【原著阅读】道德经 （中英文对照）.docx

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1、【原著阅读】道德经 （中英文对照）Chapter 11. The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name.2. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all

2、things.3. Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is all that we shall see.4. Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them

3、 the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful.道可道，非常道；名可名，非常名。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。【译文】取道于寻常可取之道，其道非恒久之道；取名于寻常可取之名，其名非恒久之名。取名于无名，就好比天地未判之初始；取名于有名，乃是万物化生之根本。所以，通常要无所趋求，以便观想那无以名状的微妙；时常又要有所趋求，以便观想那成名化物的极限。这两方面是同一行为体的

4、不同显现，同样深及于行为体的幽深内殿。在这同样深及幽深的两者之间作不断深入的循环运行，就是一切行为运作的微妙法门。Chapter 21. All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is.2. So it is

5、that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the

6、other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another.3. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech.4. All thin

7、gs spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement).The wor

8、k is done, but how no one can see; 'Tis this that makes the power not cease to be. 天下皆知美之为美，斯恶矣；皆知善之为善，斯不善矣。 故有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随 是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功成而不居。 夫唯不居，是以不去。【译文】 天下人都知道美之所以为美，于是就有了令人嫌恶的丑；都知道善之所以为善，于是就有了反面的不善。所以，"有"与"无"相互突显，"难"与"

9、;易"相互促成，"长"与"短"相互显现，"高"与"下"相依而存，"音"与"声"相互陪衬，"前"与"后"相互照应这些"名"相反而相成，迁延不居而不独立自足。因此，圣人从事于无所成名的事务，施行无须仗名立言的劝教，坦荡迎候万物的涌现与流变而不抵触畏避，生养了一切并不拘系自有，做成了什么并不执为仗恃，成就了事业并不矜居功名。就是因为他不矜居功名，所以他不会消逝。Chapter 31. Not to value a

10、nd employ men of superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder.2. T

11、herefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones.3. He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to ac

12、t (on it). When there is this abstinence from action, good order is universal.不尚賢，使民不爭；不貴難得之貨，使民不為盜；不見可欲，使民心不亂。是以圣人之治，虛其心，實其腹，弱其志，強其骨。常使民無知無欲。使夫智者不敢為也。為無為，則無不治。【译文】 不崇尚贤才异能，使人民不至于炫技逞能而争名逐利。不看重稀贵之物，使人民不做盗贼。不显露足以引起贪欲的物事，使人民的心思不至于被扰乱。因此，圣人治理天下的原则是：排弃充斥于人民心中的各种成见，满足人民的温饱需求，软化人民的犟执趋求，提高人民的自立自足能力。通常使人民不执成

13、见、不生贪欲，使那些"智者"不敢为所欲为。从事于无所成为的作为，即可以得到全面的治理。Chapter 41. The Tao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things!2. We should blunt our sharp point

14、s, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the Tao is, as if it would ever so continue!3. I do not know whose son it is. It might appear to have been before God.道沖，而用之或不盈。淵兮，似万物之宗；

15、湛兮，似或存。吾不知誰之子，象帝之先。【译文】 道是虚无的，但它的作用却似乎无穷无尽。它是那样的幽深莫测，像是一切存在的本源依归。它消磨了锋角，排解了纠纷，柔和了光芒，浑同于尘俗。它无形无迹呵，像是很不确定的存在。我不知道在它之上还能有什么更本源的存在，只觉得它存在于天帝之前。Chapter 51. Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages

16、 do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with.2. May not the space between heaven and earth be compared to a bellows?'Tis emptied, yet it loses not its power; 'Tis moved again, and sends forth air the more. Much speech to swift ex

17、haustion lead we see; Your inner being guard, and keep it free.天地不仁，以万物為芻狗；圣人不仁，以百姓為芻狗。天地之間，其猶橐龠乎？虛而不屈，動而愈出。多言數窮，不如守中。【译文】 天地无所谓仁爱之心，把万物都当作"刍狗"来看待；圣人也不执求仁爱之心，把百姓也当作"刍狗"来看待。天地之间，不正像是气囊或空管那样的大空泡吗？它虽空虚但却不会塌缩，运行之中生化不息。孜孜于仗名立言往往行不通，不如持守空虚而顺任自然。Chapter 6The valley spirit dies not, aye

18、the same; The female mystery thus do we name. Its gate, from which at first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power remain, Used gently, and without the touch of pain.谷神不死，是謂玄牝。玄牝之門，是謂天地根。綿綿若存，用之不勤。【译文】： 虚神永远存在，可以称它为无比幽深的生殖之源。通向这个无比幽深的

19、生殖之源的门径，就是这个天地世界的根本。它绵延存在而又若有若无，它施展的作用无穷无尽。Chapter 71. Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure.2. Therefore the sag

20、e 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?天長地久。天地所以能長且久者，以其不自生，故能長生。是以圣人后其身而身先；外其身而身存。非以其無私邪？

21、故能成其私。【译文】 天长地久。天地所以能够长久，是因为它们不去强求一种非其不可的状况维持，所以能够长久。因此，圣人把自己的切身利益置后，反而成了人群的首领；把自己的身家性命置之度外，反而更好地保护了自己的身家性命。不正是因为他对自己很无所谓吗？这样反而可以更好地成就他自己。Chapter 81. The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (

22、to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Tao.2. The excellence of a residence is in (the suitability of) the place; that of the mind is in abysmal stillness; that of associations is in their being with the virtuous; that of government is in its

23、securing good order; that of (the conduct of) affairs is in its ability; and that of (the initiation of) any movement is in its timeliness.3. And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him.上善若水。水善利万物而不爭，處眾人之所惡，故几于道。居善地，心善淵，与善仁，言善信，政善

24、治，事善能，動善時。 夫唯不爭，故無尤。【译文】 上好的行为典范就像水一样。水，善于利导万物而不与之争，处守于众人所不愿处的低下处，所以，接近于道。 水，居处善于择下而居，存心幽深而明澈，交游共处谐和相亲，言行表里如一，公共关系易于清静太平，办事能干，行动善于应机顺势而行。正因为水总是利导万物而不与之争，所以，它很少患过失。Chapter 91. It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has be

25、en sharpened, the point cannot long preserve its sharpness.2. When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogancy, this brings its evil on itself. When the work is done, and one's name is becoming distinguished, to withdraw into obsc

26、urity is the way of Heaven.持而盈之，不如其已；揣而銳之，不可長保。金玉滿堂，莫之能守；富貴而驕，自遺其咎。功遂身退，天之道也。【译文】 执持盈满，不如适可而止。锋芒毕露，难以长久。金玉满堂，谁能守藏？富贵而骄横，自埋祸殃。功成身退，是最应该奉行的行为准则。Chapter 101. When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to t

27、he (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw.2. In loving the people and ruling the state, cannot he proceed without any (purpose of) action?

28、 In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge?3. (The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all

29、, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Tao). 載營魄抱一，能無离乎？專气致柔，能如嬰儿乎？滌除玄鑒，能如疵乎？愛國治民，能無為乎？天門開闔，能為雌乎？明白四達，能無知乎？【译文】 保持神魂与体魄的谐和统一，能不崩解离散吗？圆融气质以致柔顺随和，能像婴儿一样吗？清理幽深而明澈的自体，能没有任何瑕疵吗？爱民治国，能不执着于名而顺任自然吗？

30、在展身作为、功成身退的循环中，能像雌母一样吗？明于道而"发光"行进于一切领域，都能无须向显学成见"借光"吗？生它，养它，生了它并不拘系自有，成就了什么并不执为仗恃，虽获取较高的资格权能却不肆行宰制，这就叫做无限深得于道的"玄德"。Chapter 11The thirty spokes unite in the one nave; but it is on the empty space (for the axle), that the use of the wheel depends. Clay is fashioned into v

31、essels; but it is on their empty hollowness, that their use depends. The door and windows are cut out (from the walls) to form an apartment; but it is on the empty space (within), that its use depends. Therefore, what has a (positive) existence serves for profitable adaptation, and what has not that

32、 for (actual) usefulness.三十輻，共一轂，當其無，有車之用。埏埴以為器，當其無，有器之用。鑿戶牖以為室，當其無，有室之用。故有之以為利，無之以為用。【译文】 三十根辐条汇集于车毂而造车，有了其中的虚空，才发挥了车的作用；糅和陶土制作器皿，有了器皿内的虚空，才发挥了器皿的作用；开凿门窗建造房屋，有了门窗四壁内的虚空，才发挥了房屋的作用。所以，"有"之所以能给人以便利，是因为它营造的"无"发挥了作用。Chapter 121. Colour's five hues from th' eyes their sight wi

33、ll take; Music's five notes the ears as deaf can make; The flavours five deprive the mouth of taste; The chariot course, and the wild hunting waste Make mad the mind; and objects rare and strange, Sought for, men's conduct will to evil change.2. Therefore the sage seeks to satisfy (the cravi

34、ng of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.五色令人目盲；五音令人耳聾；五味令人口爽；馳騁畋獵，令人心發狂；難得之貨，令人行妨。是以圣人為腹不為目，故去彼取此。【译文】 缤纷的色彩使人眼花缭乱；嘈杂的音声使人听觉失灵；浓厚的杂味使人味觉受伤；纵情猎掠使人心思放荡发狂；稀有的物品使人行于不轨。因此，圣人致力于基本的维生事务，不耽乐于感官的享乐。所以要有所取舍。Chapter 131. Favou

