许译中华元典

丛书译者为许渊冲先生，其从事翻译工作70年，2010年12月荣获“中国翻译文化终身成就奖”；2014年8月荣获由国际译联颁发的文学翻译领域奖项——“北极光”杰出文学翻译奖，成为首位获该奖的亚洲翻译家。 　　经许先生的妙手，许多中国经典诗文被译成出色的英文韵语。这套汉英对照版“许译中国经典诗文集”荟萃许先生具代表性的英文译作14种，汉语部分采用中华书局版本。这些作品包括多种体裁，上起先秦，下至清代，既是联接所有中国人思想、情感的文化纽带，也是中国文化走向世界的重要桥梁。阅读和了解这些作品，即可尽览中国文化的“源头活水”。相信这套许氏译本能使英语读者分享孔子、老子的智慧，分享唐诗、宋词、中国古典戏曲的优美，并以此促进东西方文化的交流。 　　2015年2月2日，由中国出版协会举办的第五届中华优秀出版物奖在京揭晓，“许译中国经典诗文集”（汉英对照）（14册）荣获“提名奖”。 

许渊冲–诗译英法*人 ，北京大学教授，翻译家。希望这套许氏译本能使英语读者对中国经典诗文也能“知之，好之，乐之”，能够分享孔子、老子的智慧，分享唐诗、宋词、中国古典戏曲的优美，并以此促进东西文化的交流。值得珍藏。许渊冲先生从事翻译工作70年，2010年12月荣获“中国翻译文化终身成就奖”。他被称为将中国诗词译成英法韵文的唯yi专家，经他的妙手，许多中国经典诗文被译成出色的英文和法文韵语。这套“中国经典诗文集”就是由他所译，前半部分是英文，后半部分是中文。

Preface PART I PART II 序 上篇　道经 下篇　德经 Contents 目 录 卷 一 Preface 序 Book of Songs 国 风 Songs Collected South of the Capital, Modern Shaanxi and Henan 周 南 Cooing and Wooing 关 雎 Home-going of the Bride 葛 覃 Mutual Longing 卷 耳 Married Happiness 樛 木 Blessed with Children 螽 斯 The Newly-wed 桃 夭 The Rabbit Catcher 兔 罝 Plantain Gathering 芣 苢 A Woodcutter’s Love 汉 广 A Wife Waiting 汝 坟 The Good Unicorn 麟之趾 Songs Collected South of Shao, Modern Henan 召 南 The Magpie’s Nest 鹊 巢 The Sacrifice 采 蘩 The Grasshoppers 草 虫 Sacrifice before Wedding 采 The Duke of Shao 甘 棠 I Accuse 行 露 Officials in Lamb Furs 羔 羊 Why Not Return? 殷其雷 An Old Maid 摽有梅 The Starlets 小 星 A Merchant’s Wife 江有汜 A Deer Killer and a Jadelike Maiden 野有死麕 The Princess’ wedding 何彼矣 A Hunter 驺 虞 …… 

Preface　　Li Er, the Old Master (571–500 BC), twenty years older than Confucius(551–479 BC), was a great philosopher of ancient China. His Laws Divine and Human of 5,000 words in 81 chapters is an influential philosophical work in the world. This book has many English translations. So far I have read four different versions, namely, The Way and Its Power by Arthur Waley Published in 1934, Lao Zi the Book of Tao and Teh published by Peking University Press in 1995, Tao Te Ching published by Liaoning University Press in 1996, and the Classic of the Dao, A New Investigation published by Foreign Languages Press in 1998. All these versions are literal translations, and the key word is phonetically transcribed as “tao” or “dao”, except for Waley who translates it as “the way”. This cannot be easily understood by the modern reader. In reality, the key word means law, divine law, natural law or truth. In the very beginning of the first chapter of his book, Lao Zi says: “The divine law may be spoken of, but it is not the common law.” By common law Lao Zi means those enforced by human beings. So we may see the difference between divine and human laws. The divine law is objective truth which does not depend on human will for its