《道德經(jīng)》中英文對照版

第一章：道可道，非常道;名可名，非常名。無名，天地之始;有名，萬物之母。故常無欲，以觀其妙;常有欲，以觀其徼。此兩者，同出而異名，同謂之玄。玄之又玄，眾妙之門。

The Way that can be told of is not an Unvarying Way; The names that can be named are not unvarying names. It was from the Nameless that Heaven and Earth sprang; The named is but the mother that rears the ten thousand creatures, each after its kind. Truly, 'Only he that rids himself forever of desire can see the Secret Essences' ; He that has never rid himself of desire can see only the Outcomes. These two things issued from the same mould, but nevertheless are different in name. This ' same mould' we can but call the Mystery, Or rather the 'Darker than any Mystery', The Doorway whence issued all Secret Essences.

第二章：天下皆知美之為美，斯惡已;皆知善之為善，斯不善已。故有無相生，難易相成，長短相形，高下相傾，音聲相和，前后相隨。是以圣人處無為之事，行不言之教，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。

It is because every one under Heaven recognizes beauty as beauty,that the idea of ugliness exists. And equally if every one recognized virtue as virtue, this would merely create fresh conceptions of wickedness. For truly 'Being and Not-being grow out of one another; Difficult and easy complete one another. Long and short test one another; High and low determine one another. Pitch and mode give harmony to one another. Front and back give sequence to one another'. Therefore[1] the Sage relies on actionless activity, Carries on wordless teaching, But the myriad creatures are worked upon by him; he does not disown them. He rears them, but does not lay claim to them, Controls them, but does not lean upon them, Achieves his aim, but does not call attention[2] to what he does; And for the very reason that he does not call attention to what he does He is not ejected from fruition of what he has done.

[1]Because 'action' can only make one thing high at the expense of making something else low, etc.

[2]Literally, 'does not place (i.e.classify) himself as a victor'. cf. MenciusⅡ, Ⅰ;

第三章：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。是以圣人之治，虛其心，實其腹;弱其志，強其骨。常使民無知無欲，使夫智不敢為也。為無為，則無不治。

If we stop looking for 'persons of superior morality' (hsien) to put in power, there will be no more jealousies among the people. If we cease to set store by products that are hard to get , there will be no more thieves. If the people never see such things as excite desire, their hearts will remain placid and undisturbed. Therefore the Sage rules

By emptying their hearts

And filling their bellies,

Weakening their intelligence[1]

And toughening their sinews

Ever striving to make the people knowledgeless and desireless.

Indeed he sees to it that if there be any who have knowledge, they dare not interfere. Yet through his actionless activity all things are duly regulated.

[1]Particularly in the sense of 'having ideas of one's own'.

第四章：道沖而用之，或不盈。淵兮，似萬物之宗。(挫其銳，解其紛，和其光，同其塵。)湛兮，似或存。吾不知誰之子，象帝之先。

The Way is like an empty vessel That yet may be drawn from Without ever needing to be filled. It is bottomless; the very progenitor of all things in the world. In it all sharpness is blunted, All tangles untied, All glare tempered, All dust[1] smoothed. It is like a deep pool that never dries. Was it too the child of something else? We cannot tell. But as a substanceless image[2] it existed before the Ancestor.[3]

[1]Dust is the Taoist symbol for the noise and fuss of everyday life.

[2]A hsiang, an image such as the mental images that float before us when we think.

[3]The Ancestor in question is almost certainly the Yellow Ancestor who separated Earth from Heaven and so destroyed the Primal Unity, for which he is frequently censured is Chuang Tzu.

第五章：天地不仁，以萬物為芻狗;圣人不仁，以百姓為芻狗。天地之間，其猶橐?乎!虛而不屈，動而愈出。多言數(shù)窮，不如守中。

Heaven and Earth are ruthless; To them the Ten Thousand Things are but as straw dogs. The Sage too is ruthless; To him the people are but as straw dogs. Yet[1] Heaven and Earth and all that lies between Is like a bellows In that it is empty, but gives a supply that never fails. Work it, and more comes out . Whereas the force of words[2] is soon spent. Far better is it to keep what is in the heart[3].

[1]Though ruthless nature is perpetually bounteous.

[2]Laws and proclamations.

[3]For chung as 'what is within the heart', see Tso Chuan, Yin Kung 3rd year and Kuan Tzu,37, beginning. The comparison of Heaven and Earth to a bellows is also found in Kuan Tzu (P'ien 11, beginning).

第六章：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 Valley Spirit never dies. It is named the Mysterious Female. And the Doorway of the Mysterious Female Is the base from which Heaven and Earth sprang. It is there within us all the while; Draw upon it as you will, it never runs dry.[1]

[1]Lieh Tzu quotes these lines as coming from the Book of the Yellow Ancestor; but it does not follow that the Tao Ching is actually quothing them from this source. They may belong to the general stock of early Taoist rhymed teaching. For ch' in compare below, Chapter 52, line 9, and Huai-nan Tzu I, fol.2.

第七章：天長地久，天地所以能長且久者，以其不自生，故能長生。是以圣人后其身而身先，外其身而身存。非以其無私邪?故能成其私。

Heaven is eternal, the Earth Everlasting. How come they to be so? Is it because they do not foster their own lives; That is why they live so long. Therefore the Sage Puts himself in the background; but is always to the fore. Remains outside; but is always there. Is it not just because he does not strive for any personal end That all his personal ends are fulfilled?

第八章：上善若水，水善利萬物而不爭。處眾人之所惡，故幾于道。居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。夫唯不爭，故無尤。

The highest good is like that of water. The goodness of water is that it benefits the ten thousand creatures; yet itself does not scramble, but is content with the places that all men disdain. It is this that makes water so near to the Way. And if men think the ground the best place for building a house upon, If among thoughts they value those that are profound, If in friendship they value gentleness, In words, truth; in government, good order; In deeds, effectiveness; in actions, timeliness- In each case it is because they prefer what does not lead to strife,[1] And therefore does not go amiss.

[1]Even ordinary people realize the importance of the Taoist principle of 'water-like' behaviour, i.e. not striving to get on top or to the fore.

第九章：持而盈之，不如其已;揣而銳之，不可長保。金玉滿堂，莫之能守。富貴而驕，自遺其咎。功遂身退，天之道也!

Stretch a bow[1] to the very full, And you will wish you had stopped in time; Temper a sword-edge to its very sharpest, And you will find it soon grows dull When bronze and jade fill your hall It can no longer be guarded. Wealth and place breed insolence That brings ruin in its train. When your work is done, then withdraw! Such is Heaven's[2] Way.

[1] the expression used can also apply to filling a vessel to the brim; but 'stretching a bow' makes a better parallel to 'sharpening a sword'.

