老子【道德經】

[INDENT]一　　章　﹝道，可道，非恆道﹞
二　　章　﹝天下皆知美之為美﹞
三　　章　﹝不尚賢﹞
四　　章　﹝道衝，而用之或不盈﹞
五　　章　﹝天地不仁﹞
六　　章　﹝穀神不死﹞
七　　章　〔天長地久]
八　　章　﹝上善若水﹞
九　　章　〔持而盈之〕
十　　章　﹝載營魄抱一﹞
十一　章　﹝三十輻共一轂﹞
十二　章　﹝五色令人目盲﹞
十三　章　﹝寵辱若驚﹞
十四　章　﹝視之不見﹞
十五　章　﹝古之善為道者﹞
十六　章　﹝致虛極﹞
十七　章　﹝太上，不知有之﹞
十八　章　﹝大道廢，有仁義﹞
十九　章　〔絕聖棄智] 二十 章　﹝唯之與阿，相去幾何﹞
二十一章　﹝孔德之容﹞
二十二章　﹝曲則全﹞
二十三章　﹝希言自然﹞
二十四章　﹝企者不立﹞
二十五章　﹝有物混成﹞
二十六章　﹝重為輕根﹞
二十七章　﹝善行，無轍跡﹞二十八章　﹝知其雄﹞
二十九章　﹝將欲取天下而為之﹞
三十　章　﹝以道佐人主者﹞
三十一章　﹝夫兵者，不祥之器﹞﹝古之善為道者﹞
三十二章　﹝道常無名﹞
三十三章　﹝知人者智﹞
三十四章　﹝大道泛兮﹞
三十五章　﹝執大象﹞
三十六章　﹝將欲歙之﹞
三十七章　﹝道恆無名，侯王若能守之﹞
三十八章　﹝上德不德﹞
三十九章　﹝昔之得一者﹞
四十　章　﹝反者道之動﹞
四十一章　﹝上士聞道﹞
四十二章　﹝道生一﹞
四十三章　﹝天下之至柔﹞
四十四章　﹝名與身孰親﹞
四十五章　﹝大成若缺﹞
四十六章　﹝天下有道﹞
四十七章　﹝不出戶，知天下﹞
四十八章　﹝為學日益﹞
四十九章　﹝聖人常無心﹞
五十　章　﹝出生入死﹞
五十一章　﹝道生之﹞
五十二章　﹝天下有始﹞
五十三章　﹝使我介然有知﹞
五十四章　﹝善建者不拔﹞
五十五章　﹝含「德」之厚﹞
五十六章　﹝知者不言﹞
五十七章　﹝以正治國﹞
五十八章　﹝其政悶悶﹞
五十九章　﹝治人事天﹞
六十　章　﹝治大國，若烹小鮮﹞
六十一章　﹝大國者下流﹞
六十二章　﹝道者萬物之奧﹞
六十三章　﹝為無為﹞
六十四章　﹝其安易持﹞
六十五章　﹝古之善為道者﹞
六十六章　﹝江海所以能為百穀王者﹞
六十七章　﹝天下皆謂我道大﹞
六十八章　﹝善為士者，不武﹞
六十九章　﹝用兵有言﹞
七十　章　﹝吾言甚易知﹞
七十一章　﹝知不知﹞
七十二章　﹝民不畏威﹞
七十三章　﹝勇於敢則殺﹞
七十四章　﹝民不畏死﹞
七十五章　﹝民之飢﹞
七十六章　﹝人之生也柔弱﹞
七十七章　﹝天之道﹞
七十八章　﹝天下莫柔弱於水﹞
七十九章　﹝和大怨﹞
八十　章　﹝小邦寡民﹞
八十一章　﹝信言不美﹞[/INDENT]

一章

道，可道，非恆道。名，可名，非恆名。無名，天地之始；有名，萬物之母 。故常無欲，以觀其妙；常有欲，以觀其徼。此兩者同出而異名，同謂之玄。玄 之又玄，眾妙之門。

《今譯》
可以用言詞表達的道，就不是常道﹔可以說得出來的名，就不是常名。
「無」，是天地的本始﹔「有」，是萬物的根源。
所以常從「無」中，去觀照道的奧妙﹔常從「有」中，去觀照道的端倪。
「無」和「有」這兩者，同一來源而不同名稱，都可說是很幽深的。
幽深又幽深，是一切變化的總門。

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Chapter 1
The Way (Tao) that can be told of is not an unvarying Way;
The name that can be given is not an unvarying name.
Nameless is the beginning of the World.
Named is the mother of the myriad creatures.

One experiences without Self to sense the World,
And experiences with Self to understand the World.
The two experiences are the same within Tao;
They are distinct only within the World.
Neither experience conveys Tao
Which is infinitely greater and more subtle than the World.

