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- 刘海明 发表于
【案例】
你的姓氏长啥样？ 姓氏图腾，长知识！
自古以来，华夏子孙以姓氏为家族延续的标志。
姓产生后，世代相传，一般不会更改，比较稳定，而氏则随着封邑、官职的改变而改变，因此会有一个人的后代有几个氏或父子两代不同氏。
姓氏是标示一个人的家族血缘关系的标志和符号。
中华姓氏的起源，直溯到距今大约5000多年伏羲氏时期。先祖伏羲他始画八卦，教人捕畜牧，以充庖厨。这是中国历史上第一个开始有姓的人，而且自伏羲氏开始"正姓氏，别婚姻"。
它的作用主要是便于辨别部落中不同氏族的后代，便于不同氏族之间的通婚。因此姓氏的产生，标志着从群婚制到以血缘关系的婚姻制的转变，是人类文明进步的一个重要里程碑。
今天就一起看看中华姓氏图腾吧！
蒋姓图腾,蒋姓是掌握建木天杆刻度的氏族。
“蒋”，由甾木、寸、爿合成。甫木设在中，筑坛台需要把土加高夯实，于是发明了版筑垒壁的筑墙技术，“爿”即版筑的“版”。
坛与版筑合文为蒋。
杨姓图腾，是远古三苗之一柯挪耶劳的族称，为现代杨姓苗支，他的祖先是兵主蚩尤。
“杨”是太阳的意思，由“木”和“易”组成。
“木”在这里特指扶桑，在《山海经》等中国古籍中记载：扶桑树生长在东方大海上的汤谷（初在今连云港云合山）。
汤谷又称作“阳谷”、“温源谷”。
来源：诗词天地
编辑：王奕
- 刘海明 发表于
【案例】
读懂古人7首除夕诗，你就明白了中国人过年的滋味
作者：洞见Echo
岁月不饶人，我亦未饶过岁月。
春节，终于到来了。
此刻，万家灯火，有人合家团圆，有人漂泊在外。
不管正经历着怎样的当下，这个春节，都值得我们用心品味。
古人这7首诗词，早写透了过年滋味，穿越过千百年时光，给我们前行的力量。
01
《守岁》
宋·苏轼
欲知垂尽岁，有似赴壑蛇。
修鳞半已没，去意谁能遮。
况欲系其尾，虽勤知奈何。
儿童强不睡，相守夜欢哗。
晨鸡且勿唱，更鼓畏添挝。
坐久灯烬落，起看北斗斜。
明年岂无年，心事恐蹉跎。
努力尽今夕，少年犹可夸。
曾经疑惑，为什么除夕之夜，人们都要忍着困意守岁。
直到收到苏轼这一句跨越时空的感慨：“欲知垂尽岁，有似赴壑蛇。”才恍然明白。
守岁，守得不是光阴，而是家人的相聚。
流逝的岁月，犹如奔赴幽壑的长蛇，抓不住它的尾巴。
但家人都在的当下，还可以把握。
有人说：“看遍世间浮华，才知幸福不过白饭粗茶。”
美好，不过就是一蔬一食，一朝一暮，家人闲坐，灯火可亲。
当人们洗去这一年的风尘，在除夕之夜举杯相庆时，才发现：
那些紧握在手的幸福，才是平凡生活里，最珍贵的欢喜。
所以，过去一年再难，只要有爱的人在身边，接下来的生活，就没什么过不去。
这，便是过年的意义。
02
《元日》
宋·王安石
爆竹声中一岁除，春风送暖入屠苏，
千门万户曈曈日，总把新桃换旧符。
这是王安石笔下，最热闹的春节。
爆竹声响彻云霄的时刻，千家万户忙着辞旧迎新。
人们喝下“避免瘟疫疾病”的屠苏酒，给门窗换上“平安顺遂一年”的桃符帖。
即使隔着千年的时光，诗人笔下的寓意，也寄托了我们对新年的期望——平安无灾。
经历了去年隔离在家的春节，我们才明白，能过个好年，是件多么珍贵的事情。
身体健康，无病无灾，就是平凡生活里，普通人的最大幸运。
有人说：过年，就是和过去的一场告别。
新的一年，我们都相信：
即将到来的这一年，定会岁月静好，国泰民安。
03
《除夜宿石头驿》
唐·戴叔伦
旅馆谁相问？寒灯独可亲。
一年将尽夜，万里未归人。
寥落悲前事，支离笑此身。
愁颜与衰鬓，明日又逢春。
不是所有的人，都能在春节与家人团圆——这一年的诗人，便是如此。
一年将尽，长夜难眠，他独守孤灯，悉数着鬓边的白发，心却飘向了远方的家乡。
古人昔日的愁念，如今，依旧萦绕在我们的心头。
春节时期，即使在交通发达的当下，也有无数人漂泊在外。
知乎上，有人问：漂泊在外的你，哪一刻最想家？
下面答案各有不同，却指向同一份离愁：
“是春节在外，外面烟花四起，街坊邻居，饭味溢出，而自己孤身一人，看见街上一家人手牵着手出行的时候。”
“是在陌生的城市，每次下班，看见窗前那个像妈妈身影的人，鼻子一酸的时候。”
年少时，我们都渴望万丈光芒，于是背井离乡，追寻心中梦想。
到了某个渴望稳定的年纪，才发现：
曾经渴望逃离的地方，却是如今的心之所向。
余光中说：“曾以为长大是遇到更多的人，后来发现其实是去告别更多人。”
当游子漂泊在了他乡，方明白，内心最深的牵挂，叫故乡。
04
《除夕》
清·赵翼
烛影摇红焰尚明，寒深知己积琼英。
老夫冒冷披衣起，要听雄鸡第一声。
那一年的除夕，似乎格外漫长。
长夜将尽，烛影摇摆，庭内天寒地冻，积雪已深。
诗人却披衣而起，冲向门外——原来，他想听新年的第一声鸡鸣。
春霄达旦之际，诗人心中满是活力，想着明年要与时俱进，于是迫不及待，奔向人生新篇章。
或许，正如那句话所言：我们期盼过年，不过是期盼，那个对未来满怀憧憬的自己。
新年伊始，我们听到最多的一句话是“往事清零，万物可期”。
彼时，一切都是新生，一切都可重启。
放下过去失意和遗憾，好好休养生息后，满血复活，春暖花开。
05
《除夜》
文天祥·南宋
乾坤空落落，岁月去堂堂；
末路惊风雨，穷边饱雪霜。
命随年欲尽，身与世俱忘；
无复屠苏梦，挑灯夜未央。
文天祥笔下的除夕，有南宋最坚韧的那抹男儿本色。
那双执笔写诗的手，也曾挽起弓箭，紧握枪戟，保卫他人。
