道德經40

㈠ 百思不解《道德經》第四十七章

不出戶，知天抄下；不窺牖，見天道。其出彌遠，其知彌少。是以聖人不行而知，不見而明，不為而成不出門戶，就能夠推知天下的事理；不望窗外，就可以認識日月星辰運行的自然規律。他向外奔逐得越遠，他所知道的道理就越少。所以，有「道」的聖人不出行卻能夠推知事理，不窺見而能明了「天道」，不妄為而可以有所成就。

㈡ 《道德經》第四十章中的「反者道之動」是什麼意思 是有「物極必反」的意思在裡面嗎

不同的理解吧.我認為反就是否定,也就是這里講的是老子的否定觀,與馬克思的比較象,他也認為事物的發展要否定,是一種揚棄

㈢ 道德經第40章里說天下萬物生於有有生於無根據這句話請簡析有與無的辯證關系

天下萬物的存在是有名有形的,但有名有形的萬物必定要以無名無形的"道"作為根源.無才是天下萬物的本原.

㈣ 道德經四十章感人故事

道德來經講的是人與自然和諧永生的源方法。我讀了一遍又一遍道德經，我突然發現，道德經可能是上一代地球文明或者宇宙高級智慧文明寫給人類發展的指導書。像小國寡民（人口限制），像水（順應規律），無知無欲（不加控制的濫用知識，人性的私慾膨脹，破壞人生存的環境），不自生（友愛互助謙虛尊重），挫其銳，解其紛，和其光，同其塵，湛兮似或存。（對宇宙或者黑洞中心，象形化的闡述）。不如守中（和諧中庸）。無為（不違背規律）。等等，感覺不是遠古蒙昧的人類先祖所能闡釋的。這可能也跟老子是圖書館館長有關，他看到的古籍和圖像可能非常古老，山海經就是一例。

