〖道德经〗 第 5 章

天地不仁，
以万物为刍狗。
圣人不仁，
以百姓为刍狗。
天地之间，
其犹橐钥乎？
虚而不屈，
动而愈出。
多言数穷，
不如守中。

Creative Emptiness
Nature is not “kind” – myriad creatures are treated like straw dogs. Neither is the wise man kind – he as well treats all people like straw dogs.

Heaven and Earth – the space in between resembles a bellow: empty and yet not collapsing: when moved, more and more emerges from it.

Many words exhaust themselves, you’d better keep to your mean.

[发帖际遇]: eyou1在丽春院喝酒,发现了强盗茅十八,被抢银两12.

〖道德经〗 第 6 章

谷神不死
是谓玄牝。
玄牝之门
是谓天地根。
绵绵若存，
用之不勤。

The Mystic Female

The spirit of fertility is immortal: it is also called the unfathomably female... the gate of this mystic lap is the genesis of Heaven and Earth: like finest threads, yet ubiquitous, inexhaustible in its use.

[发帖际遇]: eyou1遭遇四大恶人,奋力拼搏,得到银两19两银子

〖道德经〗 第 7 章

天长地久。
天地所以能长且久者，
以其不自生，
故能长生。
是以圣人后其身而身先，
外其身而身存。
非以其无私邪！
故能成其私。

Everlasting Unselfishness

Heaven seems eternal, Earth seems to be enduring: how can Heaven and Earth be eternal and enduring? Because they do not live for themselves, they can live for a long time.

Hence, wise men put themselves last and yet go ahead, they renounce themselves and yet their selves are preserved. Isn’t it like this because they do not act out of self-interest? For this reason, they can reach their goals.

[发帖际遇]: eyou1帮周威信押镖，结果：偷得鸳鸯刀，转手卖得银两33。

〖道德经〗 第 8 章

上善若水。
水善利万物而不争，
处众人之所恶，
故几于道。
居善地，
心善渊与善仁，
言善信，
正善治，
事善能，
动善时。
夫唯不争，
故无尤。

Flexibility without Competition
Supreme goodness is like water: good water benefits all creatures – without rivalry. It tarries at places which everybody disdains – hence, it is close to Dào.

In dwelling, appreciate the right place; in affairs of the heart, appreciate depth; in the community, appreciate brotherliness; in conversation, appreciate sincerity; in administering, appreciate orderliness; in business, appreciate competency and in acting, appreciate the point of time.

For only without competing, you remain impeccable.

〖道德经〗 第 9 章

持而盈之不如其己；
揣而锐之不可长保；
金玉满堂莫之能守；
富贵而骄，
自遗其咎。
功遂身退，
天之道。

Letting Go

Rather than clinging to and overdoing things - let them go. Arms that are polished and sharpened at the same time – will not protect for long!

A house full of treasures cannot be guarded. If wealth and fame make you too proud, you will summon misfortune.

To retreat after the deed is done, this is the way of nature.

〖道德经〗 第 10 章

载营魄抱一，
能无离乎？
专气致柔，
能如婴儿乎？
涤除玄览，
能无疵乎？
爱国治民，
能无为乎？
天门开阖，
能为雌乎？
明白四达，
能无知乎。
生之，畜之，
生而不有；
为而不恃；
长而不宰，
是谓玄德。

Purity and Modesty
Foster your spirit and soul, keep their unity – can you be so unsevered? Bundle up your vital energy, reach utmost suppleness – can you be like a newborn child once again? Dispel your dark thoughts – can you be immaculate once again?

Can you love the people and guide the country without punditry? When Heaven’s Gate opens and closes - can you act in a female-passive way? Can you get a clear and comprehensive understanding without punditry?

Let thrive and prosper, produce, yet do not take in possession; act, yet do not dominate; lead, yet do not command – this is called deep Inner Power.

[发帖际遇]: eyou1跑去泰国取经，回来后出版《葵花宝典--2008奥运免自宫限量特别珍藏版》，获利银两13.

〖道德经〗 第 11 章

三十幅共一毂，
当其无，
有车之用。
埏埴以为器，
当其无，
有器之用。
凿户牖以为室，
当其无，
有室之用。
故有之以为利，
无之以为用。

Creative Nothingness

Thirty spokes run together in a hub: through that which is not, the wheel becomes usable.

Mould clay to form a hollow vessel: just there where there is nothing, the vessel becomes usable.

Chisel out windows and doors and a living space has been created: through that which is not, the space becomes inhabitable.

Therefore: being has advantages, non-being makes them usable.

〖道德经〗 第 12 章

五色令人目盲，
五音令人耳聋，
五味令人口爽，
驰骋畋猎令人心发狂，
难得之货令人行妨。
是以圣人，
为腹不为目，
故去彼取此。

Unaddicted Harmony

The five primary colours blind our seeing, the five fundamental tones deafen our hearing and the five fundamental spices dull our taste.

Hustle and bustle, chasing and hunting let the human heart become too passionate, and goods hard to be obtained make man perturb his inner growth.

This is why the wise man cares for the inner needs and not for the outer desires. Therefore, he rejects this and chooses that.

[发帖际遇]: eyou1跟踪成昆进入明教密道，结果：奋勇救小昭脱险，得到小昭感谢银两9.

〖道德经〗 第 13 章

宠辱若惊，
贵大患若身。
何谓宠辱若惊？
宠为下。
得之若惊
失之若惊
是谓宠辱若惊。
何谓贵大患若身？
吾所以有大患者，
为吾有身，
及吾无身，
吾有何患?
故贵以身为天下，
若可寄天下。
爱以身为天下，
若可托天下。

Autonomous Self-Esteem

Favour and disfavour burden equally. Honours, and similarly our selfishness, are great worries.