35、r and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind).2. What is meant by speaking thus of favour and disgrace? Disgrace is being in a low position (after the enjoyment of favour). The getting that (favour) leads to the ap

36、prehension (of losing it), and the losing it leads to the fear of (still greater calamity):-this is what is meant by saying that favour and disgrace would seem equally to be feared. And what is meant by saying that honour and great calamity are to be (similarly) regarded as personal conditions? What

37、 makes me liable to great calamity is my having the body (which I call myself); if I had not the body, what great calamity could come to me?3. Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it, and he who would administer it with t

38、he love which he bears to his own person may be entrusted with it.寵辱若惊，貴大患若身。何謂寵辱若惊？寵為下，得之若惊，失之若惊，是謂寵辱若惊。何謂貴大患若身？吾所以有大患者，為吾有身，及吾無身，吾有何患？故貴以身為天下，若可寄天下；愛以身為天下，若可托天下。【译文】 得宠与受辱一样，都是对身心安宁的惊扰；重视大患等同于对身家的珍重。为什么说得宠也像受辱一样使人惊扰呢？因为：就其对人的惊扰程度而言，得宠更为下劣：得到它的时候为之惊喜难安，失去它的时候又为之惊慌恐惧，所以说得宠与受辱一样，都是对身心安宁的惊扰。为什么说重视大患等同

39、于对身家的珍重呢？因为：我之所以会看重大患，是因为我有这个非顾虑大患不可的身家，如果我连这身家也置之度外，那么，还会有什么私已的大患可以干扰得了我呢？所以，像看重自己的身家一样看重天下的人，可以守护天下；像爱养自己的身家一样爱养天下的人，可以托付天下。Chaptear 141. We look at it, and we do not see it, and we name it 'the Equable.' We listen to it, and we do not hear it, and we name it 'the Inaudible.' We tr

40、y to grasp it, and do not get hold of it, and we name it 'the Subtle.' With these three qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One.2. Its upper part is not bright, and its lower part is not obscure. Ceaseless in its action, it

41、 yet cannot be named, and then it again returns and becomes nothing. This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable.3. We meet it and do not see its Front; we follow it, and do not see its Back. When we can lay hold of the

42、Tao of old to direct the things of the present day, and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of Tao.視之不見，名曰夷；听之不聞，名曰希；搏之不得，名曰微。此三者不可致詰，故混而為一。其上不，其下不昧。繩繩兮不可名，复歸于物。是謂無狀之狀，無物之象，是謂惚恍。迎之不見其首，隨之不見其后。執古之道，以御今之有。能知古始，是謂道紀。【译文】 看它看不见，就叫"夷"；听它听不到

43、，就叫"希"；捉它捉不着，就叫"微"。从这三方面不可以加以探究，所以是浑融无名的元始。居于其上的本源已不清楚，由它而下的现实世界是清晰具体的。它本身渺渺茫茫，无以名状，不同于现实的具体存在。这就叫做没有确定形状的形状，不可归结于具体组分的显象，它是不确定性的表征。围绕着它团团转，我们永远也搞不清它的模样。维系于古已有之的道，以驾御现实的具体存在。能懂得返本复初，是维系于道的基本点。Chapter 151. The skilful masters (of the Tao) in old times, with a subtle and exquisite

44、penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be.2. Shrinking looked they like those who wade through a stream in winter; irresolute like

45、those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water.3. Who can (make) the muddy water (clear)? Let it be still, a

46、nd it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise.4. They who preserve this method of the Tao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to see

47、m worn and not appear new and complete. 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，俨兮其若客； 涣兮若冰之将释，敦兮其若朴，旷兮其若谷； 混兮其若浊。 孰能浊以澄？静之徐清； 孰能安以久？动之徐生。 保此道者不欲盈。 夫唯不盈，故能敝而新成。【译文】 古来善于当士的人们，微妙、幽深而通达权变，深邃得令人难以测识。正因为难以测识，所以要勉强作形容：有时候，他们迟疑审慎得像是在冬天里涉足江河，警觉戒备得像是随处都有强敌环俟，恭谨自持得像是一直都在做客；有时候，他们又像冰块就要崩解融化一样松跨散漫，敦敦朴朴的，看

48、不出什么突出的能耐，旷放豁达得就像虚空一样；他们的那些似乎不相调谐的多面目表现使他们显得很浑浊。 哪些人能在混浊中保持本心的澄明？能注意守静就能渐趋本心的澄明；哪些人能使安稳得到长久的维持？懂得灵动权变就能渐得长久的安稳。保持这种生存方式的基本点就是不去追求"无不具足"。正因为没有"无不具足"，所以能历久而常新。Chapter 161. The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying v

49、igour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called