gentleness

第一章：道可道，非常道；名可名，非常名。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，众妙之门。

TheWaythatcanbetoldofisnotanUnvaryingWay;Thenamesthatcanbenamedarenotunvarying

romtheNamelessthatHeavenandEarthsprang;Thenamedisbutthemotherthatrears

thetenthousandcreatures,,'Onlyhethatridshimlfforeverofdesire

canetheSecretEsnces';

twothingsissuedfromthesamemould,'samemould'we

canbutcalltheMystery,Orratherthe'DarkerthananyMystery',TheDoorwaywhenceissuedallSecret

Esnces.

第二章：天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。故有无相生，难易相成，长短相形，高下相倾，

音声相和，前后相随。是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功成而弗居。

夫唯弗居，是以不去。

ItisbecaueveryoneunderHeavenrecognizesbeautyasbeauty,thattheideaofuglinesxists.

Andequallyifeveryonerecognizedvirtueasvirtue,thiswouldmerelycreatefreshconceptionsof

ly'BeingandNot-beinggrowoutofoneanother;Difficultandeasycompleteone

dshorttestoneanother;ndmodegiveharmony

ndbackgivequencetooneanother'.Therefore[1]theSagereliesonactionless

activity,Carriesonwordlessteaching,Butthemyriadcreaturesareworkeduponbyhim;hedoesnot

sthem,butdoesnotlayclaimtothem,Controlsthem,butdoesnotleanuponthem,

Achieveshisaim,butdoesnotcallattention[2]towhathedoes;Andfortheveryreasonthathedoes

notcallattentiontowhathedoesHeisnotejectedfromfruitionofwhathehasdone.

[1]Becau'action'canonlymakeonethinghighattheexpenofmakingsomethingellow,etc.

[2]Literally,'doesnotplace(fy)himlfasavictor'.sⅡ,Ⅰ;

第三章：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，使夫智不敢为也。为无为，则无不治。

Ifwestoplookingfor'personsofsuperiormorality'(hsien)toputinpower,therewillbenomore

atotstorebyproductsthatarehardtoget,therewill

eopleneveresuchthingsaxcitedesire,theirheartswillremain

oretheSagerules

Byemptyingtheirhearts

Andfillingtheirbellies,

Weakeningtheirintelligence[1]

Andtougheningtheirsinews

Everstrivingtomakethepeopleknowledgelessanddesireless.

Indeedheestoitthatiftherebeanywhohaveknowledge,ough

hisactionlessactivityallthingsaredulyregulated.

[1]Particularlyinthenof'havingideasofone'sown'.

第四章：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。

TheWayislik

bottomless;lsharpnessisblunted,Alltangles

untied,Allglaretempered,Alldust[1]oo

thechildofsomethingel?substancelessimage[2]itexistedbeforethe

Ancestor.[3]

[1]DustistheTaoistsymbolforthenoiandfussofeverydaylife.

[2]Ahsiang,animagesuchasthementalimagesthatfloatbeforeuswhenwethink.

[3]TheAncestorinquestionisalmostcertainlytheYellowAncestorwhoparatedEarthfromHeaven

andsodestroyedthePrimalUnity,forwhichheisfrequentlycensuredisChuangTzu.

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。

HeavenandEarthareruthless;etoo

isruthless;[1]HeavenandEarthandallthatliesbetween

IslikeabellowsInthatitimpty,,andmorecomes

stheforceofwords[2]terisittokeepwhatisintheheart[3].

[1]Thoughruthlessnatureisperpetuallybounteous.

[2]Lawsandproclamations.

[3]Forchungas'whatiswithintheheart',eTsoChuan,YinKung3rdyearandKuanTzu,37,beginning.

ThecomparisonofHeavenandEarthtoabellowsisalsofoundinKuanTzu(P'ien11,beginning).

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。

DoorwayoftheMysterious

erewithinusallthewhile;Drawupon

itasyouwill,itneverrunsdry.[1]

[1]LiehTzuquotesthelinesascomingfromtheBookoftheYellowAncestor;butitdoesnotfollow

ybelongtothegeneralstock

'incomparebelow,Chapter52,line9,andHuai-nanTzuI,

fol.2.

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。非

以其无私邪？故能成其私。

Heaveniternal,etheytobeso?Isitbecautheydonotfoster

theirownlives;oretheSagePutshimlfinthebackground;

soutside;tjustbecauhedoesnot

striveforanypersonalendThatallhispersonalendsarefulfilled?

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，正善治，

事善能，动善时。夫唯不争，故无尤。

dnessofwateristhatitbenefitsthetenthousand

creatures;yetitlfdoesnotscramble,

enthinkthegroundthebestplaceforbuildinga

houupon,Ifamongthoughtstheyvaluethothatareprofound,Ifinfriendshiptheyvaluegentleness,

Inwords,truth;ingovernment,goodorder;Indeeds,effectiveness;inactions,timeliness-Ineach

caitisbecautheypreferwhatdoesnotleadtostrife,[1]Andthereforedoesnotgoamiss.

[1]EvenordinarypeoplerealizetheimportanceoftheTaoistprincipleof'water-like'behaviour,i.e.

notstrivingtogetontoportothefore.

第九章：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！

Stretchabow[1]totheveryfull,Andyouwillwishyouhadstoppedintime;Temperasword-edgeto

itsverysharpest,AndyouwillfinditsoongrowsdullWhenbronzeandjadefillyourhallItcan

urwork

isdone,thenwithdraw!SuchisHeaven's[2]Way.

[1]theexpressionudcanalsoapplytofillingavesltothebrim;but'stretchingabow'makes

abetterparallelto'sharpeningasword'.

[2]asoppodtotheWayofman

老子:「道德经」:第十章

载营魄抱一，能无离乎。

专气致柔，能如婴儿乎。

涤除玄鉴，能如疵乎。

爱国治民，能无为乎。

天门开阖，能为雌乎。

明白四达，能无知乎。

Chapter10

Whentheintelligentandanimalsoulsareheldtogetherinone

embrace,egivesundivided

attentiontothe(vital)breath,andbringsittotheutmostdegreeof

pliancy,hecanbecomeasa(tender)hascleandaway

themostmysterioussights(ofhisimagination),hecanbecomewithout

aflaw.

Inlovingthepeopleandrulingthestate,cannotheproceed

withoutany(purpoof)action?Intheopeningandshuttingofhis

gatesofheaven,cannothedosoasafemalebird?Whilehis

intelligencereachesineverydirection,cannothe(appearto)be

withoutknowledge?

(TheTao)produces(allthings)andnourishesthem;itproduces

themanddoesnotclaimthemasitsown;itdoesall,andyetdoesnot

boastofit;itpresidesoverall,andyetdoesnotcontrolthem.

Thisiswhatiscalled'ThemysteriousQuality'(oftheTao).

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老子:「道德经」:第十一章

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。

Chapter11

Thethirtyspokesuniteintheonenave;butitisontheempty

space(fortheaxle),

fashionedintovesls;butitisontheiremptyhollowness,that

randwindowsarecutout(fromthewalls)

toformanapartment;butitisontheemptyspace(within),thatits

ore,whathasa(positive)existencervesfor

profitableadaptation,andwhathasnotthatfor(actual)ufulness.

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老子:「道德经」:第十二章

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

Chapter12

Colour'sfivehuesfromth'eyestheirsightwilltake;

Music'sfivenotestheearsasdeafcanmake;

Theflavoursfivedeprivethemouthoftaste;

Thechariotcour,andthewildhuntingwaste

Makemadthemind;andobjectsrareandstrange,

Soughtfor,men'sconductwilltoevilchange.

Thereforethesageekstosatisfy(thecravingof)thebelly,and

notthe(insatiablelongingofthe)fromhimthe

latter,andpreferstoektheformer.

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老子:「道德经」:第十三章

宠辱若惊，贵大患若身。

何谓宠辱若惊。

宠为下，得之若惊，失之若惊，是谓宠辱若惊。

何谓贵大患若身。

吾所以有大患者，为吾有身，

及吾无身，吾有何患。

故贵以身为天下，若可寄天下﹔

爱以身为天下，若可托天下。

Chapter13

Favouranddisgracewouldemequallytobefeared;honourand

greatcalamity,toberegardedaspersonalconditions(ofthesame

kind).

Whatismeantbyspeakingthusoffavouranddisgrace?Disgraceis

beinginalowposition(aftertheenjoymentoffavour).Thegetting

that(favour)leadstotheapprehension(oflosingit),andthelosing

itleadstothefearof(stillgreatercalamity):--thisiswhatis

meantbysayingthatfavouranddisgracewouldemequallytobe

feared.

Andwhatismeantbysayingthathonourandgreatcalamityaretobe

(similarly)regardedaspersonalconditions?Whatmakesmeliableto

greatcalamityismyhavingthebody(whichIcallmylf);ifIhad

notthebody,whatgreatcalamitycouldcometome?

Thereforehewhowouldadministerthekingdom,honouringitashe

honourshisownperson,maybeemployedtogovernit,andhewhowould

administeritwiththelovewhichhebearstohisownpersonmaybe

entrustedwithit.

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老子:「道德经」:第十四章

视之不见，名曰夷﹔

听之不闻，名曰希﹔

搏之不得，名曰微。

此三者不可致诘，故混而为一。

其上不皦，其下不昧。

绳绳兮不可名，复归于物。

是谓无状之状，无物之象，是谓惚恍。

迎之不见其首，随之不见其后。

执古之道，以御今之有。

能知古始，是谓道纪。

Chapter14

Welookatit,andwedonoteit,andwenameit'the

Equable.'Welistentoit,andwedonothearit,andwenameit'the

Inaudible.'Wetrytograspit,anddonotgetholdofit,andwe

nameit'theSubtle.'Withthethreequalities,itcannotbemade

thesubjectofdescription;andhenceweblendthemtogetherand

obtainTheOne.

