2023年7月9日发(作者：)

道德经第二章翻译（文档3篇）

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第一篇

. 单选题) (单选题) 道可道，非常道；名可名， 道可道，非常道；名可名，非常名

错误！未找到引用源。 错误！未找到引用源。A. The divine

law may be spoken of, but it is not the common law. Things

may be named, but names are not the ned 错误！未找到引用源。 错误！未找到引用源。B. The Way that

can be told of is not an Unvarying Way; The names that can

be named are not unvarying ned 错误！未找到引用源。 错误！未找到引用源。C. The Tao that can be

expressed in word is not the true and eternal Tao; The name

1 that can be uttered in words is not the true and eternal name.

2. 单选题) (单选题) 多言数穷， 多言数穷，不如守中 错误！未找到引用源。 错误！未找到引用源。A. If more is said than

done, it would be better to take the mean. 错误！ 未找到引用源。 B. 错误！ 未找到引用源。 Whereas the force of

words is soon spent. Far better is it to keep what is in the

heart. 错误！未找到引用源。 错误！未找到引用源。C. That

is why too many government decrees only result in more

failures. It is better, therefore, to hold fast to moderation and

the void. 3. 单选题) (单选题) 为无为， 为无为，则无不治

错误！未找到引用源。 错误！未找到引用源。A. Where there

is no interference, there is order. 错误！未找到引用源。 错误！未找到引用源。B. Yet through his actionless activity all

things are duly regulated. 错误！未找到引用源。 错误！未找到引用源。C. Act in accordance with this principle of

inaction. And the world will be kept in order everywhere. 4.

单选题) (单选题) 有无相生 错误！未找到引用源。 错误！未找到引用源。A. “to be” and “not to be” co-exist 错误！未找到引用源。 错误！未找到引用源。B. Being and Not-being

grow out of one another 错误！未找到引用源。 错误！未找到引用源。C. Existence and Nothingness beget each other 5.

单选题) (单选题) 善者，吾善之；不善者，吾亦善之；德善 善 2 者， 吾善之；不善者， 吾亦善之；

错误！未找到引用源。 错误！未找到引用源。A. He is good

not only to those who are good, but also to those who are not,

so all become good. 错误！未找到引用源。 错误！未找到引用源。B. Of the good man I approve, But of the bad I also

approve, And thus he gets goodness. 错误！未找到引用源。

错误！未找到引用源。C. What is good I treat with goodness.

What is not good I also treat with goodness; thus I obtain

goodness. 6. 单选题) (单选题) 无名天地之始；有名万物之母。故常无欲以观其妙； 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 错误！未找到引用源。

错误！未找到引用源。A. In the beginning heaven and earth

are nameless; when named, all things bec

ome known. So we should be free from desires in order to

understand the internal mystery of the divine law; and we

should have desires in order to observe its external

manifestations. 错误！ 未找到引用源。 B. 错误！ 未找到引用源。 It was from the Nameless that Heaven and Earth

sprang; The name is but the mother that rears the ten

thousand creatures, each after its kind. Truly, “Only he that

rids himself forever of desire can see the Secret Essences”;

He that has never rid himself of desire can see only the

3 Outcomes. 错误！未找到引用源。 错误！未找到引用源。C. The word Nothingness may be used to designate the

beginning of heaven and Earth; The word Existence (Being)

may be used to designate the mother of all things. Hence one

should gain an insight into the subtley of Tao by observing

Nothingness, and should gain an insight into beginning of

Tao by observing Existence (Being). 7. 单选题) (单选题) 六亲不合， 六亲不合，有孝慈 错误！未找到引用源。 错误！未找到引用源。A. When the family is at odds, filial sons and

kind parents are needed. 错误！未找到引用源。 错误！未找到引用源。B. It was when the six near ones were no longer

at peace that there was talk of “dutiful sons”. 错误！ 未找到引用源。 C. 错误！ 未找到引用源。 Filiality and

benevolence come along with the family feud. 8. 单选题) (单选题) 道生一，一生二，二生三，三生万物。万物负阴而抱阳， 道生一，一生二，二生三，三生万物。万物负阴而抱阳，冲气以为和 错误！未找到引用源。 错误！未找到引用源。A. One is the child of the divine law. After one come two,

after two come three, after three come all things. Everything

has a bright and a dark side, co-existent in harmony. 错误！未找到引用源。 错误！未找到引用源。B. Tao gave birth to

the One; the One gave birth successively to two things, three

4 things, up to ten thousand. These ten thousand creatures

cannot turn their backs to the shade without having

the sun on their bellies, and it is on this blending of the

breaths that their harmony depends. 错误！未找到引用源。

错误！未找到引用源。C. Tao begets the One; The One

consists of Two in opposition (the Yin and Yang); The Two

begets the Three; The Three begets all things of the world.