新年的炮竹声响起时，战士却无暇迎接这份喜悦，只心系着远方的家国，在孤独的夜里咀嚼着内心的寂寥。
这个世上，很多人选择了一条更为艰难的路，不过是因为，把别人看得比自己重要。
没有人喜欢孤独，但他们甘愿，用自己的离别，去守护他人的相聚。
他们是张灯结彩的城市里，依旧兢兢业业的环卫工；
他们是欢声笑语的车厢中，依旧殷勤服务的列车员；
他们是绚烂烟火的夜空下，依旧奋战在前线的民警和战士……
所有的岁月静好背后，都有人为我们负重前行。
而千百年过去了，我们身边的“文天祥们”还依旧坚守着。
是他们的付出，成就了此刻，千家万户的热闹。
06
《杜位宅守岁》
唐·杜甫
守岁阿戎家，椒盘已颂花。
盍簪喧枥马，列炬散林鸦。
四十明朝过，飞腾暮景斜。
谁能更拘束？烂醉是生涯。
这一年的春节，杜甫在好友阿戎家中过年。
明面上和兄弟们喜庆张罗，心里却涌起一阵失意，只想烂醉在酒里。
过完今天，他便过了四十岁的年纪。
此时，内心唯有伤感，伤感时间流逝，自己又老去一岁，
最是人间留不住，朱颜辞镜花辞树。
春节，对孩子来说，代表着添岁成长。
对大人而言，却是逐渐衰老的提醒。
活得久了，想的多了，反而难以在节日里，获取简单的快乐。
木心说：“岁月不饶人，我亦未饶过岁月。”
流去的时光，不必刻意去掬。且敬往事一杯酒，只以坦然赴余生。
07
《癸巳除夕偶成》
清·黄景仁
千家笑语漏迟迟，忧患潜从物外知。
悄立市桥人不识，一星如月看多时。
那个春节，黄景仁立在桥头，把星月看了许久。
身边一片笑声，他却无法融入，满心都是往日的烦恼，和对未来的焦虑。
有人说：“节日是一枚放大镜，欢喜的人更欢喜，寂寞的人更寂寞。”
古人如此，今人亦是如此。
很多人身处佳节，却忧心忡忡，把生活的烦恼都带回了家。
丰子恺说：
“心小了，所有的小事就大了；
心大了，所有的大事都小了；
看淡世事沧桑，内心安然无恙。”
世上繁华三千，看得淡便是浮云。
人生烦事无数，耐得住就是晴天。
生活不易，唯有自己，才能做人生的摆渡人。
不如就在这个春节，卸下心头的累，轻松过个年，吃好喝好，把觉睡好。
心向光明，永远乐观，在这个薄情的世界里，深情的活着。
▽
春节，是新旧交替之际。
不管你是合家团聚，还是孑然一人，别回首往事，只管将深情留给余生。
新的一年，愿你心里有光，身边有人。
新的一年，愿你清零往事，未来无忧。
来源：澎湃号
链接：https://m.thepaper.cn/newsDetail_forward_11318406
编辑：李佳怿
- admin 发表于
- 【案例】
200部即将失传的老相声，仅此一份，赶紧收藏，慢慢看！
酒是陈的香，相声还是传统的好！退休群为群友收集了近两百段传统相声表演视频，其中不少甚至濒临失传，可谓异常珍贵。希望您阅读珍藏后，转发给更多人，让中华传统文化能够继续传承！名家名言侯宝林宁可不够，不可过头，恰到好处，留有余地。马三立相声是相貌之相，声音之声。说相声不能语言无味，面目可憎。刘宝瑞一个好的相声演员，要让观众感觉像是自己的知心朋友。苏文茂相声演员要讲口德，我有三不说：涉及残疾人的包袱不说；有违背伦理的不说；低级庸俗的不说。常宝霆相声是一遍拆洗，一遍新，节目热，精神气力不能热，观众当热的听，演员当新鲜的说。
朱绍文日吃千家饭，夜宿古庙堂。
不做犯法事，哪怕见君王。赵佩茹相声没有包袱那是对话，可包袱多了不见得是好相声。
马季艺术的高峰谁都能达到，再往上高攀是一种人品的较量。赵振铎（对于“包袱”）宁可少，也要好。
赵世忠相声演员做人、做艺要厚道，厚德载道。郭全宝上台似猛虎，下台如绵羊。
朱相臣捧逗双方要亲如父子近如夫妻。
编辑：臧博
- 刘海明 发表于
【案例】
编辑：臧博
- admin 发表于
【案例】《道德经》中英对照 | 老子 No.2[color=rgba(0, 0, 0, 0.298039)]林语堂译 [url=]风嘴儿[/url] [color=rgba(0, 0, 0, 0.298039)]2017-11-10
11月10日老子中英《道德经》中英对照文 | 老子作 林语堂译
第二十一章至四十章
二十一章
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，以阅众甫。吾何以知众甫之状哉？以此。
The marks of great CharacterFollow alone from the Tao.The thing that is called TaoIs elusive, evasive.Evasive, elusive,Yet latent in it are forms.Elusive, evasive,Yet latent in it are objects.Dark and dim,Yet latent in it is the life-force.The life-force being very true,Latent in it are evidences.From the days of old till nowIts Named (manifested forms) have never ceased,By which we may view the Father of All Things.How do I know the shape of the Father of All Things?Through these (manifested forms)!