[2] as opposed to the Way of man

老 子: 「道 德 經(jīng)」 : 第 十 章

載 營 魄 抱 一 ， 能 無 離 乎 。

專 氣 致 柔 ， 能 如 嬰 兒 乎 。

滌 除 玄 鑒 ， 能 如 疵 乎 。

愛 國 治 民 ， 能 無 為 乎 。

天 門 開 闔 ， 能 為 雌 乎 。

明 白 四 達 ， 能 無 知 乎 。

Chapter 10

When the intelligent and animal souls are held together in one

embrace, they can be kept from separating. When one gives undivided

attention to the (vital) breath, and brings it to the utmost degree of

pliancy, he can become as a (tender) babe. When he has cleansed away

the most mysterious sights (of his imagination), he can become without

a flaw.

In loving the people and ruling the state, cannot he proceed

without any (purpose of) action? In the opening and shutting of his

gates of heaven, cannot he do so as a female bird? While his

intelligence reaches in every direction, cannot he (appear to) be

without knowledge?

(The Tao) produces (all things) and nourishes them; it produces

them and does not claim them as its own; it does all, and yet does not

boast of it; it presides over all, and yet does not control them.

This is what is called 'The mysterious Quality' (of the Tao).

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 十 一 章

三 十 輻 ， 共 一 轂 ， 當 其 無 ， 有 車 之 用 。

埏 埴 以 為 器 ， 當 其 無 ， 有 器 之 用 。

鑿 戶 牖 以 為 室 ， 當 其 無 ， 有 室 之 用 。

故 有 之 以 為 利 ， 無 之 以 為 用 。

Chapter 11

The thirty spokes unite in the one nave; but it is on the empty

space (for the axle), that the use of the wheel depends. Clay is

fashioned into vessels; but it is on their empty hollowness, that

their use depends. The door and windows are cut out (from the walls)

to form an apartment; but it is on the empty space (within), that its

use depends. Therefore, what has a (positive) existence serves for

profitable adaptation, and what has not that for (actual) usefulness.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 十 二 章

五 色 令 人 目 盲 ? 五 音 令 人 耳 聾 ? 五 味 令 人 口 爽 ?

馳 騁 畋 獵 ， 令 人 心 發(fā) 狂 ? 難 得 之 貨 ， 令 人 行 妨 。

是 以 圣 人 為 腹 不 為 目 ， 故 去 彼 取 此

Chapter 12

Colour's five hues from th' eyes their sight will take;

Music's five notes the ears as deaf can make;

The flavours five deprive the mouth of taste;

The chariot course, and the wild hunting waste

Make mad the mind; and objects rare and strange,

Sought for, men's conduct will to evil change.

Therefore the sage seeks to satisfy (the craving of) the belly, and

not the (insatiable longing of the) eyes. He puts from him the

latter, and prefers to seek the former.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 十 三 章

寵 辱 若 驚 ， 貴 大 患 若 身 。

何 謂 寵 辱 若 驚 。

寵 為 下 ， 得 之 若 驚 ， 失 之 若 驚 ， 是 謂 寵 辱 若 驚 。

何 謂 貴 大 患 若 身 。

吾 所 以 有 大 患 者 ， 為 吾 有 身 ，

及 吾 無 身 ， 吾 有 何 患 。

故 貴 以 身 為 天 下 ， 若 可 寄 天 下 ?

愛 以 身 為 天 下 ， 若 可 托 天 下 。

Chapter 13

Favour and disgrace would seem equally to be feared; honour and

great calamity, to be regarded as personal conditions (of the same

kind).

What is meant by speaking thus of favour and disgrace? Disgrace is

being in a low position (after the enjoyment of favour). The getting

that (favour) leads to the apprehension (of losing it), and the losing

it leads to the fear of (still greater calamity):--this is what is

meant by saying that favour and disgrace would seem equally to be

feared.

And what is meant by saying that honour and great calamity are to be

(similarly) regarded as personal conditions? What makes me liable to

great calamity is my having the body (which I call myself); if I had

not the body, what great calamity could come to me?

Therefore he who would administer the kingdom, honouring it as he

honours his own person, may be employed to govern it, and he who would

administer it with the love which he bears to his own person may be

entrusted with it.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 十 四 章

視 之 不 見 ， 名 曰 夷 ?

聽 之 不 聞 ， 名 曰 希 ?

搏 之 不 得 ， 名 曰 微 。

此 三 者 不 可 致 詰 ， 故 混 而 為 一 。

其 上 不 ? ， 其 下 不 昧 。

繩 繩 兮 不 可 名 ， 復 歸 于 物 。

是 謂 無 狀 之 狀 ， 無 物 之 象 ， 是 謂 惚 恍 。

迎 之 不 見 其 首 ， 隨 之 不 見 其 后 。

執(zhí) 古 之 道 ， 以 御 今 之 有 。

能 知 古 始 ， 是 謂 道 紀 。

Chapter 14

We look at it, and we do not see it, and we name it 'the

Equable.' We listen to it, and we do not hear it, and we name it 'the

Inaudible.' We try to grasp it, and do not get hold of it, and we

name it 'the Subtle.' With these three qualities, it cannot be made

the subject of description; and hence we blend them together and

obtain The One.

Its upper part is not bright, and its lower part is not obscure.

Ceaseless in its action, it yet cannot be named, and then it again

returns and becomes nothing. This is called the Form of the Formless,

and the Semblance of the Invisible; this is called the Fleeting and

Indeterminable.

We meet it and do not see its Front; we follow it, and do not see

its Back. When we can lay hold of the Tao of old to direct the things

of the present day, and are able to know it as it was of old in the

beginning, this is called (unwinding) the clue of Tao.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 十 五 章

古 之 善 為 道 者 ， 微 妙 玄 通 ， 深 不 可 識 。

夫 唯 不 可 識 ， 故 強 為 之 容 ：

豫 兮 若 冬 涉 川 ?

猶 兮 若 畏 四 鄰 ?

儼 兮 其 若 客 ?

渙 兮 其 若 凌 釋 ?

敦 兮 其 若 樸 ?

曠 兮 其 若 谷 ?

混 兮 其 若 濁 ?

澹 兮 其 若 海 ?

? 兮 若 無 止 。

孰 能 濁 以 靜 之 徐 清 。

孰 能 安 以 動 之 徐 生 。

保 此 道 者 ， 不 欲 盈 。

夫 唯 不 盈 ， 故 能 蔽 而 新 成 。

Chapter 15

The skilful masters (of the Tao) in old times, with a subtle

and exquisite penetration, comprehended its mysteries, and were deep

(also) so as to elude men's knowledge. As they were thus beyond men's

knowledge, I will make an effort to describe of what sort they

appeared to be.

Shrinking looked they like those who wade through a stream in

winter; irresolute like those who are afraid of all around them; grave

like a guest (in awe of his host); evanescent like ice that is melting

away; unpretentious like wood that has not been fashioned into

anything; vacant like a valley, and dull like muddy water.

Who can (make) the muddy water (clear)? Let it be still, and it

will gradually become clear. Who can secure the condition of rest?

Let movement go on, and the condition of rest will gradually arise.

They who preserve this method of the Tao do not wish to be full (of

themselves). It is through their not being full of themselves that

they can afford to seem worn and not appear new and complete.