二章

天下皆知美之為美，斯惡已；皆知善之為善，斯不善矣。有無相生，難易相 成，長短相形，高下相盈，音聲相和，前後相隨，恆也。是以聖人處無為之事，行不言之教，萬物作而弗始，生而弗有，為而弗恃，功成而弗居。夫唯弗居，是以不去。

《今譯》
天下都知道美之所以為美，丑的觀念就產生了﹔
當知道善之所以為善，不善的觀念也就產生了。
有和無互相生成，難和易互相完成，長和短互相形成，
高和下互相包含，音和聲互相和調，前和后互相隨順，
這是永遠如此的。

所以有道的人以「無為」的態度來處理世事，實行不言的教導﹔
讓萬物興起而不加倡導，生養萬物而不據為己有﹔
作育萬物而不自恃己能，功業成就而不自我誇耀。
正因他不自我誇耀，所以他的功績不會泯沒。

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Chapter 2: Qualities
When beauty is recognised, ugliness has been learned;
When good is recognised, evil has been learned.

In this way:
Alive and dead are abstracted from growth;
Difficult and easy are abstracted from progress;
Far and near are abstracted from position;
Strong and weak are abstracted from control;
Song and speech are abstracted from harmony;
After and before are abstracted from sequence.

Therefore the sage acts without doing anything
and teaches without saying anything.
Things arise and he lets them come;
things disappear and he lets them go.
He has but doesn't possess,
acts but doesn't expect.
When his work is done, he forgets it.
That is why it lasts forever.

三章

不尚賢，使民不爭；不貴難得之貨，使民不為盜；不見可欲，使民心不亂。 是以聖人之治，虛其心，實其腹；弱其志，強其骨。常使民無知無欲。使夫知不 敢弗為而已，則無不治。

《今譯》
不標榜賢才，使人民不爭功名﹔
不珍貴難得的財物，使人民不做盜賊﹔
不顯耀可貪的事物，使人民不彼惑亂。
所以有道的人治理政事，要淨化人民的心思，
滿足人民的安飽，

四章

道衝，而用之或不盈。淵兮，似萬物之宗。挫其銳，解其紛，和其光，同其 塵。湛兮，似或存。吾不知誰之子，象帝之先。

《今譯》
「道」體是虛空的，然而作用

五章

天地不仁，以萬物為芻狗；聖人不仁，以百姓為芻狗。天地之間，其猶橐龠乎？虛而不屈，動而愈出。多聞數窮，不如守。

《今譯》
天地無所偏愛，任憑萬物自然生長﹔
「聖人」無所偏愛，任憑百姓自己發展。
天地之間，豈不象個風箱嗎？
空虛但不會窮竭，發動起來而生生不息。
致令煩苛反而加速敗亡，不如持虛諍。

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Chapter 5
Nature is not kind;
It treats all things impartially.
The Sage is not kind,
And treats all people impartially.
Nature is like a bellows
Empty, yet supplying all needs,
The more it moves, the more it yields;
The sage draws upon Tao in the same way
And can not be exhausted.

六章

穀神不死，是謂玄牝。玄牝之門，是謂天地根。綿綿若存，用之不勤。

《今譯》
虛空的變化是永不停竭的，這就是微妙的母性。
微妙的母性之門，是天地的根源。
它連綿不絕地永存在，作用無窮無盡。

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Chapter 6
The valley spirit never dies.
It is named the mysterious female.
And the doorway of the mysterious female.
Is the base from which Heaven and Earth sprang?

It is always present within you.
You can use it any way you want.

七章

天長地久。天地所以能長且久者，以其不自生，故能長生。是以聖人後其身 而身先，外其身而身存。不以其無私邪？故能成其私。

《今譯》
天長地久。天地所以能夠長久，
乃是因為它們的一切運作都不為自己，
所以能夠長久。
所以有道的人把自己放在後面，
反而能贏得愛戴﹔
把自己置於度外，反而能保全生命。
不正是由於他不自私嗎？反而能成就自己。

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Chapter 7
Nature is everlasting because it does not have a Self.
In this way the sage:
Serves his Self last and finds it served first;
Sees his body as accidental and finds it endures.
Because he does not serve his Self, he is content.

八章

上善若水。水善利萬物而不爭，居眾人之所惡，故幾於道。居善地，心善淵 ，與善仁，言善信，政善治，事善能，動善時。夫唯不爭，故無尤。

《今譯》
上善的人好像水一樣。
水善於滋潤萬物而不和萬物相爭，
停留在大家所厭惡的地方，所以最接近於「道」。
居處善於選擇地方，心胸善於保持沉淨，
待人善於真誠相愛，說話善於遵守信用，
為政善於精簡處理，處事善於發揮所長，
行動善於掌握時機。
只因為有不爭的美德，所以沒有怨咎。

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Chapter 8
The supreme good is like water,
which nourishes all things without trying to.
It is content with the low places that people disdain.
Thus it is like the Tao.

