-
第一章：道可道，非常道；名可名，非常名。无名，天地之始；有名，万物之母。故常无欲，以观
其妙；常有欲，
以观其徼。此两者，同出而异名，同谓之玄。玄之又玄，众妙之门。
The Way that can be told of
is not an Unvarying Way; The names that can be
named are not unvarying
names. It was
from the Nameless that Heaven and Earth sprang;
The named is but the mother that rears
the ten thousand creatures, each after
its kind. Truly, 'Only he that rids himself
forever of desire
can
see
the
Secret
Essences'
;
He
that
has
never
rid
himself
of
desire
can
see
only
the
Outcomes.
These
two things issued from the same mould,
but nevertheless are different in name. This '
same mould' we
can
but
call
the
Mystery,
Or
rather
the
'Darker
than
any
Mystery',
The
Doorway
whence
issued
all
Secret
Essences.
第二章：天下皆知美之为美，斯恶已；皆
知善之为善，斯不善已。
故有无相生，难易相成，
长短相形，<
/p>
高下相倾，
音声相和，
前后相随。
是以圣人处无为之事，
行不言之教，
万物作焉
而不辞，
生而不有，
为而不恃，
功成而
弗居。
夫唯弗居，是以不去。
It
is because every one under Heaven recognizes
beauty as beauty,that the idea of ugliness exists.
And equally if every one recognized
virtue as virtue, this would merely create fresh
conceptions of
wickedness. For truly
'Being and Not-being grow out of one another;
Difficult and easy complete one
another.
Long
and
short
test
one
another;
High
and
low
determine
one
another.
Pitch
and
mode
give
harmony
to
one
another.
Front
and
back
give
sequence
to
one
another'.
Therefore[1]
the
Sage
relies
on
actionless
activity, Carries on wordless teaching,
But the myriad creatures are worked upon by him;
he does not
disown
them.
He
rears
them,
but
does
not
lay
claim
to
them,
Controls
them,
but
does
not
lean
upon
them,
Achieves
his
aim,
but
does
not
call
attention[2]
to
what
he
does;
And
for
the
very
reason
that
he
does
not call
attention to what he does He is not ejected from
fruition of what he has done.
[1]Because 'action' can only make one
thing high at the expense of making something else
low, etc.
[2]Literally, 'does not place
(fy) himself as a victor'. cf.
Mencius
Ⅱ
,
Ⅰ
;
第三章：不尚贤，使民不争；不
贵难得之货，使民不为盗；不见可欲，使民心不乱。是以圣人之治，虚其心，实
其腹；弱
其志，强其骨。常使民无知无欲，使夫智不敢为也。为无为，则无不治。
If we stop looking for 'persons of
superior morality' (hsien) to put in power, there
will be no more
jealousies among the
people. If we cease to set store by products that
are hard to get , there will
be no more
thieves. If the people never see such things as
excite desire, their hearts will remain
placid and undisturbed. Therefore the
Sage rules
By
emptying their hearts
And filling their bellies,
Weakening their
intelligence[1]
And toughening their sinews
Ever striving to make the
people knowledgeless and desireless.
Indeed he sees to it that if there be
any who have knowledge, they dare not interfere.
Yet through
his actionless activity all
things are duly regulated.
[1]Particularly in the sense of 'having
ideas of one's own'.
第四章：道冲而用之，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。
The Way is like an empty vessel That
yet may be drawn from Without ever needing to be
filled. It is
bottomless;
the
very
progenitor
of
all
things
in
the
world.
In
it
all
sharpness
is
blunted,
All
tangles
untied, All glare
tempered, All dust[1] smoothed. It is like a deep
pool that never dries. Was it too
the
child of something else? We cannot tell. But as a
substanceless image[2] it existed before the
Ancestor.[3]
[1]Dust is the
Taoist symbol for the noise and fuss of everyday
life.
[2]A hsiang, an image such as the
mental images that float before us when we think.
[3]The Ancestor in question is almost
certainly the Yellow Ancestor who separated Earth
from Heaven
and so destroyed the Primal
Unity, for which he is frequently censured is
Chuang Tzu.
第五章：天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗
。天地之间，其犹橐籥乎！虚而不屈，动而愈出。
多言数穷，不如守中。
Heaven and Earth are ruthless; To
them the Ten Thousand Things are but as straw
dogs. The Sage too
is
ruthless;
To
him
the
people
are
but
as
straw
dogs.
Yet[1]
Heaven
and
Earth
and
all
that
lies
between
Is
like a bellows In that it is empty, but gives a
supply that never fails. Work it, and more comes
out . Whereas the force of words[2] is
soon spent. Far better is it to keep what is in
the heart[3].
[1]Though ruthless nature
is perpetually bounteous.
[2]Laws and
proclamations.
[3]For
chung
as
'what
is
within
the
heart',
see
Tso
Chuan,
Yin
Kung
3rd
year
and
Kuan
Tzu,37,
beginning.
The comparison of
Heaven and Earth to a bellows is also found in
Kuan Tzu (P'ien 11, beginning).
