessation, and Tao is neither for growing wisdom nor for getting what you want. 苦,寂,滅,道的修行,不是在成就智慧,也不是想要有所得到. That is to become the Avalokitesvara Bodhisattva to save the people. 而是成為救苦救難的觀自在菩薩. I trekked and was in Mountains meditation practice for 17 years. 我十七年來的長途跋涉,深山修行 To rely on prajna-paramita I understand my destiny. 從體認般若波羅蜜多大智慧進而了解自己天命. I go peacefully with the fate, no worries, no trouble, no terror. 我一切隨緣清靜, 心無牽掛,阻礙,恐怖。 From confused to realized, I escaped from distorted dream. 從迷到悟,我遠離了一切顛倒夢想。 Uphold the firm belief. All Buddha of the past, present and future bless me. 秉持堅定信念,三世諸佛菩薩保佑 To rely on prajna-paramita leads to the opposite…Nirvana 依般若波羅蜜多大智慧便能到彼岸,登涅槃, Attain the anuttara-samyak-sambodhi which is the upper energy of vacant spirit. 得阿耨多羅三藐三菩提的上乘空靈能量. Therefore, know that prajna-paramita is the great transcendent mantra, the great bright mantra, the supreme mantra, the unequalled balanced mantra 所以般若波羅蜜多心經是是大神咒。是大明咒。是無上咒。是無等等咒。 能掃除一切苦厄。真實不虛假。 That can eliminate all suffering, and is real, not false. “揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶” “gate, gate, paragate, parasamgate, bodhi, svaha!”
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