This file contains the complete ancient Chinese text of the 道德经 Dào Dé Jīng, with English and modern Chinese translations. This fundamental Daoist (or Taoist) text is also known as 老子 Lǎozǐ, which is the name of the sage who wrote it. Lǎozǐ is believed to have lived at about the same time as Confucius (孔子 Kǒngzǐ), roughly 500 B.C.
The Chinese text, including modern Chinese translation, was made available by 李晓渝 Lǐ Xiǎoyú, also known as Grand Master of the Great Empire of China. It was downloaded from his wonderful website (http://www.ifcss.org/xiaoyu-collection).
The English translation is by James Legge. There have been many translators of Lǎozǐ, but Legge was one of the first. His translation of the title 道德经 is "THE TAO AND ITS CHARACTERISTICS". An English-only electronic version is included in the Gutenberg collection. In a few places there have also been appended alternative translations by Wing-Tsit Chan (A Source Book in Chinese Philosophy, Princeton University Press, 1963); by Gia-fu Feng and Jane English (Tao Te Ching, Vintage Books 1972 -- with beautiful photography); and by Gregory Richter (The Gate Of All Marvelous Things: A Guide to Reading the Tao Te Ching, San Francisco: Red Mansions Publishing, 1998 -- available from China Books and Periodicals www.chinabooks.com).
In this file, the English translation has been inserted between the ancient Chinese and the modern Chinese translation 【译文】. In the original GB file, some characters had to be replaced by “□” because they couldn't be encoded in GB, but in this Unicode file that problem has been corrected. Wenlin Institute, Inc. is solely to blame for any errors or flaws that may have been introduced in this edition. --Tom Bishop (tbishop@wenlin.com) October, 1998.
The following is Lǐ Xiǎoyú's introduction to his electronic edition.
《老子》电子版说明
说明
“引车买浆之流”有云:「好话不在言多」。中华民族上下几千年文明流传下来的遗产, 尽管汗牛充栋, 但论及能总括中华民族的基本传统、思想与精神“一言以蔽之”者, 无容质疑, 当首数老子的《道德经》〔亦或直呼为《老子》〕。其精炼的九九八十一章, 仅以简洁优美的五千文字, 洋洋洒洒深邃博大地, 构造出了一个朴素、自然、豁达、飘逸的宇宙观、人生观、方法论的宏大框架。影响所及, 不但融汇于儒、释铸成三位一体的华夏文明基本肌骨, 随着中华民族的走向世界, 《老子》也被越来越多的西方学者所推崇。若比《老子》为我们的《圣经》, 想必绝无过誉之嫌。
本电子版《老子》为我们闲时阅读过程中, 零零散散打字输入而成。千百年来, 《老子》的版本以及诸多的注、释、解、疏、补、评、证、诠、译、辨、校, 多如牛毛。其中有名有姓藏之名山者, 亦不下三百种之多。我们这里主要参照了旅美学者陈鼓应教授所著《老子注译及评介》〔北京中华书局一九八四年版〕一书中所附校定文。陈鼓应校定文原是“依王弼本为蓝本, 参看[湖南长沙马王堆汉墓出土的]帛书本及傅奕本等古本, 根据历代校诂学者可取的见解, 加以订正”。此外, 为数不多之处, 我们参照了帛书本及江南文化书院黄山分院编《道德经》〔一九九零年版〕, 擅自作了添加。
凡国标码表中无对应的少数汉字, 均以“□”符号代之。
李晓渝 谨识
美国超级超导对撞机实验室
一九九二年万象更新之际于德克萨斯
Superconducting Super Collider Laboratory
2550 Beckleymeade Avenue, Suite 210
Dallas, Texas 75237
Email: xiaoyu@Grumpy.SSC.GOV
第一章
Chapter 1.
道可道, 非常道。名可名, 非常名。
The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name.
【译文】可以用语言定义的道, 就不是真正的、永恒的大道。因为道包含了宇宙万机。用语言来定义事物也不能长久, 因为事物本身的形态在不断变化。
无名天地之始; 有名万物之母。
(Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things. [Or: "The Nameless is the origin of Heaven and Earth; The Named is the mother of all things." --Chan. Or: "Nothingness is the name of the beginning of heaven and earth. Existence is the name of the mother of all things" --Richter.]
【译文】天地之始, 宇宙为无限多维的均匀体, 无法观其形, 因而称之为“无”; 后因向不同方向极化, 从而产生分别, 产生了万物。我们把这种分别称为“有”。可见“有”是万物之母。
故常无, 欲以观其妙; 常有, 欲以观其徼。
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.
[Or: "Therefore let there always be non-being so we may see their subtlety, And let there always be being so we may see their outcome." --Chan]
【译文】因而处在“无”的角度去观察世界, 就能看到万事万物间变化的微妙; 处在“有”的角度去观察世界, 就能看到万事万物的差别。
此两者, 同出而异名, 同谓之玄。玄之又玄, 众妙之门。
Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful.
【译文】“无”和“有”是对立的统一, 同出于一体。一个是道的本体, 一个是道的作用, 同出于道, 只是名称不同。俩者这种生化关系称为“玄”, 玄之又玄, 不断繁演, 这就是万事万物变化之微妙, 宇宙万物创造之本原。
第二章
Chapter 2.
天下皆知美之为美, 斯恶已。皆知善之为善, 斯不善已。
All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is.
【译文】天下都知道美, 是因为有丑恶, 天下都知道有善是因为有不善。
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。
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.
【译文】因而“有”和“无”, “难”和“易”, “长”和“短”, “高”和“低”, “音”和“声”, “前”和“后”都是相对产生的。
是以圣人处无为之事, 行不言之教;
Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech.
【译文】所以圣人以无为的态度来处理世事, 实行不言的教导。
万物作而弗始, 生而弗有, 为而弗恃, 功成而不居。
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).
【译文】任万物兴作而不加主宰; 生长万物而不据为己有; 作育万物而不恃己能; 功业成就而不自居。
夫唯弗居, 是以不去。
The work is done, but how no one can see;
'Tis this that makes the power not cease to be.
【译文】正因为不居功, 所以有千秋功业, 万古传芳。
第三章
Chapter 3.
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。
Not to value and employ men of superior ability is the way to keep 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 is the way to keep their minds from disorder.
【译文】不标榜贤名, 可以使人民不起争心。不珍贵难得之物, 可以不使人民起盗心。不显现名利的可贪, 可以使人民的心思不被惑乱。
是以圣人之治, 虚其心, 实其腹, 弱其志, 强其骨。
Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones.
【译文】所以圣人为政, 要净化人们的思想, 满足人们的安饱, 减损人们的心志, 增强人民的体魄。
常使民无知无欲。使夫智者不敢为也。为无为, 则无不治。
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.
【译文】常使人民没有伪诈的心智, 没有争抢的意识, 使一些自作聪明的人不敢妄为。这样顺其自然, 无私无我的治理, 国家没有什么治理不好的。
第四章
Chapter 4.
道冲, 而用之或不盈。渊兮, 似万物之宗。
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!
【译文】道体冲和, 它既取之不尽用之不竭, 又不盈满。它渊远流长, 是万物的根本。
挫其锐, 解其纷, 和其光, 同其尘。湛兮, 似或存。
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!
【译文】它可以挫平一切坚锐的东西, 调解一切纠纷, 和谐一切光泽, 融合一切物质, 深遂而似存似亡。
吾不知谁之子, 象帝之先。
I do not know whose son it is. It might appear to have been before God.
【译文】我不知道它从何而来, 似乎有有形物体产生之前它就存在了。
第五章
Chapter 5.
天地不仁, 以万物为刍狗; 圣人不仁, 以百姓为刍狗。
Heaven 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.
【译文】天地是大公无私的, 对万事万物一视同仁, 把万物看作草扎的狗, 无恩无怨。圣人对待百姓亦是如此。
天地之间, 其犹橐龠乎? 虚而不屈, 动而愈出。多言数穷, 不如守中。
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.
【译文】天地之间, 就好像风箱一样, 中间虽然是空的, 但正因为如此, 才能生化万物。多所作为, 多设措施, 多立条文都是鼓噪一时, 表面上轰轰烈烈, 实际上埋伏下无限的危机。远不如抱中守一、清静无为来的好。
第六章
Chapter 6.
谷神不死, 是谓玄牝。玄牝之门, 是谓天地根。绵绵若存, 用之不勤。
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.
[Or: "Use it and you will never wear it out." --Chan]
【译文】谷神, 无的总代表, 以谷形容它的深遂, 以神代表它的作用。它无形无影, 无逆无违, 处卑不动, 守静不衰, 因其永恒, 固而不死。同时由于它自身的运化, 产生了天地万物, 所以又称它为“玄牝”, 玄牝 ― 玄之母也。由于天地是由玄之又玄的机制运化来的, 因此玄牝又是天地之根。它无形地存在着, 永存不绝…。而它的作用, 无穷无尽, 用之不尽。
第七章
Chapter 7.
天长地久。天地所以能长且久者, 以其不自生, 故能长生。
Heaven is long-enduring and earth continues long. The reason why 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.
【译文】天地所以能够长久, 乃是因为它的一切运作都不是为了自己, 所以能长久。
是以圣人后其身而身先; 外其身而身存。非以其无私邪? 故能成其私。
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?
第八章
Chapter 8.
上善若水。水善利万物而不争, 处众人之所恶, 故几于道。
The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Tao.
【译文】有道德的人就像“水”一样, 水有三种特性, 第一是能够滋长万物, 第二是本性柔软, 顺自然而不争, 第三是蓄居流注在人人所厌恶的卑下之处。这些性格最类似于道的特点。
居善地, 心善渊, 与善仁, 言善信, 政善治, 事善能, 动善时。
The excellence of a residence is in (the suitability of) the place; that of the mind is in abysmal stillness; that of associations is in their being with the virtuous; that of government is in its securing good order; that of (the conduct of) affairs is in its ability; and that of (the initiation of) any movement is in its timeliness.
【译文】水处于卑下的地位, 有德的人为人谦下。水渊深达, 有德的人虚怀若谷。水施万物, 有德的人博施而不望报。水质清明, 有德的人所言至诚。水因势利导, 顺流而下。有德的人善于利用客观规律, 调动一切积极因素, 把握时机, 因而无往而不胜。
夫唯不争, 故无尤。
And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him.
【译文】这一切都是由于不争, 因而也没有过失。
第九章
Chapter 9.
持而盈之, 不如其已;
揣而锐之, 不可长保。
It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness.
【译文】持容器去盛水, 太满了就要溢出来, 因此要时刻而止。刀磨得太锋利, 就容易折断。
金玉满堂, 莫之能守;
富贵而骄, 自遗其咎。
功遂身退, 天之道也。
When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogancy, this brings its evil on itself. When the work is done, and one's name is becoming distinguished, to withdraw into obscurity is the way of Heaven.
【译文】金玉满堂, 不能永保。生活糜烂, 自取灭亡。人在成功以後, 要急流勇退, 这才合于天下之道 ―― 生而不有, 为而不恃, 功成而弗居。
第十章
Chapter 10.
载营魄抱一, 能无离乎?
When the intelligent and animal souls are held together in one embrace, they can be kept from separating.
【译文】悟道难, 守道更难。心中紧守着大道, 使精神和形体合一, 能永不分开吗?
专气致柔, 能如婴儿乎?
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.
【译文】通过气功调整生理的本能, 导致最柔和的心灵, 能够永远像婴儿那样吗?
涤除玄鉴, 能如疵乎?
When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw.
【译文】摒除心智的作用, 能永远没有瑕疵吗?