二十二章
「曲则全，枉则直，洼则盈，敝则新，少则得，多则惑。」是以圣人抱一为天下式。不自见，故明；不自是，故彰；不自伐，故有功；不自矜，故长。夫唯不争，故天下莫能与之争。古之所谓「曲则全」者，岂虚言哉！诚全而归之。
To yield is to be preserved whole.To be bent is to become straight.To be hollow is to be filled.To be tattered is to be renewed.To be in want is to possess.To have plenty is to be confused.Therefore the Sage embraces the One,And becomes the model of the world.He does not reveal himself,And is therefore luminous.He does not justify himself,And is therefore far-famed.He does not boast of himself,And therefore people give him credit.He does not pride himself,And is therefore the chief among men.Is it not indeed true, as the ancients say,"To yield is to be preserved whole?"Thus he is preserved and the world does him homage.
二十三章
希言自然。故飘风不终朝，骤雨不终日。孰为此者？天地。天地尚不能久，而况于人乎？故从事于道者，同于道；德者，同于德；失者，同于失。同于道者，道亦乐得之；同于德者，德亦乐得之；同于失者，失亦乐得之。信不足焉，有不信焉。
Nature says few words:Hence it is that a squall lasts not a whole morning.A rainstorm continues not a whole day.Where do they come from?From Nature.Even Nature does not last long (in its utterances),How much less should human beings?Therefore it is that:He who follows the Tao is identified with the Tao.He who follows Character (Teh) is identified withCharacter.He who abandons (Tao) is identified with abandonment (ofTao).He who is identified with Tao -Tao is also glad to welcome him.He who is identified with character -Character is also glad to welcome him.He who is identified with abandonment -Abandonment is also glad t welcome him.He who has not enough faithWill not be able to command faith from others.
二十四章
企者不立；跨者不行；自见者不明；自是者不彰；自伐者无功；自矜者不长。其在道也，曰余食赘形。物或恶之，故有道者不处。
He who stands on tiptoe does not stand (firm);He who strains his strides does not walk (well);He who reveals himself is not luminous;He who justifies himself is not far-famed;He who boasts of himself is not given credit;He who prides himself is not chief among men.These in the eyes of TaoAre called "the dregs and tumors of Virtue,"Which are things of disgust.Therefore the man of Tao spurns them.
二十五章
有物混成，先天地生。寂兮寥兮，独立而不改，周行而不殆，可以为天地母。吾不知其名，字之曰道，强为之名曰大。大曰逝，逝曰远，远曰反。故道大，天大，地大，人亦大。域中有四大，而人居其一焉。人法地，地法天，天法道，道法自然。
Before the Heaven and Earth existedThere was something nebulous:Silent, isolated,Standing alone, changing not,Eternally revolving without fail,Worthy to be the Mother of All Things.I do not know its nameAnd address it as Tao.If forced to give it a name, I shall call it "Great."Being great implies reaching out in space,Reaching out in space implies far-reaching,Far-reaching implies reversion to the original point.Therefore:Tao is Great,The Heaven is great,The Earth is great,The King is also great.There are the Great Four in the universe,And the King is one of them.Man models himself after the Earth;The Earth models itself after Heaven;The Heaven models itself after Tao;Tao models itself after nature.
二十六章
重为轻根，静为躁君。是以君子终日行不离辎重，虽有荣观，燕处超然。奈何万乘之主，而以身轻天下？轻则失根，躁则失君。
The Solid is the root of the light;The Quiescent is the master of the Hasty.Therefore the Sage travels all dayYet never leaves his provision-cart.In the midst of honor and glory,He lives leisurely, undisturbed.How can the ruler of a great countryMake light of his body in the empire (by rushing about)?In light frivolity, the Center is lost;In hasty action, self-mastery is lost.
二十七章
善行，无辙迹；善言，无瑕谪；善数，不用筹策；善闭，无关楗而不可开；善结，无绳约而不可解。是以圣人常善救人，故无弃人；常善救物，故无弃物。是谓神明。故善人者，不善人之师；不善人者，善人之资。不贵其师，不爱其资，虽智大迷。是谓要妙。
A good runner leaves no track.A good speech leaves no flaws for attack.A good reckoner makes use of no counters.A well-shut door makes use of no bolts,And yet cannot be opened.A well-tied knot makes use of no rope,And yet cannot be untied.Therefore the Sage is good at helping men;For that reason there is no rejected (useless) person.He is good at saving things;For that reason there is nothing rejected.- This is called stealing the Light.Therefore the good man is the Teacher of the bad.And the bad man is the lesson of the good.He who neither values his teacherNor loves the lessonIs one gone far astray,Though he be learned.- Such is the subtle secret.
二十八章
知其雄，守其雌，为天下溪。为天下溪，常德不离。常德不离，复归于婴儿。知其荣，守其辱，为天下谷。为天下谷，常德乃足。常德乃足，复归于朴。知其白，守其黑，为天下式。为天下式，常德不忒。常德不忒，复归于无极。朴散则为器，圣人用之，则为官长。故大制无割。
He who is aware of the MaleBut keeps to the FemaleBecomes the ravine of the world.Being the ravine of the world,He has the original character (teh) which is notcut up.And returns again to the (innocence of the) babe.He who is conscious of the white (bright)But keeps to the black (dark)Becomes the model for the world.Being the model for the world,He has the eternal power which never errs,And returns again to the Primordial Nothingness.He who is familiar with honor and gloryBut keeps to obscurityBecomes the valley of the world.Being the valley of the world,He has an eternal power which always suffices,And returns again to the natural integrity of uncarved wood.Break up this uncarved woodAnd it is shaped into vesselIn the hands of the SageThey become the officials and magistrates.Therefore the great ruler does not cut up.
二十九章
将欲取天下而为之，吾见其不得已。天下神器，不可为也。为者败之，执者失之。物，或行或随，或嘘或吹，或强或羸，或挫或隳。是以圣人去甚，去奢，去泰。
There are those who will conquer the worldAnd make of it (what they conceive or desire).I see that they will not succeed.(For) the world is God's own VesselIt cannot be made (by human interference).He who makes it spoils it.He who holds it loses it.For: Some things go forward,Some things follow behind;some blow hot,And some blow cold;Some are strong,And some are weak;Some may break,And some may fall.Hence the Sage eschews excess, eschews extravagance,Eschews pride.
