urban fox《道德经》汉英对照（林语堂译本）
道德经Tao and Teh
⽼⼦著laozi works
林语堂英译Lin Yutang translation
⼀章
道，可道，⾮恒道。名，可名，⾮恒名。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。
残念是什么意思The Tao that can be told of
Is not the Absolute Tao;
The Names that can be given
Are not Absolute Names.
The Nameless is the origin of Heaven and Earth;
The Named is the Mother of All Things.
Therefore:
Oftentimes, one strips onelf of passion
In order to e the Secret of Life;
Oftentimes, one regards life with passion,
In order to e its manifest forms.
The two (the Secret and its manifestations)
Are (in their nature) the same;
They are given different names
When they become manifest.
They may both be called the Cosmic Mystery:
Reaching from the Mystery into the Deeper Mystery
Is the Gate to the Secret of All Life.
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⼆章
天下皆知美之为美，斯恶已；皆知善之为善，斯不善矣。有⽆相⽣，难易相成，长短相形，⾼下相盈，⾳声相和，前后相随，恒也。是以圣⼈
处⽆为之事，⾏不⾔之教，万物作⽽弗始，⽣⽽弗有，为⽽弗恃，功成⽽弗居。夫唯弗居，是以不去。When the people of the Earth all know beauty as beauty,
There aris (the recognition of) ugliness.
When the people of the Earth all know the good as good,
加拿大魁北克大学There aris (the recognition of) evil.
Therefore:
Being and non-being interdepend in growth;
Difficult and easy interdepend in completion;
Long and short interdepend in contrast;就教的意思
High and low interdepend in position;
Tones and voice interdepend in harmony;
Front and behind interdepend in company.
Therefore the Sage:
Manages affairs without action;
Preaches the doctrine without words;
All things take their ri, but he does not turn away from them;
He gives them life, but does not take posssion of them;
He acts, but does not appropriate;
Accomplishes, butclaims no credit.
It is becau he lays claim to no credit
That the credit cannot be taken away from him.
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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。使夫知不敢弗为⽽已，则⽆不治。
Exalt not the wi,
So that the people shall not scheme and contend;
Prize not rare objects,
So that the people shall not steal;
Shut out from site the things of desire,
So that the people's hearts shall not be disturbed.
Therefore in the government of the Sage:
He keeps empty their hearts
Makes full their bellies,
Discourages their ambitions,
Strengthens their frames;
So that the people may be innocent of knowledge and desires.
And the cunning ones shall not presume to interfere.
By action without deeds
May all live in peace.
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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。
Tao is a hollow vesl,
And its u is inexhaustible!
Fathomless!
Like the fountain head of all things,
Its sharp edges rounded off,
Its tangles untied,
Its light tempered,
Its turmoil submerged,
Yet dark like deep water it ems to remain.
I do not know who Son it it,
An image of what existed before God.
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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，其犹橐⿕乎？虚⽽不屈，动⽽愈出。多闻数穷，不如守中。
Nature is unkind:
It treats the creation like sacrificial straw-dogs.
The Sage is unkind:
He treats the people like sacrificial straw-dogs.
How the univer is like a bellows!
Empty, yet it gives a supply that never fails;
The more it is worked, the more it brings forth.
By many words is wit exhausted.
Rather, therefore, hold to the core.
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六章
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 Spirit of the Valley never dies.
It is called the Mystic Female.
The Door of the Mystic Female
Is the root of Heaven and Earth.
Continuously, continuously,
It ems to remain.
Draw upon it
And it rves you with ea.
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七章
天长地久。天地所以能长且久者，以其不⾃⽣，故能长⽣。是以圣⼈后其⾝⽽⾝先，外其⾝⽽⾝存。不以其⽆私邪？故能成其私。
The univer is everlasting.
The reason the univer is everlasting
Is that it does not life for Self.
Therefore it can long endure.
Therefore the Sage puts himlf last,
And finds himlf in the foremost place;
Regards his body as accidental,
And his body is thereby prerved.
Is it not becau he does not live for Self
That his Self is realized?
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⼋章
上善若⽔。⽔善利万物⽽不争，居众⼈之所恶，故⼏于道。居善地，⼼善渊，与善仁，⾔善信，政善治，事善能，动善时。夫唯不争，故⽆尤
。
The best of men is like water;
Water benefits all things
And does not compete with them.
It dwells in (the lowly) places that all disdain -
Wherein it comes near to the Tao.