existence, while human laws do. The former may be called natural philosophy, while the latter social philosophy. The former will not change when the latter does. That is the reason why the Old Master says that the divine law is not the common law. Based on such interpretation, I have translated the Old Master’s Laws Divine and Human as I understand it, so that it may be easily understood by the modern reader.　　What is the divine law? The Od Master says in Chapter 4 that the divine law is formless, its use is inexhaustible; it is endless, whence come all things. That is to say, the divine law is abstract, empty and formless, but it can be embodied in concrete things, so its use is inexhaustible like an unfulfillable abyss, for it is deep, bottomless, endless, boundless, whence come all concrete things. Thus we see the divine law inwardly and outwardly.　　In Chapter 37 the Old Master says that the divine law will not interfere, so there is nothing it cannot do. Non-interference is an important principle of the Old Master’s philosophy. Only when the law does not interfere can all things develop freely. So the law should always be inactive so as to let all things be active. The activity of all things is the result of the law’s inaction or non-interference. The law’s inaction provides the condition for the activity of all things. When we say there is nothing the law cannot do, we mean that the activity of all things are the embodiment of the divine law. In Chapter 2 the Old Master says more concretely, “Therefore the sage does everything without interference, teaches everyone without persuasion, and lets everything begin uninitiated and grow unpossessed. Everything is done without being his deed, and succeeds without being his success.” And the Old Master sums up in Chapter 57: “Therefore the sage says, ‘If I do nothing wrong, the people will go the right way.’” Thus we see “to rule by inaction or non-interference” is an important principle of the Old Master’s political philosophy.　　As a result of inaction, the Old Master advocates non-contention. In Chapter 8 he says, “The highest good (virtue) is like water. Water benefits everything by giving without taking or contending. It likes the low place others dislike, so it follows closely the divine law.” Here virtue is compared to water which flows to a low place without contending for a high position. Thus the virtue of non-contention conforms to the divine law. In Chapter 22 the Old Master says, “He who does not show himself is seen everywhere. He who does not assert himself is well-known. He who does not boast wins success. He who is not proud can lead. As he contends for nothing, none in the world could contend with him.” This further illustrates his principle of non-contention or his economis philosophy. If nobody should contend for personal gain or selfish profit, then there would be a lasting peace in the world.　　