道德经中英对比Word文档下载推荐.docx
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第二章:
天下皆知美之为美,斯恶已;
皆知善之为善,斯不善已。
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,功成而弗居。
夫唯弗居,是以不去。
ItisbecauseeveryoneunderHeavenrecognizesbeautyasbeauty,thattheideaofuglinessexists.Andequallyifeveryonerecognizedvirtueasvirtue,thiswouldmerelycreatefreshconceptionsofwickedness.Fortruly‘BeingandNot-beinggrowoutofoneanother;
Difficultandeasycompleteoneanother.Longandshorttestoneanother;
Highandlowdetermineoneanother.Pitchandmodegiveharmonytooneanother.Frontandbackgivesequencetooneanother’。
Therefore[1]theSagereliesonactionlessactivity,Carriesonwordlessteaching,Butthemyriadcreaturesareworkeduponbyhim;
hedoesnotdisownthem.Herearsthem,butdoesnotlayclaimtothem,Controlsthem,butdoesnotleanuponthem,Achieveshisaim,butdoesnotcallattention[2]towhathedoes;
AndfortheveryreasonthathedoesnotcallattentiontowhathedoesHeisnotejectedfromfruitionofwhathehasdone.[1]Because‘action’canonlymakeonethinghighattheexpenseofmakingsomethingelselow,etc.[2]Literally,‘doesnotplace(i.e.classify)himselfasavictor’。
cf.MenciusⅡ,Ⅰ;
第三章:
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,使夫智不敢为也。
为无为,则无不治。
Ifwestoplookingfor‘personsofsuperiormorality’(hsien)toputinpower,therewillbenomorejealousiesamongthepeople.Ifweceasetosetstorebyproductsthatarehardtoget,therewillbenomorethieves.Ifthepeopleneverseesuchthingsasexcitedesire,theirheartswillremainplacidandundisturbed.ThereforetheSagerulesByemptyingtheirheartsAndfillingtheirbellies,Weakeningtheirintelligence[1]
AndtougheningtheirsinewsEverstrivingtomakethepeopleknowledgelessanddesireless.Indeedheseestoitthatiftherebeanywhohaveknowledge,theydarenotinterfere.Yetthroughhisactionlessactivityallthingsaredulyregulated.[1]Particularlyinthesenseof‘havingideasofone’sown‘。
第四章:
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。
TheWayislikeanemptyvesselThatyetmaybedrawnfromWithouteverneedingtobefilled.Itisbottomless;
theveryprogenitorofallthingsintheworld.Initallsharpnessisblunted,Alltanglesuntied,Allglaretempered,Alldust[1]smoothed.Itislikeadeeppoolthatneverdries.Wasittoothechildofsomethingelse?
Wecannottell.Butasasubstancelessimage[2]itexistedbeforetheAncestor.[3]
[1]DustistheTaoistsymbolforthenoiseandfussofeverydaylife.[2]Ahsiang,animagesuchasthementalimagesthatfloatbeforeuswhenwethink.[3]TheAncestorinquestionisalmostcertainlytheYellowAncestorwhoseparatedEarthfromHeavenandsodestroyedthePrimalUnity,forwhichheisfrequentlycensuredisChuangTzu.
第五章:
天地不仁,以万物为刍狗;
圣人不仁,以百姓为刍狗。
天地之间,其犹橐籥乎!
虚而不屈,动而愈出。
多言数穷,不如守中。
HeavenandEarthareruthless;
TothemtheTenThousandThingsarebutasstrawdogs.TheSagetooisruthless;
Tohimthepeoplearebutasstrawdogs.Yet[1]HeavenandEarthandallthatliesbetweenIslikeabellowsInthatitisempty,butgivesasupplythatneverfails.Workit,andmorecomesout.Whereastheforceofwords[2]issoonspent.Farbetterisittokeepwhatisintheheart[3].[1]Thoughruthlessnatureisperpetuallybounteous.[2]Lawsandproclamations.[3]Forchungas‘whatiswithintheheart’,seeTsoChuan,YinKung3rdyearandKuanTzu,37,beginning.ThecomparisonofHeavenandEarthtoabellowsisalsofoundinKuanTzu(P‘ien11,beginning)。
第六章:
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。
TheValleySpiritneverdies.ItisnamedtheMysteriousFemale.AndtheDoorwayoftheMysteriousFemaleIsthebasefromwhichHeavenandEarthsprang.Itistherewithinusallthewhile;
Drawuponitasyouwill,itneverrunsdry.[1]
[1]LiehTzuquotestheselinesascomingfromtheBookoftheYellowAncestor;
butitdoesnotfollowthattheTaoChingisactuallyquothingthemfromthissource.TheymaybelongtothegeneralstockofearlyTaoistrhymedteaching.Forch‘incomparebelow,Chapter52,line9,andHuai-nanTzuI,fol.2.
第七章:
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。
非以其无私邪?
故能成其私。
Heaveniseternal,theEarthEverlasting.Howcometheytobeso?
