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道德经章01-09中英浅译  

2015-11-07 13:43:29|  分类: 默认分类 |  标签: |举报 |字号 订阅

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道德经章01-09中英浅译

 

01定议章 第一Axiom

道可道,非常道。名可名,非常名。Tao can be talked aboutwould not be the Eternal Tao. Names can be named, would not be the Eternal Name.无名天地之始:有名万物之母。As the origin of heaven-and-earth, it is nameless As "the Mother of all things, it is nameable.故常无欲,以观其妙:常有欲,以观其僥。So, as ever hidden, we should look at its inner essenceAs always manifest, we should look at its outer aspects.此两者,同出而异名;These two flow from the same source, though differently named;同谓之元。And both are called mysteries.元之又元,众妙之门。The Mystery yielding mysteries is the Door of all essence.

{原文}

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,以观其眇;常有欲以观其僥。此两者,同出而异名;同谓之元。元之又元,众眇之门。

[译文]

可以道明一二的“道”,那就不是一条永恒不变的“常道”。可以命名某东西的名字,这个名字就不是一个永恒都能用来形容这个不停变幻的东西。“无名”可以用来表述天地浑沌未开之际的状况;而“有名”,则是宇宙万物产生之本原的命名。因此,要常从“无”中去观察领悟“道”的奥妙;要常从“有”中去观察体会“道”的端倪。无与有这两者,来源相同而名称相异,都可以称之为玄妙、深远。它不是一般的玄妙、深奥,而是玄妙中生玄妙、深远中生深远,是孕育宇宙天地万物之奥妙总门

 

02体用章第二 Relativity

天下皆知美之为美,斯恶已。The world can see something is beautiful, it is because there exists ugliness皆知善之为善,斯不善已。The world can recognize   good deeds this because evil deeds happen.故有无相生,难易相成,Indeed, the things and nothings give birth to each other. Difficulties and easiness complements each other.长短相较,高下相倾, 音声相和,前后相随。Long and short compares each other. High and low depends on each other. Voice and sound harmonizes each other. Back and front follows each other.是以圣人处无为之事,行不言之教。Thereforethe Sage manages his affairs without ado And spreads his teaching without talking.万物作焉而不辞。生而不有。为而不恃。He denies nothing to the teeming things. He rears them, but lays no claim to them. He does his workbut sets no store by it.功成而弗居。He accomplishes nis task, but does not dwell upon it.夫唯弗居,是以不去。And yet it is just because he does not dwell on it That nobody can ever take it away from him.

{原文}

天下皆知美之为美,恶已;皆知善之为善,斯不善矣。有无之相生也,难易之相成也,长短之相刑也,高下之相盈也,音声之相和也,先后之相随,恒也。是以圣人居无为之事,行不言之教,万物作而弗始也,为而弗志也,成功而弗居也。夫唯弗居,是以弗去。

[译文]

天下人都认为美之所以为美,那是由于有丑陋的存在。都知道善之所以为善,那是因为有恶行的存在。所以有和无互相转化,难和易互相形成,长和短互相显现,高和下互相充实,音与声互相谐和,前和后互相接随。这是永恒的。因此圣人用无为的观点对待世事,用不言的方式施行教化:听任万物自然兴起而不为其创始,有所施为,但不加自己的倾向,功成业就而不自居。正由于不居功,就无所谓失去功名。

 

03穷源章第三 Ignorance is Blissful

不尚贤,使民不争。By not exalting the talented you will cause the people to cease from rivalry and contention.不贵难得之货,使民不为盗 不见可欲,使民心不乱。By not prizing goods hard to get, you will cause the people to cease from robbing and stealing. By not displaying what is desirable, you will cause the people's hearts to remain undisturbed.是以圣人之治:虚其心,实其腹,弱其志,强其骨。Therefore, the Sage's way of governing begins by Emptying the heart of desires, Filling the belly with food, Weakening the ambitions, Toughening the bones.常使民无知无欲,使夫智者不敢为也。为无为,则无不治。In this way he will cause the people to remain without knowledge and withoutdesire, and prevent the knowing ones from any ado. Practice Non-Ado, and everything will be in order.

{原文}

不上贤,使民不争;不贵难得之货,使民不为盗③;不见可欲④,使民不乱。是以圣人之治也,虚其心,实其腹,弱其志,强其骨,恒使民无知、无欲也。使夫知不敢、弗为而已,则无不治矣。

[译文]

不推崇有才德的人,导使老百姓不互相争夺;不珍爱难得的财物,导使老百姓不去偷窃;不显耀足以引起贪心的事物,导使民心不被迷乱。因此,圣人的治理原则是:排空百姓的心机,填饱百姓的肚腹,减弱百姓的竞争意图,增强百姓的筋骨体魄,经常使老百姓没有智巧,没有欲望。致使那些有才智的人也不敢妄为造事。圣人按照“无为”的原则去做,办事顺应自然,那么,天才就不会不太平了。

 

04功用章第四 The Almighty Tao

道冲而用之,或不盈。The Tao is like an empty bowl, Which in being

used can never be filled up.渊兮似万物之宗。Fathomless, it seems to be the origin of all things.挫其锐,It blunts all sharp edges,解其纷,t unties all tangles,和其光,It harmonizes all lights,同其尘。It unites the world into one whole.湛兮似或存。Hidden in the deepsYet it seems to exist for ever.吾不知谁之子;象帝之先。I do not know whose child it is It seems to be the common ancestor of all, the father of things.