How can the principle of non-contention be carried out? The Old Master puts forward the rules to be observed in Chapter 19: “Be simple and plain, selfless and desireless.” If you can control or subdue your desire, of course you will not contend for personal profit. That is the reason why the Old Master says in Chapter 1, “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 the external manifestaions.” Only when you understand　　序　　老子姓李名耳，公元前6世纪人（571—500BC），大约比孔子（551—479BC）早生二十年，是古代中国伟大的哲学家。他的《道德经》五千言，八十一章，是世界上影响巨大的哲学经典。这部书中外译文很多，我只见到英国韦理的译本，国内则有北京大学出版社1995年的《老子道德经》，辽宁大学出版社1996年的《英译老子》，外文出版社1998年的《老子思想新释》等。这些译本多是逐字直译，各有独到之处；但除韦理把“道”解释为“道路”外，其他译本的“道”都是音译。在我看来，“道”字是本书的关键词，如果音译，则本书的精义损失太大，应该用现代人理解的词语来翻译，才能使老子的思想在全世界流传。其实，“道”是天道、道理、真理、自然规律的意思。《老子》章开宗明义就说：“道可道，非常道。”个“道”字指天道或自然规律，第三个“道”字却指人间正道或社会规律。自然规律不依人的主观意志为转移，而社会规律、伦理道德却是根据人的需要来确定的。因此老子说：道非常道。意思就是：天道有常，不为尧存，不为桀亡；自然规律不会因为人的好坏而改变。根据这种解释，我把老子《道德经》重新译成现代读者更容易理解的英文。　　如何理解“道”呢？《老子》第四章说：“道冲，而用之又不盈也；渊兮似万物之宗。”这四句话包括了“渊冲”两个字在内。“冲”者虚也，就是空虚无物，无形无影，却又用之不尽，取之不竭。“渊”者深也，就是广博深奥，包罗万象，所以像是万物的根源。这两个字说明了“道”的内涵和外表。　　《老子》第三十七章说： “ 道常无为， 而无不为。”“无为”不是无所作为，而是不干涉万物的作为，让万物自由发展的意思。所以“道”常无为而万物有为。万物有为是道无为的结果，道无为是万物有为的条件。说“道”无不为，是说万物的作为都是“道”的体现：“道”是抽象的，万物是具体的，万物的所作所为都是“道”的具体化。这是老子重要的哲学思想。第二章中说得更加具体：“是以圣人处无为之事，行不言之教。万物作而弗始也，为而弗恃也，成功而弗居也。”这就是说，圣人做事，从不干涉别人；他不说话，却能教育别人。万物不用圣人启动，自然会有所作为；万物生长发展，并不属于圣人所有；万物有所作为，圣人并不居功。所以第五十七章总结说：“是以圣人之言曰：我无为而民自化。”这就是说：只要圣人不犯错误，不横加干涉，人民自然会走上正确的道路。无为而治，是老子重要的政治思想。　　因为无为，所以不争。《老子》第八章说：“上善若水。水善利万物而不争，处众人之所恶，故几于‘道’矣。”这里把的善德比作水，水对万物有利，而不和万物争利；水往低处流，处在众人不喜欢的地位，而不和万物争夺上方。这种不争的善德，就接近于无为的天道了。第二十二章又说：“不自见，故明；不自是，故彰；不自伐，故有功；不自矜，故能长。夫唯不争，故天下莫能与之争。”这就更进一步，说不表现自己，所以看得清楚，别人也能看得明白；不自以为是，反能为人理解；不吹嘘自己，反而能够成功；不居功自傲，反而能够领导别人。如果你不争名夺利，争功夺位，天下还有谁能和你争呢？不争利是老子重要的经济思想。如果国家都像水一样，不和别国争高低；如果人不争夺私利，只利万物，那天下就可以太平了。　　如何才能做到不争呢？老子又提出了寡欲的思想。第十九章说：“少私寡欲。”可见老子所说的欲，指的是自私自利的欲望，不是利人利己的思想。所以章才说：“故恒无欲也，以观其妙；恒有欲也，以观其所噭。”因为没有私心和偏见，才能理解“道”内在的奥妙；只有无私的欲望，才能观察“道”外在的表现。　　如何才能做到寡欲呢？老子又提出了知足的理论。第三十三章说：“知人者智也，自知者明也；胜人者有力也，自胜者强也。知足者富也。”为什么要知足呢？因为知道自己比知道别人更难，战胜自己也比战胜别人更难，在心理上了解自己，战胜自己的欲望，那所得到的满足，可以算是精神上的智者、强者、富者了。第四十六章又说：“祸莫大于不知足，咎莫憯于欲得。故知足之足，恒足矣。”这是从反面来说，若不知足，贪得无厌，反而会引起祸事。所以知道应该满足，不该贪得，那反而是富足的。　　无为，不争，寡欲，知足，是老子的人生观。客观上说来，老子却具有辩证统一的世界观。如第二章说：“有、无之相生也，难、易之相成也，长、短之相形也，高、下之相盈也。”说的就是：有无，难易，长短，高下，都是相对的，没有难就无所谓易，没有长就无所谓短，没有高就无所谓下。所以第二十二章又说：“曲则全，枉则直；洼则盈，敝则新；少则得，多则惑。”这就是说：委屈才能求全，矫枉才能得正，空洼才能盈满，破旧才能革新，太少才会增加，太多反会损失。这种相反相成的观点，使老子得出了刚柔相济的结论。

