Gothic wunian, like the old word bauen, mean to remain, to stay in a place.
Wunian means: to be at peace, to be brought to peace, to remain in peace. The word for peace, Friede, means the free, das Frye, and fry means: preserved from harm and danger, preserved from something, safeguarded.

To free really means to spare. The sparing itself consists not only in the fact that we do not harm the one whom we spare. Real sparing is something positive and takes place when we leave something beforehand in its own nature, when we return it specifically to its being, when we "free" it in the real sense of the word into a preserve of peace.

To dwell, to be set at peace, means to remain at peace within the free, the preserve, the free sphere that safeguards each thing in its nature. The fundamental character of dwelling is this sparing and preserving. It pervades dwelling in its whole range. That range reveals itself to us as soon as we reflect that human being consists in dwelling and, indeed, dwelling in the sense of the stay of mortals on the earth.

But "on the earth" already means "under the sky." Both of these also mean "remaining before the divinities" and include a "belonging to men's being with one another." By a primal oneness the four - earth and sky, divinities and mortals - belong together in one.

Earth is the serving bearer, blossoming and fruiting, spreading out in rock and water, rising up into plant and animal. When we say earth, we are already thinking of the other three along with it, but we give no thought to the simple oneness of the four.

The sky is the vaulting path of the sun, the course of the changing moon, the wandering glitter of the stars, the year's seasons and their changes, the light and dusk of day, the gloom and glow of night, the clemency and inclemency of the weather, the drifting clouds and blue depth of the ether. When we say sky, we are already thinking of the other three along with it, but we give no thought to the simple oneness of the four.

The divinities are the beckoning messengers of the godhead. Out of the holy sway of the godhead, the god appears in his presence or withdraws into his concealment. When we speak of the divinities, we are already thinking of the other three along with them, but we give no thought to the simple oneness of the four.

The mortals are the human beings. They are called mortals because they can die. To die means to be capable of death as death. Only man dies, and indeed continually, as long as he remains on earth, under the sky, before the divinities. When we speak of mortals, we are already thinking of the other three along with them, but we give no thought to the simple oneness of the four.

This simple oneness of the four we call the fourfold. Mortals are in the fourfold by dwelling. But the basic character of dwelling is to spare, to preserve. Mortals dwell in the way they preserve the fourfold in its essential being, its presencing. Accordingly, the preserving that dwells is fourfold.

Mortals dwell in that they save the earth. Saving does not only snatch something from a danger. To save really means to set something free into its own presencing. To save the earth is more than to exploit it or even wear it out. Saving the earth does not master the earth and does not subjugate it, which is merely one step from spoliation.

Mortals dwell in that they receive the sky as sky. They leave to the sun and the moon their journey, to the stars their courses, to the seasons their blessing and their inclemency; they do not turn night into day nor day into a harassed unrest.

Mortals dwell in that they await the divinities as divinities. In hope they hold up to the divinities what is unhoped for. They wait for intimations of their coming and do not mistake the signs of their absence. They do not make their gods for themselves and do not worship idols. In the very depth of misfortune they wait for the weal that has been withdrawn.

Mortals dwell in that they initiate their own nature - their being capable of death as death — into the use and practice of this capacity, so that there may be a good death. To initiate mortals into the nature of death in no way means to make death, as empty Nothing, the goal. Nor does it mean to darken dwelling by blindly staring toward the end.

In saving the earth, in receiving the sky, in awaiting the divinities, in initiating mortals, dwelling occurs as the fourfold preservation of the fourfold. To spare and preserve means: to take under our care, to look after the fourfold in its presencing. What we take under our care must be kept safe.

But if dwelling preserves the fourfold, where does it keep the fourfold's nature? How do mortals make their dwelling such a preserving? Mortals would never be capable of it if dwelling were merely a staying on earth under the sky, before the divinities, among mortals. Rather, dwelling itself is always a staying with things. Dwelling, as preserving, keeps the fourfold in that with which mortals stay: in things.

Staying with things, however, is not merely something attached to this fourfold preserving as a fifth something. On the contrary: staying with things is the only way in which the fourfold stay within the fourfold is accomplished at any time in simple unity. Dwelling preserves the fourfold by bringing the presencing of the fourfold into things. But things themselves secure the fourfold only when they themselves as things are let be in their presencing. How is this done? In this way, that mortals nurse and nurture the things that grow, and specially construct things that do not grow. Cultivating and construction are building in the narrower sense. Dwelling, insofar as it keeps or secures the fourfold in things, is, as this keeping, a building.

