道德經(jīng)林語堂#僅限借鑒

1、【佛慧雙語弘道館】道德經(jīng)漢英對照 （林語堂 譯本）道德經(jīng)老子 著林語堂 英譯一章道，可道，非恒道。名，可名，非恒名。無名，天地之始；有名，萬物之母。故常無欲，以觀其妙；常有欲，以觀其徼。此兩者同出而異名，同謂之玄。玄之又玄，眾妙之門。The Tao that can be told ofIs not the Absolute Tao;The Names that can be givenAre not Absolute Names.The Nameless is the origin of Heaven and Earth;The Named is the Mother of All Thin

2、gs.Therefore:Oftentimes, one strips oneself of passionIn order to see the Secret of Life;Oftentimes, one regards life with passion,In order to see its manifest forms.These two (the Secret and its manifestations)Are (in their nature) the same;They are given different namesWhen they become manifest.Th

3、ey may both be called the Cosmic Mystery:Reaching from the Mystery into the Deeper MysteryIs the Gate to the Secret of All Life.-二章天下皆知美之為美，斯惡已；皆知善之為善，斯不善矣。有無相生，難易相成，長短相形，高下相盈，音聲相和，前后相隨，恒也。是以圣人處無為之事，行不言之教，萬物作而弗始，生而弗有，為而弗恃，功成而弗居。夫唯弗居，是以不去。When the people of the Earth all know beauty as beauty,There a

4、rises (the recognition of) ugliness.When the people of the Earth all know the good as good,There arises (the recognition of) evil.Therefore:Being and non-being interdepend in growth;Difficult and easy interdepend in completion;Long and short interdepend in contrast;High and low interdepend in positi

5、on;Tones and voice interdepend in harmony;Front and behind interdepend in company.Therefore the Sage:Manages affairs without action;Preaches the doctrine without words;All things take their rise, but he does not turn away from them;He gives them life, but does not take possession of them;He acts, bu

6、t does not appropriate;Accomplishes, but claims no credit.It is because he lays claim to no creditThat the credit cannot be taken away from him.-三章不尚賢，使民不爭；不貴難得之貨，使民不為盜；不見可欲，使民心不亂。是以圣人之治，虛其心，實(shí)其腹；弱其志，強(qiáng)其骨。常使民無知無欲。使夫知不敢弗為而已，則無不治。Exalt not the wise,So that the people shall not scheme and contend;Prize n

7、ot rare objects,So that the people shall not steal;Shut out from site the things of desire,So that the peoples hearts shall not be disturbed.Therefore in the government of the Sage:He keeps empty their heartsMakes full their bellies,Discourages their ambitions,Strengthens their frames;So that the pe

8、ople may be innocent of knowledge and desires.And the cunning ones shall not presume to interfere.By action without deedsMay all live in peace.-四章道沖，而用之或不盈。淵兮，似萬物之宗。挫其銳，解其紛，和其光，同其塵。湛兮，似或存。吾不知誰之子，象帝之先。Tao is a hollow vessel,And its use is inexhaustible!Fathomless!Like the fountain head of all things,

9、Its sharp edges rounded off,Its tangles untied,Its light tempered,Its turmoil submerged,Yet dark like deep water it seems to remain.I do not know whose Son it it,An image of what existed before God.-五章天地不仁，以萬物為芻狗；圣人不仁，以百姓為芻狗。天地之間，其猶橐龠乎？虛而不屈，動而愈出。多聞數(shù)窮，不如守中。Nature is unkind:It treats the creation like

10、 sacrificial straw-dogs.The Sage is unkind:He treats the people like sacrificial straw-dogs.How the universe is like a bellows!Empty, yet it gives a supply that never fails;The more it is worked, the more it brings forth.By many words is wit exhausted.Rather, therefore, hold to the core.-六章谷神不死，是謂玄牝

11、。玄牝之門，是謂天地根。綿綿若存，用之不勤。The Spirit of the Valley never dies.It is called the Mystic Female.The Door of the Mystic FemaleIs the root of Heaven and Earth.Continuously, continuously,It seems to remain.Draw upon itAnd it serves you with ease.-七章天長地久。天地所以能長且久者，以其不自生，故能長生。是以圣人后其身而身先，外其身而身存。不以其無私邪？故能成其私。The

12、universe is everlasting.The reason the universe is everlastingIs that it does not life for Self.Therefore it can long endure.Therefore the Sage puts himself last,And finds himself in the foremost place;Regards his body as accidental,And his body is thereby preserved.Is it not because he does not liv