㈤ 道德經英文版的31~40

Weapons of war are instruments of death.
All people fear them.
Therefore, all men of peace avoid them.
The sage prefers Infinity.
The man of war prefers the earth.
Weapons are instruments of death
and the tools of a warrior.
The sage avoids them at all cost;
and sometimes prefers death rather
than touching them.
Peace and harmony are the sage's reality.
She considers victory to be the bastard
child of war.
If you revel in victory,
then you sanction war and the killing of
human beings.
If you accept killing,
you have forgotten your oneness with all
beings.
In time of celebration the left is the dominant
position;
In times of grief the right.
During wartime the general always stands on the
left
and the king on the right.
If even one person is killed in war,
it is cause for great grief and mourning.
Victory is simply the maker of widows and orphans.
-------------------------------------------------------------------------------- Infinity can never be defined in words.
Smaller than an atom, greater than forever,
it can never be comprehended.
If kings would stay centered in the Infinite,
they would not try to control the
uncontrollable;
Heaven and earth would be seen as a manifestation
of the oneness of Infinity,
as harmonious as dew accumulating on the
ground.
The people would recognize Infinity manifesting
in their king and all things would be
in harmony.
When the whole is distinguished into parts,
and parts into more parts
and more parts into even more parts
a myriad names are required.
There are already too many distinctions and
names.
The naming of things focuses on the manifestations
of Infinity
and too much distinguishing can result in one
becoming confused in the manifestations and
oblivious to
the oneness of all things.
Refuse to distinguish the components of the whole.
See the oneness of Infinity,
and see the earth as a manifestation
disintegrating back into Infinity.
-------------------------------------------------------------------------------- Knowing others is impossible.
Knowing one's self requires only a remembering
of one's unity with all things.
Conquering others requires force.
Conquering one's self requires letting go.
He who understands his oneness with Infinity
resides in peace.
Living one day at a time is the essence of harmony.
One who lives in harmony enres.
Passing through death's door is immortality.
-------------------------------------------------------------------------------- Infinity permeates everything in every direction;
to the left as well as to the right.
It is the potential of all things,
and the manifestation of all things.
Its total essence resides in all things.
It has no purpose.
It is complete in its indifference.
It manifests and disintegrates all things forever.
It sustains all things,
yet it is the god of no thing.
It has no purpose.
It is Infinitely insignificant.
All manifestations after a time disintegrate back
into It,
yet It is the god of no thing.
It permeates everything
and so there is nothing outside its realm.
It cannot appear great
because it is at one with everything.
-------------------------------------------------------------------------------- All beings are drawn to those who stay centered
in their oneness with Infinity
because they flow in peace and
harmony.
The manifestations of music and delicious food
catch the attention of those passing by.
But the essence of Infinity goes unnoticed.
It makes no sound and has no flavor
and yet It is the inexhaustible source
of the manifestations of all sounds
and all flavors.
-------------------------------------------------------------------------------- All manifestations that expand will eventually
shrink.
All manifestations that strengthen will eventually
weaken.
All manifestations that are lifted up will
eventually be
cast down.
Nothing can be received unless it is given.
This is called distinguishing the oneness of
Infinity.
Soft and weak forever disintegrate the hard and
strong.
Hard and strong forever disintegrate the soft and
weak.
This is called the nature of Infinity.
Fish are at one with water;
undistinguished by Infinity.
A nation and its weapons
cannot be distinguished.
-------------------------------------------------------------------------------- Infinity is the essence of all things.
Without intention, It manifests all things.
If leaders and kings
remain focused on the oneness of Infinity,
nations will flow in peace and harmony.
If leaders and kings are compelled to act,
they should focus on Infinity
and refuse to manifest desire.
If there is no desire for action,
the world would flow in the peace and harmony
of the oneness of Infinity.
-------------------------------------------------------------------------------- A good person is not focused on her goodness
because she is centered in oneness.
A confused person is focused on goodness
and consequently has difficulty obtaining it.
A person centered in oneness
flows with life and appears to do nothing;
yet because she is in harmony
with the oneness of Infinity
she leaves nothing undone.
A confused person is focused on achievements
and consequently never truly achieves
anything.
A caring person is caring all the time
and therefore leaves nothing unnurtured.
When the righteous person does something,
he leaves things in turmoil.
When a person of great discipline does something
and others do not follow,
he attempts to force them to conform to his
perception of reality.
When the oneness of humanity is forgotten,
a distinction is made between good and evil.
Focusing on goodness leads one down the
path of self-righteousness which
separates a person from others.
Self-righteousness leads to justice
and since justice is as arbitrary as
goodness
and righteousness, it degenerates into
a facade of justice or ritual.
Ritual is the backbone of religion
and religion is the harbinger of
judgment
and judgment is the backbone of
conflict.
Therefore, a centered person dwells upon the
oneness of Infinity and not on
distinguishing which leads to confusion;
on the plant and not on the flower.
A centered person embraces oneness
and rejects distinctions.
-------------------------------------------------------------------------------- All things are at one with Infinity.
When humanity is centered in this oneness:
the sky remains clear and beautiful,
the earth remains pure and sustains life,
the spirit of humanity is in harmony,
the valley is the source of abundance,
all creatures reproce, regenerate and
replenish the earth,
leaders and kings are in harmony
and nations are at peace.
When humanity focuses on the manifestations of
Infinity,
distinguishes and judges all things
and thereby forgets the oneness of Infinity:
the sky becomes cloudy with pollution,
the earth becomes a cesspool
unable to easily neutralize the many
poisons,
the spirit of humanity becomes confused
and accepts conflict as the nature of
humanity,
the valley no longer proces abundance
and what it does proce is tainted.
Leaders and kings take their nations to war
in order to control the untainted
lands,
creatures no longer reproce, species die
out
and parts of the earth, unattended by
the myriad creatures, no longer
regenerate or replenish themselves,
the people of all nations live in conflict,
fear, hunger and depression.
Therefore, never forget that oneness is the
essence of harmony; the simple is the way of
peace.
Leaders and kings consider themselves, alone,
ridiculed
and misunderstood when they forget their
oneness with Infinity.
In confusion, they inevitably lead their nations to
war.
In order to maintain peace and harmony in the land,
they must flow in the peace and harmony
of the oneness of all things.
Too much success is a sign that one has
begun to focus on manifestations and
not on Infinity, the essence of all
manifestations.
Do not distinguish precious jade.
Remain centered in the peace and harmony
of the oneness of all things.
-------------------------------------------------------------------------------- Manifesting and disintegrating is the
activity of Infinity.
Yielding to manifestations, yielding to
disintegration
is the nature of peace and harmony.
Things are manifested from the tangible.
The tangible is manifested from the intangible.

