老子道德經中英文

第七章

　　【原文】

　　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。非以其无私邪！故能成其私。

　　【现代汉语】

　　天地长生不朽。天地之所以能永久长存，是因为它们的所有活动、运作都不是为了自己，所以它们的生命能够久远而不枯竭。

　　所以圣人把自己的利益放在百姓利益的后面，因而得到天下人的爱戴；从不优先考虑自己的利益，所以能完善自己的人格。因为圣人的无私，故能成就自己。

　　【英译】

　　Heaven and earth are long-enduring. The reason why heaven and earth are able to endure and continue thus long is because they do not live and work for themselves. This is how they are able to continue and endure.

　　The sages of Taoism (people accord with the standard of Tao’s) put themselves last, so people all love and esteem them. They never possess priority for their own benefit, and then their personality reaches in perfect status.

　　Is it not because they have no personal and private desire, that therefore they get great achievement?

　　【备注】

　　这一章往往被我们误解为老子诲人权谋之术的“罪证”，所以，更显现出读圣人之书，要贯通全篇，而不能断章取义的重要。

　　第八章

　　【原文】

　　上善若水。水善利万物而不争，处众人之所恶，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。

　　【现代汉语】

　　具有良好个性的事物或人就像水一样。滋润万物而不争夺利益，停留在为众人所厌恶的低位之处，所以，这样的人和事物最接近‘道’。

　　他们能使自己居于利人的位置；心胸善于保持谦退、沉静；善于帮助他人成就事业；待人诚信；善以‘道’的准则从事政治活动；处事善于发挥（自己和他人的）所长；善于在适宜的时机行动。

　　是因为具有接近于‘道’的品行，所以自然能够达到以上的描述的境界，而后才能做到没有失误和怨咎。

　　【英译】

　　The persons or things that have the highest excellence are just like water. They benefit all things instead of contention. They stay at the lowest place which all men dislike. So this kind of persons and things are very close to 'Tao'.

　　They stay at the favorable place for all people. They make their heart keep still and modest. They are good at assisting others to obtain achievement. They can manage government affairs in Tao's guide line. They are adept in taking advantage of resources. Their action and movement is in suitable time.

　　They can achieve the perfect conditions hereinbefore because they have good character which is accord with the standard of Tao's. And then, they will have no fault and blame.

　　【备注】

　　本章中很多词句被广为引用，以为成语。尤“上善若水”为人耳熟能详。但真正理解其内涵的却非全部，甚至可能会有误解。

　　老子以水起兴，阐明其哲学思想中根本原则之一——不争，而观其全篇，也不外乎此，其本质则是寡欲。圣人之所以圣，因其克己自如（从心所欲不逾矩）；同时洞悉人性，不勉强人人皆圣，故只劝导“寡”欲，而非禁欲。

　　上寡欲而下自从，民风自正。这是先贤期盼并努力引导社会走向进步繁荣（有欲使然）而又不失体统秩序（寡欲使然）的崇高理想。

　　第九章

　　【原文】

　　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，天之道也。

　　【现代汉语】

　　执着于名利、贪得无厌，不如克制欲望、适可而止；锋芒毕露，难以保持长久。

　　金玉满堂，没有人能永远守住；富贵而骄，便会招来祸患。成就了功业应知道收敛而不占有功绩。这才是符合‘道’的做法。

　　【英译】

　　It is better to restraint desire and stop where it should stop, than to rigid in fame and gain and be insatiable; you can not long save yourself from damage if you make a great show of your talents and self-esteem.

　　When gold and jade fill the hall, their possessor cannot keep them safe enduringly; when wealth and honors lead to arrogance, this brings its evil on itself.

　　It’s the way accord with the standard of Tao’s that makes heart being restraining, self-effacing after achievement is accomplished.

　　【备注】

　　老子所说之“身退”，并不严格界定为隐退，而是退让、收敛。

　　从历史和现实中不难看到，在功成事遂是保持淡定确实非一般人所能做到，而退避、收敛就更难；相反的，在没落、不得志的时候能够保持清醒、持守虚静、“盈魄抱一”更是难上加难。

　　修养至圣人境界确实非凡夫所能。