01 天地之始：无（道），是天地的开端
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。
徼(jiào)：通“窍”，踪迹的意思。也有说是边界，巡察的意思。
大道无形，大道无穷，大道无际，大道无言，大道至简；道法自然，可以言传，但妙在意会。
The Way that can be told of is not an Unvarying Way; The names that can be named are not unvarying names. It was from the Nameless that Heaven and Earth sprang; The named is but the mother that rears the ten thousand creatures, each after its kind. Truly, "Only he that rids himself forever of desire can see the Secret Essences"; He that has never rid himself of desire can see only the Outcomes. These two things issued from the same mould, but nevertheless are different in name. This "same mould" we can but call the Mystery, Or rather the "Darker than any Mystery", The Doorway whence issued all Secret Essences.
notes: Hence one should gain an insight into the beginning of the Tao by constantly observing the Noghingness, And should perceive the end of Tao by constantly observing the Being.
02 功成弗居：立下了功勋而不自我夸耀
天下皆知美之为美, 斯恶矣；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，前後相随。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。
音声：汉代郑玄为《礼记·乐记》作注时说，合奏出的乐音叫做“音”，单一发出的音响叫做“声”。
It is because every one under Heaven recognizes beauty as beauty, that the idea of ugliness exists. And equally if every one recognized virtue as virtue, this would merely create fresh conceptions of wickedness. For truly "Being and Not-being grow out of one another; Difficult and easy complete one another. Long and short test one another; High and low determine one another. Pitch and mode give harmony to one another. Front and back give sequence to one another"。Therefore[1] the Sage relies on actionless activity, Carries on wordless teaching, But the myriad creatures are worked upon by him; he does not disown them. He rears them, but does not lay claim to them, Controls them, but does not lean upon them, Achieves his aim, but does not call attention[2] to what he does; And for the very reason that he does not call attention to what he does He is not ejected from fruition of what he has done.
03 圣人之治：有道之人治理天下的方法
不尚贤，使民不争。不贵难得之货，使民不为盗。不见可欲，使民心不乱。是以圣人之治，虚其心，实其腹，弱其志，强其骨；常使民无知、无欲，使夫智者不敢为也。为无为，则无不治。
见：通“现”，出现，显露。此是显示，炫耀的意思。
“知”是人类痛苦、厮杀之源头。“无知”使百姓们没有盗取利禄之心，没有争强好胜之志，这样做，就顺应了自然规律，就做到了无为而治。
If we stop looking for "persons of superior morality"(hsien) to put in power, there will be no more jealousies among the people. If we cease to set store by products that are hard to get, there will be no more thieves. If the people never see such things as excite desire, their hearts will remain placid and undisturbed. Therefore the Sage rules By emptying their hearts And filling their bellies, Weakening their intelligence[1].
And toughening their sinews Ever striving to make the people knowledgeless and desireless. Indeed he sees to it that if there be any who have knowledge, they dare not interfere. Yet through his actionless activity all things are duly regulated.
[1] Particularly in the sense of "having ideas of one's own"。
04 和光同尘：收敛光耀，混同于尘世
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。
冲：虚而不满，道冲，将道比喻成空虚的容器。湛：没有、虚无的意思。帝之先：天地的祖先，形容其出现之早。
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.
05 多言数穷：话说得越多，言辞的穷尽就越快到来(用很多言辞法令来强制人民执行，很快就会遭到失败)
天地不仁，以万物为刍狗。圣人不仁，以百姓为刍狗。天地之间，其犹橐龠乎？虚而不屈，动而愈出。多言数穷，不如守中。
①仁：仁爱、仁慈。②刍（chú）狗：用野草扎成的狗，古人祭祀时用，用后即扔。刍，野草。③橐（tuó）龠（yuè）：古代的风箱。④数：通“速”。⑤中：适中，中正，虚静。
天地无所谓仁爱（天地是自然的存在，没有理性、感情和偏爱），对待万物像对待祭祀时草扎的小狗一样，任凭万物自然生长；有道的人无所谓仁爱，对待百姓也如同对待刍狗一样，任凭百姓自己发展。
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）。
06 谷神不死：虚空不定的变化永不停歇
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。
谷：形容虚空。神：形容不测的变化。玄牝(pìn)：象征深远而看不见的生育万物的总根源，这里用以形容“道”的不可思议的生殖力。牝，生殖。
把神秘莫名的“道”喻为雌性动物的生殖器官，形象地表现了无所不能、孕育着万物的道的特性。这种粗拙而简明的表述方法，在《道德经》中多次出现。
山谷两边是山，中间空无，于卑下的地位泰然处之，这种特性没有形态，来自一种达到极致的东西，就是道,所谓虚怀若谷。
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.
07 天长地久：天地长久，是因为它不是为了自己而生存
天长地久。天地所以能长且久者，以其不自生，故能长生。是以圣人後其身而身先，外其身而身存。非以其无私邪！故能成其私。
邪：同“耶”，疑问语气词。
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？
08 不争无尤：不争才不会出现过失，才不会招来怨咎
上善若水。水善利万物而不争，处众人之所恶，故几於道。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。
几(jī))：作“接近”解。 地：低下、卑下的意思。 渊：深的意思。正：行政的意思。⑦尤：怨咎。
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.
09 持而盈之：保持着盈满的状态，不如适可而止
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。
揣：zhuī 捶打，敲打的意思。莫：代词，“没有谁”的意思。咎（jiù）：灾祸的意思。
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
10 明白四达：通达四方，能不玩弄权术和心智吗？
载营魄抱一，能无离乎？专气致柔，能如婴儿乎？涤除玄鉴，能无疵乎？爱民治国，能无为乎？天门开阖，能为雌乎？明白四达，能无知乎？生之畜之。生而不有，为而不恃，长而不宰，是谓“玄德”。
载：zài 充满（道路）。畜，xù ，饲养牲畜。长，念作zhǎng，指滋养万物。
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).
11 无之为用：“有”给人便利，“无”也有虚空的作用
三十幅，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。
①辐：车轮上的直棍，有如自行车的钢丝。三十辐，是一个车轮直棍的数目。 ②毂（gǔ）：即车轮中心穿车轴的圆木．北方叫它“车头”。 ③埏（yàn）埴（zhì）：即用抟土和陶土做成饮食用的器皿。埏，借为“抟”，即抟土：埴，陶土。 ④牖（yǒu）：窗户。 ⑤无：这一章三个“无”，均作“空虚”解。
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.