㈥ 道德經，第四十章是什麼

四十章;反者道之動。弱者道之用。天下萬物生於有，有生於無。內
要想了解道的存在就要從事容物的反面去觀察它,道是以柔和謙下為作用而產生萬物的[所以水的特性接近於道],天下萬物始於一,一又是從空無為體的道中產生的.[有的反面既是無和第一句的反者道之動相合]

㈦ 老子道德經《第四十一章》的詳細註解和翻譯

第四十一章 不被人笑不為「道」 《道德經》第四十一章原文: 上士聞道勤而行之。中士聞道若存若亡。下士聞道大笑之。不笑不足以為道。故建言有之。明道若昧。進道若退。夷道若颣。上德若谷。大白若辱。廣德若不足。建德若偷。質真若渝。大方無隅。大器晚成。大音希聲。大象無形。道隱無名。夫唯道善貸且成。 我們先來看看什麼叫做「士」?南懷瑾先生說，古代選拔人才十取其一，要麼讀書，要麼做事，這個被取的人就稱作「士」。范慎的《說文》解釋曰:「事可事者為士」。可見，「士」應該是高於一般的「民」的(當然，春秋中期前的民被稱為「小人」)，應是屬於智慧型的一類人。但「智慧」也是有高低的。所以，這類有智慧的人又分作「上士」、「中士」、「下士」。「上士」是有較高智慧的人，「中士」是有一般智慧的人，「下士」是更低一等智慧的人。因為智慧不同，所以他們對「道」的了解也不同:「道德」品行高一點，聽到「大道」便會積極行動，身體力行，努力按照「道」的要求去做，「上士聞道勤而行之」;中等智慧的人聽到了「道」，便會將信將疑，若有若無，受到鞭策，他便動一下，一旦鞭子放下來，他又呆在了那裡;那些較低等智慧的「下士」們，聽到了「道」，就會認為它空洞迂腐，甚至加以嘲笑，就好像我們今天拾到一份錢交給警察叔叔一樣，「下士」們的嘴裡肯定會發出「呵呵」的陰陽怪氣。這些「有事可事」的「士」們尚且笑得如此，那些「無事可事」的「小人」們不更得把鼻子笑歪了嗎?其實，我個人認為，「小人」們的笑遠比那些「下士」們的笑來得更可愛、更單純。孔子周遊列國，沒有一個國家能接受他的治國思想，然而最終儒家的思想卻成為一代又一代的統治方略;曹雪芹的《紅樓夢》起初被認為風月雜情、難登大雅之堂，然而最終卻成了中國古典小說中的奇葩;梵高的畫，生前幾乎一文不值，今天卻成為世界繪畫中的最高峰。這些人在當時不也是被很多人「笑」嗎?其實，在我們身邊也有很多被笑的人或事:當你全身心投入你的事業或追求的時候，是不是也經常聽到背後的「嘰嘰」聲呢? 面對這些笑，最主要的是我們應該怎麼辦?是放棄自己的理想和追求，止住他們的笑，還是停下來和他們一起再去笑別人呢?這都不是真正的求道之士的做法。最好的做法就是:要笑隨他笑，我自巋然不動。什麼是「偉大」?偉大就是能否在他人的笑中能否堅守自己的偉大。愛因斯坦因沉迷於研究，披著一條毯子遊走於校園而被人笑;畢加索因堅守自己印象派畫法而窮困潦倒被人笑;王安石因讀書廢寢忘食，鬍子上爬出虱子而被人笑……但他們無不走向了自己事業的高峰。我們是否可以換個說法:嘲笑往往是與偉大、崇高並行的，有目標、有追求、被嘲笑的人往往才是幸福的。也許，你家資巨億、身纏萬貫，可你真的認為你幸福嗎?每當夜深人靜的時候，你是否也聽得到自己靈魂的嘆息呢? 大道超凡脫俗，與眾不同，但是它又來源於世俗，只不過我們這些庸俗的看不懂罷了。大家都知道安徒生的童話《皇帝的新裝》，皇帝光著屁股趾高氣昂的遊行，多麼明顯的事實啊!可全城人除了孩子就是愣看不明白，這就叫「明道若昧」;哥白尼創建了「日心說」一樣，他不僅遭到了教會的攻擊和反對，甚至把他的擁躉布魯諾給活活的燒死了。本來是先進的、能引導科學甚至是人類社會前進的「道」，可往往被那些俗人認為是低劣的、退步的東西，這就是「明道若退」;「道」是要經過時間和實踐甚至是生命來檢驗的，那些「下士」們又怎麼能得「道」呢?「道」本來是一條平坦順暢的康莊大路，在那些「下士」們的眼裡卻是疙疙瘩瘩的，這就叫「夷道若颣」。對於這條「道」，他早就在自己的意識里掛上了此路不通的牌子，更談不上孜孜以求了。上面那些如此看「道」的人，他能有所「德(得)」嗎? 首先我們得再回過頭來看看「德(得)」是什麼?老子說，他像一條山谷，表面雖狹窄卻能廣納萬物，正如最純的白，看上去像是灰灰的一樣。說道這里，不由得想到了一位玩玉朋友的說過的話:最好的白玉，看上去像是灰灰的，但用燈光打上去，它卻晶瑩透亮，這種玉才是玉中的上品。「德(得)」也是如此，表面上狹窄低下，可它所包含的「用」卻是無窮無盡的。「德(得)」看上去不足、不深厚，可它又是最博大、最充盈的。真如我們生活中所看到的越是有學識、有修養的人，他越是謙虛，甚至你給他講一加二等於三這樣的道理，他都表現出一副潛心求教的樣子。堅定剛直的「德(得)」好像偷偷摸摸、苟苟且且的。如司馬遷受宮刑之辱，苟且存活，但他卻「德(得)」到了史學家們的頂禮膜拜。 「德(得)」看起來變化不斷，可他卻是最質朴純正;它表面上看起來稜角分明，可他最會通融權變;「德(得)」就像木工做一件精美的大器物一樣，它需要我們用一生的時間去追尋。然而，「德(得)」一旦養成，它就像我們對著山谷大聲喊出的聲音一樣，即使漸行漸遠，也餘音裊裊，終生受用。「德(得)」是廣闊無邊的，正如最大的形狀是沒有形狀一樣，只要你不斷地追尋，他就會不斷擴充，使你的生命和靈魂變得越加的廣闊。「德(得)」又像「道」一樣渺小無名，甚至潛藏於草芥之間，不被人們認識、更不被人們認同，甚至還找來了「下士」們嘲笑。然而，唯有這樣而「德(得)」的「道」才能善於輔佐萬物、成就萬物。所以說「上士聞道，勤而行之;勤而行之，善貸且成」。最後，扣一下題吧!我自求道你來笑，要笑隨便笑。你若不笑，我又怎能稱得「道」?哈哈，補上一笑。

