【案例】《道德经》中英对照 | 老子 No.2[color=rgba(0, 0, 0, 0.298039)]林语堂译 [url=]风嘴儿[/url] [color=rgba(0, 0, 0, 0.298039)]2017-11-10
11 月 10 日 老子 中英 《道德经》中英对照 文 | 老子作 林语堂译 第二十一章至四十章
二十一章
孔德之容，惟道是从。 道之为物，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，以阅众甫。 吾何以知众甫之状哉？ 以此。
The marks of great Character Follow alone from the Tao. The thing that is called Tao Is 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 now Its Named (manifested forms) have never 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
「曲则全，枉则直，洼则盈，敝则新，少则得，多则惑。」 是以圣人抱一为天下式。 不自见，故明； 不自是，故彰； 不自伐，故有功； 不自矜，故长。 夫唯不争，故天下莫能与之争。 古之所谓「曲则全」者，岂虚言哉！ 诚全而归之。
To yield is to be preserved whole. To be bent is to become 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 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。 故飘风不终朝，骤雨不终日。 孰为此者？天地。 天地尚不能久，而况于人乎？ 故从事于道者，同于道；德者，同于德；失者，同于失。 同于道者，道亦乐得之；同于德者，德亦乐得之；同于失者，失亦乐得之。 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 human beings? Therefore it is that: He who follows the Tao is identified with the Tao. He who follows Character (Teh) is identified with Character. He who abandons (Tao) is identified with abandonment (of Tao). He who is identified with Tao - Tao is also glad to welcome him. He who is identified with character - 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 faith Will not be able to command faith from others.
二十四章
企者不立；跨者不行；自见者不明；自是者不彰；自伐者无功；自矜者不长。 其在道也，曰余食赘形。 物或恶之，故有道者不处。
He who stands on tiptoe does not stand (firm); 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 Tao Are called "the dregs and tumors of Virtue," Which are things 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，独立而不改，周行而不殆，可以为天地母。 吾不知其名，字之曰道，强为之名曰大。 大曰逝，逝曰远，远曰反。 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 existed There was something nebulous: Silent, isolated, Standing alone, changing not, Eternally revolving without fail, Worthy to be the Mother of All Things. I do not know its name And 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, 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
重为轻根，静为躁君。 是以君子终日行不离辎重，虽有荣观，燕处超然。 奈何万乘之主，而以身轻天下？ 轻则失根，躁则失君。
The Solid is the root of the light; The Quiescent is the master of the Hasty. Therefore the Sage travels all day Yet never leaves his provision-cart. In the midst of honor and glory, He lives leisurely, undisturbed. How can the ruler of a great country Make light of his body in the empire (by rushing about)? In light frivolity, the Center is lost; In hasty action, self-mastery is lost.
二十七章
善行，无辙迹； 善言，无瑕谪； 善数，不用筹策； 善闭，无关楗而不可开； 善结，无绳约而不可解。 是以圣人常善救人，故无弃人；常善救物，故无弃物。 是谓神明。 故善人者，不善人之师；不善人者，善人之资。 不贵其师，不爱其资，虽智大迷。 是谓要妙。
A good runner leaves no track. A good speech leaves no flaws for attack. A good reckoner makes use of no counters. A well-shut door makes use of no bolts, And yet cannot be opened. A well-tied knot makes use of no rope, And yet cannot be untied. Therefore the Sage is good at helping men; For that reason there is no rejected (useless) person. He is good at saving things; For that reason there is nothing rejected. - This is called stealing the Light. Therefore the good man is the Teacher of the bad. And the bad man is the lesson of the good. He who neither values his teacher Nor loves the lesson Is one gone far astray, Though he be learned. - Such is the subtle secret.
二十八章
知其雄，守其雌，为天下溪。为天下溪，常德不离。常德不离，复归于婴儿。 知其荣，守其辱，为天下谷。为天下谷，常德乃足。常德乃足，复归于朴。 知其白，守其黑，为天下式。为天下式，常德不忒。常德不忒，复归于无极。 朴散则为器，圣人用之，则为官长。 故大制无割。
He who is aware of the Male But keeps to the Female Becomes the ravine of the world. Being the ravine of the world, He has the original character (teh) which is not cut up. And returns again to the (innocence of the) babe. He who is conscious of the white (bright) But keeps to the black (dark) Becomes the model for the world. Being the model for the world, He has the eternal power which never errs, And returns again to the Primordial Nothingness. He who is familiar with honor and glory But keeps to obscurity Becomes the valley of the world. Being the valley of the world, He has an eternal power which always suffices, And returns again to the natural integrity of uncarved wood. Break up this uncarved wood And it is shaped into vessel In the hands of the Sage They become the officials and magistrates. Therefore the great ruler does not cut up.