老 子: 「道 德 經(jīng)」 : 第 十 六 章

致 虛 極 ， 守 靜 篤。

萬 物 并 作 ， 吾 以 觀 復。

夫 物 蕓 蕓 ， 各 復 歸 其 根 。

歸 根 曰 靜 ， 靜 曰 復 命 。

復 命 曰 常 ， 知 常 曰 明 。

不 知 常 ， 妄 作 兇 。

知 常 容 ， 容 乃 公 ，

公 乃 全 ， 全 乃 天 ，

天 乃 道 ， 道 乃 久 ， 沒 身 不 殆 。

Chapter 16

The (state of) vacancy should be brought to the utmost degree,

and that of stillness guarded with unwearying vigour. All things

alike go through their processes of activity, and (then) we see them

return (to their original state). When things (in the vegetable

world) have displayed their luxuriant growth, we see each of them

return to its root. This returning to their root is what we call the

state of stillness; and that stillness may be called a reporting that

they have fulfilled their appointed end.

The report of that fulfilment is the regular, unchanging rule. To

know that unchanging rule is to be intelligent; not to know it leads

to wild movements and evil issues. The knowledge of that unchanging

rule produces a (grand) capacity and forbearance, and that capacity

and forbearance lead to a community (of feeling with all things).

From this community of feeling comes a kingliness of character; and he

who is king-like goes on to be heaven-like. In that likeness to

heaven he possesses the Tao. Possessed of the Tao, he endures long;

and to the end of his bodily life, is exempt from all danger of decay.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 十 七 章

太 上 ， 不 知 有 之 ?

其 次 ， 親 而 譽 之 ?

其 次 ， 畏 之 ?

其 次 ， 侮 之 。

信 不 足 焉 ， 有 不 信 焉 。

悠 兮 其 貴 言 。

功 成 事 遂 ， 百 姓 皆 謂 ： 「 我 自 然 」 。

Chapter 17

In the highest antiquity, (the people) did not know that there

were (their rulers). In the next age they loved them and praised

them. In the next they feared them; in the next they despised them.

Thus it was that when faith (in the Tao) was deficient (in the rulers)

a want of faith in them ensued (in the people).

How irresolute did those (earliest rulers) appear, showing (by

their reticence) the importance which they set upon their words!

Their work was done and their undertakings were successful, while the

people all said, 'We are as we are, of ourselves!'

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 十 八 章

大 道 廢 ， 有 仁 義 ? 智 慧 出 ， 有 大 偽 ?

六 親 不 和 ， 有 孝 慈 ? 國 家 昏 亂 ， 有 忠 臣 。

Chapter 18

When the Great Tao (Way or Method) ceased to be observed,

benevolence and righteousness came into vogue. (Then) appeared wisdom

and shrewdness, and there ensued great hypocrisy.

When harmony no longer prevailed throughout the six kinships,

filial sons found their manifestation; when the states and clans fell

into disorder, loyal ministers appeared.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 十 九 章

絕 圣 棄 智 ， 民 利 百 倍 ?

絕 仁 棄 義 ， 民 復 孝 慈 ?

絕 巧 棄 利 ， 盜 賊 無 有 。

此 三 者 以 為 文 ， 不 足 。

故 令 有 所 屬 ： 見 素 抱 樸 ， 少 思 寡 欲 ， 絕 學 無 憂 。

Chapter 19

If we could renounce our sageness and discard our wisdom, it

would be better for the people a hundredfold. If we could renounce

our benevolence and discard our righteousness, the people would again

become filial and kindly. If we could renounce our artful

contrivances and discard our (scheming for) gain, there would be no

thieves nor robbers.

Those three methods (of government)

Thought olden ways in elegance did fail

And made these names their want of worth to veil;

But simple views, and courses plain and true

Would selfish ends and many lusts eschew.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 二 十 章

唯 之 與 阿 ， 相 去 幾 何 。

之 與 惡 ， 相 去 若 何 。

人 之 所 畏 ， 不 可 不 畏 。

荒 兮 ， 其 未 央 哉 。

眾 人 熙 熙 ， 如 享 太 牢 ， 如 春 登 臺 。

我 獨 泊 兮 ， 其 未 兆 ?

沌 沌 兮 ， 如 嬰 兒 之 未 孩 ?

? ? 兮 ， 若 無 所 歸 。

眾 人 皆 有 余 ， 而 我 獨 若 遺 。 我 愚 人 之 心 也 哉 。

俗 人 昭 昭 ， 我 獨 昏 昏 。

俗 人 察 察 ， 我 獨 悶 悶 。

眾 人 皆 有 以 ， 而 我 獨 頑 且 鄙 。

我 獨 異 于 人 ， 而 貴 食 母 。

Chapter 20

When we renounce learning we have no troubles.

The (ready) 'yes,' and (flattering) 'yea;'--

Small is the difference they display.

But mark their issues, good and ill;--

What space the gulf between shall fill?

What all men fear is indeed to be feared; but how wide and without end

is the range of questions (asking to be discussed)!

The multitude of men look satisfied and pleased; as if enjoying a

full banquet, as if mounted on a tower in spring. I alone seem

listless and still, my desires having as yet given no indication of

their presence. I am like an infant which has not yet smiled. I look

dejected and forlorn, as if I had no home to go to. The multitude of

men all have enough and to spare. I alone seem to have lost

everything. My mind is that of a stupid man; I am in a state of

chaos.

Ordinary men look bright and intelligent, while I alone seem to be

benighted. They look full of discrimination, while I alone am dull

and confused. I seem to be carried about as on the sea, drifting as

if I had nowhere to rest. All men have their spheres of action, while

I alone seem dull and incapable, like a rude borderer. (Thus) I alone

am different from other men, but I value the nursing-mother (the Tao).

老 子: 「道 德 經(jīng)」 : 第 二 十 一 章

孔 德 之 容 ， 惟 道 是 從 。

道 之 為 物 ， 惟 恍 惟 惚 。

惚 兮 恍 兮 ， 其 中 有 象 ? 恍 兮 惚 兮 ， 其 中 有 物 。

窈 兮 冥 兮 ， 其 中 有 精 ? 其 精 甚 真 ， 其 中 有 信 。

自 今 及 古 ， 其 名 不 去 ， 以 閱 眾 甫 。

吾 何 以 知 眾 甫 之 狀 哉 。 以 此 。

Chapter 21.

The grandest forms of active force

From Tao come, their only source.

Who can of Tao the nature tell?

Our sight it flies, our touch as well.

Eluding sight, eluding touch,

The forms of things all in it crouch;

Eluding touch, eluding sight,

There are their semblances, all right.

Profound it is, dark and obscure;

Things' essences all there endure.

Those essences the truth enfold

Of what, when seen, shall then be told.

Now it is so; 'twas so of old.

Its name--what passes not away;

So, in their beautiful array,

Things form and never know decay.

How know I that it is so with all the beauties of existing things? By

this (nature of the Tao).

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 二 十 二 章

曲 則 全 ， 枉 則 直 ， 洼 則 盈 ，

敝 則 新 ， 少 則 得 ， 多 則 惑 。

是 以 圣 人 抱 一 為 天 下 式 。

不 自 見 ， 故 明 ?