13、e for SelfThat his Self is realized?-八章上善若水。水善利萬物而不爭，居眾人之所惡，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。The best of men is like water;Water benefits all thingsAnd does not compete with them.It dwells in (the lowly) places that all disdain -Wherein it comes near to the Tao.In his dwelling, (the Sage) l

14、oves the (lowly) earth;In his heart, he loves what is profound;In his relations with others, he loves kindness;In his words, he loves sincerity;In government, he loves peace;In business affairs, he loves ability;In hi actions, he loves choosing the right time.It is because he does not contendThat he

15、 is without reproach.-九章持而盈之，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。功遂身退，天下之道。Stretch (a bow) to the very full,And you will wish you had stopped in time.Temper a (sword-edge) to its very sharpest,And the edge will not last long.When gold and jade fill your hall,You will not be able to keep them safe.To

16、be proud with wealth and honorIs to sow seeds of ones own downfall.Retire when your work is done,Such is Heavens way.-十章載營魄抱一，能無離乎？專氣致柔，能如嬰兒乎？修除玄覽，能無疵乎？愛民治國，能無智乎？天門開闔，能為雌乎？明白四達(dá)，能無知乎？生之、畜之，生而不有，長而不宰。是為玄德。In embracing the One with your soul,Can you never forsake the Tao?In controlling your vital force

17、 to achieve gentleness,Can you become like the new-born child?In cleansing and purifying your Mystic vision,Can you strive after perfection?In loving the people and governing the kingdom,Can you rule without interference?In opening and shutting the Gate of Heaven,Can you play the part of the Female?

18、In comprehending all knowledge,Can you renounce the mind?-十一章三十輻共一轂，當(dāng)其無，有車之用。埏埴以為器，當(dāng)其無，有器之用。鑿戶牖以為室，當(dāng)其無，有室之用。故有之以為利，無之以為用。Thirty spokes unite around the nave;From their not-being (loss of their individuality)Arises the utility of the wheel.Mold clay into a vessel;From its not-being (in the vessels ho

19、llow)Arises the utility of the vessel.Cut out doors and windows in the house (-wall),From their not-being (empty space) arises the utilityof the house.Therefore by the existence of things we profit.And by the non-existence of things we are served.-十二章五色令人目盲；五音令人耳聾；五味令人口爽；馳騁畋獵，令人心發(fā)狂；難得之貨，令人行妨。是以圣人為腹不

20、為目，故去彼取此。The five colors blind the eyes of man;The five musical notes deafen the ears of man;The five flavors dull the taste of man;Horse-racing, hunting and chasing madden the minds of man;Rare, valuable goods keep their owners awake at night.Therefore the Sage:Provides for the belly and not the ey

21、e.Hence, he rejects the one and accepts the other.-十三章寵辱若驚，貴大患若身。何謂寵辱若驚？寵為下，得之若驚，失之若驚，是謂寵辱若驚。何謂貴大患若身？吾所以有大患者，為吾有身，及吾無身，吾有何患？故貴以身為天下，若可寄天下；愛以身為天下，若可托天下。Favor and disgrace cause one dismay;What we value and what we fear are within our Self.What does this mean:Favor and disgrace cause one dismay?Those

22、who receive a favor from aboveAre dismayed when they receive it,And dismayed when they lose it.What does this mean:What we value and what we fear are within our Self?We have fears because we have a self.When we do not regard that self as self,What have we to fear?Therefore he who values the world as

23、 his selfMay then be entrusted with the government of the world;And he who loves the world as his self -The world may then be entrusted to his care.-十四章視之不見，名曰微；聽之不聞，名曰希；搏之不得，名曰夷。此三者，不可致詰，故混而為一。其上不皎，其下不昧，繩繩兮不可名，復(fù)歸于物。是謂無狀之狀，無物之象，是謂惚恍。迎之不見其首，隨之不見其后。執(zhí)古之道，以御今之有。能知古始，是謂道紀(jì)。Looked at, but cannot be seen -T

24、hat is called the Invisible (yi).Listened to, but cannot be heard -That is called the Inaudible (hsi).Grasped at, but cannot be touched -That is called the Intangible (wei).These three elude our inquiriesAnd hence blend and become One.Not by its rising, is there light,Nor by its sinking, is there da

25、rkness.Unceasing, continuous,It cannot be defined,And reverts again to the realm of nothingness.That is why it is called the Form of the Formless,The Image of Nothingness.That is why it is called the Elusive:Meet it and you do not see its face;Follow it and you do not see its back.-十五章古之善為道者，微妙玄通，深不

