Daode jing 道德經(英文版)
作者：Charles Muller
Daode jing
Translated by Charles Muller, Tōyō Gakuen University
Updated: July 14, 2004
-------------------------------------------------------------------------------- Table of Contents
1. The Way that can be followed is not the eternal Way
2. All in the world recognize the beautiful as beautiful
3. If you do not adulate the worthy...
4. The Way is so vast...
5. Heaven and Earth are not humane...
6. The valley spirit never dies...
7. Heaven and Earth last forever...
8. The highest goodness is like water...
9. To hold until full is not as good as stopping...
10. Pacifying the agitated material soul...
11. Thirty spokes join together in the hub...
12. The five colors blind our eyes...
13. Accept humiliation as a surprise...
14. Look for it, it cannot be seen...
15. The ancient masters of the Way...
16. Effect emptiness to the extreme...
17. From great antiquity forth they have known and possessed it...
18. When the great Way perishes...
19. Get rid of "holiness" ...
20. Get rid of "learning" ...
21. The form of great virtue...
22. The imperfect is completed...
23. To speak little is natural...
24. Standing on tiptoe, you are unsteady...
25. There is something that is perfect in its disorder...
26. Heaviness is the root of lightness...
27. A good traveler leaves no tracks...
28. Know the Masculine, cleave to the Feminine...
29. If you want to grab the world and run it...
30. If you used the Way as a principle for ruling...
31. Sharp weapons are inauspicious instruments...
32. The Way is always nameless...
33. If you understand others you are smart...
34. The Way is like a great flooding river...
35. Holding to the Great Form...
36. That which will be shrunk...
37. The Way is always "not-doing" ...
39. These in the past have attained wholeness...
40. Return is the motion of the Way...
41. When superior students hear of the Way...
42. The Way produces one, one produces two...
43. The softest thing in the world...
44. Which is dearer, fame or your life?
45. Great perfection seems flawed...
46. When the Way prevails in the land...
47. Without going out the door, knowing everything...
48. In studying, each day something is gained...
49. The sage has no fixed mind...
50. Coming into life and entering death...
51. Way gives birth to it...
52. All things have a beginning, which we can regard as their Mother...
53. If I had just a little bit of wisdom...
54. The well-established cannot be uprooted...
55. One who remains rich in virtuous power...
56. One who knows does not speak...
57. Use fairness in governing the state...
58. When the government is laid back...
59. In governing the country and serving Heaven...
60. Ruling a large country is like cooking a small fish...
61. The great state should be like a river basin...
62. The Way is hidden deeply in all things...
63. Do without "doing" ...
64. That which is at rest is easy to grasp...
65. The ancients who were skillful at the Way...
66. The reason the river and sea can be regarded as...
67. The reason everybody calls my Way great...
68. The best warrior is never aggressive...
69. Strategists have a saying...
70. My words are easy to understand...
71. There is nothing better than to know that you don't know...
72. When the people do not fear your might...
73. If you are courageous in daring you will die...
74. If the people don't fear death...
75. The reason people starve...
76. When people are born they are gentle and soft...
77. The Way of Heaven...
78. Nothing in the world is softer than water...
79. After calming great anger...
80. Let there be a small country with few people...
81. True words are not fancy...
Initial Translation Completed 7/12/91
When citing please use the URL: http://www.hm.tyg.jp/~acmuller/contao/daodejing.html
1. The Way that can be followed is not the eternal Way
[Chinese Source Text]
道可道、非常道。名可名、非常名無名天地之始有名萬物之母。故常無欲以觀其妙、常有欲以觀其徴。此兩者同出而異名。同謂之玄。玄之又玄、衆妙之門。
The Way that can be followed is not the eternal Way.
The name that can be named is not the eternal name.
The nameless is the origin of heaven and earth
While naming is the origin of the myriad things.
Therefore, always desireless, you see the mystery
Ever desiring, you see the manifestations.
These two are the same—
When they appear they are named differently.
This sameness is the mystery,
Mystery within mystery;
The door to all marvels.
--------------------------------------------------------------------------------
2. All in the world recognize the beautiful as beautiful
[Chinese Source Text]
天下皆知美之爲美。斯惡已。皆知善之爲善。斯不善已。故有無相生、難易相成、長短相較、高下相傾、音聲相和、前後相隨。是以聖人處無爲之事、行不言之教。萬物作焉而不辭、生而不有、爲而不侍、功成而弗居。夫唯弗居、是以不去。
All in the world recognize the beautiful as beautiful.
Herein lies ugliness.
All recognize the good as good.
Herein lies evil.
Therefore
Being and non-being produce each other.
Difficulty and ease bring about each other.
Long and short delimit each other.
High and low rest on each other.
Sound and voice harmonize each other.
Front and back follow each other.
Therefore the sage abides in the condition of wu-wei (unattached action).
And carries out the wordless teaching.
Here, the myriad things are made, yet not separated.
Therefore the sage produces without possessing,
Acts without expectations
And accomplishes without abiding in her accomplishments.
It is precisely because she does not abide in them
--------------------------------------------------------------------------------
3. If you do not adulate the worthy...
If you do not adulate the worthy, you will make others non-contentious. If you do not value rare treasures, you will stop others from stealing.
If people do not see desirables, they will not be agitated.
Therefore, when the sage governs,
He clears peoples minds,
Fills their bellies,
Weakens their ambition and
Strengthens their bones.
If the people are kept without cleverness and desire
It will make the intellectuals not dare to meddle.
Acting without contrivance, there is no lack of manageability.
--------------------------------------------------------------------------------
4. The Way is so vast...
The Way is so vast that when you use it, something is always left.
How deep it is!
It seems to be the ancestor of the myriad things.
It blunts sharpness
Untangles knots
Softens the glare
Unifies with the mundane.
It is so full!
It seems to have remainder.
It is the child of I-don't-know-who.
And prior to the primeval Lord-on-high.
--------------------------------------------------------------------------------
5. Heaven and Earth are not humane...
Heaven and Earth are not humane,
And regard the people as straw dogs.
The sage is not humane,
And regards all things as straw dogs.
The space between Heaven and Earth is just like a bellows:
Empty it, it is not exhausted.
Squeeze it and more comes out.
Investigating it with a lot of talk
Is not like holding to the center.
--------------------------------------------------------------------------------
6. The valley spirit never dies...
The valley spirit never dies.
The opening of the mysterious female
Is called "the root of Heaven and Earth."
Continuous, seeming to remain.
Use it without exertion.
-------------------------------------------------------------------------------- 7. Heaven and Earth last forever...
Heaven and Earth last forever.
The reason that Heaven and Earth are able to last forever
Is because they do not give birth to themselves.
Therefore, they are always alive.
Hence, the sage puts herself last and is first.
She is outside herself and therefore her self lasts.
Is it not through her selflessness
That she is able to perfect herself?
-------------------------------------------------------------------------------- 8. The highest goodness is like water...
The highest goodness is like water.
Water easily benefits all things without struggle.
Yet it abides in places that men hate.
Therefore it is like the Way.
For dwelling, the Earth is good.
For the mind, depth is good.
The goodness of giving is in the timing.
The goodness of speech is in honesty.
In government, self-mastery is good.
In handling affairs, ability is good.
If you do not wrangle, you will not be blamed.
-------------------------------------------------------------------------------- 9. To hold until full is not as good as stopping...
To hold until full is not as good as stopping.
An oversharpened sword cannot last long.
A room filled with gold and jewels cannot be protected. Boasting of wealth and virtue brings your demise.
After finishing the work, withdraw.
This is the Way of Heaven.
-------------------------------------------------------------------------------- 10. Pacifying the agitated material soul...
Pacifying the agitated material soul and holding to oneness:
Are you able to avoid separation?
Focusing your energy on the release of tension:
In purifying your insight:
Can you un-obstruct it?
Loving the people and ruling the state:
Can you avoid over-manipulation?
In opening and closing the gate of Heaven:
Can you be the female?
In illuminating the whole universe:
Can you be free of rationality?
Give birth to it and nourish it.
Produce it but don't possess it.
Act without expectation.
Excel, but don't take charge.
This is called Mysterious Virtue.
-------------------------------------------------------------------------------- 11. Thirty spokes join together in the hub...
Thirty spokes join together in the hub.
It is because of what is not there that the cart is useful.
Clay is formed into a vessel.