三十章
以道佐人主者，不以兵强天下，其事好还：师之所居，荆棘生焉。大军之后，必有凶年。善有果而已，不以取强。果而勿矜，果而勿伐，果而勿骄，果而不得已，果而勿强。物壮则老，是谓不道，不道早已。
He who by Tao purposes to help the ruler of menWill oppose all conquest by force of arms.For such things are wont to rebound.Where armies are, thorns and brambles grow.The raising of a great hostIs followed by a year of dearth.Therefore a good general effects his purpose and stops.He dares not rely upon the strength of arms;Effects his purpose and does not glory in it;Effects his purpose and does not boast of it;Effects his purpose and does not take pride in it;Effects his purpose as a regrettable necessity;Effects his purpose but does not love violence.(For) things age after reaching their prime.That (violence) would be against the Tao.And he who is against the Tao perishes young.
三十一章
夫兵者，不祥之器。物或恶之，故有道者不居。君子居则贵左，用兵则贵右，故兵者非君子之器。不祥之器，不得已而用之，恬淡为上。胜而不美，而美之者，是乐杀人。夫乐杀人者，则不可得志于天下矣。吉事尚左，凶事尚右。偏将军居左，上将军居右，言以丧礼处之。杀人之众，以悲哀泣之，战胜以丧礼处之。
Of all things, soldiers are instruments of evil,Hated by men.Therefore the religious man (possessed of Tao) avoids them.The gentleman favors the left in civilian life,But on military occasions favors the right.Soldiers are weapons of evil.They are not the weapons of the gentleman.When the use of soldiers cannot be helped,The best policy is calm restraint.Even in victory, there is no beauty,And who calls it beautifulIs one who delights in slaughter.He who delights in slaughterWill not succeed in his ambition to rule the world.[The things of good omen favor the left.The things of ill omen favor the right.The lieutenant-general stands on the left,The general stands on the right.That is to say, it is celebrated as a Funeral Rite.]The slaying of multitudes should be mourned with sorrow.A victory should be celebrated with the Funeral Rite.
三十二章
道常无名。朴虽小，天下莫能臣。侯王若能守之，万物将自宾。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦将知止。知止可以不殆。譬道之在天下，犹川谷之于江海。
Tao is absolute and has no name.Though the uncarved wood is small,It cannot be employed (used as vessel) by anyone.If kings and barons can keep (this unspoiled nature),The whole world shall yield them lordship of their ownaccord.The Heaven and Earth join,And the sweet rain falls,Beyond the command of men,Yet evenly upon all.Then human civilization arose and there were names.Since there were names,It were well one knew where to stop.He who knows where to stopMay be exempt from danger.Tao in the worldMay be compared to rivers that run into the sea.
三十三章
知人者智，自知者明。胜人者有力，自胜者强。知足者富，强行者有志。不失其所者久，死而不亡者寿。
He who knows others is learned;He who knows himself is wide.He who conquers others has power of muscles;He who conquers himself is strong.He who is contented is rich.He who id determined has strength of will.He who does not lose his center endures.He who dies yet (his power) remains has long life.
三十四章
大道泛兮，其可左右。万物恃之而生而不辞，功成而不名有。衣养万物而不为主，可名于小；万物归焉而不为主，可名为大。以其终不自为大，故能成其大。
The Great Tao flows everywhere,(Like a flood) it may go left or right.The myriad things derive their life from it,And it does not deny them.When its work is accomplished,It does not take possession.It clothes and feeds the myriad things,Yet does not claim them as its own.Often (regarded) without mind or passion,It may be considered small.Being the home of all things, yet claiming not,It may be considered great.Because to the end it does not claim greatness,Its greatness is achieved.
三十五章
执大象，天下往。往而不害，安平太。乐与饵，过客止。道之出口，淡乎其无味，视之不足见，听之不足闻，用之不足既。
Hold the Great Symboland all the world follows,Follows without meeting harm,(And lives in) health, peace, commonwealth.Offer good things to eatAnd the wayfarer stays.But Tao is mild to the taste.Looked at, it cannot be seen;Listened to, it cannot be heard;Applied, its supply never fails.
三十六章
将欲歙之，必故张之；将欲弱之，必故强之；将欲废之，必故兴之；将欲取之，必故与之。是谓微明。柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人。
He who is to be made to dwindle (in power)Must first be caused to expand.He who is to be weakenedMust first be made strong.He who is to be laid lowMust first be exalted to power.He who is to be taken away fromMust first be given,- This is the Subtle Light.Gentleness overcomes strength:Fish should be left in the deep pool,And sharp weapons of the state should be leftWhere none can see them.
三十七章
道恒无名，侯王若能守之，万物将自化。化而欲作，吾将镇之以无名之朴。无名之朴，夫亦将不欲。不欲以静，天地将自正。
The Tao never does,Yet through it everything is done.If princes and dukes can keep the Tao,the world will of its own accord be reformed.When reformed and rising to action,Let it be restrained by the Nameless pristine simplicity.The Nameless pristine simplicityIs stripped of desire (for contention).By stripping of desire quiescence is achieved,And the world arrives at peace of its own accord.
三十八章
上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德无为而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。前识者，道之华，而愚之始。是以大丈夫居其厚，不居其薄；居其实，不居其华。故去彼取此。
The man of superior character is not (conscious of his) character.Hence he has character.The man of inferior character (is intent on) not losing character.Hence he is devoid of character.The man of superior character never acts,Nor ever (does so) with an ulterior motive.The man of inferior character acts,And (does so) with an ulterior motive.The man of superior kindness acts,But (does so) without an ulterior motive.The man of superior justice acts,And (does so) with an ulterior motive.(But when) the man of superior li acts and finds no response,He rolls up his sleeves to force it on others.Therefore:After Tao is lost, then (arises the doctrine of) humanity.After humanity is lost, then (arises the doctrine of) justice.After justice is lost, then (arises the doctrine of) li.Now li is the thinning out of loyalty and honesty of heart.And the beginning of chaos.The prophets are the flowering of TaoAnd the origin of folly.Therefore the noble man dwells in the heavy (base),And not in the thinning (end).He dwells in the fruit,And not in the flowering (expression).Therefore he rejects the one and accepts the other.