In his dwelling, (the Sage) loves the (lowly) earth;
In his heart, he loves what is profound;
In his relations with others, he loves kindness;
In his words, he loves sincerity;
In government, he loves peace;
In business affairs, he loves ability;
In hi actions, he loves choosing the right time.
It is becau he does not contend
That he is without reproach.
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九章
持⽽盈之，不如其已。揣⽽锐之，不可长保。⾦⽟满堂，莫之能守。富贵⽽骄，⾃遗其咎。功遂⾝退，天下之道。
Stretch (a bow) to the very full,
And you will wish you had stopped in time.
Temper a (sword-edge) toits very sharpest,
And the edge will not last long.
When gold and jade fill your hall,
You will not be able to keep them safe.
To be proud with wealth and honor
Is to sow eds of one's own downfall.
Retire when your work is done,
Such is Heaven's way.
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⼗章宾语从句练习题
载营魄抱⼀，能⽆离乎？专⽓致柔，能如婴⼉乎？修除⽞览，能⽆疵乎？爱民治国，能⽆智乎？天门开阖，能为雌乎？明⽩四达，能⽆知乎？
⽣之、畜之，⽣⽽不有，长⽽不宰。是为⽞德。
In embracing the One with your soul,
Can you never forsake the Tao?
In controlling your vital force to achieve gentleness,
Can you become like the new-born child?
In cleansing and purifying your Mystic vision,
Can you strive after perfection?
In loving the people and governing the kingdom,
Can you rule without interference?
In opening and shutting the Gate of Heaven,在线中文翻译英文
Can you play the part of the Female?
In comprehending all knowledge,
Can yourenounce the mind?
-
kiss是什么词
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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。
Thirty spokes unite around the nave;
From their not-being (loss of their individuality)
Aris the utility of the wheel.
Mold clay into a vesl;
From its not-being (in the vesl's hollow)
Aris the utility of the vesl.
Cut out doors and windows in the hou (-wall),
From their not-being (empty space) aris the utility
of the hou.
Therefore by the existence of things we profit.
And by the non-existence of things we are rved.
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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。
The five colors blind the eyes of man;
The five musical notes deafen the ears of man;
The five flavors dull the taste of man;
Hor-racing, hunting and chasing madden the minds of man;
Rare, valuable goods keep their owners awake at night.
一分钟英语演讲稿
Therefore the Sage:
Provides for the belly and not the eye.
Hence, he rejects the one and accepts the other.
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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。
'Favor and disgrace cau one dismay;
What we value and what we fear are within our Self.'
What does this mean:
'Favor and disgrace cau one dismay?'
Tho who receive a favor from above
Are dismayed when they receive it,
And dismayed when they lo it.
What does this mean:
'What we value and what we fear are within our Self?'
We have fears becau we have a lf.
When we do not regard that lf as lf,
What have we to fear?
Therefore he who values the world as his lf
May thenbe entrusted with the government of the world;
And he who loves the world as his lf -
The world may then be entrusted to his care.
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⼗四章
视之不见，名⽈微；听之不闻，名⽈希；搏之不得，名⽈夷。此三者，不可致诘，故混⽽为⼀。其上不皎，其下不昧，绳绳兮不可名，复归于
物。是谓⽆状之状，⽆物之象，是谓惚恍。迎之不见其⾸，随之不见其后。执古之道，以御今之有。能知古始，是谓道纪。
Looked at, but cannot be en -
That is called the Invisible (yi).
Listened to, but cannot be heard -
That is called the Inaudible (hsi).
Grasped at, but cannot be touched -
That is called the Intangible (wei).
The three elude our inquiries
And hence blend and become One.
Not by its rising, is there light,
Nor by its sinking, is there darkness.
Unceasing, continuous,
It cannot be defined,
And reverts again to the realm of nothingness.
That is why it is called the Form of the Formless,
The Image of Nothingness.
That is why it is calledthe Elusive:
Meet it and you do not e its face;
Follow it and you do not e its back.
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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，若冬涉川；犹兮，若畏四邻；俨兮，其若客；涣兮，其若凌释；敦兮
，其若朴；旷兮，其若⾕；混兮，其若浊。孰能浊以⽌？静之徐清。孰能安以久？动之徐⽣。保此道者，不欲盈。夫唯不盈，故能蔽⽽新成。
The wi ones of old had subtle wisdom and depth of understanding,