不 自 是 ， 故 彰 ?

不 自 伐 ， 故 有 功 ?

不 自 矜 ， 故 長 。

夫 唯 不 爭 ， 故 天 下 莫 能 與 之 爭 。

古 之 所 謂 「 曲 則 全 」 者 ， 豈 虛 言 哉 。

誠 全 而 歸 之 。

Chapter 22

The partial becomes complete; the crooked, straight; the empty,

full; the worn out, new. He whose (desires) are few gets them; he

whose (desires) are many goes astray.

Therefore the sage holds in his embrace the one thing (of

humility), and manifests it to all the world. He is free from self-

display, and therefore he shines; from self-assertion, and therefore

he is distinguished; from self-boasting, and therefore his merit is

acknowledged; from self-complacency, and therefore he acquires

superiority. It is because he is thus free from striving that

therefore no one in the world is able to strive with him.

That saying of the ancients that 'the partial becomes complete' was

not vainly spoken:--all real completion is comprehended under it.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 二 十 三 章

希 言 自 然 。

故 飄 風 不 終 朝 ， 驟 雨 不 終 日 。

孰 為 此 者 。

天 地 。 天 地 尚 不 能 久 ， 而 況 于 人 乎 。

故 從 事 于 道 者 ， 同 于 道 ?

德 者 ， 同 于 德 ? 失 者 ， 同 于 失 。

同 于 道 者 ， 道 亦 樂 得 之 ?

同 于 德 者 ， 德 亦 樂 得 之 ?

同 于 失 者 ， 失 亦 樂 得 之 。

信 不 足 焉 ， 有 不 信 焉 。

Chapter 23

Abstaining from speech marks him who is obeying the spontaneity

of his nature. A violent wind does not last for a whole morning; a

sudden rain does not last for the whole day. To whom is it that these

(two) things are owing? To Heaven and Earth. If Heaven and Earth

cannot make such (spasmodic) actings last long, how much less can man!

Therefore when one is making the Tao his business, those who are

also pursuing it, agree with him in it, and those who are making the

manifestation of its course their object agree with him in that; while

even those who are failing in both these things agree with him where

they fail.

Hence, those with whom he agrees as to the Tao have the happiness

of attaining to it; those with whom he agrees as to its manifestation

have the happiness of attaining to it; and those with whom he agrees

in their failure have also the happiness of attaining (to the Tao).

(But) when there is not faith sufficient (on his part), a want of

faith (in him) ensues (on the part of the others).

--------------------------------------------------------------------------------

: 「道 德 ?」 : 第 二 十 四 章

企 者 不 立 ? 跨 者 不 行 ?

自 見 者 不 明 ? 自 是 者 不 彰 ?

自 伐 者 無 功 ? 自 矜 者 不 長 。

其 在 道 也 ， 曰 ： 余 食 贅 形 。

物 或 惡 之 ， 故 有 道 者 不 處 。

Chapter 24.

He who stands on his tiptoes does not stand firm; he who stretches

his legs does not walk (easily). (So), he who displays himself does

not shine; he who asserts his own views is not distinguished; he who

vaunts himself does not find his merit acknowledged; he who is self-

conceited has no superiority allowed to him. Such conditions, viewed

from the standpoint of the Tao, are like remnants of food, or a tumour

on the body, which all dislike. Hence those who pursue (the course)

of the Tao do not adopt and allow them.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 二 十 五 章

有 物 混 成 ， 先 天 地 生 。

寂 兮 寥 兮 ， 獨 立 而 不 改 ，

周 行 而 不 殆 ， 可 以 為 天 地 母 。

吾 不 知 其 名 ， 強 字 之 曰 道 ， 強 為 之 名 曰 大 。

大 曰 逝 ， 逝 曰 遠 ， 遠 曰 反 。

故 道 大 ， 天 大 ， 地 大 ， 人 亦 大 。

域 中 有 四 大 ， 而 人 居 其 一 焉 。

人 法 地 ， 地 法 天 ， 天 法 道 ， 道 法 自 然 。

Chapter 25

There was something undefined and complete, coming into

existence before Heaven and Earth. How still it was and formless,

standing alone, and undergoing no change, reaching everywhere and in

no danger (of being exhausted)! It may be regarded as the Mother of

all things.

I do not know its name, and I give it the designation of the Tao

(the Way or Course). Making an effort (further) to give it a name I

call it The Great.

Great, it passes on (in constant flow). Passing on, it becomes

remote. Having become remote, it returns. Therefore the Tao is

great; Heaven is great; Earth is great; and the (sage) king is also

great. In the universe there are four that are great, and the (sage)

king is one of them.

Man takes his law from the Earth; the Earth takes its law from

Heaven; Heaven takes its law from the Tao. The law of the Tao is its

being what it is.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 二 十 六 章

重 為 輕 根 ， 靜 為 躁 君 。

是 以 君 子 終 日 行 不 離 輜 重 。

雖 有 榮 觀 ， 燕 處 超 然 。

奈 何 萬 乘 之 主 ， 而 以 身 輕 天 下 。

輕 則 失 根 ， 躁 則 失 君 。

Chapter 26

Gravity is the root of lightness; stillness, the ruler of

movement.

Therefore a wise prince, marching the whole day, does not go far

from his baggage wagons. Although he may have brilliant prospects to

look at, he quietly remains (in his proper place), indifferent to

them. How should the lord of a myriad chariots carry himself lightly

before the kingdom? If he do act lightly, he has lost his root (of

gravity); if he proceed to active movement, he will lose his throne.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 二 十 七 章

善 行 無 轍 跡 ， 善 言 無 瑕 謫 ?

善 數(shù) 不 用 籌 策 ? 善 閉 無 關 楗 而 不 可 開 ，

善 結 無 繩 約 而 不 可 解 。

是 以 圣 人 常 善 救 人 ， 故 無 棄 人 ?

常 善 救 物 ， 故 無 棄 物 。

是 謂 襲 明 。

故 善 人 者 ， 不 善 人 之 師 ?

不 善 人 者 ， 善 人 之 資 。

不 貴 其 師 ， 不 愛 其 資 ，

雖 智 大 迷 ， 是 謂 要 妙 。

Chapter 27

The skilful traveller leaves no traces of his wheels or

footsteps; the skilful speaker says nothing that can be found fault

with or blamed; the skilful reckoner uses no tallies; the skilful

closer needs no bolts or bars, while to open what he has shut will be

impossible; the skilful binder uses no strings or knots, while to

unloose what he has bound will be impossible. In the same way the

sage is always skilful at saving men, and so he does not cast away any

man; he is always skilful at saving things, and so he does not cast

away anything. This is called 'Hiding the light of his procedure.'

Therefore the man of skill is a master (to be looked up to) by him

who has not the skill; and he who has not the skill is the helper of

(the reputation of) him who has the skill. If the one did not honour

his master, and the other did not rejoice in his helper, an

(observer), though intelligent, might greatly err about them. This is

called 'The utmost degree of mystery.'