Chapter VIII　　8.1. Tai Bo, said the Master, might be said to have the highest virtue, for he had thrice renounced the throne. He was beyond the praise of the people.　　8.2. Beyond propriety, said the Master, respect would lead to labor lost, caution to timidity, courage to violence, and even frankness would hurt. If cultured men are affectionate to their kins, then people will be inspired to do good. If old friends are not forgotten, then people will not be negligent.　　8.3. When Master Zeng was ill, he summoned his disciples around him and said, “Uncover my feet and uncover my hands! It is said in the Book of Poetry: ‘Be careful as if you did stand On the brink of the gulf of vice Or tread upon the ice!’ From now on, I need not be so careful, my young friends.”　　8.4. When Master Zeng was ill, Meng Jing Zi came to inquire after him. Master Zeng said, “When a bird is about to die, its song is mournful. When a man is about to die, what he says is good. In performing the rites, a cultured man will pay attention to three things: how to look inoffensive and respectful, appear trustworthy, and be free from vulgarity in speech. As to sacrificial service, he will leave it to officials in charge.”　　8.5. Master Zeng said, “The capable may consult the incapable, the possessor of much may consult those of little; those who have may appear to have not, those who are full may appear empty; a man may take no care even when he is offended. Such was the way of one of my former friends.”　　8.6. Master Zeng said, “Is he not an intelligentleman who can be entrusted with a helpless orphan prince and the fate of a state, and who dare to face danger without fear? Yes, he is.”　　8.7. Master Zeng said, “An intellectual should be strong and steady, for his duty is heavy and his journey will be long. Is it not a heavy duty to be a man of men? Is his journey not long which will not end until his death?”　　8.8. A man, said the Master, may be inspired by poetry, established in performing the rites, and perfected by music.　　泰伯篇第八　　共二十一章　　8.1 子曰：“泰伯⑴，其可谓至德也已矣。三以天下⑵让，民无得而称焉。”　　【译文】孔子说：“泰伯，那可以说是品德极崇高了。屡次地把天下让给季历，老百姓简直找不出恰当的词语来称赞他。”　　【注释】　　⑴泰伯——亦作“太伯”，周朝祖先古公亶父的长子。古公有三子，太伯、仲雍、季历。季历的儿子就是姬昌（周文王）。据传说，古公预见到昌的圣德，因此想打破惯例，把君位不传长子太伯，而传给幼子季历，从而传给昌。太伯为着实现他父亲的意愿，便偕同仲雍出走至勾吴（为吴国的始祖），终于把君位传给季历和昌。昌后来扩张国势，竟有天下的三分之二，到他儿子姬发（周武王），便灭了殷商，统一天下。　　⑵天下——当古公、泰伯之时，周室仅是一个小的部落，谈不上“天下”。这“天下”两字可能即指其当时的部落而言。也有人说，是预指以后的周部落统一了中原的天下而言。　　8.2 子曰：“恭而无礼⑴则劳，慎而无礼则葸⑵，勇而无礼则乱，直而无礼则绞⑶。君子笃于亲，则民兴于仁；故旧不遗，则民不偷⑷。”　　【译文】孔子说：“注重容貌态度的端庄，却不知礼，就未免劳倦；只知谨慎，却不知礼，就流于畏葸懦弱；专凭敢作敢为的胆量，却不知礼，就会盲动闯祸；心直口快，却不知礼，就会尖刻刺人。