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文学评论・外国文学《道德经》节选三个英译本比较赏析万向兴 云南师范大学外国语学院杨芳芳 云南师范大学外国语学院摘 要：老子是我国古代伟大的自然主义哲学家。
《道德经》是中国第一部完整的哲学著作，是道家思想的重要的来源。
本文通过对《道德经》中节选部分的三个英译本进行比较，探讨译者对原文所包含的哲学思想和文化内涵的理解，总结不同译本的特点。
关键词：《道德经》；阿瑟・韦利；许渊冲；刘殿爵作者简介：万向兴（1979-），男，汉族，云南宁洱人，硕士，云南师范大学外国语学院副教授，研究方向：英语语言文学研究；杨芳芳（1992-），女，汉族，云南曲靖人，云南师范大学外国语学院在读研究生，研究方向：英语笔译研究。
[中图分类号]：I106 [文献标识码]：A[文章编号]：1002-2139(2016)-36-124-01一、引言《道德经》虽只有五千余字，却词意锤炼、博大精深，是中国哲学著作的源泉，开创了中国古代哲学本体论的学说。
此外，《道德经》还是一部闪烁着“美”的智慧的古代经典，其语言非但不枯燥艰涩，还凝练简洁，充满诗意，采用大量的韵语、排比和对偶，参差错落，极富音乐感和美感。
德国哲学家尼采将《道德经》形容成一个“永不枯竭且满载宝藏的井泉”，道看似高深莫测，实际无处不在。
《道德经》对中国文化的影响已经深入中国文化的血脉中，甚至成为东方智慧的代表。
本文通过对《道德经》中节选部分的阿瑟・韦利、许渊冲、刘殿爵三个英译本进行比较，探讨译者对原文所包含的哲学思想和文化内涵的理解，总结不同译本的特点二、《道德经》节选英译赏析1.五色令人目盲；五音令人耳聋；五味令人口爽。
在这里老子指出物欲文明生活的弊害，寻求官能的刺激，流逸奔竞。
老子唤醒人们摒弃外界物欲生活的诱惑，持守内心得安足。
根据陈鼓应《老子注释及评介》，原文中“五色”：青、黄、赤、白、黑，泛指五颜六色。
“五音”：宫、商、角、徵、羽，概指种种音乐声响。
“五味”：酸、苦、咸、辛、甘，泛指美味佳肴。
道德经英文翻译最好的版本
（最新版）
目录
1.道德经的英译版本概述
2.道德经英译的难点
3.几个著名的英译版本介绍
4.选择最佳英译版本的建议
5.总结
正文
道德经，又称《老子》，是我国古代哲学家老子所著的一部哲学经典。
由于其独特的思想内涵和语言表达，道德经的英文翻译一直以来都存在较大的争议和挑战。
首先，道德经的英文翻译存在一些难点。
例如，道德经中的许多词语和概念在英文中难以找到对应的表达，这就需要译者具有一定的文化背景和翻译技巧。
其次，道德经的语言表达独特，常常使用象征和隐喻，这也给英文翻译带来了较大的困难。
另外，由于道德经的历史悠久，一些词语的含义在古今之间存在差异，这也给英文翻译带来了一定的困扰。
尽管存在诸多难点，但仍有许多著名的英译版本值得我们关注。
其中，较为知名的版本包括冯家福翻译的《道德经》、韦利翻译的《道德经》以及艾兹赫翻译的《道德经》等。
这些版本各具特色，有的注重语言的准确性，有的强调表达的流畅性，有的则突出文化的背景性。
在选择最佳的英译版本时，我们需要根据自己的需求和兴趣来选择。
如果你对哲学概念感兴趣，可以选择冯家福翻译的《道德经》，因为他的译本在表达准确性方面做得较好。
如果你希望在阅读过程中获得更好的阅读体验，可以选择韦利翻译的《道德经》，因为他的译本在语言流畅性方
面表现优秀。
如果你对文化背景感兴趣，可以选择艾兹赫翻译的《道德经》，因为他的译本在文化背景方面描述详细。
总之，道德经的英文翻译版本众多，选择最佳版本需要根据个人的需求和兴趣来判断。
《道德经》英语翻译的文化对比研究作者：季之楠罗媛来源：《文教资料》2017年第12期（苏州科技大学外国语学院，江苏苏州 215009）摘要：《道德经》本身蕴含高深哲学理念，吸引无数东西方学者不断对其做出新的阐释。
当代著名学者、美国哈佛大学亚洲中心访问学者杨鹏先生2016年于美国出版英译本Dao De Jing，在文化翻译的大背景下，赋予《道德经》新的文化内涵。
以往《道德经》英译对比研究多集中在译介历史及其发展过程，或借翻译理论探讨译本翻译技巧策略。
本文以杨鹏翻译的Dao De Jing为主要研究对象，与美国另两大通行版本S. Mitchell的Tao Te Jing、林语堂翻译的Tao Te Ching对比，把研究重点放在《道德经》深厚文化底蕴的转换上，探究三位译者对《道德经》丰富文化和哲理思想传递的具体差异及形成原因。
关键词：《道德经》英语翻译文化对比道德经已有诸多中文修订版，其中最通行的是汉文帝时期何尚公的版本及王弼在此基础上加以校注的版本。
现多数《道德经》英译本以王弼版《道德经》为基础译成。
杨鹏将王弼版与王弼以前各版进行比较，发现有12处核心差异，如第14章中先前版本为“执今之道，以御今之有”。
王弼版则为“执古之道，以御今之有”。
虽一字之差，意思截然相反[1]6。
杨鹏先生此次出版的可以称为综合版《道德经》，基于当代中国学者（包括他自身）的研究著成：2014年杨鹏先生前往哈佛大学亚洲中心访学，初遇《道德经》英译本，此后阅读近五十种《道德经》英文译本，并细致研究18种更权威的译本，从中发现，近几十年来，尽管大陆不乏重要学者对《道德经》做出不懈探索研究，但研究范围尚未扩大至当代产生的诸多新《道德经》英文译本。
由此杨鹏先生融合最新研究成果，推出《道德经》全新译本。
下面以三个方面为着眼点，比较分析《道德经》S.Mitchell译本、林语堂译本及杨鹏译本语言文字背后丰富的文化和哲理内涵。
一、具体文化负载词的翻译“道”是《道德经》中出现频率最高的文化负载词之一，由其衍生出自然法则；道是使事物生生不息的力量。
第１７卷第４期燕山大学学报（哲学社会科学版）Ｖｏｌ １７Ｎｏ ４２０１６年１２月ＪｏｕｒｎａｌｏｆＹａｎｓｈａｎＵｎｉｖｅｒｓｉｔｙ（ＰｈｉｌｏｓｏｐｈｙａｎｄＳｏｃｉａｌＳｃｉｅｎｃｅＥｄｉｔｉｏｎ）Ｄｅｃ．２０１６论‘道德经“中 神 之英译金永平１，２（１．复旦大学中文系上海２００４３３；２．丽水学院文学院浙江丽水３２３０００）㊀［收稿日期］㊀２０１６⁃１０⁃０９㊀［基金项目］㊀中国翻译研究院２０１５ ２０１６年度重点项目 中国传统经典文化对外翻译与国际传播调研报告 （２０１６Ｂ１２）㊀［作者简介］㊀金永平（１９７７ ），男，浙江义乌人，复旦大学中文系博士后，丽水学院文学院讲师，博士㊂［摘㊀要］㊀‘道德经“是我国古代最重要的典籍之一，整部著作言约而旨丰㊁隽永而透达㊂然而该著作中的一些 概念 范畴 也存在着玄奥难解的情况，其意可谓言人人殊㊂在英译过程中，译者由于个人的理解不同，这些 概念 范畴 在英译过程中呈现出不同的译法，因而也引发不少值得探讨的话题㊂文章以该著作中 神 之英译为考察对象，对此类 概念 范畴 的可译不可译等问题进行探讨，以期引起译界的注意㊂［关键词］㊀‘道德经“；神；内涵；英译［中图分类号］Ｈ３１５．９㊀［文献标识码］Ａ㊀［文章ＤＩＯ］１０．１５８８３／ｊ．１３⁃１２７７／ｃ．２０１６０４０２８０５㊀㊀‘道德经“又名‘老子“或 五千言 ，是我国古代最重要的典籍之一㊂它不仅直接塑构了中国人的宇宙观㊁人生观和社会观，对国内政治㊁历史㊁文化等领域产生了深远的影响，而且在国外也引起广泛的注意，并受到不少外国政要㊁知名企业家㊁哲学家㊁作家与诗人的喜爱㊂自近代以降，汉学家对该经典进行了译介；到目前为止，世界上的主要语种都有其译本，其中尤以英译本见多 大概两百种左右①㊂译者对它的关注可谓盛况空前，远非其它的经典可比㊂问题是辞约旨丰㊁玄奥难解的‘道德经“能在另一种语言里得到很好地呈现吗？尤其是该著作中的一些基本 概念 范畴 能在英译中有效地表达出来吗？本文通过对‘道德经“中 神 这一基本概念的英译进行考察，对上述问题进行一个初步的回答㊂神 在‘道德经“中出现的次数不多，但是，它是该著作中一个重要的概念㊂关于这一点，已有不少学者表示认同㊂任继愈先生在他所著的‘老子绎读“一书中，就把 神 与 道 德 无 等范畴与概念并置；无独有偶，在大型丛书 大中华文库 ‘老子“一书中，该译本的校注者傅惠生先生也把 神 作为重要的概念进行梳理，以上两例都可佐证笔者的这一判断㊂在‘道德经“中， 神 首先出现在第六章 谷神不死，是谓玄牝 ②中，其后依次是 天下神器，不可为也 （第二十九章）， 神得一以灵；谷得一以盈 （第三十九章）， 以道莅天下，其鬼不神，非其鬼不神，其神不伤人；非其神不伤人，圣人亦不伤人 （第六十章）㊂下面就上述几章中的 神 之英译逐一探讨㊂正如前面所述，‘道德经“英译本众多，本文选取的译本有阿瑟㊃韦利（ＡｒｔｈｕｒＷａｌｅｙ）翻译的ＴａｏＴｅＣｈｉｎｇ（以下简称 韦本 ）㊁刘殿爵（Ｄ．Ｃ．Ｌａｕ）翻译的ＴａｏＴｅＣｈｉｎｇ（以下简称 刘本 ）㊁埃德蒙㊃雷顿（Ｅｄ⁃ｍｕｎｄＲｙｄｅｎ）翻译的ＤａｏＤｅＪｉｎｇ（以下简称 雷本 ）㊁斯蒂芬㊃米切尔（ＳｔｅｎｐｈｅｎＭｉｔｃｈｅｌｌ）翻译的ＴａｏＴｅＣｈｉｎｇ（以下简称 米本 ）㊁布莱克耐（Ｒ．Ｂ．Ｂｌａｋｎｅｙ）翻译的ＴａｏＴéＣｈｉｎｇ（以下简称 布本 ）㊁辜正坤翻译的‘老子道德经“（ＬａｏＴｚｕ：ＴｈｅＢｏｏｋｏｆＴａｏａｎｄＴｅｈ）（以下简称 辜本 ）㊁许渊冲翻译的‘道德经：汉英对照“（以下简称 许本 ）㊁王柯平翻译的ＤａｏＤｅＪｉｎｇ（以下简称 王本 ）㊁马德五翻译的‘老子道德经㊃汉英对照“（以下简称. All Rights Reserved.第４期金永平㊀论‘道德经“中 神 之英译２９㊀马本 ）㊁陈乃扬翻译的‘英译老子“（以下简称 陈本 ）等㊂一㊁ 神 与 Ｇｏｄ Ｓｐｉｒｉｔ先看 神得一以灵，谷得一以盈 的英译：Ｔｈｅｓｐｉｒｉｔｓｋｅｅｐｔｈｅｉｒｈｏｌｉｎｅｓｓ，Ｔｈｅａｂｙｓｓｉｓｒｅ⁃ｐｌｅｎｉｓｈｅｄ．［１］４１Ｇｏｄｓｉｎｖｉｒｔｕｅｏｆｔｈｅｏｎｅｈａｖｅｔｈｅｉｒｐｏｔｅｎｃｉｅｓ；ＴｈｅｖａｌｌｅｙｉｎｖｉｒｔｕｅｏｆｔｈｅＯｎｅｉｓｆｕｌｌ．［２］４６Ｓｐｉｒｉｔｓｇｒａｓｐｅｄｔｈｅｕｎｉｑｕｅａｎｄｂｅｃａｍｅｇｈｏｓｔｌｙ；Ｇｕｌｌｉｅｓｇｒａｓｐｅｄｔｈｅｕｎｉｑｕｅａｎｄｂｅｃａｍｅｆｕｌｌ．［３］８３Ｔｈｅｓｐｉｒｉｔｓｇｏｔｉｔａｎｄｗｅｒｅｅｎｅｒｇｉｚｅｄ；Ｔｈｅｖａｌｌｅｙｓｈａｄｉｔ，ｆｉｌｌｅｄｔｏｏｖｅｒｆｌｏｗ．［４］１０８ＧｏｄｓｔｈａｔｈｏｌｄｔｈｅＯｎｅｂｅｃｏｍｅｅｆｆｉｃａｃｉｏｕｓ；Ｖａｌ⁃ｌｅｙｓｔｈａｔｈｏｌｄｔｈｅＯｎｅｂｅｃｏｍｅｆｕｌｌ．［５］１７９Ｓｐｉｒｉｔｓａｒｅｄｉｖｉｄｅ，ｖａｌｌｅｙｓａｒｅｆｕｌｌ．［６］４６ＴｈｅＧｏｄｓｏｂｔａｉｎｅｄｔｈｅＯｎｅａｎｄｂｅｃａｍｅｄｉｖｉｎｅ；ｔｈｅｖａｌｌｅｙｓｏｂｔａｉｎｅｄｔｈｅＯｎｅａｎｄｂｅｃａｍｅｆｕｌｌ．［７］６９ＷｈｅｎａｇｏｄａｃｔｓａｃｃｏｒｄｉｎｇｔｏｔｈｅｕｎｉｖｅｒｓａｌＰｒｉｎ⁃ｃｉｐｌｅ，ｉｔｗｉｌｌｂｅｃｏｍｅｄｉｖｉｎｅ．ＷｈｅｎａｖａｌｌｅｙｉｓａｓｅｍｐｔｙａｓｔｈｅｕｎｉｖｅｒｓａｌＰｒｉｎｃｉｐｌｅ，ｉｔｓｅｍｐｔｉｎｅｓｓｗｉｌｌｂｅｆｉｌｌｅｄ．