爱国治民, 能无为乎?
In loving the people and ruling the state, cannot he proceed without any (purpose of) action?
【译文】爱国治民, 能永远自然无为吗?
天门开阖, 能为雌乎?
In the opening and shutting of his gates of heaven, cannot he do so as a female bird?
【译文】感官与外边接触, 能永远安静谨慎吗?
明白四达, 能无知乎?
While his intelligence reaches in every direction, cannot he (appear to) be without knowledge?
【译文】智无不照、至明四达, 能永远不用心机吗?
生之, 畜之, 生而不有, 为而不恃, 长而不宰, 是谓玄德。
(The Tao) produces (all things) and nourishes them; it produces them 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).
【译文】生之, 就是不阻塞它的生源, 不塞其源则物自生, 何功之有? 因而要生而不有。畜之, 就是不禁它的自性, 不禁其性则物自济, 何为之恃? 因而要为而不恃。物自生足, 非吾宰成, 有德而不知其主, 我们称这种现象为玄德。
第十一章
Chapter 11.
三十辐共一毂, 当其无, 有车之用。
The thirty spokes unite in the one nave; but it is on the empty space (for the axle), that the use of the wheel depends.
【译文】世人只知道“有”的作用, 而不知道“无”的作用。三十根车辐尽管彼此不相连接, 却可以形成车毂, 而有车。
延埴以为器, 当其无, 有器之用。
Clay is fashioned into vessels; but it is on their empty hollowness, that their use depends.
【译文】一扇门窗, 也是利用了“有”与“无”的转换而起到了保暖和通风的作用。
凿户牖以为室, 当其无, 有室之用。
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.
【译文】一间房屋, 因为里面空无, 因而产生了居住作用。
故有之以为利, 无之以为用。
Therefore, what has a (positive) existence serves for profitable adaptation, and what has not that for (actual) usefulness.
【译文】由此可见, “有”之所以能给人们带来便利, 是由于无的配合产生的作用。
第十二章
Chapter 12.
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。
Colour'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 waste
Make mad the mind; and objects rare and strange,
Sought for, men's conduct will to evil change.
【译文】
人的需要有限, 而人的欲望无限。
过多的追求色彩的享受, 必然导致视力的迟钝。
过分的追求声音的享受, 必然导致听觉的不灵。
过分的追求味道的享受, 必然导致味觉的丧失。
过分的纵情的玩弄涉猎, 必然弄得心神不宁, 神不守舍。
过分的追求金钱、珠宝, 必然导致行伤德坏, 身败名裂。
故圣人为腹不为目, 故取彼取此。
Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.
【译文】故圣人只求温饱, 而不求感官的享受; 宁取质朴宁静, 不求奢侈浮华。
第十三章
Chapter 13.
宠辱若惊, 贵大患若身。
Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind).
【译文】世人得失名利的心太重, 所以得到荣宠和受到曲辱都身惊害怕.
何谓宠辱若惊? 宠为下, 得之若惊, 失之若惊, 是为宠辱若惊。
What is meant by speaking thus of favour and disgrace? Disgrace is being in a low position (after the enjoyment of favour). The getting that (favour) leads to the apprehension (of losing it), and the losing it leads to the fear of (still greater calamity):--this is what is meant by saying that favour and disgrace would seem equally to be feared.
【译文】为什么呢? 因为在世人心目中, 荣宠就觉得高贵, 因而怕失去荣宠。屈辱是低下的, 受到屈辱就感到丢人, 所以害怕受屈辱。
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?
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 had not the body, what great calamity could come to me?
【译文】我们之所以有大的祸患, 那是因为我们常想到“自己”的关系。假设我们忘掉“自己”那么还有什么祸患呢。
故贵以身为天下, 若可寄天下。爱以身为天下, 若可托天下。
Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it, and he who would administer it with the love which he bears to his own person may be entrusted with it.
【译文】所以, 如果有一个人愿意牺牲自己为天下人服务, 就可以把天下交给他。
第十四章
Chapter 14.
视之不见名曰夷, 听之不闻名曰希, 搏之不得名曰微。此三者不可致佶, 故混而为一。
We look at it, and we do not see it, and we name it 'the Equable.' 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 we name 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.
【译文】不能用眼睛看到它, 叫做“夷”; 不能用耳朵听到它, 叫做“希”; 不能用手摸到它, 叫做“微”。因为我们的眼、耳、身无法感觉它, 因而也无法描述它的形象, 茫茫然, 混然一体。
其上不皎, 其下不昧, 绳绳不可名, 复归于无物。是谓无状之状, 无物之象, 是谓惚恍。
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.
【译文】它既不明亮又不昏暗, 渺茫得难以形容。欲说其无, 万物由它而形成; 欲说其有, 又不见其形。因此只能说它有‘没有形状的形状’, ‘没有物体的形象’, 并把它定义为“惚恍”。
迎之不见其首, 随之不见其后。持古之道, 以御今之有。能知古始, 是谓道纪。
We meet it and do not see its Front; we follow it, and do not see its Back. When we can lay hold of the Tao of old to direct the things of 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.
【译文】迎着它, 看不到它的头; 跟着它看不到它的尾。然而, 如果能够把握住这恒古之道, 就可以驾御现在的一切。就能了解到原始的情况, 既道的规律。
第十五章
Chapter 15.
古之善为士者, 微妙玄通, 深不可识, 故强为之容。
The skilful masters (of the Tao) in old times, with a subtle and 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.
【译文】古时候得道的人, 幽微、精妙、玄奥、通达, 他的精神境界不是一般人所能了解的。因为难以了解, 因此只能勉强的把他描述一下。
豫焉若冬涉川, 犹兮若畏四邻, 俨兮其若容, 涣兮若冰之将释, 敦兮其若朴, 旷兮其若谷, 混兮其若浊。
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.
【译文】他立身行事, 犹豫小心, 就如同冬天涉河一样, 不敢贸然下水似的; 他谨戒惧, 就好象怕四邻窥伺一般; 他为人处事庄重恭敬、彬彬有礼; 他修道进德、除情去欲, 如同春雪溶化一样; 他的本质敦厚朴实, 就像没有雕琢的素材; 他的胸怀宽广、态度谦下, 就像渊深的山谷; 他的表现浑噩愚昧、不露锋芒, 就像混浊的大水一样。
孰能浊以静之徐清? 孰能安以久动之徐生?
Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise.
【译文】谁能在动荡中安静下来, 慢慢的澄清自己哪? 谁又能在安静中求变, 来慢慢的发展自己哪?
保此道者不欲盈, 夫唯不盈, 故能蔽不新成。
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 that they can afford to seem worn and not appear new and complete.
【译文】能够把握这个道理的人是不会自满的, 正因为他不自满, 所以能去旧更新, 心灵中永远保持着清明活泼。
第十六章
Chapter 16.
致虚极, 守静笃。
万物并作, 吾以观复。
夫物芸芸, 各复归其根。
归根曰静, 是为复命。
复命曰常, 知常曰明。
不知常, 妄作凶。
知常容, 容乃公,
公乃全, 全乃天。
天乃道, 道乃久。
没身不殆。
The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end.
The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to 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 to heaven 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.
【译文】人的心本是虚明的、宁静的。但往往为私欲所蒙蔽, 因而观物不得其正, 行事则失其常。所以我们要尽力使心回到虚明、宁静的状态。这样就能看清万物蓬勃生长, 看出往复循环的道理。万物纷纷芸芸, 各自回到它的根本。归根叫做静, 静则复命, 即恢复到不生不灭的状态, 保持在常态, 因而又叫常。了解“常”的道理叫做“明”。不了解“常”的道理而轻举妄动就会有祸害。了解“常”的人是无所不包, 能坦然大公, 就能做到公正, 就能合乎自然, 就能合于道。因而就能常久不殆。
第十七章
Chapter 17.
太上, 不知有之。
其次, 亲而誉之。
其次, 畏之。
其次, 侮之。
信不足焉, 有不信焉。
悠兮其贵言。功成事遂, 百姓皆谓:“我自然”
In the highest antiquity, (the people) did not know that there were (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 (by their 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!'
【译文】国君治理国家, 可分为四等。最上等的国君, 推行无言的教化。使人民各顺其性, 各安其生。君不扰民, 以至老百姓不知谁是国君。次一等的国君, 以德教感化人民, 用仁义教育人民。使老百姓觉得国君亲切, 赞美他, 感激他。第三等的国君用政教治理人民, 用刑法威吓人民。人民恐惧他。第四等的国君用权术愚弄人民, 用诡计欺骗人民。人民憎恶他。信不足, 则有不信, 政府失信于民。最好的政治是无为而治, 人民各顺其性, 各安其生。功成事遂, 百姓浑然不觉, 都说“这是我们自然如此的啊。”
第十八章
Chapter 18.
大道废, 有仁义。智慧出, 有大伪。
六亲不和有孝慈。国家昏乱有忠臣。
When 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 fell into disorder, loyal ministers appeared.
【译文】上古的时候, 人民诚实, 不识不知, 根本没有虚伪。中古的时候, 民情日凿, 于是统治者就想用他的“智慧”创造制度法令来治理人民, 而人们就开始用“智慧”去逃避它, 于是虚伪狡诈也随之产生。家族中如能推诚相与, 和睦相处, 根本用不着孝和慈, 等到六亲失和, 孝慈才会产生。国家清明的时候, 臣子们各尽其职, 没有所谓的忠臣。国家昏乱以後, 臣子不能负责尽职, 忠臣才随之产生。
第十九章
Chapter 19.
绝圣弃智, 民利百倍; 绝仁弃义, 民复孝慈; 绝巧弃利, 盗贼无有。
If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers.
【译文】真正的圣人放弃束缚人们的巧智, 使人民受益百倍; 真正的仁慈者放弃礼义, 使人民回到原始的孝慈时代; 放弃巧利, 盗贼不起。
此三者, 以为文不足, 故令有所属, 见素抱朴, 少私寡欲。
Those three methods (of government)
Thought olden ways in elegance did fail
And made these names their want of worth to veil;
But simple views, and courses plain and true
Would selfish ends and many lusts eschew.
【译文】由于篇幅, 在此只举三例。而其要阐述的问题是希望人们能素朴, 寡欲。
第二十章
Chapter 20.
绝学无忧, 唯之以阿, 相去几何? 善之与恶, 相去若何?
When 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?
【译文】绝弃令人烦恼的死知识, 作自己想作的事, 有何不好? 善与恶又有什么差别?
人之所畏, 不可不畏。
荒兮其未央哉!
What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)!
【译文】如果只把知识当做登向士途的台阶, 那么读书就变成与个人荣辱紧密相关, 那么读书确实令人生畏, 也确实不可不畏。大道与世俗相差太远了!
众人熙熙, 如享太牢, 如春登台。
我独泊兮其未兆, 如婴儿之未孩, 儡儡兮若无所归。
众人皆有馀, 而我独若遗。我愚人之心也哉! 沌沌兮。
The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their 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.
【译文】大道是这样宽广, 而人们却熙熙攘攘的挤在一条仕途的小路上, 如享太牢, 如春登台。只有我恬淡无动于衷, 好像一个失落的婴儿, 若无所宅。
俗人昭昭, 我独昏昏。
俗人察察, 我独闷闷。
澹兮其若海, 蓼兮若无止。
众人皆有以, 而我独顽似鄙。
我独异于人, 而贵食母。
Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I 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).