12 去彼取此：抛去外物的引诱来确保安足纯朴的生活
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。
畋：tián，有打猎和耕种的意思。妨：本指妨碍、损害的意思，这里特指盗窃、掠夺之类行为。腹：是指内在自我。目：指外在自我或感觉世界。彼：指外。此：指内。
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.
13 宠辱不惊：受宠或受辱都不放在心上，不以得失而动心（不以物喜，不以己悲）
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。
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.
14 执古之道：根据早已存在的“道”的运行规律，来考察现在的具体事物
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，绳绳不可名，复归於无物。是谓无状之状，无物之象，是谓惚恍。迎之不见其首，随之不见其後。执古之道，以御今之有。能知古始，是谓道纪。
①夷：看不见。 ②希：听不到。 ③微：摸不着。“夷”、“希”、“微”三字均形容感官所不能把握的“道”。 ④诘（jié）：追。⑤一：即“道”。 ⑥皦（jiǎo）：光亮，光明。 ⑦昧（mèi):昏暗，阴暗。 ⑧绳绳（mǐn)、渺茫、不清楚。 ⑨惚恍：闪烁不定的样子。 ⑩古之道：就是太初的大道。 有：指世上万事万物。 古始：就是宇宙的原始或“道”的端始。 道纪：“道”的纲纪。纪，准则，法度。
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.
15 微妙玄通：古时善于行“道”的人，见解微妙而且深刻玄远
古之善为士者，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；俨兮其若容；涣兮若冰之将释；敦兮其若朴；旷兮其若谷；混兮其若浊；澹兮其若海；飉兮若无止。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。
飉liáo，风的声音
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.
16 致虚守静：使心灵空明虚寂到极点，使生活的清静达到极致
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，是谓复命；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。
笃（dǔ）：极度、顶点。没身mò：终身。
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.
17 功成事遂：当事情办好之后，人民会认为自已本来就是这样的
太上，下知有之。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。
太上：最上等的。 贵言：珍惜言辞，即很少发号施令。 事遂：把事情做好了。
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!'
18 大仁大义：人人所向往的仁义的出现，恰恰是因为大道荒废了
大道废，有仁义；慧智出，有大伪；六亲不和，有孝慈；国家昏乱，有忠臣。
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.
19 少私寡欲：减少私欲杂念才会没有忧患
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，少私寡欲。
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.
20 独异于人：与众不同，在于守“道”为贵
绝学无忧，唯之与阿，相去几何？善之与恶，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，如婴儿之未孩；儡儡兮若无所归。众人皆有馀，而我独若遗。我愚人之心也哉！沌沌兮。俗人昭昭，我独昏昏；俗人察察，我独闷闷。澹兮其若海，飂兮若无止。众人皆有以，而我独顽且鄙。我独异於人，而贵食母。
太牢：古代代帝王祭祀时丰盛的筵席（有牛、羊、猪）。泊兮：浑朴、淡泊的意思。沌沌(dùn)：不清楚。儽儽(liǎo)：疲倦的样子。儽lěi，通“累”。 察察：苛刻之意。闷闷：昏浊，不清楚的意思。澹（dàn）：辽阔、辽远的意思。飂(liǎo)：狂暴的风。以：在这里作“用”字解。也有“能耐”意。
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).
21 孔德之容：大德之形，随“道”而移
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。自古及今，其名不去，以阅众甫。吾何以知众甫之状哉！以此。
孔：是“大”的意思。恍：不清楚。惚：不清楚。③窈：深远。冥(mǐng)：暗昧不清楚。精：是极细微的物质性实体。阅：认识。甫：同“父”。
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).
22 圣人抱一：有德之人在于坚守有道的原则
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。
式：这里可以理解为法则。见：通“现”。伐：夸耀。矜(jīn)：自高自大的意思。莫：没有谁。
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.
23 希言自然：少说话（少施政令）合乎自然
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，而况於人乎？故从事於道者，同於道。德者同於德。失者同於失。同於道者，道亦乐得之；同於德者，德亦乐得之；同於失者，失於乐得之。信不足焉，有不信焉。
朝 zhāo 早晨
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).
24 物或恶之：对于不懂道的行为，“物”是不会喜欢的
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∶馀食赘形。物或恶之，故有道者不处。
赘（zhuì）：多余的。
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.
25 道法自然：道纯任自然
有物混成，先天地生。寂兮寥兮，独立不改，周行而不殆，可以为天下母。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。域中有大，而人居其一焉。人法地，地法天，天法道，道法自然。
法：效法；
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.
26 宜戒轻躁：轻率就会失去根本，躁动就会丧失主宰
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。
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.
27 常善救人：有道的人经常善于做到人尽其才
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。
①辙（zhé）迹：车子在泥土的路上走过，车轮辗过留下的痕迹。②瑕（xiá）谪（zhé）：缺点，毛病。③筹策：古代用竹制的计数的器具。④关楗（jiàn）：关锁门户的器具。⑤绳约：用绳子捆起来。⑥袭明：聪明不外露。袭，掩藏。⑦资：借鉴。⑧要妙：精深微妙。
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".
28 常德乃足：甘愿做天下的川谷，永恒的德才能充足
知其雄，守其雌，为天下溪。为天下溪，常德不离，复归於婴儿。知其白，守其黑，为天下式。为天下式，常德不忒，复归於无极。知其荣，守其辱，为天下谷。为天下谷，常德乃足，复归於朴。朴散则为器，圣人用之则为官长。故大制不割。
①谿（xi:一声）：沟溪，山里的小河沟。②式：这甩可作“模式”、“楷式”讲。③忒（tè）：差错。④朴：素材。老子有时用“朴”来表示“道”。⑤官：管理的意思。长zhǎng：首长、领导的意思。
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.
29 去奢去泰：有道的人要去除那种极端的、奢侈的、过度的措施
将欲取天下而为之，吾见其不得已。天下神器，不可为也，为者败之，执者失之。夫物或行或随、或觑或吹、或强或羸、或挫或隳。是以圣人去甚、去奢、去泰。
①取天下：治天下。 ②不得已：得不到罢了。已，罢。 ③或：代词，可译为“有的”或“有的人”。歔（xū）哈气使温暖。 ④羸léi ：瘦弱。 ⑤隳（huì）：毁坏。 ⑥甚：非常的、极端的。
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.