26、可識。夫唯不可識，故強(qiáng)為之容：豫兮，若冬涉川；猶兮，若畏四鄰；儼兮，其若客；渙兮，其若凌釋；敦兮，其若樸；曠兮，其若谷；混兮，其若濁。孰能濁以止？靜之徐清。孰能安以久？動之徐生。保此道者，不欲盈。夫唯不盈，故能蔽而新成。The wise ones of old had subtle wisdom and depth of understanding,So profound that they could not be understood.And because they could not be understood,Perforce must they be so described:Ca

27、utious, like crossing a wintry stream,Irresolute, like one fearing danger all around,Grave, like one acting as guest,Self-effacing, like ice beginning to melt,Genuine, like a piece of undressed wood,Open-minded, like a valley,And mixing freely, like murky water.Who can find repose in a muddy world?B

28、y lying still, it becomes clear.Who can maintain his calm for long?By activity, it comes back to life.He who embraces this TaoGuards against being over-full.Because he guards against being over-full,He is beyond wearing out and renewal.-十六章致虛極，守靜篤。萬物并作，吾以觀復(fù)。夫物蕓蕓，各復(fù)歸其根。歸根曰靜，靜曰復(fù)命。復(fù)命曰常，知常曰明。不知常，妄作，兇。知常

29、容，容乃公，公乃王，王乃天，天乃道，道乃久，歿身不殆。Attain the utmost in Passivity,Hold firm to the basis of Quietude.The myriad things take shape and rise to activity,But I watch them fall back to their repose.Like vegetation that luxuriantly growsBut returns to the root (soil) from which it springs.To return to the root i

30、s Repose;It is called going back to ones Destiny.Going back to ones Destiny is to find the Eternal Law.To know the Eternal Law is Enlightenment.And not to know the Eternal LawIs to court disaster.He who knows the Eternal Law is tolerant;Being tolerant, he is impartial;Being impartial, he is kingly;B

31、eing kingly, he is in accord with Nature;Being in accord with Nature, he is in accord with Tao;Being in accord with Tao, he is eternal,And his whole life is preserved from harm.-十七章太上，不知有之；其次，親而譽(yù)之；其次，畏之；其次，侮之。信不足焉，有不信焉。悠兮，其貴言。功成事遂，百姓皆謂：我自然。Of the best rulersThe people (only) know that they exist;The

32、 next best the love and praise;The next they fear;And the next they revile.When they do not command the peoples faith,Some will lose faith in them,And then they resort to oaths!But (of the best) when their task is accomplished,their work done,The people all remark, We have done it ourselves.-十八章大道廢，

33、有仁義；智慧出，有大偽；六親不和，有孝慈；國家昏亂，有忠臣。On the decline of the great Tao,The doctrine of humanity and justice arose.When knowledge and cleverness appeared,Great hypocrisy followed in its wake.When the six relationships no longer lived at peace,There was (praise of) kind parents and filial sons.When a country f

34、ell into chaos and misrule,There was (praise of) loyal ministers.-十九章絕圣棄智，民利百倍；絕仁棄義，民復(fù)孝慈；絕巧棄利，盜賊無有。此三者以為文，不足。故令有所屬：見素抱樸，少思寡欲，絕學(xué)無憂。Banish wisdom, discard knowledge,And the people shall profit a hundredfold;Banish humanity, discard justice,And the people shall recover love of their kin;Banish cunning,

35、 discard utility,And the thieves and brigands shall disappear.As these three touch the externals and are inadequate,The people have need of what they can depend upon:Reveal thy simple self,Embrace thy original nature,Check thy selfishness,Curtail thy desires.-二十章唯之與阿，相去幾何？美之與惡，相去若何？人之所畏，不可不畏?；馁?，其未央哉

36、！眾人熙熙，如享太牢，如春登臺。我獨(dú)泊兮，其未兆；沌沌兮，如嬰兒之未孩；儡儡兮，若無所歸。眾人皆有馀，而我獨(dú)若遺。我愚人之心也哉，沌沌兮！俗人昭昭，我獨(dú)昏昏。俗人察察，我獨(dú)悶悶。淡兮，其若海，望兮，若無止。眾人皆有以，而我獨(dú)頑似鄙。我獨(dú)異于人，而貴食母。Banish learning, and vexations end.Between Ah! and Ough!How much difference is there?Between good and evilHow much difference is there?That which men fearIs indeed to be fea

37、red;But, alas, distant yet is the dawn (of awakening)!The people of the world are merry-making,As if partaking of the sacrificial feasts,As if mounting the terrace in spring;I alone am mild, like one unemployed,Like a new-born babe that cannot yet smile,Unattached, like one without a home.The people

38、 of the world have enough and to spare,But I am like one left out,My heart must be that of a fool,Being muddled, nebulous!The vulgar are knowing, luminous;I alone am dull, confused.The vulgar are clever, self-assured;I alone, depressed.Patient as the sea,Adrift, seemingly aimless.The people of the w