Itsupperpartisnotbright,anditslowerpartisnotobscure.

Cealessinitsaction,ityetcannotbenamed,andthenitagain

calledtheFormoftheFormless,

andtheSemblanceoftheInvisible;thisiscalledtheFleetingand

Indeterminable.

WemeetitanddonoteitsFront;wefollowit,anddonote

canlayholdoftheTaoofoldtodirectthethings

oftheprentday,andareabletoknowitasitwasofoldinthe

beginning,thisiscalled(unwinding)theclueofTao.

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老子:「道德经」:第十五章

古之善为道者，微妙玄通，深不可识。

夫唯不可识，故强为之容：

豫兮若冬涉川﹔

犹兮若畏四邻﹔

俨兮其若客﹔

涣兮其若凌释﹔

敦兮其若朴﹔

旷兮其若谷﹔

混兮其若浊﹔

澹兮其若海﹔

飂兮若无止。

孰能浊以静之徐清。

孰能安以动之徐生。

保此道者，不欲盈。

夫唯不盈，故能蔽而新成。

Chapter15

Theskilfulmasters(oftheTao)inoldtimes,withasubtle

andexquisitepenetration,comprehendeditsmysteries,andweredeep

(also)soastoeludemen'werethusbeyondmen's

knowledge,Iwillmakeanefforttodescribeofwhatsortthey

appearedtobe.

Shrinkinglookedtheylikethowhowadethroughastreamin

winter;irresolutelikethowhoareafraidofallaroundthem;grave

likeaguest(inaweofhishost);evanescentlikeicethatismelting

away;unpretentiouslikewoodthathasnotbeenfashionedinto

anything;vacantlikeavalley,anddulllikemuddywater.

Whocan(make)themuddywater(clear)?Letitbestill,andit

curetheconditionofrest?

Letmovementgoon,andtheconditionofrestwillgraduallyari.

TheywhoprervethismethodoftheTaodonotwishtobefull(of

themlves).Itisthroughtheirnotbeingfullofthemlvesthat

theycanaffordtoemwornandnotappearnewandcomplete.

老子:「道德经」:第十六章

致虚极，守静笃。

万物并作，吾以观复。

夫物芸芸，各复归其根。

归根曰静，静曰复命。

复命曰常，知常曰明。

不知常，妄作凶。

知常容，容乃公，

公乃全，全乃天，

天乃道，道乃久，没身不殆。

Chapter16

The(stateof)vacancyshouldbebroughttotheutmostdegree,

ngs

alikegothroughtheirprocessofactivity,and(then)weethem

return(totheiroriginalstate).Whenthings(inthevegetable

world)havedisplayedtheirluxuriantgrowth,weeeachofthem

turningtotheirrootiswhatwecallthe

stateofstillness;andthatstillnessmaybecalledareportingthat

theyhavefulfilledtheirappointedend.

Thereportofthatfulfilmentistheregular,

knowthatunchangingruleistobeintelligent;nottoknowitleads

wledgeofthatunchanging

ruleproducesa(grand)capacityandforbearance,andthatcapacity

andforbearanceleadtoacommunity(offeelingwithallthings).

Fromthiscommunityoffeelingcomesakinglinessofcharacter;andhe

likenessto

doftheTao,heendureslong;

andtotheendofhisbodilylife,ixemptfromalldangerofdecay.

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老子:「道德经」:第十七章

太上，不知有之﹔

其次，亲而誉之﹔

其次，畏之﹔

其次，侮之。

信不足焉，有不信焉。

悠兮其贵言。

功成事遂，百姓皆谓：「我自然」。

Chapter17

Inthehighestantiquity,(thepeople)didnotknowthatthere

were(theirrulers).Inthenextagetheylovedthemandpraid

exttheyfearedthem;inthenexttheydespidthem.

Thusitwasthatwhenfaith(intheTao)wasdeficient(intherulers)

awantoffaithinthemensued(inthepeople).

Howirresolutedidtho(earliestrulers)appear,showing(by

theirreticence)theimportancewhichtheytupontheirwords!

Theirworkwasdoneandtheirundertakingsweresuccessful,whilethe

peopleallsaid,'Weareasweare,ofourlves!'

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老子:「道德经」:第十八章

大道废，有仁义﹔智慧出，有大伪﹔

六亲不和，有孝慈﹔国家昏乱，有忠臣。

Chapter18

WhentheGreatTao(WayorMethod)ceadtobeobrved,

benevolenceandrighteousnesscameintovogue.(Then)appearedwisdom

andshrewdness,andthereensuedgreathypocrisy.

Whenharmonynolongerprevailedthroughoutthesixkinships,

filialsonsfoundtheirmanifestation;whenthestatesandclansfell

intodisorder,loyalministersappeared.

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老子:「道德经」:第十九章

绝圣弃智，民利百倍﹔

绝仁弃义，民复孝慈﹔

绝巧弃利，盗贼无有。

此三者以为文，不足。

故令有所属：见素抱朴，少思寡欲，绝学无忧。

Chapter19

Ifwecouldrenounceoursagenessanddiscardourwisdom,it

uldrenounce

ourbenevolenceanddiscardourrighteousness,thepeoplewouldagain

uldrenounceourartful

contrivancesanddiscardour(schemingfor)gain,therewouldbeno

thievesnorrobbers.

Thothreemethods(ofgovernment)

Thoughtoldenwaysinelegancedidfail

Andmadethenamestheirwantofworthtoveil;

Butsimpleviews,andcoursplainandtrue

Wouldlfishendsandmanylustschew.

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老子:「道德经」:第二十章

唯之与阿，相去几何。

之与恶，相去若何。

人之所畏，不可不畏。

荒兮，其未央哉。

众人熙熙，如享太牢，如春登台。

我独泊兮，其未兆﹔

沌沌兮，如婴儿之未孩﹔

儽儽兮，若无所归。

众人皆有余，而我独若遗。我愚人之心也哉。

俗人昭昭，我独昏昏。

俗人察察，我独闷闷。

众人皆有以，而我独顽且鄙。

我独异于人，而贵食母。

Chapter20

Whenwerenouncelearningwehavenotroubles.

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

Smallisthedifferencetheydisplay.

Butmarktheirissues,goodandill;--

Whatspacethegulfbetweenshallfill?

Whatallmenfearisindeedtobefeared;buthowwideandwithoutend

istherangeofquestions(askingtobediscusd)!

Themultitudeofmenlooksatisfiedandplead;asifenjoyinga

fullbanquet,em

listlessandstill,mydesireshavingasyetgivennoindicationof

dejectedandforlorn,titudeof

emtohavelost

isthatofastupidman;Iaminastateof

chaos.

Ordinarymenlookbrightandintelligent,whileIaloneemtobe

okfullofdiscrimination,whileIaloneamdull

obecarriedaboutasonthea,driftingas

havetheirspheresofaction,while

Ialoneemdullandincapable,likearudeborderer.(Thus)Ialone

amdifferentfromothermen,butIvaluethenursing-mother(theTao).

老子:「道德经」:第二十一章

孔德之容，惟道是从。

道之为物，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，以阅众甫。

吾何以知众甫之状哉。以此。

Chapter21.

Thegrandestformsofactiveforce

FromTaocome,theironlysource.

WhocanofTaothenaturetell?

Oursightitflies,ourtouchaswell.

Eludingsight,eludingtouch,

Theformsofthingsallinitcrouch;

Eludingtouch,eludingsight,

Therearetheirmblances,allright.

Profounditis,darkandobscure;

Things'esncesallthereendure.

Thoesncesthetruthenfold

Ofwhat,whenen,shallthenbetold.

Nowitisso;'twassoofold.

Itsname--whatpassnotaway;

So,intheirbeautifularray,

Thingsformandneverknowdecay.

HowknowIthatitissowithallthebeautiesofexistingthings?By

this(natureoftheTao).

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老子:「道德经」:第二十二章

曲则全，枉则直，洼则盈，

敝则新，少则得，多则惑。

是以圣人抱一为天下式。

不自见，故明﹔

不自是，故彰﹔

不自伐，故有功﹔

不自矜，故长。

夫唯不争，故天下莫能与之争。

古之所谓「曲则全」者，岂虚言哉。

诚全而归之。

Chapter22

Thepartialbecomescomplete;thecrooked,straight;theempty,

full;thewornout,e(desires)arefewgetsthem;he

who(desires)aremanygoesastray.

Thereforethesageholdsinhimbracetheonething(of

humility),eefromlf-

display,andthereforeheshines;fromlf-asrtion,andtherefore

heisdistinguished;fromlf-boasting,andthereforehismeritis

acknowledged;fromlf-complacency,andthereforeheacquires

cauheisthusfreefromstrivingthat

thereforenooneintheworldisabletostrivewithhim.

Thatsayingoftheancientsthat'thepartialbecomescomplete'was

notvainlyspoken:--allrealcompletioniscomprehendedunderit.

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老子:「道德经」:第二十三章

希言自然。

故飘风不终朝，骤雨不终日。

孰为此者。

天地。天地尚不能久，而况于人乎。

故从事于道者，同于道﹔

德者，同于德﹔失者，同于失。

同于道者，道亦乐得之﹔

同于德者，德亦乐得之﹔

同于失者，失亦乐得之。

信不足焉，有不信焉。

Chapter23

Abstainingfromspeechmarkshimwhoisobeyingthespontaneity

ntwinddoesnotlastforawholemorning;a

isitthatthe

(two)thingsareowing?enandEarth

cannotmakesuch(spasmodic)actingslastlong,howmuchlesscanman!

ThereforewhenoneismakingtheTaohisbusiness,thowhoare

alsopursuingit,agreewithhiminit,andthowhoaremakingthe

manifestationofitscourtheirobjectagreewithhiminthat;while

eventhowhoarefailinginboththethingsagreewithhimwhere

theyfail.

Hence,thowithwhomheagreesastotheTaohavethehappiness

ofattainingtoit;thowithwhomheagreesastoitsmanifestation

havethehappinessofattainingtoit;andthowithwhomheagrees

intheirfailurehavealsothehappinessofattaining(totheTao).

(But)whenthereisnotfaithsufficient(onhispart),awantof

faith(inhim)ensues(onthepartoftheothers).

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:「道德經」:第二十四章

企者不立﹔跨者不行﹔

自见者不明﹔自是者不彰﹔

自伐者无功﹔自矜者不长。

其在道也，曰：余食赘形。

物或恶之，故有道者不处。

Chapter24.

Hewhostandsonhistiptoesdoesnotstandfirm;hewhostretches

hislegsdoesnotwalk(easily).(So),hewhodisplayshimlfdoes

notshine;hewhoasrtshisownviewsisnotdistinguished;hewho

vauntshimlfdoesnotfindhismeritacknowledged;hewhoislf-

nditions,viewed

fromthestandpointoftheTao,arelikeremnantsoffood,oratumour

onthebody,howhopursue(thecour)

oftheTaodonotadoptandallowthem.

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老子:「道德经」:第二十五章

有物混成，先天地生。

寂兮寥兮，独立而不改，

周行而不殆，可以为天地母。

吾不知其名，强字之曰道，强为之名曰大。

大曰逝，逝曰远，远曰反。

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。

Chapter25

Therewassomethingundefinedandcomplete,cominginto

llitwasandformless,

standingalone,andundergoingnochange,reachingeverywhereandin

nodanger(ofbeingexhausted)!ItmayberegardedastheMotherof

allthings.

Idonotknowitsname,andIgiveitthedesignationoftheTao

(theWayorCour).Makinganeffort(further)togiveitanameI

callitTheGreat.

Great,itpasson(inconstantflow).Passingon,itbecomes

becomeremote,oretheTaois

great;Heavenisgreat;Earthisgreat;andthe(sage)kingisalso

nivertherearefourthataregreat,andthe(sage)

kingisoneofthem.

MantakeshislawfromtheEarth;theEarthtakesitslawfrom

Heaven;oftheTaoisits

beingwhatitis.

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老子:「道德经」:第二十六章

重为轻根，静为躁君。

是以君子终日行不离辎重。

虽有荣观，燕处超然。

奈何万乘之主，而以身轻天下。

轻则失根，躁则失君。

Chapter26

Gravityistherootoflightness;stillness,therulerof

movement.

Thereforeawiprince,marchingthewholeday,doesnotgofar

ghhemayhavebrilliantprospectsto

lookat,hequietlyremains(inhisproperplace),indifferentto

uldthelordofamyriadchariotscarryhimlflightly

beforethekingdom?Ifhedoactlightly,hehaslosthisroot(of

gravity);ifheproceedtoactivemovement,hewilllohisthrone.

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老子:「道德经」:第二十七章

善行无辙迹，善言无瑕谪﹔

善数不用筹策﹔善闭无关楗而不可开，

善结无绳约而不可解。

是以圣人常善救人，故无弃人﹔

常善救物，故无弃物。

是谓袭明。

故善人者，不善人之师﹔

不善人者，善人之资。

不贵其师，不爱其资，

虽智大迷，是谓要妙。

Chapter27

Theskilfultravellerleavesnotracesofhiswheelsor

footsteps;theskilfulspeakersaysnothingthatcanbefoundfault

withorblamed;theskilfulreckonerusnotallies;theskilful

clorneedsnoboltsorbars,whiletoopenwhathehasshutwillbe

impossible;theskilfulbinderusnostringsorknots,whileto

amewaythe

sageisalwaysskilfulatsavingmen,andsohedoesnotcastawayany

man;heisalwaysskilfulatsavingthings,andsohedoesnotcast

called'Hidingthelightofhisprocedure.'

Thereforethemanofskillisamaster(tobelookedupto)byhim

whohasnottheskill;andhewhohasnottheskillisthehelperof

(thereputationof)nedidnothonour

hismaster,andtheotherdidnotrejoiceinhishelper,an

(obrver),thoughintelligent,

called'Theutmostdegreeofmystery.'

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老子:「道德经」:第二十八章

知其雄，守其雌，为天下溪。

为天下溪，常德不离，复归于婴儿。

知其白，守其辱，为天下谷。

为天下谷，常德乃足，复归于朴。

知其白，守其黑，为天下式。

为天下式，常德不忒，复归于无极。

朴散则为器，圣人用之，

则为官长，故大智不割。

Chapter28

Whoknowshismanhood'sstrength,

Yetstillhisfemalefeeblenessmaintains;

Astoonechannelflowthemanydrains,

Allcometohim,yea,allbeneaththesky.

Thushetheconstantexcellenceretains;

Thesimplechildagain,freefromallstains.

Whoknowshowwhiteattracts,

Yetalwayskeepshimlfwithinblack'sshade,

Thepatternofhumilitydisplayed,

Displayedinviewofallbeneaththesky;

Heintheunchangingexcellencearrayed,

Endlessreturntoman'sfirststatehasmade.

Whoknowshowgloryshines,

Yetlovesdisgrace,nore'erforitispale;

Beholdhisprenceinaspaciousvale,

Towhichmencomefromallbeneaththesky.

Theunchangingexcellencecompletesitstale;

Thesimpleinfantmaninhimwehail.

Theunwroughtmaterial,whendividedanddistributed,forms

e,whenemployed,becomestheHeadofallthe

Officers(ofgovernment);andinhisgreatestregulationsheemploys

noviolentmeasures.

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老子:「道德经」:第二十九章

将欲取天下而为之，吾见其不得已。

天下神器，不可为也，不可执也。

为者败之，执者失之。

是以圣人无为，故无败﹔

无执，故无失。

夫物或行或随﹔或嘘或吹﹔

或强或羸﹔或载或隳。

是以圣人去甚，去奢，去泰。

Chapter29

Ifanyoneshouldwishtogetthekingdomforhimlf,andto

effectthisbywhathedoes,

kingdomisaspirit-likething,

whowouldsowinitdestroysit;hewhowouldholditinhisgrasp

losit.

Thecourandnatureofthingsissuchthat

Whatwasinfrontisnowbehind;

Whatwarmedanonwefreezingfind.

Strengthisofweaknessoftthespoil;

Thestoreinruinsmocksourtoil.

Hencethesageputsawayexcessiveeffort,extravagance,andeasy

indulgence.

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老子:「道德经」:第三十章

以道佐人主者，不以兵强天下。

其事好远。

师之所处，荆棘生焉。

大军之后，必有凶年。

善有果而已，不以取强。

果而勿矜，果而勿伐，果而勿骄。

果而不得已，果而勿强。

物壮则老，是谓不道，不道早已。

Chapter30

HewhowouldassistalordofmeninharmonywiththeTaowill

our

issuretomeetwithitsproperreturn.

Whereverahostisstationed,

quenceofgreatarmiestherearesuretobebadyears.

Askilful(commander)strikesadecisiveblow,

notdare(bycontinuinghisoperations)toasrtandcompletehis

striketheblow,butwillbeonhisguardagainst

kes

itasamatterofnecessity;hestrikesit,butnotfromawishfor

mastery.

Whenthingshaveattainedtheirstrongmaturitytheybecomeold.

ThismaybesaidtobenotinaccordancewiththeTao:andwhatisnot

inaccordancewithitsooncomestoanend.

老子:「道德经」:第三十一章

夫兵者，不祥之器，

物或恶之，故有道者不处。

君子居则贵左，用兵则贵右。

兵者不祥之器，非君子之器，

不得已而用之，恬淡为上。

胜而不美，而美之者，是乐杀人。

夫乐杀人者，则不可得志于天下矣。

吉事尚左，凶事尚右。

偏将军居左，上将军居右，言以丧礼处之。

杀人之众，以悲哀泣之，战胜以丧礼处之。

Chapter31

Nowarms,howeverbeautiful,areinstrumentsofevilomen,

hateful,itmaybesaid,oretheywhohave

theTaodonotliketoemploythem.

Thesuperiormanordinarilyconsidersthelefthandthemost

honourableplace,harp

weaponsareinstrumentsofevilomen,andnottheinstrumentsofthe

superiorman;--

andrepoarewhatheprizes;victory(byforceofarms)istohim

iderthisdesirablewouldbetodelightinthe

slaughterofmen;andhewhodelightsintheslaughterofmencannot

gethiswillinthekingdom.

Onoccasionsoffestivitytobeonthelefthandistheprized

position;onoccasionsofmourning,ondin

commandofthearmyhashisplaceontheleft;thegeneralcommanding

inchiefhashisontheright;--hisplace,thatis,isassignedtohim

askilledmultitudesofmen

shouldweepforthemwiththebitterestgrief;andthevictorin

battlehashisplace(rightly)accordingtothorites.

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老子:「道德经」:第三十二章

道常无名朴。

虽小，天下莫能臣。

侯王若能守之，万物将自宾。

天地相合，以降甘露，民莫之令而自均。

始制有名，名亦既有，

夫亦将知止，知止可以不殆。

譬道之在天下，犹川谷之于江海。

Chapter32

TheTao,consideredasunchanging,hasnoname.

Thoughinitsprimordialsimplicityitmaybesmall,thewhole

worlddaresnotdealwith(oneembodying)

feudalprinceorthekingcouldguardandholdit,allwould

spontaneouslysubmitthemlvestohim.

HeavenandEarth(underitsguidance)unitetogetherandnddown

thesweetdew,which,withoutthedirectionsofmen,reachequally

everywhereasofitsownaccord.

Assoonasitproceedstoaction,oncehas

thatname,(men)eyknowtorestin

it,theycanbefreefromallriskoffailureanderror.

TherelationoftheTaotoalltheworldislikethatofthegreat

riversandastothestreamsfromthevalleys.

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老子:「道德经」:第三十三章

知人者智，自知者明。

胜人者有力，自胜者强。

知足者富。

强行者有志。

不失其所者久。

死而不亡者寿。

Chapter33

Hewhoknowsothermenisdiscerning;hewhoknowshimlfis

vercomesothersisstrong;hewhoovercomes

ssatisfiedwithhislotisrich;hewho

goesonactingwithenergyhasa(firm)will.

Hewhodoesnotfailintherequirementsofhisposition,continues

long;hewhodiesandyetdoesnotperish,haslongevity.

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老子:「道德经」:第三十四章

大道泛兮，其可左右。

万物恃之以生而不辞，功成而不有。

衣养万物而不为主，可名于小﹔

万物归焉而不为主，可名为大。

以其终不自为大，故能成其大。

Chapter34

All-pervadingistheGreatTao!Itmaybefoundontheleft

handandontheright.

Allthingsdependonitfortheirproduction,whichitgivesto

them,sworkis

accomplished,

clothesallthingsaswithagarment,andmakesnoassumptionofbeing

theirlord;--ngs

return(totheirrootanddisappear),anddonotknowthatitisit

whichpresidesovertheirdoingso;--itmaybenamedinthegreatest

things.

Hencethesageisable(inthesameway)toaccomplishhisgreat

roughhisnotmakinghimlfgreatthathecan

accomplishthem.

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老子:「道德经」:第三十五章

执大象，天下往。

往而不害，安平泰。

乐与饵，过客止。

道之出口，淡乎其无味，

视之不足见，听之不足闻，用之不足既。

Chapter35

TohimwhoholdsinhishandstheGreatImage(oftheinvisible

Tao),orttohim,andreceiveno

hurt,but(find)rest,peace,andthefeelingofea.

Musicanddaintieswillmakethepassinggueststop(foratime).

ButthoughtheTaoasitcomesfromthemouth,emsinsipidandhas

noflavour,thoughitemsnotworthbeinglookedatorlistenedto,

theuofitisinexhaustible.

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老子:「道德经」:第三十六章

将欲歙之，必故张之﹔将欲弱之，必故强之﹔

将欲废之，必故兴之﹔将欲取之，必故与之。

是谓微明。

柔弱胜刚强。

鱼不可脱于渊，国之利器不可以示人。

Chapter36

Whenoneisabouttotakeaninspiration,heissuretomakea

(previous)expiration;whenheisgoingtoweakenanother,hewill

firststrengthenhim;whenheisgoingtooverthrowanother,hewill

firsthaveraidhimup;whenheisgoingtodespoilanother,hewill

firsthavemadegiftstohim:--thisiscalled'Hidingthelight(of

hisprocedure).'

Thesoftovercomesthehard;andtheweakthestrong.

Fishesshouldnotbetakenfromthedeep;instrumentsforthe

profitofastateshouldnotbeshowntothepeople.

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老子:「道德经」:第三十七章

道常无为而无不为。

侯王若能守之，万物将自化。

化而欲作，吾将镇之以无名之朴。

镇之以无名之朴，夫将不欲。

不欲以静，天下将自正。

Chapter37

TheTaoinitsregularcourdoesnothing(forthesakeof

doingit),andsothereisnothingwhichitdoesnotdo.

Ifprincesandkingswereabletomaintainit,allthingswouldof

themlvesbetransformedbythem.

Ifthistransformationbecametomeanobjectofdesire,Iwould

expressthedesirebythenamelesssimplicity.

Simplicitywithoutaname

Isfreefromallexternalaim.

Withnodesire,atrestandstill,

Allthingsgorightasoftheirwill.

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老子:「道德经」:第三十八章

上德不德，是以有德﹔

下德不失德，是以无德。

上德无为而无以为﹔

下德无为而有以为。

上仁为之而无以为﹔

上义为之而有以为。

上礼为之而莫之应，

则攘臂而扔之。

故失道而后德，失德而后仁，

失仁而后义，失义而后礼。

夫礼者，忠信之薄，而乱之首。

前识者，道之华，而愚之始。

是以大丈夫处其厚，不居其薄﹔

处其实，不居其华。故去彼取此。

Chapter38

(Thowho)possdinhighestdegreetheattributes(ofthe

Tao)didnot(ek)toshowthem,andthereforetheypossdthem

(infullestmeasure).(Thowho)possdinalowerdegreetho

attributes(soughthow)nottolothem,andthereforetheydidnot

posssthem(infullestmeasure).

(Thowho)possdinthehighestdegreethoattributesdid

nothing(withapurpo),andhadnoneedtodoanything.(Thowho)

possdtheminalowerdegreewere(always)doing,andhadneedto

besodoing.

(Thowho)possdthehighestbenevolencewere(alwayseking)

tocarryitout,andhadnoneedtobedoingso.(Thowho)

possdthehighestrighteousnesswere(alwayseking)tocarryit

out,andhadneedtobesodoing.

(Thowho)possdthehighest(nof)proprietywere(always

eking)toshowit,andwhenmendidnotrespondtoit,theybared

thearmandmarcheduptothem.

ThusitwasthatwhentheTaowaslost,itsattributesappeared;

whenitsattributeswerelost,benevolenceappeared;whenbenevolence

waslost,righteousnessappeared;andwhenrighteousnesswaslost,the

proprietiesappeared.

Nowproprietyistheattenuatedformofleal-heartednessandgood

faith,andisalsothecommencementofdisorder;swiftapprehensionis

(only)afloweroftheTao,andisthebeginningofstupidity.

ThusitisthattheGreatmanabidesbywhatissolid,andeschews

whatisflimsy;

thusthatheputsawaytheoneandmakeschoiceoftheother

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老子:「道德经」:第三十九章

昔之得一者：

天得一以清﹔

地得一以宁﹔

神得一以灵﹔

谷得一以生﹔

侯得一以为天下正。

其致之也，谓天无以清，将恐裂﹔

地无以宁，将恐废﹔

神无以灵，将恐歇﹔

谷无以盈，将恐竭﹔

万物无以生，将恐灭﹔

侯王无以正，将恐蹶。

故贵以贱为本，高以下为基。

是以侯王自称孤、寡、不谷。

此非以贱为本邪。非乎。故致誉无誉。

是故不欲琭琭如玉，珞珞如石。

Chapter39

ThethingswhichfromofoldhavegottheOne(theTao)are--

Heavenwhichbyitisbrightandpure;

Earthrenderedtherebyfirmandsure;

Spiritswithpowersbyitsupplied;

Valleyskeptfullthroughouttheirvoid

Allcreatureswhichthroughitdolive

Princesandkingswhofromitget

Themodelwhichtoalltheygive.

AllthearetheresultsoftheOne(Tao).

Ifheavenwerenotthuspure,itsoonwouldrend;

Ifearthwerenotthussure,'twouldbreakandbend;

Withoutthepowers,thespiritssoonwouldfail;

Ifnotsofilled,thedroughtwouldparcheachvale;

Withoutthatlife,creatureswouldpassaway;

Princesandkings,withoutthatmoralsway,

Howevergrandandhigh,wouldalldecay.

Thusitisthatdignityfindsits(firm)rootinits(previous)

meanness,andwhatisloftyfindsitsstabilityinthelowness(from

whichitris).Henceprincesandkingscallthemlves'Orphans,'

'Menofsmallvirtue,'andas'Carriageswithoutanave.'Isnotthis

anacknowledgmentthatintheirconsideringthemlvesmeantheye

thefoundationoftheirdignity?Soitisthatintheenumerationof

thedifferentpartsofacarriagewedonotcomeonwhatmakesit

notwishtoshowthemlves

elegant-lookingasjade,but(prefer)tobecoar-lookingasan

(ordinary)stone.

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:「道德經」:第四十章

反者道之动﹔弱者道之用。

天下万物生于有，有生于无。

Chapter40

ThemovementoftheTao

Bycontrariesproceeds;

Andweaknessmarksthecour

OfTao'smightydeeds.

AllthingsunderheavensprangfromItaxisting(andnamed);

thatexistencesprangfromItasnon-existent(andnotnamed).

老子:「道德经」:第四十一章

上士闻道，勤而行之﹔中士闻道，若存若亡﹔

下士闻道，大笑之。不笑不足以为道。

故建言有之：

明道若昧﹔

进道若退﹔

夷道若颣﹔

上德若谷﹔

广德若不足﹔

建德若偷﹔

质真若渝﹔

大白若辱﹔

大方无隅﹔

大器晚成﹔

大音希声﹔

大象无形﹔

道隐无名。

夫唯道，善贷且成。

Chapter41

Scholarsofthehighestclass,whentheyhearabouttheTao,

rsofthemiddleclass,when

theyhaveheardaboutit,emnowtokeepitandnowtoloit.

Scholarsofthelowestclass,whentheyhaveheardaboutit,laugh

renot(thus)laughedat,itwouldnotbefit

tobetheTao.

Thereforethentence-makershavethuxpresdthemlves:--

'TheTao,whenbrightesten,emslighttolack;

Whoprogressinitmakes,emsdrawingback;

Itvenwayislikearuggedtrack.

Itshighestvirtuefromthevaledothri;

Itsgreatestbeautyemstooffendtheeyes;

Andhehasmostwholottheleastsupplies.

Itsfirmestvirtueemsbutpoorandlow;

Itssolidtruthemschangetoundergo;

Itslargestsquaredothyetnocornershow

Aveslgreat,itistheslowestmade;

Loudisitssound,butneverworditsaid;

Amblancegreat,theshadowofashade.'

TheTaoishidden,andhasnoname;butitistheTaowhichis

skilfulatimparting(toallthingswhattheyneed)andmakingthem

complete.

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老子:「道德经」:第四十二章

道生一，一生二，二生三，三生万物。

万物负阴而抱阳，冲气以为和。

人之所恶，唯孤、寡、不谷，而王公以为称。

故物或损之而益，或益之而损。

人之所教，我亦教之。

强梁者不得其死，吾将以为教父。

Chapter42

TheTaoproducedOne;OneproducedTwo;TwoproducedThree;

ngsleavebehindthemtheObscurity

(outofwhichtheyhavecome),andgoforwardtoembracethe

Brightness(intowhichtheyhaveemerged),whiletheyareharmonid

bytheBreathofVacancy.

Whatmendislikeistobeorphans,tohavelittlevirtue,tobeas

carriageswithoutnaves;andyetthearethedesignationswhich

thatsomethingsare

increadbybeingdiminished,andothersarediminishedbybeing

incread.

Whatothermen(thus)teach,lentandstrong

akethisthebasisofmy

teaching.

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老子:「道德经」:第四十三章

天下之至柔，驰骋天下之至坚。

无有入无间，吾是以知无为之有益。

不言之教，无为之益，天下希及之。

Chapter43

Thesoftestthingintheworlddashesagainstandovercomesthe

hardest;thatwhichhasno(substantial)existenceenterswherethere

erebywhatadvantagebelongstodoingnothing

(withapurpo).

Therearefewintheworldwhoattaintotheteachingwithout

words,andtheadvantagearisingfromnon-action.

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老子:「道德经」:第四十四章

名与身孰亲。身与货孰多。得与亡孰病。

甚爱必大费﹔多藏必厚亡。

故知足不辱，知止不殆，可以长久。

Chapter44

Orfameorlife,

Whichdoyouholdmoredear?

Orlifeorwealth,

Towhichwouldyouadhere?

Keeplifeandlothootherthings;

Keepthemandloyourlife:--whichbrings

Sorrowandpainmorenear?

Thuswemaye,

Whocleavestofame

Rejectswhatismoregreat;

Wholoveslargestores

Givesupthericherstate.

Whoiscontent

Needsfearnoshame.

Whoknowstostop

Incursnoblame.

Fromdangerfree

Longliveshallhe.

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老子:「道德经」:第四十五章

大成若缺，其用不弊。

大盈若冲，其用不穷。

大直若屈，大巧若拙，大辩若讷。

静胜躁，寒胜热。清静为天下正。

Chapter45

Whothinkshisgreatachievementspoor

Shallfindhisvigourlongendure.

Ofgreatestfulness,deemedavoid,

Exhaustionne'ershallstemthetide.

Dothouwhat'sstraightstillcrookeddeem;

Thygreatestartstillstupidem,

Andeloquenceastammeringscream.

Constantactionovercomescold;

andstillnessgivethecorrectlawtoallunderheaven.

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老子:「道德经」:第四十六章

天下有道，却走马以粪。

天下无道，戎马生于郊。

祸莫大于不知足﹔咎莫大于欲得。

故知足之足，常足矣。

Chapter46

WhentheTaoprevailsintheworld,theyndbacktheirswift

horsto(draw)eTaoisdisregardedinthe

world,thewar-horsbreedintheborderlands.

Thereisnoguiltgreaterthantosanctionambition;nocalamity

greaterthantobediscontentedwithone'slot;nofaultgreaterthan

orethesufficiencyofcontentmentis

anenduringandunchangingsufficiency.

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老子:「道德经」:第四十七章

不出户，知天下﹔不窥牖，见天道。

其出弥远，其知弥少。

是以圣人不行而知，不见而明，不为而成。

Chapter47

Withoutgoingoutsidehisdoor,oneunderstands(allthattakes

place)underthesky;withoutlookingoutfromhiswindow,onees

therthatonegoesout(fromhimlf),the

lessheknows.

Thereforethesagesgottheirknowledgewithouttravelling;gave

their(right)namestothingswithouteingthem;andaccomplished

theirendswithoutanypurpoofdoingso.

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老子:「道德经」:第四十八章

为学日益，为道日损。

损之又损，以至于无为。

无为而无不为。

取天下常以无事，及其有事，不足以取天下。

Chapter48

Hewhodevoteshimlftolearning(eks)fromdaytodayto

increa(hisknowledge);hewhodevoteshimlftotheTao(eks)

fromdaytodaytodiminish(hisdoing).

Hediminishesitandagaindiminishesit,tillhearrivesatdoing

nothing(onpurpo).Havingarrivedatthispointofnon-action,

thereisnothingwhichhedoesnotdo.

Hewhogetsashisownallunderheavendoessobygivinghimlf

notrouble(withthatend).Ifonetaketrouble(withthatend),he

isnotequaltogettingashisownallunderheaven.

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老子:「道德经」:第四十九章

圣人常无心，以百姓心为心。

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，为天下浑其心，

百姓皆注其耳目，圣人皆孩之。

Chapter49

Thesagehasnoinvariablemindofhisown;hemakesthemind

ofthepeoplehismind.

Tothowhoaregood(tome),Iamgood;andtothowhoarenot

good(tome),Iamalsogood;--andthus(all)

thowhoaresincere(withme),Iamsincere;andtothowhoare

notsincere(withme),Iamalsosincere;--andthus(all)gettobe

sincere.

Thesagehasintheworldanappearanceofindecision,andkeeps

pleallkeeptheir

eyesandearsdirectedtohim,andhedealswiththemallashis

children.

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老子:「道德经」:第五十章

出生入死。

生之徒，十有三﹔

死之徒，十有三﹔

人之生，动之于死地，亦十有三。

夫何故。

以其生之厚。

盖闻善摄生者，路行不遇兕虎，入军不被甲兵﹔

兕无所投其角，虎无所用其爪，兵无所容其刃。

夫何故。以其无死地。

Chapter50

Mencomeforthandlive;theyenter(again)anddie.

Ofeverytenthreeareministersoflife(tothemlves);andthree

areministersofdeath.

Therearealsothreeineverytenwhoaimistolive,butwho

movementstendtotheland(orplace)whatreason?

Becauoftheirexcessiveendeavourstoperpetuatelife.

ButIhaveheardthathewhoisskilfulinmanagingthelife

entrustedtohimforatimetravelsonthelandwithouthavingtoshun

rhinocerosortiger,andentersahostwithouthavingtoavoidbuff

nocerosfindsnoplaceinhimintowhich

tothrustitshorn,northetigeraplaceinwhichtofixitsclaws,

whatreason?

Becauthereisinhimnoplaceofdeath.

老子:「道德经」:第五十一章

道生之，德畜之，物形之，势成之。

是以万物莫不尊道而贵德。

道之尊，德之贵，夫莫之命而常自然。

故道生之，德畜之﹔

长之育之﹔成之熟之﹔养之覆之。

生而不有，为而不恃，

长而不宰。是谓玄德。

Chapter51

AllthingsareproducedbytheTao,andnourishedbyits

ceivetheirformsaccordingtothe

natureofeach,andarecompletedaccordingtothecircumstancesof

oreallthingswithoutexceptionhonourthe

Tao,andexaltitsoutflowingoperation.

ThishonouringoftheTaoandexaltingofitsoperationisnotthe

resultofanyordination,butalwaysaspontaneoustribute.

ThusitisthattheTaoproduces(allthings),nourishesthem,

bringsthemtotheirfullgrowth,nursthem,completesthem,matures

them,maintainsthem,andoverspreadsthem.

Itproducesthemandmakesnoclaimtotheposssionofthem;it

carriesthemthroughtheirprocessanddoesnotvauntitsabilityin

doingso;itbringsthemtomaturityandexercisnocontrolover

them;--thisiscalleditsmysteriousoperation.

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老子:「道德经」:第五十二章

天下有始，以为天下母。

既得其母，以知其子，

复守其母，没身不殆。

塞其兑，闭其门，终身不勤。

开其兑，济其事，终身不救。

见小曰明，守柔曰强。

用其光，复归其明，无遗身殃﹔是为袭常。

Chapter52

(TheTao)whichoriginatedallundertheskyistobe

consideredasthemotherofthemall.

Whenthemotherisfound,weknowwhatherchildrenshouldbe.

Whenoneknowsthatheishismother'schild,andproceedstoguard

(thequalitiesof)themotherthatbelongtohim,totheendofhis

lifehewillbefreefromallperil.

Lethimkeephismouthclod,andshutuptheportals(ofhis

nostrils),andallhislifehewillbeexemptfromlaboriouxertion.

Lethimkeephismouthopen,and(spendhisbreath)inthepromotion

ofhisaffairs,andallhislifetherewillbenosafetyforhim.

Theperceptionofwhatissmallis(thecretofclear-

sightedness;theguardingofwhatissoftandtenderis(thecret

of)strength.

Whouswellhislight,

Revertingtoits(sourceso)bright,

Willfromhisbodywardallblight,

Andhidestheunchangingfrommen'ssight.

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老子:「道德经」:第五十三章

使我介然有知，行于大道，唯施是畏。

大道甚夷，而人好径。

朝甚除，田甚芜，仓甚虚﹔

服文采，带利剑，厌饮食，

财货有余﹔是为盗夸。

非道也哉。

Chapter53

IfIweresuddenlytobecomeknown,and(putintoaposition

to)conduct(agovernment)accordingtotheGreatTao,whatIshould

bemostafraidofwouldbeaboastfuldisplay.

ThegreatTao(orway)isverylevelandeasy;butpeoplelovethe

by-ways.

Theircourt(-yardsandbuildings)shallbewellkept,buttheir

fieldsshallbeill-cultivated,

shallwearelegantandornamentedrobes,carryasharpswordattheir

girdle,pamperthemlvesineatinganddrinking,andhavea

superabundanceofpropertyandwealth;--such(princes)maybecalled

contrarytotheTaosurely!

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老子:「道德经」:第五十四章

善建者不拔，

善抱者不脱，子孙以祭祀不辍。

修之于身，其德乃真﹔

修之于家，其德乃余﹔

修之于乡，其德乃长﹔

修之于邦，其德乃丰﹔

修之于天下，其德乃普。

故以身观身，

以家观家，以乡观乡，

以邦观邦，以天下观天下。

吾何以知天下然哉。以此。

Chapter54

What(Tao's)skilfulplanterplants

Canneverbeuptorn;

Whathisskilfularmnfold,

Fromhimcanne'erbeborne.

Sonsshallbringinlengtheningline,

Sacrificestohisshrine.

Taowhennurdwithinone'slf,

Hisvigourwillmaketrue;

Andwherethefamilyitrules

Whatricheswillaccrue!

Theneighbourhoodwhereitprevails

Inthrivingwillabound;

Andwhen'tisenthroughoutthestate,

Goodfortunewillbefound.

Employitthekingdomo'er,

Andmenthriveallaround.

Inthiswaytheeffectwillbeenintheperson,bythe

obrvationofdifferentcas;inthefamily;intheneighbourhood;

inthestate;andinthekingdom.

HowdoIknowthatthiffectissuretoholdthusallunderthe

sky?Bythis(methodofobrvation).

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老子:「道德经」:第五十五章

含「德」之厚，比于赤子。

毒虫不螫，猛兽不据，攫鸟不搏。

骨弱筋柔而握固。

未知牝牡之合而峻作，精之至也。

终日号而不嗄，和之至也。

知和曰「常」，

知常曰「明」。

益生曰祥。心使气曰强。

物壮则老，谓之不道，不道早已。

Chapter55

Hewhohasinhimlfabundantlytheattributes(oftheTao)is

ousinctswillnotstinghim;fiercebeasts

willnotizehim;birdsofpreywillnotstrikehim.

(Theinfant's)bonesareweakanditssinewssoft,butyetits

snotyettheunionofmaleandfemale,andyet

itsvirilemembermaybeexcited;--showingtheperfectionofits

longitwillcrywithoutitsthroat

becominghoar;--showingtheharmony(initsconstitution).

Tohimbywhomthisharmonyisknown,

(Thecretof)theunchanging(Tao)isshown,

Andintheknowledgewisdomfindsitsthrone.

Alllife-increasingartstoevilturn;

Wherethemindmakesthevitalbreathtoburn,

(Fal)isthestrength,(ando'eritweshouldmourn.)

Whenthingshavebecomestrong,they(then)becomeold,whichmay

eriscontrarytotheTao

soonends.

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老子:「道德经」:第五十六章

知者不言，言者不知。

挫其锐，解其纷，和其光，

同其尘，是谓「玄同」。

故不可得而亲，不可得而疏﹔

不可得而利，不可得而害﹔

不可得而贵，不可得而贱。故为天下贵。

Chapter56

Hewhoknows(theTao)doesnot(careto)speak(aboutit);he

whois(everreadyto)speakaboutitdoesnotknowit.

He(whoknowsit)willkeephismouthshutandclotheportals

(ofhisnostrils).Hewillblunthissharppointsandunravelthe

complicationsofthings;hewillattemperhisbrightness,andbring

himlfintoagreementwiththeobscurity(ofothers).Thisiscalled

'theMysteriousAgreement.'

(Suchanone)cannotbetreatedfamiliarlyordistantly;heis

beyondallconsiderationofprofitorinjury;ofnobilityor

meanness:--heisthenoblestmanunderheaven.

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老子:「道德经」:第五十七章

以正治国，以奇用兵，以无事取天下。

吾何以知其然哉。以此：

天下多忌讳，而民弥贫﹔

人多利器，国家滋昏﹔

人多伎巧，奇物滋起﹔

法令滋彰，盗贼多有。

故圣人云：

「我无为，而民自化﹔

我好静，而民自正﹔

我无事，而民自富﹔

我无欲，而民自朴。」

Chapter57

Astatemayberuledby(measuresof)correction;weaponsof

warmaybeudwithcraftydexterity;(but)thekingdomismadeone's

own(only)byfreedomfromactionandpurpo.

HowdoIknowthatitisso?Bythefacts:--Inthekingdomthe

multiplicationofprohibitiveenactmentsincreasthepovertyofthe

people;themoreimplementstoaddtotheirprofitthatthepeople

have,thegreaterdisorderisthereinthestateandclan;themore

actsofcraftydexteritythatmenposss,themoredostrange

contrivancesappear;themoredisplaythereisoflegislation,the

morethievesandrobbersthereare.

Thereforeasagehassaid,'Iwilldonothing(ofpurpo),andthe

peoplewillbetransformedofthemlves;Iwillbefondofkeeping

still,ake

notroubleaboutit,andthepeoplewillofthemlvesbecomerich;I

willmanifestnoambition,andthepeoplewillofthemlvesattainto

theprimitivesimplicity.'

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老子:「道德经」:第五十八章

其政闷闷，其民淳淳﹔

其政察察，其民缺缺。

是以圣人方而不割，廉而不刿，

直而不肆，光而不耀。

祸兮福之所倚，福兮祸之所伏。

孰知其极。其无正也。

正复为奇，善复为妖。

人之迷，其日固久。

Chapter58

Thegovernmentthatemsthemostunwi,

Oftgoodnesstothepeoplebestsupplies;

Thatwhichismeddling,touchingeverything,

Willworkbutill,anddisappointmentbring.

Miry!--happinessistobefoundbyitsside!Happiness!--miry

lurksbeneathit!Whoknowswhateitherwillcometointheend?

Shallwethendispenwithcorrection?The(methodof)correction

shallbyaturnbecomedistortion,andthegoodinitshallbyaturn

usionofthepeople(onthispoint)hasindeed

subsistedforalongtime.

Thereforethesageis(like)asquarewhichcutsnoone(withits

angles);(like)acornerwhichinjuresnoone(withitssharpness).

Heisstraightforward,butallowshimlfnolicen;heisbright,

butdoesnotdazzle.

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老子:「道德经」:第五十九章

治人事天，莫若啬。

夫唯啬，是谓早服﹔

早服谓之重积德﹔重积德则无不克﹔

无不克则莫知其极﹔莫知其极，可以有国﹔

有国之母，可以长久﹔

是谓深根固柢，长生久视之道。

Chapter59

Forregulatingthehuman(inourconstitution)andrendering

the(proper)rvicetotheheavenly,thereisnothinglike

moderation.

Itisonlybythismoderationthatthereiffectedanearly

return(toman'snormalstate).ThatearlyreturniswhatIcallthe

repeatedaccumulationoftheattributes(oftheTao).Withthat

repeatedaccumulationofthoattributes,therecomesthesubjugation

(ofeveryobstacletosuchreturn).Ofthissubjugationweknownot

whatshallbethelimit;andwhenoneknowsnotwhatthelimitshall

be,hemaybetherulerofastate.

caislikethat(oftheplant)ofwhichwesaythatitsrootsare

deepanditsflowerstalksfirm:--thisisthewaytocurethatits

enduringlifeshalllongbeen.

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老子:「道德经」:第六十章

治大国，若烹小鲜。

以道莅天下，其鬼不神﹔

非其鬼不神，其神不伤人﹔

非其神不伤人，圣人亦不伤人。

夫两不相伤，故德交归焉。

Chapter60

kingdombegovernedaccordingtotheTao,andthe

tthatthomaneshavenotthatspiritual

energy,tthatitcouldnothurtmen,butneitherdoestheruling

sagehurtthem.

Whenthetwodonotinjuriouslyaffecteachother,theirgoodinfluencesconvergeinthevirtue(oftheTao).

老子:「道德经」:第六十一章

大邦者下流，天下之牝，

天下之交也。

牝常以静胜牡，以静为下。

故大邦以下小邦，则取小邦﹔

小邦以下大邦，则取大邦。

故或下以取，或下而取。

大邦不过欲兼畜人，小邦不过欲入事人。

夫两者各得所欲，大者宜为下。

Chapter61

Whatmakesagreatstateisitsbeing(like)alow-lying,down-flowing(stream);--itbecomesthecentretowhich

tend(allthesmallstates)underheaven.

(Toillustratefrom)thecaofallfemales:--ess

maybeconsidered(asortof)abament.

Thusitisthatagreatstate,bycondescendingtosmallstates,gainsthemforitlf;andthatsmallstates,by

abasingthemlvestoagreatstate,necatheabamentleadstogaining

adherents,intheothercatoprocuringfavour.

Thegreatstateonlywishestounitementogetherandnourishthem;asmallstateonlywishestobereceived

by,andtorve,tswhatitdesires,butthegreatstatemustlearntoabaitlf.

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老子:「道德经」:第六十二章

道者万物之奥。善人之宝，不善人之所保。

美言可以市尊，美行可以加人。

人之不善，何弃之有。

故立天子，置三公，

虽有拱璧以先驷马，

不如坐进此道。

古之所以贵此道者何。

不曰：求以得，有罪以免邪。故为天下贵。

Chapter62

suresgivegoodmensorichagrace;Badmenitguards,

anddoththeirillefface.(Its)admirablewordscanpurchahonour;(its)admirabledeedscanraitheir

nwhoarenotgoodarenotabandonedbyit.

ThereforewhenthesovereignoccupieshisplaceastheSonofHeaven,andhehasappointedhisthreeducal

ministers,though(aprince)weretondinaroundsymbol-of-ranklargeenoughtofillboththehands,and

thatastheprecursoroftheteamofhors(inthecourt-yard),suchanofferingwouldnotbeequalto(alesson

of)thisTao,whichonemightprentonhisknees.

WhywasitthattheancientsprizedthisTaosomuch?Wasitnotbecauitcouldbegotbyekingforit,and

theguiltycouldescape(fromthestainoftheirguilt)byit?Thisisthereasonwhyallunderheavenconsiderit

themostvaluablething.

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老子:「道德经」:第六十三章

为无为，事无事，味无味。

图难于其易，为大于其细﹔

天下难事，必作于易，

天下大事，必作于细。

是以圣人终不为大，故能成其大。

夫轻诺必寡信，多易必多难。

是以圣人犹难之，故终无难矣。

Chapter63

(ItisthewayoftheTao)toactwithout(thinkingof)acting;toconductaffairswithout(feelingthe)troubleof

them;totastewithoutdiscerninganyflavour;toconsiderwhatissmallasgreat,andafewasmany;andto

recompeninjurywithkindness.

(Themasterofit)anticipatesthingsthataredifficultwhiletheyareeasy,anddoesthingsthatwouldbecome

ficultthingsintheworldaresuretoarifromapreviousstateinwhichthey

wereeasy,orethesage,whileheneverdoes

whatisgreat,isableonthataccounttoaccomplishthegreatestthings.

Hewholightlypromisissuretokeepbutlittlefaith;hewhoiscontinuallythinkingthingasyissuretofind

orethesageesdifficultyeveninwhatemasy,andsoneverhasanydifficulties.

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老子:「道德经」:第六十四章

其安易持，其未兆易谋。

其脆易泮，其微易散。

为之于未有，治之于未乱。

合抱之木，生于毫末﹔

九层之台，起于累土﹔

千里之行，始于足下。

民之从事，常于几成而败之。

慎终如始，则无败事。

Chapter64

Thatwhichisatrestiasilykeptholdof;beforeathinghasgivenindicationsofitsprence,itiasytotake

measuresagainstit;thatwhichisbrittleiasilybroken;

shouldbetakenbeforeathinghasmadeitsappearance;ordershouldbecuredbeforedisorderhasbegun.

Thetreewhichfillsthearmsgrewfromthetiniestsprout;thetowerofninestoreysrofroma(small)heapof

earth;thejourneyofathousandlicommencedwithasinglestep.

Hewhoacts(withanulteriorpurpo)doesharm;hewhotakesholdofathing(inthesameway)loshis

edoesnotact(so),andthereforedoesnoharm;hedoesnotlayhold(so),andthereforedoes

notlohisbold.(But)peopleintheirconductofaffairsareconstantlyruiningthemwhentheyareontheeve

werecarefulattheend,as(theyshouldbe)atthebeginning,theywouldnotsoruinthem.

Thereforethesagedesireswhat(othermen)donotdesire,anddoesnotprizethingsdifficulttoget;helearns

what(othermen)donotlearn,andturnsbacktowhatthemultitudeofmenhavepasdby.

Thushehelpsthenaturaldevelopmentofallthings,anddoesnotdaretoact(withanulteriorpurpoofhis

own).

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:「道德經」:第六十五章

古之善为道者，非以明民，将以愚之。

民之难治，以其智多。

故以智治国，国之贼﹔

不以智治国，国之福。

知此两者亦稽式。

常知稽式，是谓「玄德」。

「玄德」深矣，远矣，与物反矣，然后乃至大顺。

Chapter65

TheancientswhoshowedtheirskillinpractisingtheTaodidso,nottoenlightenthepeople,butrathertomake

themsimpleandignorant.

Thed(triesto)governatate

byhiswisdomisascourgetoit;whilehewhodoesnot(tryto)dosoisablessing.

ytoknowthismodelandrule

constituteswhatwecallthemysteriouxcellence(ofagovernor).Deepandfar-reachingissuchmysterious

excellence,showingindeeditsposssorasoppositetoothers,butleadingthemtoagreatconformitytohim.

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老子:「道德经」:第六十六章

江海之所以能为百谷王者，

以其善下之，故能为百谷王。

是以圣人欲上民，必以言下之﹔

欲先民，必以身后之。

是以圣人处上而民不重，处前而民不害。

是以天下乐推而不厌。

以其不争，故天下莫能与之争。

Chapter66

Thatwherebytheriversandasareabletoreceivethehomageandtributeofallthevalleystreams,istheir

skillinbeinglowerthanthey;--thatthesage(ruler),wishing

tobeabovemen,putshimlfbyhiswordsbelowthem,and,wishingtobebeforethem,placeshisperson

behindthem.

Inthiswaythoughhehashisplaceabovethem,mendonotfeelhisweight,northoughhehashisplacebefore

them,dotheyfeelitaninjurytothem.

ehedoesnotstrive,noonefinds

itpossibletostrivewithhim.

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老子:「道德经」:第六十七章

天下皆谓我道大，似不肖。

夫唯大，故似不肖。

若肖，久矣其细也夫。

我有三宝，持而保之。

一曰慈，

二曰俭，

三曰不敢为天下先。

慈故能勇﹔俭故能广﹔

不敢为天下先，故能成器长。

今舍慈且勇﹔舍俭且广﹔

舍后且先﹔死矣。

夫慈以战则胜，以守则固。

天将救之，以慈卫之。

Chapter67

Alltheworldsaysthat,whilemyTaoisgreat,ityetappearstobeinferior(toothersystemsofteaching).Nowit

relikeanyother(system),forlongwouldits

smallnesshavebeenknown!stis

gentleness;thecondiconomy;andthethirdisshrinkingfromtakingprecedenceofothers.

WiththatgentlenessIcanbebold;withthateconomyIcanbeliberal;shrinkingfromtakingprecedenceof

others,-a-daystheygiveupgentlenessandareallforbeing

bold;economy,andareallforbeingliberal;thehindmostplace,andekonlytobeforemost;--(ofallwhichthe

endis)death.

Gentlenessissuretobevictoriouveninbattle,willsaveits

posssor,byhis(very)gentlenessprotectinghim.

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老子:「道德经」:第六十八章

善为士者，不武﹔

善战者，不怒﹔

善胜敌者，不与﹔

善用人者，为之下。

是谓不争之德，

是谓用人之力，

是谓配天古之极。

Chapter68.

Hewhoin(Tao's)warshasskill

Assumesnomartialport;

Hewhofightswithmostgoodwill

Toragemakesnoresort.

Hewhovanquishesyetstill

Keepsfromhisfoesapart;

Hewhohestsmenmostfulfil

Yethumblyplieshisart.

Thuswesay,'Hene'ercontends,

Andthereinishismight.'

Thuswesay,'Men'swillshebends,

Thattheywithhimunite.'

Thuswesay,'LikeHeaven'shinds,

Nosageofoldmorebright.'

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老子:「道德经」:第六十九章

用兵有言：

「吾不敢为主，而为客﹔

不敢进寸，而退尺。」

是谓行无行﹔攘无臂﹔

扔无敌﹔执无兵。

祸莫大于轻敌，轻敌几丧吾宝。

故抗兵相若，哀者胜矣。

Chapter69

Amasteroftheartofwarhassaid,'Idonotdaretobethehost(tocommencethewar);Iprefertobetheguest

(toactonthedefensive).Idonotdaretoadvanceaninch;Iprefertoretireafoot.'Thisiscalledmarshalling

therankswheretherearenoranks;baringthearms(tofight)wheretherearenoarmstobare;graspingthe

weaponwherethereisnoweapontograsp;advancingagainsttheenemywherethereisnoenemy.

atisnearlosing(thegentleness)whichisso

isthatwhenopposingweaponsare(actually)crosd,hewhodeplores(thesituation)

conquers.

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老子:「道德经」:第七十章

吾言甚易知，甚易行。

天下莫能知，莫能行。

言有宗，事有君。

夫唯无知，是以不我知。

知我者希，则我者贵。

是以圣人被褐而怀玉。

Chapter70

Mywordsareveryeasytoknow,andveryeasytopracti;butthereisnooneintheworldwhoisabletoknow

andabletopracticethem.

Thereisanoriginatingandall-comprehending(principle)inmywords,andanauthoritativelawforthethings

(whichIenforce).Itisbecautheydonotknowthe,oknowmearefew,

andIamonthataccount(themore)usthatthesagewears(apoorgarbof)haircloth,while

hecarrieshis(signetof)jadeinhisbosom.

老子:「道德经」:第七十一章

知不知，尚矣﹔不知知，病也。

圣人不病，以其病病。

夫唯病病，是以不病。

Chapter71

Toknowandyet(think)wedonotknowisthehighest(attainment);nottoknow(andyetthink)wedoknowisa

mplybybeingpainedat(thethoughtof)

sthepainthatwouldbeinparablefromit,andthereforehedoesnothave

it.

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老子:「道德经」:第七十二章

民不畏威，

则大威至。

无狎其所居，

无厌其所生。

夫唯不厌，

是以不厌。

是以圣人自知不自见﹔

自爱不自贵。

故去彼取此。

Chapter72

Whenthepeopledonotfearwhattheyoughttofear,thatwhichistheirgreatdreadwillcomeonthem.

Letthemnotthoughtlesslyindulgethemlvesintheirordinarylife;letthemnotactasifwearyofwhatthatlife

avoidingsuchindulgencethatsuchwearinessdoesnotari.

Thereforethesageknows(thethings)ofhimlf,butdoesnotparade(hisknowledge);loves,butdoesnot

(appeartota)valueon,sheputsthelatteralternativeawayandmakeschoiceoftheformer.

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老子:「道德经」:第七十三章

勇于敢则杀，勇于不敢则活。

此两者，或利或害。

天之所恶，孰知其故。

天之道，

不争而善胜，不言而善应，

不召而自来，繟然而善谋。

天网恢恢，疏而不失。

Chapter73

Hewhoboldnessappearsinhisdaring(todowrong,indefianceofthelaws)isputtodeath;hewho

boldnessappearsinhisnotdaring(todoso)etwocastheoneappearstobeadvantageous,

nHeaven'sangersmitesaman,

Whothecaushalltrulyscan?

Onthisaccountthesagefeelsadifficulty(astowhattodointheformerca).

ItisthewayofHeavennottostrive,andyetitskillfullyovercomes;nottospeak,andyetitisskilfulin(obtaining

areply;doesnotcall,onstrationsarequiet,andyetitsplansare

hesofthenetofHeavenarelarge;farapart,butlettingnothingescape.

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老子:「道德经」:第七十四章

民不畏死，奈何以死惧之。

若使民常畏死，而为奇者，

吾得执而杀之，孰敢。

常有司杀者杀。

夫代司杀者杀，是谓代大匠斲，

夫代大匠斲者，希有不伤其手矣。

Chapter74

Thepeopledonotfeardeath;towhatpurpoisitto(tryto)frightenthemwithdeath?Ifthepeoplewere

alwaysinaweofdeath,andIcouldalwaysizethowhodowrong,andputthemtodeath,whowoulddare

todowrong?

ouldinflictdeathintheroomofhimwho

sopisitthathewho

undertakesthehewing,insteadofthegreatcarpenter,doesnotcuthisownhands!

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老子:「道德经」:第七十五章

民之饥，以其上食税之多，是以饥。

民之难治，以其上之有为，是以难治。

民之轻死，以其上求生之厚，是以轻死。

夫唯无以生为者，是贤于贵生。

Chapter75

Thepeoplesufferoughthis

thattheysufferfamine.

Thepeoplearedifficulttogovernbecauofthe(excessive)agencyoftheirsuperiors(ingoverningthem).Itis

throughthisthattheyaredifficulttogovern.

Thepeoplemakelightofdying

isthattoleavethesubjectoflivingaltogetheroutofviewis

betterthantotahighvalueonit.

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老子:「道德经」:第七十六章

人之生也柔弱，其死也坚强。

草木之生也柔脆，其死也枯槁。

故坚强者死之徒，柔弱者生之徒。

是以兵强则灭，木强则折。

强大处下，柔弱处上。

Chapter76

Manathisbirthissuppleandweak;athisdeath,firmandstrong.(Soitiswith)ndplants,in

theirearlygrowth,aresoftandbrittle;attheirdeath,dryandwithered.

Thusitisthatfirmnessandstrengtharetheconcomitantsofdeath;softnessandweakness,theconcomitants

oflife.

Hencehewho(relieson)thestrengthofhisforcesdoesnotconquer;andatreewhichisstrongwillfillthe

out-stretchedarms,(andtherebyinvitesthefeller.)

Thereforetheplaceofwhatisfirmandstrongisbelow,andthatofwhatissoftandweakisabove.

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老子:「道德经」:第七十七章

天之道，其犹张弓欤。

高者抑之，下者举之﹔

有余者损之，不足者补之。

天之道，损有余而补不足。

人之道，则不然，损不足以奉有余。

孰能有余以奉天下，唯有道者。

是以圣人为而不恃，功成而不处，其不欲见贤。

Chapter77

MaynottheWay(orTao)ofHeavenbecomparedtothe(methodof)bendingabow?The(partofthebow)

whichwashighisbroughtlow,andwhatwaslowisraidup.(SoHeaven)diminisheswherethereis

superabundance,andsupplementswherethereisdeficiency.

ItistheWayofHeaventodiminishsuperabundance,tsowiththewayof

sawayfromthowhohavenotenoughtoaddtohisownsuperabundance.

Whocantakehisownsuperabundanceandtherewithrveallunderheaven?Onlyhewhoisinposssionof

theTao!

Thereforethe(ruling)sageactswithoutclaimingtheresultsashis;heachieveshismeritanddoesnotrest

(arrogantly)init:--hedoesnotwishtodisplayhissuperiority.

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老子:「道德经」:第七十八章

天下莫柔弱于水，而攻坚强者莫之能胜，以其无以易之。弱之胜强，柔之胜刚，天下莫不知，莫能行。

是以圣人云：受国之垢，是谓社稷主；受国不祥，是为天下主。正言若反。

Chapter78

Thereisnothingintheworldmoresoftandweakthanwater,andyetforattackingthingsthatarefirmand

strongthereisnothingthatcantakeprecedenceofit;--forthereisnothing(soeffectual)forwhichitcanbe

changed.

Everyoneintheworldknowsthatthesoftovercomesthehard,andtheweakthestrong,butnooneisableto

carryitoutinpractice.

Thereforeasagehassaid,'Hewhoacceptshisstate'sreproach,Ishailedthereforeitsaltars'lord;Tohimwho

bearsmen'sdirefulwoesTheyallthenameofKingaccord.'Wordsthatarestrictlytrueemtobeparadoxical.

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:「「道德經」」:第七十九章

和大怨，必有余怨﹔报怨以德，安可以为善。

是以圣人执左契，而不责于人。

有德司契，无德司彻。天道无亲，常与善人。

Chapter79

Whenareconciliationiffected(betweentwoparties)afteragreatanimosity,thereissuretobeagrudge

remaining(inthemindoftheonewhowaswrong).Andhowcanthisbebeneficial(totheother)?

Therefore(toguardagainstthis),thesagekeepstheleft-handportionoftherecordoftheengagement,and

doesnotinsistonthe(speedy)fulfilmentofitbytheotherparty.(So),hewhohastheattributes(oftheTao)

regards(only)theconditionsoftheengagement,whilehewhohasnotthoattributesregardsonlythe

conditionsfavourabletohimlf.

IntheWayofHeaven,thereisnopartialityoflove;itisalwaysonthesideofthegoodman.

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老子:「道德经」:第八十章

小国寡民。

使有什伯之器而不用﹔使民重死而不远徙。

虽有舟舆，无所乘之，

虽有甲兵，无所陈之。

使民复结绳而用之。

甘其食，美其服，安其居，乐其俗。

邻国相望，鸡犬之声相闻，

民至老死，不相往来。

Chapter80

Inalittlestatewithasmallpopulation,Iwouldsoorderit,that,thoughtherewereindividualswiththeabilities

oftenorahundredmen,thereshouldbenoemploymentofthem;Iwouldmakethepeople,whilelookingon

deathasagrievousthing,yetnotremoveelwhere(toavoidit).

Thoughtheyhadboatsandcarriages,theyshouldhavenooccasiontorideinthem;thoughtheyhadbuff

coatsandsharpweapons,theyshouldhavenooccasiontodonoruthem.

Iwouldmakethepeoplereturntotheuofknottedcords(instead

ofthewrittencharacters).

Theyshouldthinktheir(coar)foodsweet;their(plain)clothesbeautiful;their(poor)dwellingsplacesofrest;

andtheircommon(simple)wayssourcesofenjoyment.

Thereshouldbeaneighbouringstatewithinsight,andthevoicesofthefowlsanddogsshouldbeheardallthe

wayfromittous,butIwouldmakethepeopletooldage,eventodeath,nothaveanyintercourwithit.

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老子:「道德经」:第八十一章

信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知。

圣人不积，既以为人己愈有，既以与人己愈多。

天之道，利而不害﹔圣人之道，为而不争。

Chapter81

Sincerewordsarenotfine;hoareskilled(intheTao)donotdispute(about

it);the

hoknow(theTao)arenotextensivelylearned;theextensivelylearned

edoesnotaccumulate(forhimlf).Themorethatheexpendsforothers,themore

doesheposssofhisown;themorethathegivestoothers,themoredoeshehavehimlf.

WithallthesharpnessoftheWayofHeaven,itinjuresnot;withallthedoinginthewayofthesagehedoesnot

strive.