It is because of its emptiness that the vessel is useful.
Cut doors and windows to make a room.
It is because of its emptiness that the room is useful. Therefore, what is present is used for profit.
But it is in absence that there is usefulness.
-------------------------------------------------------------------------------- 12. The five colors blind our eyes...
The five colors blind our eyes.
The five tones deafen our ears.
The five flavors confuse our taste.
Racing and hunting madden our minds.
Possessing rare treasures brings about harmful behavior. Therefore the sage regards his center, and not his eyes.
He lets go of that and chooses this.
-------------------------------------------------------------------------------- 13. Accept humiliation as a surprise...
Accept humiliation as a surprise.
Value great misfortune as your own self.
What do I mean by "Accept humiliation as a surprise" ?
When you are humble
Attainment is a surprise
And so is loss.
What do I mean by "Value great misfortune as your own self" ?
If I have no self, how could I experience misfortune?
Therefore, if you dedicate your life for the benefit of the world,
You can rely on the world.
If you love dedicating yourself in this way,
You can be entrusted with the world.
-------------------------------------------------------------------------------- 14. Look for it, it cannot be seen...
Look for it, it cannot be seen.
It is called the distant.
Listen for it, it cannot be heard.
It is called the rare.
Reach for it, it cannot be gotten.
It is called the subtle.
These three ultimately cannot be fathomed.
Therefore they join to become one.
Its top is not bright;
Its bottom is not dark;
Existing continuously, it cannot be named and it returns to no-thingness.
Thus, it is called the formless form,
The image of no-thing.
This is called the most obscure.
Go to meet it, you cannot see its face.
Follow it, you cannot see its back.
By holding to the ancient Way
You can manage present existence
And know the primordial beginning.
This is called the very beginning thread of the Way.
-------------------------------------------------------------------------------- 15. The ancient masters of the Way...
The ancient masters of the Way
Had subtle marvelous mystic penetration
A depth that cannot be known.
It is exactly because that they are unknowable
That we are forced to pay attention to their appearance.
Hesitant, like one crossing an ice-covered river.
Ready, like one afraid of his neighbors on all sides.
Loose, like ice about to melt.
Straightforward, like an uncarved block of wood.
Open, like a valley.
Obscure, like muddy water.
Who can be muddled, and use clarity to gradually become lucid? Who can be calm, and use constant application for eventual success?
The one who holds to this path does not crave fulfillment. Precisely because he does not crave fulfillment
He can be shattered
And do without quick restitution.
-------------------------------------------------------------------------------- 16. Effect emptiness to the extreme...
Effect emptiness to the extreme.
Keep stillness whole.
Myriad things act in concert.
I therefore watch their return.
All things flourish and each returns to its root.
Returning to the root is called quietude.
Quietude is called returning to life.
Return to life is called constant.
Knowing this constant is called illumination.
Acting arbitrarily without knowing the constant is harmful. Knowing the constant is receptivity, which is impartial.
Impartiality is kingship.
Kingship is Heaven.
Heaven is the Way
the Way is eternal.
Though you lose the body, you do not die.
-------------------------------------------------------------------------------- 17. From great antiquity forth they have known and possessed it... From great antiquity forth they have known and possessed it. Those of the next level loved and praised it.
The next were in awe of it.
And the next despised it.
If you lack sincerity no one will believe you.
How careful she is with her precious words!
When her work is complete and her job is finished,
Everybody says: "We did it!"
18. When the great Way perishes...
When the great Way perishes
There is humaneness and rightness.
When intelligence is manifest
There is great deception.
When the six relationships are not in harmony
There is filial piety and compassion.
When the country is in chaos
Loyal ministers appear.
--------------------------------------------------------------------------------
19. Get rid of "holiness" ...
Get rid of "holiness" and abandon "wisdom" and the people will benefit a hundredfold.
Get rid of "humaneness" and abandon "rightness" and the people will return to filial piety and compassion.
Get rid of cleverness and abandon profit, and thieves and gangsters will not exist.
Since the above three are merely words, they are not sufficient.
Therefore there must be something to include them all.
See the origin and keep the non-differentiated state.
Lessen selfishness and decrease desire.
--------------------------------------------------------------------------------
20. Get rid of "learning" ...
Get rid of "learning" and there will be no anxiety.
How much difference is there between "yes" and "no" ?
How far removed from each other are "good" and "evil" ?
Yet what the people are in awe of cannot be disregarded.
I am scattered, never having been in a comfortable center.
All the people enjoy themselves, as if they are at the festival of the great sacrifice,
Or climbing the Spring Platform.
I alone remain, not yet having shown myself.
Like an infant who has not yet laughed.
Weary, like one despairing of no home to return to.
All the people enjoy extra
While I have left everything behind.
I am ignorant of the minds of others.
So dull!
While average people are clear and bright, I alone am obscure.
Average people know everything.
To me alone all seems covered.
So flat!
Blowing around!
It seems there is no place to rest.
Everybody has a goal in mind.
I alone am as ignorant as a bumpkin.
I alone differ from people.
I enjoy being nourished by the mother.
--------------------------------------------------------------------------------
21. The form of great virtue...
The form of great virtue is something that only the Way can follow.
The Way as a "thing" is only vague and obscure.
How obscure! How vague! In it there is form.
How vague! How obscure! In it are things.
How deep! How dark! In it there is an essence.
The essence is so real—therein is belief.
From the present to antiquity, its name has never left it, so we can examine all origins. How do I know the form of all origins?
By this.
--------------------------------------------------------------------------------
22. The imperfect is completed...
The imperfect is completed.
The crooked is straightened.
The empty is filled.
The old is renewed.
With few there is attainment.
With much there is confusion.
Therefore the sage grasps the one and becomes the model for all.
She does not show herself, and therefore is apparent.
She does not affirm herself, and therefore is acknowledged.
She does not boast and therefore has merit.
She does not strive and is therefore successful.
It is exactly because she does not contend, that nobody can contend with her.
How could the ancient saying, "The imperfect is completed" be regarded as empty talk?
Believe in the complete and return to it.
--------------------------------------------------------------------------------
23. To speak little is natural...
To speak little is natural.
Therefore a gale does not blow a whole morning
Nor does a downpour last a whole day.
If even Heaven and Earth cannot force perfect continuity
How can people expect to?
Therefore there is such a thing as aligning one's actions with the Way. If you accord with the Way you become one with it.
If you accord with virtue you become one with it.
If you accord with loss you become one with it.
The Way accepts this accordance gladly.
Virtue accepts this accordance gladly.
Loss also accepts accordance gladly.
If you are untrustworthy, people will not trust you.
-------------------------------------------------------------------------------- 24. Standing on tiptoe, you are unsteady...
Standing on tiptoe, you are unsteady.
Straddle-legged, you cannot go.
If you show yourself, you will not be seen.
If you affirm yourself, you will not shine.
If you boast, you will have no merit.
If you promote yourself, you will have no success.
Those who abide in the Way call these
Leftover food and wasted action
And all things dislike them.
Therefore the person of the Way does not act like this.
-------------------------------------------------------------------------------- 25. There is something that is perfect in its disorder...
There is something that is perfect in its disorder
Which is born before Heaven and Earth.
So silent and desolate! It establishes itself without renewal. Functions universally without lapse.
We can regard it as the Mother of Everything.
I don't know its name.
Hence, when forced to name it, I call it "Way."
When forced to categorize it, I call it "great."
Greatness entails transcendence.
Transcendence entails going-far.
Going-far entails return.
Hence, the Way is great, Heaven is great, the Earth is great
And the human is also great.
Within our realm there are four greatnesses and the human being is one of them.
Human beings follow the Earth.
Earth follows Heaven
Heaven follows the Way
The Way follows the way things are.
26. Heaviness is the root of lightness...
Heaviness is the root of lightness.
Composure is the ruler of instability.
Therefore the sage travels all day
Without putting down his heavy load.
Though there may be spectacles to see
He easily passes them by.
This being so
How could the ruler of a large state
Be so concerned with himself as to ignore the people?
If you take them lightly you will lose your roots.
If you are unstable, you will lose your rulership.
--------------------------------------------------------------------------------
27. A good traveler leaves no tracks...
A good traveler leaves no tracks.
Good speech lacks faultfinding.
A good counter needs no calculator.
A well-shut door will stay closed without a latch.
