此文每一章分為三段：老子《道德經(jīng)》原文僵驰、James Trapp的英文翻譯版本疮方、以及由我再結(jié)合中英和個人理解控嗜，翻譯出來的現(xiàn)代中文注釋版本。發(fā)表純?yōu)楹蛶讉€朋友研習道德經(jīng)交流使用骡显，讓大家可以更加簡單的從自己的理解來讀修道德經(jīng)疆栏。
1. The mystery of the Dao 道的玄妙
道可道曾掂，非常道。名可名壁顶，非常名珠洗。無名天地之始，有名萬物之母若专。故無常欲险污，以觀其妙。常有欲富岳，以觀其徼。此兩者拯腮，同出而異名窖式，同謂之玄。玄之又玄动壤，眾妙之門萝喘。
The Dao that we can comprehend is not the eternal and infinite Dao. The names that we give are not the eternal and infinite names. Void is how we name the origin of the Cosmos. Amplitude is how we name the creation of the things that fill it. Thus it is in Void that we can contemplate the scope of the Dao. And in Amplitude, its subtleties. These two have different names but a common source, and both are mysteries. Gateways to the infinite mutability of the Dao.
我們所能用頭腦理解的“道”，不是那個恒久永常的“道”琼懊。我們所能賦予萬物的命名定義阁簸，不是那個恒久永常的真實之名『哒桑空無被我們命名為宇宙天地的初始启妹。無中生有的振動被我們命名為充溢宇宙之間的所有創(chuàng)造。因此在空無之中醉旦，我們可以觀察出道的宏大規(guī)模饶米。而在各種振動中，觀察到道的精微狀態(tài)车胡∶适洌“無”“有”這兩者間，有著不同的名稱匈棘，卻來自同一種來源丧慈，兩者都是神秘玄妙。兩者都是玄妙之上的玄妙主卫，是無限多端的變化通往“道”的各種門戶逃默。（*這里我的理解，萬物歸一是空無的覺知队秩。萬物多端樣貌則是一直變化的能量呈現(xiàn)笑旺。）
2. Not-doing 無作為
天下皆知美之為美，斯惡已馍资。皆知善之為善筒主，斯不善已关噪。故有無相生，難易相成乌妙。長短相形使兔，高下相傾，音聲相和藤韵，前后相隨虐沥。恒也。是以圣人處無為之事泽艘，行不言之教欲险；萬物作而弗始，生而弗有匹涮，為而弗恃天试，功成而弗居。夫唯弗居然低，是以不去喜每。
If we understand what makes Beauty beautiful, then we can recognize Ugliness. If we understand what makes Goodness good, then we can recognize Bad. Void and Amplitude have the same origin. Difficulty and Ease beget each other. Long and Short define each other. High and Low support each other. Music and Voice harmonize with each other. Before and After follow each other. This is the Constant. From this it follows that the enlightened man acts through Not-doing, teaches without words, and interacts with Creation without initiating. He makes but doesn't own, acts but doesn't rely on the result, achieves but doesn't linger to be recognized. In not seeking recognition, his credit becomes enduring.
我們了解什么讓“美”顯得美麗，是丑惡雳攘。我們了解什么讓“善”顯得善良带兜，是不善《置穑“有”和“無”來自同一種來源刚照，困難和簡單生成了彼此。長和短定義了彼此喧兄，高和低支持了彼此涩咖，音樂和聲音給彼此帶來和諧，前和后跟隨著彼此繁莹。這就是恒常檩互。從這些道理中，有智慧的人以無作為的態(tài)度來行動咨演，在不言語的靜默中教導闸昨。他和萬物創(chuàng)造的力量互動，但不妄想發(fā)起開始薄风。他創(chuàng)造事物饵较、但不占有事物，他行動但不依賴結(jié)果遭赂，成就事情但不棧戀被賞識循诉。只有不追逐賞識的情況下，他的價值才能永久不流失撇他。
3. Removing Desire 移除欲望
不尚賢茄猫，使民不爭狈蚤；不貴難得之貨，使民不為盜划纽；不見可欲脆侮，使心不亂。是以圣人之治勇劣，虛其心靖避，實其腹；弱其志比默，強其骨幻捏。常使民無知無欲，使夫知者不敢為也命咐。為無為粘咖，則無不治。
If talent is not glorified, people will not compete with one another. If the rare and precious are not coveted, people will not steal. If desirable objects are not wantonly displayed, people's hearts will not be in turmoil. When the enlightened man orders things he bestows a mind empty of needless concerns; a stomach full of nourishing food. He eschews selfish resolve, and strengthen the body. As a guiding principle he removes the opportunities for willfulness and covetousness from the ordinary people, and withholds the opportunities for misusing their knowledge from the educated. In doing by not-doing, there is nothing that cannot be controlled.