第六章：谷神不
死，是谓玄牝。玄牝之门，是谓天地根。绵绵若存，用之不勤。
The Valley Spirit never dies. It is
named the Mysterious Female. And the Doorway of
the Mysterious
Female Is the base from
which Heaven and Earth sprang. It is there within
us all the while; Draw upon
it as you
will, it never runs dry.[1]
[1]Lieh Tzu
quotes these lines as coming from the Book of the
Yellow Ancestor; but it does not follow
that the Tao Ching is actually quothing
them from this source. They may belong to the
general stock
of early Taoist rhymed
teaching. For ch' in compare below, Chapter 52,
line 9, and Huai-nan Tzu I,
fol.2.
第七章：天长地久，天地所以能长且久者，以其不自生，故能长生。是以圣人后其身而身先，外其
身而身存。非
以其无私邪？故能成其私。
Heaven is eternal, the Earth
Everlasting. How come they to be so? Is it because
they do not foster
their own lives;
That is why they live so long. Therefore the Sage
Puts himself in the background;
but is
always to the fore. Remains outside; but is always
there. Is it not just because he does not
strive for any personal end That all
his personal ends are fulfilled?
第八章：上善
若水，水善利万物而不争。处众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，正善治，
事善能，动善时。夫唯不争，故无尤。
The
highest good is like that of water. The goodness
of water is that it benefits the ten thousand
creatures; yet itself does not
scramble, but is content with the places that all
men disdain. It is
this that makes
water so near to the Way. And if men think the
ground the best place for building a
house
upon,
If
among
thoughts
they
value
those
that
are
profound,
If
in
friendship
they
value
gentleness,
In words, truth; in government, good
order; In deeds, effectiveness; in actions,
timeliness- In each
case it is because
they prefer what does not lead to strife,[1] And
therefore does not go amiss.
[1]Even
ordinary
people
realize
the
importance
of
the
Taoist
principle
of
'water-like'
behaviour,
i.e.
not striving to get on top or to the
fore.
第九章：持而盈之，不如其已；揣而锐之，不可长保。金玉满堂，莫之能守
。富贵而骄，自遗其咎。功遂身退，
天之道也！
Stretch a bow[1] to the very full, And
you will wish you had stopped in time; Temper a
sword-edge to
its very sharpest, And
you will find it soon grows dull When bronze and
jade fill your hall It can
no longer be
guarded. Wealth and place breed insolence That
brings ruin in its train. When your work
is done, then withdraw! Such is
Heaven's[2] Way.
[1] the expression
used can also apply to filling a vessel to the
brim; but 'stretching a bow' makes
a
better parallel to 'sharpening a sword'.
[2] as opposed to the Way of man
老
子
:
「道
德
经」
:
第
十
章
载
营
魄
抱
一
，
能
无
离
乎
。
专
气
致
柔
，
能
如
婴
儿
乎
。
涤
除
玄
鉴
，
能
如
疵
乎
。
爱
国
治
民
，
能
无
为
乎
。
天
门
开
阖
，
能
为
雌
乎
。
明
白
四
达
，
能
无
知
乎
。
Chapter 10
When the
intelligent and animal souls are held together in
one
embrace, they can be kept from
separating. When one gives undivided
attention to the (vital) breath, and
brings it to the utmost degree of
pliancy, he can become as a (tender)
babe. When he has cleansed away
the
most mysterious sights (of his imagination), he
can become without
a flaw.
In loving the people and ruling the
state, cannot he proceed
without any
(purpose of) action? In the opening and shutting
of his
gates of heaven, cannot he do so
as a female bird? While his
intelligence reaches in every
direction, cannot he (appear to) be
without knowledge?
(The Tao)
produces (all things) and nourishes them; it
produces
them and does not claim them
as its own; it does all, and yet does not
boast of it; it presides over all, and
yet does not control them.
This is what
is called 'The mysterious Quality' (of the Tao). <
/p>
----------------------------------------
----------------------------------------
老
子
:
「道
德
经」
:
第
十
一
章
三
十
辐
，
共
一
毂
，
当
其
无
，
有
车
之
用
。
埏
埴
以
为
器
，
当
其
无
，
有
器
之
用
。
凿
户
牖
以
为
室
，
当
其
无
，
有
室
之
用
。
故
有
之
以
为
利
，
无
之
以
为
用
。
Chapter 11
The thirty spokes
unite in the one nave; but it is on the empty
space (for the axle), that the use of
the wheel depends. Clay is
fashioned
into vessels; but it is on their empty hollowness,
that
their use depends. The door and
windows are cut out (from the walls)
to
form an apartment; but it is on the empty space
(within), that its
use depends.
Therefore, what has a (positive) existence serves
for
profitable adaptation, and what has
not that for (actual) usefulness.
-----
--------------------------------------------------
-------------------------
老
子
:
「道
德
经」
:
第
十
二
章
五
色
令
人
目
盲
﹔
五
音
令
人
耳
聋
﹔
五
味
令
人
口
爽
﹔
驰
骋
畋
猎
，
令
人
心
发
狂
﹔
难
得
之
货
，
令
人
行
妨
。
是
以
圣
人
为
腹
不
为
目
，
故
去
彼
取
此
Chapter 12
Colour's five
hues from th' eyes their sight will take;
Music's five notes the ears as deaf can
make;
The flavours five deprive the
mouth of taste;
The chariot course, and
the wild hunting waste
Make mad the
mind; and objects rare and strange,
Sought for, men's conduct will to evil
change.