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 二 十 八 章

知 其 雄 ， 守 其 雌 ， 為 天 下 溪 。

為 天 下 溪 ， 常 德 不 離 ， 復 歸 于 嬰 兒 。

知 其 白 ， 守 其 辱 ， 為 天 下 谷 。

為 天 下 谷 ， 常 德 乃 足 ， 復 歸 于 樸 。

知 其 白 ， 守 其 黑 ， 為 天 下 式 。

為 天 下 式 ， 常 德 不 忒 ， 復 歸 于 無 極 。

樸 散 則 為 器 ， 圣 人 用 之 ，

則 為 官 長 ， 故 大 智 不 割 。

Chapter 28

Who knows his manhood's strength,

Yet still his female feebleness maintains;

As to one channel flow the many drains,

All come to him, yea, all beneath the sky.

Thus he the constant excellence retains;

The simple child again, free from all stains.

Who knows how white attracts,

Yet always keeps himself within black's shade,

The pattern of humility displayed,

Displayed in view of all beneath the sky;

He in the unchanging excellence arrayed,

Endless return to man's first state has made.

Who knows how glory shines,

Yet loves disgrace, nor e'er for it is pale;

Behold his presence in a spacious vale,

To which men come from all beneath the sky.

The unchanging excellence completes its tale;

The simple infant man in him we hail.

The unwrought material, when divided and distributed, forms

vessels. The sage, when employed, becomes the Head of all the

Officers (of government); and in his greatest regulations he employs

no violent measures.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 二 十 九 章

將 欲 取 天 下 而 為 之 ， 吾 見 其 不 得 已 。

天 下 神 器 ， 不 可 為 也 ， 不 可 執(zhí) 也 。

為 者 敗 之 ， 執(zhí) 者 失 之 。

是 以 圣 人 無 為 ， 故 無 敗 ?

無 執(zhí) ， 故 無 失。

夫 物 或 行 或 隨 ? 或 噓 或 吹 ?

或 強 或 羸 ? 或 載 或 隳 。

是 以 圣 人 去 甚 ， 去 奢 ， 去 泰 。

Chapter 29

If any one should wish to get the kingdom for himself, and to

effect this by what he does, I see that he will not succeed. The

kingdom is a spirit-like thing, and cannot be got by active doing. He

who would so win it destroys it; he who would hold it in his grasp

loses it.

The course and nature of things is such that

What was in front is now behind;

What warmed anon we freezing find.

Strength is of weakness oft the spoil;

The store in ruins mocks our toil.

Hence the sage puts away excessive effort, extravagance, and easy

indulgence.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 三 十 章

以 道 佐 人 主 者 ， 不 以 兵 強 天 下 。

其 事 好 遠 。

師 之 所 處 ， 荊 棘 生 焉 。

大 軍 之 后 ， 必 有 兇 年 。

善 有 果 而 已 ， 不 以 取 強 。

果 而 勿 矜 ， 果 而 勿 伐 ， 果 而 勿 驕 。

果 而 不 得 已 ， 果 而 勿 強 。

物 壯 則 老 ， 是 謂 不 道 ， 不 道 早 已 。

Chapter 30

He who would assist a lord of men in harmony with the Tao will

not assert his mastery in the kingdom by force of arms. Such a course

is sure to meet with its proper return.

Wherever a host is stationed, briars and thorns spring up. In the

sequence of great armies there are sure to be bad years.

A skilful (commander) strikes a decisive blow, and stops. He does

not dare (by continuing his operations) to assert and complete his

mastery. He will strike the blow, but will be on his guard against

being vain or boastful or arrogant in consequence of it. He strikes

it as a matter of necessity; he strikes it, but not from a wish for

mastery.

When things have attained their strong maturity they become old.

This may be said to be not in accordance with the Tao: and what is not

in accordance with it soon comes to an end.

老 子: 「道 德 經(jīng)」 : 第 三 十 一 章

夫 兵 者 ， 不 祥 之 器 ，

物 或 惡 之 ， 故 有 道 者 不 處 。

君 子 居 則 貴 左 ， 用 兵 則 貴 右 。

兵 者 不 祥 之 器 ， 非 君 子 之 器 ，

不 得 已 而 用 之 ， 恬 淡 為 上 。

勝 而 不 美 ， 而 美 之 者 ， 是 樂 殺 人 。

夫 樂 殺 人 者 ， 則 不 可 得 志 于 天 下 矣 。

吉 事 尚 左 ， 兇 事 尚 右 。

偏 將 軍 居 左 ， 上 將 軍 居 右 ， 言 以 喪 禮 處 之 。

殺 人 之 眾 ， 以 悲 哀 泣 之 ， 戰(zhàn) 勝 以 喪 禮 處 之 。

Chapter 31

Now arms, however beautiful, are instruments of evil omen,

hateful, it may be said, to all creatures. Therefore they who have

the Tao do not like to employ them.

The superior man ordinarily considers the left hand the most

honourable place, but in time of war the right hand. Those sharp

weapons are instruments of evil omen, and not the instruments of the

superior man;--he uses them only on the compulsion of necessity. Calm

and repose are what he prizes; victory (by force of arms) is to him

undesirable. To consider this desirable would be to delight in the

slaughter of men; and he who delights in the slaughter of men cannot

get his will in the kingdom.

On occasions of festivity to be on the left hand is the prized

position; on occasions of mourning, the right hand. The second in

command of the army has his place on the left; the general commanding

in chief has his on the right;--his place, that is, is assigned to him

as in the rites of mourning. He who has killed multitudes of men

should weep for them with the bitterest grief; and the victor in

battle has his place (rightly) according to those rites.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 三 十 二 章

道 常 無 名 樸 。

雖 小 ， 天 下 莫 能 臣 。

侯 王 若 能 守 之 ， 萬 物 將 自 賓 。

天 地 相 合 ， 以 降 甘 露 ， 民 莫 之 令 而 自 均 。

始 制 有 名 ， 名 亦 既 有 ，

夫 亦 將 知 止 ， 知 止 可 以 不 殆 。

譬 道 之 在 天 下 ， 猶 川 谷 之 于 江 海 。

Chapter 32

The Tao, considered as unchanging, has no name.

Though in its primordial simplicity it may be small, the whole

world dares not deal with (one embodying) it as a minister. If a

feudal prince or the king could guard and hold it, all would

spontaneously submit themselves to him.

Heaven and Earth (under its guidance) unite together and send down

the sweet dew, which, without the directions of men, reaches equally

everywhere as of its own accord.

As soon as it proceeds to action, it has a name. When it once has

that name, (men) can know to rest in it. When they know to rest in

it, they can be free from all risk of failure and error.

The relation of the Tao to all the world is like that of the great

rivers and seas to the streams from the valleys.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 三 十 三 章

知 人 者 智 ， 自 知 者 明 。

勝 人 者 有 力 ， 自 勝 者 強 。

知 足 者 富 。

強 行 者 有 志 。

不 失 其 所 者 久 。

死 而 不 亡 者 壽 。

Chapter 33

He who knows other men is discerning; he who knows himself is

intelligent. He who overcomes others is strong; he who overcomes

himself is mighty. He who is satisfied with his lot is rich; he who

goes on acting with energy has a (firm) will.

