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道德經章01-09中英淺譯  

2015-11-07 13:30:09|  分类: 默认分类 |  标签: |举报 |字号 订阅

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道德經章01-09中英淺譯

 

01定議章 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.無名天地之始:有名萬物之母。As the origin of heaven-and-earth, it is nameless As "the Mother of all things, it is nameable.故常無欲,以觀其妙:常有欲,以觀其徼。So, as ever hidden, we should look at its inner essenceAs always manifest, we should look at its outer aspects.此兩者,同出而异名;These two flow from the same source, though differently named;同謂之元。And both are called mysteries.元之又元,眾妙之門。The Mystery yielding mysteries is the Door of all essence.

{原文}

道可道,非常道。名可名,非常名。無名天地之始;有名萬物之母。故常無欲,以觀其眇;常有欲以觀其徼。此兩者,同出而异名;同謂之元。元之又元,眾眇之門。

[譯文]

可以道明一二的“道”,那就不是一條永恒不變的“常道”。可以命名某東西的名字,這個名字就不是一個永恒都能用來形容這個不停變幻的東西。“無名”可以用來表述天地渾沌未開之際的狀況;而“有名”,則是宇宙萬物產生之本原的命名。因此,要常從“無”中去觀察領悟“道”的奧妙;要常從“有”中去觀察體會“道”的端倪。無與有這兩者,來源相同而名稱相异,都可以稱之為玄妙、深遠。它不是一般的玄妙、深奧,而是玄妙中生玄妙、深遠中生深遠,是孕育宇宙天地萬物之奧妙總門

 

02體用章第二 Relativity

天下皆知美之為美,斯惡已。The world can see something is beautiful, it is because there exists ugliness皆知善之為善,斯不善已。The world can recognize   good deeds this because evil deeds happen.故有無相生,難易相成,Indeed, the things and nothings give birth to each other. Difficulties and easiness complements each other.長短相較,高下相傾, 音聲相和,前後相隨。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.是以聖人處無為之事,行不言之教。Thereforethe Sage manages his affairs without ado And spreads his teaching without talking.萬物作焉而不辭。生而不有。為而不恃。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}

天下皆知美之為美,惡已;皆知善之為善,斯不善矣。有無之相生也,難易之相成也,長短之相刑也,高下之相盈也,音聲之相和也,先後之相隨,恒也。是以聖人居無為之事,行不言之教,萬物作而弗始也,為而弗志也,成功而弗居也。夫唯弗居,是以弗去。

[譯文]

天下人都認為美之所以為美,那是由于有醜陋的存在。都知道善之所以為善,那是因為有惡行的存在。所以有和無互相轉化,難和易互相形成,長和短互相顯現,高和下互相充實,音與聲互相諧和,前和後互相接隨。這是永恒的。因此聖人用無為的觀點對待世事,用不言的方式施行教化:聽任萬物自然興起而不為其創始,有所施為,但不加自己的傾向,功成業就而不自居。正由于不居功,就無所謂失去功名。

 

03窮源章第三 Ignorance is Blissful

不尚賢,使民不爭。By not exalting the talented you will cause the people to cease from rivalry and contention.不貴難得之貨,使民不為盜 不見可欲,使民心不亂。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.是以聖人之治:虛其心,實其腹,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.常使民無知無欲,使夫智者不敢為也。為無為,則無不治。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}

不上賢,使民不爭;不貴難得之貨,使民不為盜③;不見可欲④,使民不亂。是以聖人之治也,虛其心,實其腹,弱其志,强其骨,恒使民無知、無欲也。使夫知不敢、弗為而已,則無不治矣。

[譯文]

不推崇有才德的人,導使老百姓不互相爭奪;不珍愛難得的財物,導使老百姓不去偷竊;不顯耀足以引起貪心的事物,導使民心不被迷亂。因此,聖人的治理原則是:排空百姓的心機,填飽百姓的肚腹,减弱百姓的競爭意圖,增强百姓的筋骨體魄,經常使老百姓沒有智巧,沒有欲望。致使那些有才智的人也不敢妄為造事。聖人按照“無為”的原則去做,辦事順應自然,那麽,天才就不會不太平了。

 

04功用章第四 The Almighty Tao

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

used can never be filled up.淵兮似萬物之宗。Fathomless, it seems to be the origin of all things.挫其銳,It blunts all sharp edges,解其紛,t unties all tangles,和其光,It harmonizes all lights,同其塵。It unites the world into one whole.湛兮似或存。Hidden in the deepsYet it seems to exist for ever.吾不知誰之子;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]