30 不以兵强：按照“道”的原则辅佐君王的人，不依靠兵力来称霸天下
以道佐人主者，不以兵强天下。其事好还。师之所处，荆棘生焉。军之後，必有凶年。善有果而已，不敢以取强。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。
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.
31 恬淡为上：兵器是不祥的东西，最好淡然处之
夫佳兵者，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，则不可得志於天下矣。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。
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.
32 知止不殆：有所制约，守好本位，就没有什么危险了
道常无名。朴虽小，天下莫能臣也。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，犹川谷之於江海。
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.
33 自知者明：能够了解、认识别人的是智慧的，能够了解、认识自己的才是高明的
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。
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.
34 不自为大：“道”始终不认为自己伟大，所以才能成就其伟大
大道泛兮，其可左右。万物恃之以生而不辞，功成而不名有。衣养万物而不为主，常无欲，可名於小。万物归焉，而不为主，可名为大。以其终不自为大，故能成其大。
汜（fàn）：同“泛”，水向四处漫流。
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.
35 往而不害：掌握“大道”，天下归顺，且不互相妨害，大家都和平安泰
执大象，天下往。往而不害，安平太。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。
大象：即“无象之象”，指“道”。
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.
36 柔弱刚强：柔能胜刚，是一种微妙高明的道理
将欲歙之，必固张之。将欲弱之，必固强之。将欲废之，必固兴之。将欲取之，必固与之。是谓微明。柔弱胜刚强。鱼不可脱於渊，国之利器不可以示人。
歙 xī 收敛，吸进。
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.
37 道常无为：“道”永远是顺其自然的，却又好像没有什么事情不是它所作为的
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。无名之朴，夫亦将无欲。不欲以静，天下将自定。
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.
38 处实去华：忠信守道的人立世，为人当敦厚而不轻薄，实在而不虚华
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。下德为之而有以为。上仁为之而无以为。上义为之而有以为。上礼为之而莫之以应，则攘臂而扔之。故失道而後德。失德而後仁。失仁而後义。失义而後礼。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。
(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
39 贵以贱本：尊贵是以卑贱为根本
昔之得一者。天得一以清。地得一以宁。神得一以灵。谷得一以盈。万物得一以生。侯王得一以为天下贞。其致之。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。侯王无以贞将恐蹶。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。至誉无誉。不欲琭琭如玉，珞珞如石。
一：这里的几个“一”，指的是“道”。
The things which from of old have got the One (the Tao) are——
Heaven which by it is bright and pure;
Earth rendered thereby firm and sure;
Spirits with powers by it supplied;
Valleys kept full throughout their void;
All creatures which through it do live;
Princes and kings who from it get The model which to all they give.
All these are the results of the One (Tao).
If heaven were not thus pure, it soon would rend;
If earth were not thus sure, 'twould break and bend;
Without these powers, the spirits soon would fail;
If not so filled, the drought would parch each vale;
Without that life, creatures would pass away;
Princes and kings, without that moral sway, However grand and high, would all decay.
Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves "Orphans", "Men of small virtue", and as "Carriages without a nave". Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.
40 有生於无：看得见的有形质却生于看不见的无形质
反者道之动。弱者道之用。天下万物生於有，有生於无。
The movement of the Tao By contraries proceeds;
And weakness marks the course Of Tao's mighty deeds.
All things under heaven sprang from It as existing (and named); that existence sprang from It as non-existent (and not named).
41 大器晚成：最珍贵的器物总在最后制成
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。夷道若纇。上德若谷。大白若辱。广德若不足。建德若偷。质真若渝。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。
颣 lèi：不平坦，崎岖。
Scholars of the highest class, when they hear about the Tao, earnestly carry it into practice. Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it. Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Tao.
Therefore the sentence-makers have thus expressed themselves: ——
"The Tao, when brightest seen, seems light to lack;
Who progress in it makes, seems drawing back;
Its even way is like a rugged track. Its highest virtue from the vale doth rise;
Its greatest beauty seems to offend the eyes;
And he has most whose lot the least supplies. Its firmest virtue seems but poor and low;
Its solid truth seems change to undergo;
Its largest square doth yet no corner show;
A vessel great, it is the slowest made;
Loud is its sound, but never word it said;
A semblance great, the shadow of a shade."
The Tao is hidden, and has no name; but it is the Tao which is skilful at imparting (to all things what they need) and making them complete.
42 或损或益：所以世上的事物，减损有时反而会增加，增加有时反而会减损
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。
①一：按老子学说，“一”即道。②二：这里指对立统一的“阴”和“阳”。③三：有两种说法：一是指阳阳交合产生的第三者“和气”；二是指阴阳相合所形成的一个均调和谐的状态。④冲气：空虚的气。⑤恶：厌恶。
The Tao produced One; One produced Two; Two produced Three;
Three produced All things. All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while they are harmonised by the Breath of Vacancy.
What men dislike is to be orphans, to have little virtue, to be as carriages without naves; and yet these are the designations which kings and princes use for themselves. So it is that some things are increased by being diminished, and others are diminished by being increased.
What other men (thus) teach, I also teach. The violent and strong do not die their natural death. I will make this the basis of my teaching.
43 无为之益：空虚无形之物，能自由穿透任何没有间隙的地方
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。
The softest thing in the world dashes against and overcomes the hardest; that which has no (substantial) existence enters where there is no crevice. I know hereby what advantage belongs to doing nothing (with a purpose).
There are few in the world who attain to the teaching without words, and the advantage arising from non-action.
44 知足不辱：知道满足就不会受到屈辱，懂得适可而止就不会遇到危险
名与身孰亲。身与货孰多。得与亡孰病。是故甚爱必大费。多藏必厚亡。知足不辱。知止不殆。可以长久。
Or fame or life, Which do you hold more dear?
Or life or wealth, To which would you adhere?
Keep life and lose those other things;
Keep them and lose your life: ——which brings Sorrow and pain more near?
Thus we may see, Who cleaves to fame Rejects what is more great;
Who loves large stores Gives up the richer state.
Who is content Needs fear no shame.
Who knows to stop Incurs no blame.
