道德经中英对比Word文档下载推荐.docx

1、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。It is because every one under Heaven recognizes beauty as beauty，that the idea of ugliness exists. And equally if every one recognized virtue as virtue，this would merely create fresh concept

2、ions of wickedness. For trulyBeing and Not-being grow out of one another；Difficult and easy complete one another. Long and short test one another；High and low determine one another. Pitch and mode give harmony to one another. Front and back give sequence to one another。Therefore1 the Sage relies on

3、actionless activity，Carries on wordless teaching，But the myriad creatures are worked upon by him；he does not disown them. He rears them，but does not lay claim to them，Controls them，but does not lean upon them，Achieves his aim，but does not call attention2 to what he does；And for the very reason that

4、he does not call attention to what he does He is not ejected from fruition of what he has done. 1Becauseactioncan only make one thing high at the expense of making something else low，etc. 2Literally，does not place（i.e.classify）himself as a victor。cf. Mencius，；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

5、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。If we stop looking forpersons of superior morality（hsien）to put in power，there will be no more jealousies among the people. If we cease to set store by products that are hard to get，there will be no more thieves. If the people never see such things as exc

6、ite desire，their hearts will remain placid and undisturbed. Therefore the Sage rules By emptying their hearts And filling their bellies，Weakening their intelligence1And toughening their sinews Ever striving to make the people knowledgeless and desireless. Indeed he sees to it that if there be any wh

7、o have knowledge，they dare not interfere. Yet through his actionless activity all things are duly regulated. 1Particularly in the sense ofhaving ideas of ones own。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。The Way is like an empty vessel That yet may be drawn from Without ever needi

8、ng to be filled. It is bottomless；the very progenitor of all things in the world. In it all sharpness is blunted，All tangles untied，All glare tempered，All dust1 smoothed. It is like a deep pool that never dries. Was it too the child of something else？We cannot tell. But as a substanceless image2 it

9、existed before the Ancestor.31Dust is the Taoist symbol for the noise and fuss of everyday life. 2A hsiang，an image such as the mental images that float before us when we think. 3The Ancestor in question is almost certainly the Yellow Ancestor who separated Earth from Heaven and so destroyed the Pri

10、mal Unity，for which he is frequently censured is Chuang Tzu.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。Heaven and Earth are ruthless；To them the Ten Thousand Things are but as straw dogs. The Sage too is ruthless；To him the people are but as straw dogs. Yet1 Heaven and Earth and all

11、that lies between Is like a bellows In that it is empty，but gives a supply that never fails. Work it，and more comes out . Whereas the force of words2 is soon spent. Far better is it to keep what is in the heart3. 1Though ruthless nature is perpetually bounteous. 2Laws and proclamations. 3For chung a

12、swhat is within the heart，see Tso Chuan，Yin Kung 3rd year and Kuan Tzu，37，beginning. The comparison of Heaven and Earth to a bellows is also found in Kuan Tzu（Pien 11，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。The Valley Spirit never dies. It is named the Mysterious Female. And the Doorway of the

13、 Mysterious Female Is the base from which Heaven and Earth sprang. It is there within us all the while；Draw upon it as you will，it never runs dry.11Lieh Tzu quotes these lines as coming from the Book of the Yellow Ancestor；but it does not follow that the Tao Ching is actually quothing them from this

14、 source. They may belong to the general stock of early Taoist rhymed teaching. For chin compare below，Chapter 52，line 9，and Huai-nan Tzu I，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。Heaven is eternal，the Earth Everlasting. How come they to be so？Is it because they do not fost

15、er their own lives；That is why they live so long. Therefore the Sage Puts himself in the background；but is always to the fore. Remains outside；but is always there. Is it not just because he does not strive for any personal end That all his personal ends are fulfilled？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

16、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。The highest good is like that of water. The goodness of water is that it benefits the ten thousand creatures；yet itself does not scramble，but is content with the places that all men disdain. It is this that makes water so near to the Way. And if men think the groun

17、d the best place for building a house upon，If among thoughts they value those that are profound，If in friendship they value gentleness，In words，truth；in government，good order；In deeds，effectiveness；in actions，timeliness- In each case it is because they prefer what does not lead to strife，1 And there

18、fore does not go amiss. 1Even ordinary people realize the importance of the Taoist principle ofwater-likebehaviour，i.e. not striving to get on top or to the fore.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！Stretch a bow1 to the very full，And you will wish you had stopped in time；Temper a s

19、word-edge to its very sharpest，And you will find it soon grows dull When bronze and jade fill your hall It can no longer be guarded. Wealth and place breed insolence That brings ruin in its train. When your work is done，then withdraw！Such is Heavens2 Way. 1 the expression used can also apply to fill

20、ing a vessel to the brim；butstretching a bowmakes a better parallel tosharpening a sword。2 as opposed to the Way of man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。Chapter 10When the intelligent and animal souls are held together in one embrace，they can be kept from separa

21、ting. When one gives undivided attention to the（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.In loving the people and ruling the state，cannot he proceed

22、 without any（purpose of）action？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？（The Tao）produces（all things）and nourishes them；it produces them and does not claim them as it

23、s own；it does all，and yet does not boast of it；it presides over all，and yet does not control them. This is what is calledThe mysterious Quality（of the Tao）。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。Chapter 11The thirty spokes unite in the one nave；but it is on the empty spa

24、ce（for the axle），that the use of the wheel depends. Clay is fashioned into vessels；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

25、）existence serves for profitable adaptation，and what has not that for（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Chapter 12Colours five hues from theyes their sight will take；Musics five notes the ears as deaf can make；The flavours five deprive the mouth of taste；The

26、chariot course，and the wild hunting waste Make mad the mind；and objects rare and strange，Sought for，mens conduct will to evil change.Therefore the sage seeks to satisfy（the craving of）the belly，and not the（insatiable longing of the）eyes. He puts from him the latter，and prefers to seek the former.第十三

27、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。Chapter 13Favour and disgrace would seem equally to be feared；honour and great calamity，to be regarded as personal conditions（of the same kind）。What is meant by speaking thus of favour and disgrace？Disgr

28、ace is being in a low position（after the enjoyment of favour）。The getting that（favour）leads to the apprehension（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 s

29、aying that honour and great calamity are to be（similarly）regarded as personal conditions？What 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？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 the love which he bears to his own person may be entrusted with it.第十四章视之不见，名曰夷听之不闻，名曰希搏之不得，名