Ua aʻo mai ka Moʻo nei iā kākou: Ua mau loa ka lani a me ka honua no ka mea ʻaʻole lākou i kūkākūkā no ko lākou pono iho. ʻO ka poʻe akamai, ke waiho lākou iā lākou ma hope, aia lākou ma mua. Ke hoʻopuka lākou iā lākou ma waho, mau nō lākou. ʻO ka ʻiole o ka manaʻo iho ka puka e komo ai ke aloha.
Key Concepts
无私
长久
后身
天地
Cite This Chapter
Laozi, Tao Te Ching, Chapter 7, "Ka Lani a me ka Honua, mau loa", laotzu.ai: https://www.laotzu.ai/haw/chapters/7/
Classical Chinese, translation, and AI reflection are shown separately; cite this chapter URL for references.
He mau loa ka lani a me ka honua. ʻO ka mea nāna i hiki ai ke mau loa a ʻelua, ʻo ia ka mea ʻaʻole lākou i hānau no lākou iho, no ia mea, hiki iā lākou ke mau loa. No laila, ʻo ka poʻe akamai, ke waiho lākou iā lākou iho ma hope, aia nō lākou ma mua; ke hoʻopuka lākou iā lākou iho ma waho, mau nō lākou. ʻAʻole anei ʻo ia ka mea nona ka ʻiole o ka manaʻo iho? No laila, hiki iā lākou ke hoʻomaha i ko lākou mau manaʻo ʻino, a ʻaʻole lākou e ʻauheʻe i ka poʻe ʻē aʻe.
Nōnōmea Hohonu
He aha kēia paukū e pili ana?
Ua aʻo mai ka Moʻo nei iā kākou: Ua mau loa ka lani a me ka honua no ka mea ʻaʻole lākou i kūkākūkā no ko lākou pono iho. ʻO ka poʻe akamai, ke waiho lākou iā lākou ma hope, aia lākou ma mua. Ke hoʻopuka lākou iā lākou ma waho, mau nō lākou. ʻO ka ʻiole o ka manaʻo iho ka puka e komo ai ke aloha.
Pehea ka pilina iaʻu?
He maʻamau wau e kaumaha no ka poʻe a pau, ʻoiai aia nō ka pono ma mua. Ua aʻo mai kēia moʻo iāʻu: ʻo ka mea nāna e waiho iā ia iho ma hope, ʻo ia nō ka mea e piʻi aʻe ai. ʻO ka poʻe akamai, ʻaʻole lākou e ʻauheʻe i ka poʻe ʻē aʻe, no ka mea, ua ʻike lākou ʻaʻole e pau ka waiwai o ke aloha.
He aha kaʻu e hana ai i kēia lā?
I kēia lā, e waiho i kou aloha no ka poʻe a pau ma mua o kou aloha no ʻoe iho. E mālama i kou mau hoa, e haʻi i ke kōkua, a e ʻole e kali i ka mahalo. Ke hana ʻoe pēnē, e ʻike ʻoe i ka ulu ʻana o ka ikaika ma luna ou.
Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is that they do not live of, or for, themselves. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?
AI Modern
He mau loa ka lani a me ka honua. ʻO ka mea nāna i hiki ai ke mau loa a ʻelua, ʻo ia ka mea ʻaʻole lākou i hānau no lākou iho, no ia mea, hiki iā lākou ke mau loa. No laila, ʻo ka poʻe akamai, ke waiho lākou iā lākou iho ma hope, aia nō lākou ma mua; ke hoʻopuka lākou iā lākou iho ma waho, mau nō lākou. ʻAʻole anei ʻo ia ka mea nona ka ʻiole o ka manaʻo iho? No laila, hiki iā lākou ke hoʻomaha i ko lākou mau manaʻo ʻino, a ʻaʻole lākou e ʻauheʻe i ka poʻe ʻē aʻe.
Kuʻu Manaʻo
He aha kā kēia moʻo e hoʻāla ai iā ʻoe? Pehea ʻoe e hoʻohana ai?