【译文】众人都有怀有志, 盈溢胸心的样子。而我却是廓然无为无欲, 若有所失的样子。我真是愚人的心肠啊! 心中沌沌然然。世人都光耀自炫, 而我却昏昏昧昧。世人都精明机巧, 而我却无所识别的样子。一边静的像海似的, 另一面却像不止的飙风。别人都好像很有作为, 唯我不求上进。我同世人不同, 追求道的生活。
第二十一章
Chapter 21.
孔德之容, 惟道是从。道之为物, 惟恍惟惚。惚兮恍兮, 其中有象; 恍兮惚兮, 其中有物。窈兮冥兮, 其中有精; 其精甚真, 其中有信。自古及今, 其名不去, 以阅众甫。
The grandest forms of active force
From 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 enfold
Of 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.
【译文】“孔”在这里代表空, 先以空为修道的法门(即:德)开始入手, 然后才能顺遂从道。有道之人的一言一行都以道为标准。道在运作中造物, 它似有似无, 似实似虚, 变化万千。在惚兮恍兮中, 有象呈现; 又在恍兮惚兮中, 有可见物质产生。在窈兮冥兮中, 有精微物体结晶; 而且越来越真实, 在它里面包含了宇宙中的一切信息。带从古到今, 这些信息一直被保留下来, 以供人了解宇宙的一切。
吾何以知众甫之状哉? 以此。
How know I that it is so with all the beauties of existing things? By this (nature of the Tao).
【译文】我何以能知道这一切? 就是靠者这个“道”。
第二十二章
Chapter 22.
曲则全, 枉则直, 洼则盈, 敝则新, 少则得, 多则惑。
The 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.
【译文】委曲可以保全, 屈反而能伸展, 低洼得以充盈, 敝旧才能生新, 少取才能多得。贪多反而迷惑。
故圣人抱一, 为天下式。不自见则明, 不自是故彰, 不自伐故有功, 不自矜故长。夫唯不争, 故天下莫与之争。
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.
【译文】所以圣人守道, 为天下人树立了好的典范。不自我表扬, 反而显明; 不自以为是, 反而彰显; 不自己夸耀, 反而见功; 不自我矜持, 反而长久。正因不与人争, 所以天下没有人跟他争。
古之所谓曲则全者, 岂虚言哉! 诚全而归之。
That saying of the ancients that 'the partial becomes complete' was not vainly spoken:--all real completion is comprehended under it.
【译文】因此古人所谓“委曲可以保全”绝不是虚言。诚全使众人归之。
第二十三章
Chapter 23.
希言自然。飘风不终朝, 骤雨不终日。孰为此者? 天地。天地尚不能久, 而况于人乎!
Abstaining from speech marks him who is obeying the spontaneity of his nature. A violent wind does not last for a whole morning; a sudden 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!
【译文】自然之言, 淡而无味, 视不足见, 听不足闻。飙风刮不了一个早晨, 暴雨下不了一整天, 是谁主宰这一切呢? 是天地。天地都不能长久, 更何况人哪!
故从事于道者, 道者同于道, 德者同于德, 失者同于失。
Therefore when one is making the Tao his business, those who are also 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.
【译文】所以从事于道方面修练的人, 就能溶于道; 从事于德方面修练的人, 就能溶于德; 失去道德方面修练的人, 就要被道德弃之。
同于道者, 道亦乐得之; 同于德者, 德亦乐得之; 同于失者, 失亦乐得之。信不足, 焉有不信焉。
Hence, those with whom he agrees as to the Tao have the happiness of attaining to it; those with whom he agrees as to its manifestation have the happiness of attaining to it; and those with whom he agrees in their failure have also the happiness of attaining (to the Tao). (But) when there is not faith sufficient (on his part), a want of faith (in him) ensues (on the part of the others).
【译文】从事于道方面修练的人, 就能得到道的支持; 从事于德方面修练的人, 就能得到德的支持; 失去道德方面修练的人, 就要受到道德的惩罚。只有人们真正从内心里接受大自然, 才能真正了解它, 应用它。为政者诚信不足, 人民自然就不相信他。
第二十四章
Chapter 24.
企者不立, 跨者不行, 自见者不明, 自是者不彰, 自伐者无功, 自矜者不长。
He who stands on his tiptoes does not stand firm; he who stretches his legs does not walk (easily). (So), he who displays himself does not 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.
【译文】抬着脚尖想要提高自己, 反而站立不稳; 俩步并作一步的走, 反而走不快; 只凭自己的眼睛去看反而看不清; 只凭自己的主观意识去判断反而判不清是非; 自我夸耀的反而没有功劳; 自大自满的反而不能长久。
曰余食赘行。物或恶之, 故有道者不处。
Such conditions, viewed from the standpoint of the Tao, are like remnants of food, or a tumour on the body, which all dislike. Hence those who pursue (the course) of the Tao do not adopt and allow them.
【译文】这些行为都是多余、累赘不堪的东西, 就如同剩饭、赘瘤, 不仅无益, 反而有害。万物都厌恶它, 所以修道人一定要避它。
第二十五章
Chapter 25.
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。
There was something undefined and complete, coming into existence 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.
【译文】有一个混然一体的东西, 在天地还没有形成之前就已经存在了。无声无形, 独立而又永恒, 永无止境地运行着, 它可以说是天地万物的根本。
吾不知其名, 字之曰道, 强为之名曰大。
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 I call it The Great.
【译文】我不知道它叫什么名字, 所以把它叫做“道”。强勉地描述它是“大”。
大曰逝, 逝曰远, 远曰返。故道大, 天大, 地大, 王亦大。域中有四大, 而王居其一焉。
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.
【译文】它周行无所不至, 故曰“逝”; 周而无所不穷极, 不偏于一个方向, 故曰“远”; 其体独立, 不随于所适, 寂寥虚无, 保持本性, 故曰“返”。所以说:道大, 天大, 地大, 人也大, 宇宙间有四大, 而人居其一。
人法地, 地法天, 天法道, 道法自然。
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.
【译文】人以地为法则, 地以天为法则, 天以道为法则, 道以自然为法则。
第二十六章
Chapter 26.
重为轻根, 静为躁君。
Gravity is the root of lightness; stillness, the ruler of movement.
【译文】稳重可以主轻浮, 因此它是根; 宁静可以统帅急躁, 因此它是君。
是以圣人终日行不离辎重。虽有荣观, 燕处超然。奈何万乘之主, 而以身轻天下? 轻则失本, 躁则失君。
Therefore a wise prince, marching the whole day, does not go far from his baggage waggons. Although he may have brilliant prospects to look at, he quietly remains (in his proper place), indifferent to them. 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.
【译文】所以圣人的行为终日以重为本。虽然有华丽的物质享受, 却能泰然处之, 不受它的左右。一个万乘之君怎么可以以轻浮急躁的态度去治理国家呢? 轻浮就失去了根本, 急躁就失去了控制。
第二十七章
Chapter 27.
善行无辙迹, 善言无瑕谪, 善数不用筹策, 善闭无楗而不可开, 善结无绳约而不可解。是以圣人常善救人, 故无弃人; 常善救物, 故无弃物, 是谓袭明。
The skilful traveller leaves no traces of his wheels or footsteps; the skilful speaker says nothing that can be found fault with or blamed; the skilful reckoner uses no tallies; the skilful closer 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.'
【译文】善于行走的人, 不留痕迹; 善于说话的人, 不会让别人指谪; 善于计算的人, 不用筹码; 善管门户的人, 即使不用栓梢, 盗贼也不敢进门; 善结绳的人, 即使不用绳也能把人束缚住。因此, 圣人常常善于救人, 因而众所归之, 社会上也没有被遗弃的人; 常常善于做到物尽其用, 所以没有被废弃的东西。能做到这一些, 真可以说是得到道的精微高明了。
故善人者, 不善人之师; 不善人者, 善人之资。不贵其师, 不爱其资, 虽智大迷。是谓要妙。
Therefore the man of skill is a master (to be looked up to) by him who 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 honour his 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.'
【译文】所以善人是不善人的老师; 不善人是善人的借镜。如果不善于向别人学习, 借鉴别人的经验教训, 那么就是自以为聪明, 实际上是大糊涂。这个道理真是奥秘啊!
第二十八章
Chapter 28.
知其雄, 守其雌, 为天下溪。为天下溪, 常道不离, 复归于婴儿。
Who 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.
【译文】知道雄强的好处, 而宁可处在雌伏软弱的地位, 这种品德如同天下的溪涧, 众流就会自然汇注于溪。做为天下的溪涧, 常道就不会离失, 如同婴儿不用智, 而合自然之智, 故复归于婴儿。
知其白, 守其黑, 为天下式。为天下式, 常德不忒, 复归于无极。
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.
【译文】知道光明的好处, 而宁可处在黑暗俭朴的地位, 这种品德如同天下的法式, 众人就不会产生嫉妒。做为天下的法式, 常德就不会有差错, 因无人于之争, 而获得广大无穷的天地, 故复归于无极。
知其荣, 守其辱, 为天下谷。为天下谷, 常德乃足, 复归于朴。
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.
【译文】知道荣耀的好处, 而宁可处在忍辱负重的地位, 这种品德如同天下的山谷, 可包容天下一切事。做为天下的山谷, 常道就就会充足, 这样就会灭一切分别心, 回到朴实无华的真朴状态, 故复归于朴。
朴散则为器, 圣人用之则为官长。故大智不割。
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.
【译文】...
第二十九章
Chapter 29.
将欲取天下而为之, 吾见其不得已。天下神器, 不可为也。为者败之, 持着失之。
If any one should wish to get the kingdom for himself, and to effect 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.
【译文】想要把持、干扰天地的运行, 我知道那是办不到的。天下有其自身的客观规律, 不可把持、打扰它, 只能按其规律, 调整它、应用它。强力而为的人必定败乱天下; 强力把持的人必定失去天下。
故物或行或随, 或嘘或吹, 或强或赢, 或挫或隳。
The course and nature of things is such that
What 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.
【译文】人和事物总是逆顺反覆, 或主动或被动; 或温暖或酷寒; 或强盛或衰亡; 或胜利或失败。
是以圣人去甚, 去奢, 去泰。
Hence the sage puts away excessive effort, extravagance, and easy indulgence.
【译文】因此圣人治理天下, 顺人情、依事物, 按照自然规律去掉一切极端、过分的措施, 去奢返朴。
第三十章
Chapter 30.
以道佐人主者, 不以兵强天下, 其事好还。
He who would assist a lord of men in harmony with the Tao will not assert his mastery in the kingdom by force of arms. Such a course is sure to meet with its proper return.
【译文】用道辅佐君主的人, 不用兵力逞强于天下。因为用兵服人, 很容易引起报复。
师之所处, 荆棘生焉。大军之后, 必有凶年。
Wherever a host is stationed, briars and thorns spring up. In the sequence of great armies there are sure to be bad years.
【译文】军队所到之处, 荆棘就长满了; 打仗之后, 必是灾荒年。
善有果而已, 不敢以取强。果而勿矜, 果而勿骄, 果而不得已, 果而勿强。
A skilful (commander) strikes a decisive blow, and stops. He does not dare (by continuing his operations) to assert and complete his mastery. He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it. He strikes it as a matter of necessity; he strikes it, but not from a wish for mastery.
【译文】善于用兵的人, 只求用兵达到目的就算了, 不敢用兵来逞强。达到目的绝不能自高自大, 达到目的绝不能自骄自傲, 达到目的那是不得已, 达到目的绝不能再逞强。
物壮则老, 是谓不道, 不道早已。
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.
【译文】凡是气势盛壮时, 衰退就要开始。争胜逞强不合于道, 不合于道就会提前消亡。
第三十一章
Chapter 31.