［８］９７Ｓｐｉｒｉｔｓ，ｗｉｔｈｔｈｅｏｎｅ，ｂｅｃｏｍｅｇｏｄｓ．Ｖａｌｅｓ，ｗｉｔｈｔｈｅｏｎｅ，ｆｌｏｗｗｉｔｈｆｕｌｌｎｅｓｓ．［９］７９在上述的英译中， 神 分别译为 ｓｐｉｒｉｔ（ｓ） 和 Ｇｏｄ ，选译前者的有 韦本 雷本 布本 许本 马本 陈本 等，选译后者的有 刘本 辜本 王本 马本 等㊂斯蒂芬㊃米切尔在他的译本ＴａｏＴｅＣｈｉｎｇ中没有把此句翻译出来，属于漏译㊂关于 神 的解释，许慎在‘说文解字“中云 神，天神，引出万物者也㊂ ［１０］３用现代汉语来说，神就是万事万物的创造者㊂很明显，许慎关于 神 的释义与先秦典籍中 帝 上帝 的概念相似，如‘尚书㊃洪范“： 帝乃震怒，不畀洪范九筹 ［１１］２９８㊁ 是彝是训，于帝其训 ［１２］３１２，‘诗经“中的 履帝武敏歆 ［１２］８００㊁ 昊天上帝，则不我遗 后稷不克，上帝不临 ［１２］８８２⁃８８３，‘楚辞㊃天问“中的 帝降夷羿，革孽瞎民 ［１３］９９等，这些例句中的 帝 上帝 的概念就是那无所不能㊁高高在上的天神㊂而在英语中，Ｇｏｄ的英文解释是 ｓｏｌｅＳｕｐｒｅｍｅＢｅｉｎｇ，ｅｎｔｅｒｎａｌ，ｓｐｉｒｉｔｕａｌ，ａｎｄｔｒａｎｓｃｅｎｄｅｎｔ，ｗｈｏｉｓｔｈｅｃｒｅａｔｏｒａｎｄｒｕｌｅｒｏｆａｌｌａｎｄｉｓｉｎｆｉｎｉｔｅｉｎａｌｌａｔｔｒｉｂｕｔｅｓ；ｔｈｅｏｂｊｅｃｔｏｆｉｎｍｏｎｏｔｈｅｉｓｔｉｃｒｅｌｉｇｉｏｎ ［１１］７０４，本身就有万物创造者的意思；而Ｓｐｉｒｉｔ在英语中的含义之一就是 Ｇｏｄ，ｅｓｐｗｈｅｎｒｅｇａｒｄａｓｔｒａｎｓｃｅｎｄｉｎｇｍａｔｅｒｉａｌｌｉｍｉｔａｔｉｏｎｓ ［１４］１５８０㊂从中不难看出，就 万物的创造者 这一意义上来说，许慎对 神 的释义与西方基督教的 Ｇｏｄ Ｓｐｉｒｉｔ 大体相当㊂译者把 神 译为 Ｇｏｄ Ｓｐｉｒｉｔ 有其合理性㊂不过，笔者需要指出的是，‘道德经“中的 神 与 Ｇｏｄ Ｓｐｉｒｉｔ 却不是对等的概念㊂在先秦时期， 神 是一个非常特殊的概念，与 气 有密切的联系，且常与 鬼 相对㊂这在‘道德经“大致同一时期的典籍中得到证明㊂如‘论语㊃先进“云： 季路问事鬼神，子曰： 未能事人，焉能事鬼？ ㊂［１５］１２５‘述而“： 子不语怪㊁力㊁乱㊁神㊂ ［１５］９８‘楚辞㊃九歌“ 身既死兮神以灵，子魂魄兮为鬼雄㊂ ［１３］８３‘诗经㊃大雅㊃云汉“云： 敬恭明神，宜无悔怒㊂ ［１２］８８６‘小雅㊃大田“： 田祖有神，秉炎火畀㊂ ［１２］６７３而在‘礼记㊃祭义“更有详细的记载： 宰我曰： 吾闻鬼神之名，不知其所谓！ 子曰： 气也者，神之盛也㊂魄也者，鬼之盛也㊂和鬼与神，教之至也㊂众生必死，死必归土，此之为鬼㊂骨肉毙于下阴为野土，其气发扬于上为昭明，熏藁凄怆，此百物之精也，神之著也 ㊂ ［１６］１３２４⁃１３２５从中我们可以看出，在先秦人的观念中，魄亡谓之鬼，精气仍存，发扬于上谓之神， 神 与 鬼 是处在同一层面的，它们都具有超人类特殊能力；但是，它们都不是古代那个万事万物的创造者，而‘道德经“中的 神 这一概念正是这一层意义上衍生的，它与西方的无所不能㊁创造人类的 Ｇｏｄ 和 Ｓｐｉｒｉｔ 有很大的差异㊂二㊁神与 ＴｈｅＴａｏ请看 谷神不死，是谓玄牝 的英译：ＴｈｅＶａｌｅＳｐｉｒｉｔｎｅｖｅｒｄｉｅｓ．ＩｔｉｓｎａｍｅｄｔｈｅＭｙｓ⁃ｔｅｒｉｏｕｓＦｅｍａｌｅ．［１］６Ｔｈｅｓｐｉｒｉｔｏｆｖａｌｌｅｙｎｅｖｅｒｄｉｅｓ．Ｔｈｉｓｉｓｃａｌｌｅｄｔｈｅｍｙｓｔｅｒｉｏｕｓｆｅｍａｌｅ．［２］１７Ｔｈｅｇｕｌｌｙ ｓｓｐｉｒｉｔｄｏｅｓｎｏｔｄｉｅ；Ｓｈｅｉｓｃａｌｌｅｄ ｔｈｅｍｙｓｔｅｒｉｏｕｓｃｌｅｆｔ ．［３］１５Ｔｈｅｖａｌｌｅｙｓｐｉｒｉｔｉｓｎｏｔｄｅａｄ：Ｔｈｅｙｓａｙｉｔｉｓｔｈｅｍｙｓｔｉｃｆｅｍａｌｅ．［４］６５ＴｈｅＴａｏｎｅｖｅｒｄｉｅｓ；Ｉｔｉｓａｄｅｅｐｗｏｍｂ．［５］７３Ｔｈｅｖａｌｅｓｐｉｒｉｔｎｅｖｅｒｄｉｅｓ．Ｉｔｉｓｔｈｅｍｙｓｔｅｒｉｏｕｓｗｏｍｂ．［６］７３. All Rights Reserved.３０㊀燕山大学学报（哲学社会科学版）２０１６年Ｔｈｅｓｐｉｒｉｔｏｆｖａｌｌｅｙｉｓｉｍｍｏｒｔａｌ．Ｉｔｉｓｃａｌｌｅｄｔｈｅｓｕｂｔｌｅａｎｄｐｒｏｆｏｕｎｄｆｅｍａｌｅ．［７］２０Ｂｅｃａｕｓｅｉｔｉｓｅｎｄｏｗｅｄｗｉｔｈｔｈｅｆｅｍｉｎｉｎｅｐｒｉｎｃｉ⁃ｐｌｅ，ｅｍｐｔｉｎｅｓｓｉｓｉｎｃｅａｓｅｌｅｓｓｃｈａｎｇｅ．［８］１３ＴｈｅＳｐｉｒｉｔｏｆｔｈｅＶａｌｌｅｙｎｅｖｅｒｄｉｅｓ．ＳｈｅｉｓｃａｌｌｅｄｔｈｅＭｙｓｉｔｃａｌＦｅｍａｌｅ．［９］１３ＴｈｅＴａｏｉｓｃａｌｌｅｄｔｈｅＧｒｅａｔＭｏｔｈｅｒ：ｅｍｐｔｙｙｅｔｉｎｅｘｈａｕｓｔｉｂｌｅ．［１７］５在此句中， 谷神 是复合名词，由 神 和 谷 构成，其表层意思是掌管谷的大神，在汉语中，相类似的词有 花神 河神 山神 海神 庙神 等㊂从 谷神 的英译来看，韦本的 ｔｈｅＶａｌｅＳｐｉｒｉｔ ㊁刘本的 ｔｈｅｓｐｉｒｉｔｏｆｖａｌｌｅｙ ㊁雷本的 ｔｈｅｇｕｌｌｙ ｓｓｐｉｒｉｔ ㊁布本的 ｔｈｅｖａｌｌｅｙｓｐｉｒｉｔ ㊁许本的 ｔｈｅｖａｌｅｓｐｉｒｉｔ ㊁王本的 ｔｈｅｓｐｉｒｉｔｏｆｖａｌｌｅｙ 等，都是把 神 翻译为 ｓｐｉｒｉｔ ㊂正如前面所言，先秦时期的神是与鬼联系在一起的，从而组成了中国特有的鬼神观㊂而 花神 河神 山神 海神 庙神 等都是此种观念下神的具象之表现，所不同的是，它们各有所司，各有所责㊂从这意义上说，‘道德经“的 谷神 也应如此㊂至于此后出现的 仙 ，是常与 神 联系在一起的，如我们常说 神仙 ㊂而事实上， 神 与 仙 还是有区别的㊂如‘封神演义“中记载：元始曰： 贤弟为何设此阵？这是何说？当时在你碧游宫共议封神榜，当面弥封，立有三等：根行深者成其仙道，根行稍次成其神道，根行浅薄成其人道，仍随轮回之劫㊂ ［１８］５６９⁃５７０不仅如此，在法力上，‘封神演义“中 仙 比 神 更高一层次， 子牙把打神鞭使在空中，此鞭只打得神，打不得仙，打不得人，四大天王乃是释门中人，打不得㊂ ［１８］２８１只不过这是明清时期的宗教观㊂而事实上，在‘道德经“中， 谷神 有另外的含义㊂河上公认为， 谷，养也㊂人能养神则不死也㊂神为五藏之神也㊂肝藏魂，肺藏魄，心藏神，肾藏精，脾藏志，五藏尽伤，则五神去矣㊂ ［１９］１３而王弼则认为， 谷神，谷中央五谷也㊂无形无影，无逆无违，处卑不动，守静不衰，谷以成而不见其形，此至物也㊂ ［１９］１３在这里， 谷神 就是迎之不见其首㊁随之不见其后的 道 ㊂今人任继愈先生在他所著的‘老子绎读“中把 谷神 译成 道 ［２０］７０，其道理正在此，辜正坤先生把 谷神 英译成 ＴｈｅＴａｏ 也就是从这个角度阐释的，而前面所举的英译，都没有把原文的这一层意思给翻译出来，这是颇为遗憾的㊂三㊁神与 Ｍｙｓｔｅｒｉｏｕｓ再看 天下神器，不可为也 的英译：Ｆｏｒｔｈａｔｗｈｉｃｈｉｓｕｎｄｅｒｈｅａｖｅｎｉｓｌｉｋｅａｈｏｌｙｖｅｓｓｅｌ，ｄａｎｇｅｒｏｕｓｔｏｔａｍｐｅｒｗｉｔｈ．［１］３０Ｔｈｅｅｍｐｉｒｅｉｓａｓａｃｒｅｄｖｅｓｓｅｌａｎｄｎｏｔｈｉｎｇｓｈｏｕｌｄｂｅｄｏｎｅｔｏｉｔ．［２］３４Ｔｈｅｗｏｒｌｄｉｓａｓｐｉｒｉｔｕａｌｖｅｓｓｅｌａｎｄｃａｎｎｏｔｂｅｒｕｎ．［３］６１Ｆｏｒｔｈｅｗｏｒｌｄｉｓｓａｃｒｅｄｖｅｓｓｅｌｎｏｔｍａｄｅｔｏｂｅａｌ⁃ｔｅｒｅｄｂｙｍａｎ．［４］９５Ｔｈｅｋｉｎｇｓｈｉｐｉｓｓｏｓａｃｒｅｄｔｈａｔｃａｎｎｏｔｂｅｏｂｔａｉｎｅｄｔｈｒｏｕｇｈｆｏｒｃｅ．［５］１４５Ｔｈｅｗｏｒｌｄｉｓａｓａｃｒｅｄｒｅａｌｍｎｏｔｔｏｂｅｉｎｔｅｒｆｅｒｅｄｉｎ．［６］３５㊀㊀Ｔｈｅｓｔａｔｅａｓａｓａｃｒｅｄｖｅｓｓｅｌｓｈｏｕｌｄｎｏｔｂｅａｃｔｅｄｕｐｏｎ．［７］５４Ｒｕｌｉｎｇａｃｏｕｎｔｒｙｉｓａｍｙｓｔｅｒｉｏｕｓｔｈｉｎｇ．Ｉｔｃａｎｎｏｔｂｅｄｏｎｅｄｏｇｍａｔｉｃａｌｌｙ．［８］７２Ｔｈｅｓｔａｔｅｉｓａｄｉｖｉｎｅｖｅｓｓｅｌ，ｎｏｔｔｏｂｅｇｒａｂｂｅｄｂｙｍｅｎ．［９］５９Ｔｈｅｗｏｒｌｄｉｓｓａｃｒｅｄ．Ｉｔｃａｎ ｔｂｅｉｍｐｒｏｖｅｄ．［１９］２９在上述诸家的英译中， 神器 一词分别翻译成 ａｈｏｌｙｖｅｓｓｅｌ （韦本）㊁ ａｓａｃｒｅｄｖｅｓｓｅｌ （刘本）㊁ ａｓｐｉｒｉｔｕａｌｖｅｓｓｅｌ （雷本）㊁ ｓａｃｒｅｄ （米本）㊁ ｓａｃｒｅｄｖｅｓｓｅｌ （布本）㊁ ｓｏｓａｃｒｅｄ （辜本）㊁ ａｓａ⁃ｃｒｅｄｒｅａｌｍ （许本）㊁ ａｓａｃｒｅｄｖｅｓｓｅｌ （王本）㊁ ａｍｙｓｔｅｒｉｏｕｓｔｈｉｎｇ （马本）㊁ ａｄｉｖｉｎｅｖｅｓｓｅｌ （陈本）；诸位译者把 神 翻译成 ｈｏｌｙ ｓａｃｒｅｄ ｓｐｉｒｉｔｕａｌ ｍｙｓｔｅｒｉｏｕｓ ｄｉｖｉｎｅ ㊂在权威的英语词典中， ｈｏｌｙ 的解释是 ｄｅｄｉｃａｔｅｄｏｒｃｏｎｓｅｃｒａｔｅｄｔｏＧｏｄｏｒａｒｅｌｉｇｉｏｓｐｕｒｐｏｓｅ ［２１］１０３９， ｓａｃｒｅｄ 的解释是 ｃｏｎｎｅｃｔｅｄｗｉｔｈＧｏｄ（ｏｒｔｈｅｇｏｄｓ）ｏｒｄｅｄｉｃａｔｅｄｔｏａｒｅｌｉｇｉｏｕｓｐｕｒｐｏｓｅａｎｄｓｏｄｅｖｅｒｓｉｎｇｖｅｎｅｒａｔｉｏｎ ［２１］１９３１， ｓｐｉｒｉｔｕａｌ 的解释是 ｏｆｏｒｒｅｌａｔｉｎｇｔｏｒｅｌｉｇｉｏｎｏｒｒｅｌｉ⁃ｇｉｏｕｓｂｅｌｉｅｆ ［２１］２１２０㊁ ｍｙｓｔｅｒｉｏｕｓ 的解释是 ｄｉｆｆｉｃｕｌｔｏｒｉｍｐｏｓｓｉｂｌｅｔｏｕｎｄｅｒｓｔａｎｄ，ｅｘｐｌａｉｎ，ｏｒｉｎｄｅｎｔｉｆｙ；ｏｆａｐｅｒｓｏｎｄｅｌｉｂｅｒａｔｅｌｙｅｎｉｇｍａｔｉｃ ［２１］１４５２㊁ ｄｉｖｉｎｅ 的解释是 ｏｆ，ｆｒｏｍ，ｏｒｌｉｋｅＧｏｄｏｒａｇｏｄ ［２１］６３５㊂除了. All Rights Reserved.第４期金永平㊀论‘道德经“中 神 之英译３１㊀ｍｙｓｔｅｒｉｏｕｓ 外，其它几个英译都与宗教有关㊂而在汉语中， 神器 的 器 是物质名词，而 神 是属于修辞性名词，相当于形容词，起到修饰的作用，相类似的词语有 神力 神气 神人 神童 神珠 等，本身只是引申义，已无宗教的内涵了㊂对于 神器 ，王弼的解释是 神，无形五方也，器，合也㊂以形以合，故谓之神器 ［１８］６１，河上公则认为， 器，物也㊂人乃天下神物也㊂神物好安静，不可以有为治 ［１８］６１㊂根据王㊁河的解释，上述所举几家对 神器 的英译对原文的理解，其距离可谓甚远！四㊁ 神 与假借字义项最后看 以道莅天下，其鬼不神 的英译：ＴｈｅｙｗｈｏｂｙＴａｏｒｕｌｅｄａｌｌｔｈａｔｉｓｕｎｄｅｒｈｅａｖｅｎｄｉｄｎｏｔｌｅｔａｎｅｖｉｌｓｐｉｒｉｔｗｉｔｈｉｎｔｈｅｍｄｉｓｐｌａｙｉｔｓｐｏｗ⁃ｅｒｓ．［１］６３Ｗｈｅｎｔｈｅｅｍｐｉｒｅｉｓｒｕｌｅｄｉｎａｃｃｏｒｄａｎｃｅｗｉｔｈｔｈｅｗａｙ，ｔｈｅｓｐｉｒｉｔｓｌｏｓｅｔｈｅｉｒｐｏｔｅｎｃｉｅｓ．［２］６７ＷｈｅｎｙｏｕｅｍｐｌｏｙｔｈｅＷａｙｔｏａｐｐｒｏａｃｈｔｈｅｗｏｒｌｄ，Ｇｈｏｓｔｓｗｉｌｌｈａｖｅｎｏｓｐｉｒｉｔ．