Skillful fastening will stay tied without knots.
It is in this manner that the sage is always skillful in elevating people.
Therefore she does not discard anybody.
She is always skillful in helping things
Therefore she does not discard anything.
This is called "the actualization of her luminosity."
Hence, the good are the teachers of the not-so-good.
And the not-so-good are the charges of the good.
Not valuing your teacher or not loving your students:
Even if you are smart, you are gravely in error.
-------------------------------------------------------------------------------- 28. Know the Masculine, cleave to the Feminine...
Know the Masculine, cleave to the Feminine
Be the valley for everyone.
Being the valley for everyone
You are always in virtue without lapse
And you return to infancy.
Know the White, cleave to the Black
Be a model for everyone.
Being the model for everyone
You are always in virtue and free from error
You return to limitlessness.
Know Glory but cleave to Humiliation
Be the valley for everyone.
When your constancy in virtue is complete
You return to the state of the "uncarved block."
The block is cut into implements.
The sage uses them to fulfill roles.
Therefore the great tailor does not cut.
-------------------------------------------------------------------------------- 29. If you want to grab the world and run it...
If you want to grab the world and run it
I can see that you will not succeed.
The world is a spiritual vessel, which can't be controlled.
Manipulators mess things up.
Grabbers lose it. Therefore:
Sometimes you lead
Sometimes you follow
Sometimes you are stifled
Sometimes you breathe easy
Sometimes you are strong
Sometimes you are weak
Sometimes you destroy
And sometimes you are destroyed.
Hence, the sage shuns excess
Shuns grandiosity
Shuns arrogance.
-------------------------------------------------------------------------------- 30. If you used the Way as a principle for ruling...
You would not dominate the people by military force.
What goes around comes around.
Where the general has camped
Thorns and brambles grow.
In the wake of a great army
Come years of famine.
If you know what you are doing
You will do what is necessary and stop there.
Accomplish but don't boast
Accomplish without show
Accomplish without arrogance
Accomplish without grabbing
Accomplish without forcing.
When things flourish they decline.
This is called non-Way
The non-Way is short-lived.
--------------------------------------------------------------------------------
31. Sharp weapons are inauspicious instruments...
Sharp weapons are inauspicious instruments.
Everyone hates them.
Therefore the man of the Way is not comfortable with them.
In the domestic affairs of the gentleman
The left is the position of honor.
In military affairs the right is the position of honor.
Since weapons are inauspicious instruments, they are not the instruments of the gentleman So he uses them without enjoyment
And values plainness.
Victory is never sweet.
Those for whom victory is sweet
Are those who enjoy killing.
If you enjoy killing, you cannot gain the trust of the people.
On auspicious occasions the place of honor is on the left.
On inauspicious occasions the place of honor is on the right.
The lieutenant commander stands on the left.
The commander-in-chief stands on the right.
And they speak, using the funerary rites to bury them.
The common people, from whom all the dead have come
Weep in lamentation.
The victors bury them with funerary rites.
--------------------------------------------------------------------------------
32. The Way is always nameless...
The Way is always nameless.
And even though a sapling might be small
No one can make it be his subject.
If rulers could embody this principle
The myriad things would follow on their own.
Heaven and Earth would be in perfect accord
And rain sweet dew.
People, unable to deal with It on its own terms
Make adjustments;
And so you have the beginning of division into names.
Since there are already plenty of names
You should know where to stop.
Knowing where to stop, you can avoid danger.
The Way's existence in the world
Is like valley streams running into the rivers and seas.
--------------------------------------------------------------------------------
33. If you understand others you are smart...
If you understand others you are smart.
If you understand yourself you are illuminated.
If you overcome others you are powerful.
If you overcome yourself you have strength.
If you know how to be satisfied you are rich.
If you can act with vigor, you have a will.
If you don't lose your objectives you can be long-lasting.
If you die without loss, you are eternal.
--------------------------------------------------------------------------------
34. The Way is like a great flooding river...
The Way is like a great flooding river. How can it be directed to the left or right? The myriad things rely on it for their life but do not distinguish it.
It brings to completion but cannot be said to exist.
It clothes and feeds all things without lording over them.
It is always desireless, so we call it "the small."
The myriad things return to it and it doesn't exact lordship
Thus it can be called "great."
Till the end, it does not regard itself as Great.
Therefore it actualizes its greatness.
--------------------------------------------------------------------------------
35. Holding to the Great Form...
Holding to the Great Form
All pass away.
They pass away unharmed, resting in Great Peace.
It is for food and music that the passing traveler stops.
When the Way appears from its opening
It is so subtle, it has no taste.
Look at it, you cannot see it.
Listen, you cannot hear it.
Use it
You cannot exhaust it.
--------------------------------------------------------------------------------
36. That which will be shrunk...
That which will be shrunk
Must first be stretched.
That which will be weakened
Must first be strengthened.
That which will be torn down
Must first be raised up.
That which will be taken
Must first be given.
This is called "subtle illumination."
The gentle and soft overcomes the hard and aggressive.
A fish cannot leave the water.
The country's potent weapons
Should not be shown to its people.
--------------------------------------------------------------------------------
37. The Way is always "not-doing" ...
The Way is always "not-doing"
Yet there is nothing it doesn't do.
If the ruler is able to embody it
Everything will naturally change.
Being changed, they desire to act.
So I must restrain them, using the nameless "uncarved block (original mind)."
Using the nameless uncarved block
They become desireless.
Desireless, they are tranquil and
All-under-Heaven is naturally settled.
-------------------------------------------------------------------------------- 38. True virtue is not virtuous...
True virtue is not virtuous
Therefore it has virtue.
Superficial virtue never fails to be virtuous
Therefore it has no virtue.
True virtue does not "act"
And has no intentions.
Superficial virtue "acts"
And always has intentions.
True humaneness "acts"
But has no intentions.
True rightness "acts"
But but has intentions.
True propriety "acts" and if you don't respond
They will roll up their sleeves and threaten you.
Thus, when the Way is lost there is virtue
When virtue is lost there is humaneness
When humaneness is lost there is rightness
And when rightness is lost there is propriety.
Now "propriety" is the external appearance of loyalty and sincerity And the beginning of disorder.
Occult abilities are just flowers of the Way
And the beginning of foolishness.
Therefore the Master dwells in the substantial
And not in the superficial.
Rests in the fruit and not in the flower.
So let go of that and grasp this.
-------------------------------------------------------------------------------- 39. These in the past have attained wholeness...
These in the past have attained wholeness:
Heaven attains wholeness with its clarity;
The Earth attains wholeness with its firmness;
The Valley attain wholeness when filled;
The Myriad Things attain wholeness in life;
The Ruler attains wholeness in the correct governance of the people.
In effecting this:
If Heaven lacked clarity it would be divided;
If the Earth lacked firmness it would fly away;
If the spirit lacked transcendence it would be exhausted;
If the valley lacked fullness it would be depleted;
If the myriad things lacked life they would vanish.
If the ruler lacks nobility and loftiness he will be tripped up.
Hence
Nobility has lowliness as its root
The High has the Low as its base.
Thus the kings call themselves "the orphan, the lowly, the unworthy."
Is this not taking lowliness as the fundamental? Isn't it?
In this way you can bring about great effect without burden.
Not desiring the rarity of gems
Or the manyness of grains of sand.
--------------------------------------------------------------------------------
40. Return is the motion of the Way...
Return is the motion of the Way.
Softening is its function.
All things in the cosmos arise from being.
Being arises from non-being.
--------------------------------------------------------------------------------
41. When superior students hear of the Way...
When superior students hear of the Way
They strive to practice it.
When middling students hear of the Way
They sometimes keep it and sometimes lose it.
When inferior students hear of the Way
They have a big laugh.
But "not laughing" in itself is not sufficient to be called the Way, and therefore it is said:
The sparkling Way seems dark
Advancing in the Way seems like regression.
Settling into the Way seems rough.
True virtue is like a valley.
The immaculate seems humble.
Extensive virtue seems insufficient.
The face of reality seems to change.
The great square has no corners.
Great ability takes a long time to perfect.
Great sound is hard to hear.
The great form has no shape.
The Way is hidden and nameless.
This is exactly why the Way is good at developing and perfecting.
--------------------------------------------------------------------------------
42. The Way produces one, one produces two...
The Way produces one, one produces two.