From danger free Long live shall he.
45 大成若缺：天下最美好的东西似乎也有欠缺，但它的作用是不会衰竭的
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。
Who thinks his great achievements poor Shall find his vigour long endure.
Of greatest fulness, deemed a void, Exhaustion ne'er shall stem the tide.
Do thou what's straight still crooked deem;
Thy greatest art still stupid seem, And eloquence a stammering scream.
Constant action overcomes cold; being still overcomes heat.
Purity and stillness give the correct law to all under heaven.
46 知足常足：知道欲望有度，不贪得无厌，才能保持恒久的满足
天下有道，却走马以粪。天下无道，戎马生於郊。祸莫大於不知足。咎莫大於欲得。故知足之足，常足矣。
走马：战马。原意为善跑的马。粪：通“播”，耕种。咎：过失，罪过。
When the Tao prevails in the world, they send back their swift horses to (draw) the dung-carts. When the Tao is disregarded in the world, the war-horses breed in the border lands.
There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with one's lot; no fault greater than the wish to be getting. Therefore the sufficiency of contentment is an enduring and unchanging sufficiency.
47 不为而成：不去妄加施为就能够有所成就
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。
Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven. The farther that one goes out (from himself), the less he knows.
Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.
48 为学日益：追求学问，知识一天天增加。追求大“道”，欲念一天天减少
为学日益。为道日损。损之又损，以至於无为。无为而无不为。取天下常以无事，及其有事，不足以取天下。
He who devotes himself to learning (seeks) from day to day to increase (his knowledge) ; he who devotes himself to the Tao (seeks) from day to day to diminish (his doing).
He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose).
Having arrived at this point of non-action, there is nothing which he does not do.
He who gets as his own all under heaven does so by giving himself no trouble (with that end).
If one take trouble (with that end), he is not equal to getting as his own all under heaven.
49 圣无常心：有道的人是没有私心的，以百姓的心为自己的心
圣人无常心。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。
歙歙 xīxī，无所偏执的样子
The sage has no invariable mind of his own; he makes the mind of the people his mind.
To those who are good (to me), I am good; and to those who are not good (to me), I am also good; ——and thus (all) get to be good.
To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere; ——and thus (all) get to be sincere.
The sage has in the world an appearance of indecision, and keeps his mind in a state of indifference to all.
The people all keep their eyes and ears directed to him, and he deals with them all as his children.
50 出生入死：有出生就会有死亡，嗜欲太重者早死，敛欲守静以心合道者长寿
出生入死。生之徒，十有三。死之徒，十有三。人之生，动之於死地，亦十有三。夫何故？以其生生之厚。盖闻善摄生者，陆行不遇兕虎，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。
兕 sì 古代一种酒器。这里指雌犀牛。
Men come forth and live; they enter (again) and die.
Of every ten three are ministers of life (to themselves); and three are ministers of death.
There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason?
Because of their excessive endeavours to perpetuate life.
But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason?
Because there is in him no place of death.
51 尊道贵德：道受到尊敬，德重视，在于它不加干涉而顺其自然
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。亭之毒之。养之覆之。生而不有，为而不恃，长而不宰。是谓玄德。
All things are produced by the Tao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore all things without exception honour the Tao, and exalt its outflowing operation.
This honouring of the Tao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute.
Thus it is that the Tao produces (all things), nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them, and overspreads them.
It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them; ——this is called its mysterious operation.
52 天下有始：天下万物都有本始，要谨守万物的根本，关闭欲念的心门
天下有始，以为天下母。既得其母，以知其子。既知其子，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。是为习常。
(The Tao) which originated all under the sky is to be considered as the mother of them all.
When the mother is found, we know what her children should be. When one knows that he is his mother's child, and proceeds to guard (the qualities of) the mother that belong to him, to the end of his life he will be free from all peril.
Let him keep his mouth closed, and shut up the portals (of his nostrils), and all his life he will be exempt from laborious exertion. Let him keep his mouth open, and (spend his breath) in the promotion of his affairs, and all his life there will be no safety for him.
The perception of what is small is (the secret of) clear- sightedness; the guarding of what is soft and tender is (the secret of) strength.
Who uses well his light, Reverting to its (source so) bright, Will from his body ward all blight, And hides the unchanging from men's sight.
53 行於大道：行走在大道之上，不要走上歧途
使我介然有知，行於大道，唯施是畏。大道甚夷，而人好径。朝甚除，田甚芜，仓甚虚。服文彩，带利剑，厌饮食，财货有馀。是谓盗夸。非道也哉。
①介然：微小。②施：即“邪”字。邪行，邪径。③夷：平坦。④径：邪径。⑤朝cháo，指朝廷。除：清洁，整齐。⑥厌：通“餍”字。⑦盗夸：指盗魁。⑧也哉：语气词连用，表示肯定、感叹的语气，可译为“啊”、“呀”。
If I were suddenly to become known, and (put into a position to) conduct (a government) according to the Great Tao, what I should be most afraid of would be a boastful display.
The great Tao (or way) is very level and easy; but people love the by-ways.
Their court (-yards and buildings) shall be well kept, but their fields shall be ill-cultivated, and their granaries very empty. They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of property and wealth; ——such (princes) may be called robbers and boasters. This is contrary to the Tao surely!
54 善抱大道：抱持大道，以己度他
善建者不拔。善抱者不脱。子孙以祭祀不辍。修之於身，其德乃真。修之於家，其德乃馀。修之於乡，其德乃长。修之於邦，其德乃丰。修之於天下，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。
What (Tao's) skilful planter plants Can never be uptorn;
What his skilful arms enfold, From him can ne'er be borne. Sons shall bring in lengthening line, Sacrifices to his shrine.
Tao when nursed within one's self, His vigour will make true;
And where the family it rules What riches will accrue!
The neighbourhood where it prevails In thriving will abound;
And when 'tis seen throughout the state, Good fortune will be found. Employ it the kingdom o'er, And men thrive all around.
In this way the effect will be seen in the person, by the observation of different cases; in the family; in the neighbourhood; in the state; and in the kingdom.
How do I know that this effect is sure to hold thus all under the sky? By this (method of observation).