［３］１２５Ｔｈｅｅｖｉｌｓｐｉｒｉｔｓｏｆｔｈｅｗｏｒｌｄｌｏｓｅｓａｎｃｔｉｏｎａｓｄｉ⁃ｖｉｎｉｔｉｅｓｗｈｅｎｇｏｖｅｒｎｍｅｎｔｐｒｏｃｅｅｄｓａｃｃｏｒｄｉｎｇｔｏｔｈｅＷａｙ．［４］１３２ＷｈｅｎｔｈｅＴａｏｐｒｅｖａｉｌｓｉｎｔｈｅｗｏｒｌｄ，Ｅｖｅｎｇｈｏｓｔｓａｎｄｓｐｉｒｉｔｓｂｅｃｏｍｅｈａｒｍｌｅｓｓ．［５］２４５Ｉｆｔｈｅｗｏｒｌｄｉｓｒｕｌｅｄｉｎｃｏｎｆｏｒｍｉｔｙｗｉｔｈｔｈｅｄｉｖｉｎｅｌａｗ，ｔｈｅｓｐｉｒｉｔｓｗｉｌｌｌｏｓｅｔｈｅｉｒｓｕｐｅｒｎａｔｕｒａｌｐｏｗｅｒ．［６］６７ＩｆｔｈｅＤａｏｉｓａｐｐｌｉｅｄｔｏｔｈｅｗｏｒｌｄ，Ｇｈｏｓｔｓｗｉｌｌｌｏｓｅｔｈｅｉｒｓｕｐｅｒｎａｔｕｒａｌｉｎｆｌｕｅｎｃｅ．［７］１０６Ｗｈｅｎａｒｕｌｅｒｒｕｌｅｓｈｉｓｃｏｕｎｔｒｙｗｉｔｈｔｈｅｐｏｌｉｃｙｏｆｎｏｔｂｏｔｈｅｒｉｎｇｐｅｏｐｌｅ，ｅｖｅｎｔｈｅｐｉｒｉｔｓｗｉｌｌｎｏｔｂａａｔ⁃ｔｒａｃｔｅｄｔｏｈｕｒｔｐｅｏｐｌｅ．［８］１４９ＧｏｖｅｒｎｉｎｇｔｈｅｅｍｐｉｒｅｉｎｔｈｅｗａｙｏｆＴａｏｃａｕｓｅｓｇｈｏｓｔｓｎｏｔｔｏｈａｕｎｔ．［９］１２１ＣｅｎｔｅｒｙｏｕｒｃｏｕｎｔｒｙｉｎｔｈｅＴａｏａｎｄｅｖｉｌｗｉｌｌｈａｖｅｎｏｐｏｗｅｒ．［１７］６６上述几家对 不神 的英译分别是 ｄｉｄｎｏｔｄｉｓｐｌａｙｉｔｓｐｏｗｅｒｓ （韦本）㊁ ｌｏｓｅｔｈｅｉｒｐｏｔｅｎｃｉｅｓ （刘本）㊁ ｈａｖｅｎｏｓｐｉｒｉｔ （雷本）㊁ ｌｏｓｅｓａｎｃｔｉｏｎ （布本）㊁ ｂｅｃｏｍｅｈａｒｍｌｅｓｓ （辜本）㊁ ｌｏｓｅｔｈｅｉｒｓｕｐｅｒｎａｔｕｒａｌｐｏｗｅｒ （许本）㊁ ｌｏｓｅｔｈｅｉｒｓｕｐｅｒｎａｔｕｒａｌｉｎｆｌｕｅｎｃｅ （王本）㊁ ｎｏｔｂａａｔｔｒａｃｔｅｄｔｏｈｕｒｔｐｅｏｐｌｅ （马本）㊁ ｎｏｔｔｏｈａｕｎｔ （陈本）㊁ ｗｉｌｌｈａｖｅｎｏｐｏｗｅｒ （米本）㊂㊀对于此句，王弼认为： 神不害自然也㊂物守自然，则神无所加㊂神无所加，则不知神之为神也㊂ ［１８］１５３河上公也持有大致的看法： 其鬼非无精神也，邪不入正，不能伤自然之人㊂ ［１８］１５３而对此句中 鬼 与 神 的解释，范应元认为： 鬼神，阴阳中之灵也㊂鬼，归也，神，申也㊂ ［２２］２９９张子的解释： 鬼神者，二气之良能也㊂ ［２２］２９９高亨则认为： 此神字借，鬼灵曰，其鬼不，犹言鬼不灵耳㊂ ［２２］２９９朱文公则说： 以二气言，则鬼者，阴之灵也；神者，阳之灵也㊂以一气言，则至而伸者为神，反而归者为鬼，其实一物而已㊂然则圣人以道无为，而临天下，则阴阳和顺，其归于阴者，不伸于阳也㊂ ［２２］２９９在上述几家中，范应元认为 神 应训为 申 ，高亨则认为 神 是借字，其余各家具体的阐释，虽说有异，但在 鬼神观 笼罩下的言说，其旨是大体相同 不神 即没有效用的意思㊂对于此句中 不神 的英译，除了 雷本 的 ｈａｖｅｎｏｓｐｉｒｉｔ （意为 没有神 ）属误译外，其余各家翻译都可接受㊂五㊁结语从上述的英译中，我们可以看到，在‘道德经“中， 神 有时是作为一种宗教信仰出现的，在当时与 鬼 相对；它既不同于当时无所不能的 帝 天帝 ，也区别与许慎所说的产生万物的创造者，更有别于西方宗教信仰层面的 Ｇｏｄ Ｓｐｉｒｉｔ ；有时 神 是与其它字构成作为专有名词出现的，有其特定的内涵，如前面所举的 谷神 ；而有时它又改变了词性㊁甚或是本身是个假借字，凡是种种，皆可说明 神 这一字内涵的复杂性，这也在一定程度上造成英译过程出现这样那样的偏差㊂因此，在‘道德经“的英译过程中，译者应该特别重视那些在貌似相似现象的背后存在着中西文化异质性差别，尽可能发挥自己的才华，把误译降低到最小程度㊂注释：①参见王越西：‘译者主体视角下的 老子⓪英译研究“，外语与教学研究出版社出版，２０１５年，第３页㊂. All Rights Reserved.３２㊀燕山大学学报（哲学社会科学版）２０１６年②朱谦之：‘老子校释“，中华书局出版，１９８４年，第２５页㊂（以下所引据此版本，只标章节）［参考文献］［１］ＬａｏＴｚｕ．ＴａｏＴｅＣｈｉｎｇ［Ｍ］．ＡｒｔｈｕｒＷａｌｅｙ，ｔｒａｎｓ．ＷｏｒｄｓｗｏｒｔｈＥｄｉｔｉｏｎｓＬｉｍｉｔｅｄ，１９９７．［２］ＬａｏＴｚｕ．ＴａｏＴｅＣｈｉｎｇ［Ｍ］．Ｄ．Ｃ．Ｌａｕ，ｔｒａｎｓ．Ｐｅｎｇｕｉｎ，１９６３．［３］ＬａｏＴｚｕ．ＴａｏＴｅＣｈｉｎｇ［Ｍ］．ＥｄｍｕｎｄＲｙｄｅｎ，ｔｒａｎｓ．ＯｘｆｏｒｄＵｎｉｖｅｒｓｉｔｙＰｒｅｓｓ，２００８．［４］ＬａｏＴｚｕ．ＴａｏＴｅＣｈｉｎｇ［Ｍ］．Ｒ．Ｂ．Ｂｌａｋｎｅｙ，ｔｒａｎｓ．ＰｅｎｇｕｉｎＧｒｏｕｐＩｎｃ．２００７．［５］老子道德经（汉英对照）［Ｍ］．辜正坤，译．北京：北京大学出版社，１９９５．［６］许译中国经典诗文集：道德经（汉英对照）［Ｍ］．许渊冲，译．北京：五洲传播出版社，２０１２．［７］道德经［Ｍ］．王柯平，译．北京：外文出版社，２００８．［８］老子道德经（汉英对照）［Ｍ］．马德五，译．天津：天津古籍出版社，２００８．［９］英译老子［Ｍ］．陈乃扬，译．上海：上海外语教育出版社，２０１２．［１０］许慎．说文解字［Ｍ］．段玉裁，注．上海：上海古籍出版社，１９８１．［１１］十三经注疏㊃尚书正义［Ｍ］．孔安国传，孔颖达疏证．北京：北京大学出版社，１９９８．［１２］程俊英，蒋见元．诗经注析［Ｍ］．北京：中华书局，１９９１．［１３］洪兴祖．楚辞补注［Ｍ］．白化文，许德楠，李如鸾，方进，点校，北京：中华书局，１９８３．［１４］ＣｏｌｌｉｎｓＥｎｇｌｉｓｈＤｉｃｔｉｏｎａｒｙ［Ｍ］．１１ｔｈｅｄｉｔｉｏｎ．ＨａｒｐｅｒＣｏｌｉｎｓＰｕｂ⁃ｌｉｓｈｅｒｓ，２０１１．［１５］朱熹．四书章句集注［Ｍ］．北京：中华书局，１９８３．［１６］十三经注疏㊃礼记正义［Ｍ］．郑玄注，孔颖达疏．北京：北京大学出版社，１９９９．［１７］ＬａｏＴｚｕ．ＴａｏＴｅＣｈｉｎｇ［Ｍ］．ＳｔｅｎｐｈｅｎＭｉｔｃｈｅｌｌ，ｔｒａｎｓ．ＦｒａｎｃｅｓＬｉｎ⁃ｃｏｌｎＬｔｄ，１９８８．［１８］许仲琳，李云翔．封神演义［Ｍ］．南京：凤凰出版社，２００７．［１９］老子［Ｍ］．河上公，王弼注，严遵指归，刘思禾校点．上海：上海古籍出版社，２０１３．［２０］任继愈．老子绎读［Ｍ］．北京：商务印书馆，２００９．［２１］牛津大学出版社．新牛津英汉双语大词典［Ｍ］．上海外语教育出版社，编译．上海：上海外语教育出版社，２０１３．［２２］陈鼓应．老子注释及评介［Ｍ］．北京：中华书局，１９８４．ＯｎｔｈｅＥｎｇｌｉｓｈＴｒａｎｓｌａｔｉｏｎｓｏｆ Ｓｈｅｎ ｉｎＴａｏＴｅＣｈｉｎｇＪＩＮＹｏｎｇｐｉｎｇ１２１．ＴｈｅＤｅｐａｒｔｍｅｎｔｏｆＣｈｉｎｅｓｅ ＦｕｄａｎＵｎｉｖｅｒｓｉｔｙ Ｓｈａｎｇｈａｉ ２００４３３ Ｃｈｉｎａ２．ＴｈｅＣｏｌｌｅｇｅｏｆＨｕｍａｎｉｔｉｅｓ ＬｉｓｈｕｉＵｎｉｖｅｒｓｉｔｙ Ｌｉｓｈｕｉ ３２３０００ ＣｈｉｎａＡｂｓｔｒａｃｔ ＴａｏＴｅＣｈｉｎｇｉｓｏｎｅｏｆｔｈｅｍｏｓｔｉｍｐｏｒｔａｎｔｗｏｒｋｓｉｎａｎｃｉｅｎｔＣｈｉｎａ．Ｉｔｉｓｃｏｎｃｉｓｅａｎｄｃｏｍｐｒｅｎｈｅｎｓ⁃ｉｖｅ ｐｉｔｈｙａｎｄｐｅｎｅｔｒａｔｉｎｇ．Ｈｏｗｅｖｅｒ ｓｏｍｅｃｏｎｃｅｐｔｓａｎｄｃａｔｅｇｏｒｉｅｓｉｎｔｈｅｂｏｏｋａｒｅｏｂｓｃｕｒｅａｎｄｈａｒｄｔｏｕｎｄｅｒ⁃ｓｔａｎｄ ｗｈｉｃｈｃａｕｓｅｄｉｆｆｅｒｅｎｔｓｃｈｏｌａｒｓｇｉｖｅｄｉｆｆｅｒｅｎｔｖｉｅｗｓ．Ｄｕｅｔｏｄｉｆｆｅｒｅｎｔｐｅｒｓｏｎａｌｕｎｄｅｒｓｔａｎｄｉｎｇｏｆｔｈｅｓｅｃｏｎｃｅｐｔｓａｎｄｃａｔｅｇｏｒｉｅｓ ｔｈｅｔｒａｎｓｌａｔｏｒｓｐｒｅｓｅｎｔｅｄｉｎｄｉｆｆｅｒｅｎｔＥｎｇｌｉｓｈｔｒａｎｓｌａｔｉｏｎｓ ａｎｄｔｈｕｓｃａｕｓｅｄａｌｏｔｏｆｗｏｒｔｈｙｔｏｐｉｃｓｔｏｄｉｓｃｕｓｓ．Ｉｎｔｈｅａｒｔｉｃｌｅ ｔｈｅａｕｔｈｏｒｈａｓｔａｋｅｎ Ｓｈｅｎ ｉｎｔｈｅｂｏｏｋａｓａｎｅｘａｍｐｌｅｔｏｄｉｓｃｕｓｓｔｒａｎｓ⁃ｌａｔａｂｉｌｉｔｙａｎｄｕｎｔｒａｎｓｌａｔａｂｉｌｉｔｙｏｆｓｕｃｈｃｏｎｃｅｐｔｓａｎｄｃａｔｅｇｏｒｉｅｓａｎｄｅｘｃｅｐｔｓｔｏｄｒａｗｔｒａｎｓｌａｔｉｎｇｃｉｒｃｌｅ ｓａｔｔｅｎ⁃ｔｉｏｎ．Ｋｅｙｗｏｒｄｓ ＴａｏＴｅＣｈｉｎｇ Ｓｈｅｎ ＣｏｎｎｏｔａｔｉｏｎＥｎｇｌｉｓｈＴｒａｎｓｌａｔｉｏｎｓ［责任编辑㊀董明伟］. All Rights Reserved.。
老子经典名句英译这是《化胡经》英文版75章的一句话，但这并不是是中文《化胡经》，而是《西升经》，但是中文只有39章。
这是英文原文：eventy-FiveWould you like to liberate yourself from the lower realms of life? Would you like to save the world from the degradation and destruction it seems destined for? Then step away from shallow mass movements and quietly go to work on your own self-awareness. If you want to awaken all of humanity, then awaken all of yourself. If you want to eliminate the suffering in the world, then eliminate all that is dark and negative in yourself. Truly, the greatest gift you have to give is that of your own self-transformation. So find a teacher who is an integral being, a beacon who extends his light and virtue with equal ease to those who appreciate him and those who don't. Shapeyourself in his mold, bathe in his nourishing radiance, and reflect it out to the rest of the world. You will come to understand an eternal truth: there is always a peaceful home for a virtuous being.我认为是这一段：皆有章第三十四老君曰：道非独在我，万物皆有之。
道德经（选四）The Way and Its Power (excerpted)[春秋]老子By Lao Tzu有物混成，先天地生。
寂兮寥兮，独立而不改.周行而不殆，可以为天下母，吾不知其名，字之曰道，强为之名曰大。
