《道德經(jīng)》中英文
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；
可以被說出的道路，一定不是不可改變的無上大道。
The names that can be named are not unvarying names.?
可以被命名的名字一定不是不可變更的名字。
It was from the Nameless that Heaven and Earth sprang；
無法命名之物中，天地產(chǎn)生。
The named is but the mother that rears the ten thousand creatures，each after its kind.
那可以被命名的東西，是生產(chǎn)萬物的母親，每個都是她的種。
Truly，‘Only he that rids himself forever of desire can see the Secret Essences’；
這是真的，“只有永久擺脫欲望的人才可以看到真義”；
He that has never rid himself of desire can see only the Outcomes.?
從未擺脫過欲望的人只能看到表象。
These two things issued from the same mould，but nevertheless are different in name.?
這兩種現(xiàn)象被解釋成同一種道理，但仍然有著不同的名字。
This ‘same mould’ we can but call the Mystery，Or rather the‘Darker than any Mystery’，The Doorway whence issued all Secret Essences.
這“同一種道理”我們可以稱之為秘密，或者比任何秘密都隱秘的秘密。所有秘密內(nèi)涵都擁有的共同的門徑。
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.?
正因為天下人都認得出美的是美的，因此“丑”這個想法才存在。
And equally if every one recognized virtue as virtue，this would merely create fresh conceptions of wickedness.?
相同的，如果每個人都將美德認成美德，這只不過會產(chǎn)生一個新鮮的關于惡的概念。
For truly
真是這樣，
‘Being and Not-being grow out of one another；
是和不是從對方的身體里生長；
Difficult and easy complete one another.?
難和易完滿了彼此。
Long and short test one another；
長和短是在互相比試中產(chǎn)生。
High and low determine one another.?
高和矮相互決定。
Pitch and mode give harmony to one another.?
音調(diào)和風格讓彼此和諧。
Front and back give sequence to one another’。
前和后總是在一列中體現(xiàn)。
Therefore[1] the Sage relies on actionless activity，Carries on wordless teaching，
因此，賢明的人行動時不會有所動作，教導別人時也不會說出箴言。
But the myriad creatures are worked upon by him；he does not disown them.?
但無數(shù)的眾生都對他做功，他也不嫌棄他們。
He rears them，but does not lay claim to them，
他生養(yǎng)他們，但是不聲明對他們的所有權。
Controls them，but does not lean upon them，
他控制他們，但是不依靠他們。
Achieves his aim，but does not call attention[2] to what he does；
達到他的目的，但是不說明自己要做的事情。
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.
正是因為他不說明自己要做的事，他也不會被自己所作的果違背。
[1] Because ‘a(chǎn)ction’ can only make one thing high at the expense of making something else low，etc.?
因為“動作”雖然會讓某些東西便高，但一定以讓某些事情變矮為代價。
[2] Literally，‘does not place（i.e.classify）himself as a victor’。cf. MenciusⅡ，Ⅰ；
也就是，“不認為自己是個成功者”。
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.?
以前，人們會讓“道德高尚的人”擁有權利。如果我們停止這種做法，人與人之間就不會有嫉妒。
If we cease to set store by products that are hard to get，there will be no more thieves.?
以前，人們把難得的商品放在商鋪中買賣，如果我們停止這種做法，就不會再有偷盜。
If the people never see such things as excite desire，their hearts will remain placid and undisturbed.
如果人們不再認為這兩樣事情令人激動而渴求，他們的心就會保持平靜無擾。
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，其猶橐籥乎！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
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）。
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.
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.
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.
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。
其上不皦，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.
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﹔飂兮若無止。
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.
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.
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！’
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.
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.
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﹔儽儽兮，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）。
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）。
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.
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）。
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.
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.
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.
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(jié)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.’
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.
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.
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.
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.
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.
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.
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.
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.
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.
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?qū)⒉挥２挥造o，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.
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
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。
是故不欲琭琭如玉，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；