All things connote the Yin and Yang. The Yin and Yang keep

acting upon each other. And thus things keep changing and

unifying themselves. 9. 单选题) (单选题) 民不畏威， 民不畏威，则大威至 错误！未找到引用源。 错误！未找到引用源。A. If the people fear no power, it shows that their power

is great. 错误！未找到引用源。 错误！未找到引用源。B.

Never mind if the people are not intimidated by your

authority. 错误！未找到引用源。 错误！未找到引用源。C. When the people are not afraid of the threatening might

of th

e authority, The great tumult will soon ensue. 10. 单选题)

(单选题) 知不知，尚矣；不知知，病也。 知不知上 知上；

知不知，尚矣；不知知，病也。/知不知上；不知知病 错误！未找到引用源。 错误！未找到引用源。A. It is good to know

that you do not know; it is wrong to pretend to know what

5 you do not. 错误！未找到引用源。 错误！未找到引用源。B. To know when one does not know is best. To think one

knows when one does not know is a dire disease. 错误！未找到引用源。 错误！未找到引用源。C. Knowing one’s

ignorance of certain knowledge is the best attitude; Not

knowing certain knowledge yet pretending to know is a bad

attitude. 11. 单选题 (单选题) 宠辱若惊， 宠辱若惊，贵大患若身 错误！未找到引用源。 错误！未找到引用源。A.

Praise and blame disturb the mind; Fortune and misfortune

affect the body. 错误！未找到引用源。 错误！未找到引用源。B. “Favor and disgrace goad as it were to madness; high

rank hurts keenly as our bodies hurt.” 错误！未找到引用源。

错误！未找到引用源。C. Honor and disgrace are both

startling. It is like cherishing great trouble (vanity) as one’s

life and body.

第二篇

老子《道德经》八十一章 (1-9)- translated by Paul J. Lin

1. 道可道，非常道。名可名，非常名。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

6 that can be spoken of is not the eternal Tao; The Name that

can be named is not the eternal Name. The Nameless is the

origin of heaven and earth; The Namable is the mother of all

things. Therefore constantly without desire, There is the

recognition of subtlety; But constantly with desire, Only the

realization of potentiality.

The two come from the same source, having different

names. Both are called mysteries, More mystical than the

most mystical, The gate of all subtleties.

2. 天下皆知美之为美，斯恶矣；皆知善之为善，斯不善已。故有无相生，难易相成，长短相形，高下相盈，音声相和，前后相随。是以圣人处无为之事，行不言之教。万物作而不辞，生而不有，为而不恃，功成而弗居。夫唯弗居，是以不去。When all in the world recognize beauty as beauty, it is

ugliness. When they recognize good as good, it is not good.

Therefore, being and non-being beget each other, hard and

easy complement each other, long and short shape each other,

high and low rely on each other, sound and voice harmonize

with each other, front and back follow each other. Therefore,

the Sage administers without action and instructs without

words. He lets all things rise

without dominating them,

7 produces without attempting to possess, act without

asserting, achieves without taking credit. And because he

does not take credit, it will never leave him.

3. 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，使夫智者不敢为也。为无为，则无不治。Exalt not the worthy, so that the people will

not fight. Prize not the rare treasure, so that they will not

steal. Exhibit not the desirable, so that their hearts will not

be distracted. Therefore in governing, the Sage empties the

people’s hearts ad fills their stomachs, weakens their will

and strengthens their bones, He always keeps them void of

knowledge and desire, so that those who know will not dare

to act. Acting through inaction, he leaves nothing

ungoverned.

4. 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 empty, used yet never filled. It is deep, like the

forefather of all things. It dulls sharpness, and sorts tangles,

Blends with the light, becoming one with the dust. So serene,

as if it hardly existed. I do not know whose son it is. It seems

to have preceded God.

