第六十四章 道德经 · Dào Dé Jīng
合抱之木生于毫末;为之于未有,慎终如始,辅万物之自然。
原文
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其安易持,其未兆易谋。
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其脆易泮,其微易散。
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为之于未有,
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治之于未乱。
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合抱之木,
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生于毫末;
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九层之台,
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起于累土;
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千里之行,始于足下。
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为者败之,执者失之。
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是以圣人无为故无败,
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无执故无失。
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民之从事,常于几成而败之。
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慎终如始,则无败事。
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是以圣人欲不欲,
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不贵难得之货;
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学不学,复众人之所过。
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以辅万物之自然,而不敢为。
本章字词
| 字词 | 拼音 | 释义 |
|---|---|---|
| 其 | qí | 它;他(作主语) |
| 安 | ān | 安定 |
| 易 | yì | 容易 |
| 持 | chí | 执持 |
| 未 | wèi | 还没有 |
| 兆 | zhào | 征兆,迹象 |
| 谋 | móu | 谋划 |
| 脆 | cuì | 脆弱 |
| 泮 | pàn | 分解,溶解 |
| 微 | wēi | 精微 |
| 散 | sàn | 分散 |
| 为 | wéi | 做,作为 |
| 之 | zhī | 它;他们(作宾语) |
| 于 | yú | 对于;在 |
| 有 | yǒu | 存在,实有 |
| 治 | zhì | 治理;安定有序 |
| 乱 | luàn | 混乱,惑乱 |
| 合抱 | hé bào | 两臂合围 |
| 之 | zhī | 的 |
| 木 | mù | 树木 |
| 生 | shēng | 产生,生成 |
| 毫 | háo | 细毛,极细微 |
| 末 | mò | 末梢,细芽 |
| 九 | jiǔ | 九 |
| 层 | céng | 层 |
| 台 | tái | 高台 |
| 起 | qǐ | 兴起 |
| 累 | lěi | 堆积 |
| 土 | tǔ | 泥土 |
| 千 | qiān | 千 |
| 里 | lǐ | 里,长度单位 |
| 行 | xíng | 行走,运行 |
| 始 | shǐ | 开端,本始 |
| 足 | zú | 脚 |
| 下 | xià | 低,下面 |
| 者 | zhě | ……的人;……的原因 |
| 败 | bài | 败坏 |
| 执 | zhí | 执持 |
| 失 | shī | 失去 |
| 是以 | shì yǐ | 因此 |
| 圣人 | shèng rén | 体道而行的理想之人 |
| 无为 | wú wéi | 顺其自然,不妄作为 |
| 故 | gù | 所以,因此 |
| 无 | wú | 没有 |
| 民 | mín | 百姓,人民 |
| 之 | zhī | 用于主谓之间,使其成为名词性短语 |
| 从事 | cóng shì | 从事,致力于 |
| 常 | cháng | 常常,总是 |
| 几 | jī | 接近 |
| 成 | chéng | 完成,成就 |
| 而 | ér | 并且;而后 |
| 慎 | shèn | 谨慎 |
| 终 | zhōng | 终了 |
| 如 | rú | 如同 |
| 则 | zé | 就,那么 |
| 事 | shì | 事情,事务 |
| 欲 | yù | 欲望;想要 |
| 不 | bù | 不 |
| 贵 | guì | 看重,珍视 |
| 难得 | nán dé | 难以得到的;稀有 |
| 货 | huò | 财物 |
| 学 | xué | 学问 |
| 复 | fù | 返回;使……复归 |
| 众人 | zhòng rén | 一般人,众人 |
| 所 | suǒ | 所……的(地方或事物) |
| 过 | guò | 过错,越过 |
| 以 | yǐ | 用来;以便 |
| 辅 | fǔ | 辅助 |
| 万物 | wàn wù | 世间一切事物 |
| 自然 | zì rán | 自然而然,本来如此 |
| 而 | ér | 却,然而 |
| 敢 | gǎn | 敢于 |
英译对照:理雅各(1891)
That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun.
The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step.
He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose his bold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them.
Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own).
公有领域。来源:Wikisource。
第六十四章解读
本章接着第六十三章讲:在事物长大之前加以处理。其安易持,其未兆易谋;其脆易泮,其微易散。所以要为之于未有,治之于未乱。
三个比喻说明这个道理:合抱之木,生于毫末;九层之台,起于累土;千里之行,始于足下。最后一句早已成为人人熟知的格言,在中国以外也广为流传。
后半章转向另一面。“为者败之,执者失之”,这两句也见于第二十九章,所以圣人无为、无执。人们做事常常在快要成功时失败,因此要慎终如始。全章以“自然”收尾:圣人辅助万物按其本来的样子生长,而不敢有所作为。“不贵难得之货”与第三章相呼应。