He who does not fail in the requirements of his position, continues

long; he who dies and yet does not perish, has longevity.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 三 十 四 章

大 道 泛 兮 ， 其 可 左 右 。

萬 物 恃 之 以 生 而 不 辭 ， 功 成 而 不 有 。

衣 養(yǎng) 萬 物 而 不 為 主 ， 可 名 于 小 ?

萬 物 歸 焉 而 不 為 主 ， 可 名 為 大 。

以 其 終 不 自 為 大 ， 故 能 成 其 大 。

Chapter 34

All-pervading is the Great Tao! It may be found on the left

hand and on the right.

All things depend on it for their production, which it gives to

them, not one refusing obedience to it. When its work is

accomplished, it does not claim the name of having done it. It

clothes all things as with a garment, and makes no assumption of being

their lord;--it may be named in the smallest things. All things

return (to their root and disappear), and do not know that it is it

which presides over their doing so;--it may be named in the greatest

things.

Hence the sage is able (in the same way) to accomplish his great

achievements. It is through his not making himself great that he can

accomplish them.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 三 十 五 章

執(zhí) 大 象 ， 天 下 往 。

往 而 不 害 ， 安 平 泰 。

樂 與 餌 ， 過 客 止 。

道 之 出 口 ， 淡 乎 其 無 味 ，

視 之 不 足 見 ， 聽 之 不 足 聞 ， 用 之 不 足 既 。

Chapter 35

To him who holds in his hands the Great Image (of the invisible

Tao), the whole world repairs. Men resort to him, and receive no

hurt, but (find) rest, peace, and the feeling of ease.

Music and dainties will make the passing guest stop (for a time).

But though the Tao as it comes from the mouth, seems insipid and has

no flavour, though it seems not worth being looked at or listened to,

the use of it is inexhaustible.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 三 十 六 章

將 欲 歙 之 ， 必 故 張 之 ? 將 欲 弱 之 ， 必 故 強 之 ?

將 欲 廢 之 ， 必 故 興 之 ? 將 欲 取 之 ， 必 故 與 之 。

是 謂 微 明 。

柔 弱 勝 剛 強 。

魚 不 可 脫 于 淵 ， 國 之 利 器 不 可 以 示 人 。

Chapter 36

When one is about to take an inspiration, he is sure to make a

(previous) expiration; when he is going to weaken another, he will

first strengthen him; when he is going to overthrow another, he will

first have raised him up; when he is going to despoil another, he will

first have made gifts to him:--this is called 'Hiding the light (of

his procedure).'

The soft overcomes the hard; and the weak the strong.

Fishes should not be taken from the deep; instruments for the

profit of a state should not be shown to the people.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 三 十 七 章

道 常 無 為 而 無 不 為 。

侯 王 若 能 守 之 ， 萬 物 將 自 化 。

化 而 欲 作 ， 吾 將 鎮(zhèn) 之 以 無 名 之 樸 。

鎮(zhèn) 之 以 無 名 之 樸 ， 夫 將 不 欲 。

不 欲 以 靜 ， 天 下 將 自 正 。

Chapter 37

The Tao in its regular course does nothing (for the sake of

doing it), and so there is nothing which it does not do.

If princes and kings were able to maintain it, all things would of

themselves be transformed by them.

If this transformation became to me an object of desire, I would

express the desire by the nameless simplicity.

Simplicity without a name

Is free from all external aim.

With no desire, at rest and still,

All things go right as of their will.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 三 十 八 章

上 德 不 德 ， 是 以 有 德 ?

下 德 不 失 德 ， 是 以 無 德 。

上 德 無 為 而 無 以 為 ?

下 德 無 為 而 有 以 為 。

上 仁 為 之 而 無 以 為 ?

上 義 為 之 而 有 以 為 。

上 禮 為 之 而 莫 之 應 ，

則 攘 臂 而 扔 之 。

故 失 道 而 后 德 ， 失 德 而 后 仁 ，

失 仁 而 后 義 ， 失 義 而 后 禮 。

夫 禮 者 ， 忠 信 之 薄 ， 而 亂 之 首 。

前 識 者 ， 道 之 華 ， 而 愚 之 始 。

是 以 大 丈 夫 處 其 厚 ， 不 居 其 薄 ?

處 其 實 ， 不 居 其 華 。 故 去 彼 取 此 。

Chapter 38

(Those who) possessed in highest degree the attributes (of the

Tao) did not (seek) to show them, and therefore they possessed them

(in fullest measure). (Those who) possessed in a lower degree those

attributes (sought how) not to lose them, and therefore they did not

possess them (in fullest measure).

(Those who) possessed in the highest degree those attributes did

nothing (with a purpose), and had no need to do anything. (Those who)

possessed them in a lower degree were (always) doing, and had need to

be so doing.

(Those who) possessed the highest benevolence were (always seeking)

to carry it out, and had no need to be doing so. (Those who)

possessed the highest righteousness were (always seeking) to carry it

out, and had need to be so doing.

(Those who) possessed the highest (sense of) propriety were (always

seeking) to show it, and when men did not respond to it, they bared

the arm and marched up to them.

Thus it was that when the Tao was lost, its attributes appeared;

when its attributes were lost, benevolence appeared; when benevolence

was lost, righteousness appeared; and when righteousness was lost, the

proprieties appeared.

Now propriety is the attenuated form of leal-heartedness and good

faith, and is also the commencement of disorder; swift apprehension is

(only) a flower of the Tao, and is the beginning of stupidity.

Thus it is that the Great man abides by what is solid, and eschews

what is flimsy; dwells with the fruit and not with the flower. It is

thus that he puts away the one and makes choice of the other

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 三 十 九 章

昔 之 得 一 者 ：

天 得 一 以 清 ?

地 得 一 以 寧 ?

神 得 一 以 靈 ?

谷 得 一 以 生 ?

侯 得 一 以 為 天 下 正 。

其 致 之 也 ， 謂 天 無 以 清 ， 將 恐 裂 ?

地 無 以 寧 ， 將 恐 廢 ?

神 無 以 靈 ， 將 恐 歇 ?

谷 無 以 盈 ， 將 恐 竭 ?

萬 物 無 以 生 ， 將 恐 滅 ?

侯 王 無 以 正 ， 將 恐 蹶 。

故 貴 以 賤 為 本 ， 高 以 下 為 基 。

是 以 侯 王 自 稱 孤 、 寡 、 不 谷 。

此 非 以 賤 為 本 邪 。 非 乎 。 故 致 譽 無 譽 。

是 故 不 欲 ? ? 如 玉 ， 珞 珞 如 石 。

Chapter 39

The things which from of old have got the One (the Tao) are--

Heaven which by it is bright and pure;

Earth rendered thereby firm and sure;

Spirits with powers by it supplied;

Valleys kept full throughout their void

All creatures which through it do live

Princes and kings who from it get

The model which to all they give.