夫佳兵者, 不祥之器。物或恶之, 故有道者不处。
Now arms, however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures. Therefore they who have the Tao do not like to employ them.
【译文】锐利的武器, 是不祥的东西, 大家都厌恶它。所以有道的人不使用它。
君子居则贵左, 用兵者贵右。兵者不祥之器, 非君子之器, 不得已而用之。恬淡为上, 胜而不美。而美之者, 是乐杀人。夫乐杀人者, 则不可以得志于天下矣。
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.
【译文】君子平时以左面为贵, 用兵时以右面为贵。兵器是不祥的东西, 不是君子使用的东西。只有在万不得已时才使用。最好要淡然处之, 胜利也不要得意, 如果得意就是喜欢杀人, 就不能在天下成功。
吉事尚左, 凶事尚右; 偏将军居左, 上将军居右, 言以丧礼处之。杀人之众, 以哀悲泣之。战胜, 以哀礼处之。
On occasions of festivity to be on the left hand is the prized position; 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 him as in the rites of mourning. He who has killed multitudes of men should weep for them with the bitterest grief; and the victor in battle has his place (rightly) according to those rites.
【译文】吉祥的事情以左面为上, 凶丧的事情以右为上。偏将军作战时在左面, 上将军作战时在右面, 就是把战争当做丧事来看。杀人多了要以悲哀的心情去悼念它们, 即使打了胜仗, 也要以丧事来处理。
第三十二章
Chapter 32.
道常无名, 朴虽小, 天下莫能臣也。
The Tao, considered as unchanging, has no name. Though in its primordial simplicity it may be small, the whole world dares not deal with (one embodying) it as a minister.
【译文】道永远是无名朴实的, 它虽然隐微, 但天下却无人能指使它。
侯王若能守之, 万物将自宾。
If a feudal prince or the king could guard and hold it, all would spontaneously submit themselves to him.
【译文】侯王如能抱守住它, 万物都会自动归服。
天地相合以将甘露, 民莫之令而自均。
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.
【译文】天地的阴阳二气相合, 则甘露不求而降, 无须人们去控制它, 它自然会很均匀。
始制有名, 名亦既有, 夫亦将知止。知止可以不殆。
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.
【译文】道创造了万物, 为了分别而有了名, 但千万不能被名的表象所迷惑。要透过万物的表象看到它们原本一体, 只有这样才能看到事物的永恒和不灭。
譬道之在天下, 犹川谷之于江海。
The relation of the Tao to all the world is like that of the great rivers and seas to the streams from the valleys.
【译文】道为天下所依归, 如百川归于江海。
第三十三章
Chapter 33.
知人者智, 自知者明。
He who knows other men is discerning; he who knows himself is intelligent.
【译文】能够了解别人的人, 只能算聪颖; 看到自己本性的人, 才能算明慧。
胜人者有力, 自胜者强。
He who overcomes others is strong; he who overcomes himself is mighty.
【译文】能够战胜别人的人, 只能算有力; 能够战胜自己的人, 才能算坚强。
知足者富, 强行者有志。
He who is satisfied with his lot is rich; he who goes on acting with energy has a (firm) will.
【译文】能够知足而淡泊财物的人最富有; 能够自强不息的人, 才能算有志。
不失其所者久, 死而不亡者寿。
He who does not fail in the requirements of his position, continues long; he who dies and yet does not perish, has longevity.
【译文】能够不失大道和自然的人能长久; 能够死而不亡的人, 才能算有寿。
第三十四章
Chapter 34.
大道泛兮, 其可左右。
All-pervading is the Great Tao! It may be found on the left hand and on the right.
【译文】大道宽广, 无所不至, 给万物提供了广阔的生存发展的空间。
万物恃之而生而不辞, 功成而不名有, 衣养万物而不为主。常无欲, 可名于小; 万物归焉而不为主, 可名为大。
All things depend on it for their production, which it gives to them, not one refusing obedience to it. When its work is accomplished, it does not claim the name of having done it. It clothes all things as with a garment, and makes no assumption of being their lord; --it may be named in the smallest things. All things return (to their root and disappear), and do not know that it is it which presides over their doing so; --it may be named in the greatest things.
【译文】万物依靠它生长, 而不用对它辞谢; 有功而不图名; 虽衣养万物, 而不去主宰它们。因而万物因其而生, 却不知这位真正的母亲。道永远处于无欲的状态, 甘当无名英雄, 在图名图利方面它可以说是少之又少。
以其终不自为大, 故能成其大。
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.
【译文】然而万物要依它生存, 因而在贡献方面可以说是大之又大。这都是因为它不自以为大, 因而成其大。
第三十五章
Chapter 35.
持大象, 天下往。往而不害, 安平泰。
To him who holds in his hands the Great Image (of the invisible Tao), the whole world repairs. Men resort to him, and receive no hurt, but (find) rest, peace, and the feeling of ease.
【译文】持守大道, 天下人都来归往, 并且互不侵犯, 大家都和平安康。
乐与饵, 过客止。
道之出口, 淡乎其无味, 视之不足见, 听之不足闻, 用之不足即。
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.
【译文】音乐和美食能使行客留步。道却淡而无味, 看不见, 也听不到, 但却使用不完。
第三十六章
Chapter 36.
将欲歙之, 必固张之;
将欲弱之, 必固强之;
将欲废之, 必固兴之;
将欲夺之, 必固与之。
是谓微明。
When 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 will first 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' (of his procedure). [Or: "This is called subtle light." --Chan]
【译文】要想收缩他, 必先满足他扩张的欲望。要想削弱他, 必先强固他。要想废除他, 必先荣耀他。要想得到, 必先给予。这就是“微明”, 即顺着他的性子, 满足他扩张的要求, 使他被无止的欲望所吞食, 令他自取灭亡。
柔弱胜刚强。
The soft overcomes the hard; and the weak the strong.
【译文】这就是柔弱胜刚强的道理。
鱼不可脱于渊, 国之利器不可示于人。
Fishes should not be taken from the deep; instruments for the profit of a state should not be shown to the people. [Comment by Chan: "The Confucianists have never excused Lao Tzu for teaching such a doctrine of 'deceit.'"]
【译文】鱼不能离开渊, 离开渊必死。权谋、刑法、酷吏都是国家凶器, 不能施加于人民。否则统治者就会失去人民的支持, 就如同鱼离开水一样, 不能常存。
第三十七章
Chapter 37.
道常无为, 而无不为。
The Tao in its regular course does nothing (for the sake of doing it), and so there is nothing which it does not do.
【译文】道是永恒的, 并处处表现出无为。
侯王若能守之, 万物将自化。
If princes and kings were able to maintain it, all things would of themselves be transformed by them.
【译文】如果王侯能遵守这一自然规律, 万物都能按照自己的规律去运化。
化而欲作, 吾将镇之以无名之朴。
无名之朴, 夫亦将无欲。不欲以静, 天下将自定。
If this transformation became to me an object of desire, I would express the desire by the nameless simplicity.
Simplicity without a name
Is free from all external aim.
With no desire, at rest and still,
All things go right as of their will.
【译文】运化的动力来自于欲望, 因而要用无名的质朴去调整, 使其欲望逐渐减少, 最后达到无欲。如果万物都能没有贪婪的欲望, 天下就能太平, 就能处于永恒的状态―静, 从而达到自定。
第三十八章
Chapter 38.
上德不德是以有德, 下德不失德是以无德。
(Those who) possessed in highest degree the attributes (of the Tao) 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).
【译文】上德的人不自以为“德”, 所以有德。下德的人有心施德, 所以无德。
上德无为而无以为, 下德无为而有以为。
(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.
【译文】 ...
上仁为之而无以为, 上义为之而有以为。
(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.
【译文】上仁的人有所作为, 却出于无意。上义的人有所作为, 且出于有意。
上礼为之而莫之应, 则攘臂而扔之。
(Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they bared the arm and marched up to them.
【译文】上礼的人有所作为, 若得不到回报, 于是就伸出手臂来使人强从之。
故失“道”而后“德”, 失“德”而后“仁”, 失“仁”而后“义”, 失“义”而后“礼”。
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.
【译文】所以失去了"道"后是“德”, 失去了“德”后是“仁”, 失去了“仁”后是“义”, 失去了“义”后是“礼”。
失“礼”者, 忠信之薄, 而乱之首。前识者, “道”之华, 而愚之始。
Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder; swift apprehension is (only) a flower of the Tao, and is the beginning of stupidity.
【译文】当社会需要“礼”维系时, 虚伪巧诈也就产生, 祸乱也就跟着来了。自以为聪明的人以智取巧, 实在是愚昧的根源。
是以大丈夫处其厚, 不居其薄, 处其实, 不居其华。故去彼取此。
Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower. It is thus that he puts away the one and makes choice of the other.
【译文】因此大丈夫应守质朴的大道, 不要虚伪的智巧, 舍弃礼的浮华, 取用道的厚实。
第三十九章
Chapter 39.
昔之得一者, 天得一以清, 地得一以宁, 神得一以灵, 谷得一以盈, 万物得一以生, 侯王得一以为天下贞。其致之。
The things which from of old have got the One (the Tao) are--
Heaven which by it is bright and pure;
Earth rendered thereby firm and sure;
Spirits with powers by it supplied;
Valleys kept full throughout their void
All creatures which through it do live
Princes and kings who from it get
The model which to all they give.
All these are the results of the One (Tao).
【译文】“昔”代表原始, “一”代表起始数, 代表一物之生, 一物之主。原始时期, 万物皆各得其一而成。得到清而成天, 得到宁而成地, 得到灵而成神, 得到盈而成谷, 得到生而成万物, 得到高贵而成侯王。万事万物各得其所。
天无以清将恐裂, 地无以宁将恐废, 神无以灵将恐歇, 谷无以盈将恐竭, 万物无以生将恐灭, 侯王无以贞将恐蹶。
If heaven were not thus pure, it soon would rend;
If earth were not thus sure, 'twould break and bend;
Without these powers, the spirits soon would fail;
If not so filled, the drought would parch each vale;
Without that life, creatures would pass away;
Princes and kings, without that moral sway,
However grand and high, would all decay.
【译文】天失去清就不成为天, 就要崩裂; 地失去宁就不成为地, 就要覆灭; 神失去灵就不成为神, 就要呆滞; 谷失去盈就不成为谷, 就要枯竭; 万物失去生, 万物就要绝灭; 侯王失去高贵就不成为侯王。
故贵以贱为本, 高以下为基。是以侯王自称孤、寡、不谷, 此非以贱为本邪? 非乎? 至誉无誉。不欲璎璎如玉, 珞珞如石。
Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves 'Orphans, ' 'Men of small virtue, ' and as 'Carriages without a nave.' Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.
【译文】贵以贱作为根本, 高以下作为基础。因此侯王自称“孤”、“寡”、“不谷”, 以示谦下, 这不就是以贱作为根本实例吗? 不是吗? 世上最好的荣誉是无誉, 这样也不会有诽谤。不要像玉石那样璀璨明亮让人重视, 而要像石头那样暗淡无光, 为人忽视。
第四十章
Chapter 40.
反者道之动; 弱者道之用。
The movement of the Tao
By contraries proceeds;
And weakness marks the course
Of Tao's mighty deeds.
【译文】对立统一是道运转的动力, 柔软同通是道的作用。
天下万物生于有, 有生于无。
All things under heaven sprang from It as existing (and named); that existence sprang from It as non-existent (and not named).
【译文】天下万物生于有, 有生于无。
第四十一章
Chapter 41.
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。
Scholars of the highest class, when they hear about the Tao, earnestly carry it into practice. Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it. Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Tao.