（节选第二十五章）There is a thing, formless yet complete. Before Heaven and Earth it existed, Without sound, without substance, it stands alone without changing.It is all pervading and unfailing. One may think of it as the mother of all beneath Heaven, We do not know its name, but we term it Tao.Forced to give an appelation to it, I should say it was Great.(ch. 25)道可道，非常道；名可名，非常名。
无名，天地之始；有名，万物之母。
常无，欲以观其妙；常有，欲以观其徼。
此二者，同出而异名，同谓之玄。
玄之又玄，众妙之门。
（节选第一章）The Tao that may be called Tao is not the invariable Tao. The names that can be named are not invariable names. Non-bcing is the term given to that from which Heaven and Earth sprang. Being is the term given to the mother ihai rears the ten thousand things (cm earth).Of the invariable Non-bcing, we wish to see its secret essences. Of the invariable Being, we wish to see its borders. These two have issuedtogether but are different in name. The two together we call the mystery. It is the mystery of mysteries, the Doorway of alJ secret essences. (ch. 1)道生一，一生二，二生三，三生万物。
The Tao Teh King,orThe Tao And Its Characteristicsby Lao-Tzutranslated by James LeggePART IChapter 1The Tao that can be trodden is not the enduring andunchanging Tao. The name that can be named is not the enduring and unchanging name.(Conceived of as) having no name, it is the Originator of heavenand earth; (conceived of as) having a name, it is the Mother of all things.Always without desire we must be found,If its deep mystery we would sound;But if desire always within us be,Its outer fringe is all that we shall see.Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call themthe Mystery. Where the Mystery is the deepest is the gate of all thatis subtle and wonderful.Chapter 2All in the world know the beauty of the beautiful, and in doingthis they have (the idea of) what ugliness is; they all know the skillof the skilful, and in doing this they have (the idea of) what thewant of skill is.So it is that existence and non-existence give birth the one to(the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech.All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership;they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement).The work is done, but how no one can see;'Tis this that makes the power not cease to be.Chapter 3Not to value and employ men of superior ability is the way tokeep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires isthe way to keep their minds from disorder.Therefore the sage, in the exercise of his government, emptiestheir minds, fills their bellies, weakens their wills, and strengthens their bones.He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good order is universal.The Tao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things!We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the Tao is, as if it would ever so continue!I do not know whose son it is. It might appear to have been before God.Chapter 5Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with.May not the space between heaven and earth be compared to a bellows?'Tis emptied, yet it loses not its power;'Tis moved again, and sends forth air the more.Much speech to swift exhaustion lead we see;Your inner being guard, and keep it free.The valley spirit dies not, aye the same;The female mystery thus do we name.Its gate, from which at first they issued forth,Is called the root from which grew heaven and earth.Long and unbroken does its power remain,Used gently, and without the touch of pain.Chapter 7Heaven is long-enduring and earth continues long. The reasonwhy heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure.Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?Chapter 8The highest excellence is like (that of) water. The excellenceof water appears in its benefiting all things, and in its occupying,without striving (to the contrary), the low place which all mendislike. Hence (its way) is near to (that of) the Tao.The excellence of a residence is in (the suitability of) the place;that of the mind is in abysmal stillness; that of associations is intheir being with the virtuous; that of government is in its securinggood order; that of (the conduct of) affairs is in its ability; andthat of (the initiation of) any movement is in its timeliness.And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him.Chapter 9It is better to leave a vessel unfilled, than to attempt tocarry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness.When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogance, this brings its evilon itself. When the work is done, and one's name is becoming distinguished, to withdraw into obscurity is the way of Heaven.Chapter 10When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed awaythe most mysterious sights (of his imagination), he can become without a flaw.In loving the people and ruling the state, cannot he proceedwithout any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge?(The Tao) produces (all things) and nourishes them; it producesthem and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them.This is what is called 'The mysterious Quality' (of the Tao).Chapter 11The thirty spokes unite in the one nave; but it is on the emptyspace (for the axle), that the use of the wheel depends. Clay is fashioned into vessels; but it is on their empty hollowness, thattheir use depends. The door and windows are cut out (from the walls) to form an apartment; but it is on the empty space (within), that its use depends. Therefore, what has a (positive) existence serves for profitable adaptation, and what has not that for (actual) usefulness.Chapter 12Colour's five hues from th' eyes their sight will take;Music's five notes the ears as deaf can make;The flavours five deprive the mouth of taste;The chariot course, and the wild hunting wasteMake mad the mind; and objects rare and strange,Sought for, men's conduct will to evil change.Therefore the sage seeks to satisfy (the craving of) the belly, andnot the (insatiable longing of the) eyes. He puts from him thelatter, and prefers to seek the former.Chapter 13Favour and disgrace would seem equally to be feared; honour andgreat calamity, to be regarded as personal conditions (of the same kind).What is meant by speaking thus of favour and disgrace? Disgrace isbeing in a low position (after the enjoyment of favour). The gettingthat (favour) leads to the apprehension (of losing it), and the losingit leads to the fear of (still greater calamity):--this is what ismeant by saying that favour and disgrace would seem equally to be feared.And what is meant by saying that honour and great calamity are to be (similarly) regarded as personal conditions? What makes me liable to great calamity is my having the body (which I call myself); if I hadnot the body, what great calamity could come to me?Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it, and he who wouldadminister it with the love which he bears to his own person may be entrusted with it.Chapter 14We look at it, and we do not see it, and we name it 'theEquable.' We listen to it, and we do not hear it, and we name it 'the Inaudible.' We try to grasp it, and do not get hold of it, and wename it 'the Subtle.' With these three qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One.Its upper part is not bright, and its lower part is not obscure. Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing. This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable.We meet it and do not see its Front; we follow it, and do not seeits Back. When we can lay hold of the Tao of old to direct the thingsof the present day, and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of Tao.Chapter 15The skilful masters (of the Tao) in old times, with a subtleand exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be.Shrinking looked they like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water.Who can (make) the muddy water (clear)? Let it be still, and itwill gradually become clear. Who can secure the condition of rest?Let movement go on, and the condition of rest will gradually arise.They who preserve this method of the Tao do not wish to be full (of themselves). It is through their not being full of themselves thatthey can afford to seem worn and not appear new and complete.Chapter 16The (state of) vacancy should be brought to the utmost degree,and that of stillness guarded with unwearying vigour. All thingsalike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetableworld) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call thestate of stillness; and that stillness may be called a reporting thatthey have fulfilled their appointed end.The report of that fulfilment is the regular, unchanging rule. Toknow that unchanging rule is to be intelligent; not to know it leadsto wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things).From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness toheaven he possesses the Tao. Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.Chapter 17In the highest antiquity, (the people) did not know that therewere (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Tao) was deficient (in the rulers)a want of faith in them ensued (in the people).How irresolute did those (earliest rulers) appear, showing (bytheir reticence) the importance which they set upon their words!Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!'Chapter 18When the Great Tao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy.When harmony no longer prevailed throughout the six kinships,filial sons found their manifestation; when the states and clans fellinto disorder, loyal ministers appeared.Chapter 19If we could renounce our sageness and discard our wisdom, itwould be better for the people a hundredfold. If we could renounceour benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artfulcontrivances and discard our (scheming for) gain, there would be no thieves nor robbers.Those three methods (of government)Thought olden ways in elegance did failAnd made these names their want of worth to veil;But simple views, and courses plain and trueWould selfish ends and many lusts eschew.Chapter 20When we renounce learning we have no troubles.The (ready) 'yes,' and (flattering) 'yea;'--Small is the difference they display.But mark their issues, good and ill;--What space the gulf between shall fill?What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)!The multitude of men look satisfied and pleased; as if enjoying afull banquet, as if mounted on a tower in spring. I alone seemlistless and still, my desires having as yet given no indication oftheir presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos.Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dulland confused. I seem to be carried about as on the sea, drifting asif I had nowhere to rest. All men have their spheres of action, whileI alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao).Chapter 21.The grandest forms of active forceFrom Tao come, their only source.Who can of Tao the nature tell?Our sight it flies, our touch as well.Eluding sight, eluding touch,The forms of things all in it crouch;Eluding touch, eluding sight,There are their semblances, all right.Profound it is, dark and obscure;Things' essences all there endure.Those essences the truth enfoldOf what, when seen, shall then be told.Now it is so; 'twas so of old.Its name--what passes not away;So, in their beautiful array,Things form and never know decay.How know I that it is so with all the beauties of existing things? By this (nature of the Tao).Chapter 22The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray.Therefore the sage holds in his embrace the one thing (of humility), and manifests it to all the world. He is free from self- display, and therefore he shines; from self-assertion, and therefore he is distinguished; from self-boasting, and therefore his merit is acknowledged; from self-complacency, and therefore he acquires superiority. It is because he is thus free from striving that therefore no one in the world is able to strive with him.That saying of the ancients that 'the partial becomes complete' was not vainly spoken:--all real completion is comprehended under it.Abstaining from speech marks him who is obeying the spontaneityof his nature. A violent wind does not last for a whole morning; asudden rain does not last for the whole day. To whom is it that these (two) things are owing? To Heaven and Earth. If Heaven and Earth cannot make such (spasmodic) actings last long, how much less can man! Therefore when one is making the Tao his business, those who arealso pursuing it, agree with him in it, and those who are making the manifestation of its course their object agree with him in that; while even those who are failing in both these things agree with him where they fail.Hence, those with whom he agrees as to the Tao have the happinessof attaining to it; those with whom he agrees as to its manifestationhave the happiness of attaining to it; and those with whom he agreesin their failure have also the happiness of attaining (to the Tao).(But) when there is not faith sufficient (on his part), a want offaith (in him) ensues (on the part of the others).Chapter 24.He who stands on his tiptoes does not stand firm; he who stretcheshis legs does not walk (easily). (So), he who displays himself doesnot shine; he who asserts his own views is not distinguished; he who vaunts himself does not find his merit acknowledged; he who is self- conceited has no superiority allowed to him. Such conditions, viewed from the standpoint of the Tao, are like remnants of food, or a tumouron the body, which all dislike. Hence those who pursue (the course)of the Tao do not adopt and allow them.There was something undefined and complete, coming intoexistence before Heaven and Earth. How still it was and formless, standing alone, and undergoing no change, reaching everywhere and in no danger (of being exhausted)! It may be regarded as the Mother of all things.I do not know its name, and I give it the designation of the Tao(the Way or Course). Making an effort (further) to give it a name Icall it The Great.Great, it passes on (in constant flow). Passing on, it becomes remote. Having become remote, it returns. Therefore the Tao is great; Heaven is great; Earth is great; and the (sage) king is also great. In the universe there are four that are great, and the (sage) king is one of them.Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Tao. The law of the Tao is its being what it is.Chapter 26Gravity is the root of lightness; stillness, the ruler ofmovement.Therefore a wise prince, marching the whole day, does not go farfrom his baggage wagons. Although he may have brilliant prospects to look at, he quietly remains (in his proper place), indifferent tothem. How should the lord of a myriad chariots carry himself lightly before the kingdom? If he do act lightly, he has lost his root (of gravity); if he proceed to active movement, he will lose his throne.Chapter 27The skilful traveller leaves no traces of his wheels orfootsteps; the skilful speaker says nothing that can be found faultwith or blamed; the skilful reckoner uses no tallies; the skilfulcloser needs no bolts or bars, while to open what he has shut will be impossible; the skilful binder uses no strings or knots, while to unloose what he has bound will be impossible. In the same way the sage is always skilful at saving men, and so he does not cast away any man; he is always skilful at saving things, and so he does not cast away anything. This is called 'Hiding the light of his procedure.'Therefore the man of skill is a master (to be looked up to) by himwho has not the skill; and he who has not the skill is the helper of (the reputation of) him who has the skill. If the one did not honourhis master, and the other did not rejoice in his helper, an (observer), though intelligent, might greatly err about them. This is called 'The utmost degree of mystery.'Chapter 28Who knows his manhood's strength,Yet still his female feebleness maintains;As to one channel flow the many drains,All come to him, yea, all beneath the sky.Thus he the constant excellence retains;The simple child again, free from all stains.Who knows how white attracts,Yet always keeps himself within black's shade,The pattern of humility displayed,Displayed in view of all beneath the sky;He in the unchanging excellence arrayed,Endless return to man's first state has made.Who knows how glory shines,Yet loves disgrace, nor e'er for it is pale;Behold his presence in a spacious vale,To which men come from all beneath the sky.The unchanging excellence completes its tale;The simple infant man in him we hail.The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures.Chapter 29If any one should wish to get the kingdom for himself, and toeffect this by what he does, I see that he will not succeed. The kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it; he who would hold it in his grasp loses it.The course and nature of things is such thatWhat was in front is now behind;What warmed anon we freezing find.Strength is of weakness oft the spoil;The store in ruins mocks our toil.Hence the sage puts away excessive effort, extravagance, and easy indulgence.Chapter 30He who would assist a lord of men in harmony with the Tao willnot assert his mastery in the kingdom by force of arms. Such a courseis sure to meet with its proper return.Wherever a host is stationed, briars and thorns spring up. In the sequence of great armies there are sure to be bad years.A skilful (commander) strikes a decisive blow, and stops. He doesnot dare (by continuing his operations) to assert and complete his mastery. He will strike the blow, but will be on his guard againstbeing vain or boastful or arrogant in consequence of it. He strikesit as a matter of necessity; he strikes it, but not from a wish for mastery.When things have attained their strong maturity they become old.This may be said to be not in accordance with the Tao: and what is not in accordance with it soon comes to an end.Chapter 31Now arms, however beautiful, are instruments of evil omen,hateful, it may be said, to all creatures. Therefore they who havethe Tao do not like to employ them.The superior man ordinarily considers the left hand the most honourable place, but in time of war the right hand. Those sharp weapons are instruments of evil omen, and not the instruments of the superior man;--he uses them only on the compulsion of necessity. Calm and repose are what he prizes; victory (by force of arms) is to him undesirable. To consider this desirable would be to delight in the slaughter of men; and he who