㈧ 《道德經》第四十四章的譯文

[譯文]

「名與身孰親？身與貨孰多？得與亡孰病？」

名利與己身生內命那一個更親呢？己身生命與貨利那一樣更容重呢？得與失那一樣更有害呢？

「甚愛必大費；多藏必厚亡。」

過分的追求、愛名 必定費重大的消耗，多藏必失去越多。

「故知足不辱，知止不殆，可以長久。」

所以人能做到知足，就不會有何屈辱、知道適可而止就不會有危險，這樣才能長久。

——（引自國學自學網）—

㈨ 道德經中四十二章

《道德經》第四十二章曰：「道生一，一生二，二生三，三生萬物，萬物負陰而抱陽，沖氣以為和。」由無名大道化生混沌元氣，由元氣化生陰陽二氣，陰陽之相和，生天下萬物。

㈩ 對於老子的（道德經）第四十章的內容為何為道德經整本書的中心思想有何見解

《道德經》和《系辭》都是兩個聖人對萬年以前的太極圖的解釋。證據是:《道德經專》中有很多證據，屬但是，那些太深奧，我說出來人們也不懂。我舉兩個最淺顯明白的例子，這一看便明白。二十二章專門評論太極圖的結構，這個結非常簡單明白，這是一個例子。三十九章專門評論太極圖的巨大功能，只要人們利用太極圖，整個宇宙都和諧，這還不明白嗎？這是第二個例子。