三十九章
昔之得一者：天得一以清；地得一以宁；神得一以灵；谷得一以盈；侯得一以为天下正。其致之。天无以清，将恐裂；地无以宁，将恐废；神无以灵，将恐歇；谷无以盈，将恐竭；侯王无以贵高，将恐蹶。故贵以贱为本，高以下为基。是以侯王自谓「孤」、「寡」、「不谷」。此非以贱为本耶？非乎？故致数誉无誉。是故不欲禄禄如玉。珞珞如石。
There were those in ancient times possessed of the One;Through possession of the One, the Heaven was clarified,Through possession of the One, The Earth was stabilized,Through possession of the One, the gods were spiritualized,Through possession of the One, the valleys were made full,Through possession of the One, all things lived and grew,Through possession of the One, the princes and dukesbecame the ennobled of the people.- that was how each became so.Without clarity, the Heavens would shake,Without stability, the Earth would quake,Without spiritual power, the gods would crumble,Without being filled, the valleys would crack,Without the life-giving power, all things would perish,Without the ennobling power, the princes and dukes would stumble.therefore the nobility depend upon the common man for support,And the exalted ones depend upon the lowly for their base.That is why the princes and dukes call themselves"the orphaned," "the lonely one," "the unworthy."Is is not true then that they depend upon the common man for support?Truly, take down the parts of a chariot,And there is no chariot (left).Rather than jingle like the jade,Rumble like the rocks.
四十章
反者道之动；弱者道之用。天下万物生于有，有生于无。
Reversion is the action of Tao.Gentleness is the function of Tao.The things of this world come from Being,And Being (comes) from Non-being.
编辑：何林https://mp.weixin.qq.com/s/qQQggpaX33FPOb-FxnZQVA
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【案例】《道德经》中英文对照 | 老子 No.1[color=rgba(0, 0, 0, 0.298039)]林语堂 [url=]风嘴儿[/url] [color=rgba(0, 0, 0, 0.298039)]2017-11-09
11月9日老子中英《道德经》中英对照
文 | 老子 林语堂
第一章至第二十章
一章
道，可道，非恒道。名，可名，非恒名。无名，天地之始；有名，万物之母。故常无欲，以观其妙；常有欲，以观其徼。此两者同出而异名，同谓之玄。玄之又玄，众妙之门。
The Tao that can be told ofIs not the Absolute Tao;The Names that can be givenAre not Absolute Names.The Nameless is the origin of Heaven and Earth;The Named is the Mother of All Things.Therefore:Oftentimes, one strips oneself of passionIn order to see the Secret of Life;Oftentimes, one regards life with passion,In order to see its manifest forms.These two (the Secret and its manifestations)Are (in their nature) the same;They are given different namesWhen they become manifest.They may both be called the Cosmic Mystery:Reaching from the Mystery into the Deeper MysteryIs the Gate to the Secret of All Life.
二章天下皆知美之为美，斯恶已；皆知善之为善，斯不善矣。有无相生，难易相成，长短相形，高下相盈，音声相和，前后相随，恒也。是以圣人处无为之事，行不言之教，万物作而弗始，生而弗有，为而弗恃，功成而弗居。夫唯弗居，是以不去。
When the people of the Earth all know beauty as beauty,There arises (the recognition of) ugliness.When the people of the Earth all know the good as good,There arises (the recognition of) evil.Therefore:Being and non-being interdepend in growth;Difficult and easy interdepend in completion;Long and short interdepend in contrast;High and low interdepend in position;Tones and voice interdepend in harmony;Front and behind interdepend in company.Therefore the Sage:Manages affairs without action;Preaches the doctrine without words;All things take their rise, but he does not turn away from them;He gives them life, but does not take possession of them;He acts, but does not appropriate;Accomplishes, but claims no credit.It is because he lays claim to no creditThat the credit cannot be taken away from him.
三章不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。是以圣人之治，虚其心，实其腹；弱其志，强其骨。常使民无知无欲。使夫知不敢弗为而已，则无不治。
Exalt not the wise,So that the people shall not scheme and contend;Prize not rare objects,So that the people shall not steal;Shut out from site the things of desire,So that the people's hearts shall not be disturbed.Therefore in the government of the Sage:He keeps empty their heartsMakes full their bellies,Discourages their ambitions,Strengthens their frames;So that the people may be innocent of knowledge and desires.And the cunning ones shall not presume to interfere.By action without deedsMay all live in peace.
四章道冲，而用之或不盈。渊兮，似万物之宗。挫其锐，解其纷，和其光，同其尘。湛兮，似或存。吾不知谁之子，象帝之先。
Tao is a hollow vessel,And its use is inexhaustible!Fathomless!Like the fountain head of all things,Its sharp edges rounded off,Its tangles untied,Its light tempered,Its turmoil submerged,Yet dark like deep water it seems to remain.I do not know whose Son it it,An image of what existed before God.
五章天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。天地之间，其犹橐龠乎？虚而不屈，动而愈出。多闻数穷，不如守中。
Nature is unkind:It treats the creation like sacrificial straw-dogs.The Sage is unkind:He treats the people like sacrificial straw-dogs.How the universe is like a bellows!Empty, yet it gives a supply that never fails;The more it is worked, the more it brings forth.By many words is wit exhausted.Rather, therefore, hold to the core.
六章谷神不死，是谓玄牝。玄牝之门，是谓天地根。绵绵若存，用之不勤。
The Spirit of the Valley never dies.It is called the Mystic Female.The Door of the Mystic FemaleIs the root of Heaven and Earth.Continuously, continuously,It seems to remain.Draw upon itAnd it serves you with ease.