海德格爾(1889–1976)
- 詩·語言·思
建築、居住、思考

哥德語「wunian」與古詞「bauen」類似，意為停留、停留在某個地方。
「wunian」的意思是：處於和平狀態、獲得和平、維持和平。和平這個詞，Friede」，意思是自由，「das Frye」，「fry」 的意思是：免受傷害和危險、免受某種事物的侵害、得到保障。

自由的真正意義是閒置。閒置本身不只是意味著我們不傷害我們所閒置的人。真正的閒置是正面的，它發生在我們預先讓某物保留其本性，即是我們將其恢復到其本來面目，即是我們將其「釋放」到和平的保護區。

居住、安居於自由，意思是停留在自由的範圍內、保持平靜，能自由地維護每件事物的本質。居住的根本特徵就是這種閒置和保存。它遍及整個居住範圍。只要我們想到，人類在於居住，而居住的意義其實是俗人停留在地上，那麼，這整個居住範圍就會向我們揭示出來。

但「在地上」已經意味著「在天空下」。這兩個詞也都表示“留在神靈面前”，並且包括“屬於人類彼此共存”。從根本上來說，「天」、「地」、「神靈」、「俗人」這四大元素是合一的。

「地」是提供服務的承載者，繁花似錦，碩果累累，在岩石和水中蔓延，發展為植物和動物。當我們說「地」時，我們已經想到了其他三個元素，但我們沒有想到這四個元素的簡單統一性。

「天」是太陽的運行軌跡、月亮的變化、星辰的閃爍、一年四季的更替、白天的光明與黃昏、夜晚的陰暗與輝光、天氣的溫和與惡劣、飄浮的雲朵和以太的藍色深淵。當我們說「天」時，我們已經想到了其他三個元素，但我們沒有想到四個元素的簡單統一性。

「神靈」是神的使者。在神的神聖統治之外，神要麼出現，要麼隱藏。當我們談論「神靈」時，我們已經想到了其他三個元素，但我們沒有想到四個元素的簡單一體性。

「俗人」即人類。他們被稱為俗人，因為他們會死。死亡意味著能夠以死亡的方式死去。只有人會死，只要他還活在地球上、活在天空下、活在神靈面前，他就會不斷死去。當我們談論「俗人」時，我們已經想到了其他三個元素，但我們沒有想到四個元素的簡單一體性。

我們將這四者的簡單統一稱為四重性。俗人藉由居住而處於四重境界。但居住的基本特徵是閒置、保存。俗人居住的方式在於保存四重世界的本質、它的呈現。因此，居住的守護是四重性的。

俗人居住在於保留地球。保留不僅僅是從危險中搶救一些東西。保留的真正意義是將某物釋放到自身的存在中。保留地球不僅僅是開發它甚至消耗它。保留地球並不意味著掌握地球，也不意味著征服地球；因為征服與掠奪只有一步之遙。

俗人居住於此，以天為天。它們讓太陽和月亮決定它們的運行，讓星星決定它們的軌道，讓四季決定它們的福祉和災禍；它們不會把黑夜變成白天，也不會把白天變成煩擾的騷亂。

俗人居住於此，等待神靈作為神靈的身份。他們滿懷希望地向神靈祈求那些意想不到的事。他們等待著他們到來的預兆，並且不會誤解他們缺席的跡象。他們不為自己鑄造神祇，也不崇拜偶像。他們在最深的不幸中等待著已經撤回的福祉。

俗人居住於此，他們啟動自己的本性——能夠以死亡的方式死去——引入到這種能力的使用和實踐中，以便能夠有一個好的死亡。讓俗人啟動到死亡的本質，絕不意味著將死亡（空無）作為目標。這也不意味著盲目地凝視著終點，讓居住變得黑暗。

在保留大地、接收天空、等待神靈、啟蒙俗人時，居住就是以四重方式來保存四重性。保留和保存的意思是：把四重事性於我們的照顧之下，照顧它們的存在；我們所照顧的物品必須確保其安全。

但如果居住能保存四重性，那麼它將四重性的本質保存在哪裡呢？俗人怎麼能讓自己的住所如此保存完好？如果居住僅僅意味著停留在地球上，在天空之下，在神靈面前，在俗人之中，那麼俗人永遠無法做到這一點。相反，居住本身始終是與事物的停留。居住，作為保存，將四重性保持在俗人所停留的東西：在事物中。

然而，與事物共存並不僅僅是作為第五種東西而附加於這四重保存的東西。相反，與事物共存是四重停留在四重性之中的唯一方式，可以在任何時候以簡單的統一來實現。居住透過將四重性的呈現帶入事物中來保存四重性。但事物本身只有當它們作為事物被允許存在於其呈現中時，才確保了四重性。這是怎麼做的？就這樣，俗人哺育、培育著生長的事物，並且特別建造了不生長的事物。耕作和建造都是狹義的建築。就居住在事物中保存或保障四重性而言，居住作為這種保存，是一種建築。


（translation by Google Tranlate and edited by L.H.）