道德經中英對照

⑴ 求用英文翻譯這兩章道德經 要標準的 謝謝了

The first chapter of the Road can be the eternal Tao. May very. Nameless beginning of heaven and earth, the famous mother of all things. Therefore, often no desire to watch his wonderful; often trying to use outlook Jiao (jiào). Both, with a different name with that of the mysterious, the occult, the door of all that is sublime.
Chapter heartless world, everything for Chu (chú) Dog; saints heartless people as straw dogs. Between heaven and earth, Jew the Ligularia flute (tuóyuè,) between? Virtual unyielding, while the more out. Say the number of poor, it is better to keep in

⑵ 「道德經」用英語怎麼說

目前，在西方影響最大的《道德經》譯本是當代英國漢學家韋利的英文本，題為《道及回其力量》。有趣答的是，西方人最初把「道德經」3個字分別翻譯為「道路」（theway）、「德性」（virtue）和「經典」

（classic）3個詞。直到上世紀90年代，仍然有人把《道德經》分作《道經》和《德經》。但目前通常採用的譯名是用漢語音譯「DaoDeJing」或「TaoTeChing」。

⑶ 請高手將以下古文翻譯成英文 知人者智，自知者明；勝人者力，自勝者強。 ——戰國•老子《道德經》

先翻譯成現代中文吧，否則翻譯完了也是糊弄洋鬼子。

⑷ 求這些英文翻譯的道德經中的原句

1、勝而不美，而美之者，是樂殺人
2、知不知，上；不知知，病
3、玄之又玄版，眾妙之門
4、知不知權，上；不知知，病
5、知人者智，自知者明，勝人者有力，自勝者強。
6、知人者智，自知者明。
7、故知足之足，常足矣。
8、少則得，多則惑。
9、天下難事，比作於細
10、聖人不積。既以為人己愈有，既以與人己愈多。
11、善者吾善之。不善者吾亦善之；德 善。信者吾信之。不信者吾亦信之；德信。
12、居善地，心善淵，與善仁，言善信，政善治，事善能，動善時。
13、
14、欲先民，以其身後之。
15、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。
16、夫唯不爭，故無尤。
17、
18、正言若反。

還差倆。。有空再想。。。- -

⑸ 外研社 道德經

《道德經》中英文對照版
第一章
道可道，非常道；名可名，非常名。
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。

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 that Heaven and Earth sprang;
The named 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 Outcomes.
These 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 Essences.

第二章
天下皆知美之為美，斯惡已；皆知善之為善，斯不善已。
故有無相生，難易相成，長短相形，高下相傾，音聲相和，前後相隨。
是以聖人處無為之事，行不言之教，萬物作焉而不辭，生而不有，為而不恃，功成而弗居。夫唯弗居，是以不去。

Chapter2
It is because 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 sequence 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.
He rears them, but does not lay claim to them,
Controls them, but does not lean upon them,
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]Because 'action' can only make one thing high at the expense of making something else low, etc.
[2]Literally, 'does not place (i.e.classify) himself as a victor'. cf. MenciusⅡ, Ⅰ;

第三章
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，使夫智不敢為也。為無為，則無不治。

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 cease to set store by procts that are hard to get , there will be no more thieves. If the people never see 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 sees to it that if there be any who have knowledge, they dare not interfere. Yet through his actionless activity all things are ly regulated.

[1]Particularly in the sense of 'having ideas of one's own'.

第四章
道沖而用之，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。

Chapter4
The Way is like an empty vessel
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 st[1] smoothed.
It is like a deep pool that never dries.
Was it too the child of something else? We cannot tell.
But as a substanceless image[2] it existed before the Ancestor.[3]

[1]Dust is the Taoist symbol for the noise 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 separated Earth from Heaven and so destroyed the Primal Unity, for which he is frequently censured is Chuang Tzu.

第五章
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。
多言數窮，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].

[1]Though ruthless nature is perpetually bounteous.
[2]Laws and proclamations.
[3]For chung as 'what is within the heart', see Tso Chuan, Yin Kung 3rd year and Kuan Tzu,37, beginning. The comparison of Heaven and Earth to a bellows is also found in Kuan Tzu (P'ien 11, beginning).

第六章
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。

Chapter6
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 there within us all the while;
Draw upon it as you will, it never runs dry.[1]

[1]Lieh Tzu quotes these lines as coming from the Book of the Yellow Ancestor; but it does not follow that the Tao Ching is actually quothing them from this source. They may belong to the general stock of early Taoist rhymed teaching. For ch' in compare below, Chapter 52, line 9, and Huai-nan Tzu I, fol.2.