七章天长地久。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。不以其无私邪？故能成其私。
The universe is everlasting.The reason the universe is everlastingIs that it does not life for Self.Therefore it can long endure.Therefore the Sage puts himself last,And finds himself in the foremost place;Regards his body as accidental,And his body is thereby preserved.Is it not because he does not live for SelfThat his Self is realized?
八章上善若水。水善利万物而不争，居众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。夫唯不争，故无尤。
The best of men is like water;Water benefits all thingsAnd does not compete with them.It dwells in (the lowly) places that all disdain -Wherein it comes near to the Tao.In his dwelling, (the Sage) loves the (lowly) earth;In his heart, he loves what is profound;In his relations with others, he loves kindness;In his words, he loves sincerity;In government, he loves peace;In business affairs, he loves ability;In hi actions, he loves choosing the right time.It is because he does not contendThat he is without reproach.
九章持而盈之，不如其已。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，天下之道。
Stretch (a bow) to the very full,And you will wish you had stopped in time.Temper a (sword-edge) to its very sharpest,And the edge will not last long.When gold and jade fill your hall,You will not be able to keep them safe.To be proud with wealth and honorIs to sow seeds of one's own downfall.Retire when your work is done,Such is Heaven's way.
十章载营魄抱一，能无离乎？专气致柔，能如婴儿乎？修除玄览，能无疵乎？爱民治国，能无智乎？天门开阖，能为雌乎？明白四达，能无知乎？生之、畜之，生而不有，长而不宰。是为玄德。
In embracing the One with your soul,Can you never forsake the Tao?In controlling your vital force to achieve gentleness,Can you become like the new-born child?In cleansing and purifying your Mystic vision,Can you strive after perfection?In loving the people and governing the kingdom,Can you rule without interference?In opening and shutting the Gate of Heaven,Can you play the part of the Female?In comprehending all knowledge,Can you renounce the mind?
十一章三十辐共一毂，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。
Thirty spokes unite around the nave;From their not-being (loss of their individuality)Arises the utility of the wheel.Mold clay into a vessel;From its not-being (in the vessel's hollow)Arises the utility of the vessel.Cut out doors and windows in the house (-wall),From their not-being (empty space) arises the utilityof the house.Therefore by the existence of things we profit.And by the non-existence of things we are served.
十二章五色令人目盲；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。
The five colors blind the eyes of man;The five musical notes deafen the ears of man;The five flavors dull the taste of man;Horse-racing, hunting and chasing madden the minds of man;Rare, valuable goods keep their owners awake at night.Therefore the Sage:Provides for the belly and not the eye.Hence, he rejects the one and accepts the other.
十三章宠辱若惊，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。
"Favor and disgrace cause one dismay;What we value and what we fear are within our Self."What does this mean:"Favor and disgrace cause one dismay?"Those who receive a favor from aboveAre dismayed when they receive it,And dismayed when they lose it.What does this mean:"What we value and what we fear are within our Self?"We have fears because we have a self.When we do not regard that self as self,What have we to fear?Therefore he who values the world as his selfMay then be entrusted with the government of the world;And he who loves the world as his self -The world may then be entrusted to his care.
十四章视之不见，名曰微；听之不闻，名曰希；搏之不得，名曰夷。此三者，不可致诘，故混而为一。其上不皎，其下不昧，绳绳兮不可名，复归于物。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。
Looked at, but cannot be seen -That is called the Invisible (yi).Listened to, but cannot be heard -That is called the Inaudible (hsi).Grasped at, but cannot be touched -That is called the Intangible (wei).These three elude our inquiriesAnd hence blend and become One.Not by its rising, is there light,Nor by its sinking, is there darkness.Unceasing, continuous,It cannot be defined,And reverts again to the realm of nothingness.That is why it is called the Form of the Formless,The Image of Nothingness.That is why it is called the Elusive:Meet it and you do not see its face;Follow it and you do not see its back.
十五章古之善为道者，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，其若客；涣兮，其若凌释；敦兮，其若朴；旷兮，其若谷；混兮，其若浊。孰能浊以止？静之徐清。孰能安以久？动之徐生。保此道者，不欲盈。夫唯不盈，故能蔽而新成。
The wise ones of old had subtle wisdom and depth of understanding,So profound that they could not be understood.And because they could not be understood,Perforce must they be so described:Cautious, like crossing a wintry stream,Irresolute, like one fearing danger all around,Grave, like one acting as guest,Self-effacing, like ice beginning to melt,Genuine, like a piece of undressed wood,Open-minded, like a valley,And mixing freely, like murky water.Who can find repose in a muddy world?By lying still, it becomes clear.Who can maintain his calm for long?By activity, it comes back to life.He who embraces this TaoGuards against being over-full.Because he guards against being over-full,He is beyond wearing out and renewal.
十六章致虚极，守静笃。万物并作，吾以观复。夫物芸芸，各复归其根。归根曰静，静曰复命。复命曰常，知常曰明。不知常，妄作，凶。知常容，容乃公，公乃王，王乃天，天乃道，道乃久，殁身不殆。
Attain the utmost in Passivity,Hold firm to the basis of Quietude.The myriad things take shape and rise to activity,But I watch them fall back to their repose.Like vegetation that luxuriantly growsBut returns to the root (soil) from which it springs.To return to the root is Repose;It is called going back to one's Destiny.Going back to one's Destiny is to find the Eternal Law.To know the Eternal Law is Enlightenment.And not to know the Eternal LawIs to court disaster.He who knows the Eternal Law is tolerant;Being tolerant, he is impartial;Being impartial, he is kingly;Being kingly, he is in accord with Nature;Being in accord with Nature, he is in accord with Tao;Being in accord with Tao, he is eternal,And his whole life is preserved from harm.
十七章太上，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”。
Of the best rulersThe people (only) know that they exist;The next best the love and praise;The next they fear;And the next they revile.When they do not command the people's faith,Some will lose faith in them,And then they resort to oaths!But (of the best) when their task is accomplished,their work done,The people all remark, "We have done it ourselves."
