道徳真經克勞利譯本漢英対照（1～10）
一章
道可道，非常道；
名可名，非常名。
The Tao-Path is not the All-Tao.
無名，天地之始；
有名，萬物之母。
Unmanifested, it is the Secret Father of Heaven and Earth；
manifested, it is their Mother.
故常無欲以觀其妙；
常有欲以觀其徼。
To understand this Mystery,
one must be fulfilling one's will,
and if one is not thus free,
one will but gain a smattering of it.
此兩者同出而異名，同謂之玄，
玄之又玄，眾妙之門。
The Tao is one,
and the Teh but a phase thereof.
The abyss of this Mystery is the Portal of Serpent-Wonder.
二章
天下皆知美之為美，斯惡已。
皆知善之為善，斯不善已。
All men know that beauty and ugliness are correlatives,
as are skill and clumsiness;
one implies and suggests the other.
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。
So also existence and non-existence pose the one the other;
so also is it with ease and difficulty, length and shortness;
height and lowness.
Also Musick exists through harmony of opposites;
time and space depend upon contraposition.
是以聖人處無為之事，行不言之教。
By the use of this method,
the sage can fulfil his will without action,
and utter his word without speech.
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。
All things arise without diffidence;
they grow, and none interferes;
they change according to their natural order, without lust of result.
The work is accomplished;
yet continueth in its orbit,
without goal.
This work is done unconsciously;
this is why its energy is indefatigable.
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。
To reward merit is to stir up emulation;
to prize rarities is to encourage robbery;
to display desirable things is to excite the disorder of covetousness.
是以聖人之治，
虛其心，實其腹，弱其志，強其骨。
Therefore, the sage governeth men by keeping their minds and their bodies at rest, contenting the one by emptiness, the other by fullness.
He satisfieth their desires, thus fulfilling their wills, and making them frictionless; and he maketh them strong in body, to a similar end.
常使民無知無欲，
使夫智者不敢為也，則無不治。
He delivereth them from the restlessness of knowledge and the cravings of discontent.
As to those who have knowledge already, he teacheth them the way of non-action.
This being assured, there is no disorder in the world.
四章
道沖，而用之或不盈。
淵兮，似萬物之宗；
The Tao resembleth the emptiness of Space; to employ it,
we must avoid creating ganglia.
Oh Tao, how vast art Thou,
the Abyss of Abysses,
thou Holy and Secret Father of all Fatherhoods of Things!
挫其銳，解其紛，
和其光，同其塵，湛兮似或存。
Let us make our sharpness blunt;
let us loosen our complexes;
let us tone down our brightness to the general obscurity.
Oh Tao, how still art thou, how pure,
continuous One beyond Heaven!
吾不知誰之子？象帝之先。
This Tao hath no Father;
it is beyond all other conceptions,
higher than the highest.
五章
天地不仁，以萬物為芻狗；
聖人不仁，以百姓為芻狗。
but casually in their order of nature, dealing with all things carelessly,
like used talismans.;
So also the sages deal with their people,;
not exercising benevolence,
but allowing the nature of all to move without friction.
天地之間，其猶橐籥乎！
虛而不屈，動而愈出。
多言數窮，不如守中。
The Space between heaven and earth is their breathing apparatus:
Exhalation is not exhaustion, but the complement of Inhalation,
and this equally of that.
Speech exhausteth; guard thyself,
therefore, maintaining the perfect freedom of thy nature.
六章
谷神不死，是謂玄牝。
玄牝之門，是謂天地根。
綿綿若存，用之不勤。
The Teh is the immortal enemy of the Tao, its feminine aspect.
Heaven and Earth issued from her Gate;
this Gate is the Root of their World-Sycamore.
Its operation is of pure Joy and Love,
and faileth never.
七章
天長地久。
天地所以能長且久者，
以其不自生，故能長生。
Heaven and Earth are mighty in continuance, because their work is delivered from the lust of result.
是以聖人後其身而身先，
外其身而身存。
非以其無私耶？故能成其私。
Thus also the sage, seeking not any goal, attaineth all things; he doth not interfere in the affairs of his body, and so that body acteth without friction.
It is because he meddleth not with personal aims that these come to pass with simplicity.
八章
上善若水，水善利萬物而不爭，
處眾人之所惡，故幾於道。
Admire thou the High Way of Water!
Is not Water the soul of the life of things,
whereby they change?
Yet it seeketh its level,
and abideth content in obscurity.
So also it resembleth the Tao,
in this Way thereof!
居善地，心善淵，
與善仁，言善信，
正善治，事善能，動善時。
The virtue of a house is to be well-placed;
of the mind,
to be at ease in silence as of Space;
of societies, to be well-disposed;
of governments, to maintain quietude;
of work, to be skillfully performed;
and of all motion,
to be made at the right time.
夫唯不爭，故無尤。
Also it is the virtue of a man to abide in his place without discontent;
thus offendeth he no man.
九章
持而盈之，不如其已；
揣而銳之，不可長保。
Fill not a vessel,
lest it spill in carrying.
Meddle not with a sharpened point by feeling it constantly,
or it will soon become blunted.
金玉滿堂，莫之能守；
富貴而驕，自遺其咎。
功成身退，天之道。
Gold and jade endanger the house of their possessor.
Wealth and honors lead to arrogance and envy, and bring ruin.
Is thy way famous and thy name becoming distinguished?
Withdraw, thy work once done, into obscurity; this is the way of Heaven.
十章
載營魄抱一，能無離乎？
專氣致柔，能嬰兒乎？
滌除玄覽，能無疵乎？
When soul and body are in the bond of love, they can be kept together.
By concentration on the breath it is brought to perfect elasticity,
and one becomes as a babe.
By purifying oneself from Samadhi one becomes whole.
愛國治民，能無為乎？
天門開闔，能為雌乎？
明白四達，能無知乎？
In his dealing with individuals and with society,
let him move without lust of result.
In the management of his breath,
let him be like the mother-bird.
Let his intelligence comprehend every quarter;
but let his knowledge cease.
生之畜之，
生而不有，為而不恃，
長而不宰，是謂玄德。
Here is the Mystery of Virtue.
It createth all and nourisheth all;
yet it doth not adhere to them;
it operateth all, but knoweth not of it,
nor proclaimeth it;
it directeth all,
but without conscious control.