【译文】上士听见道立即身体力行; 中士听见道将信将疑; 下士听见道哈哈大笑, 其实正因为下士的哈哈大笑才显出道的高深。
故建言有之:“明道若昧, 进道若退, 夷道若累。上德若谷, 大白若辱, 广德若不足, 建德若偷, 质德若渝。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。
Therefore the sentence-makers have thus expressed themselves:--
'The Tao, when brightest seen, seems light to lack;
Who progress in it makes, seems drawing back;
Its even way is like a rugged track.
Its highest virtue from the vale doth rise;
Its greatest beauty seems to offend the eyes;
And he has most whose lot the least supplies.
Its firmest virtue seems but poor and low;
Its solid truth seems change to undergo;
Its largest square doth yet no corner show
A vessel great, it is the slowest made;
Loud is its sound, but never word it said;
A semblance great, the shadow of a shade.'
The Tao is hidden, and has no name; but it is the Tao which is skilful at imparting (to all things what they need) and making them complete.
【译文】所以古人提出:“明白道的人好象很愚昧, 进修道的人好象在退步, 平坦的生活道路好象那样坎坷。上德的人, 虚怀若谷, 持白守黑, 广德不盈, 不立不施, 不矜其真。最大的方正没有边角, 最大的容器没有形状, 最大的声音听不见, 最大的形象看不见, 大道隐微而无名。” 只有道善于创造万物, 并使万物生长。
第四十二章
Chapter 42.
道生一, 一生二, 二生三, 三生万物。万物负阴而抱阳, 冲气以为和。
Tao produced One; One produced Two; Two produced Three; Three produced All things. All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while they are harmonised by the Breath of Vacancy.
【译文】道生其一时, 必生其三:“有”, “无”, “有无”(也可以说“阳”、“阴”、“气”), 这三种基本元素同时产生。万物是由这三种基本元素演化出来的。万物“离开”不可见域“无”, “穿过”界面“有无”, 而“进入”可见域“有”, “有无”作为两个域信息连接的钮带。(注:“有无”又称为“玄”)The
第四十三章
Chapter 43.
天下之至柔, 驰骋天下之至坚, 无有入无间, 吾是以知无为之有益。
The softest thing in the world dashes against and overcomes the hardest; that which has no (substantial) existence enters where there is no crevice. I know hereby what advantage belongs to doing nothing (with a purpose).
【译文】天下最柔的东西能驾御天下最硬的东西, 无形的力量能穿透没有间隙的东西。我因此知道无为的好处。
不言之教, 无为之益, 天下希及之。
There are few in the world who attain to the teaching without words, and the advantage arising from non-action.
【译文】不言的教育, 无为的收益, 天下少有人知。
人之所恶, 唯孤寡不谷, 而王公以为称。故物或损之而益, 或益之而损。
What men dislike is to be orphans, to have little virtue, to be as carriages without naves; and yet these are the designations which kings and princes use for themselves. So it is that some things are increased by being diminished, and others are diminished by being increased.
【译文】人所厌恶的是“孤”、“寡”、“不谷”, 而王公用它们以自谦。所以世上的事情很不定, 有时会因受害而获益, 有时虽受益却埋下了祸的种子。
人之所教, 我亦教之。强梁不得其死, 吾当以为教父。
What other men (thus) teach, I also teach. The violent and strong do not die their natural death. I will make this the basis of my teaching.
【译文】别人强行施教的东西, 我可以通过潜移默化的方法教给学生。
第四十四章
Chapter 44.
名与身孰亲? 身与货孰多? 得与亡孰病?
Or fame or life,
Which do you hold more dear?
Or life or wealth,
To which would you adhere?
Keep life and lose those other things;
Keep them and lose your life:--which brings
Sorrow and pain more near?
【译文】名利与生命相比那一样更亲? 生命与货利相比那一样更贵重? 得到与丧失相比那一样更有害?
是故甚爱则大费; 多藏必厚亡。
Thus we may see,
Who cleaves to fame
Rejects what is more great;
Who loves large stores
Gives up the richer state.
【译文】过分的追爱要付出重大的消耗, 收藏越多损失越大。
知足不辱, 知止不殆, 可以长久。
Who is content
Needs fear no shame.
Who knows to stop
Incurs no blame.
From danger free
Long live shall he.
【译文】知道满足就不会受到屈辱, 知道适可而止就不会有危险, 就可以长久。
第四十五章
Chapter 45.
大成若缺, 其用不弊。
大盈若冲, 其用不穷。
大直若屈, 大巧若拙。
大辩若讷, 静胜躁, 寒胜热, 清静为天下正。
Who thinks his great achievements poor
Shall find his vigour long endure.
Of greatest fulness, deemed a void,
Exhaustion ne'er shall stem the tide.
Do thou what's straight still crooked deem;
Thy greatest art still stupid seem,
And eloquence a stammering scream.
Constant action overcomes cold; being still overcomes heat. Purity and stillness give the correct law to all under heaven.
【译文】最圆满的, 似有缺陷, 但它用而不坏; 最充盈的, 似是空虚, 但它用而不竭; 最正直的, 似有弯曲; 最灵巧的, 似是笨拙; 最善辩的, 似口讷。清静胜躁动, 寒凉克酷热, 清静为天下之本。
第四十六章
Chapter 46.
天下有道, 却走马以粪。天下无道, 戎马生于郊。
When the Tao prevails in the world, they send back their swift horses to (draw) the dung-carts. When the Tao is disregarded in the world, the war-horses breed in the border lands.
【译文】天下有道时, 战马用来种田。天下无道时, 戎马生于杀场。
祸莫大于不知足; 咎莫大于欲得。故知足之足, 常足矣。
There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with one's lot; no fault greater than the wish to be getting. Therefore the sufficiency of contentment is an enduring and unchanging sufficiency.
【译文】祸莫大于不知足; 罪莫大于欲得。因此知足的人感到满足, 而且永远感到满足。
第四十七章
Chapter 47.
不出户, 知天下事; 不窥牖, 见天道。其出弥远, 其之弥少。
Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven. The farther that one goes out (from himself), the less he knows.
【译文】万事万物的原理, 并不在远不可及的地方, 它就在我们的心里。若能够自观反省, 除私去欲, 不出门也能知道天下事; 不望窗也能明白天下的法则。走得越远知道得越少。
是以圣人不行而知, 不见而名, 不为而成。
Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.
【译文】所有圣人不出门能知天下事, 不用见能知其来龙去脉, 不强为而事情顺势而成。
第四十八章
Chapter 48.
为学日益, 为道日损。
损之又损, 以至“无为”。无为而无所不为。
He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Tao (seeks) from day to day to diminish (his doing).
He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose). Having arrived at this point of non-action, there is nothing which he does not do.
【译文】求学能使知识一天一天的增长, 而求道要将偏见、情欲一点一点的损掉, 以至损到“无为”的境地, 此乃万物之本之地, 与万物相连, “得道多助, 失道寡助”, 因而无所不为。
取天下常以无事, 及其有事, 不足以取天下。
He who gets as his own all under heaven does so by giving himself no trouble (with that end). If one take trouble (with that end), he is not equal to getting as his own all under heaven.
【译文】前者由于“知”为“矢”射向“口”, 因而是定向的, 是“有”的增加, 是单向性的, 不是总体性的, 是表面的增长, 因而实际上是雕虫小技。而后者是整体性的结合, 因而是大智慧。
第四十九章
Chapter 49.
圣人无常心, 以百姓心为心。
The sage has no invariable mind of his own; he makes the mind of the people his mind.
【译文】圣人没有成见, 以百姓的意见为意见。
善者吾善之, 不善者吾亦善之, 德善。信者吾信之, 不信者吾亦信之, 德信。
To those who are good (to me), I am good; and to those who are not good (to me), I am also good; --and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere; --and thus (all) get to be sincere.
【译文】善良的人, 我善待他, 不善良的人我也善待他, 人人向善。守信的人, 我善待他, 不守信的人我也善待他, 人人守信。
圣人在天下歙歙焉, 为天下浑其心, 百姓皆注其目, 圣人皆孩之。
The sage has in the world an appearance of indecision, and keeps his mind in a state of indifference to all. The people all keep their eyes and ears directed to him, and he deals with them all as his children.
【译文】圣人在位, 收敛隔热的意欲, 使人心思归纯朴, 百姓都凝视静听, 如痴如呆, 圣人把他们当成婴儿一样保护。
第五十章
Chapter 50.
出生入死, 生之徒十有三, 死之徒十有三。
人之生, 动之死地, 亦十有三。夫何故? 以其生生之厚。
Men come forth and live; they enter (again) and die. Of every ten three are ministers of life (to themselves); and three are ministers of death.
There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life.
【译文】出生地, 入死地。人出生后, 长寿者占十分之三; 短命夭折者占十分之三; 本可长寿而自己跳入死地的又占十分之三。什么原因? 因为奉养太厚, 享受太多。
盖闻善摄生者, 陆行不遇兕虎, 入军不被甲兵, 兕无所投其角, 虎无所措其爪, 兵无所容其刃。夫何故? 以其无死地。
But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death.
【译文】听说善于养身的人, 行于深山不会遇到犀牛虎豹的袭击, 打仗时不披挂兵甲。犀牛不愿用其角, 虎豹不忍用其爪, 敌兵无法向他下刀。为什么呢? 因为没有死地。
第五十一章
Chapter 51.
道生之, 德畜之, 物形之, 势成之。是以万物莫不尊“道”而贵“德”。
All things are produced by the Tao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore all things without exception honour the Tao, and exalt its outflowing operation.
【译文】道创生了他, 德哺育了他, 物质使他成形, 环境使他成长。万物由此而来, 因此他们都尊敬道、珍贵德。
道之尊德之贵, 夫莫之命而常自然。
This honouring of the Tao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute.
【译文】而道的尊敬和德的珍贵又在于不加干涉, 任万物自化自成。
故道生之, 德畜之; 长之育之, 亭之毒之, 养之覆之。
Thus it is that the Tao produces (all things), nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them, and overspreads them.
【译文】道创生了万物, 德哺育万物, 使万物生长作育, 使万物成熟结果, 使万物养息延续。
生而不有, 为而不恃, 长而不宰。是谓玄德。
It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them; --this is called its mysterious operation.
【译文】创生了万物而不据为己有, 兴作万物而不自恃己能, 长养万物而不为主宰, 这就是无上“道”。
第五十二章
Chapter 52.
天下有始, 以为天下母。
(The Tao) which originated all under the sky is to be considered as the mother of them all.
【译文】天地万物都有本始, 是产生这一切的根源。
既得其母, 以知其子; 既知其子, 复守其母, 没身不殆。
When the mother is found, we know what her children should be. When one knows that he is his mother's child, and proceeds to guard (the qualities of) the mother that belong to him, to the end of his life he will be free from all peril.
【译文】知道这一根源, 就能通过它了解天地和万物。又通过对万物的了解更加持守本源。
塞其兑, 闭其门, 终身不动。开其兑, 济其事, 终身不救。
Let him keep his mouth closed, and shut up the portals (of his nostrils), and all his life he will be exempt from laborious exertion. Let him keep his mouth open, and (spend his breath) in the promotion of his affairs, and all his life there will be no safety for him.
【译文】堵塞情欲的孔道, 关闭情欲的大门, 终身无劳无扰, 否则就要操劳一生。
见小曰明, 守柔曰强。
The perception of what is small is (the secret of) clear-sightedness; the guarding of what is soft and tender is (the secret of) strength.