第七章
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。非以其無私邪？故能成其私。

Chapter7
Heaven is eternal, the Earth Everlasting.
How come they to be so? Is it because they do not foster their own lives;
That is why they live so long.
Therefore the Sage
Puts himself in the background; but is always to the fore.
Remains outside; but is always there.
Is it not just because he does not strive for any personal end
That all his personal ends are fulfilled?

第八章
上善若水，水善利萬物而不爭。處眾人之所惡，故幾於道。
居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。
夫唯不爭，故無尤。

Chapter 8
The highest good is like that of water. The goodness of water is that it benefits the ten thousand creatures; yet itself does not scramble, but is content with the places that all men disdain. It is this that makes water so near to the Way.
And if men think the ground the best place for building a house upon,
If among thoughts they value those that are profound,
If in friendship they value gentleness,
In words, truth; in government, good order;
In deeds, effectiveness; in actions, timeliness-
In each case it is because they prefer what does not lead to strife,[1]
And therefore does not go amiss.

[1]Even ordinary people realize the importance of the Taoist principle of 'water-like' behaviour, i.e. not striving to get on top or to the fore.

第九章
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，天之道也！

Chapter9
Stretch a bow[1] to the very full,
And you will wish you had stopped in time;
Temper a sword-edge to its very sharpest,
And you will find it soon grows ll
When bronze and jade fill your hall
It can no longer be guarded.
Wealth and place breed insolence
That brings ruin in its train.
When your work is done, then withdraw!
Such is Heaven's[2] Way.

[1] the expression used can also apply to filling a vessel to the brim; but 'stretching a bow' makes a better parallel to 'sharpening a sword'.
[2] as opposed to the Way of man.

http://www.iselong.com/English/0001/1121.htm

⑹ 急求！！！！！道德經人法地，地法天，天法道，道法自然的英文翻譯

人法地，地法天，天法道，道法自然的英文翻譯：Human follows land ,land follows sky ,sky follows Taoism ,Taoism follows nature.

解釋：
human 英[ˈhju:mən] 美[ˈhjumən]
n. 人，人類;
adj. 人的; 有人性的; 顯示人類特有弱點的; 人本性的;
[例句]Its rate of growth was fast — much more like that of an ape than that of a human.
它的發育速度很快——更像猿，而不像人。

follow 英[ˈfɒləʊ] 美[ˈfɑ:loʊ]
vt. 跟隨，接著;
vt. 繼承; （按時間、順序等） 接著; 從事; 採用;
vi. 理解; 發生興趣; 由此產生; 跟著人（或物）去（或來）;
[例句]We followed him up the steps into a large hall
我們跟著他上樓來到一個很大的大廳。

nature 英[ˈneɪtʃə(r)] 美[ˈnetʃɚ]
n. 自然; 天性; 天理; 類型;
[例句]The most amazing thing about nature is its infinite variety.
大自然最讓人驚嘆的是它的無限多樣性。

⑺ 急求!道德經人法地,地法天,天法道,道法自然的英文翻譯

人法地,地法天,天法道,道法自然Human follows land ,land follows sky ,sky follows Taoism ,Taoism follows nature.或者Man follows the earth ,the earth follows heaven ,heaven follows Dao ,and Dao follows na...

⑻ 老子道德經的道，最貼切的翻譯成英文是哪個單詞

應該分為道和德兩抄個單襲詞來解讀，而不是放在一起的「道德」。
「道」應該翻譯成「大道」，或者說「基本規則」「根本規則」「自然法則」可以翻譯為「ground
rule」「root
rule」「Law
of
nature」
「德」為遵循「道」的行為
而我們平時所說的「道德」也是由此引申出來的：遵循社會共識的行為。
不可能用一個單詞描述.....
實際上翻譯的時候用了書名《Tao
Te
Ching》就是因為沒有合適的英文詞語

⑼ 老子道德經英文翻譯：

If the water is good, the good things and the water is indisputable surer of virtuous, So it can therefore Kings valley, with its good, can the king valley. The weak in water, but Mozart fortification of strong mo can - and this is soft. Therefore, the soft of weak just - strong -. No, because its are in between, can not know teaching, the futility of PE.

⑽ 求"道德經",紫氣東來,雞鳴狗盜的英文翻譯.

道德經Dao De Jing
紫氣東來East auspicious sign
雞鳴狗盜Up to cunning or petty
雙擁模範城Two supports model city
可以把
謝謝啦