The two produce the three and the three produce all things.
All things submit to yin and embrace yang.
They soften their energy to achieve harmony.
People hate to think of themselves as "orphan," "lowly," and "unworthy" Yet the kings call themselves by these names.
Some lose and yet gain,
Others gain and yet lose.
That which is taught by the people
I also teach:
"The forceful do not choose their place of death."
I regard this as the father of all teachings.
--------------------------------------------------------------------------------
43. The softest thing in the world...
The softest thing in the world
Will overcome the hardest.
Non-being can enter where there is no space.
Therefore I know the benefit of unattached action.
The wordless teaching and unattached action
Are rarely seen.
--------------------------------------------------------------------------------
44. Which is dearer, fame or your life?
Which is dearer, fame or your life?
Which is greater, your life or possessions?
Which is more painful, gain or loss?
Therefore we always pay a great price for excessive love
And suffer deep loss for great accumulation.
Knowing what is enough, you will not be humiliated.
Knowing where to stop, you will not be imperiled
And can be long-lasting.
45. Great perfection seems flawed...
Great perfection seems flawed, yet functions without a hitch.
Great fullness seems empty, yet functions without exhaustion.
Great straightness seems crooked,
Great skill seems clumsy,
Great eloquence seems stammering.
Excitement overcomes cold, stillness overcomes heat.
Clarity and stillness set everything right.
--------------------------------------------------------------------------------
46. When the Way prevails in the land...
[Chinese Source Text]
天下有道、御走馬以糞天下無道、戎馬生於郊。禍莫大於不知足、咎莫大於欲得。故知足之足常足矣。
When the Way prevails in the land
The horses leisurely graze and fertilize the ground.
When the Way is lacking in the land
War horses are bred outside the city.
Natural disasters are not as bad as not knowing what is enough.
Loss is not as bad as wanting more.
Therefore the sufficiency that comes from knowing what is enough is an eternal sufficiency.
--------------------------------------------------------------------------------
47. Without going out the door, knowing everything...
Without going out the door, knowing everything,
Without peaking out the windowshades, seeing the Way of Heaven.
The further you go, the less you know.
The sage understands without having to go through the whole process.
She is famous without showing herself.
Is perfected without striving.
--------------------------------------------------------------------------------
48. In studying, each day something is gained...
In studying, each day something is gained.
In following the Way, each day something is lost.
Lost and again lost.
Until there is nothing left to do.
Not-doing, nothing is left undone.
You can possess the world by never manipulating it.
No matter how much you manipulate
You can never possess the world.
--------------------------------------------------------------------------------
49. The sage has no fixed mind...
The sage has no fixed mind,
道德经全文及译文,老子道德经全文及翻译【老子·第一章】 道可道，非常道。名可名，非常名[1]。 无名天地之始;有名万物之母。 故常无，欲以观其妙;常有，欲以观其徼。 此两者，同出而异名，同谓之玄。玄之又玄，众妙之门。 【注释】: [1]通常译为"可以说出来的道，就不是永恒不变的道"，强调道是不可言说的。但这样的翻译，等于一开始就剥夺了老子言说真道的可能性和可靠性。其实"常"字在《老子》中多为"通常"之意。另一方面，"道"字，到老子之时，已经用得很泛:有"道路"之意，如《易经》"履道坦坦，幽人贞吉";有"王道"之意，如《尚书》"无有作好，遵王之道" ;有"方法"之意，如《尚书》"我道惟宁王德延";又有"言说"之意，如《诗经》"中之言，不可道也"。《尚书序》(相传为孔子所作)说:"伏牺、神农、黄帝之书，谓之三坟，言大道也。少昊、颛乙、高辛、唐、虞之书，谓之五典，言常道也"。这里用了"常道"一词，指一般的道理。又有冯友兰先生考证说，古时所谓道，均为人道，到了老子才赋与道形而上学的意义。可见，老子要宣示上天大道，必须一开始就澄清概念，强调他下面要讲的道，
绝非人们一般常指的道，不是一般的道理，即非"常道"，而是……是什么呢?就要听老子娓娓道来了。 【翻译】: 道可以说，但不是通常所说的道。名可以起，但不是通常所起的名。 可以说他是无，因为他在天地创始之前;也可以说他是有，因为他是万物的母亲。 所以，从虚无的角度，可以揣摩他的奥妙。从实有的角度，可以看到他的踪迹。 实有与虚无只是说法不同，两者实际上同出一源。这种同一，就叫做玄秘。玄秘而又玄秘啊!宇宙间万般奥妙的源头。 【老子·第二章】 天下皆知美之为美，斯恶已。皆知善之为善，斯不善已。 有无相生，难易相成，长短相形，高下相盈，音声相和，前后相随。恒也。 是以圣人处无为之事，行不言之教;万物作而弗始，生而弗有，为而弗恃，功成而不居。夫唯弗居，是以不去。