55 物壮则老：事物过于壮盛就会走向衰老
含德之厚，比於赤子。毒虫不螫，猛兽不据，攫鸟不搏。骨弱筋柔而握固。未知牝牡之合而朘作，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。
①螫shì有毒腺的虫子刺人或动物。据：兽爪取物之意。②攫（jué）：用爪抓取。牝（pìn）③朘zuī：婴孩的生殖器。④嗄（shà）：嗓音嘶哑。⑤祥：本为吉祥，但古代亦可指妖祥。这里指灾祸、不吉的意思。
He who has in himself abundantly the attributes (of the Tao) is like an infant. Poisonous insects will not sting him; fierce beasts will not seize him; birds of prey will not strike him.
(The infant's) bones are weak and its sinews soft, but yet its grasp is firm. It knows not yet the union of male and female, and yet its virile member may be excited; ——showing the perfection of its physical essence. All day long it will cry without its throat becoming hoarse; ——showing the harmony (in its constitution).
To him by whom this harmony is known, (The secret of) the unchanging (Tao) is shown, And in the knowledge wisdom finds its throne. All life-increasing arts to evil turn;
Where the mind makes the vital breath to burn, (False) is the strength, (and o'er it we should mourn).
When things have become strong, they (then) become old, which may be said to be contrary to the Tao. Whatever is contrary to the Tao soon ends.
56 知者不言：真正的智者决不会夸夸其谈（施加政令）
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。
He who knows (the Tao) does not (care to) speak (about it) ; he who is (ever ready to) speak about it does not know it.
He (who knows it) will keep his mouth shut and close the portals (of his nostrils). He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and bring himself into agreement with the obscurity (of others). This is called'the Mysterious Agreement.'
(Such an one) cannot be treated familiarly or distantly; he is beyond all consideration of profit or injury; of nobility or meanness: ——he is the noblest man under heaven.
57 以正治国：以清静无为的正道来治理国家，以奇巧诡秘的方法来用兵，以不扰害人民来治理天下
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。民多利器，国家滋昏。人多伎巧，奇物泫起。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。
A state may be ruled by (measures of) correction; weapons of war may be used with crafty dexterity; (but) the kingdom is made one's own (only) by freedom from action and purpose.
How do I know that it is so? By these facts: ——In the kingdom the multiplication of prohibitive enactments increases the poverty of the people; the more implements to add to their profit that the people have, the greater disorder is there in the state and clan; the more acts of crafty dexterity that men possess, the more do strange contrivances appear; the more display there is of legislation, the more thieves and robbers there are.
Therefore a sage has said, 'I will do nothing (of purpose), and the people will be transformed of themselves; I will be fond of keeping still, and the people will of themselves become correct. I will take no trouble about it, and the people will of themselves become rich; I will manifest no ambition, and the people will of themselves attain to the primitive simplicity.'
58 福祸相倚：祸与福相因而生
其政闷闷，其民淳淳。其政察察，其民缺缺。祸兮，福之所倚。福兮，祸之所伏。孰知其极，其无正。正复为奇，善复为妖。人之迷其日固久。是以圣人方而不割。廉而不刿。直而不肆。光而不耀。
①闷闷：昏昏昧昧，含有宽厚的意思。②淳淳：忠厚。③察察：严酷。④缺缺：狡黠。⑤正：正面，与“奇”对应。⑥割：生硬，不自然。⑦廉：棱角。刿：划伤。⑧耀：过分明亮。
The government that seems the most unwise, Oft goodness to the people best supplies;
That which is meddling, touching everything, Will work but ill, and disappointment bring.
Misery! ——happiness is to be found by its side! Happiness! ——misery lurks beneath it! Who knows what either will come to in the end?
Shall we then dispense with correction? The (method of) correction shall by a turn become distortion, and the good in it shall by a turn become evil. The delusion of the people (on this point) has indeed subsisted for a long time.
Therefore the sage is (like) a square which cuts no one (with its angles) ; (like) a corner which injures no one (with its sharpness).
He is straightforward, but allows himself no license; he is bright, but does not dazzle.
59 长生久视：长生久视之道在于爱惜精力，早做准备，厚积其德
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。
①啬sè：这里是收藏其神形而不用，以归无为之意。②早服：早准备。③克：胜任。④母：这里指“道”，譬喻保国的根本之道。⑤柢dǐ：树木的根。⑥视：生活。
For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation.
It is only by this moderation that there is effected an early return (to man's normal state). That early return is what I call the repeated accumulation of the attributes (of the Tao). With that repeated accumulation of those attributes, there comes the subjugation (of every obstacle to such return). Of this subjugation we know not what shall be the limit; and when one knows not what the limit shall be, he may be the ruler of a state.
He who possesses the mother of the state may continue long. His case is like that (of the plant) of which we say that its roots are deep and its flower stalks firm: ——this is the way to secure that its enduring life shall long be seen.
60 治国烹鲜：治理一个很大的国家，要像烹煎很小的鱼那样，不能时常翻动导致破碎
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。
Governing a great state is like cooking small fish.
Let the kingdom be governed according to the Tao, and the manes of the departed will not manifest their spiritual energy. It is not that those manes have not that spiritual energy, but it will not be employed to hurt men. It is not that it could not hurt men, but neither does the ruling sage hurt them.
When these two do not injuriously affect each other, their good influences converge in the virtue (of the Tao).
61 各得其所：谦虚卑下，都可以达到各自的愿望
大国者下流，天下之交。天下之牝。牝常以静胜牡。以静为下。故大国以下小国，则取小国。小国以下大国，则取大国。故或下以取，或下而取。大国不过欲兼畜人。小国不过欲入事人。夫两者各得所欲，大者宜为下。
牝（pìn）雌性。牡（mǔ）雌性。
What makes a great state is its being (like) a low-lying, down-flowing (stream); ——it becomes the centre to which tend (all the small states) under heaven.
(To illustrate from) the case of all females: ——the female always overcomes the male by her stillness. Stillness may be considered (a sort of) abasement.
Thus it is that a great state, by condescending to small states, gains them for itself; and that small states, by abasing themselves to a great state, win it over to them. In the one case the abasement leads to gaining adherents, in the other case to procuring favour.
The great state only wishes to unite men together and nourish them; a small state only wishes to be received by, and to serve, the other. Each gets what it desires, but the great state must learn to abase itself.