道沖,而用之有弗盈也。淵呵!似萬物之宗。銼其兌,解其紛,和其光,同其塵。湛呵!似或存。吾不知其誰之子,象帝之先。

[譯文]

大“道”空虛開形,但它的作用又是無窮無盡。深遠啊!它好象萬物的祖宗。消磨它的鋒銳,消除它的紛擾,調和它的光輝,混同于塵垢。隱沒不見啊,又好象實際存在。我不知道它是誰的後代,似乎是天帝的祖先。

 

05守中章第五 Persevere aloof

天地不仁,以萬物為芻狗。Heaven-and-Eartn are not benevolent They  treat all things as straw-dogs.聖人不仁,以百姓為芻狗。Sages are not benevolentThey treat all their people as straw-dogs。天地之間,其猶橐籥乎: Between Heaven and Earth,There seems to be a Bellows:虛而不屈,動而愈出。It is empty, and yet it is inexhaustible;多言數窮: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,以萬物為芻狗;聖人不仁,以百姓為芻狗。天地之間,其猶橐龠乎?虛而不屈,動而俞出。多聞數窮,不如守中。

[譯文]

天地是無所謂仁慈的,它沒有仁愛,對待萬事萬物就像對待芻狗一樣,任憑萬物自生自滅。聖人也是沒有仁受的,也同樣像芻狗那樣對待百姓,任憑人們自作自息。天地之間,豈不像個風箱一樣嗎?它空虛而不枯竭,越鼓動風就越多,生生不息。政令繁多反而更加使人困惑,更行不通,不如保持虛靜。

 

06谷神章第六 The viable Ecosystem

穀神不死,是謂元牝The spirit of the Fountain dies not. It is called the Mysterious Feminine.元牝之門,是謂天地根。The Doorway of the Mysterious Feminine Is called the Root of Heaven-and-Earth.緜緜若存,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]

穀神不死,是謂玄牝。玄牝之門,是謂天地之根。綿綿呵!其若存!用之不堇。

[譯文]

生養天地萬物的道(穀神)是永恒長存的,這叫做玄妙的母性。玄妙母體的生育之産門,這就是天地的根本。連綿不絕啊!它就是這樣不斷的永存,作用是無窮無盡的。

 

07無私章第七 Selfless of Tao

天長地久。天地所以能長且久者,以其不自生。 故能長生。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?是以聖人後其身,而身先;外其身,而身存。非 以其無私邪?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]

天長,地久。天地之所以能長且久者,以其不自生也,故能長生。是以聖人後其身而身先,外其身而身存,非以其無私邪?故能成其私。

[譯文]

天長地久,天地所以能長久存在,是因為它們不為了自己的生存而自然地運行著,所以能够長久生存。因此,有道的聖人遇事謙退無爭,反而能在衆人之中領先;將自己置于度外,反而能保全自身生存。這不正是因為他無私嗎?所以能成就他的自身。

 

08若水章第八 Water is Virtuous

上善若水。水善利萬物而不爭。The highest form or goodness is like water. Water knows how to benefit all things without striving with them.處眾人之所惡,故幾於道居善地。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.心善淵。In cultivating your mind, know how to dive in the hidden deeps.與善仁。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.動善時。In making a move, know how to choose the right moment.

夫唯不爭,故無尤。If you do not strive with others, You will be free from blame.

[原文]

上善若水。水善利萬物而不爭,處眾人之所惡,故幾于道。居,善地;心,善淵;與,善仁;言,善信;政,善治;事,善能;動,善時。夫唯不爭,故無尤。

[譯文]

最善的人好像水一樣。水善于滋潤萬物而不與萬物相爭,停留在衆人都不喜歡的地方,所以最接近于“道”。最善的人,居處最善于選擇地方,心胸善于保持沈靜而深不可測,待人善于真誠、友愛和無私,說話善于格守信用,為政善于精簡處理,能把國家治理好,處事能够善于發揮所長,行動善于把握時機。最善的人所作所為正因為有不爭的美德,所以沒有過失,也就沒有怨咎。

 

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 !揣而稅之,不可長保Keep on beating and sharpening a sword, And the edge cannot be preserved for long.金玉滿堂,莫之能守。Fill your house with gold and jade, And it can no longer be guarded.富貴而驕,自遺其咎。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:揣而銳之,不可長保。金玉滿堂,莫之能守;富貴而驕,自遺其咎。功成身退,天之道也。

[譯文]

執持盈滿,不如適時停止;顯露鋒芒,銳勢難以保持長久。金玉滿堂,無法守藏;如果富貴到了驕橫的程度,那是自己留下了禍根。一件事情做的圓滿了,就要含藏收斂,這是符合自然規律的道理。
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