8 5. 天地不仁，以万物为刍狗。圣人不仁，以百姓为刍狗。天地之间，其犹橐迭乎？虚而不屈，动而愈出。多言数穷，不如守中。

Without kindness heaven and earth treat all things as

straw dogs. Without kindness the Sage treats the people as

straw dogs. The space between heaven and earth is a

vacuum like a bellows, Emptied, but inexhaustible. The

more it moves, the more it yields. Too much talk often brings

exhaustion. Is it not better to keep to the middle path?

6. 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 Valley Spirit never dies. It is called the

mystic female. The door of the mystic female is the root of

heaven and earth. Being interminable and seeming to endure,

It can be used with toil.

7. 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。 Heaven lasts; earth endures, They last and

endure because they do not live for themselves. And thus can

live forever. Therefore, the Sage positions himself behind

and yet stays ahead. He denies himself and so is preserved.

Is it not because of his selflessness? That he complete his

own?

9 8. 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。The man of supreme goodness

resembles water. Water benefits all things. Without

competing with them, Staying in places that men despise;

Therefore, it is very close to Tao, Dwelling in good places,

Having a heart

that loves the profound, Allying with benevolence, Inviting

trust with words, Being righteous in governing, Managing

all things well, Moving at the right time - -Just because he

does not compete, The man of supreme goodness frees

himself of blame.

9. 持而盈之不如其己；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。Hold and

fill it to the brims; Is it not better to stop in time? Hammer

and sharpen; it cannot last long. Fill a hall with gold and

jade; they cannot be protected. He who is rich, honored, and

arrogant brings blame upon himself. He who withdraws

after achieving success and performing duty adheres to the

Tao of heaven.

第三篇

10

吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。---《论语》为政篇第二

学、体、智、知、识、践

Version I by James Legge,1815-1897

At fifteen, I had my mind bent on learning. At thirty, I

stood firm. At forty, I had no doubts. At fifty, I know the

decrees of Heaven. At sixty, my ear was an obedient organ

for the reception of truth. At seventy, I could follow what my

heart desired, without transgressing what was right.

Version by Arthur Waley, 1889-1966

At fifteen I set my heart upon learning. At thirty, I had

planted my feet firm upon the ground. At forty, I no longer

suffered from perplexities. At fifty, I knew what were the

bidding of Heaven. At sixty, I heard them with docile ear. At

seventy, I could follow the dictates of my heart; for what I

desired no longer overstepped the boundaries of right.

Version by Xu Yuanzhong,

11 At fifteen, I was fond of learning. At thirty, I was

established. At forty, I did not waver. At fifty, I knew my

sacred mission (or the objective law). At sixty, I had a

discerning ear. At seventy, I could do what I would without

going beyond what is right.

Version by Hao Guangfeng

At fifteen, I got committed to study. At thirty, I established

myself. At forty, I developed a mature mind. At fifty, I could

predict the heavenly ordinance. At sixty, I was able to listen,

learn and lead. At seventy, I could do things right at my

heart’s desire.

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。

12 以下译文分别出自陈爱琳(Ellen M．Chen) 1989年版和里雅格(James Legge) 牛津：1891年版，均为《道德经》的代表译作：

(译文一：by Ellen M．Chen)

A person with superior goodness is like water,

Water is good in benefiting all beings,

Without contending with any.

Situated in places shunned by many others,

Thereby it is near Tao.

(Such a person’s) dwelling is the good earth,

(His/her) mind is the good deep water,

(His/her) associates are good kind people,

(His/her) speech shows good trust,

(His/her) governing is the good order,

(His/her) projects are carried out by good talents,

(His/her) activities are good in timing.

Because he does not contend with any,

He commits no wrong.

(译文二：by James Legge)

The highest excellence is like that of water. The excellence

13 of water appears in its benefiting all things, and in its

occupying, without striving, the low place which all men

dislike. Hence its way is near to that of the Tao.

The excellence of a residence is in the suitability of the

place; that of the mind is in abysmal stillness; that of

associations is in their being with the virtuous; that of

government is in its securing good order; that of the conduct

of affairs is in its ability; and that of the initiation of any

movement is in its timeliness.

And when one with the highest excellence does not strive

against his low position, no one finds fault with him.

14