十八章大道废，有仁义；智慧出，有大伪；六亲不和，有孝慈；国家昏乱，有忠臣。
On the decline of the great Tao,The doctrine of "humanity" and "justice" arose.When knowledge and cleverness appeared,Great hypocrisy followed in its wake.When the six relationships no longer lived at peace,There was (praise of) "kind parents" and "filial sons."When a country fell into chaos and misrule,There was (praise of) "loyal ministers."
十九章绝圣弃智，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，少思寡欲，绝学无忧。
Banish wisdom, discard knowledge,And the people shall profit a hundredfold;Banish "humanity," discard "justice,"And the people shall recover love of their kin;Banish cunning, discard "utility,"And the thieves and brigands shall disappear.As these three touch the externals and are inadequate,The people have need of what they can depend upon:Reveal thy simple self,Embrace thy original nature,Check thy selfishness,Curtail thy desires.
二十章唯之与阿，相去几何？美之与恶，相去若何？人之所畏，不可不畏。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；沌沌兮，如婴儿之未孩；儡儡兮，若无所归。众人皆有馀，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。淡兮，其若海，望兮，若无止。众人皆有以，而我独顽似鄙。我独异于人，而贵食母。
Banish learning, and vexations end.Between "Ah!" and "Ough!"How much difference is there?Between "good" and "evil"How much difference is there?"That which men fearIs indeed to be feared;But, alas, distant yet is the dawn (of awakening)!The people of the world are merry-making,As if partaking of the sacrificial feasts,As if mounting the terrace in spring;I alone am mild, like one unemployed,Like a new-born babe that cannot yet smile,Unattached, like one without a home.The people of the world have enough and to spare,But I am like one left out,My heart must be that of a fool,Being muddled, nebulous!The vulgar are knowing, luminous;I alone am dull, confused.The vulgar are clever, self-assured;I alone, depressed.Patient as the sea,Adrift, seemingly aimless.The people of the world all have a purpose;I alone appear stubborn and uncouth.I alone differ from the other people,And value drawing sustenance from the Mother.
编辑：何林https://mp.weixin.qq.com/s/5ni-AfARWEZMkSlBS5DeyQ
- 高慧萍 发表于
【案例】【齐东野语 】今日，正月初五。俗称“破五”。
古人过年，多讲究吉语，忌讳说“破”，唯独初五却高标此字！古人自有深意！可惜的是，后人多不了解先人的深意！
齐人愿代古人立言：
一、“破五”的用意首先在于【破除禁忌】。此日鞭炮响动，宣示春节圆满过去了，生活归于常态。春节期间特别讲究的各种禁忌也相应结束。先人知道：一个家庭，如果禁忌太多就缺乏创造性与生命力了！家国天下都是同理！人们说话都要处处规避禁忌，如何生存遑论发展？
二、破五的主要习俗活动是“送穷”。后人对“送穷”的理解很有误解！由于初五又是迎接福神的时间，后人就把“送穷”简单地理解为经济意义上的送穷了。其实，我们的先人所说的“送穷”重点在于送走精神上、文化上的“穷”！无异于呼喊理性、反对被洗脑啊！脑残诸人，请看古人送穷的真实含义所在！
送穷，又称“送五穷”、“赶五穷”、“赶五鬼”。这里的具体所指是：智穷、学穷、文穷、命穷、交穷。开智求学是重中之重啊！请看韩愈《送穷文》：“凡此五鬼，为吾五患。”
经济之穷，固然可怕；知性与文理之穷，才是最可怕的啊！让我们一起送走五穷或称五鬼，迎来理性清澈的朗朗乾坤！
- 高慧萍 发表于
【案例】
大年初五，“破五节”传统习俗知多少？
2017-02-01 中华传统文化



大年初五，艮牛耕春。五路接财神，东西南北中，财富五路通。
习
俗
破五

正月初五又被称作“破五日”，人们认为从大年三十到正月初五这段时间百事禁忌，人们的很多活动都受到了约束，诸如不准妇女串门、不准动针线等。
初五这天也有禁忌，比如这一天不能用生米做饭，必须吃饺子等。但是过了初五，这些禁忌都可以破除了。因为初五过后人们便要开始工作，商店开门营业、学子返回学堂。