delights in the slaughter of men cannot get his will in the kingdom.On occasions of festivity to be on the left hand is the prizedposition; on occasions of mourning, the right hand. The second in command of the army has his place on the left; the general commanding in chief has his on the right;--his place, that is, is assigned to himas in the rites of mourning. He who has killed multitudes of menshould weep for them with the bitterest grief; and the victor in battle has his place (rightly) according to those rites.Chapter 32The Tao, considered as unchanging, has no name.Though in its primordial simplicity it may be small, the wholeworld dares not deal with (one embodying) it as a minister. If a feudal prince or the king could guard and hold it, all would spontaneously submit themselves to him.Heaven and Earth (under its guidance) unite together and send down the sweet dew, which, without the directions of men, reaches equally everywhere as of its own accord.As soon as it proceeds to action, it has a name. When it once has that name, (men) can know to rest in it. When they know to rest in it, they can be free from all risk of failure and error.The relation of the Tao to all the world is like that of the greatrivers and seas to the streams from the valleys.Chapter 33He who knows other men is discerning; he who knows himself is intelligent. He who overcomes others is strong; he who overcomes himself is mighty. He who is satisfied with his lot is rich; he who goes on acting with energy has a (firm) will.He who does not fail in the requirements of his position, continues long; he who dies and yet does not perish, has longevity.Chapter 34All-pervading is the Great Tao! It may be found on the lefthand and on the right.All things depend on it for their production, which it gives tothem, not one refusing obedience to it. When its work is accomplished, it does not claim the name of having done it. Itclothes all things as with a garment, and makes no assumption of being their lord;--it may be named in the smallest things. All thingsreturn (to their root and disappear), and do not know that it is itwhich presides over their doing so;--it may be named in the greatest things.Hence the sage is able (in the same way) to accomplish his great achievements. It is through his not making himself great that he can accomplish them.Chapter 35To him who holds in his hands the Great Image (of the invisible Tao), the whole world repairs. Men resort to him, and receive nohurt, but (find) rest, peace, and the feeling of ease.Music and dainties will make the passing guest stop (for a time).But though the Tao as it comes from the mouth, seems insipid and has no flavour, though it seems not worth being looked at or listened to, the use of it is inexhaustible.Chapter 36When one is about to take an inspiration, he is sure to make a(previous) expiration; when he is going to weaken another, he will first strengthen him; when he is going to overthrow another, he willfirst have raised him up; when he is going to despoil another, he will first have made gifts to him:--this is called 'Hiding the light (ofhis procedure).'The soft overcomes the hard; and the weak the strong.Fishes should not be taken from the deep; instruments for theprofit of a state should not be shown to the people.Chapter 37The Tao in its regular course does nothing (for the sake ofdoing it), and so there is nothing which it does not do.If princes and kings were able to maintain it, all things would of themselves be transformed by them.If this transformation became to me an object of desire, I would express the desire by the nameless simplicity.Simplicity without a nameIs free from all external aim.With no desire, at rest and still,All things go right as of their will.PART IIChapter 38(Those who) possessed in highest degree the attributes (of theTao) did not (seek) to show them, and therefore they possessed them (in fullest measure). (Those who) possessed in a lower degree those attributes (sought how) not to lose them, and therefore they did not possess them (in fullest measure).(Those who) possessed in the highest degree those attributes did nothing (with a purpose), and had no need to do anything. (Those who) possessed them in a lower degree were (always) doing, and had need to be so doing.(Those who) possessed the highest benevolence were (always seeking) to carry it out, and had no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing.(Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they baredthe arm and marched up to them.Thus it was that when the Tao was lost, its attributes appeared;when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared.。