In dwelling, live close to the ground.
In thinking, keep to the simple.
In conflict, be fair and generous.
In words, truth.
In governing, don't try to control.
In work, do what you enjoy.
In actions, timeliness.

When you are content to be simply yourself
and don't compare or compete,
everybody will respect you.

九章

持而盈之，不如其已。揣而銳之，不可長保。金玉滿堂，莫之能守。富貴而 驕，自遺其咎。功遂身退，天下之道。

《今譯》
執持盈滿，不如適時停止﹔
顯露鋒芒，銳勢難保長久。
金玉滿堂，無法守藏﹔
富貴而驕，自取禍患。
功業完成，含藏收斂，
是合於自然的道理。
　
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Chapter 9
Stretch a bow to its limit and it is soon broken;
Temper a blade to its sharpest and it is soon blunted;
Amass the greatest treasure and it is soon stolen;
Claim credit and honour and you will soon fall;
Retire once your purpose is achieved - this is the way of Nature.




十章

載營魄抱一，能無離乎？專氣致柔，能如嬰兒乎？修除玄覽，能無疵乎？愛 民治國，能無智乎？天門開闔，能為雌乎？明白四達，能無知乎？生之、畜之， 生而不有，長而不宰。是為玄德。

《今譯》
精神和形體合一，不能分離嗎？
結聚精氣以致柔順，能像嬰兒兒的狀態嗎？
洗清雜念而深入觀照，能沒有瑕疵嗎？
愛民治國，能自然無為嗎？
感官和外界接觸，能守靜嗎？
通曉四方，能不用心機嗎？
生長萬物，養育萬物。
生長而不佔有，畜養而依恃，
導引而不主宰，這就是最深的「德」。

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Chapter 10
Embracing Tao, you become embraced.
Supple, breathing gently, you become reborn.
Clearing your vision, you become clear.
Nurturing your beloved, you become impartial.
Opening your heart, you become accepted.
Accepting the World, you embrace Tao.
Bearing and nurturing,
Creating but not owning,
Giving without demanding,
Controlling without authority,
This is Te.

十一章

三十輻共一轂，當其無，有車之用。埏埴以為器，當其無，有器之用。鑿戶牖以為室，當其無，有室之用。故有之以為利，無之以為用。

《今譯》
三十根幅

十二章

五色令人目盲；五音令人耳聾；五味令人口爽；馳騁畋獵，令人心發狂；難 得之貨，令人行妨。是以聖人為腹不為目，故去彼取此。

《今譯》
繽紛的色彩使人眼花繚亂﹔
紛雜的音調使人聽覺不敏﹔
飲食饜飫會使人舌不知味﹔
縱情狩獵使人心放蕩﹔
稀有貨品使人行為不軌。
因此聖人但求安飽而不逐聲色之娛，
所以摒棄物慾的誘惑而保持安足的生活。


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Chapter 12
Too much color blinds the eye
Too much tone deafens the ear
Too much taste dulls the palate
Too much play maddens the mind
Too much desire tears the heart.
The sage provides for the belly, not for the senses;
He lets go of sensation and accepts substance.

十三章

寵辱若驚，貴大患若身。何謂寵辱若驚？寵為下，得之若驚，失之若驚，是 謂寵辱若驚。何謂貴大患若身？吾所以有大患者，為吾有身，及吾無身，吾有何 患？故貴以身為天下，若可寄天下；愛以身為天下，若可托天下。

《今譯》
得寵和受辱都感到驚慌失措，重視身體好像重視大患一樣。
什麼叫做得寵和受辱都感到驚慌失措？
得寵仍是下等的，得到恩惠感到心驚不安，
失去恩惠也覺驚恐慌亂，這就叫做得寵和受辱都感到驚慌失措。

什麼叫做重視身體像大患一樣？
我所以有大患，乃是因為我有這身體，
如果沒有這個身體，我會有什麼大患呢？

所以能

十四章

視之不見，名曰微；聽之不聞，名曰希；搏之不得，名曰夷。此三者，不可 致詰，故混而為一。其上不皎，其下不昧，繩繩兮不可名，複歸於物。是謂無狀之狀，無物之象，是謂惚恍。迎之不見其首，隨之不見其後。執古之道，以御今之有。能知古始，是謂道紀。

《今譯》
看它看不見，名叫「夷」﹔
聽它聽不到，名叫「希」﹔
摸它摸不

十五章

古之善為道者，微妙玄通，深不可識。夫唯不可識，故強為之容：豫兮，若 冬涉川；猶兮，若畏四鄰；儼兮，其若客；渙兮，其若凌釋；敦兮，其若樸；曠 兮，其若谷；混兮，其若濁。孰能濁以止？靜之徐清。孰能安以久？動之徐生。 保此道者，不欲盈。夫唯不盈，故能蔽而新成。

Chapter 15
The ancient Masters were profound and subtle.
Their wisdom was unfathomable.
There is no way to describe it;
all we can describe is their appearance.

