中华传统文化博大精深，影响深远。《易经》、《道德经》、《论语》和《孙子兵法》等许多经典大作在海外影响很大，许多著作多为洋人所译。有时捧一本译作读读，发现误译、漏译很多，不知所云，啼笑皆非。
《道德经》有几个译本，我读完后，的确佩服老外的努力。他们在译作上是下了颇多的功夫，遗憾的是译作常受其文言文功底所累。
现在我试图重译几本经典，当然在吸取老外译者精华的同时还要贯彻自己的理解，力图实现“信、达、雅”的翻译原则。本人才粗学浅，因此呼吁万能的互联网中的朋友，一起参与匡正工作，把中国的经典译成经典。我会不定期地把相关翻译发布出来，抛砖引玉，欢迎指正。
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今年风靡的翻译神器，已经严重地威胁到了翻译人员的就业问题，我希望他们能够拿出一款翻译古代经典著作的工具，让我们在传播华夏文化的时候不致于这么折腾费事。估计他们还得花几年时间，才能搞出个古文翻译神器。
第12章 养生
五色令人目盲，五音令人耳聋，五味令人口爽，驰骋畋猎令人心发狂，难得之货令人行妨。是以圣人为腹不为目。故去彼取此。
Colors blind the eyes, sounds deafen the ears, flavors numb the tastes. Galloping and hunting thrill the hearts, possessing rarity corrupt one’s mind. So, the Sage works to fill up one's core rather than to please his eyes. Therefore, he knows how to choose this over that.
第11章
三十辐共一毂，当其无，有车之用。埏埴以为器，当其无，有器之用。凿户牖以为室，当其无，有室之用。故有之以为利，无之以为用。
Thirty spokes share one hub, when no spokes, then we know its use. Clays are shaped as vessels, when no clay, we know its use. Doors and windows are made for the house, when there are none existing, we know their uses. Therefore, we use them to our own benefits, we know they are useful when using them.
第10章
载营魄抱一，能无离乎？专气致柔，能如婴儿乎？ 涤除玄鉴，能无疵乎？ 爱民治国，能无为乎？ 天门开阖，能为雌乎？ 明白四达，能无知乎？
Keeping body and soul together as one, can you avoid separation? Focusing to the level of becoming supple, can you become as a baby? Washing and cleansing the primal vision, can you see without a stain? Loving all men and ruling the country, can you accomplish without work? Opening and closing the gateway to heaven, can you act in a role of woman? Understanding and being sensible to all things, you can’t be ignorant.
第9章
持而盈之，不如其已。 揣而锐之，不可长保。金玉满堂，莫之能守。富贵而骄，自遗其咎。功遂身退，天之道也。
Filling up to the brim is not as good as giving up at opportune moment. Over-sharpening a blade will blunt its edge. Hoarding treasures of gold and jade will forfeit your security. Amassing wealth and fame betray your vanity, disaster comes to your door. This is the Tao of Heaven: hide away after becoming successful.
翻译到这一章，忍俊不禁，想起了大学时期的一位政治辅导员。他的名字叫“赵满堂”，他当初已是50多岁，矮小、滑稽、朴拙的山东籍转业军人。想必他父母看到上面的经文后，必定不会给他取名“满堂”呀。金玉满堂，实则安危莫保。希望“满堂叔”，衣食无忧，安享晚年。
第八章
上善若水。水善利万物而不争，处众人之所恶，故几于道。
居善地，心善渊；与善仁，言善信；政善治，事善能，动善时。夫唯不争，故无尤。
The supreme good is like water. It benefits all without a challenge as it stays where it is reviled, thus it is close to Tao.
In dwelling, it prefers down-to-earth places. In meditation, it is as deep as an abyss. In relationship, it treats all with compassion. In words, it conveys trust. In governance, it holds onto justice. In work, it employs talents. In action, it seizes opportune time. Therefore, it stays away from conflicts, and ends up with no faults.
第七章
天长地久。天地所以能长且久者，以其不自生，故能长生。
是以圣人后其身而身先，外其身而身存。以其无私，故能成其私。
The Heaven is long and Earth eternal. They are long and eternal because they are not self-producing, so they are eternal.
