用户名: 密码: 验证码:    注册 | 忘记密码?
首页|听力资源|每日听力|网络电台|在线词典|听力论坛|下载频道|部落家园|在线背单词|双语阅读|在线听写|普特网校
您的位置:主页 > 英语能力 > 翻译 > 笔译 > 练习材料 > 文学 > 诸子 >

《道德经》(1-10,Arthur Waley版)

2014-03-03    来源:网络    【      美国外教 在线口语培训

《道德经》,道家典籍,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(即李耳)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。是中国历史上首部完整的哲学著作,思想内容微言大义,一语万端。被华夏先辈誉为万经之王。另据联合国教科文组织统计,《道德经》是除了《圣经》以外被译成外国文字发布量最多的文化名著。

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。

Chapter 1

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。

Chapter 2

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。

Chapter 3

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。

Chaper 4

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]

[1]Dust is the Taoist symbol for the noise and fuss of everyday life.
[2]A hsiang, an image such as the mental images that float before us when we think.
[3]The Ancestor in question is almost certainly the Yellow Ancestor who separated  Earth  from Heaven and so destroyed the Primal Unity, for which he is frequently censured is Chuang Tzu.

第五章

天地不仁,以万物为刍狗;圣人不仁,以百姓为刍狗。
天地之间,其犹橐龠!虚而不屈,动而愈出。
多言数穷,不如守中。

Chapter 5

Heaven and Earth are ruthless;
To them the Ten Thousand Things are but as straw dogs.
The Sage too is ruthless; To him the people are but as straw dogs.
Yet[1] Heaven and Earth and all that lies between
Is like a bellows
In that it is empty, but gives a supply that never fails.
Work it, and more comes out .
Whereas the force of words[2] is soon spent.
Far better is it to keep what is in the heart[3].

[1]Though ruthless nature is perpetually bounteous.
[2]Laws and proclamations.
[3]For chung as 'what is within the heart', see Tso Chuan, Yin Kung 3rd year and Kuan Tzu,37, beginning. The comparison of Heaven and Earth to a bellows is also found in Kuan Tzu (P'ien 11, beginning).



顶一下
(1)
50%
踩一下
(1)
50%
手机上普特 m.putclub.com 手机上普特
[责任编辑:elly]
------分隔线----------------------------
发表评论 查看所有评论
请自觉遵守互联网政策法规,严禁发布色情、暴力、反动的言论。
评价:
表情:
用户名: 密码: 验证码:
  • 推荐文章
  • 资料下载
  • 讲座录音
普特英语手机网站
用手机浏览器输入m.putclub.com进入普特手机网站学习
查看更多手机学习APP>>