Therefore the sage seeks to
satisfy (the craving of) the belly, and
not the (insatiable longing of the)
eyes. He puts from him the
latter, and
prefers to seek the former.
-----------
--------------------------------------------------
-------------------
老
子
:
「道
德
经」
:
第
十
三
章
宠
辱
若
惊
，
贵
大
患
若
身
。
何
谓
宠
辱
若
惊
。
宠
为
下
，
得
之
若
惊
，
失
之
若
惊
，
是
谓
宠
辱
若
惊
。
何
谓
贵
大
患
若
身
。
吾
所
以
有
大
患
者
，
为
吾
有
身
，
及
吾
无
身
，
吾
有
何
患
。
故
贵
以
身
为
天
下
，
若
可
寄
天
下
﹔
爱
以
身
为
天
下
，
若
可
托
天
下
。
Chapter 13
Favour and
disgrace would seem equally to be feared; honour
and
great calamity, to be regarded as
personal conditions (of the same
kind).
What is meant by speaking thus of
favour and disgrace? Disgrace is
being
in a low position (after the enjoyment of favour).
The getting
that (favour) leads to the
apprehension (of losing it), and the losing
it leads to the fear of (still greater
calamity):--this is what is
meant by
saying that favour and disgrace would seem equally
to be
feared.
And what is
meant by saying that honour and great calamity are
to be
(similarly) regarded as personal
conditions? What makes me liable to
great calamity is my having the body
(which I call myself); if I had
not the
body, what great calamity could come to me?
Therefore he who would administer the
kingdom, honouring it as he
honours his
own person, may be employed to govern it, and he
who would
administer it with the love
which he bears to his own person may be
entrusted with it.
---------
--------------------------------------------------
---------------------
老
子
:
「道
德
经」
:
第
十
四
章
视
之
不
见
，
名
曰
夷
﹔
听
之
不
闻
，
名
曰
希
﹔
搏
之
不
得
，
名
曰
微
。
此
三
者
不
可
致
诘
，
故
混
而
为
一
。
其
上
不
皦
，
其
下
不
昧
。
绳
绳
兮
不
可
名
，
复
归
于
物
。
是
谓
无
状
之
状
，
无
物
之
象
，
是
谓
惚
恍
。
迎
之
不
见
其
首
，
随
之
不
见
其
后
。
执
古
之
道
，
以
御
今
之
有
。
能
知
古
始
，
是
谓
道
纪
。
Chapter 14
We look at it,
and we do not see it, and we name it 'the
Equable.' We listen to it, and we do
not hear it, and we name it 'the
Inaudible.' We try to grasp it, and do
not get hold of it, and we
name it 'the
Subtle.' With these three qualities, it cannot be
made
the subject of description; and
hence we blend them together and
obtain
The One.
Its upper part is not bright,
and its lower part is not obscure.
Ceaseless in its action, it yet cannot
be named, and then it again
returns and
becomes nothing. This is called the Form of the
Formless,
and the Semblance of the
Invisible; this is called the Fleeting and
Indeterminable.
We meet it
and do not see its Front; we follow it, and do not
see
its Back. When we can lay hold of
the Tao of old to direct the things
of
the present day, and are able to know it as it was
of old in the
beginning, this is called
(unwinding) the clue of Tao.
----------
--------------------------------------------------
--------------------
老
子
:
「道
德
经」
:
第
十
五
章
古
之
善
为
道
者
，
微
妙
玄
通
，
深
不
可
识
。
夫
唯
不
可
识
，
故
强
为
之
容
：
豫
兮
若
冬
涉
川
﹔
犹
兮
若
畏
四
邻
﹔
俨
兮
其
若
客
﹔
涣
兮
其
若
凌
释
﹔
敦
兮
其
若
朴
﹔
旷
兮
其
若
谷
﹔
混
兮
其
若
浊
﹔
澹
兮
其
若
海
﹔
飂
兮
若
无
止
。
孰
能
浊
以
静
之
徐
清
。
孰
能
安
以
动
之
徐
生
。
保
此
道
者
，
不
欲
盈
。
夫
唯
不
盈
，
故
能
蔽
而
新
成
。
Chapter 15
The skilful
masters (of the Tao) in old times, with a subtle
and exquisite penetration, comprehended
its mysteries, and were deep
(also) so
as to elude men's knowledge. As they were thus
beyond men's
knowledge, I will make an
effort to describe of what sort they
appeared to be.
Shrinking
looked they like those who wade through a stream
in
winter; irresolute like those who
are afraid of all around them; grave
like a guest (in awe of his host);
evanescent like ice that is melting
away; unpretentious like wood that has
not been fashioned into
anything;
vacant like a valley, and dull like muddy water.
Who can (make) the muddy water (clear)?