老子《道德经》 第一章 dào kě dào fēi cháng dào 道可道，非常道； míng kě míng fēi cháng míng 名可名，非常名。 wú míng tiān dì zhī shǐ 无名，天地之始； yǒu míng wàn wù zhī mǔ 有名，万物之母。 gù cháng wú yù yǐ guān qí miào 故常无，欲以观其妙； cháng yǒu yù yǐ guān qí jiào 常有，欲以观其徼。 cǐ liǎng zhě tong chū?r yì míng t?ng wai zhī xuán xuán zhī 此两者，同出而异名，同谓之玄，玄之 y?u xuán zh?ng miào zhī m?n 又玄，众妙之门。 第二章 tiān xià jiē zhī měi zhī w?i měi sīa yǐ 天下皆知美之为美，斯恶已。 jiē zhī shàn zhī w?i shàn sī bù shàn yǐ 皆知善之为善，斯不善已。 gù yǒu wú xiāng shēng nán yì xiāng ch?ng cháng duǎn xiāng xíng 故有无相生，难易相成，长短相形， gāo xià xiāng qīng yīn shēng xiāng ha qián h?u xiāng suí 高下相倾，音声相和，前后相随。 shì yǐ shang r?n chǔ wú w?i zhī shì xíng bù yán zhī jiào 是以圣人处无为之事，行不言之教， wàn wù zu? yān ?r bù cí shēng ?r bù yǒu w?i ?r bù 万物作焉而不辞，生而不有，为而不 shì gōng ch?ng ?r fú j ū 恃，功成而弗居。 fū w?i fú j ū shì yǐ bù qù 夫唯弗居，是以不去。 第三章 bù shàng xiàn shǐ mín bù zhēng 不尚贤，使民不争； bù guì nán d? zhī hu? shǐ mín bù w?i dào 不贵难得之货，使民不为盗； bù xiàn kě yù shǐ mín xīn bú luàn 不见可欲，使民心不乱。 shì yǐ shang r?n zhī zhì xū qí xīn shí qí fù ru? qí 是以圣人之治，虚其心，实其腹，弱其
《老子》第一章 第二章 yǒu 有wú 无 x iānɡ 相 s hēnɡ 生， nán 难 yì 易 x iānɡ 相 c hénɡ 成， c hánɡ 长 d uǎn 短 x iānɡ 相 xínɡ 形， ɡāo 高 xià 下 xiānɡ 相 yínɡ盈，yīn 音 s hēnɡ 声 x iānɡ 相 hé 和， q ián 前 hòu 后 x iānɡ 相 s uí 随。 hénɡ 恒 yě 也 。 shì是yǐ 以 shènɡ 圣 rén 人 c hù 处 wú 无 wéi 为 z hī 之 s hì 事， xínɡ 行 bù 不 yán 言 z hī 之 j iào 教； wàn 万 wù物zuò 作 ér 而 fú 弗 s hǐ 始， s hēnɡ 生 ér 而 fú 弗 yǒu 有， wéi 为 ér 而 fú 弗 s hì 恃 ， ɡōnɡ 功 chénɡ 成 ér 而bù 不 jū 居。 fū 夫 wéi 唯 fú 弗 jū 居， s hì 是 yǐ 以 bù 不 qù 去。 第三章 bù不shànɡ 尚 xián 贤， s hǐ 使 mín 民 bú 不 z hēnɡ 争； bù 不 ɡuì 贵 nán 难 dé 得 z hī 之 h uò 货， s hǐ 使 mín 民bù 不 wéi 为 dào 盗； bú 不 j iàn 见 kě 可 yù 欲， s hǐ 使 mín 民 xīn 心 bù 不 l uàn 乱 。 第四章 dào 道chōnɡ 冲， ér 而 yònɡ 用 z hī 之 h uò 或 bù 不 yínɡ 盈。 y uān 渊 xī 兮， sì 似 wàn 万 wù 物 z hī 之 zōnɡ宗；zhàn 湛 xī 兮， sì 似 h uò 或 cún 存。 wú 吾 bù 不 z hī 知 s huí 谁 z hī 之 zǐ 子 ， x iànɡ 象 dì 帝 zhī之xiān 先。 第五章 tiān 天dì 地 bù 不 rén 仁， yǐ 以 wàn 万 wù 物 wéi 为 c hú 刍 ɡǒu 狗； s hènɡ 圣 rén 人 bù 不 rén 仁 ， yǐ 以 bǎi 百xìnɡ 姓 wéi 为 c hú 刍 ɡǒu 狗。 第六章 第七章 第八章 第九章 第十章 第十一章 第十二章 第十三章 第十四章 《老子》第十五章《老子》第十六章第十七章 第十八章
老子道德经译文 《老子》第一章 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，以观其妙；常有欲，以观其徼。此两者同出而异名，同谓之玄。玄之又玄，众妙之门。 【译文】 取道于寻常可取之道，其道非恒久之道；取名于寻常可取之名，其名非恒久之名。取名于无名，就好比天地未判之初始；取名于有名，乃是万物化生之根本。所以，通常要无所趋求，以便观想那无以名状的微妙；时常又要有所趋求，以便观想那成名化物的极限。这两方面是同一行为体的不同显现，同样深及于行为体的幽深内殿。在这同样深及幽深的两者之间作不断深入的循环运行，就是一切行为运作的微妙法门。 《老子》第二章 天下皆知美之为美，斯恶矣；皆知善之为善，斯不善矣。故有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随……是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功成而不居。夫唯不居，是以不去。 【译文】 天下人都知道美之所以为美，于是就有了令人嫌恶的丑；都知道善之所以为善，于是就有了反面的不善。所以，"有"与"无"相互突显，"难"与"易"相互促成，"长"与"短"相互显现，"高"与"下"相依而存，"音"与"声"相互陪衬，"前"与"后"相互照应——这些"名"相反而相成，迁延不居而不独立自足。因此，圣人从事于无所成名的事务，施行无须仗名立言的劝教，坦荡迎候万物的涌现与流变而不抵触畏避，生养了一切并不拘系自有，做成了什么并不执为仗恃，成就了事业并不矜居功名。就是因为他不矜居功名，所以他不会消逝。 《老子》第三章 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，實其腹，弱其志，強其骨。常使民無知無欲。使夫智者不敢為也。為無為，則無不治。 【译文】 不崇尚贤才异能，使人民不至于炫技逞能而争名逐利。不看重稀贵之物，使人民不做盗贼。不显露足以引起贪欲的物事，使人民的心思不至于被扰乱。因此，圣人治理天下的原则是：排弃充斥于人民心中的各种成见，满足人民的温饱需求，软化人民的犟执趋求，提高人民的自立自足能力。通常使人民不执成见、不生贪欲，使那些"智者"不敢为所欲为。从事于无所成为的作为，即可以得到全面的治理。 《老子》第四章 道沖，而用之或不盈。淵兮，似万物之宗；湛兮，似或存。吾不知誰之子，象帝之先。 【译文】 道是虚无的，但它的作用却似乎无穷无尽。它是那样的幽深莫测，像是一切存在的本源依归。它消磨了锋角，排解了纠纷，柔和了光芒，浑同于尘俗。它无形无迹呵，像是很不确定的存在。我不知道在它之上还能有什么更本源的存在，只觉得它存在于天帝之前。 《老子》第五章 天地不仁，以万物為芻狗；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。 多言數窮，不如守中。 【译文】 天地无所谓仁爱之心，把万物都当作"刍狗"来看待；圣人也不执求仁爱之心，把百姓也当作"刍狗"来看待。天地之间，不正像是气囊或空管那样的大空泡吗？它虽空虚但却不会塌缩，运行之中生化不息。孜孜于仗名立言往往行不通，不如持守空虚而顺任自然。
道德经《老子》第一章 ɡù故c hánɡ 常 wú 无 , yù 欲 yǐ 以 ɡuān 观 qí 其 m iào 妙 ; c hánɡ 常 yǒu 有 , yù 欲 yǐ 以 ɡuān 观 qí 其 j iǎo 徼 . cǐ 此 l iǎnɡ两z hě 者 , tónɡ 同 c hū 出 ér 而 yì 异 mínɡ 名 , tónɡ 同 wèi 谓 z hī 之 x uán 玄 . x uán 玄 z hī 之 yòu 又 x uán 玄 , z hònɡ 众 m iào 妙z hī 之 mén 门 . 《老子》第二章 s hì是yǐ 以 s hènɡ 圣 rén 人 c hù 处 wú 无 wéi 为 z hī 之 s hì 事 , xínɡ 行 bù 不 yán 言 z hī 之 j iào 教 ; wàn 万 wù 物 z uò作ér 而 fú 弗 s hǐ 始 , s hēnɡ 生 ér 而 fú 弗 yǒu 有 , wéi 为 ér 而 fú 弗 s hì 恃 , ɡōnɡ 功 c hénɡ 成 ér 而 bù 不 jū居. fū 夫 wéi 唯 fú 弗 jū 居， s hì 是 yǐ 以 bù 不 qù 去。 《老子》第三章《老子》第四章 dào 道c hōnɡ 冲， ér 而 yònɡ 用 z hī 之 h uò 或 bù 不 yínɡ 盈。 y uān 渊 xī 兮 , sì 似 wàn 万 wù 物 z hī 之 zōnɡ宗；z hàn 湛 xī 兮， sì 似 h uò 或 cún 存。 wú 吾 bù 不 z hī 知 s huí 谁 z hī 之 zǐ 子， x iànɡ 象 dì帝z hī 之 x iān 先 . 《老子》第五章 t iān 天dì 地 z hī 之 j iān 间 , qí 其 yóu 犹 t uó 橐 y uè 龠 hū 乎 ? xū 虚 ér 而 bù 不 qū 屈 , dònɡ 动 ér 而 yù 愈 c hū 出 . 《老子》第六章《老子》第七章《老子》第八章 jū居s hàn 善 dì 地， xīn 心 s hàn 善 y uān 渊， yǔ 与 s hàn 善 rén 仁， yán 言 s hàn 善 xìn 信， z hènɡ 政 s hàn 善z hì 治， s hì 事 s hàn 善 nénɡ 能， dònɡ 动 s hàn 善 s hí 时。 fū 夫 wéi 唯 bú 不 z hēnɡ 争， ɡù 故 wú无yóu 尤 .