[原文]

道冲,而用之有弗盈也。渊呵!似万物之宗。锉其兑,解其纷,和其光,同其尘。湛呵!似或存。吾不知其谁之子,象帝之先。

[译文]

大“道”空虚开形,但它的作用又是无穷无尽。深远啊!它好象万物的祖宗。消磨它的锋锐,消除它的纷扰,调和它的光辉,混同于尘垢。隐没不见啊,又好象实际存在。我不知道它是谁的后代,似乎是天帝的祖先。

 

05守中章第五 Persevere aloof

天地不仁,以万物为刍狗。Heaven-and-Eartn are not benevolent They  treat all things as straw-dogs.圣人不仁,以百姓为刍狗。Sages are not benevolent They treat all their people as straw-dogs。天地之间,其犹橐钥乎: Between Heaven and Earth,There seems to be a Bellows:虚而不屈,动而愈出。It is empty, and yet it is inexhaustible;多言数穷:The more it works, the more comes out of it. No amount of words can fathom it: 不如守中。Better look for it within you.

[原文]

天地不仁,以万物为刍狗;圣人不仁,以百姓为刍狗。天地之间,其犹橐龠乎?虚而不屈,动而俞出。多闻数穷,不如守中。

[译文]

天地是无所谓仁慈的,它没有仁爱,对待万事万物就像对待刍狗一样,任凭万物自生自灭。圣人也是没有仁受的,也同样像刍狗那样对待百姓,任凭人们自作自息。天地之间,岂不像个风箱一样吗?它空虚而不枯竭,越鼓动风就越多,生生不息。政令繁多反而更加使人困惑,更行不通,不如保持虚静。

 

06谷神章第六 The viable Ecosystem

谷神不死,是谓元牝The spirit of the Fountain dies not. It is called the Mysterious Feminine.元牝之门,是谓天地根。The Doorway of the Mysterious Feminine Is called the Root of Heaven-and-Earth.绵绵若存,用之不堇。Lingering like gossamer, it has only a hint of existenceAnd yet when you draw upon it, it is inexhaustible.

[原文]

谷神不死,是谓玄牝。玄牝之门,是谓天地之根。绵绵呵!其若存!用之不堇。

[译文]

生养天地万物的道(谷神)是永恒长存的,这叫做玄妙的母性。玄妙母体的生育之产门,这就是天地的根本。连绵不绝啊!它就是这样不断的永存,作用是无穷无尽的。

 

07无私章第七 Selfless of Tao

天长地久。天地所以能长且久者,以其不自生。 故能长生。Heaven lasts long, and Earth abides. What is the secret of their durability? Is it not because they do not live for themselves That they can live so long?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。Therefore, the Sage wants to remain behind,but finds nimself at the head of others

Rcckons himself out,but finds himself safe and secure.

Is it not because he is selfless That his self is preserved ?

[原文]

天长,地久。天地之所以能长且久者,以其不自生也,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。

[译文]

天长地久,天地所以能长久存在,是因为它们不为了自己的生存而自然地运行着,所以能够长久生存。因此,有道的圣人遇事谦退无争,反而能在众人之中领先;将自己置于度外,反而能保全自身生存。这不正是因为他无私吗?所以能成就他的自身。

 

08若水章第八 Water is Virtuous

上善若水。水善利万物而不争。The highest form or goodness is like water. Water knows how to benefit all things without striving with them.处众人之所恶,故几于道居善地。It stays in places loathed by all men.Therefore, it comes near the Tao. In choosing your dwelling, know how to keep to the ground.心善渊。In cultivating your mind, know how to dive in the hidden deeps.与善仁。In dealing with others, know how to be gentle and kind言善信。In speaking, know how to keep your words.正善治。In governing, know how to maintain order.

事善能。In transacting business, know how to be efficient.动善时。In making a move, know how to choose the right moment.

夫唯不争,故无尤。If you do not strive with others, You will be free from blame.

[原文]

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;政,善治;事,善能;动,善时。夫唯不争,故无尤。

[译文]

最善的人好象水一样。水善于滋润万物而不与万物相争,停留在众人都不喜欢的地方,所以最接近于“道”。最善的人,居处最善于选择地方,心胸善于保持沉静而深不可测,待人善于真诚、友爱和无私,说话善于格守信用,为政善于精简处理,能把国家治理好,处事能够善于发挥所长,行动善于把握时机。最善的人所作所为正因为有不争的美德,所以没有过失,也就没有怨咎。

 

09保常章第九 Moderation

持而盈之,不如其巳。As for holding to fullness, Far better were it to stop in time !揣而税之,不可长保Keep on beating and sharpening a sword, And the edge cannot be preserved for long.金玉满堂,莫之能守。Fill your house with gold and jade, And it can no longer be guarded.富贵而骄,自遗其咎。Set store bv your riches and honour, And you will only reap a crop of calamities.功遂身退,天之道。Here is the Way of Heaven When you have done your work, retire

{原文}

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。功成身退,天之道也。

[译文]

执持盈满,不如适时停止;显露锋芒,锐势难以保持长久。金玉满堂,无法守藏;如果富贵到了骄横的程度,那是自己留下了祸根。一件事情做的圆满了,就要含藏收敛,这是符合自然规律的道理。

 

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