Let it be still, and it
will gradually
become clear. Who can secure the condition of
rest?
Let movement go on, and the
condition of rest will gradually arise.
They who preserve this method of the
Tao do not wish to be full (of
themselves). It is through their not
being full of themselves that
they can
afford to seem worn and not appear new and
complete.
老
子
:
「道
德
经」
:
第
十
六
章
致
虚
极
，
守
静
笃。
万
物
并
作
，
吾
以
观
复。
夫
物
芸
芸
，
各
复
归
其
根
。
归
根
曰
静
，
静
曰
复
命
。
复
命
曰
常
，
知
常
曰
明
。
不
知
常
，
妄
作
凶
。
知
常
容
，
容
乃
公
，
公
乃
全
，
全
乃
天
，
天
乃
道
，
道
乃
久
，
没
身
不
殆
。
Chapter 16
The (state of) vacancy should be
brought to the utmost degree,
and that
of stillness guarded with unwearying vigour. All
things
alike go through their processes
of activity, and (then) we see them
return (to their original state). When
things (in the vegetable
world) have
displayed their luxuriant growth, we see each of
them
return to its root. This returning
to their root is what we call the
state
of stillness; and that stillness may be called a
reporting that
they have fulfilled
their appointed end.
The report of that
fulfilment is the regular, unchanging rule. To
know that unchanging rule is to be
intelligent; not to know it leads
to
wild movements and evil issues. The knowledge of
that unchanging
rule produces a (grand)
capacity and forbearance, and that capacity
and forbearance lead to a community (of
feeling with all things).
From this
community of feeling comes a kingliness of
character; and he
who is king-like goes
on to be heaven-like. In that likeness to
heaven he possesses the Tao. Possessed
of the Tao, he endures long;
and to the
end of his bodily life, is exempt from all danger
of decay.
-----------------------------
--------------------------------------------------
-
老
子
:
「道
德
经」
:
第
十
七
章
太
上
，
不
知
有
之
﹔
其
次
，
亲
而
誉
之
﹔
其
次
，
畏
之
﹔
其
次
，
侮
之
。
信
不
足
焉
，
有
不
信
焉
。
悠
兮
其
贵
言
。
功
成
事
遂
，
百
姓
皆
谓
：
「
我
自
然
」
。
Chapter 17
In the highest
antiquity, (the people) did not know that there
were (their rulers). In the next age
they loved them and praised
them. In
the next they feared them; in the next they
despised them.
Thus it was that when
faith (in the Tao) was deficient (in the rulers)
a want of faith in them ensued (in the
people).
How irresolute did those
(earliest rulers) appear, showing (by
their reticence) the importance which
they set upon their words!
Their work
was done and their undertakings were successful,
while the
people all said, 'We are as
we are, of ourselves!'
----------------
--------------------------------------------------
--------------
老
子
:
「道
德
经」
:
第
十
八
章
大
道
废
，
有
仁
义
﹔
智
慧
出
，
有
大
伪
﹔
六
亲
不
和
，
有
孝
慈
﹔
国
家
昏
乱
，
有
忠
臣
。
Chapter 18
When the Great Tao (Way or Method)
ceased to be observed,
benevolence and
righteousness came into vogue. (Then) appeared
wisdom
and shrewdness, and there ensued
great hypocrisy.
When harmony no longer
prevailed throughout the six kinships,
filial sons found their manifestation;
when the states and clans fell
into
disorder, loyal ministers appeared.
---
--------------------------------------------------
---------------------------
老
子
:
「道
德
经」
:
第
十
九
章
绝
圣
弃
智
，
民
利
百
倍
﹔
绝
仁
弃
义
，
民
复
孝
慈
﹔
绝
巧
弃
利
，
盗
贼
无
有
。
此
三
者
以
为
文
，
不
足
。
故
令
有
所
属
：
见
素
抱
朴
，
少
思
寡
欲
，
绝
学
无
忧
。
Chapter 19
If we could
renounce our sageness and discard our wisdom, it
would be better for the people a
hundredfold. If we could renounce
our
benevolence and discard our righteousness, the
people would again
become filial and
kindly. If we could renounce our artful
contrivances and discard our (scheming
for) gain, there would be no
thieves
nor robbers.
Those three methods (of
government)
Thought olden ways in
elegance did fail
And made these names
their want of worth to veil;
But simple
views, and courses plain and true
Would
selfish ends and many lusts eschew.
---
--------------------------------------------------
---------------------------
老
子
:
「道
德
经」
:
第
二
十
章
唯
之
与
阿
，
相
去
几
何
。
之
与
恶
，
相
去
若
何
。
人
之
所
畏
，
不
可
不
畏
。
荒
兮
，
其
未
央
哉
。
众
人
熙
熙
，
如
享
太
牢
，
如
春
登
台
。
我
独
泊
兮
，
其
未
兆
﹔
沌
沌
兮
，
如
婴
儿
之
未
孩
﹔
儽
儽
兮
，
若
无
所
归
。
众
人
皆
有
余
，
而
我
独
若
遗
。
我
愚
人
之
心
也
哉
。
俗
人
昭
昭
，
我
独
昏
昏
。
俗
人
察
察
，
我
独
闷
闷
。
众
人
皆
有
以
，
而
我
独
顽
且
鄙
。
我
独
异
于
人
，
而
贵
食
母
。
Chapter 20
When we renounce
learning we have no troubles.