All these are the results of the One (Tao).

If heaven were not thus pure, it soon would rend;

If earth were not thus sure, 'twould break and bend;

Without these powers, the spirits soon would fail;

If not so filled, the drought would parch each vale;

Without that life, creatures would pass away;

Princes and kings, without that moral sway,

However grand and high, would all decay.

Thus it is that dignity finds its (firm) root in its (previous)

meanness, and what is lofty finds its stability in the lowness (from

which it rises). Hence princes and kings call themselves 'Orphans,'

'Men of small virtue,' and as 'Carriages without a nave.' Is not this

an acknowledgment that in their considering themselves mean they see

the foundation of their dignity? So it is that in the enumeration of

the different parts of a carriage we do not come on what makes it

answer the ends of a carriage. They do not wish to show themselves

elegant-looking as jade, but (prefer) to be coarse-looking as an

(ordinary) stone.

--------------------------------------------------------------------------------

: 「道 德 ?」 : 第 四 十 章

反 者 道 之 動 ? 弱 者 道 之 用 。

天 下 萬 物 生 于 有 ， 有 生 于 無 。

Chapter 40

The movement of the Tao

By contraries proceeds;

And weakness marks the course

Of Tao's mighty deeds.

All things under heaven sprang from It as existing (and named);

that existence sprang from It as non-existent (and not named).

老 子: 「道 德 經(jīng)」 : 第 四 十 一 章

上 士 聞 道 ， 勤 而 行 之 ? 中 士 聞 道 ， 若 存 若 亡 ?

下 士 聞 道 ， 大 笑 之 。 不 笑 不 足 以 為 道 。

故 建 言 有 之 ：

明 道 若 昧 ?

進 道 若 退 ?

夷 道 若 ? ?

上 德 若 谷 ?

廣 德 若 不 足 ?

建 德 若 偷 ?

質 真 若 渝 ?

大 白 若 辱 ?

大 方 無 隅 ?

大 器 晚 成 ?

大 音 希 聲 ?

大 象 無 形 ?

道 隱 無 名 。

夫 唯 道 ， 善 貸 且 成 。

Chapter 41

Scholars of the highest class, when they hear about the Tao,

earnestly carry it into practice. Scholars of the middle class, when

they have heard about it, seem now to keep it and now to lose it.

Scholars of the lowest class, when they have heard about it, laugh

greatly at it. If it were not (thus) laughed at, it would not be fit

to be the Tao.

Therefore the sentence-makers have thus expressed themselves:--

'The Tao, when brightest seen, seems light to lack;

Who progress in it makes, seems drawing back;

Its even way is like a rugged track.

Its highest virtue from the vale doth rise;

Its greatest beauty seems to offend the eyes;

And he has most whose lot the least supplies.

Its firmest virtue seems but poor and low;

Its solid truth seems change to undergo;

Its largest square doth yet no corner show

A vessel great, it is the slowest made;

Loud is its sound, but never word it said;

A semblance great, the shadow of a shade.'

The Tao is hidden, and has no name; but it is the Tao which is

skilful at imparting (to all things what they need) and making them

complete.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 四 十 二 章

道 生 一 ， 一 生 二 ， 二 生 三 ， 三 生 萬 物 。

萬 物 負 陰 而 抱 陽 ， 沖 氣 以 為 和 。

人 之 所 惡 ， 唯 孤 、 寡 、 不 谷 ， 而 王 公 以 為 稱 。

故 物 或 損 之 而 益 ， 或 益 之 而 損 。

人 之 所 教 ， 我 亦 教 之 。

強 梁 者 不 得 其 死 ， 吾 將 以 為 教 父 。

Chapter 42

The Tao produced One; One produced Two; Two produced Three;

Three produced All things. All things leave behind them the Obscurity

(out of which they have come), and go forward to embrace the

Brightness (into which they have emerged), while they are harmonised

by the Breath of Vacancy.

What men dislike is to be orphans, to have little virtue, to be as

carriages without naves; and yet these are the designations which

kings and princes use for themselves. So it is that some things are

increased by being diminished, and others are diminished by being

increased.

What other men (thus) teach, I also teach. The violent and strong

do not die their natural death. I will make this the basis of my

teaching.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 四 十 三 章

天 下 之 至 柔 ， 馳 騁 天 下 之 至 堅 。

無 有 入 無 間 ， 吾 是 以 知 無 為 之 有 益 。

不 言 之 教 ， 無 為 之 益 ， 天 下 希 及 之 。

Chapter 43

The softest thing in the world dashes against and overcomes the

hardest; that which has no (substantial) existence enters where there

is no crevice. I know hereby what advantage belongs to doing nothing

(with a purpose).

There are few in the world who attain to the teaching without

words, and the advantage arising from non-action.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 四 十 四 章

名 與 身 孰 親 。 身 與 貨 孰 多 。 得 與 亡 孰 病 。

甚 愛 必 大 費 ? 多 藏 必 厚 亡 。

故 知 足 不 辱 ， 知 止 不 殆 ， 可 以 長 久 。

Chapter 44

Or fame or life,

Which do you hold more dear?

Or life or wealth,

To which would you adhere?

Keep life and lose those other things;

Keep them and lose your life:--which brings

Sorrow and pain more near?

Thus we may see,

Who cleaves to fame

Rejects what is more great;

Who loves large stores

Gives up the richer state.

Who is content

Needs fear no shame.

Who knows to stop

Incurs no blame.

From danger free

Long live shall he.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 四 十 五 章

大 成 若 缺 ， 其 用 不 弊 。

大 盈 若 沖 ， 其 用 不 窮 。

大 直 若 屈 ， 大 巧 若 拙 ， 大 辯 若 訥 。

靜 勝 躁 ， 寒 勝 熱 。 清 靜 為 天 下 正 。

Chapter 45

Who thinks his great achievements poor

Shall find his vigour long endure.

Of greatest fulness, deemed a void,

Exhaustion ne'er shall stem the tide.

Do thou what's straight still crooked deem;

Thy greatest art still stupid seem,

And eloquence a stammering scream.

Constant action overcomes cold; being still overcomes heat. Purity

and stillness give the correct law to all under heaven.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 四 十 六 章

天 下 有 道 ， 卻 走 馬 以 糞 。

天 下 無 道 ， 戎 馬 生 于 郊 。

禍 莫 大 于 不 知 足 ? 咎 莫 大 于 欲 得 。

故 知 足 之 足 ， 常 足 矣 。

Chapter 46

When the Tao prevails in the world, they send back their swift

horses to (draw) the dung-carts. When the Tao is disregarded in the

world, the war-horses breed in the border lands.

There is no guilt greater than to sanction ambition; no calamity

greater than to be discontented with one's lot; no fault greater than

the wish to be getting. Therefore the sufficiency of contentment is

an enduring and unchanging sufficiency.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 四 十 七 章

不 出 戶 ， 知 天 下 ? 不 窺 牖 ， 見 天 道 。

其 出 彌 遠 ， 其 知 彌 少 。

是 以 圣 人 不 行 而 知 ， 不 見 而 明 ， 不 為 而 成 。

Chapter 47

Without going outside his door, one understands (all that takes

place) under the sky; without looking out from his window, one sees

the Tao of Heaven. The farther that one goes out (from himself), the

less he knows.