二十九章
将欲取天下而为之，吾见其不得已。 天下神器，不可为也。为者败之，执者失之。 物，或行或随，或嘘或吹，或强或羸，或挫或隳。 是以圣人去甚，去奢，去泰。
There are those who will conquer the world And make of it (what they conceive or desire). I see that they will not succeed. (For) the world is God's own Vessel It cannot be made (by human interference). He who makes it spoils it. He who holds it loses it. For: Some things go forward, Some things follow behind; some blow hot, And some blow cold; Some are strong, And some are weak; Some may break, And some may fall. Hence the Sage eschews excess, eschews extravagance, Eschews pride.
三十章
以道佐人主者，不以兵强天下，其事好还：师之所居，荆棘生焉。大军之后，必有凶年。 善有果而已，不以取强。 果而勿矜，果而勿伐，果而勿骄，果而不得已，果而勿强。 物壮则老，是谓不道，不道早已。
He who by Tao purposes to help the ruler of men Will oppose all conquest by force of arms. For such things are wont to rebound. Where armies are, thorns and brambles grow. The raising of a great host Is followed by a year of dearth. Therefore a good general effects his purpose and stops. He dares not rely upon the strength of arms; Effects his purpose and does not glory in it; Effects his purpose and does not boast of it; Effects his purpose and does not take pride in it; Effects his purpose as a regrettable necessity; Effects his purpose but does not love violence. (For) things age after reaching their prime. That (violence) would be against the Tao. And he who is against the Tao perishes young.
三十一章
夫兵者，不祥之器。 物或恶之，故有道者不居。 君子居则贵左，用兵则贵右，故兵者非君子之器。 不祥之器，不得已而用之，恬淡为上。 胜而不美，而美之者，是乐杀人。 夫乐杀人者，则不可得志于天下矣。 吉事尚左，凶事尚右。 偏将军居左，上将军居右，言以丧礼处之。 杀人之众，以悲哀泣之，战胜以丧礼处之。
Of all things, soldiers are instruments of evil, Hated by men. Therefore the religious man (possessed of Tao) avoids them. The gentleman favors the left in civilian life, But on military occasions favors the right. Soldiers are weapons of evil. They are not the weapons of the gentleman. When the use of soldiers cannot be helped, The best policy is calm restraint. Even in victory, there is no beauty, And who calls it beautiful Is one who delights in slaughter. He who delights in slaughter Will not succeed in his ambition to rule the world. [The things of good omen favor the left. The things of ill omen favor the right. The lieutenant-general stands on the left, The general stands on the right. That is to say, it is celebrated as a Funeral Rite.] The slaying of multitudes should be mourned with sorrow. A victory should be celebrated with the Funeral Rite.
三十二章
道常无名。 朴虽小，天下莫能臣。 侯王若能守之，万物将自宾。 天地相合，以降甘露，民莫之令而自均。 始制有名，名亦既有，夫亦将知止。知止可以不殆。 譬道之在天下，犹川谷之于江海。
Tao is absolute and has no name. Though the uncarved wood is small, It cannot be employed (used as vessel) by anyone. If kings and barons can keep (this unspoiled nature), The whole world shall yield them lordship of their own accord. The Heaven and Earth join, And the sweet rain falls, Beyond the command of men, Yet evenly upon all. Then human civilization arose and there were names. Since there were names, It were well one knew where to stop. He who knows where to stop May be exempt from danger. Tao in the world May be compared to rivers that run into the sea.
三十三章
知人者智，自知者明。 胜人者有力，自胜者强。 知足者富，强行者有志。 不失其所者久，死而不亡者寿。
He who knows others is learned; He who knows himself is wide. He who conquers others has power of muscles; He who conquers himself is strong. He who is contented is rich. He who id determined has strength of will. He who does not lose his center endures. He who dies yet (his power) remains has long life.
三十四章
大道泛兮，其可左右。 万物恃之而生而不辞，功成而不名有。 衣养万物而不为主，可名于小；万物归焉而不为主，可名为大。 以其终不自为大，故能成其大。
The Great Tao flows everywhere, (Like a flood) it may go left or right. The myriad things derive their life from it, And it does not deny them. When its work is accomplished, It does not take possession. It clothes and feeds the myriad things, Yet does not claim them as its own. Often (regarded) without mind or passion, It may be considered small. Being the home of all things, yet claiming not, It may be considered great. Because to the end it does not claim greatness, Its greatness is achieved.