The
(ready) 'yes,' and (flattering) 'yea;'--
Small is the difference they display.
But mark their issues, good and ill;--
What space the gulf between shall fill?
What all men fear is indeed to be
feared; but how wide and without end
is
the range of questions (asking to be discussed)!
The multitude of men look satisfied and
pleased; as if enjoying a
full banquet,
as if mounted on a tower in spring. I alone seem
listless and still, my desires having
as yet given no indication of
their
presence. I am like an infant which has not yet
smiled. I look
dejected and forlorn, as
if I had no home to go to. The multitude of
men all have enough and to spare. I
alone seem to have lost
everything. My
mind is that of a stupid man; I am in a state of
chaos.
Ordinary men look
bright and intelligent, while I alone seem to be
benighted. They look full of
discrimination, while I alone am dull
and confused. I seem to be carried
about as on the sea, drifting as
if I
had nowhere to rest. All men have their spheres of
action, while
I alone seem dull and
incapable, like a rude borderer. (Thus) I alone
am different from other men, but I
value the nursing-mother (the Tao).
老
子
:
「道
德
经」
:
第
二
十
一
章
孔
德
之
容
，
惟
道
是
从
。
道
之
为
物
，
惟
恍
惟
惚
。
惚
兮
恍
兮
，
其
中
有
象
﹔
恍
兮
惚
兮
，
其
中
有
物
。
窈
兮
冥
兮
，
其
中
有
精
﹔
其
精
甚
真
，
其
中
有
信
。
自
今
及
古
，
其
名
不
去
，
以
阅
众
甫
。
吾
何
以
知
众
甫
之
状
哉
。
以
此
。
Chapter 21.
The grandest
forms of active force
From Tao come,
their only source.
Who can of Tao the
nature tell?
Our sight it flies, our
touch as well.
Eluding sight, eluding
touch,
The forms of things all in it
crouch;
Eluding touch, eluding sight,
There are their semblances, all right.
Profound it is, dark and obscure;
Things' essences all there endure.
Those essences the truth enfold
Of what, when seen, shall then be told.
Now it is so; 'twas so of old.
Its name--what passes not away;
So, in their beautiful array,
Things form and never know decay.
How know I that it is so with all the
beauties of existing things? By
this
(nature of the Tao).
------------------
--------------------------------------------------
------------
老
子
:
「道
德
经」
:
第
二
十
二
章
曲
则
全
，
枉
则
直
，
洼
则
盈
，
敝
则
新
，
少
则
得
，
多
则
惑
。
是
以
圣
人
抱
一
为
天
下
式
。
不
自
见
，
故
明
﹔
不
自
是
，
故
彰
﹔
不
自
伐
，
故
有
功
﹔
不
自
矜
，
故
长
。
夫
唯
不
争
，
故
天
下
莫
能
与
之
争
。
古
之
所
谓
「
曲
则
全
」
者
，
岂
虚
言
哉
。
诚
全
而
归
之
。
Chapter 22
The partial becomes complete; the
crooked, straight; the empty,
full; the
worn out, new. He whose (desires) are few gets
them; he
whose (desires) are many goes
astray.
Therefore the sage holds in his
embrace the one thing (of
humility),
and manifests it to all the world. He is free from
self-
display, and therefore he shines;
from self-assertion, and therefore
he
is distinguished; from self-boasting, and
therefore his merit is
acknowledged;
from self-complacency, and therefore he acquires
superiority. It is because he is thus
free from striving that
therefore no
one in the world is able to strive with him.
That saying of the ancients that 'the
partial becomes complete' was
not
vainly spoken:--all real completion is
comprehended under it.
----------------
--------------------------------------------------
--------------
老
子
:
「道
德
经」
:
第
二
十
三
章
希
言
自
然
。
故
飘
风
不
终
朝
，
骤
雨
不
终
日
。
孰
为
此
者
。
天
地
。
天
地
尚
不
能
久
，
而
况
于
人
乎
。
故
从
事
于
道
者
，
同
于
道
﹔
德
者
，
同
于
德
﹔
失
者
，
同
于
失
。
同
于
道
者
，
道
亦
乐
得
之
﹔
同
于
德
者
，
德
亦
乐
得
之
﹔
同
于
失
者
，
失
亦
乐
得
之
。
信
不
足
焉
，
有
不
信
焉
。
Chapter 23
Abstaining from
speech marks him who is obeying the spontaneity
of his nature. A violent wind does not
last for a whole morning; a
sudden rain
does not last for the whole day. To whom is it
that these
(two) things are owing? To
Heaven and Earth. If Heaven and Earth
cannot make such (spasmodic) actings
last long, how much less can man!
Therefore when one is making the Tao
his business, those who are
also
pursuing it, agree with him in it, and those who
are making the
manifestation of its
course their object agree with him in that; while
even those who are failing in both
these things agree with him where
they
fail.
Hence, those with whom he agrees
as to the Tao have the happiness
of
attaining to it; those with whom he agrees as to
its manifestation
have the happiness of
attaining to it; and those with whom he agrees
in their failure have also the
happiness of attaining (to the Tao).
(But) when there is not faith
sufficient (on his part), a want of
faith (in him) ensues (on the part of
the others).
--------------------------
--------------------------------------------------
----
:
「道
德
經」
:
第
二
十
四
章
企
者
不
立
﹔
跨
者
不
行
﹔
自
见
者
不
明
﹔
自
是
者
不
彰
﹔
自
伐
者
无
功
﹔
自
矜
者
不
长
。
其
在
道
也
，
曰
：
余
食
赘
形
。
物
或
恶
之
，
故
有
道
者
不
处
。
Chapter 24.
He who stands
on his tiptoes does not stand firm; he who
stretches
his legs does not walk
(easily). (So), he who displays himself does
not shine; he who asserts his own views
is not distinguished; he who
vaunts
himself does not find his merit acknowledged; he
who is self-
conceited has no
superiority allowed to him. Such conditions,
viewed
from the standpoint of the Tao,
are like remnants of food, or a tumour
on the body, which all dislike. Hence
those who pursue (the course)
of the
Tao do not adopt and allow them.
------
--------------------------------------------------
------------------------
老
子
:
「道
德
经」
:
第
二
十
五
章
有
物
混
成
，
先
天
地
生
。
寂
兮
寥
兮
，
独
立
而
不
改
，
周
行
而
不
殆
，
可
以
为
天
地
母
。
吾
不
知
其
名
，
强
字
之
曰
道
，
强
为
之
名
曰
大
。
大
曰
逝
，
逝
曰
远
，
远
曰
反
。
故
道
大
，
天
大
，
地
大
，
人
亦
大
。
域
中
有
四
大
，
而
人
居
其
一
焉
。
人
法
地
，
地
法
天
，
天
法
道
，
道
法
自
然
。
Chapter 25
There was
something undefined and complete, coming into
existence before Heaven and Earth. How
still it was and formless,
standing
alone, and undergoing no change, reaching
everywhere and in
no danger (of being
exhausted)! It may be regarded as the Mother of
all things.
I do not know
its name, and I give it the designation of the Tao
(the Way or Course). Making an effort
(further) to give it a name I
call it
The Great.
Great, it passes on (in
constant flow). Passing on, it becomes
remote. Having become remote, it
returns. Therefore the Tao is
great;
Heaven is great; Earth is great; and the (sage)
king is also
great. In the universe
there are four that are great, and the (sage)
king is one of them.
Man
takes his law from the Earth; the Earth takes its
law from
Heaven; Heaven takes its law
from the Tao. The law of the Tao is its
being what it is.
----------
--------------------------------------------------
--------------------
老
子
:
「道
德
经」
:
第
二
十
六
章
重
为
轻
根
，
静
为
躁
君
。
是
以
君
子
终
日
行
不
离
辎
重
。
虽
有
荣
观
，
燕
处
超
然
。
奈
何
万
乘
之
主
，
而
以
身
轻
天
下
。
轻
则
失
根
，
躁
则
失
君
。
Chapter 26
Gravity is the root of lightness;
stillness, the ruler of
movement.
Therefore a wise prince, marching the
whole day, does not go far
from his
baggage wagons. Although he may have brilliant
prospects to
look at, he quietly
remains (in his proper place), indifferent to
them. How should the lord of a myriad
chariots carry himself lightly
before
the kingdom? If he do act lightly, he has lost his
root (of
gravity); if he proceed to
active movement, he will lose his throne.
< br>----------------------------------------------- ---------------------------------
老
子
:
「道
德
经」
:
第
二
十
七
章
善
行
无
辙
迹
，
善
言
无
瑕
谪
﹔
善
数
不
用
筹
策
﹔
善
闭
无
关
楗
而
不
可
开
，
善
结
无
绳
约
而
不
可
解
。
是
以
圣
人
常
善
救
人
，
故
无
弃
人
﹔
常
善
救
物
，
故
无
弃
物
。
是
谓
袭
明
。
故
善
人
者
，
不
善
人
之
师
﹔
不
善
人
者
，
善
人
之
资
。
不
贵
其
师
，
不
爱
其
资
，
虽
智
大
迷
，
是
谓
要
妙
。
Chapter 27
The skilful traveller leaves no traces
of his wheels or
footsteps; the skilful
speaker says nothing that can be found fault
with or blamed; the skilful reckoner
uses no tallies; the skilful
closer
needs no bolts or bars, while to open what he has
shut will be
impossible; the skilful
binder uses no strings or knots, while to
unloose what he has bound will be
impossible. In the same way the
sage is
always skilful at saving men, and so he does not
cast away any
man; he is always skilful
at saving things, and so he does not cast
away anything. This is called 'Hiding
the light of his procedure.'
Therefore
the man of skill is a master (to be looked up to)
by him
who has not the skill; and he
who has not the skill is the helper of
(the reputation of) him who has the
skill. If the one did not honour
his
master, and the other did not rejoice in his
helper, an
(observer), though
intelligent, might greatly err about them. This is
called 'The utmost degree of mystery.'
---------------------------------------
-----------------------------------------
老
子
:
「道
德
经」
:
第
二
十
八
章
知
其
雄
，
守
其
雌
，
为
天
下
溪
。
为
天
下
溪
，
常
德
不
离
，
复
归
于
婴
儿
。
知
其
白
，
守
其
辱
，
为
天
下
谷
。
为
天
下
谷
，
常
德
乃
足
，
复
归
于
朴
。
知
其
白
，
守
其
黑
，
为
天
下
式
。
为
天
下
式
，
常
德
不
忒
，
复
归
于
无
极
。
朴
散
则
为
器
，
圣
人
用
之
，
则
为
官
长
，
故
大
智
不
割
。
Chapter 28
Who knows his
manhood's strength,
Yet still his
female feebleness maintains;
As to one
channel flow the many drains,
All come
to him, yea, all beneath the sky.
Thus
he the constant excellence retains;
The
simple child again, free from all stains.
Who knows how white attracts,
Yet always keeps himself within black's
shade,
The pattern of humility
displayed,
Displayed in view of all
beneath the sky;
He in the unchanging
excellence arrayed,
Endless return to
man's first state has made.
Who knows
how glory shines,
Yet loves disgrace,
nor e'er for it is pale;
Behold his
presence in a spacious vale,
To which
men come from all beneath the sky.
The
unchanging excellence completes its tale;
The simple infant man in him we hail.
The unwrought material, when divided
and distributed, forms
vessels. The
sage, when employed, becomes the Head of all the
Officers (of government); and in his
greatest regulations he employs
no
violent measures.
---------------------
--------------------------------------------------
---------
老
子
:
「道
德
经」
:
第
二
十
九
章
将
欲
取
天
下
而
为
之
，
吾
见
其
不
得
已
。
天
下
神
器
，
不
可
为
也
，
不
可
执
也
。
为
者
败
之
，
执
者
失
之
。
是
以
圣
人
无
为
，
故
无
败
﹔
无
执
，
故
无
失。
夫
物
或
行
或
随
﹔
或
嘘
或
吹
﹔
或
强
或
羸
﹔
或
载
或
隳
。
是
以
圣
人
去
甚
，
去
奢
，
去
泰
。
Chapter 29
If any one should
wish to get the kingdom for himself, and to
effect this by what he does, I see that
he will not succeed. The
kingdom is a
spirit-like thing, and cannot be got by active
doing. He
who would so win it destroys
it; he who would hold it in his grasp
loses it.
The course and
nature of things is such that
What was
in front is now behind;
What warmed
anon we freezing find.
Strength is of
weakness oft the spoil;
The store in
ruins mocks our toil.
Hence the sage
puts away excessive effort, extravagance, and easy
indulgence.
----------------
--------------------------------------------------
--------------
老
子
:
「道
德
经」
:
第
三
十
章
以
道
佐
人
主
者
，
不
以
兵
强
天
下
。
其
事
好
远
。
师
之
所
处
，
荆
棘
生
焉
。
大
军
之
后
，
必
有
凶
年
。
善
有
果
而
已
，
不
以
取
强
。
果
而
勿
矜
，
果
而
勿
伐
，
果
而
勿
骄
。
果
而
不
得
已
，
果
而
勿
强
。
物
壮
则
老
，
是
谓
不
道
，
不
道
早
已
。
Chapter 30
He who would assist a lord of men in
harmony with the Tao will
not assert
his mastery in the kingdom by force of arms. Such
a course
is sure to meet with its
proper return.
Wherever a host is
stationed, briars and thorns spring up. In the
sequence of great armies there are sure
to be bad years.
A skilful (commander)
strikes a decisive blow, and stops. He does
not dare (by continuing his operations)
to assert and complete his
mastery. He
will strike the blow, but will be on his guard
against
being vain or boastful or
arrogant in consequence of it. He strikes
it as a matter of necessity; he strikes
it, but not from a wish for
mastery.
When things have attained their strong
maturity they become old.
This may be
said to be not in accordance with the Tao: and
what is not
in accordance with it soon
comes to an end.
老
子
:
「道
德
经」
:
第
三
十
一
章
夫
兵
者
，
不
祥
之
器
，
物
或
恶
之
，
故
有
道
者
不
处
。
君
子
居
则
贵
左
，
用
兵
则
贵
右
。
兵
者
不
祥
之
器
，
非
君
子
之
器
，
不
得
已
而
用
之
，
恬
淡
为
上
。
胜
而
不
美
，
而
美
之
者
，
是
乐
杀
人
。
夫
乐
杀
人
者
，
则
不
可
得
志
于
天
下
矣
。
吉
事
尚
左
，
凶
事
尚
右
。
偏
将
军
居
左
，
上
将
军
居
右
，
言
以
丧
礼
处
之
。
杀
人
之
众
，
以
悲
哀
泣
之
，
战
胜
以
丧
礼
处
之
。
Chapter 31
Now arms, however beautiful, are
instruments of evil omen,
hateful, it
may be said, to all creatures. Therefore they who
have
the Tao do not like to employ
them.