They were careful
as someone crossing an iced-over stream.
Alert as a warrior in enemy territory.
Courteous as a guest.
Fluid as melting ice.
Shapeable as a block of wood.
Receptive as a valley.
Clear as a glass of water.

Do you have the patience to wait
till your mud settles and the water is clear?
Can you remain unmoving
till the right action arises by itself?

The Master doesn't seek fulfillment.
Not seeking, not expecting,
she is present, and can welcome all things.

十六章

致虛極，守靜篤。萬物並作，吾以觀複。夫物蕓蕓，各複歸其根。歸根曰靜 ，靜曰複命。複命曰常，知常曰明。不知常，妄作，凶。知常容，容乃公，公乃 王，王乃天，天乃道，道乃久，歿身不殆。

《今譯》
致虛和守靜的功夫，做到極篤的境地。
萬物蓬勃生長，我看出往復循環的道理。
萬物紛紛芸芸，各自返回到它的本根。
返回本根叫做靜，靜叫做復命。
復命叫做常，了解常叫做明。
不了解常，輕舉妄動就會出現亂子。
了解常道的人是無所不包的，無所不包就能坦然大公，
坦然大公才能無不周遍，無不週遍才能符合自然，符合自然才能符合於道，體道而行才能長久，終身可免於危殆。
　
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Chapter 16
Empty your mind of all thoughts. Let your heart be at peace.
Watch the turmoil of beings, but contemplate their return.

Each separate being in the universe returns to the common source.
Returning to the source is serenity.

If you don't realize the source, you stumble in confusion and sorrow.
When you realize where you come from, you naturally become tolerant,
disinterested, amused, kindhearted as a grandmother, dignified as a king.
Immersed in the wonder of the Tao, you can deal with whatever life brings you,
and when death comes, you are ready.

十七章

太上，不知有之；其次，親而譽之；其次，畏之；其次，侮之。信不足焉， 有不信焉。悠兮，其貴言。功成事遂，百姓皆謂：「我自然」。

Chapter 17
When the Master governs, the people
are hardly aware that he exists.
Next best is a leader who is loved.
Next, one who is feared.
The worst is one who is despised.

If you don't trust the people,
you make them untrustworthy.

The Master doesn't talk, he acts.
When his work is done,
the people say, "Amazing:
we did it, all by ourselves!"

十八章

大道廢，有仁義；智慧出，有大偽；六親不和，有孝慈；國家昏亂，有忠臣。

Chapter 18
When the great Tao is forgotten,
goodness and piety appear.
When the body's intelligence declines,
cleverness and knowledge step forth.
When there is no peace in the family,
filial piety begins.
When the country falls into chaos,
patriotism is born.

十九章

絕聖棄智，民利百倍；絕仁棄義，民複孝慈；絕巧棄利，盜賊無有。此三者 以為文，不足。故令有所屬：見素抱樸，少思寡慾，絕學無憂。

Chapter 19
If we could discard wisdom and sagacity
Then people would profit a hundredfold;
If we could discard duty and justice
Then loving relationships would form;
If we could discard artifice and profit
Then corruption and theft would disappear -
Yet such remedies treat only symptoms
And so they are inadequate.
People need personal remedies:
Reveal your naked Self,
Embrace your original nature,
Bind your self-interest,
Control your desire.

二十章

唯之與阿，相去幾何？美之與惡，相去若何？人之所畏，不可不畏。荒兮， 其未央哉！眾人熙熙，如享太牢，如春登台。我獨泊兮，其未兆；沌沌兮，如嬰 兒之未孩；儡儡兮，若無所歸。眾人皆有餘，而我獨若遺。我愚人之心也哉，沌 沌兮！俗人昭昭，我獨昏昏。俗人察察，我獨悶悶。淡兮，其若海，望兮，若無 止。眾人皆有以，而我獨頑似鄙。我獨異於人，而貴食母。

Chapter 20
Stop thinking, and end your problems.
What difference between yes and no?
What difference between success and failure?
Must you value what others value,
avoid what others avoid?
How ridiculous!

Other people are excited,
as though they were at a parade.
I alone don't care,
I alone am expressionless,
like an infant before it can smile.

Other people have what they need;
I alone possess nothing.
I alone drift about,
like someone without a home.
I am like an idiot, my mind is so empty.

Other people are bright;
I alone am dark.
Other people are sharper;
I alone am dull.
Other people have a purpose;
I alone don't know.
I drift like a wave on the ocean,
I blow as aimless as the wind.

I am different from ordinary people.
I drink from the Great Mother's breasts.