【译文】能观察细微的叫明, 能持守柔弱的叫强。
用其光, 复其明, 无遗身殃; 是为习常。
Who uses well his light,
Reverting to its (source so) bright,
Will from his body ward all blight,
And hides the unchanging from men's sight.
【译文】能使自身的智慧之光, 照亮自己, 则可使自己能避开灾难, 终身受益, 这就是为什么要习道的原因。
第五十三章
Chapter 53.
使我介然有知, 行于大道, 唯施是畏。
If I were suddenly to become known, and (put into a position to) conduct (a government) according to the Great Tao, what I should be most afraid of would be a boastful display.
【译文】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。
The great Tao (or way) is very level and easy; but people love the by-ways.
【译文】大道荡然平坦, 仍有许多人弃之而走小径, 行邪路。
朝甚除, 田甚芜, 仓甚虚; 服文彩, 带利剑, 厌饮食, 财货有余; 是谓盗夸。非道也哉!
Their court(-yards and buildings) shall be well kept, but their fields shall be ill-cultivated, and their granaries very empty. They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of property and wealth; --such (princes) may be called robbers and boasters. This is contrary to the Tao surely!
【译文】他们使朝纲非常混乱, 使田地非常荒凉, 使仓库非常空虚; 而他们自己却穿锦服, 配利剑, 朱门酒肉臭的挥霍, 并不断的搜刮民脂民膏。这些人是真正的强盗。这种行为完全背离了大道。
第五十四章
Chapter 54.
善建者不拔, 善抱者不脱, 子孙以祭祀不辍。
What (Tao's) skilful planter plants
Can never be uptorn;
What his skilful arms enfold,
From him can ne'er be borne.
Sons shall bring in lengthening line,
Sacrifices to his shrine.
【译文】善于建立的, 不会被拔掉; 善于抱持的不会被甩脱。建德抱道不仅可使自己享受福报, 并可泽其子孙, 世世不辍, 祭祀不断。
修之于身, 其德乃真; 修之于家, 其德乃余; 修之于乡, 其德乃长; 修之于邦, 其德乃丰; 修之于天下, 其德乃普。
Tao when nursed within one's self,
His vigour will make true;
And where the family it rules
What riches will accrue!
The neighbourhood where it prevails
In thriving will abound;
And when 'tis seen throughout the state,
Good fortune will be found.
Employ it the kingdom o'er,
And men thrive all around.
【译文】自己修道, 他的德必归真; 贯彻到全家, 他的德必盈余; 贯彻到一乡, 他的德必伸长; 贯彻到一国, 他的德必丰硕; 贯彻到天下, 他的德必普传。只要修道就能象镜子一样反照。
故以身观身, 以家观家, 以乡观乡, 以邦观邦, 以天下观天下。
In this way the effect will be seen in the person, by the observation of different cases; in the family; in the neighbourhood; in the state; and in the kingdom.
【译文】可以以我之身观察到别人, 可以以我家身观察到别人家, 可以以我乡观察到别的乡, 可以以我国观察到别的国, 可以以现在观察到过去和未来。
吾何以知天下然哉? 以此。
How do I know that this effect is sure to hold thus all under the sky? By this (method of observation).
【译文】我是怎么知道天下的呢? 窍门就在这里。
第五十五章
Chapter 55.
含德之厚, 比于赤子。蜂趸虺蛇不蛰, 猛兽不拒, 攫鸟不搏。
He who has in himself abundantly the attributes (of the Tao) is like an infant. Poisonous insects will not sting him; fierce beasts will not seize him; birds of prey will not strike him.
【译文】含德深厚的人, 就象天真无邪的婴儿。毒虫不蛰他, 猛兽不伤他, 凶鹰不搏击他。
骨弱筋柔而握固, 未知牝牡之和而全作, 精之至也。终日号而不嗄, 和之至也。
(The infant's) bones are weak and its sinews soft, but yet its grasp is firm. It knows not yet the union of male and female, and yet its virile member may be excited; --showing the perfection of its physical essence. All day long it will cry without its throat becoming hoarse; --showing the harmony (in its constitution).
【译文】骨弱筋柔而能紧握着小手, 不知道牝牡做爱之事但小生殖器却常勃起, 这是精气充足的缘故。终日号哭而不哑, 这是元气淳和的缘故。
知和曰常, 知常曰明, 益生曰祥, 心使气曰强。
To him by whom this harmony is known,
(The secret of) the unchanging (Tao) is shown,
And in the knowledge wisdom finds its throne.
All life-increasing arts to evil turn;
Where the mind makes the vital breath to burn,
(False) is the strength, (and o'er it we should mourn.)
【译文】能知道和顺至柔就能掌握永恒的常, 知道永恒的道理就是明白, 爱惜生命是真正的吉祥, 以心意去使用身体之气就是逞强。
物壮则老, 谓之不道, 不道早已。
When things have become strong, they (then) become old, which may be said to be contrary to the Tao. Whatever is contrary to the Tao soon ends.
【译文】物质一旦发展得过于强壮就要衰老, 并离道越来越远, 不合道就要早亡。
第五十六章
Chapter 56.
知者不言, 言者不知。
He who knows (the Tao) does not (care to) speak (about it); he who is (ever ready to) speak about it does not know it. [Or: "Those who know do not talk. Those who talk do not know." --Feng]
【译文】智者知道大道的精妙, 勤而行之, 不敢多言; 而不知者, 却成天喋喋不休, 自以为了解了一切。
塞其兑, 闭其门, 挫其锐, 解其分, 和其光, 同其尘, 是谓玄同。
He (who knows it) will keep his mouth shut and close the portals (of his nostrils). He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and bring himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.'
【译文】不露锋芒, 消解纷争, 含敛光芒, 混同尘世, 这就是玄妙齐同的境界。
故不可得而亲, 不可得而疏; 不可得而利, 不可得而害; 不可得而贵, 不可得而贱; 故为天下贵。
(Such an one) cannot be treated familiarly or distantly; he is beyond all consideration of profit or injury; of nobility or meanness:--he is the noblest man under heaven.
【译文】完全超越物外, 淡泊无欲, 既无法与他亲近也无法同他疏远, 既无法使他得利也无法使他受害, 既无法使他高贵也无法使他低贱。修道人达到这种境界, 才是天下最了不起的。
第五十七章
Chapter 57.
以正治国, 以奇用兵, 以无事取天下。
A state may be ruled by (measures of) correction; weapons of war may be used with crafty dexterity; (but) the kingdom is made one's own (only) by freedom from action and purpose.
【译文】要以正道治国, 要以奇谋用兵, 要以不扰民取天下。
吾何以知其然哉? 依此。天下多忌讳, 而民弥贫; 朝多利器, 国家滋昏; 人多伎巧, 奇物滋起; 法令滋彰, 盗贼多有。
How do I know that it is so? By these facts:--In the kingdom the multiplication of prohibitive enactments increases the poverty of the people; the more implements to add to their profit that the people have, the greater disorder is there in the state and clan; the more acts of crafty dexterity that men possess, the more do strange contrivances appear; the more display there is of legislation, the more thieves and robbers there are.
【译文】 结论从何而来? 请看下面的实事。天下忌讳越多, 人民越贫穷; 国家酷刑设立越多, 国家越混乱; 统治者的伎俩用得越多, 天下越怪事白出; 法令越森严, 盗贼越多。
故圣人云:“我无为而民自化, 我好静而民自正, 我无事而民自富, 我无欲而民自朴。”
Therefore a sage has said, 'I will do nothing (of purpose), and the people will be transformed of themselves; I will be fond of keeping still, and the people will of themselves become correct. I will take no trouble about it, and the people will of themselves become rich; I will manifest no ambition, and the people will of themselves attain to the primitive simplicity.'
【译文】所以圣人说:“我无为而民自化, 我好静而民自正, 我无事而民自富, 我无欲而民自朴。”
第五十八章
Chapter 58.
其政昏昏, 其民醇醇; 其政察察, 其民缺缺。
The government that seems the most unwise,
Oft goodness to the people best supplies;
That which is meddling, touching everything,
Will work but ill, and disappointment bring.
【译文】统治者无为宽厚, 人民就醇朴; 统治者有为刁刻, 人民就佼狯。
祸兮福之所倚; 福兮祸之所伏; 孰知其极?
Misery! --happiness is to be found by its side! Happiness!--misery lurks beneath it! Who knows what either will come to in the end?
【译文】祸中有福, 福中藏祸, 谁知道其中的究竟呢?
其无正! 正复为奇, 善复为妖。人之迷, 其日固久。
Shall we then dispense with correction? The (method of) correction shall by a turn become distortion, and the good in it shall by a turn become evil. The delusion of the people (on this point) has indeed subsisted for a long time.
【译文】正可以变邪, 善可以变恶。人们迷惑而不知此理太久了。
是以圣人方而不割, 廉而不刿, 直而不肆, 光而不耀。
Therefore the sage is (like) a square which cuts no one (with its angles); (like) a corner which injures no one (with its sharpness). He is straightforward, but allows himself no license; he is bright, but does not dazzle.
【译文】所以圣人方正而不割人, 锐利而不伤人, 直率而不放肆, 光芒而不耀眼刺人。
第五十九章
Chapter 59.
治人事天莫若蔷。夫唯蔷, 是谓早服。早服谓之重积德。重积德, 则无不克; 无不克, 则莫知其极; 莫知其极, 可以固国; 有国之母, 可以久长。
For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation. It is only by this moderation that there is effected an early return (to man's normal state). That early return is what I call the repeated accumulation of the attributes (of the Tao). With that repeated accumulation of those attributes, there comes the subjugation (of every obstacle to such return). Of this subjugation we know not what shall be the limit; and when one knows not what the limit shall be, he may be the ruler of a state. He who possesses the mother of the state may continue long.
【译文】治理国家, 保护自然应象农夫治田一样全其自然, 只有这样才能尽早服从于道, 只有早服从于道才能多积德, 只有多积德才能无所不克, 只有无所不克才能达到大道无穷, 只有大道无穷才能达到安邦治国, 只有以道为治国之本, 立国之母国才能达到长治久安。
是谓根深固柢, 长生久视之道。
His case is like that (of the plant) of which we say that its roots are deep and its flower stalks firm:--this is the way to secure that its enduring life shall long be seen.
【译文】这样的国家才是根深固柢, 她根植于长生久视之道。
第六十章
Chapter 60.
治大国, 若烹小鲜。
Governing a great state is like cooking small fish.
【译文】治理国家如同煎小鱼一样, 不能常常翻动, 翻动多了小鱼就破碎了。
以道临天下, 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。
Let the kingdom be governed according to the Tao, and the manes of the departed will not manifest their spiritual energy. It is not that those manes have not that spiritual energy, but it will not be employed to hurt men. It is not that it could not hurt men, but neither does the ruling sage hurt them.
【译文】用清静无为的方法治理天下, 天神人鬼都能各安其位, 所以鬼不会作崇伤人, 因此不觉得有鬼。不只鬼不伤人, 神也不会惩罚人类, 因此不觉得有神。非但神不惩罚人类, 圣人也不干预人们, 因此人们不知有圣。
夫俩不相伤, 故德交归焉。
When these two do not injuriously affect each other, their good influences converge in the virtue (of the Tao).
【译文】万物互不侵犯, 万物合道, 交归于本原, 因而天下太平。
第六十一章
Chapter 61.
大国者下流, 天下之交, 天下之牝, 牝常以静胜动, 以静为下。
What makes a great state is its being (like) a low-lying, down-flowing (stream); --it becomes the centre to which tend (all the small states) under heaven.