不榮耀那些有才華的人侈百，人們就不會彼此競爭。不強調(diào)那些難得一見物品的價值翰铡，就不會有人竊盜钝域。不炫耀展現(xiàn)那些引起欲望的東西，人們的心就不慌亂锭魔。當有智慧的人在管理人們時例证，他會讓人們減去心中不必要的多余煩惱，讓人們腹部飽實迷捧，削弱人們自私的意志织咧，強化人們的身體。常態(tài)上漠秋，他讓一般人不再有頭腦意志帶來的煩惱和貪婪笙蒙，并且不讓那些自以為竊據(jù)知識的人隨意作為。通過“無作為”態(tài)度的作為庆锦，那么沒有任何事是不能治理好的捅位。
4. Infinite Dao 無限的道
道沖而用之或不盈。淵兮似萬物之宗搂抒。挫其銳艇搀，解其紛，和其光求晶，同其塵焰雕。湛兮似或存。吾不知誰之子芳杏，象帝之先矩屁。
The Dao is like a bowl that can never be emptied. Truly it is inexhaustible, the fount of Creation. It blunts the sharp. Resolves the tangled. Softens the dazzling. Settles the dust cloud. Truly it is unfathomable, and yet we know it is there. I don't know what gave birth to the Dao, but surely it precedes the Sage Emperors.
道就像是一個怎么倒水都倒不空的碗辟宗。確實它是無窮無盡的，是萬物創(chuàng)造的根源力量档插。它能讓尖銳鈍化慢蜓，解開糾纏，柔化刺眼光芒郭膛，讓混沌塵埃落定晨抡。確實它是不可測量的，但我們知道它存在著则剃。我不知道是誰讓“道”誕生的耘柱，但可以確定，它的出現(xiàn)比那些古老的先帝都還要早得多棍现。
5. Cultivating Emptiness 耕耘空性
天地不仁调煎，以萬物為芻狗；圣人不仁己肮，以百姓為芻狗士袄。天地之間，其猶橐龠乎谎僻？虛而不屈娄柳，動而愈出。多言數(shù)窮艘绍，不如守中赤拒。
The Cosmos obeys its own rules and has no inclination to benevolence. It treats Creation like ritual objects to be used according to their purpose. The enlightened man obeys his own rules and has no inclination to benevolence. He treats the people like ritual objects to be used according to their purpose. Is the Cosmos not like a pair of bellows? Bellows are empty but inexhaustible and the more they are worked, the more they produce. The more we try to define, the more we diminish; far better to cherish unspoken inner understanding.
宇宙天地跟隨道的律動，不具有特定偏好的仁慈心诱鞠，它對待萬物挎挖，就像對待祭祀用的道具一樣，萬物就布置在它們該被使用的地方航夺。圣人跟隨道的律動蕉朵，不具有偏愛仁慈，他對待所有人阳掐，就像對待祭祀道具一樣墓造，布置在他們該被使用的地方。宇宙天地之間锚烦，是不是很像風油管觅闽？它們雖然中心是空洞的，但是使用起來不會耗竭涮俄，越是被使用蛉拙，越能出產(chǎn)力量。而相反的我們越是嘗試用言語去描述定義道彻亲，越是顯得言語匱乏孕锄。最好就珍惜守護那沉默的內(nèi)在之道吧吮廉！
6. The Spirit of the Valley 道之母
谷神不死，是謂玄牝畸肆。玄牝之門宦芦，是謂天地根，綿綿若存轴脐，用之不勤调卑。
The Spirit of Valley is the sacred feminine principle. Its gateway is the root of the Cosmos, like an unbroken silk thread, it is inexhaustible.