Isitbecausetheydonotfostertheirownlives;
Thatiswhytheylivesolong.ThereforetheSagePutshimselfinthebackground;
butisalwaystothefore.Remainsoutside;
butisalwaysthere.IsitnotjustbecausehedoesnotstriveforanypersonalendThatallhispersonalendsarefulfilled?
第八章:
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。
Thehighestgoodislikethatofwater.Thegoodnessofwateristhatitbenefitsthetenthousandcreatures;
yetitselfdoesnotscramble,butiscontentwiththeplacesthatallmendisdain.ItisthisthatmakeswatersoneartotheWay.Andifmenthinkthegroundthebestplaceforbuildingahouseupon,Ifamongthoughtstheyvaluethosethatareprofound,Ifinfriendshiptheyvaluegentleness,Inwords,truth;
ingovernment,goodorder;
Indeeds,effectiveness;
inactions,timeliness-Ineachcaseitisbecausetheypreferwhatdoesnotleadtostrife,[1]Andthereforedoesnotgoamiss.[1]EvenordinarypeoplerealizetheimportanceoftheTaoistprincipleof‘water-like’behaviour,i.e.notstrivingtogetontoportothefore.
第九章:
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,天之道也!
Stretchabow[1]totheveryfull,Andyouwillwishyouhadstoppedintime;
Temperasword-edgetoitsverysharpest,AndyouwillfinditsoongrowsdullWhenbronzeandjadefillyourhallItcannolongerbeguarded.WealthandplacebreedinsolenceThatbringsruininitstrain.Whenyourworkisdone,thenwithdraw!
SuchisHeaven‘s[2]Way.[1]theexpressionusedcanalsoapplytofillingavesseltothebrim;
but’stretchingabow‘makesabetterparallelto’sharpeningasword‘。
[2]asopposedtotheWayofman老子:
「道德经」:
第十章
载营魄抱一,能无离乎。
专气致柔,能如婴儿乎。
涤除玄鉴,能如疵乎。
爱国治民,能无为乎。
天门开阖,能为雌乎。
明白四达,能无知乎。
Chapter10
Whentheintelligentandanimalsoulsareheldtogetherinoneembrace,theycanbekeptfromseparating.Whenonegivesundividedattentiontothe(vital)breath,andbringsittotheutmostdegreeofpliancy,hecanbecomeasa(tender)babe.Whenhehascleansedawaythemostmysterioussights(ofhisimagination),hecanbecomewithoutaflaw.
Inlovingthepeopleandrulingthestate,cannotheproceedwithoutany(purposeof)action?
Intheopeningandshuttingofhisgatesofheaven,cannothedosoasafemalebird?
Whilehisintelligencereachesineverydirection,cannothe(appearto)bewithoutknowledge?
(TheTao)produces(allthings)andnourishesthem;
itproducesthemanddoesnotclaimthemasitsown;
itdoesall,andyetdoesnotboastofit;
itpresidesoverall,andyetdoesnotcontrolthem.Thisiswhatiscalled‘ThemysteriousQuality’(oftheTao)。
——
老子:
第十一章
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。
Chapter11
Thethirtyspokesuniteintheonenave;
butitisontheemptyspace(fortheaxle),thattheuseofthewheeldepends.Clayisfashionedintovessels;
butitisontheiremptyhollowness,thattheirusedepends.Thedoorandwindowsarecutout(fromthewalls)
toformanapartment;
butitisontheemptyspace(within),thatitsusedepends.Therefore,whathasa(positive)existenceservesforprofitableadaptation,andwhathasnotthatfor(actual)usefulness.
第十二章
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Chapter12
Colour‘sfivehuesfromth’eyestheirsightwilltake;
Music‘sfivenotestheearsasdeafcanmake;
Theflavoursfivedeprivethemouthoftaste;
Thechariotcourse,andthewildhuntingwasteMakemadthemind;
andobjectsrareandstrange,Soughtfor,men‘sconductwilltoevilchange.
Thereforethesageseekstosatisfy(thecravingof)thebelly,andnotthe(insatiablelongingofthe)eyes.Heputsfromhimthelatter,andpreferstoseektheformer.
第十三章
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。
Chapter13
Favouranddisgracewouldseemequallytobefeared;
honourandgreatcalamity,toberegardedaspersonalconditions(ofthesamekind)。
Whatismeantbyspeakingthusoffavouranddisgrace?
Disgraceisbeinginalowposition(aftertheenjoymentoffavour)。
Thegettingthat(favour)leadstotheapprehension(oflosingit),andthelosingitleadstothefearof(stillgreatercalamity):
——thisiswhatismeantbysayingthatfavouranddisgracewouldseemequallytobefeared.
Andwhatismeantbysayingthathonourandgreatcalamityaretobe(similarly)regardedaspersonalconditions?
Whatmakesmeliabletogreatcalamityismyhavingthebody(whichIcallmyself);
ifIhadnotthebody,whatgreatcalamitycouldcometome?
Thereforehewhowouldadministerthekingdom,honouringitashehonourshisownperson,maybeemployedtogovernit,andhewhowouldadministeritwiththelovewhichhebearstohisownpersonmaybeentrustedwithit.
第十四章
视之不见,名曰夷﹔
听之不闻,名曰希﹔
搏之不得,名