《道德经》全文解释 第一章 道可道（可以语言交流的道）， 非常道（非真正意义上的道）； 名可名（可以明确定义的名）， 非常名（非真正意义上的名）。 无名天地之始（天地在开始时并无名称）， 有名万物之母（名只是为了万物的归属）。 故常无欲以观其妙（因此常用无意识以发现其奥妙）， 常有欲以观其徼（常用有意识以归属其范围）。 两者同出异名（两种思维模式同出自一个地方但概念却不相同），同谓玄之又玄（这就是玄之又玄的玄关窍）。 众妙之门（它是打开一切奥妙的不二法门）。 第二章 天下皆知美之为美（天下皆知美之所以为美）， 斯恶已（是因为丑恶的心灵在作崇）； 皆知善之为善（皆知善之所以为善）， 斯不善已（是因为不善的意念在作怪）。 故有无相生（因此而产生了有无相生）、 难易相成（难易相成）、 长短相形（长短相形）、 高下相倾（高下相倾）、 音声相和（音声相和）、 前后相随（前后相随等各种患得患失的主观意识）。 是以圣人（但是圣人）， 处无为之事（处于无区别心之无为境界）， 行不言之教（教化众生于不言之中）， 万物作焉而不辞（顺应万物的发展规律而不横加干涉）。 生而不有（生养万物而不据为己有）， 为而不恃（竭尽全力而不自恃已能）， 功成而弗居（功成业就而不居功自傲）。 夫为弗居（正因为他不居功自傲）， 是以不去（所以他不会失去什么）。 第三章
不尚贤（不刻意招贤）， 使民不争（使民众不去争名）； 不贵难得之货（不稀罕难得之货）， 使民不为盗（使民众不为盗）。 不见可欲（不见引发欲望的根源）， 使心不乱（就不会产生动乱的动机）。 是以圣人之治（所以圣人的治理方法是）： 虚其心、实其腹（普及虚心、养身的道理）， 弱其智、强其骨（宣传弱智、强骨的好处），【注：弱者道之用】常使民无知无欲（常使人民深刻感悟无知无欲的益处）， 使夫知者不敢为也（使那些自作聪明的人无用武之地）。 为无为（以无为的境界处理政务）， 则无不治（国家就没有治理不好的理由）。 第四章 道冲（道似一个器皿）， 似万物之宗（好像万物的根源）， 渊兮（它浩瀚无边啊）， 而用之或不盈（永远取之不尽）。 挫其锐（压制锋芒）， 解其纷（解脱纷扰）； 和其光（和顺光辉）， 同其尘（混同尘垢）。 湛兮（高深莫测啊）， 似若存（好像无处不在）。 吾不知谁之子（我虽然不知它的来源）， 象帝之先（但它却先于上帝）。 第五章 天地不仁（天地超越仁的概念）， 以万物为刍狗（任凭万物像草狗那样自生自灭）； 圣人不仁（圣人超越仁的概念）， 以百姓为刍狗（任凭百姓自作自息）。 天地之间（天地之间的一切生命）， 其犹橐龠乎（犹如风箱一样）， 虚而不淈（虚空但无穷尽）， 动之愈出（越动付出愈多）。 多言数穷（言多必然有失）， 不如守中（不如抱心守一）。
《老子》正译 《老子》一章 (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。故常无欲以观其妙，常有欲以观其徼。此两者同出，异名同谓，玄之又玄，众妙之门。 ［正译］ 道可以用语言说得出，但是却不是用一般的语言；也可以给它取名称，但是却不是用一般的名称。我们称道是“无”，用以表述它是天地的开始；我们称道是“有”，用以表述它是万物的母亲。所以我们经常要用“无”的观点来观看它的微妙，经常要用“有”的观点来观看它的边界。“无”和“有”这两者同时从道中出现，虽然名称不同，但它们都是对道的表述，它玄妙而又玄妙，它是世界上一切奥妙的总门。 《老子》二章 (原文) 天下皆知美之为美，斯恶矣；皆知善之为善，斯不善矣。故有无之相生，难易之相成，长短之相形，高下之相倾，音声之相和，前后之相随。是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功成而不居。夫唯不居，是以不去。 ［正译］ 天下人都知道美之成为美，这就出现丑陋了；都知道善之成为善，这就出现不善了。所以有和无是相互转化的，难和易是相互产生的，长和短是相互比较的，高和下是相互倾应的，音与声是相互附和的，前和后是相互跟随的。所以圣人用无为的方式处理世事，用不言的方式施行教化，兴作万物而不加以辞谢，产生万物而不占为自有，从事万物而不自恃为大，大功告成而不自居有功。正由于不居有功，所以就没有失去。 《老子》三章 (原文) 不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。是以圣人之治，虚其心，实其腹，弱其志，强其骨，常使民无知无欲，使夫智者不敢为也。为无为，则无不治。 ［正译］ 不推崇圣贤，使百姓不争名位；不贵重难得的财物，使百姓不去偷盗；不见可以引起欲望的事物，使百姓的心不被迷乱。因此圣人治理国家的办法是：空虚百姓的心灵，用气充实百姓的下腹，减弱百姓的意志，增强百姓的体魄，这就经常使百姓没有知识没有欲望，致使那些有才智的人也不敢有所作为。圣人按照无为的原则去治理天下，就没有什么治理不好的。 《老子》四章 （原文） 道冲，而用之又不盈。渊兮似万物之宗，湛兮似若存。吾不知其谁之子，象帝之先。 ［正译］ 大道虽然空虚，但是它发挥起作用来却没有穷尽。它是那样渊深啊，好象是万物的宗主；它是
道德经全文及译文,老子道德经全文及翻译 各位读友大家好！你有你的木棉，我有我的文章，为了你的木棉，应读我的文章！若为比翼双飞鸟，定是人间有情人！若读此篇优秀文，必成天上比翼鸟！ 道德经全文及译文,老子道德经全文及翻译【老子·第一章】道可道，非常道。名可名，非常名[1]。无名天地之始;有名万物之母。故常无，欲以观其妙;常有，欲以观其徼。此两者，同出而异名，同谓之玄。玄之又玄，众妙之门。【注释】:[1]通常译为”可以说出来的道，就不是永恒不变的道”，强调道是不可言说的。但这样的翻译，等于一开始就剥夺了老子言说真道的可能性和可靠性。其实”常”字在《老子》中多为”通常”之意。另一方面，”道”字，到老子之时，已经用得很泛:有”道路”之意，如《易经》”履道坦坦，幽人贞吉”;有”王道”之意，如《尚书》”无有作好，遵王之道” ;有”方法”之意，如《尚书》”我道惟宁王德延”;又有”言说”之意，如《诗经》”中之言，不可道也”。《尚书序》(相传为孔子所作)说:”伏牺、神农、黄帝之书，谓之三坟，言大道也。少昊、颛乙、高辛、唐、虞之书，谓之五典，言常道也”。这里用了”常道”一词，指一般的道理。又有冯友兰先生考证说，古时所谓道，均为人道，到了老子才赋与道形而上学的意义。可见，老子要宣示上天大道，必须一开始就澄清概念，强调他下面要讲的道，绝非人们一般常指的道，不是一般的道理，即非”常道”，而是……是什么呢?就要听老子娓娓道来了。【翻译】:道可以说，
但不是通常所说的道。名可以起，但不是通常所起的名。可以说他是无，因为他在天地创始之前;也可以说他是有，因为他是万物的母亲。所以，从虚无的角度，可以揣摩他的奥妙。从实有的角度，可以看到他的踪迹。实有与虚无只是说法不同，两者实际上同出一源。这种同一，就叫做玄秘。玄秘而又玄秘啊!宇宙间万般奥妙的源头。【老子·第二章】天下皆知美之为美，斯恶已。皆知善之为善，斯不善已。有无相生，难易相成，长短相形，高下相盈，音声相和，前后相随。恒也。是以圣人处无为之事，行不言之教;万物作而弗始，生而弗有，为而弗恃，功成而不居。夫唯弗居，是以不去。【翻译】:1天下的人都知道以美为美，这就是丑了。都知道以善为善，这就是恶了。2有和无是相互依存的，难和易是相互促成的，长和短互为比较，高和下互为方向，声响和回音相呼应，前边与后边相伴随。3所以，圣人从事的事业，是排除一切人为努力的事业;圣人施行的教化，是超乎一切言语之外的教化。他兴起万物却不自以为大，生养而不据为己有，施予而不自恃其能，成了也不自居其功。他不自居其功，其功却永恒不灭。【老子·第三章】不尚贤，使民不争;不贵难得之货，使民不为盗;不见可欲，使民心不乱。是以圣人之治，虚其心，实其腹，弱其志，强其骨。常使民无知无欲。使夫智者不敢为也。为无为，则无不治。【翻译】:不崇尚贤能之辈，方能使世人停止争斗。不看重珍奇财宝，方能使世人不去偷窃。不诱发邪情私欲，方能使世人平静安稳。所以，圣人掌管万民，是使他们
道德经全文及译文,老子道德经全文及翻译 【老子·第一章】道可道，专门道。名可名，专门名[1]。 无名天地之始;有名万物之母。 故常无，欲以观其妙;常有，欲以观其徼。 此两者，同出而异名，同谓之玄。玄之又玄，众妙之门。 【注释】: [1]通常译为"能够讲出来的道，就不是永恒不变的道"，强调道是不可言讲的。但如此的翻译，等于一开始就剥夺了老子言讲真道的可能性和可靠性。事实上"常"字在《老子》中多为"通常"之意。另一方面，"道"字，到老子之时，差不多用得非常泛:有"道路"之意，如《易经》"履道坦坦，幽人贞吉";有"王道"之意，如《尚书》"无有作好，遵王之道" ;有"方法"之意，如《尚书》"我道惟宁王德延";又有"言讲"之意，如《诗经》"中之言，不可道也"。《尚书序》(相传为孔子所作)讲:"伏牺、神农、黄帝之书，谓之三坟，言大道也。少昊、颛乙、高辛、唐、虞之书，谓之五典，言常道也"。那个地点用了"常道"一词，指一般的道理。又有冯友兰先生考证讲，古时所谓道，均为人道，到了老子才赋与道形而上学的意义。可见，老子要宣示上天大道，必须一开始就澄清概念，强调他下面要讲的道，绝非人们一般常指的道，不是一般的道理，即非"常道"，而是……是什么呢?就要听老子娓娓道来了。 【翻译】: 道能够讲，但不是通常所讲的道。名能够起，但不是通常所起的名。 能够讲他是无，因为他在天地创始之前;也能够讲他是有，因为他是万物的母亲。 因此，从虚无的角度，能够揣摩他的奥妙。从实有的角度，能够看到他的踪迹。 实有与虚无只是讲法不同，两者实际上同出一源。这种同一，就叫做玄秘。玄秘而又玄秘啊!宇宙间万般奥妙的源头。 【老子·第二章】天下皆知美之为美，斯恶已。皆知善之为善，斯不善已。 有无相生，难易相成，长短相形，高下相盈，音声相和，前后相随。恒也。 是以圣人处无为之事，行不言之教;万物作而弗始，生而弗有，为而弗恃，功成而不居。夫唯弗居，是以不去。 【翻译】: 1天下的人都明白以美为美，这就是丑了。都明白以善为善，这就是恶了。 2有和无是相互依存的，难和易是相互促成的，长和短互为比较，高和下互为方向，声响和