62 万物之奥：道是荫庇万物之所
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。
奥：藏，含有庇荫的意思。
Tao has of all things the most honoured place. No treasures give good men so rich a grace;
Bad men it guards, and doth their ill efface.
(Its) admirable words can purchase honour; (its) admirable deeds can raise their performer above others. Even men who are not good are not abandoned by it.
Therefore when the sovereign occupies his place as the Son of Heaven, and he has appointed his three ducal ministers, though (a prince) were to send in a round symbol-of-rank large enough to fill both the hands, and that as the precursor of the team of horses (in the court-yard), such an offering would not be equal to (a lesson of) this Tao, which one might present on his knees.
Why was it that the ancients prized this Tao so much? Was it not because it could be got by seeking for it, and the guilty could escape (from the stain of their guilt) by it? This is the reason why all under heaven consider it the most valuable thing.
63 为大於细：实现远大要从细微的地方入手
为无为，事无事，味无味。大小多少，报怨以德。图难於其易，为大於其细。天下难事必作於易。天下大事必作於细。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。
(It is the way of the Tao) to act without (thinking of) acting; to conduct affairs without (feeling the) trouble of them; to taste without discerning any flavour; to consider what is small as great, and a few as many; and to recompense injury with kindness.
(The master of it) anticipates things that are difficult while they are easy, and does things that would become great while they are small. All difficult things in the world are sure to arise from a previous state in which they were easy, and all great things from one in which they were small. Therefore the sage, while he never does what is great, is able on that account to accomplish the greatest things.
He who lightly promises is sure to keep but little faith; he who is continually thinking things easy is sure to find them difficult. Therefore the sage sees difficulty even in what seems easy, and so never has any difficulties.
64 慎终如始：事情开始和结束之时同样慎重，就没有办不成的事
其安易持，其未兆易谋。其脆易泮，其微易散。为之於未有，治之於未乱。合抱之木，生於毫末。九层之台，起於累土。千里之行，始於足下。为者败之，执者失之。是以圣人无为故无败，无执故无失。民之从事，常於几成而败之。慎终如，始则无败事。是以圣人欲不欲，不贵难得之货。学不学，复众人之所过，以辅万物之自然而不敢为。
That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun.
The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step.
He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose his bold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them.
Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own).
65 善为道者：古代善于遵行“道”的人，不是教导人民知晓智巧伪诈，而是教导人民淳厚朴实
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。然後乃至大顺。
The ancients who showed their skill in practising the Tao did so, not to enlighten the people, but rather to make them simple and ignorant.
The difficulty in governing the people arises from their having much knowledge. He who (tries to) govern a state by his wisdom is a scourge to it; while he who does not (try to) do so is a blessing.
He who knows these two things finds in them also his model and rule. Ability to know this model and rule constitutes what we call the mysterious excellence (of a governor). Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him.
66 不争之争：因为不与人相争，所以天下就没有人能与之相争
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，必以身後之。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。
①上民：把自己摆在百姓之上，也就是统治人民的意思。②先民：把自己摆在人民的前面，也就是统治人民的意思。③重：不堪重负的意思。④害；妨害。⑤厌：不喜欢。
That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they; ——it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.
In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them.
Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.
67 持保三宝：应该永远保持三种宝贝：慈、俭、不敢为天下先
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，舍後且先，死矣！夫慈，以战则胜，以守则固。天将救之，以慈卫之。
肖 xiào 相似，像
All the world says that, while my Tao is great, it yet appears to be inferior (to other systems of teaching). Now it is just its greatness that makes it seem to be inferior. If it were like any other (system), for long would its smallness have been known!
But I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking precedence of others.
With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour. Now-a-days they give up gentleness and are all for being bold; economy, and are all for being liberal; the hindmost place, and seek only to be foremost; —— (of all which the end is) death.
Gentleness is sure to be victorious even in battle, and firmly to maintain its ground. Heaven will save its possessor, by his (very) gentleness protecting him.
68 不争之德：不与人争的“德”，也就是运用别人的能力
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，是谓配天之极。
①士：武士，古代的武士也叫“士”。这里指将帅。②不与：不与之争。③极：标准、道理。
He who in (Tao's) wars has skill Assumes no martial port;
He who fights with most good will To rage makes no resort.
He who vanquishes yet still Keeps from his foes apart;
He whose hests men most fulfil Yet humbly plies his art.
Thus we say, "He ne'er contends, And therein is his might". Thus we say, "Men's wills he bends, That they with him unite." Thus we say, "Like Heaven's his ends, No sage of old more bright".
69 哀者胜矣：当两军实力相当的时候，怀有慈悲怜悯之心的一方能获得胜利
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。祸莫大於轻敌，轻敌几丧吾宝。故抗兵相加，哀者胜矣。
①主：打仗时的主动攻势。②客：打仗时的被动防守。③行无行：前一个“行”，读xíng，行动；后一个“行”读háng，行列。④攘(rǎng)：捋起。⑤扔：对抗的意思。⑥宝：命脉之意。
A master of the art of war has said, "I do not dare to be the host (to commence the war); I prefer to be the guest (to act on the defensive). I do not dare to advance an inch; I prefer to retire a foot." This is called marshalling the ranks where there are no ranks; baring the arms (to fight) where there are no arms to bare; grasping the weapon where there is no weapon to grasp; advancing against the enemy where there is no enemy.
There is no calamity greater than lightly engaging in war. To do that is near losing (the gentleness) which is so precious. Thus it is that when opposing weapons are (actually) crossed, he who deplores (the situation) conquers.
70 被褐怀玉：有道之人总是外表穿着粗布衣服，而怀里却揣着美玉
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，是以我不知。知我者希，则我者贵。是以圣被褐怀玉。
①不我知：宾语前置，就是“不知我”。②希：同“稀”，少。③则：法则，此处活用为动词，效法之意。④被褐而怀玉：穿着粗衣而内怀美玉。褐，粗布衣服；被，通“披”。
My words are very easy to know, and very easy to practise; but there is no one in the world who is able to know and able to practise them.
There is an originating and all-comprehending (principle) in my words, and an authoritative law for the things (which I enforce). It is because they do not know these, that men do not know me.
They who know me are few, and I am on that account (the more) to be prized. It is thus that the sage wears (a poor garb of) hair cloth, while he carries his (signet of) jade in his bosom.
