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中国文化典籍英语翻译庄周论道《秋水篇》

以道观之,物无贵贱:以物观之,自贵而相贱;以俗观之,贵贱不在己。以差观之,因其所大而大之,则万物莫不大;因其所小而小之,则万物莫不小,知天地之为梯米也,知毫末之为丘山也,则有差教睹矣。以功观之,因其所有而有之,则万物莫不有;因其所无而无之,则万物莫不无;知东西之相反而不可以相无,则功分定矣。以趣观之,因其所然而然之,则万物莫不然;因其所非而非之,则万物莫不非;知免桀之自然而相非,则趣操睹矣。
From the standpoint of Tao, there is nothing which is valuable or worthless. Whereas from the point of view of things, each holds itself as something valuable and other things as of no account. From the poinl of view of the vulgar, the value or worthlessness of a man does not depend upon himself (but upon wealth, position, etc), If looking at things according to iheir gradated differences, we say they are relatively big, then there is nothing in the universe which is not big; if we say they arc relatively small, there is nothing in the universe which is not small. To know that Heaven and Earth are but as a tare-seed,and that the tip of a hair is a mountain: this is the expression of relativity.From the viewpoint of its function, if we say that a ihing exists or does not exist, in reference to the function it fulfills or does not fulfill, then there is nothing which does not exist, nothing which does exist. If we know that east and west are opposite, and yet that the one cannot be without the other, we know the due adjustment of the functions of things.From the viewpoint of the biases (of things), if we say that anything is right because it is right (in its own eyes), then there is nothing which is not right, if we say that anything is wrong because it is wrong (in the eyes of others), then there is nothing which is not wrong.To know that Yao and Chieh were both good and both evil from their opposite points of view: this is to see their bias.
以道观之,何贵何贱,是谓反衍。无拘而志,与道大蹇。何少何多,是谓谢施;无一而行,与道参差。严严乎若国之有君,其无私德;繇繇乎若祭之有社,其无私福;泛泛乎其若四方之无穷,其无所畛域,兼怀万物,其孰承翼?尸是谓无方。万物一齐,孰短孰长?道无终始,物有死生,不恃其成;一虚一满,不位乎其形,年不可举,时不可止,消息盈虚,终则有始。严是所以语大义之方,论万物之理也。
From the standpoint of Tao, what is "valuable"? What is "worthless"? Do not hold to something bigotedly, for this would involve grear opposition with Tao. What are "few"? What are "many"? They are inconstant. Do not be one-sided in your conduct, for this would be diverging from Tao. Be dignified, as the mler of a state who is completely unselfish. Be dispassionate, like the worshipped spirit of the land, whose dispensation is impartial. Be all-comprehensive, like the points of the compass, to whose boundlessness no limit is set. Hold all things in your embrace, and then which will leave you? This is to be without one-sidedness. Where all things are equal, how can one be long and another short?Tao is without beginning or end, whereas things die and are born. They have no guarantee of permanence. Now empty, now full, they have no set form.Past years cannot be recalled; lime cannot be arTested. Growth and decay are the succession of transformations. When there is end, there is beginning.20 This is the way to speak of the aspects of the great standard and to discuss the principles of all things.


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