像深暗幽谷的道之母，是神圣玄秘的陰性能量大咱。它的門戶就是宇宙天地的根源恬涧，就像是條綿延不絕的絲線，它是不會耗竭的碴巾。
7. Self Through Selflessness 無我的自我
天長地久溯捆。天地所以能長且久者，以其不自生厦瓢，故能長生提揍。是以圣人后其身而身先，外其身而身存煮仇。非以其無私邪劳跃？故能成其私。
Heaven is long-lasting and Earth is enduring. Thus, as it is in itself long-lasting and enduring but does not exist for its own benefit, the Cosmos may endure. In the same way, the enlightened man may place himself in the least and yet be preserved. It is his lack of self-interest that allows him to fulfill himself.
天長存而地久續(xù)欺抗。天地之所以能長久不衰，是因為它們從來不為了自身利益而存在著强重，所以宇宙天地的自我可以長久绞呈。同樣的，有智慧的人總是將自身利益放在最后间景，所以他真實的自我可以被凸顯佃声。他總是將自己的利益拋在一旁，所以他的自我能保存倘要。不正是因為他沒有個人利益嗎圾亏？所以他的自我可以被最好的成就。
8. Avoid Conflict 避免沖突
上善若水封拧。水善利萬物而不爭志鹃，處眾人之所惡，故幾于道泽西。居善地曹铃，心善淵，與善仁捧杉，言善信陕见，政善治秘血，事善能，動善時评甜。夫唯不爭灰粮，故無尤。
People of the highest virtue are like water. Water benefits Creation without any conflict, and it favors the low places shunned by the ordinary people. In this it resembles the Dao. Live in harmony with the land. Allow emotions to run deep. Show benevolence in your dealings with others. Speak with honesty. Arrange things according to the proper order. Manage according to your ability. Act according to opportunity. Without conflict, there is no animosity.
最高美德就像水一樣忍坷。水的良善粘舟，造福了萬物，而沒有制造爭端或分別承匣。它甚至愿意前往一般人們最嫌棄回避的低洼地帶蓖乘。因此水最貼近“道”。良善韧骗，是居住時與土地和諧相處嘉抒，是允許內(nèi)心往深度探索，是與人們往來時帶著慈愛袍暴，是說話言語總是誠實些侍，依照妥當秩序來安排組織，依據(jù)能力所及來辦事政模，依據(jù)機緣來行動岗宣。當沒有沖突時，也就沒有敵意會發(fā)生淋样。
9. Recognizing Sufficiency 知足
持而盈之耗式，不如其已；揣而銳之趁猴，不可長保 刊咳。金玉滿堂，莫之能守儡司；富貴而驕娱挨，自遺其咎。功成身退捕犬，天之道也跷坝。
If a vessel you are carrying is already full, it is best not to add anything more. If you keep trying the edge of a blade, you will blunt it. Halls full of gold and jade are impossible to safeguard. Pride in wealth and honor brings its own downfall. To retire gracefully, once your task is done. That is the way of the Dao.
如果一個你攜帶的容器已經(jīng)滿了，那么最好不要再加任何東西進去了碉碉。如果你一直試著碰觸刀鋒柴钻，那么會把刀子弄鈍而沒辦法久用。一個堆滿著金銀寶玉的房子垢粮，是沒有辦法被安全守護著的顿颅。如果對于自己的財富和名聲感到驕傲自滿，那么就會帶來自身的衰退。當你的任務功課完成時粱腻，圓滿優(yōu)雅的退出庇配。這就是天下運行的“道”。
*道德經(jīng)一共81篇绍些，本文為第1-9篇捞慌，每次將翻譯9篇。（1/9）
