道德经 中英文对照.docx

道德经 中英文对照.docx

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道德经中英文对照

第一章：

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。

TheWaythatcanbetoldofisnotanUnvaryingWay;Thenamesthatcanbenamedarenotunvaryingnames.ItwasfromtheNamelessthatHeavenandEarthsprang;Thenamedisbutthemotherthatrearsthetenthousandcreatures,eachafteritskind.Truly,'OnlyhethatridshimselfforeverofdesirecanseetheSecretEssences';HethathasneverridhimselfofdesirecanseeonlytheOutcomes.Thesetwothingsissuedfromthesamemould,butneverthelessaredifferentinname.This'samemould'wecanbutcalltheMystery,Orratherthe'DarkerthananyMystery',TheDoorwaywhenceissuedallSecretEssences.

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.ThereforetheSagerules

　　Byemptyingtheirhearts

　　Andfillingtheirbellies,

　　Weakeningtheirintelligence[1]

　　Andtougheningtheirsinews

　　Everstrivingtomakethepeopleknowledgelessanddesireless.

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

Whentheintelligentandanimalsoulsareheldtogetherinone

embrace,theycanbekeptfromseparating.Whenonegivesundivided

attentiontothe（vital）breath,andbringsittotheutmostdegreeof

pliancy,hecanbecomeasa（tender）babe.Whenhehascleansedaway

themostmysterioussights（ofhisimagination）,hecanbecomewithout

aflaw.

Inlovingthepeopleandrulingthestate,cannotheproceed

withoutany（purposeof）action?

Intheopeningandshuttingofhis

gatesofheaven,cannothedosoasafemalebird?

Whilehis

intelligencereachesineverydirection,cannothe（appearto）be

withoutknowledge?

（TheTao）produces（allthings）andnourishesthem;itproduces

themanddoesnotclaimthemasitsown;itdoesall,andyetdoesnot

boastofit;itpresidesoverall,andyetdoesnotcontrolthem.

Thisiswhatiscalled'ThemysteriousQuality'（oftheTao）.

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老子:

「道德经」:

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;butitisontheempty

space（fortheaxle）,thattheuseofthewheeldepends.Clayis

fashionedintovessels;butitisontheiremptyhollowness,that

theirusedepends.Thedoorandwindowsarecutout（fromthewalls）

toformanapartment;butitisontheemptyspace（within）,thatits

usedepends.Therefore,whathasa（positive）existenceservesfor

profitableadaptation,andwhathasnotthatfor（actual）usefulness.

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老子:

「道德经」:

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,andthewildhuntingwaste

Makemadthemind;andobjectsrareandstrange,

Soughtfor,men'sconductwilltoevilchange.

Thereforethesageseekstosatisfy（thecravingof）thebelly,and

notthe（insatiablelongingofthe）eyes.Heputsfromhimthe

latter,andpreferstoseektheformer.

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老子:

「道德经」:

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;honourand

greatcalamity,toberegardedaspersonalconditions（ofthesame

kind）.

Whatismeantbyspeakingthusoffavouranddisgrace?

Disgraceis

beinginalowposition（aftertheenjoymentoffavour）.Thegetting

that（favour）leadstotheapprehension（oflosingit）,andthelosing

itleadstothefear