What is meant by: “favour and disfavour burden equally”? Favour has a degrading effect - it is burdening to attain it, it is burdening to lose it - that is what is meant by: “Favour and disfavour burden equally”.

What is meant by: “honours, and similarly our selfishness, are great worries”? I have big worries because I act egoistically. If I reached unselfishness, which worries would I still have?

Therefore: you can entrust the world to the one who puts himself out for the world with his whole heart; you can relinquish the world to the one who loves to put himself out for the world.

〖道德经〗 第 14 章

视之不见
名曰夷。
听之不闻
名曰希。
抟之不得
名曰微。
此三者不可致诘，
故混而为一。
其上不□，
其下不昧，
绳绳不可名，
复归于无物。
是谓无状之状，
无物之象，
是谓惚恍。
迎之不见其首，
随之不见其后。
执古之道以御今之有。
能知古始，
是谓道纪。

The Incomprehensibility of Dào

Look for it - nothing to see: its name is invisible. Listen for it - nothing to hear: its name is inaudible. Try to seize it - nothing to feel: its name is intangible.

These three entities cannot be fathomed any further - hence, they merge and form a unity. This unity is not bright on top and is not dark below; infinite, boundless, and inconceivable, it returns to itself again in non-being.

This is called the shapeless shape, the unsubstantial image, that means hidden and chaotic. If you go to meet it, you do not see its beginning, if you follow it, you do not see its end.

If you adhere to the Dào of ancient times, you master existence in the present. To become aware of the ancient origins: this is called Dào’s guideline.

〖道德经〗 第 15 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。
豫兮若冬涉川；
犹兮若畏四邻；
俨兮其若容；
涣兮若冰之将释；
敦兮其若朴；
旷兮其若谷；
混兮其若浊；
[澹兮其若海；
□兮若无止。]
孰能浊以[止]静之徐清。
孰能安以动之徐生。
保此道者不欲盈。
夫唯不盈
故能蔽而新成。

The Inscrutability of the Wise Man

In ancient times, the wise men effected excellent things: they were subtle, mysterious and deeply penetrating with an unfathomable depth. Because they were inscrutable, it is necessary to use pictures:

Careful as if crossing a river in winter, cautious as if being scared of the neighbours from all sides; they were courteous like guests, yielding like ice that is going to melt; they were genuine like uncarved wood, open and wide like a valley, opaque like muddy water.

Who can make the opaque clear through silence and its wariness? Who can make peace through lasting movements and their wariness? Hold on to Dào, do not seek abundance: only without abundance can you hide yourself and not have to accomplish anything new.

[发帖际遇]: eyou1跟踪成昆进入明教密道，结果：修炼成功乾坤大挪移，增加银两1.

〖道德经〗 第 16 章

致虚极守静笃。
万物并作，
吾以观复。
夫物芸芸各复归其根。
归根曰静，
是谓复命；
复命曰常，
知常曰明。
不知常，
妄作凶。
知常容，
容乃公，
公乃全，
全乃天，
天乃道，
道乃久，
没身不殆

Returning to Constancy

Reach utmost emptiness and preserve deepest silence.

All beings unfold side by side, but I contemplate their homecoming. All creatures, countless and innumerable, return home to their origins.

Returning to your roots means calmness, this is called coming home to your destination; coming home to your destination means being continual, to be aware of constancy shows clear-sightedness.

Not to appreciate constancy means doing inauspicious things in a light-headed way. Knowing constancy makes you tolerant, tolerance makes you impartial, impartiality leads to grandeur, grandeur leads to Heaven and Heaven leads to Dào.

Dào leads to immortality: the loss of the body – no threat anymore!

〖道德经〗 第 17 章

太上，
下知有之。
其次亲而誉之。
其次畏之。
其次侮之。
信不足焉，
有不信焉。
悠兮其贵言，
功成事遂，
百姓皆谓我自然。

Considerate Leadership

Of the greatest front men, down here you only know that they exist. Then those ones follow who are loved and praised, then those ones who are feared and after all, those who are despised.

Where confidence is missing, suspicion arises.

They are cautious and choose their words carefully; when the tasks have been accomplished and the affairs have been settled, then they seem to the people like they have been done of their own volition.

〖道德经〗 第 18 章

大道废有仁义；
慧智出有大伪；
六亲不和有孝慈；
国家昏乱有忠臣。

The Omen of Decay

As soon as one gives up the big Dào, humaneness and righteousness emerge; when shrewdness and sophistry appear, there is big hypocrisy. Because the relatives do not harmonise spontaneously, they need obedience and parental duty. When country and people are in a mess, there will be loyal patriots.

[发帖际遇]: eyou1挺身而出，阻止萧峰打“段正淳”，成功挽救阿朱，得到奖励银两36.

〖道德经〗 第 19 章

绝圣弃智，
民利百倍；
绝仁弃义，
民复孝慈；
绝巧弃利，
盗贼无有；
此三者，
以为文不足。
故令有所属，
见素抱朴少私寡欲。

Freedom through Modesty

Leave your sanctuaries behind and give up your punditry: this will be a
hundred times more beneficial to the people; give up your ado about charity
and morality, and people show natural piety and love again; leave behind
your cunning and give up your self-interest: there won’t be robbers and
thieves any longer.

These three examples are still insufficient, so this should still be added:
evince simplicity and keep your naturalness, diminish your selfishness and
reduce desire!

Dispense with condescension ━ thus, you become free from worries.

[发帖际遇]: eyou1偷拍五岳并派大会内幕，登上铁血晚报头条，刷新当晚销量，得到银两16。