(To illustrate from) the case of all females:--the female always overcomes the male by her stillness. Stillness may be considered (a sort of) abasement.
【译文】大国要向江海一样居于下流, 为天下所归, 自居天下雌柔的位置, 雌柔常常以静战胜雄强, 这是由于静处下的缘故。
故大国以下小国, 则取小国; 小国以下大国, 则取大国。故或下以取, 或下而取。
Thus it is that a great state, by condescending to small states, gains them for itself; and that small states, by abasing themselves to a great state, win it over to them. In the one case the abasement leads to gaining adherents, in the other case to procuring favour.
【译文】所以大国对小国谦下, 就可以会聚小国; 小国对大国谦下, 就可以见容于大国。这样, 一个用谦下取得小国的依附, 一个用谦下取得大国的包容。
大国不过欲兼畜人, 小国不过欲入事人。夫两者各得其欲, 大者宜为下。
The great state only wishes to unite men together and nourish them; a small state only wishes to be received by, and to serve, the other. Each gets what it desires, but the great state must learn to abase itself.
【译文】 大国不过想令小国归附, 小国不过想令大国包容, 通过谦下可以各得其所, 因此大者宜为下。
第六十二章
Chapter 62.
道者万物之奥, 善人之宝, 不善人之所保。
Tao has of all things the most honoured place.
No treasures give good men so rich a grace;
Bad men it guards, and doth their ill efface.
【译文】道是万物的蔽荫之所, 善人的珍宝, 把它作为立身行事的根本; 不善的人也不能违背它, 并以求用它保全自己。
美言可以市尊, 美行可以加人。人之不善何弃之有?
(Its) admirable words can purchase honour; (its) admirable deeds can raise their performer above others. Even men who are not good are not abandoned by it.
【译文】善人修道, 言语可以获得人们的尊重, 行为可以令人效法。不善的人为何要舍弃它呢?
故立天子, 置三公, 虽有拱璧以先驷马, 不如坐进此道。
Therefore when the sovereign occupies his place as the Son of Heaven, and he has appointed his three ducal ministers, though (a prince) were to send in a round symbol-of-rank large enough to fill both the hands, and that as the precursor of the team of horses (in the court-yard), such an offering would not be equal to (a lesson of) this Tao, which one might present on his knees.
【译文】立天子, 置三公, 双手拱抱璧玉, 等驷马先行, 以尊其位, 不如坐进此道, 以尊自然, 以守自然。
古之所以贵此道何也? 不曰以求得, 有罪以免邪, 故为天下贵。
Why was it that the ancients prized this Tao so much? Was it not because it could be got by seeking for it, and the guilty could escape (from the stain of their guilt) by it? This is the reason why all under heaven consider it the most valuable thing.
【译文】古人为何重道? 因为只要遵循大道, 则有求必应, 有罪可免, 所以它是天下最可贵的。
第六十三章
Chapter 63.
为无为, 事无事, 味无味。大小多少, 抱怨以德。
(It is the way of the Tao) to act without (thinking of) acting; to conduct affairs without (feeling the) trouble of them; to taste without discerning any flavour; to consider what is small as great, and a few as many; and to recompense injury with kindness. [Or: "Practice non-action. Work without doing. Taste the tasteless. Magnify the small, increase the few. Reward bitterness with care." --Feng]
【译文】以无为为居, 以无言为教, 以恬淡为味。事不论大小多少, 要始终抱着抱怨以德的态度来处理。
图难于其易, 为大于其细。天下难事必作于易, 天下难事必作于细。是以圣人终不为大, 故能成其大。
(The master of it) anticipates things that are difficult while they are easy, and does things that would become great while they are small. All difficult things in the world are sure to arise from a previous state in which they were easy, and all great things from one in which they were small. Therefore the sage, while he never does what is great, is able on that account to accomplish the greatest things.
【译文】处理难事要从简单的地方入手, 处理大事要从细微的地方做起。因此, 圣人永远不自吹做大事, 从不好高骛远, 然而却能建立伟业。
夫轻诺必寡信, 多易必多难, 是以圣人犹难之。故终无难矣。
He who lightly promises is sure to keep but little faith; he who is continually thinking things easy is sure to find them difficult. Therefore the sage sees difficulty even in what seems easy, and so never has any difficulties.
【译文】轻许诺言必然失信。想得越容易, 遇到底困难也越多, 圣人总多想困难和问题并很周到地考虑了解决问题的方法, 因而反到不难。
第六十四章
Chapter 64.
其安易持, 其未兆易谋。其脆易泮, 其微易散。为之于未有, 治之于未乱。
That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun.
【译文】安定的局面容易持守, 没有迹象的事物容易图谋; 脆弱的东西容易分解, 细微的东西容易散失。所以要在事情尚未萌芽的时候就预先处理, 乱事在尚未形成的时候就要防御。
抱合之木生于毫末, 九层之台起于累土, 千里之行始于足下。
The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step.
【译文】合抱的大树是从嫩芽长成的, 九层高台是由一筐筐的泥土累起来的, 千里远行是一步步走出来的。
为者败之, 执者失之。是以圣人无为故不败, 无执故无失。民之从事常于几成而败之, 慎终如始则无败事。
He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose his bold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them.
【译文】逞强的必败, 贪婪的必失。圣人无为不贪, 因而不败不失。常常人们做一些事, 眼看就要成功了, 却在最后关头失败了, 这是由于没有把握好最后。如果在最后的时候也能象开始时那样谨慎小心, 就不会失败了。
是以圣人欲不欲, 不贵难得之货; 学不学, 复众之所过; 以辅万物之自然而不敢为。
Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own).
【译文】圣人所追求的是一般人所遗弃的, 因而不收藏平常人所珍藏的珍宝玩物; 圣人所学的是普通人认为不值得一学的东西, 反而学到了更多的知识。他始终以辅佐万物适应自然为己任, 从不敢妄为。
第六十五章
Chapter 65.
古之善为道者, 非以明民, 将以愚之。
The ancients who showed their skill in practising the Tao did so, not to enlighten the people, but rather to make them simple and ignorant.
【译文】善于用道治国的人, 不是要人民智巧投机, 而是要人民质朴敦厚。
民以难治, 以其智多。故以智治国, 国之贼; 不以智治国, 国之福。
The difficulty in governing the people arises from their having much knowledge. He who (tries to) govern a state by his wisdom is a scourge to it; while he who does not (try to) do so is a blessing.
【译文】人民所以难治, 是因为智巧诡诈太多。所以, 以智治国是国家的灾难, 不以智治国才是国家的幸福。
知此两者, 亦稽式。常如稽式, 是谓玄德。玄德深矣, 远矣, 与物反矣, 然后乃至大顺。
He who knows these two things finds in them also his model and rule. Ability to know this model and rule constitutes what we call the mysterious excellence (of a governor). Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him.
【译文】了解了这两种治国方法的不同, 而有所取舍就是一种法则。长久的记住并应用这一法则, 可以称为玄妙无上的德, 即“玄德”。玄德深远、不同常理, 然而依循它却可以达到大顺。
第六十六章
Chapter 66.
江海所以能为百谷之王, 以其善下之, 故能为百谷之王。是以欲上民, 必以言下之; 欲先民, 必以身后之。
That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they; --it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.
【译文】 江海所以成能为百谷之王, 是因为它善于居于低下处, 因而能为百谷之王。要想成为人民的领袖, 必须全心为全意人民服务; 要想成为人民的表率, 必须把人民的利益放在第一位。
是以圣人处上而民不重, 处前而民不害, 是以乐推而不厌。以其不争, 故天下莫能与之争。
In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them. Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.
【译文】这样圣人虽居于上而人民不感繁重, 虽处于前而人民不感伤害, 因此乐于推戴他而不厌弃他。因为不与人争, 因此天下都不会跟他争。
第六十七章
Chapter 67.
天下皆曰我道大, 似不肖。夫无唯大, 故似不肖。若肖, 久矣其细也夫。
All the world says that, while my Tao is great, it yet appears to be inferior (to other systems of teaching). Now it is just its greatness that makes it seem to be inferior. If it were like any other (system), for long would its smallness have been known!
【译文】人人都说我德高望重, 其实不然。如果真是这样, 就没有人会这样说了。
我有三宝, 持而保之。一曰慈, 二曰俭, 三曰不敢为天下先。
But I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking precedence of others.
【译文】我有三宝, 持守保护着。一个是慈爱, 一个是节俭, 一个是不出人头地。
慈故能勇, 俭故能广, 不敢为天下先故能成器长。今舍慈且勇, 舍俭且广, 舍后且先。死矣!
With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour. Now-a-days they give up gentleness and are all for being bold; economy, and are all for being liberal; the hindmost place, and seek only to be foremost; --(of all which the end is) death.
【译文】慈爱, 就能维护众生, 所以产生勇气; 节俭, 就能蓄精积德, 所以能推至广远; , 不出人头地就反而能得到爱戴, 所以能成为众生的领袖。今天如果让我舍弃这三宝, 则必死无疑。
夫慈, 以战则胜, 以守则固, 天将救之, 以慈卫之。
Gentleness is sure to be victorious even in battle, and firmly to maintain its ground. Heaven will save its possessor, by his (very) gentleness protecting him.
【译文】三宝中, 以仁慈最重要。有了它, 战则胜, 守则固, 天也将卫护他, 并给他慈爱和温暖。
第六十八章
Chapter 68.
善为士者不武, 善战者不怒, 善胜敌者不与, 善用人者为之下。
He who in (Tao's) wars has skill
Assumes no martial port;
He who fights with most good will
To rage makes no resort.
He who vanquishes yet still
Keeps from his foes apart;
He whose hests men most fulfil
Yet humbly plies his art.
【译文】善统兵的不穷兵笃武, 善打仗的不会被激怒, 善克敌致胜的不与敌对峙, 善用人的谦下。
是谓不争之德, 是谓用人之力, 是谓配天古之极。
Thus we say, 'He ne'er contends,
And therein is his might.'
Thus we say, 'Men's wills he bends,
That they with him unite.'
Thus we say, 'Like Heaven's his ends,
No sage of old more bright.'
【译文】这就是所说的不争强斗气的道德, 这就是所说的发挥人的积极性, 这就是所说的遵循客观规律。
第六十九章
Chapter 69.
用兵者言:“吾不敢为主而为客, 不敢寸进而退尺。” 是谓行无行, 攘无臂, 执无兵, 扔无敌。
A master of the art of war has said, 'I do not dare to be the host (to commence the war); I prefer to be the guest (to act on the defensive). I do not dare to advance an inch; I prefer to retire a foot.' This is called marshalling the ranks where there are no ranks; baring the arms (to fight) where there are no arms to bare; grasping the weapon where there is no weapon to grasp; advancing against the enemy where there is no enemy.
【译文】兵书上说:“我不敢主动挑起战端, 而只采取守势; 我不敢冒进半寸, 宁可后退一尺。” 这就是说要以无阵之阵抗击, 以无臂之臂夺取, 以无兵之兵战斗, 以无敌之心对敌。
祸莫大于轻敌, 轻敌几丧吾宝。故抗兵相如, 哀者胜矣。
There is no calamity greater than lightly engaging in war. To do that is near losing (the gentleness) which is so precious. Thus it is that when opposing weapons are (actually) crossed, he who deplores (the situation) conquers.
【译文】祸莫大于轻敌逞强, 轻敌逞强就要丧失三宝。所以俩兵相对, 仁慈者胜。
第七十章
Chapter 70.
吾言甚易知, 甚易行。
天下莫能知, 莫能行。
My words are very easy to know, and very easy to practise; but there is no one in the world who is able to know and able to practise them.