Therefore the sages got their knowledge without travelling; gave

their (right) names to things without seeing them; and accomplished

their ends without any purpose of doing so.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 四 十 八 章

為 學 日 益 ， 為 道 日 損 。

損 之 又 損 ， 以 至 于 無 為 。

無 為 而 無 不 為 。

取 天 下 常 以 無 事 ， 及 其 有 事 ， 不 足 以 取 天 下 。

Chapter 48

He who devotes himself to learning (seeks) from day to day to

increase (his knowledge); he who devotes himself to the Tao (seeks)

from day to day to diminish (his doing).

He diminishes it and again diminishes it, till he arrives at doing

nothing (on purpose). Having arrived at this point of non-action,

there is nothing which he does not do.

He who gets as his own all under heaven does so by giving himself

no trouble (with that end). If one take trouble (with that end), he

is not equal to getting as his own all under heaven.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 四 十 九 章

圣 人 常 無 心 ， 以 百 姓 心 為 心 。

善 者 ， 吾 善 之 ? 不 善 者 ， 吾 亦 善 之 ? 德 善 。

信 者 ， 吾 信 之 ? 不 信 者 ， 吾 亦 信 之 ? 德 信 。

圣 人 在 天 下 ， 歙 歙 焉 ， 為 天 下 渾 其 心 ，

百 姓 皆 注 其 耳 目 ， 圣 人 皆 孩 之 。

Chapter 49

The sage has no invariable mind of his own; he makes the mind

of the people his mind.

To those who are good (to me), I am good; and to those who are not

good (to me), I am also good;--and thus (all) get to be good. To

those who are sincere (with me), I am sincere; and to those who are

not sincere (with me), I am also sincere;--and thus (all) get to be

sincere.

The sage has in the world an appearance of indecision, and keeps

his mind in a state of indifference to all. The people all keep their

eyes and ears directed to him, and he deals with them all as his

children.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 五 十 章

出 生 入 死 。

生 之 徒 ， 十 有 三 ?

死 之 徒 ， 十 有 三 ?

人 之 生 ， 動 之 于 死 地 ， 亦 十 有 三 。

夫 何 故 。

以 其 生 之 厚 。

蓋 聞 善 攝 生 者 ， 路 行 不 遇 兕 虎 ， 入 軍 不 被 甲 兵 ?

兕 無 所 投 其 角 ， 虎 無 所 用 其 爪 ， 兵 無 所 容 其 刃 。

夫 何 故 。 以 其 無 死 地 。

Chapter 50

Men come forth and live; they enter (again) and die.

Of every ten three are ministers of life (to themselves); and three

are ministers of death.

There are also three in every ten whose aim is to live, but whose

movements tend to the land (or place) of death. And for what reason?

Because of their excessive endeavours to perpetuate life.

But I have heard that he who is skilful in managing the life

entrusted to him for a time travels on the land without having to shun

rhinoceros or tiger, and enters a host without having to avoid buff

coat or sharp weapon. The rhinoceros finds no place in him into which

to thrust its horn, nor the tiger a place in which to fix its claws,

nor the weapon a place to admit its point. And for what reason?

Because there is in him no place of death.

老 子: 「道 德 經(jīng)」 : 第 五 十 一 章

道 生 之 ， 德 畜 之 ， 物 形 之 ， 勢 成 之 。

是 以 萬 物 莫 不 尊 道 而 貴 德 。

道 之 尊 ， 德 之 貴 ， 夫 莫 之 命 而 常 自 然 。

故 道 生 之 ， 德 畜 之 ?

長 之 育 之 ? 成 之 熟 之 ? 養(yǎng) 之 覆 之 。

生 而 不 有 ， 為 而 不 恃 ，

長 而 不 宰 。 是 謂 玄 德 。

Chapter 51

All things are produced by the Tao, and nourished by its

outflowing operation. They receive their forms according to the

nature of each, and are completed according to the circumstances of

their condition. Therefore all things without exception honour the

Tao, and exalt its outflowing operation.

This honouring of the Tao and exalting of its operation is not the

result of any ordination, but always a spontaneous tribute.

Thus it is that the Tao produces (all things), nourishes them,

brings them to their full growth, nurses them, completes them, matures

them, maintains them, and overspreads them.

It produces them and makes no claim to the possession of them; it

carries them through their processes and does not vaunt its ability in

doing so; it brings them to maturity and exercises no control over

them;--this is called its mysterious operation.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 五 十 二 章

天 下 有 始 ， 以 為 天 下 母 。

既 得 其 母 ， 以 知 其 子 ，

復 守 其 母 ， 沒 身 不 殆 。

塞 其 兌 ， 閉 其 門 ， 終 身 不 勤 。

開 其 兌 ， 濟 其 事 ， 終 身 不 救 。

見 小 曰 明 ， 守 柔 曰 強 。

用 其 光 ， 復 歸 其 明 ， 無 遺 身 殃 ? 是 為 襲 常 。

Chapter 52

(The Tao) which originated all under the sky is to be

considered as the mother of them all.

When the mother is found, we know what her children should be.

When one knows that he is his mother's child, and proceeds to guard

(the qualities of) the mother that belong to him, to the end of his

life he will be free from all peril.

Let him keep his mouth closed, and shut up the portals (of his

nostrils), and all his life he will be exempt from laborious exertion.

Let him keep his mouth open, and (spend his breath) in the promotion

of his affairs, and all his life there will be no safety for him.

The perception of what is small is (the secret of clear-

sightedness; the guarding of what is soft and tender is (the secret

of) strength.

Who uses well his light,

Reverting to its (source so) bright,

Will from his body ward all blight,

And hides the unchanging from men's sight.

--------------------------------------------------------------------------------

老 子: 「道 德 經(jīng)」 : 第 五 十 三 章

使 我 介 然 有 知 ， 行 于 大 道 ， 唯 施 是 畏 。

大 道 甚 夷 ， 而 人 好 徑 。

朝 甚 除 ， 田 甚 蕪 ， 倉 甚 虛 ?

服 文 采 ， 帶 利 劍 ， 厭 飲 食 ，

財 貨 有 余 ? 是 為 盜 夸 。

非 道 也 哉 。

Chapter 53

If I were suddenly to become known, and (put into a position

to) conduct (a government) according to the Great Tao, what I should

be most afraid of would be a boastful display.

The great Tao (or way) is very level and easy; but people love the

by-ways.

Their court(-yards and buildings) shall be well kept, but their

fields shall be ill-cultivated, and their granaries very empty. They

shall wear elegant and ornamented robes, carry a sharp sword at their

girdle, pamper themselves in eating and drinking, and have a

superabundance of property and wealth;--such (princes) may be called

robbers and boasters. This is contrary to the Tao surely!