破五的来历
第一种说法
有些地方又把初五日叫做“圆年”，意思是说年过完了，到这一天要做一个总结，划句号了。其实，这是“破五”的变种，是由于不知“破五”的由来，慢慢的演变出来的
据《封神榜》所说，姜子牙封神，把背叛他的妻子封为“穷神”，有令她“逢破即归”。神话传说中，姜子牙的妻子是很让人讨厌的背夫之妇，封了穷神以后，就更让人讨厌了，还没听说有谁是喜欢穷神的是不是？所以人们就在初五这一天“破”她，让她“即归”----马上滚回去吧！
第二种说法
还有一说，初五是迎接财神的日子，所以人们要在这一天大摆宴席，燃放鞭炮，搞多种多样的庆祝活动，寓意就是迎接财神的到来。
第三种说法
有好多地方，在除夕夜是要把祖宗请回来过年的，在堂屋的正中，高挂祖宗牌位，烧香上供，意为请祖宗过年，吃好的，不忘祖宗的意思。到了初五，就要送祖宗“回去”了。过年过完了，这一天要烧香，烧纸钱，恭送祖宗。
由于初五日肩负着送穷神、接财神等多重重任，所以这一天非常重要也就不奇怪了。这许多的讲究综合起来，就形成风俗要摆宴席，要放鞭炮，要吃象征“元宝”的饺子。
农历正月初五，俗称破五。这一天，许多地方时兴一种叫做赶"五穷"的风俗。人们黎明即起，放鞭炮，打扫卫生。鞭炮从每间房屋里往外头放，边放边往门外走。说是将一切不吉利的东西、一切妖魔鬼怪都轰将出去，让它们离我们远远的，越远越好。打扫卫生是一种彻底的大扫除。从每间房屋里把垃圾扫出门外。
腊月三十到正月初五以前，一般是不允许搞卫生的，也扫扫地，但只能在屋里扫，垃圾只能先放在屋里的拐角处。特别大年初一，那是一扫帚也不能动的，说是动了就将好运气弄掉了。可到破五这一天，却非彻底地搞一回大扫除不可了。等到垃圾扫出大门，扫到一个角落，便也将鞭炮从屋里放到了屋外，于是拿来一个极大的爆竹，放在那垃圾堆上，点燃了，轰隆一声，仪式完毕。人们说：这下子，一切穷气穷鬼都给赶跑了！于是吃饭。
这风俗，在关中东府西府，都差不多。但在放完大炮以后，所吃食物，不尽相同。西府的陇县是全县都吃搅团，说是要把一切不如意的东西都用这糨糊般的食物粘住粘掉。据说在渭河河谷一些地方，过年也吃搅团，但不是破五，而是腊月三十，如三原县和武功县。这和陇县也一样。陇县是过年期间吃三顿搅团，腊月三十，正月初五，还有正月初七。彬县在正月初五这一天也吃搅团，说是"吃穷饭，除穷根"，又说"糊穷坑"、"填穷坑"。用搅团这样的食物来糊来填倒也适当。彬县人说，反正不能吃酒肉。地处渭北高原的淳化县，这一天也吃搅团，也说是用来填穷坑，并且这一天不能出门串亲戚，说是不能让亲戚沾着了穷气。
最有意思的是凤翔县，这是秦人的发祥地，也叫破五，也早起，也搞大扫除，也放大炮，但是吃的食物和吃的讲究大不相同，他们是吃饺子。不叫饺子，叫煮角。先一天夜间包好，第二天早上煮了吃。也包肉馅。妙在包饺子时，须点一支香，在那盛饺子馅的盆上边绕去又绕来，然后才包那饺子。这是为什么？凤翔人说：这是将"五穷"之类赶拢了来，包将起来，煮熟了，吃掉。秦人豪迈，办事彻底，这样做，竟不只是赶走"五穷"，而是要赶尽杀绝，有点"食其肉寝其皮"的味道。
按："五穷"也叫"五鬼"。指"智穷、学穷、文穷、命穷、交穷"等五种穷鬼。曾见于韩愈的《送穷文》。这位诗文大家说，"凡此五鬼，为吾五患"，所以要送而走之。文人无论内心如何思谋，行文总是比较平和，虽属我的大患，还是客客气气送走了吧。到了老百姓便实话实说，"赶五穷"，"填穷坑"，而且动用了爆竹扫帚，不能客气。这毕竟不是请客送礼。赶尽杀绝，当是其中最为慷慨激昂淋漓尽致者。
供奉五路财神

初五是五路财神的生日。所谓五路，指东西南北中，意为出门五路，皆可得财。五路财神即东路招财神、西路进宝神、南路利市神、北路纳珍神和中路玄坦神。
兄弟五人成为财神后分别掌管着东西南北中五条财路，而财货的流通都要从这五条路上通行，因此五路财神尤其被商家所看重。
“五路财神”的另一种说法
1、赵公明——专司人间财富之神
世人奉祀的财神，影响最大的当推赵公明。凡买卖求财，只要对赵公明祈祷，便无不称心如意，故而民间奉其为财神。旧时年画中，赵公明的形象多为头戴铁冠，手持宝鞭，黑面浓须，身跨黑虎，面目狰狞，因此人们又称其为武财神。
2、范蠡——生财有道的陶朱公
范蠡也是一位文财神。他是春秋战国之际杰出的政治家、思想家和谋略家，同时也是一位生财有道的大商家。陶朱公的经营智慧历来为民间所敬仰，于是有许多经营致富术托与陶朱公名下。范蠡一生艰苦创业，积金数万；善于经营，善于理财，又能广散钱财，故称其为文财神也。
3、关羽——忠诚信义为本的关公
关公即关羽，在中国是一个家喻户晓、妇孺皆知的人物。近代以来，越来越多的人把关公作为全能保护神、行业神和财神，人遇有争执时，求彼之明见决断。世人尤其是商贾们都敬佩关公的忠诚和信义，希望关公作为他们发财致富的守护神。
4、五路神及利市仙官
招财进宝的偏财神
文武财神是民间所谓的正财神，在正财神之外，还有偏财神，这是就财神所在的神像位置而言的。民间的偏财神经常是指被称为“五路神”的财神。也就是上文提到的东路招财神、西路进宝神、南路利市神、北路纳珍神和中路玄坦神。
5、刘海蟾——撒钱济贫的准财神
在中国民间信仰的众多财神中，有一类只能算作是准财神，意为未得财神封号，但由于此神能为人们带来一定的财运，承担了一部分财神的职责，于是人们就将其作为财神看待。刘海蟾就是其中最具代表的一位准财神。
接财神

由于初五日是五路财神的诞辰，为征利市，人们要提前在初四就迎接，越早越好，最早接到的才是真神，特别灵验，因此叫“抢路头”，又称“接财神”。
凡是接财神，必须供羊头与鲤鱼，供羊头有“吉祥”之意，供鲤鱼是图“鱼”与“余”谐音，讨个吉利。把财神接回了家，人们就不能再呆在家中吃喝玩乐，而让财神爷无事可做。
开市

旧俗大小店铺大年初一起关门，直到初五财神生日这天开市。认为这天开市将招财进宝。
送穷

根据民俗不同，有的地方把初五称为送穷日。“赶五穷”——智穷、学穷、文穷、命穷、交穷。唐代韩愈在《送穷文》中说：“凡此五鬼，为吾五患”，所以要送而走之。久而久之有了“赶五穷”的风俗。
吃饺子 放鞭炮

■ ■■■■
正月初五吃饺子，俗称“捏小人嘴”。据说，这样可以规避谗言。这一天要吃饱，俗称“填穷坑”。初五一早，各家放鞭炮，称作“崩穷”，把“晦气”从家中崩走。
2初五民谣

正月初五上柱香，一年四季财源广；
正月初五摸元宝，大钱小钱用不了；
正月初五请财神，家家户户财源滚；
正月初五神进门，五谷丰登福满门。
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