#道德经#经典诵读
众妙之门。
同谓之 ，玄之又玄，
此两者同出而异名，
恒有欲也，以观其所噭。
故恒无欲也，以观其妙；
有名，万物之母也。
无名，万物之始也；
名，可名也，非恒名也。
道，可道也，非恒道也；
Chapter I
The divine law may be spoken of,
but it is not the common law.
(Truth can be known,
but it may not be the well- known truth
or
Truth can be known,
but it may not be the truth you known.)
Things may be named,
but names are not the things.
In the beginning heaven and earth are nameless;
when named, all things become known.
So we should be free from desires
in order to understand the internal mystery of the divine law;
and we should have desires
in order to observe its external manifestations.
Internal mystery and external manifestations
come from the same origin,
but have different names.
They may be called essence.
The essential of the essence
is the key to the understanding of all mysteries.
夫唯弗居，是以不去。
为而弗恃也，成功而弗居也。
万物作而弗始也，
行不言之教。
是以圣人处无为之事，
先、后之相随，恒也。
音、声之相和也，
高、下之相盈也，
长、短之相形也，
难、易之相成也，
有、无之相生也，
皆知善之为，善斯不善已。
天下皆知美之为，美斯恶已；
Chapter II
If all men in the world know what is fair,
then it is unfair.
If all men know what is good,
then it is not good.
For “to be”and “not to be”co- exist,
There cannot be one without the other:
without “difficult”, there cannot be “easy”;
without “long”, there cannot be “short”;
without “high”, there cannot be “low”;
without sound, there can be no voice;
withou “before”, there cannot be “after”;
The contrary complement each other.
Therefore the sage does everything without interference,
teaches everyone without persuasion,
and lets everything begin uninitiated and grow unpossessed.
Everything is done without being his deed,
and succeeds without being his success.
Only when success belongs to nobody
does it belong to everyone.
则无不治矣。
使夫知者不敢弗为而已，
恒使民无知无欲也，
弱其志，强其骨。
虚其心，实其腹，
是以圣人之治也，
不见可欲，使民心不乱。
不贵难得之货，使民不为盗；
不尚贤，使民不争；
Chapter III
Honor on man
so that none would contend for honor.
Value no rare goods
so that none would steal or rob.
Display nothing desirable
lest people be tempted and disturbed.
Therefore the sage rules
by purifying people’s soul,
filling their bellies,
weakening their wills
and stengthening their bones.
He always keeps them knowledgeless and desireless
so that the clever dare not interfere.
Where there is no interference,
there is order.
象帝之先。
吾不知其谁之子也，
湛兮似或存。
同其尘，
和其光，
解其纷，
挫其锐，
渊兮似万物之宗。
而用之又不盈也，
道冲，
Chapter IV
The divine law is formless,
its use is inexhaustible.
It is endless,
whence come all things;
where the sharp is blunted,
the knots are untied,
the glare is softened,
all look like dust.
Apparent,
it seems to exist.
I do not know whence it came;
it seems to exist before God.
不若守于中。
多闻数穷，
动而愈出。
虚而不屈，
天地之间其犹橐籥乎！
以百姓为刍狗。
圣人不仁，
以万物为刍狗；
天地不仁，
Chapter V
Heaven and earth are ruthless,
they treat everything as straw or dog.
The sage is ruthless,
he treats everyone as straw or dog.
Are not heaven and earth like a pair of bellows?
Empty, it won’t be exhausted;
Forced, more air will come out.
If more is said than done,
it would be better to take the mean.
用之不堇。
绵绵兮若存，
是谓天地之根。
玄牝之门，
是谓玄牝。
谷神不死，
Chapter VI
The vale spirit never dies.
It is the mysterious womb.
The door to the mysterious womb
is the origin of heaven and earth.
It lasts as if it ever existed;
when used, it is inexhaustible.
故能“成其私”？
非以其无私邪，
外其身而身存。
是以圣人后其身而身先，
故能长生。
以其不自生，
天地所以能长且久者，
天长地久。
Chapter VII
Heaven and earth exist for ever.
The reason why they exist so long
is not that they want to exist;
where there is no want,
to be and not to be are one.
Therefore for the sage
the last becomes the first,
the out becomes the in.
As he is selfless,
all become his self.
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文章标题：《道德经》中英对照（1-7章）发布于2024-05-02 11:09:35