三十五章
执大象，天下往。往而不害，安平太。 乐与饵，过客止。 道之出口，淡乎其无味，视之不足见，听之不足闻，用之不足既。
Hold the Great Symbol and all the world follows, Follows without meeting harm, (And lives in) health, peace, commonwealth. Offer good things to eat And the wayfarer stays. But Tao is mild to the taste. Looked at, it cannot be seen; Listened to, it cannot be heard; Applied, its supply never fails.
三十六章
将欲歙之，必故张之； 将欲弱之，必故强之； 将欲废之，必故兴之； 将欲取之，必故与之。 是谓微明。 柔弱胜刚强。 鱼不可脱于渊，国之利器不可以示人。
He who is to be made to dwindle (in power) Must first be caused to expand. He who is to be weakened Must first be made strong. He who is to be laid low Must first be exalted to power. He who is to be taken away from Must first be given, - This is the Subtle Light. Gentleness overcomes strength: Fish should be left in the deep pool, And sharp weapons of the state should be left Where none can see them.
三十七章
道恒无名，侯王若能守之，万物将自化。 化而欲作，吾将镇之以无名之朴。 无名之朴，夫亦将不欲。 不欲以静，天地将自正。
The Tao never does, Yet through it everything is done. If princes and dukes can keep the Tao, the world will of its own accord be reformed. When reformed and rising to action, Let it be restrained by the Nameless pristine simplicity. The Nameless pristine simplicity Is stripped of desire (for contention). By stripping of desire quiescence is achieved, And the world arrives at peace of its own accord.
三十八章
上德不德，是以有德；下德不失德，是以无德。 上德无为而无以为；下德无为而有以为。 上仁为之而无以为；上义为之而有以为。 上礼为之而莫之应，则攘臂而扔之。 故失道而后德，失德而后仁，失仁而后义，失义而后礼。 夫礼者，忠信之薄，而乱之首。 前识者，道之华，而愚之始。 是以大丈夫居其厚，不居其薄；居其实，不居其华。 故去彼取此。
The man of superior character is not (conscious of his) character. Hence he has character. The man of inferior character (is intent on) not losing character. Hence he is devoid of character. The man of superior character never acts, Nor ever (does so) with an ulterior motive. The man of inferior character acts, And (does so) with an ulterior motive. The man of superior kindness acts, But (does so) without an ulterior motive. The man of superior justice acts, And (does so) with an ulterior motive. (But when) the man of superior li acts and finds no response, He rolls up his sleeves to force it on others. Therefore: After Tao is lost, then (arises the doctrine of) humanity. After humanity is lost, then (arises the doctrine of) justice. After justice is lost, then (arises the doctrine of) li. Now li is the thinning out of loyalty and honesty of heart. And the beginning of chaos. The prophets are the flowering of Tao And the origin of folly. Therefore the noble man dwells in the heavy (base), And not in the thinning (end). He dwells in the fruit, And not in the flowering (expression). Therefore he rejects the one and accepts the other.
三十九章
昔之得一者： 天得一以清；地得一以宁；神得一以灵；谷得一以盈；侯得一以为天下正。其致之。 天无以清，将恐裂；地无以宁，将恐废；神无以灵，将恐歇；谷无以盈，将恐竭；侯王无以贵高，将恐蹶。 故贵以贱为本，高以下为基。 是以侯王自谓「孤」、「寡」、「不谷」。 此非以贱为本耶？非乎？故致数誉无誉。 是故不欲禄禄如玉。珞珞如石。
There were those in ancient times possessed of the One; Through possession of the One, the Heaven was clarified, Through possession of the One, The Earth was stabilized, Through possession of the One, the gods were spiritualized, Through possession of the One, the valleys were made full, Through possession of the One, all things lived and grew, Through possession of the One, the princes and dukes became the ennobled of the people. - that was how each became so. Without clarity, the Heavens would shake, Without stability, the Earth would quake, Without spiritual power, the gods would crumble, Without being filled, the valleys would crack, Without the life-giving power, all things would perish, Without the ennobling power, the princes and dukes would stumble. therefore the nobility depend upon the common man for support, And the exalted ones depend upon the lowly for their base. That is why the princes and dukes call themselves "the orphaned," "the lonely one," "the unworthy." Is is not true then that they depend upon the common man for support? Truly, take down the parts of a chariot, And there is no chariot (left). Rather than jingle like the jade, Rumble like the rocks.
四十章
反者道之动；弱者道之用。 天下万物生于有，有生于无。
Reversion is the action of Tao. Gentleness is the function of Tao. The things of this world come from Being, And Being (comes) from Non-being.
编辑：何林 https://mp.weixin.qq.com/s/qQQggpaX33FPOb-FxnZQVA
| 
发表于 2012-8-27 22:17:19
QQ好友和群
QQ空间
腾讯微博
腾讯朋友
收藏
支持
反对
楼主