71 知不知矣：知道自己还有所不知
知不知，上矣，不知知，病也。夫唯病病，是以不病。圣人不病，以其病病。夫唯病病，是以不病。
①知不知：有两种解释：一是知道却自以为不知道，一是知道自己还有所不知。②不知知：不知而自以为知。③病病：把这种毛病当作毛病。
To know and yet (think) we do not know is the highest (attainment); not to know (and yet think) we do know is a disease.
It is simply by being pained at (the thought of) having this disease that we are preserved from it. The sage has not the disease. He knows the pain that would be inseparable from it, and therefore he does not have it.
72 自知自爱：有自知之明，却不自我表现；有自爱之心，却不自显高贵
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。
①第一个“威”意为统治者的权威、高压政策；第二个“威”指的是统治者面临的威胁。狎xiá：同“狭”。②厌：“压”的意思。③厌：同前。④厌：作“厌恶”解。⑤见：同“现”，表现。
When the people do not fear what they ought to fear, that which is their great dread will come on them.
Let them not thoughtlessly indulge themselves in their ordinary life; let them not act as if weary of what that life depends on.
It is by avoiding such indulgence that such weariness does not arise.
Therefore the sage knows (these things) of himself, but does not parade (his knowledge) ; loves, but does not (appear to set a) value on, himself. And thus he puts the latter alternative away and makes choice of the former.
73 天网恢恢：自然的范围宽广无边，虽然稀疏但并不会有一点漏失
勇於敢则杀。勇於不敢则活。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(chǎn，舒缓)然而善谋。天网恢恢，疏而不失。
①或：“有的”的意思。②恶wù：不喜欢。③召zhào，召唤。繟chàn：缓慢的意思。④恢恢：广大的样子。
He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But
When Heaven's anger smites a man, Who the cause shall truly scan?
On this account the sage feels a difficulty (as to what to do in the former case).
It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in (obtaining a reply;
does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.
74 民不畏死：人生来就具有反抗暴政的道德勇气，一旦人民不再畏惧死亡，那么国家的严刑峻法也就无法发挥作用了
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，是谓代大匠斫。夫代大匠斫者，希有不伤其手矣。
①为奇qí：是指做出邪恶的行为。②司杀者：指天道而言。③斫zhuó：用斧子砍木头。
The people do not fear death; to what purpose is it to (try to) frighten them with death? If the people were always in awe of death, and I could always seize those who do wrong, and put them to death, who would dare to do wrong?
There is always One who presides over the infliction death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands!
75 民之轻死：人民如果缺衣少食，无法满足基本的温饱，就会铤而走险，轻生冒死
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，以其求生之厚，是以轻死。夫唯无以生为者，是贤於贵生。
①上：指统治者。②求生：这里指生活享受。
The people suffer from famine because of the multitude of taxes consumed by their superiors. It is through this that they suffer famine.
The people are difficult to govern because of the (excessive) agency of their superiors (in governing them). It is through this that they are difficult to govern.
The people make light of dying because of the greatness of their labours in seeking for the means of living. It is this which makes them think light of dying. Thus it is that to leave the subject of living altogether out of view is better than to set a high value on it.
76 柔弱处上：坚强往往处于劣势，柔弱往往能处于优势
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。
Man at his birth is supple and weak; at his death, firm and strong. (So it is with) all things. Trees and plants, in their early growth, are soft and brittle; at their death, dry and withered.
Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life.
Hence he who (relies on) the strength of his forces does not conquer; and a tree which is strong will fill the out-stretched arms, (and thereby invites the feller.)
Therefore the place of what is firm and strong is below, and that of what is soft and weak is above.
77 功成不处：有所成就而不居功自傲
天之道，其犹张弓与。高者抑之，下者举之。有馀者损之，不足者补之。天之道，损有馀而补不足。人之道，则不然，损不足以奉有馀。孰能有馀以奉天下，唯有道者。是以圣人为而不恃，功成而不处。其不欲见贤邪！
①处：有“占有”的意思。②见：通“现”，表现。
May not the Way (or Tao) of Heaven be compared to the (method of) bending a bow? The (part of the bow) which was high is brought low, and what was low is raised up. (So Heaven) diminishes where there is superabundance, and supplements where there is deficiency.
It is the Way of Heaven to diminish superabundance, and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance.
Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of the Tao!
Therefore the (ruling) sage acts without claiming the results as his; he achieves his merit and does not rest (arrogantly) in it: ——he does not wish to display his superiority.
78 柔之胜刚：水柔弱而来攻坚克强
天下莫柔弱於水。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，是为天下王。正言若反。
①垢gòu：屈辱。②祥：吉利的。
There is nothing in the world more soft and weak than water, and yet for attacking things that are firm and strong there is nothing that can take precedence of it; ——for there is nothing (so effectual) for which it can be changed.
Every one in the world knows that the soft overcomes the hard, and the weak the strong, but no one is able to carry it out in practice.
Therefore a sage has said, "He who accepts his state's reproach, Is hailed therefore its altars'lord;
To him who bears men's direful woes They all the name of King accord."
Words that are strictly true seem to be paradoxical.
79 报怨以德：不论别人对自己的怨恨有多大，都要用清静无为的道德来应对
和大怨，必有馀怨，安可以为善。是以圣人执左契，而不责於人。有德司契，无德司彻。天道无亲，常与善人。
①和hé，和解。左契：债权人所持的契约。古代以竹木简为契约，分左右两片，债权人执左片，故称左契。②司契：古代贵族所用的管账人。③彻：是周代田税法，指十一税。④与：给，赠。
When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)?
Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Tao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself.
In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.
80 小国寡民：使国家变小，使人民稀少
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。
①什：十。伯：百。“什佰”为古代士卒部曲的名称。什，十人，是由十个人组成的军事单位，相当于现代军队编制中的“班”；佰，百人，是由一百个人组成的军事单位，相当于现代军队编制里两个“排”的规模。②徙xǐ：迁移。③舆yú：车子。④结绳：远古时原始人没有文字，在绳上打结来帮助记忆。
In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them; I would make the people, while looking on death as a grievous thing, yet not remove elsewhere (to avoid it).
Though they had boats and carriages, they should have no occasion to ride in them; though they had buff coats and sharp weapons, they should have no occasion to don or use them.
