【佛慧双语弘道馆】——《道德经》汉英对照（林语堂译本）
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。
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
傲的组词是什么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.
-------------------------------------------------------------------------------- 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,国防军事论文
There aris (the recognition of) ugliness.
When the people of the Earth all know the good as good,
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; 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, but claims 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,
暗影守望
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
三十六计详解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.我的妈妈作文200字
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
领导素质持而盈之，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。虾酱最简单的吃法
Stretch (a bow) to the very full,
And you will wish you had stopped in time.
Temper a (sword-edge) to its 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
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,
Can you play the part of the Female? In comprehending all knowledge,
Can you renounce the mind?
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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.
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。
法国旅游攻略何谓贵大患若身？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 fe
ar?
Therefore he who values the world as his lf
May then be 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 called the 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,
So profound that they could not be understood.
And becau they could not be understood,
Perforce must they be so described:
