《道德經(jīng)》中英文

第一章：道可道墙牌，非常道；名可名暗甥，非常名喜滨。無名，天地之始撤防；有名虽风，萬物之母。故常無欲即碗，以觀其妙焰情；常有欲，以觀其徼剥懒。此兩者，同出而異名合敦，同謂之玄初橘。玄之又玄，眾妙之門。

The Way that can be told of is not an Unvarying Way保檐；

可以被說出的道路耕蝉，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夜只。

It was from the Nameless that Heaven and Earth sprang垒在；

無法命名之物中，天地產(chǎn)生扔亥。

The named is but the mother that rears the ten thousand creatures场躯，each after its kind.

那可以被命名的東西，是生產(chǎn)萬物的母親旅挤，每個都是她的種踢关。

Truly，‘Only he that rids himself forever of desire can see the Secret Essences’粘茄；

這是真的签舞，“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柒瓣。

These two things issued from the same mould儒搭，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芙贫。

This ‘same mould’ we can but call the Mystery师妙，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屹培，或者比任何秘密都隱秘的秘密默穴。所有秘密內(nèi)涵都擁有的共同的門徑。

　　第二章：天下皆知美之為美褪秀，斯惡已蓄诽；皆知善之為善，斯不善已媒吗。故有無相生仑氛，難易相成，長短相形闸英，高下相傾锯岖，音聲相和，前后相隨甫何。是以圣人處無為之事出吹，行不言之教，萬物作焉而不辭辙喂，生而不有捶牢，為而不恃鸠珠，功成而弗居。夫唯弗居秋麸，是以不去渐排。

　　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(rèn)得出美的是美的灸蟆，因此“丑”這個想法才存在驯耻。

And equally if every one recognized virtue as virtue，this would merely create fresh conceptions of wickedness.?

相同的炒考，如果每個人都將美德認(rèn)成美德可缚，這只不過會產(chǎn)生一個新鮮的關(guān)于惡的概念。

For truly

真是這樣票腰，

‘Being and Not-being grow out of one another城看；

是和不是從對方的身體里生長；

Difficult and easy complete one another.?

難和易完滿了彼此杏慰。

Long and short test one another测柠；

長和短是在互相比試中產(chǎn)生。

High and low determine one another.?

高和矮相互決定缘滥。

Pitch and mode give harmony to one another.?

音調(diào)和風(fēng)格讓彼此和諧轰胁。

Front and back give sequence to one another’。

前和后總是在一列中體現(xiàn)朝扼。

Therefore[1] the Sage relies on actionless activity赃阀，Carries on wordless teaching，

因此擎颖，賢明的人行動時不會有所動作榛斯，教導(dǎo)別人時也不會說出箴言。

But the myriad creatures are worked upon by him搂捧；he does not disown them.?

但無數(shù)的眾生都對他做功驮俗，他也不嫌棄他們。

He rears them允跑，but does not lay claim to them王凑，

他生養(yǎng)他們，但是不聲明對他們的所有權(quán)聋丝。

Controls them索烹，but does not lean upon them，

他控制他們弱睦，但是不依靠他們百姓。

Achieves his aim，but does not call attention[2] to what he does每篷；

達(dá)到他的目的瓣戚，但是不說明自己要做的事情端圈。

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焦读，他也不會被自己所作的果違背子库。

[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矗晃，但一定以讓某些事情變矮為代價仑嗅。

[2] Literally，‘does not place（i.e.classify）himself as a victor’张症。cf. MenciusⅡ仓技，Ⅰ；

也就是俗他，“不認(rèn)為自己是個成功者”脖捻。

　　第三章：不尚賢，使民不爭兆衅；不貴難得之貨地沮，使民不為盜；不見可欲羡亩，使民心不亂摩疑。是以圣人之治，虛其心畏铆，實其腹雷袋；弱其志，強其骨辞居。常使民無知無欲楷怒，使夫智不敢為也。為無為瓦灶，則無不治鸠删。

　　If we stop looking for‘persons of superior morality’（hsien）to put in power，there will be no more jealousies among the people.?

以前倚搬，人們會讓“道德高尚的人”擁有權(quán)利冶共。如果我們停止這種做法，人與人之間就不會有嫉妒每界。

If we cease to set store by products that are hard to get捅僵，there will be no more thieves.?

以前，人們把難得的商品放在商鋪中買賣眨层，如果我們停止這種做法庙楚，就不會再有偷盜。

If the people never see such things as excite desire趴樱，their hearts will remain placid and undisturbed.

如果人們不再認(rèn)為這兩樣事情令人激動而渴求馒闷，他們的心就會保持平靜無擾酪捡。

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纳账，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‘逛薇。

　　第四章：道沖而用之，或不盈疏虫。淵兮永罚，似萬物之宗。（挫其銳卧秘，解其紛呢袱，和其光，同其塵翅敌。）湛兮羞福，似或存。吾不知誰之子蚯涮，象帝之先治专。

　　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恋昼，All tangles

untied看靠，All glare tempered，All dust[1] smoothed. It is like a deep pool

that never dries. Was it too the child of something else液肌？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挟炬，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：天地不仁嗦哆，以萬物為芻狗谤祖；圣人不仁，以百姓為芻狗老速。天地之間粥喜，其猶橐籥乎！虛而不屈橘券，動而愈出额湘。多言數(shù)窮，不如守中锋华。

　　Heaven and Earth are ruthless箭窜；To them the Ten Thousand Things are

but as straw dogs. The Sage too is ruthless磺樱；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婆咸，but gives a supply that never fails. Work

it尚骄，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’乖仇，see Tso Chuan询兴，Yin Kung 3rd year and Kuan

Tzu起趾，37，beginning. The comparison of Heaven and Earth to a bellows is

also found in Kuan Tzu（P‘ien 11眶根，beginning）。

　　第六章：谷神不死边琉，是謂玄牝属百。玄牝之門，是謂天地根变姨。綿綿若存族扰，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定欧；Draw upon it as

you will渔呵，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砍鸠，Chapter 52扩氢，line

9，and Huai-nan Tzu I爷辱，fol.2.

　　第七章：天長地久录豺，天地所以能長且久者，以其不自生饭弓，故能長生双饥。是以圣人后其身而身先，外其身而身存示启。非以其無私邪兢哭？故能成其私迟螺。

　　Heaven is eternal矩父，the Earth Everlasting. How come they to be so民轴？Is

it because they do not foster their own lives后裸；That is why they live so

long. Therefore the Sage Puts himself in the background；but is always to

the fore. Remains outside因苹；but is always there. Is it not just because

he does not strive for any personal end That all his personal ends are

fulfilled扶檐？

　　第八章：上善若水，水善利萬物而不爭醋虏。處眾人之所惡，故幾于道阻课。居善地，心善淵署驻，與善仁瓶蚂，言善信窃这，正善治，事善能兆解，動善時。夫唯不爭，故無尤扮饶。

　　The highest good is like that of water. The goodness of water is

that it benefits the ten thousand creatures甜无；yet itself does not

scramble岂丘，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寨蹋，If in friendship they value gentleness，In

words运褪，truth胁后；in government攀芯，good order末贾；In deeds，effectiveness竟秫；in

actions，timeliness- In each case it is because they prefer what does not

lead to strife涕蜂，[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：持而盈之有鹿，不如其已葱跋；揣而銳之，不可長保矢否。金玉滿堂赖欣，莫之能守。富貴而驕悴了，自遺其咎。功遂身退搞莺，天之道也才沧！

　　Stretch a bow[1] to the very full，And you will wish you had

stopped in time捌木；Temper a sword-edge to its very sharpest澈圈，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窍帝，then withdraw！Such is Heaven‘s[2] Way.

[1] the expression used can also apply to filling a vessel to the

brim深浮；but’stretching a bow‘makes a better parallel to’sharpening a

sword‘。

　　[2] as opposed to the Way of man

第十章

　　載營魄抱一雨让，能無離乎。專氣致柔庵寞，能如嬰兒乎。

　　滌除玄鑒属拾，能如疵乎。愛國治民，能無為乎襟诸。

　　天門開闔，能為雌乎澜驮。明白四達(dá)，能無知乎飞蚓。

　　Chapter 10　　When the intelligent and animal souls are held

together in one embrace蜗搔，they can be kept from separating. When one gives

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

degree of pliancy缝龄，he can become as a（tender）babe. When he has cleansed

away the most mysterious sights（of his imagination）口叙，he can become

without a flaw.

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

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

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

reaches in every direction启具，cannot he（appear to）be without knowledge本讥？

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

and does not claim them as its own涣仿；it does all录择，and yet does not boast of

it尊剔；it presides over all，and yet does not control them. This is what is

called‘The mysterious Quality’（of the Tao）吭产。

第十一章　　三十輻，共一轂卿堂，當(dāng)其無逛绵，有車之用。

　　埏埴以為器僵腺，當(dāng)其無豌蟋，有器之用该互。

　　鑿戶牖以為室隘马，當(dāng)其無邀泉，有室之用财岔。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）徙垫，that the use of the wheel depends. Clay is

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

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

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

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

profitable adaptation可都，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﹔

　　馳騁畋獵谚咬，令人心發(fā)狂﹔難得之貨灯荧，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哆窿；

　　Music‘s five notes the ears as deaf can make链烈；

　　The flavours five deprive the mouth of taste；

　　The chariot course挚躯，and the wild hunting waste Make mad the

mind强衡；and objects rare and strange，Sought for码荔，men‘s conduct will to evil

change.

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

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

prefers to seek the former.

第十三章　　寵辱若驚缩搅，貴大患若身越败。何謂寵辱若驚。

　　寵為下硼瓣，得之若驚究飞，失之若驚，是謂寵辱若驚堂鲤。

　　何謂貴大患若身亿傅。吾所以有大患者，為吾有身筑累，及吾無身袱蜡，吾有何患。

　　故貴以身為天下慢宗，若可寄天下﹔愛以身為天下坪蚁，若可托天下。

　　Chapter 13　　Favour and disgrace would seem equally to be

feared镜沽；honour and great calamity敏晤，to be regarded as personal

conditions（of the same kind）。

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

being in a low position（after the enjoyment of favour）嘴脾。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蔬墩？What makes me liable to

great calamity is my having the body（which I call myself）译打；if I had not

the body，what great calamity could come to me拇颅？

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

honours his own person，may be employed to govern it樟插，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　　視之不見韵洋，名曰夷﹔聽之不聞竿刁，名曰希﹔搏之不得，名曰微搪缨。此三者不可致詰食拜，故混而為一。

　　其上不皦副编，其下不昧负甸。繩繩兮不可名，復(fù)歸于物痹届。

　　是謂無狀之狀惑惶，無物之象，是謂惚恍短纵。迎之不見其首，隨之不見其后僵控。

　　執(zhí)古之道香到，以御今之有。能知古始报破，是謂道紀(jì)悠就。

　　Chapter 14　　We look at it，and we do not see it充易，and we name it‘the

Equable.’We listen to it梗脾，and we do not hear it，and we name it‘the

Inaudible.’We try to grasp it盹靴，and do not get hold of it炸茧，and we name

it‘the Subtle.’With these three qualities，it cannot be made the subject

of description稿静；and hence we blend them together and obtain The One.

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

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

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

Semblance of the Invisible；this is called the Fleeting and

Indeterminable.

　　We meet it and do not see its Front悬钳；we follow it盐捷，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默勾，this is called（unwinding）the clue of Tao.

第十五章　　古之善為道者碉渡，微妙玄通，深不可識灾测。

　　夫唯不可識爆价，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﹔飂兮若無止垦巴。

　　孰能濁以靜之徐清。孰能安以動之徐生铭段。

　　保此道者骤宣，不欲盈。夫唯不盈序愚，故能蔽而新成憔披。

　　Chapter 15　　The skilful masters（of the Tao）in old times，with a

subtle and exquisite penetration爸吮，comprehended its mysteries芬膝，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形娇；irresolute like those who are afraid of all around them锰霜；grave

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

away桐早；unpretentious like wood that has not been fashioned into

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

　　Who can（make）the muddy water（clear）哄酝？Let it be still友存，and it will gradually become clear. Who can secure the condition of rest？

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

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

themselves）屡立。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，守靜篤搀军。萬物并作膨俐，吾以觀復(fù)。

　　夫物蕓蕓奕巍，各復(fù)歸其根吟策。歸根曰靜，靜曰復(fù)命的止。復(fù)命曰常檩坚，知常曰明。不知常诅福，妄作兇匾委。

　　知常容，容乃公氓润，公乃全赂乐，全乃天，天乃道咖气，道乃久挨措，沒身不殆挖滤。

　　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浅役，and（then）we see them

return（to their original state）斩松。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觉既；and

that stillness may be called a reporting that they have fulfilled their

appointed end.

　　The report of that fulfilment is the regular惧盹，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瞪讼，and that capacity and

forbearance lead to a community（of feeling with all things）钧椰。

　　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符欠，he endures long嫡霞；

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

第十七章　　太上希柿，不知有之﹔其次秒际，親而譽之﹔其次，畏之﹔其次狡汉，侮之。

　　信不足焉闽颇，有不信焉盾戴。悠兮其貴言。功成事遂兵多，百姓皆謂：「我自然」尖啡。

　　Chapter 17　　In the highest antiquity，（the people）did not know that

there were（their rulers）剩膘。In the next age they loved them and praised

them. In the next they feared them衅斩；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怠褐，showing（by their reticence）the importance which they set upon their words畏梆！

　　Their work was done and their undertakings were successful，while the people all said奈懒，‘We are as we are奠涌，of ourselves！’

第十八章　　大道廢磷杏，有仁義﹔智慧出溜畅，有大偽﹔六親不和，有孝慈﹔國家昏亂极祸，有忠臣慈格。

　　Chapter 18　　When the Great Tao（Way or Method）ceased to be

observed怠晴，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浴捆，filial sons found their manifestation蒜田；when the states and clans

fell into disorder，loyal ministers appeared.

第十九章　　絕圣棄智汤功，民利百倍﹔絕仁棄義物邑，民復(fù)孝慈﹔

　　絕巧棄利，盜賊無有滔金。此三者以為文色解，不足。

　　故令有所屬：見素抱樸餐茵，少思寡欲科阎，絕學(xué)無憂。

　　Chapter 19　　If we could renounce our sageness and discard our

wisdom忿族，it would be better for the people a hundredfold. If we could

renounce our benevolence and discard our righteousness锣笨，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道批；

　　But simple views错英，and courses plain and true Would selfish ends and many lusts eschew.

第二十章　　唯之與阿，相去幾何隆豹。之與惡椭岩，相去若何。

　　人之所畏璃赡，不可不畏判哥。

　　荒兮，其未央哉碉考。眾人熙熙塌计，如享太牢，如春登臺侯谁。

　　我獨泊兮锌仅，其未兆﹔沌沌兮，如嬰兒之未孩﹔儽儽兮墙贱，若無所歸技扼。

　　眾人皆有余，而我獨若遺嫩痰。我愚人之心也哉剿吻。

　　俗人昭昭，我獨昏昏串纺。俗人察察丽旅，我獨悶悶椰棘。

　　眾人皆有以，而我獨頑且鄙榄笙。我獨異于人邪狞，而貴食母。

　　Chapter 20　　When we renounce learning we have no troubles.

The（ready）‘yes茅撞，’and（flattering）‘yea帆卓；’——Small is the difference they

display. But mark their issues，good and ill米丘；——What space the gulf

between shall fill剑令？

　　What all men fear is indeed to be feared；but how wide and without end is the range of questions（asking to be discussed）拄查！

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

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

and still堕扶，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碍脏，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稍算，while I alone seem to be

benighted. They look full of discrimination典尾，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糊探，while I alone seem

dull and incapable急黎，like a rude borderer.（Thus）I alone am different from

other men，but I value the nursing-mother（the Tao）侧到。

第二十一章　　孔德之容，惟道是從淤击。

　　道之為物匠抗，惟恍惟惚。惚兮恍兮污抬，其中有象﹔恍兮惚兮汞贸，其中有物。窈兮冥兮印机，其中有精﹔其精甚真矢腻，其中有信。

　　自今及古射赛，其名不去多柑，以閱眾甫。吾何以知眾甫之狀哉楣责。以此竣灌。

　　Chapter 21.　　The grandest forms of active force From Tao come聂沙，their only source. Who can of Tao the nature tell？

　　Our sight it flies初嘹，our touch as well. Eluding sight及汉，eluding touch，The forms of things all in it crouch屯烦；

　　Eluding touch坷随，eluding sight，There are their semblances驻龟，all right. Profound it is温眉，dark and obscure；

　　Things‘essences all there endure. Those essences the truth enfold

Of what迅脐，when seen芍殖，shall then be told. Now it is so；’twas so of old. Its

name——what passes not away谴蔑；

　　So豌骏，in their beautiful array，Things form and never know decay.

　　How know I that it is so with all the beauties of existing things隐锭？By this（nature of the Tao）窃躲。

第二十二章　　曲則全，枉則直钦睡，洼則盈蒂窒，敝則新，少則得荞怒，多則惑洒琢。是以圣人抱一為天下式。

　　不自見褐桌，故明﹔不自是衰抑，故彰﹔不自伐，故有功﹔不自矜荧嵌，故長呛踊。夫唯不爭，故天下莫能與之爭啦撮。

　　古之所謂「曲則全」者谭网，豈虛言哉。誠全而歸之赃春。

　　Chapter 22　　The partial becomes complete愉择；the crooked，straight；the

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

whose（desires）are many goes astray.

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

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

display，and therefore he shines窿春；from self-assertion拉一，and therefore he is

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

acknowledged蔚润；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　　希言自然尺栖。故飄風(fēng)不終朝嫡纠，驟雨不終日。

　　孰為此者延赌。天地除盏。天地尚不能久，而況于人乎挫以。

　　故從事于道者者蠕，同于道﹔德者，同于德﹔失者掐松，同于失踱侣。

　　同于道者，道亦樂得之﹔同于德者大磺，德亦樂得之﹔同于失者抡句，失亦樂得之。信不足焉杠愧，有不信焉待榔。

　　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殴蹄？To Heaven and Earth. If Heaven and Earth

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

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

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

manifestation of its course their object agree with him in that稽荧；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工腋；those with whom he agrees as to its manifestation

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

their failure have also the happiness of attaining（to the Tao）畅卓。

　　（But）when there is not faith sufficient（on his part）蟋恬，a want of faith（in him）ensues（on the part of the others）翁潘。

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。

　　其在道也歼争，曰：余食贅形拜马。物或惡之，故有道者不處沐绒。

　　Chapter 24.　　He who stands on his tiptoes does not stand firm俩莽；he

who stretches his legs does not walk（easily）。（So）乔遮，he who displays

himself does not shine扮超；he who asserts his own views is not

distinguished；he who vaunts himself does not find his merit

acknowledged蹋肮；he who is self- conceited has no superiority allowed to

him. Such conditions出刷，viewed from the standpoint of the Tao，are like

remnants of food括尸，or a tumour on the body巷蚪，which all dislike. Hence those

who pursue（the course）　of the Tao do not adopt and allow them.

第二十五章　　有物混成叶雹，先天地生德挣。寂兮寥兮，獨立而不改扑毡，周行而不殆有送，可以為天地母淌喻。吾不知其名，強字之曰道雀摘，強為之名曰大裸删。大曰逝，逝曰遠(yuǎn)阵赠，遠(yuǎn)曰反涯塔。

　　故道大，天大清蚀，地大匕荸，人亦大。域中有四大枷邪，而人居其一焉榛搔。人法地，地法天，天法道践惑，道法自然腹泌。

　　Chapter 25　　There was something undefined and complete，coming into

existence before Heaven and Earth. How still it was and

formless尔觉，standing alone凉袱，and undergoing no change，reaching everywhere and

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

all things.

　　I do not know its name绑蔫，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泵额，it passes on（in constant flow）配深。Passing on，it becomes remote.

Having become remote嫁盲，it returns. Therefore the Tao is great篓叶；Heaven is

great；Earth is great羞秤；and the（sage）king is also great. In the universe

there are four that are great缸托，and the（sage）king is one of them.

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

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

being what it is.

第二十六章　　重為輕根俐镐，靜為躁君。

　　是以君子終日行不離輜重哺哼。雖有榮觀佩抹，燕處超然。

　　奈何萬乘之主取董，而以身輕天下棍苹。輕則失根，躁則失君茵汰。

　　Chapter 26　　Gravity is the root of lightness枢里；stillness，the ruler of movement.

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

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

look at，he quietly remains（in his proper place）豆胸，indifferent to them. How

should the lord of a myriad chariots carry himself lightly before the

kingdom奥洼？If he do act lightly，he has lost his root（of gravity）配乱；if he

proceed to active movement溉卓，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(guān)楗而不可開搬泥，善結(jié)無繩約而不可解桑寨。

　　是以圣人常善救人，故無棄人﹔常善救物忿檩，故無棄物尉尾。是謂襲明。

　　故善人者燥透，不善人之師﹔不善人者沙咏，善人之資。

　　不貴其師班套，不愛其資肢藐，雖智大迷，是謂要妙吱韭。

　　Chapter 27　　The skilful traveller leaves no traces of his wheels

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

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

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

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

what he has bound will be impossible. In the same way the sage is always

skilful at saving men衷快，and so he does not cast away any man；he is always

skilful at saving things姨俩，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蘸拔；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哼勇，an（observer）都伪，though

intelligent，might greatly err about them. This is called‘The utmost

degree of mystery.’

第二十八章　　知其雄积担，守其雌陨晶，為天下溪。為天下溪帝璧，常德不離先誉，復(fù)歸于嬰兒。

　　知其白的烁，守其辱褐耳，為天下谷。

　　為天下谷渴庆，常德乃足铃芦，復(fù)歸于樸雅镊。

　　知其白，守其黑刃滓，為天下式仁烹。為天下式，常德不忒咧虎，復(fù)歸于無極卓缰。

　　樸散則為器，圣人用之砰诵，則為官長征唬，故大智不割。

　　Chapter 28　　Who knows his manhood‘s strength茁彭，Yet still his female feebleness maintains总寒；

　　As to one channel flow the many drains，All come to him理肺，yea偿乖，all beneath the sky. Thus he the constant excellence retains；

　　The simple child again哲嘲，free from all stains.

　　Who knows how white attracts贪薪，Yet always keeps himself within

black‘s shade，The pattern of humility displayed眠副，Displayed in view of all

beneath the sky画切；

　　He in the unchanging excellence arrayed，Endless return to man‘s first state has made.

　　Who knows how glory shines囱怕，Yet loves disgrace霍弹，nor e‘er for it is pale；

　　Behold his presence in a spacious vale娃弓，To which men come from all

beneath the sky. The unchanging excellence completes its tale典格；

　　The simple infant man in him we hail.

　　The unwrought material，when divided and distributed台丛，forms vessels.

The sage耍缴，when employed，becomes the Head of all the Officers（of

government）挽霉；and in his greatest regulations he employs no violent

measures.

第二十九章　　將欲取天下而為之防嗡，吾見其不得已。

　　天下神器侠坎，不可為也蚁趁，不可執(zhí)也。為者敗之实胸，執(zhí)者失之他嫡。

　　是以圣人無為番官，故無敗﹔無執(zhí)，故無失钢属。

　　夫物或行或隨﹔或噓或吹﹔或強或羸﹔或載或隳鲤拿。是以圣人去甚，去奢署咽，去泰。

　　Chapter 29　　If any one should wish to get the kingdom for

himself生音，and to effect this by what he does宁否，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缀遍；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慕匠；

　　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域醇，extravagance台谊，and easy indulgence.

第三十章　　以道佐人主者，不以兵強天下譬挚。其事好遠(yuǎn)锅铅。

　　師之所處，荊棘生焉减宣。大軍之后盐须，必有兇年。

　　善有果而已漆腌，不以取強贼邓。

　　果而勿矜，果而勿伐闷尿，果而勿驕塑径。果而不得已，果而勿強填具。物壯則老统舀，是謂不道，不道早已劳景。

　　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绑咱，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枢泰，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描融；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　　夫兵者衡蚂，不祥之器窿克，物或惡之骏庸，故有道者不處。

　　君子居則貴左年叮，用兵則貴右具被。

　　兵者不祥之器，非君子之器只损，不得已而用之一姿，恬淡為上。

　　勝而不美跃惫，而美之者叮叹，是樂殺人。夫樂殺人者爆存，則不可得志于天下矣蛉顽。

　　吉事尚左，兇事尚右先较。偏將軍居左携冤，上將軍居右，言以喪禮處之闲勺。

　　殺人之眾曾棕，以悲哀泣之，戰(zhàn)勝以喪禮處之菜循。

　　Chapter 31　　Now arms睁蕾，however beautiful，are instruments of evil

omen债朵，hateful子眶，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序芦，but in time of war the right hand. Those sharp weapons

are instruments of evil omen臭杰，and not the instruments of the superior

man；——he uses them only on the compulsion of necessity. Calm and repose

are what he prizes谚中；victory（by force of arms）is to him undesirable. To

consider this desirable would be to delight in the slaughter of men渴杆；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宪塔，the right hand. The second in command

of the army has his place on the left磁奖；the general commanding in chief

has his on the right；——his place某筐，that is比搭，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　　道常無名樸南誊。雖小身诺，天下莫能臣蜜托。侯王若能守之，萬物將自賓霉赡。

　　天地相合橄务，以降甘露，民莫之令而自均穴亏。

　　始制有名蜂挪，名亦既有，夫亦將知止嗓化，知止可以不殆棠涮。

　　譬道之在天下，猶川谷之于江海蟆湖。

　　Chapter 32　　The Tao，considered as unchanging玻粪，has no name.

　　Though in its primordial simplicity it may be small隅津，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劲室，which伦仍，without the directions of men，reaches equally

everywhere as of its own accord.

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

that name充蓝，（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　　知人者智喉磁，自知者明谓苟。勝人者有力，自勝者強协怒。知足者富涝焙。強行者有志。

　　不失其所者久孕暇。死而不亡者壽仑撞。

　　Chapter 33　　He who knows other men is discerning；he who knows

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

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

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

　　He who does not fail in the requirements of his position，continues long座舍；he who dies and yet does not perish沮翔，has longevity.

第三十四章　　大道泛兮，其可左右曲秉。萬物恃之以生而不辭鉴竭，功成而不有歧譬。

　　衣養(yǎng)萬物而不為主，可名于小﹔萬物歸焉而不為主搏存，可名為大瑰步。以其終不自為大，故能成其大璧眠。

　　Chapter 34　　All-pervading is the Great Tao缩焦！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责静，not one refusing obedience to it. When its work is accomplished袁滥，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灾螃；——it may be named

in the smallest things. All things return（to their root and

disappear）题翻，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)大象腰鬼，天下往嵌赠。往而不害，安平泰熄赡。

　　樂與餌姜挺，過客止。道之出口彼硫，淡乎其無味炊豪，視之不足見，聽之不足聞拧篮，用之不足既词渤。

　　Chapter 35　　To him who holds in his hands the Great Image（of the

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

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

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

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

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

to纫溃，the use of it is inexhaustible.

第三十六章　　將欲歙之，必故張之﹔將欲弱之韧掩，必故強之﹔

　　將欲廢之紊浩，必故興之﹔將欲取之，必故與之。

　　是謂微明坊谁。柔弱勝剛強费彼。魚不可脫于淵，國之利器不可以示人口芍。

　　Chapter 36　　When one is about to take an inspiration箍铲，he is sure to

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

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

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

have made gifts to him：——this is called‘Hiding the light（of his

procedure）】泗妫’

　　The soft overcomes the hard资盅；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　　道常無為而無不為踊赠。侯王若能守之呵扛，萬物將自化。

　　化而欲作臼疫，吾將鎮(zhèn)之以無名之樸择份。鎮(zhèn)之以無名之樸扣孟，夫?qū)⒉挥痰獭２挥造o，天下將自正凤价。

　　Chapter 37　　The Tao in its regular course does nothing（for the

sake of doing it）鸽斟，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利诺，I would express the desire by the nameless simplicity.

　　Simplicity without a name Is free from all external aim. With no

desire富蓄，at rest and still，All things go right as of their will.

第三十八章　　上德不德慢逾，是以有德﹔下德不失德立倍，是以無德。

　　上德無為而無以為﹔下德無為而有以為侣滩。上仁為之而無以為﹔上義為之而有以為口注。

　　上禮為之而莫之應(yīng)，則攘臂而扔之君珠。

　　故失道而后德寝志，失德而后仁，失仁而后義，失義而后禮材部。

　　夫禮者毫缆，忠信之薄，而亂之首乐导。

　　前識者苦丁，道之華，而愚之始兽叮。

　　是以大丈夫處其厚芬骄，不居其薄﹔處其實，不居其華鹦聪。故去彼取此账阻。

　　Chapter 38　　（Those who）possessed in highest degree the

attributes（of the Tao）did not（seek）to show them泽本，and therefore they

possessed them（in fullest measure）淘太。（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）规丽。

　∑涯痢（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赌莺，and had need to be so doing.

　”馈（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艘狭，and had need to be so doing.

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

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

and marched up to them.

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

　　when its attributes were lost官撼，benevolence appeared梧躺；when

benevolence was lost，righteousness appeared傲绣；and when righteousness was

lost掠哥，the proprieties appeared.

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

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

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

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

what is flimsy顷链；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﹔侯得一以為天下正目代。

　　其致之也屈梁，謂天無以清，將恐裂﹔地?zé)o以寧榛了，將恐廢﹔神無以靈在讶，將恐歇﹔谷無以盈，將恐竭﹔萬物無以生霜大，將恐滅﹔侯王無以正构哺，將恐蹶。

　　故貴以賤為本战坤，高以下為基曙强。

　　是以侯王自稱孤、寡途茫、不谷碟嘴。

　　此非以賤為本邪。非乎囊卜。故致譽無譽娜扇。

　　是故不欲琭琭如玉，珞珞如石栅组。

　　Chapter 39　　The things which from of old have got the One（the Tao）are——

　　Heaven which by it is bright and pure雀瓢；

　　Earth rendered thereby firm and sure；

　　Spirits with powers by it supplied玉掸；

　　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）刃麸。

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

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

　　Without these powers断傲，the spirits soon would fail脱吱；