【译文】我的言论很容易理解, 也很容易做。但天下人都被私欲所蒙蔽, 都被名利所迷惑, 因而没有人能理解, 没有人能做。
言有宗, 事有君。
夫唯无知, 是以不我知。
There is an originating and all-comprehending (principle) in my words, and an authoritative law for the things (which I enforce). It is because they do not know these, that men do not know me.
【译文】我的言论都有本原, 行动都有根据。但正因为人们不懂我的言论和行动, 因而也就不能理解我。
知我者希, 则我者贵。
是以圣人被褐怀玉。
They who know me are few, and I am on that account (the more) to be prized. It is thus that the sage wears (a poor garb of) hair cloth, while he carries his (signet of) jade in his bosom.
【译文】了解我的人很少, 跟随我的人就更少了。圣人外面穿的是粗衣, 但心里怀着美玉。
第七十一章
Chapter 71.
知不知, 上; 不不知, 病; 夫唯病病, 是以不病。
To know and yet (think) we do not know is the highest (attainment); not to know (and yet think) we do know is a disease. It is simply by being pained at (the thought of) having this disease that we are preserved from it.
【译文】能知道自己有所不知道的, 是最高明的, 不知道却自以为是, 是大毛病。
圣人不病, 以其病病, 是以不病。
The sage has not the disease. He knows the pain that would be inseparable from it, and therefore he does not have it.
【译文】圣人没有这个毛病, 是因为圣人厌恶它。
第七十二章
Chapter 72.
民不畏威, 则大威至。
When the people do not fear what they ought to fear, that which is their great dread will come on them.
【译文】当人民不再畏惧统治者的苛政暴行时, 天下就要大乱了。
无狎其所居, 无厌其所生。
Let them not thoughtlessly indulge themselves in their ordinary life; let them not act as if weary of what that life depends on.
【译文】所以统治者不要威胁人民的生存, 不要压榨人民的生活。
夫唯不厌, 是以不厌。
It is by avoiding such indulgence that such weariness does not arise.
【译文】只有这样人民才不会厌弃他。
是以圣人自知, 不自见; 自爱, 不自贵。故去彼取此。
Therefore the sage knows (these things) of himself, but does not parade (his knowledge); loves, but does not (appear to set a) value on, himself. And thus he puts the latter alternative away and makes choice of the former.
【译文】所以圣人有自知之明, 不自持己见, 知道自己位居万民之上, 不求自我表现; 但求自爱而不自显高贵。所以舍弃自见、自贵, 才能获得自知、自爱。
第七十三章
Chapter 73.
勇于敢则杀, 勇于不敢则活。此两者, 或利或害。天之所恶, 孰知其故? He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But
When Heaven's anger smites a man,
Who the cause shall truly scan?
【译文】勇于表现刚强的易于送命, 善于表现柔弱的反能生存。都是勇, 但由于表现的方式不同, 结果也不同。这是自然规律, 又有谁知天意呢?
是以圣人犹难之。
On this account the sage feels a difficulty (as to what to do in the former case).
【译文】圣人也难判断。
天之道, 不争而善胜, 不言而善应, 不召而自来, 坦然而善谋。天网恢恢, 疏而不失。
It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in (obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.
【译文】自然规律是不争而取得胜利, 不言而万物响应, 不召而众生自来, 坦然筹谋天下事。后自然广大无边、无所不包, 没有一点漏失。
第七十四章
Chapter 74.
民不畏死, 奈何以死惧之! 若民常畏死, 而唯奇者, 吾得持而杀之, 孰敢? The people do not fear death; to what purpose is it to (try to) frighten them with death? If the people were always in awe of death, and I could always seize those who do wrong, and put them to death, who would dare to do wrong?
【译文】如果人民饱受苛刑暴政的逼迫, 到了连死都不怕而起来反抗的时候, 统治者又怎能用死来威胁他们呢? 如果人民畏惧死, 一有作坏事的人就把他抓起来杀掉, 谁还敢胡作非为呢?
常有司杀者杀。夫代司杀者杀, 是谓代大匠斫。夫代大匠斫者, 希有不伤其手矣。
There is always One who presides over the infliction death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands!
【译文】天地间, 冥冥中有专司杀伐的力量, 无须人代劳。如果人代替天实施杀伐, 就好象一个不会工艺的人代替木匠做工一样, 很少有不伤到自己的。
第七十五章
Chapter 75.
民之饥, 以其上食税之多, 是以饥。
The people suffer from famine because of the multitude of taxes consumed by their superiors. It is through this that they suffer famine.
【译文】人民之所以饥饿, 是因为统治者要的税赋太高, 因此陷于饥饿。
民之难治, 以其上之有为, 是以难治。
The people are difficult to govern because of the (excessive) agency of their superiors (in governing them). It is through this that they are difficult to govern.
【译文】人民之所以难治, 是因为统治者强作妄为, 因此难以统治。
民之轻死, 以其上求生之厚, 是以轻死。
夫唯无以生为者, 是贤以贵生。
The people make light of dying because of the greatness of their labours in seeking for the means of living. It is this which makes them think light of dying. Thus it is that to leave the subject of living altogether out of view is better than to set a high value on it.
【译文】人民之所以轻死, 是因为统治者使人民无法生存, 因此不怕犯死罪。因此统治者恬淡无为比强取豪夺要高明得多。
第七十六章
Chapter 76.
人之生也柔弱, 其死也坚强。万物草木之生也柔脆, 其死也枯槁。
Man at his birth is supple and weak; at his death, firm and strong. (So it is with) all things. Trees and plants, in their early growth, are soft and brittle; at their death, dry and withered.
【译文】人活着的时候, 身体是柔软的, 死后就会僵硬; 草木生时是柔脆的, 死后就要干枯。
故坚强者死之徒, 柔弱者生之徒。
Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life.
【译文】所以强硬于死是同类, 柔弱于生是一家。
是以兵强则不胜, 木强则兵。
Hence he who (relies on) the strength of his forces does not conquer; and a tree which is strong will fill the out-stretched arms, (and thereby invites the feller.)
【译文】用兵逞强必遭灭亡, 树木粗壮必遭砍伐。
强大处下, 柔弱处上。
Therefore the place of what is firm and strong is below, and that of what is soft and weak is above.
【译文】凡强大反居下方, 凡柔弱反居上方。
第七十七章
Chapter 77.
天之道, 其犹张弓与! 高者抑之, 下者举之; 有余者损之, 不足者补之。
May not the Way (or Tao) of Heaven be compared to the (method of) bending a bow? The (part of the bow) which was high is brought low, and what was low is raised up. (So Heaven) diminishes where there is superabundance, and supplements where there is deficiency.
【译文】自然规律犹如射箭, 弓位高了就往下压一压; 弓位低了就往上抬一抬;
天之道, 损有余而补不足。人之道则不然, 损不足以奉有余。
It is the Way of Heaven to diminish superabundance, and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance.
【译文】它是用多余去补不足。人的规律就不是这样, 它是榨不足去奉多余。
孰能有余以奉天下? 唯有道者。
Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of the Tao!
【译文】什么人才能用多余去奉天下呢? 只有有道者。
是以圣人为而不恃, 功成而不处, 其不欲见贤。
Therefore the (ruling) sage acts without claiming the results as his; he achieves his merit and does not rest (arrogantly) in it:--he does not wish to display his superiority.
【译文】因此圣人为而不恃, 功成而不处, 是不想在众人面前立贤名, 以均天下。
第七十八章
Chapter 78.
天下莫柔弱于水, 而攻坚强者莫之能胜, 以其无以易之。
There is nothing in the world more soft and weak than water, and yet for attacking things that are firm and strong there is nothing that can take precedence of it; --for there is nothing (so effectual) for which it can be changed.
【译文】世上水最弱, 但无坚不摧, 没有什么能胜过它、替代它。
弱之胜强, 柔之胜刚, 天下莫不知, 莫能行。
Every one in the world knows that the soft overcomes the hard, and the weak the strong, but no one is able to carry it out in practice.
【译文】弱能胜强, 柔必胜刚, 天下没有不知道德, 但都做不到。
是以圣人云:受国之垢, 是为社稷主, 受国不祥, 是为天下王。
Therefore a sage has said,
'He who accepts his state's reproach,
Is hailed therefore its altars' lord;
To him who bears men's direful woes
They all the name of King accord.'
【译文】因此圣人说:“能承担全国屈辱的, 才能称为一国之主, 能够担当国家灾难的, 才是一国之王。”
正言若反。
Words that are strictly true seem to be paradoxical.
【译文】真理听起来都不顺耳。
第七十九章
Chapter 79.
和大怨, 必有余怨; 安可以为善?
When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)?
【译文】重大的仇怨, 纵使把它调解, 也会有余怨留在心中, 这怎能算是妥善的方法呢?
是以圣人执左契, 而不责于人。有德司契, 无德司彻, 天道无亲, 常与善人。
Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Tao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself. In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.
【译文】所以圣人就象借贷人虽执有借据但只给予并不索要, 有德的人也是如此。无德的人只索取并不给予, 天道无私, 只给有德的人。
第八十章
Chapter 80.
小国寡民, 使有什伯之器而不用, 使民重死而不远徙。
In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them; I would make the people, while looking on death as a grievous thing, yet not remove elsewhere (to avoid it).
【译文】理想的国家是:国土很小, 人民很少。没有冲突和纠纷, 纵使拥有兵器也用不着。没有苛刑暴政, 人民不需要冒着生命危险迁移远方。
虽有舟舆, 无所承之; 虽有甲兵, 无所陈之。
Though they had boats and carriages, they should have no occasion to ride in them; though they had buff coats and sharp weapons, they should have no occasion to don or use them.
【译文】虽有船只车辆, 也没有机会乘坐。虽有盔甲也没有机会去展示。
使人复结绳而用之。
I would make the people return to the use of knotted cords (instead of the written characters).
【译文】使人民回到结绳记事。
甘其食, 美其服, 安其居, 乐其俗。
They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment.
【译文】人人恬淡寡欲, 吃得虽是粗食, 但觉得很甘美; 穿得虽是破衣, 但觉得很漂亮; 住得虽是陋室, 但觉得很安逸; 风俗虽是俭朴, 但觉得很快乐。
邻国相望, 鸡犬之声相闻, 民之老老死不相往来。
There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it.
【译文】与邻国之间彼此能听到对方的狗吠鸡叫, 但人民从生到死都不相往来。
第八十一章
Chapter 81.
信言不美, 美言不信。善者不辩, 辩者不善。知者不博, 博者不知。
Sincere words are not fine; fine words are not sincere. Those who are skilled (in the Tao) do not dispute (about it); the disputatious are not skilled in it. Those who know (the Tao) are not extensively learned; the extensively learned do not know it.
【译文】真实的话不好听, 好听的话不真实。行为良善的人不狡辩, 狡辩的人不良善。真正有学问的人, 知道学无涯, 因此处处虚心向别人请教。一知半解的人, 以为什么都知道, 到处卖弄自己。
圣人不积, 既以为人, 己愈有; 既愈以人, 己愈多。
The sage does not accumulate (for himself). The more that he expends for others, the more does he possess of his own; the more that he gives to others, the more does he have himself.
【译文】圣人没有私心, 什么都无保留, 他尽量帮助别人, 自己反而充足。
天之后道, 利而不害。圣人之道, 为而不争。
With all the sharpness of the Way of Heaven, it injures not; with all the doing in the way of the sage he does not strive.
【译文】圣人顺天而行, 只有贡献施与, 不和人家争夺。
徐辰 1993.8.10 于 KINGSTONG
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