道德经全文及译文 更新日期：2015-09-04工具箱道德经道德经全文道德经翻译道德经译文《老子》，又称《道德真经》《道德经》《五千言》《老子五千文》，是中国古代先秦诸子分家前的一部著作，为其时诸子所共仰，传说是春秋时期的老子李耳(似是作者、注释者、传抄者的集合体)所撰写，是道家哲学思想的重要来源。道德经分上下两篇，原文上篇《德经》、下篇《道经》，不分章，后改为《道经》37章在前，第38章之后为《德经》，并分为81章。是中国历史上首部完整的哲学著作。 【国学经典】老子道德经全文翻译(全81章) 【老子·第一章】 道可道，非常道。名可名，非常名[1]。 无名天地之始；有名万物之母。 故常无，欲以观其妙；常有，欲以观其徼。 此两者，同出而异名，同谓之玄。玄之又玄，众妙之门。 【注释】： [1]通常译为"可以说出来的道，就不是永恒不变的道"，强调道是不可言说的。但这样的翻译，等于一开始就剥夺了老子言说真道的可能性和可靠性。其实"常"字在《老子》中多为"通常"之意。另一方面，"道"字，到老子之时，已经用得很泛：有"道路"之意，如《易经》"履道坦坦，幽人贞吉";有"王道"之意，如《尚书》"无有作好，遵王之道" ;有"方法"之意，如《尚书》"我道惟宁王德延";又有"言说"之意，如《诗经》"中之言，不可道也"。《尚书序》(相传为孔子所作)说："伏牺、神农、黄帝之书，谓之三坟，言大道也。少昊、颛乙、
高辛、唐、虞之书，谓之五典，言常道也"。这里用了"常道"一词，指一般的道理。又有冯友兰先生考证说，古时所谓道，均为人道，到了老子才赋与道形而上学的意义。可见，老子要宣示上天大道，必须一开始就澄清概念，强调他下面要讲的道，绝非人们一般常指的道，不是一般的道理，即非"常道"，而是……是什么呢?就要听老子娓娓道来了。 【翻译】： 道可以说，但不是通常所说的道。名可以起，但不是通常所起的名。 可以说他是无，因为他在天地创始之前;也可以说他是有，因为他是万物的母亲。 所以，从虚无的角度，可以揣摩他的奥妙。从实有的角度，可以看到他的踪迹。 实有与虚无只是说法不同，两者实际上同出一源。这种同一，就叫做玄秘。玄秘而又玄秘啊!宇宙间万般奥妙的源头。 【老子·第二章】 天下皆知美之为美，斯恶已。皆知善之为善，斯不善已。 有无相生，难易相成，长短相形，高下相盈，音声相和，前后相随。恒也。 是以圣人处无为之事，行不言之教；万物作而弗始，生而弗有，为而弗恃，功成而不居。夫唯弗居，是以不去。 【翻译】： 1 天下的人都知道以美为美，这就是丑了。都知道以善为善，这就是恶了。 2 有和无是相互依存的，难和易是相互促成的，长和短互为比较，高和下互为方向，声响和回音相呼应，前边与后边相伴随。 3 所以，圣人从事的事业，是排除一切人为努力的事业;圣人施行的教化，是超乎一切言语之外的教化。他兴起万物却不自以为大，生养而不据为己有，施予而不自恃其能，成了也不自居其功。他不自居其功，其功却永恒不灭。 【老子·第三章】 不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。
英文版道德经 1. The Way The Way that can be experienced is not true; The world that can be constructed is not true. The Way manifests all that happens and may happen; The world represents all that exists and may exist. To experience without intention is to sense the world; To experience with intention is to anticipate the world. These two experiences are indistinguishable; Their construction differs but their effect is the same. Beyond the gate of experience flows the Way, Which is ever greater and more subtle than the world. 2. Abstraction When beauty is abstracted Then ugliness has been implied; When good is abstracted Then evil has been implied. So alive and dead are abstracted from nature, Difficult and easy abstracted from progress, Long and short abstracted from contrast, High and low abstracted from depth, Song and speech abstracted from melody, After and before abstracted from sequence. The sage experiences without abstraction, And accomplishes without action; He accepts the ebb and flow of things, Nurtures them, but does not own them, And lives, but does not dwell. 3. Without Action Not praising the worthy prevents contention, Not esteeming the valuable prevents theft, Not displaying the beautiful prevents desire. In this manner the sage governs people: Emptying their minds, Filling their bellies, Weakening their ambitions, And strengthening their bones. If people lack knowledge and desire Then they can not act; If no action is taken Harmony remains. 4. Limitless The Way is a limitless vessel; Used by the self, it is not filled by the world;
《道德经》注音版第四十一章原文及译文【原文】 上士闻道，勤而行之；中士闻道，若存若亡；下士闻道，大笑之。不笑不足以为道。故建言有之：明道若昧；进道若退；夷道若颣；上德若谷；广德若不足；建德若偷；质真若渝；大白若辱；大方无隅；大器晚成；大音希声；大象无形；道隐无名。夫唯道，善贷且成。 【注音版】 上(shàng)士(shì)闻(wén)道(dào)，勤(qín)而(ér)行(xíng)之(zhī)； 中(zhōng)士(shì)闻(wén)道(dào)，若(ruò)存(cún)若(ruò)亡(wáng)； 下(xià)士(shì)闻(wén)道(dào)，大(dà)笑(xiào)之(zhī)。 不(bù)笑(xiào)不(bù)足(zú)以(yǐ)为(wéi)道(dào)。
故(gù)建(jiàn)言(yán)有(yǒu)之(zhī)：明(míng)道(dào)若(ruò)昧(mèi)； 进(jìn)道(dào)若(ruò)退(tuì)；夷(yí)道(dào)若(ruò)颣（lei）； 上(shàng)德(dé)若(ruò)谷(gǔ)；广(guǎng)德(dé)若(ruò)不(bù)足(zú)； 建(jiàn)德(dé)若(ruò)偷(tōu)；质(zhì)真(zhēn)若(ruò)渝(yú)； 大(dà)白(bái)若(ruò)辱(rǔ)；大(dà)方(fāng)无(wú)隅(y ú)； 大(dà)器(qì)晚(wǎn)成(chéng)；大(dà)音(yīn)希(xī)声(shēng)； 大(dà)象(xiàng)无(wú)形(xíng)；道(dào)隐(yǐn)无(wú)名(míng)。 夫(fū)唯(wéi)道(dào)，善(shàn)贷(dài)且(qiě)成(chéng)。
《道德经》中英文对照版 第一章：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，以观其妙；常有欲，以观其徼。此两者，同出而异名，同谓之玄。玄之又玄，众妙之门。 The Way that can be told of is not an Unvarying Way；The names that can be named are not unvarying names. It was from the Nameless that Heaven and Earth sprang；The named is but the mother that rears the ten thousand creatures，each after its kind. Truly，‘Only he that rids himself forever of desire can see the Secret Essences’；He that has never rid himself of desire can see only the Outcomes. These two things issued from the same mould，but nevertheless are different in name. This‘same mould’we can but call the Mystery，Or rather the‘Darker than any Mystery’，The Doorway whence issued all Secret Essences. 第二章：天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。故有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随。是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功成而弗居。夫唯弗居，是以不去。 