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《道德经》(11-15,许渊冲版)

2014-03-04    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。

第十一章 
               
三十辐共一毂,当其无,有车之用。
埏埴以为器,当其无,有器之用。
凿户牖以为室,当其无,有室之用。
故有之以为利,无之以为用。

Chapter 11

Thirty spokes radiate from a hub.
When there is nothing in the hub,
the wheel can roll.
Turn clay to make a vessel.
When empty,
the vessel can be used.
Build a room with doors and windows.
When empty,
the room can be used as dwelling.
When there is something, it is beneficial;
When empty, it is useful.

第十二章

五色令人目盲,五音令人耳聋,五味令人口爽,驰骋畋猎令人心发狂,难得之货令人行妨。
是以圣人为腹不为目,故去彼取此。

Chapter 12

The fiver colors may confuse the eye.
The five sounds may deafen the ear.
The five tastes may spoil the palate.
Riding and hunting may madden the mind.
Rare goods may tempt one to do evil.
Therefore the sage satisfies the belly rather than the eye.
He prefers the former to the latter.

第十三章

宠辱若惊,贵大患若身。
何谓宠辱若惊?宠为下,得之若惊,失之若惊是谓宠辱若惊。
何谓贵大患若身?吾所以有大患者,为吾有身;及吾无身,吾有何患。
故贵以身为天下,若可寄天下;爱以身为天下,若可托天下。

Chapter 13

Praise and blame disturb the mind;
Fortune and misfortune affect the body.
Why is the mind disturbed?
Praise and blame are like ups and downs.
The mind is troubled with rise and fall.
So is it troubled by praise and blame.
How can fortune and misfortune affect the body?
Because we have a body.
If we had not a body,
how can we be affected?
If you value the world as your body,
then the world may confide in you.
If you love the world as your body,
then the world may be entrusted to you.

第十四章

视之不见名曰夷,听之不闻名曰希,抟之不得名曰微。此三者不可致诘,故混而为一。其上不徼,其下不昧,绳绳不可名,复归於无物。是谓无状之状,无物之象,是谓惚恍。迎之不见其首,随之不见其後。执古之道以御今之有。能知古始,是谓道纪。

Chapter 14

What cannot be seen is invisible,
What cannot be heard is inaudible,
What cannot be touched is intangible.
These there, unfathomable,
blend into one.
Up, it is not bright;
down, it is not dark.
Like a nameless endless string,
it ends in nothing.
It is a formless form,
an image of nothing.
It seems to be and not to be.
Before it, you cannot see its front;
after it, you cannot see its rear.
Ruling over the present with the law of the past,
you can know the beginning of antiquity.
Such is the rule of the divine law.

第十五章

古之善为道者,微妙玄通,深不可识。夫唯不可识,故强为之容。豫兮其若冬涉川;犹兮其若畏四邻;俨兮其若容;涣兮其若冰之将释;敦兮其若朴;旷兮其若谷;混兮其若浊;孰能浊以静之?徐清。孰能安以动之?徐生。保此道者不欲盈。夫唯不盈,故能蔽而新成。

Chapter XV

The ancients followed the divine law,
subtle, delicate, mysterious, communicative,
too deep to be understood.
Not objectively understood,
it can only be subjectively described.
The ancients were circumspect as crossing a frozen river,
watchful as fearful of hostile neighbors,
reserved as an unacquainted guest,
softened as melting ice,
natural as uncarved block,
vacant as a vale,
and obscure as a muddy stream.
Who could calm the turbid water?
It could be slowly turned clean.
Who could stir the stale water?
It could be slowly revived.
Those who follow the divine law
will not be full to the brim.
Only those who do not go to excess
can renew what is worn out.



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