I would make the people return to the use of knotted cords (instead of the written characters).
They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment.
There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it.
81 为而不争：有道之人的法则是施惠于众人而不与人争夺
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。
Sincere words are not fine; fine words are not sincere. Those who are skilled (in the Tao) do not dispute (about it); the disputatious are not skilled in it. Those who know (the Tao) are not extensively learned; the extensively learned do not know it.
The sage does not accumulate (for himself). The more that he expends for others, the more does he possess of his own; the more that he gives to others, the more does he have himself.
With all the sharpness of the Way of Heaven, it injures not; with all the doing in the way of the sage he does not strive.
《道德经》被誉为“万经之王”，内容涵盖哲学、伦理学、政治学、军事学等诸多学科，曾被后人尊奉为治国、齐家、修身、为学的宝典。它对中国的哲学、科学、政治、宗教等都产生了深远的影响，体现了古代中国人的一种世界观和人生观。先秦诸子以及中国人的文化思想等都或多或少受到《道德经》的影响，而且它的影响是多方面的，包括文化、科学、宗教等各方面。
《老子》一书共81章，上篇称为《道经》下篇称为《德经》，总称《道德经》。无论在中国的哲学、政治、军事、管理、宗教、文学、伦理等诸多领域，此书都可称得上经典名作，它的主要内容有三个方面：
1 宇宙。《老子》在第一章开宗明义说：“道，可道，非常道；名，可名，非常名。无，名天地之始；有，名万物之母。”老子心目中的宇宙就是“道”，道无所不在，周行不止；道是万物的根本；道是视之不见、听之不闻、搏之不得的无形物。他的这一思想，冲破天帝造众生的神论观点，在中国哲学史和文化史上都是一个首创。
2 人生。老子的人生观有两个基本点：一是贵身自养，摄生修行；二是柔弱不争，致虚守静。前者在第十三章有精彩的论述：“贵以身为天下，若可寄天下；爱以身为天下，若可托天下。”既然身体能与天下并重，那么怎样贵身爱身呢？ 老子认为，首先应摈除五色、五音、五味这些物欲享乐，然后注意摄生，见朴抱素，加强个人修养。后者是老子反复强调的处理人际关系的原则，体现了一种以退为进、以静制动的人生哲学
3 政治。老子最著名的政治主张就是“无为”，这是他认为的治理天下的最高原则。他们导顺应民心，符合天道，处无为之事，行不言之教，“治大国，若烹小鲜”，消除一己之心，使民众安居乐业，实现无为而治，达到“小国寡民”的理想境界。
《道德经》的影响不仅时间久，历史长，而且领域广、方面多。在宗教上，它是道教的开山之作; 在修身方面，“功成身退”是文人入世的信条；在军事方面，“以柔克刚”成为军事家奉行的准则; 在管理方面，老子的“以人为本”是日本企业最基本的信条; 在艺术方面，“道法自然”成为书法家、绘画家、诗人遵循的理念; 在文学方面，《老子》精警凝练，处处闪烁着哲人的智慧，妙语巧喻、格言警句比比皆是，蕴含人生哲理。
老子曾做过周朝“守藏室之史”，就是管理“藏室”的史官。老子一向只注意研究学问，不在意个人得失荣辱，虽然学识渊博，却一直过着默默无闻的生活。公元前516年，在周王室内部的权力争斗中，贵族王子朝失败，带着所有典籍逃走。老子再无“藏室”可管，于是骑着青牛，离开东周来到函谷关，在镇守函谷关的周大夫尹喜的盛情邀请下，写成了共有5000字的《老子》上、下两篇。写完书后，老子骑上青牛，出函谷关，从此不知去向。《老子》以“道可道，非常道”开篇，提出了一个最高的哲学概念“道”，老子哲学就是由“道”推演出来的，他也因此成为道家的始祖。老子把天、地、人等宇宙万物连贯成为一个整体，突破了古代哲学以政治和伦理为轴心的局限。老子认为“道”是先于天地生成的，是天地万物之源，宇宙间的一切，包括人在内都是天地万物的一部分，“人法地，地法天，天法道，道法自然”。老子这种思想实际上就是中国古代最早的一种“天人合一”思想，这一思想为后来的庄子所继承和发展。这种“天人合一”的整体观念，对中国古代的各个领域都产生了深远的影响。
老子思想中最大的闪光点是他的朴素的辩证法思想。老子观察到宇宙间的万事万物都存在着互相矛盾的两个对立面，“有无相生，难易相成，长短相形”，世间万物有阴阳、刚柔、强弱、兴废等分别。他还发现对立的事物能够向其相反的方向转化，如:“物壮则老”，“兵强则灭”，“木强则折”，“祸兮福之所倚，福兮祸之所伏”。为了防止物极必反，导致衰落，老子主张“去甚去奢去泰”，就是要去掉那此极端的、过分的举动，始终保持着像“道”那样冲虚而不盈满的状态。
老子的朴素辩证法思想表现在军事战略方面就是“善为士者不武，善战者不怒，善胜敌者不与”，同时还要注意“将欲弱之，必固强之”，“将欲夺之，必固与之”。他还提出了以柔弱胜刚强的指导思想，比如，天下没有比水更柔弱的东西，但以水来攻坚，没有攻不了的，以此来说明柔弱能战胜刚强。
老子的道的本性是自然的，他提出了天道自然的观念。他认为天地的运行是自然而然，不假外力的。人也应该和万物一样，是自然的，人生必须消除主观和外在的干涉，使其自然发展。
在自然人性论的基础上，老子提出了“无为而治”的政治论。老子把人民的饥荒、贫困看作是多欲的统治者横征暴敛的结果。人民起来为“盗”，轻生冒死，其责任完全在于统治者。老子主张用“天之道”来取代“人之道”，这样就能解决社会所存在的一切弊端。
老子提倡的“无为而治”，是对统治阶级的“有为”进行的揭露和抨击。老子提倡这种“无为”之治的目标是建立一个和谐美好的社会，也就是“使民复结绳而用之，甘其食，美其服，安其居，乐其俗”。邻国相望，鸡犬之声相望，民至老死不相往来”。
千百年来，老子的思想深刻地影响着中国的哲学、伦理道德、政治、文化甚至是中国人的思维，他的思想为战国时代的庄子等人所继承，形成了道家学派。