It is because every one under Heaven recognizes beauty as beauty，that the idea of ugliness exists. And equally if every one recognized virtue as virtue，this would merely create fresh conceptions of wickedness. For truly‘Being and Not-being grow out of one another；Difficult and easy complete one another. Long and short test one another；High and low determine one another. Pitch and mode give harmony to one another. Front and back give sequence to one another’。Therefore[1] the Sage relies on actionless activity，Carries on wordless teaching，But the myriad creatures are worked upon by him；he does not disown them. He rears them，but does not lay claim to them，Controls them，but does not lean upon them，Achieves his aim，but does not call attention[2] to what he does；And for the very reason that he does not call attention to what he does He is not ejected from fruition of what he has done. [1]Because‘action’can only make one thing high at the expense of making something else low，etc. [2]Literally，‘does not place（i.e.classify）himself as a victor’。cf. MenciusⅡ，Ⅰ； 第三章：不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。是以圣人之治，虚其心，实其腹；弱其志，强其骨。常使民无知无欲，使夫智不敢为也。为无为，则无不治。 If we stop looking for‘persons of superior morality’（hsien）to put in power，there will be no more jealousies among the people. If we cease to set store by products that are hard to get，there will be no more thieves. If the people never see such things as excite desire，their hearts will remain placid and undisturbed. Therefore the Sage rules By emptying their hearts And filling their bellies，Weakening their intelligence[1] And toughening their sinews Ever striving to make the people knowledgeless and desireless. Indeed he sees to it that if there be any who have knowledge，they dare not interfere. Yet through his actionless activity all things are duly regulated. [1]Particularly in the sense of‘having ideas of one’s own‘。 第四章：道冲而用之，或不盈。渊兮，似万物之宗。（挫其锐，解其纷，和其光，同其尘。）湛兮，似或存。吾不知谁之子，象帝之先。 The Way is like an empty vessel That yet may be drawn from Without ever needing to be filled. It is bottomless；the very progenitor of all things in the world. In it all sharpness is blunted，All tangles untied，All glare tempered，All dust[1] smoothed. It is like a deep pool that never dries. Was it too the child of something else？We cannot tell. But as a substanceless image[2] it existed before the Ancestor.[3]
道德经第五章原文及翻译 《道德经》句式整齐，大致押韵，为诗歌体之经文。读之朗朗上口，易诵易记。体现了中国文字的音韵之美，对中国哲学、科学、政治、宗教等产生了深刻影响。我为大家整理了《道德经·第五章》的原文及翻译，希望大家喜欢。 《道德经·第五章》 作者：李耳 天地不仁，以万物為芻狗;圣人不仁，以百姓為芻狗。天地之间，其犹橐籥乎?虚而不屈，动而愈出。多言数穷，不如守中。 《道德经·第五章》翻译： 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。 《道德经·第五章》注释： ①刍(chu)狗：用草扎成的狗。古代专用于祭祀之中，祭祀完毕，就把它扔掉或烧掉。比喻轻贱无用的东西。在本文中比喻：天地对万物，圣人对百姓都因不经意、不留心而任其自长自消，自生自灭。正如元代吴澄据说："刍狗，缚草为狗之形，祷雨所用也。既祷则弃之，无复有顾惜之意。天地无心于爱物，而任其自生自成;圣人无心于爱民，而任其自
作自息，故以刍狗为喻。" ②犹橐龠(tuoyue)：犹，比喻词，"如同"、"好象"的意思。橐龠：古代冶炼时为炉火鼓风用的助燃器具——袋囊和送风管，是古代的风箱。 ③屈(gu)：竭尽，穷尽。 ④俞：通愈，更加的意思。 ⑤多闻数穷：闻，见闻，知识。老子认为，见多识广，有了智慧，反而政令烦苛，破坏了天道。数：通"速"，是加快的意思。穷：困穷，穷尽到头，无路可行。 ⑥守中：中，通冲，指内心的虚静。守中：守住虚静。 《道德经·第五章》解读： 不讲仁慈，不安发议论，听任事物的自生自灭。这就是老子在对自然界的客观唯物性质认识的基础上，所提出的"无为之治"的大体原则。 "天"是中国哲学史上最早出现的一个范畴。 古人惯于把天看作是世界的主宰，并往往赋予天以人格和宗教方面的涵义，先秦诸子们也大多继承了这种传统的天命观。夏王朝的建立，由于有了统一的君主专制政权，反映到宗教上，在多神之上便出现了众神之长，即上帝，又叫做"天"。从此，"天"被赋予了至高无上的神性，而成为天神。这种人格化的主宰者式的天神观念，到了商、周时期得到进一步强化和丰富。春秋时期，传统的天命神学并未完全解体，依然是当时占统治地位的意识形态。孔子关于"天"的理解是有矛盾的，就其思想的主导方面而言，仍是坚持了殷周以来的天神观念，肯定天是有意志的，并且肯定天命，鼓吹"生死有个，富贵在天";而墨子则提出"天志"、"天意"，宣扬天
《道德经》注音版第五十三章原文及译文【原文】 使我介然有知，行于大道，唯施是畏。大道甚夷，而人好径。朝甚除，田甚芜，仓甚虚；服文采，带利剑，厌饮食，财货有馀；是为盗夸。非道也哉！ 【注音版】 使(shǐ)我(wǒ)介(jiè)然(rán)有(yǒu)知(zhī)， 行(xíng)于(yú)大(dà)道(dào)，唯(wéi)施(shī)是(shì)畏(wèi)。 大(dà)道(dào)甚(shèn)夷(yí)，而(ér)人(rén)好(hǎo)径(j ìng)。 朝(cháo)甚(shèn)除(chú)，田(tián)甚(shèn)芜(wú)， 仓(cāng)甚(shèn)虚(xū)；服(fú)文(wén)采(cǎi)，
带(dài)利(lì)剑(jiàn)，厌(yàn)饮(yǐn)食(shí)， 财(cái)货(huò)有(yǒu)馀(yú)；是(shì)为(wéi)盗(dào)夸(kuā)。 非(fēi)道(dào)也(yě)哉(zāi)！ 【译文】 “使我介然有知，行于大道，唯施是畏。” 若使我介然有知，行大道于天下，最担心我会不自觉的施为于天下。 “大道甚夷，而人好径。” 虽然大道荡然平坦，仍然有许多人弃之而走途径，不走正路。 “朝甚除，田甚芜，仓甚虚；服文采，带利剑，厌饮食，财货有馀” 不走正路者，他们使朝纲混乱、田地荒凉、仓库空虚；而他们自己却，穿锦衣、配利剑、酒肉挥霍，并且贪污抢夺百姓的财
货。 “是为盗夸。非道也哉！” 这些人才是真正的强盗，这种行为完全的背离了大道。 扩展阅读：《道德经》内容简介 《道德经》，又称《道德真经》、《老子》、《五千言》、《老子五千文》，是中国古代先秦诸子分家前的一部著作，为其时诸子所共仰，传说是春秋时期的老子（李耳）所撰写，是道家哲学思想的重要来源。道德经分上下两篇，原文上篇《德经》、下篇《道经》，不分章，后改为《道经》37章在前，第38章之后为《德经》，并分为81章。文本以哲学意义之“道德”为纲宗，论述修身、治国、用兵、养生之道，而多以政治为旨归，乃所谓“内圣外王”之学，文意深奥，包涵广博。 《道德经》的总字数因为版本不同而有所差异：马王堆帛书，甲本为5344字，乙本为5342字（外加重文124字）；今本，河上公《道德经章句》为5201字（外加重文94字），王弼《老子道德经注》为5162字（外加重文106字），傅奕《道德经古本》为5450字（外加重文106字）。 现代《道德经》通行本，是以王弼所注，字数为5162字。