在上位的人能用深厚感情对待亲族，那老百姓就会走向仁德；在上位的人不遗弃他的老同事、老朋友，那老百姓就不致对人冷淡无情。　　【注释】　　⑴礼——这里指的是礼的本质。　　⑵葸——音喜，xǐ，胆怯，害怕。　　⑶绞——尖刻刺人。　　⑷偷——淡薄，这里指人与人的感情而言。　　8.3 曾子有疾，召门弟子曰：“启⑴予足！启予手！《诗》云⑵，‘战战兢兢，如临深渊，如履⑶薄冰。’而今而后，吾知免夫！小子！”　　【译文】曾参病了，把他的学生召集拢来，说道：“看看我的脚！看看我的手！《诗经》上说：‘小心呀！谨慎呀！好像面临深深水坑之旁，好像行走薄薄冰层之上。’从今以后，我才晓得自己是可以免于祸害刑戮的了！学生们！”　　【注释】　　⑴启——《说文》有“ ”字，云：“视也。”王念孙《广雅疏证》（《释诂》）说，《论语》的这“启”字就是《说文》的“ ”字。　　⑵《诗》云——三句诗见《诗经?小雅?小旻篇》。　　⑶履——《易?履卦?爻辞》：“眇能视，跛能履。”履，步行也。　　8.4 曾子有疾，孟敬子⑴问之。曾子言曰：“鸟之将死，其鸣也哀；人之将死，其言也善。君子所贵乎道者三：动容貌，斯远暴慢⑵矣；正颜色，斯近信矣；出辞气，斯远鄙倍⑶矣。笾豆之事⑷，则有司⑸存。”　　【译文】曾参病了，孟敬子探问他。曾子说：“鸟要死了，鸣声是悲哀的；人要死了，说出的话是善意的。在上位的人待人接物有三方面应该注重：严肃自己的容貌，就可以避免别人的粗暴和懈怠；端正自己的脸色，就容易使人相信；说话的时候，多考虑言辞和声调，就可以避免鄙陋粗野和错误。至于礼仪的细节，自有主管人员。”　　【注释】　　⑴孟敬子——鲁国大夫仲孙捷。　　⑵暴慢——暴是粗暴无礼，慢是懈怠不敬。　　⑶鄙倍——鄙是粗野鄙陋；倍同“背”，不合理，错误。　　⑷笾豆之事——笾音边，biān，古代的一种竹器，高脚，上面圆口，有些像碗，祭祀时用以盛果实等食品。豆也是古代一种像笾一般的器皿，木料做的，有盖，用以盛有汁的食物，祭祀时也用它。这里“笾豆之事”系代表礼仪中的一切具体细节。　　⑸有司——主管其事的小吏。　　8.5 曾子曰：“以能问于不能，以多问于寡；有若无，实若虚；犯而不校——昔者吾友⑴尝从事于斯矣。”　　【译文】曾子说：“有能力却向无能力的人请教，知识丰富却向知识缺少的人请教；有学问像没学问一样，满腹知识像空无所有一样；纵被欺侮，也不计较——从前我的一位朋友便曾这样做了。”　　【注释】　　⑴吾友——历来的注释家都以为是指颜回。　　The Nine Songs　　The Almighty Lord of the East　　Auspicious hour, oh! of lucky day!　　With deep respect, oh! we worship our lord.　　His jade pendants, oh! chime on display;　　He holds the hilt, oh! of his long sword.　　Jade weights fasten, oh! his mat divine　　Adorned with gems, oh! and flowers sweet.　　We pour pepper sauce, oh! and laurel wine　　And serve in orchids, oh! the spiced meat.　　We raise the rod, oh! to beat the drum;　　The drumbeats rise, oh! into the cloud.①　　In slow rhythm, oh! we sing and hum;　　To pipes and flutes, oh! we chant aloud.　　In fair array, oh! our lord appears;　　His fragrance fills, oh! the ritual hall.　　Five sounds mingle, oh! and charm our ears;　　Our lord is glad, oh! and gladdens all.　　九 歌　　【题解】　　《九歌》是一组祭祀神的乐歌，原本在楚国民间流传，后经屈原加工改写而具有了新的体制特点与精神面貌。《九歌》共有十一篇，“九”字为虚指还是实指？如果是实指，如何使总题与篇目相符？这是古今学者们争论的焦点。《文选五臣注》中张铣主张虚指，他认为：“九者，阳数之极，自谓否极，取为歌名矣。”朱熹《楚辞集注》则采取存疑的做法，认为：“篇名《九歌》而实十有一章，盖不可晓。旧以九为阳数者，尤为衍说。或疑犹有虞、夏《九歌》之遗声，亦不可考。今姑阙之，以俟知者，然非义之所急也。”他批评了张铣的看法，但并未自出新解。自明朝以来，主张实指的学者增多，汪瑗、林云铭、胡文英等人都有论及。其中，汪瑗率先提出较为合理的解释，其《楚辞蒙引》认为：“(《九歌》)末一篇固前十篇之乱辞也。《大司命》、《少司命》固可谓之一篇，如禹、汤、文武谓之三王，而文武固可为一人也。《东皇太一》也，《云中君》也，《湘君》也，《湘夫人》也，二《司命》也，《东君》也，《河伯》也，《山鬼》也，《国殇》也，非九而何？”总之，如何将十一篇中某些篇目进行合理归并，成为论说的重心所在。近代以来，上述“循名责实”的意识渐趋淡化，如陆侃如认为：“《九歌》是楚国民间祭歌，共十一篇，前十篇每一篇祭一个神，后一篇《礼魂》是送神曲。”这既是对汪瑗等人观点的继承，又不再主使《九歌》篇目与总题相符强作解人。现在一般认为，《九歌》前五篇《东皇太一》、《云中君》、《大司命》、《少司命》、《东君》为祭祀天神之歌，其演唱形式由饰为天神的主巫与代表世人的群巫共同参与、轮流演唱。但《东皇太一》中，主巫只出现于祭坛，并不演唱；后四篇《湘君》、《湘夫人》、《河伯》、《山鬼》为祭祀地之歌，以饰为地的主巫独唱独舞，没有群巫歌舞穿插其中；《国殇》为祭祀楚国阵亡将士的哀歌，因对祭祀对象的敬重，与祭神相似，也由主巫与群巫轮流对唱；后一篇《礼魂》为送魂曲，表明祭礼结束。“天神”、“地袛”、“人鬼”的体制安排，体现了《九歌》的完整性及系统性特点。姜亮夫认为东君与云中君、大司命与少司命、湘君与湘夫人、河伯与山鬼是四对配偶神。