39、orld all have a purpose;I alone appear stubborn and uncouth.I alone differ from the other people,And value drawing sustenance from the Mother.-二十一章孔德之容，惟道是從。道之為物，惟恍惟惚。惚兮恍兮，其中有象；恍兮惚兮，其中有物；窈兮冥兮，其中有精；其精甚真，其中有信。自今及古，其名不去，以閱眾甫。吾何以知眾甫之狀哉？以此。The marks of great CharacterFollow alone from the Tao.The thing t

40、hat is called TaoIs elusive, evasive.Evasive, elusive,Yet latent in it are forms.Elusive, evasive,Yet latent in it are objects.Dark and dim,Yet latent in it is the life-force.The life-force being very true,Latent in it are evidences.From the days of old till nowIts Named (manifested forms) have neve

41、r ceased,By which we may view the Father of All Things.How do I know the shape of the Father of All Things?Through these (manifested forms)!-二十二章曲則全，枉則直，洼則盈，敝則新，少則得，多則惑。是以圣人抱一為天下式。不自見，故明；不自是，故彰；不自伐，故有功；不自矜，故長。夫唯不爭，故天下莫能與之爭。古之所謂曲則全者，豈虛言哉！誠全而歸之。To yield is to be preserved whole.To be bent is to become

42、 straight.To be hollow is to be filled.To be tattered is to be renewed.To be in want is to possess.To have plenty is to be confused.Therefore the Sage embraces the One,And becomes the model of the world.He does not reveal himself,And is therefore luminous.He does not justify himself,And is therefore

43、 far-famed.He does not boast of himself,And therefore people give him credit.He does not pride himself,And is therefore the chief among men.Is it not indeed true, as the ancients say,To yield is to be preserved whole?Thus he is preserved and the world does him homage.-二十三章希言自然。故飄風(fēng)不終朝，驟雨不終日。孰為此者？天地。天

44、地尚不能久，而況于人乎？故從事于道者，同于道；德者，同于德；失者，同于失。同于道者，道亦樂得之；同于德者，德亦樂得之；同于失者，失亦樂得之。信不足焉，有不信焉。Nature says few words:Hence it is that a squall lasts not a whole morning.A rainstorm continues not a whole day.Where do they come from?From Nature.Even Nature does not last long (in its utterances),How much less should

45、human beings?Therefore it is that:He who follows the Tao is identified with the Tao.He who follows Character (Teh) is identified withCharacter.He who abandons (Tao) is identified with abandonment (ofTao).He who is identified with Tao -Tao is also glad to welcome him.He who is identified with charact

46、er -Character is also glad to welcome him.He who is identified with abandonment -Abandonment is also glad t welcome him.He who has not enough faithWill not be able to command faith from others.-二十四章企者不立；跨者不行；自見者不明；自是者不彰；自伐者無功；自矜者不長。其在道也，曰馀食贅形，物或惡之，故有道者不居。He who stands on tiptoe does not stand (firm)

47、;He who strains his strides does not walk (well);He who reveals himself is not luminous;He who justifies himself is not far-famed;He who boasts of himself is not given credit;He who prides himself is not chief among men.These in the eyes of TaoAre called the dregs and tumors of Virtue,Which are thin

48、gs of disgust.Therefore the man of Tao spurns them.-二十五章有物混成，先天地生。寂兮寥兮，獨(dú)立而不改，周行而不殆，可以為天地母。吾不知其名，字之曰道，強(qiáng)為之名曰大。大曰逝，逝曰遠(yuǎn)，遠(yuǎn)曰反。故道大，天大，地大，人亦大。域中有四大，而人居其一焉。人法地，地法天，天法道，道法自然。Before the Heaven and Earth existedThere was something nebulous:Silent, isolated,Standing alone, changing not,Eternally revolving withou

49、t fail,Worthy to be the Mother of All Things.I do not know its nameAnd address it as Tao.If forced to give it a name, I shall call it Great.Being great implies reaching out in space,Reaching out in space implies far-reaching,Far-reaching implies reversion to the original point.Therefore:Tao is Great

50、,The Heaven is great,The Earth is great,The King is also great.There are the Great Four in the universe,And the King is one of them.Man models himself after the Earth;The Earth models itself after Heaven;The Heaven models itself after Tao;Tao models itself after nature.-二十六章重為輕根，靜為躁君。是以君子終日行不離輜重。雖有榮觀，燕處超然。奈何萬乘之主，而以身輕天下？輕則失根，躁則失君。The Solid is the root of