《道德经》中英文对照版
第一章
道可道，非常道；名可名，非常名.
断绝父子关系协议书无名，天地之始;有名，万物之母。
故常无欲，以观其妙;常有欲,以观其徼。
此两者,同出而异名，同谓之玄。
玄之又玄，众妙之门.
Chapter 1
The Way that can be told of is not an Unvarying Way;
The names that can be named are not unvarying names。
It was from the Nameless thatHeaven and Earth sprang;
The named is but the mother that rears the ten thousand creatures， each after its kind.
永野修身Truly, 'Only he that rids himlf forever of desire can e the Secret Esnces' ;
He that has never rid himlf of desire can e only the Outcomes。
The two things issued from the same mould, but nevertheless are different in name。
This ' same mould' we can but call the Mystery，
Or rather the ’Darker than any Mystery’,
The Doorway whence issued all Secret Esnces.
第二章
天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。
故有无相生，难易相成，长短相形,高下相倾，音声相和，前后相随.
是以圣人处无为之事,行不言之教,万物作焉而不辞,生而不有，为而不恃,功成而弗
居。夫唯弗居，是以不去。
Chapter2
It is becau every one under Heaven recognizes beauty as beauty，that the idea of ugliness exists。
And equally if every one recognized virtue as virtue, this would merely create fresh conceptions of
wickedness。
For truly ’Being and Not-being grow out of one another;
Difficult and easy complete one another.
Long and short test one another;
High and low determine one another。
Pitch and mode give harmony to one another。
Front and back give quence to one another'。
Therefore［1] the Sage relies on actionless activity,
Carries on wordless teaching，
But the myriad creatures are worked upon by him； he does not disown them.
儿童打屁股He rears them, but does not lay claim to them,
Controls them， but does not lean upon them，
对比句Achieves his aim, but does not call attention[2] to what he does;
And for the very reason that he does not call attention to what he does
He is not ejected from fruition of what he has done。
［1］Becau ’action' can only make one thing high at the expen of making something el low， etc。
[2]Literally, ’does not place （i。e。classify) himlf as a victor'。 cf. MenciusⅡ， Ⅰ；
第三章
不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。
是以圣人之治，虚其心,实其腹；弱其志，强其骨.常使民无知无欲，使夫智不敢为也。
为无为，则无不治.
Chapter3
If we stop looking for ’persons of superior morality’ （hsien） to put in power, there will be no more
jealousies among the people. If we cea to t store by products that are hard to get , there will be
no more thieves。 If the people never e such things as excite desire, their hearts will remain
placid and undisturbed。 Therefore the Sage rules
By emptying their hearts
And filling their bellies，
Weakening their intelligence［1］
And toughening their sinews
Ever striving to make the people knowledgeless and desireless。
Indeed he es to it that if there be any who have knowledge， they dare not interfere。 Yet through
his actionless activity all things are duly regulated。
[1]Particularly in the n of'having ideas of one's own’。
廉洁的名言警句第四章
道冲而用之，或不盈。
渊兮，似万物之宗。(挫其锐,解其纷，和其光,同其尘。）湛兮，似或存.
吾不知谁之子，象帝之先。
炸土豆片Chapter4
The Way is like an empty vesl
师徒结对徒弟计划
幼儿园学拼音That yet may be drawn from
Without ever needing to be filled。
It is bottomless； the very progenitor of all things in the world.
In it all sharpness is blunted，
All tangles untied，
All glare tempered，
All dust[1］ smoothed.
It is like a deep pool that never dries。
Was it too the child of something el？ We cannot tell。
But as a substanceless image［2］ itexisted before the Ancestor.[3］
［1]Dust is the Taoist symbol for the noi and fuss of everyday life。
[2]A hsiang, an image such as the mental images that float before us when we think.
［3］The Ancestor in question is almost certainly the Yellow Ancestor who parated Earth from
Heaven and so destroyed the Primal Unity， for which he is frequently censured is Chua
ng Tzu。
第五章
天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。
天地之间，其犹橐籥乎！虚而不屈，动而愈出。
多言数穷，不如守中。
Chapter5
Heaven and Earth are ruthless；
To them the Ten Thousand Things are but as straw dogs.
The Sage too is ruthless;
To him the people are but as straw dogs。
Yet[1] Heaven and Earth and all that lies between
Is like a bellows
In that it is empty, but gives a supply that never fails。
Work it， and more comes out 。
Whereas the force of words[2］ is soon spent。
Far better is it to keep what is in the heart［3］。