Therefore, the Saint stays behind, that is why she is ahead; She is apart from all so that She becomes a part of all. She is selfless, therefore She make herself fulfilled.
第六章
谷神不死，是谓“玄牝”。玄牝之门，是谓天地根。绵绵若存，用之不勤。
The Great Self never dies, she is called the Unimaginable (Great) Mother. The gateway of the Great Mother is called the root of Heaven and Earth. It brings forth infinite worlds and will not be exhausted.
第五章
天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。
天地之间，其犹橐籥乎？虚而不屈，动而愈出。
多言数穷，不如守中。
Heaven and earth are indifferent, they treat all things as sacrifices; The Saint is indifferent, he treats populace as offerings. The Heaven and earth are like bellows and wind instruments. They are hollow and infinite. The more they are worked, the more they yield. The outspoken is less desirable than toeing to the central line.
第四章
不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。
是以圣人之治，虚其心，实其腹，弱其志，强其骨。常使民无知无欲，使夫智者不敢为也，为无为，则无不治。
Esteem no sage so people chase no fame; treasure no rare goods so that people don't degenerate into stealing; hide away what people crave for so that their minds will not be distracted.
Therefore, the saint governs by emptying people's mind, filling their cores, weakening their resolve, and strengthening their muscles. Refrain people from their quest for knowledge and desires, then the wise acts responsibly. Practice no act, then, all will be under control.
第三章
道冲而用之或不盈。渊兮，似万物之宗。挫其锐，解其纷，和其光，同其尘。湛兮，似或存。吾不知谁之子，象“帝”之先。
Tao is void. When being used, it is inexhaustible. Infinite as if it is the beginning of all. Blunt sharp edges, resolve confrontations, contain glories, follow the dust. Clear as it exists. Not knowing whose offspring He is, he looks older than God.
第二章（第二段的排比句，在翻译中有很好的体现，读起来朗朗上口，应该算得意之笔）
天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。
有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随，恒也。
是以圣人处无为之事，行不言之教。万物作而弗始，生而弗有，为而弗恃，功成而弗居。夫唯弗居，是以不去。
People know things as beautiful, because there exist ugly things. People see things as good, because there exist evils.
Therefore, haves and have-nots create each other, difficult and easy complement each other, long and short define each other, high and low support each other, chord and sound harmonize each other, before and after follow each other. This is the Primal Virtue.
Therefore, the sage handles affairs in a hands-off manner, he instructs without teaching. The ten thousand things rise and fall without ending, giving birth and nourishing, bearing yet not possessing, working yet not taking credit, succeeding yet not dominating. As it is not dominating, it takes no blames.
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《道德经》开宗明义，把宇宙之大，道之玄妙莫测展了开来，就如《圣经》旧约的创世纪第一章。《道德经》中的“道”通常被译为Tao，其实《圣经》有类似对应的概念--the Way。「约14:6」：耶稣说，我就是道路，真理，生命/I am the way, the truth and the life. 能否把“道”译成“the Way”，我觉得是可以的。
另外《道德经》“有”与“无”的概念不是现在的拥有概念，而是是否说得清道得明的意思。第一章是最望而生畏，最难翻译的，但是冲破第一层心里障碍之后，后面的工作相对比较简单。高手在民间，所以期盼各路大神不吝赐教，大胆斧正。
第一章
道，可道也，非恒道也。名，可名也，非恒名也。 “无”，名天地之始；“有”，名万物之母。 故，常“无”，欲以观其妙；常“有”，欲以观其徼。 此两者，同出而异名，同谓之玄。玄之又玄，眾妙之门。
Tao that can be taught and learned is not an everlasting Tao. Name that can be explained is not a timeless name.
The unnamable is the source of heaven and earth, and the nameable is the mother of all. Therefore, through fathomless unnamable we observe its mystery, through the nameable, we knows it limits. Both share the same source but named differently. Collectively, they are called the unknown, which is the gateway to all knowledge.