The superior man ordinarily
considers the left hand the most
honourable place, but in time of war
the right hand. Those sharp
weapons are
instruments of evil omen, and not the instruments
of the
superior man;--he uses them only
on the compulsion of necessity. Calm
and repose are what he prizes; victory
(by force of arms) is to him
undesirable. To consider this desirable
would be to delight in the
slaughter of
men; and he who delights in the slaughter of men
cannot
get his will in the kingdom.
On occasions of festivity to be on the
left hand is the prized
position; on
occasions of mourning, the right hand. The second
in
command of the army has his place on
the left; the general commanding
in
chief has his on the right;--his place, that is,
is assigned to him
as in the rites of
mourning. He who has killed multitudes of men
should weep for them with the bitterest
grief; and the victor in
battle has his
place (rightly) according to those rites.
< br>----------------------------------------------- ---------------------------------
老
子
:
「道
德
经」
:
第
三
十
二
章
道
常
无
名
朴
。
虽
小
，
天
下
莫
能
臣
。
侯
王
若
能
守
之
，
万
物
将
自
宾
。
天
地
相
合
，
以
降
甘
露
，
民
莫
之
令
而
自
均
。
始
制
有
名
，
名
亦
既
有
，
夫
亦
将
知
止
，
知
止
可
以
不
殆
。
譬
道
之
在
天
下
，
犹
川
谷
之
于
江
海
。
Chapter 32
The Tao, considered as unchanging, has
no name.
Though in its primordial
simplicity it may be small, the whole
world dares not deal with (one
embodying) it as a minister. If a
feudal prince or the king could guard
and hold it, all would
spontaneously
submit themselves to him.
Heaven and
Earth (under its guidance) unite together and send
down
the sweet dew, which, without the
directions of men, reaches equally
everywhere as of its own accord.
As soon as it proceeds to action, it
has a name. When it once has
that name,
(men) can know to rest in it. When they know to
rest in
it, they can be free from all
risk of failure and error.
The relation
of the Tao to all the world is like that of the
great
rivers and seas to the streams
from the valleys.
---------------------
--------------------------------------------------
---------
老
子
:
「道
德
经」
:
第
三
十
三
章
知
人
者
智
，
自
知
者
明
。
胜
人
者
有
力
，
自
胜
者
强
。
知
足
者
富
。
强
行
者
有
志
。
不
失
其
所
者
久
。
死
而
不
亡
者
寿
。
Chapter 33
He who knows other men is discerning;
he who knows himself is
intelligent. He
who overcomes others is strong; he who overcomes
himself is mighty. He who is satisfied
with his lot is rich; he who
goes on
acting with energy has a (firm) will.
He who does not fail in the
requirements of his position, continues
long; he who dies and yet does not
perish, has longevity.
----------------
--------------------------------------------------
--------------
老
子
:
「道
德
经」
:
第
三
十
四
章
大
道
泛
兮
，
其
可
左
右
。
万
物
恃
之
以
生
而
不
辞
，
功
成
而
不
有
。
衣
养
万
物
而
不
为
主
，
可
名
于
小
﹔
万
物
归
焉
而
不
为
主
，
可
名
为
大
。
以
其
终
不
自
为
大
，
故
能
成
其
大
。
Chapter 34
All-pervading is the Great Tao! It may
be found on the left
hand and on the
right.
All things depend on it for
their production, which it gives to
them, not one refusing obedience to it.
When its work is
accomplished, it does
not claim the name of having done it. It
clothes all things as with a garment,
and makes no assumption of being
their
lord;--it may be named in the smallest things. All
things
return (to their root and
disappear), and do not know that it is it
which presides over their doing so;--it
may be named in the greatest
things.
Hence the sage is able (in the same
way) to accomplish his great
achievements. It is through his not
making himself great that he can
accomplish them.
-----------
--------------------------------------------------
-------------------
老
子
:
「道
德
经」
:
第
三
十
五
章
执
大
象
，
天
下
往
。
往
而
不
害
，
安
平
泰
。
乐
与
饵
，
过
客
止
。
道
之
出
口
，
淡
乎
其
无
味
，
视
之
不
足
见
，
听
之
不
足
闻
，
用
之
不
足
既
。
Chapter 35
To him who holds
in his hands the Great Image (of the invisible
Tao), the whole world repairs. Men
resort to him, and receive no
hurt, but
(find) rest, peace, and the feeling of ease.
Music and dainties will make the
passing guest stop (for a time).
But
though the Tao as it comes from the mouth, seems
insipid and has
no flavour, though it
seems not worth being looked at or listened to,
the use of it is inexhaustible.
----------------------------------------------
----------------------------------
老
子
:
「道
德
经」
:
第
三
十
六
章
将
欲
歙
之
，
必
故
张
之
﹔
将
欲
弱
之
，
必
故
强
之
﹔
将
欲
废
之
，
必
故
兴
之
﹔
将
欲
取
之
，
必
故
与
之
。
是
谓
微
明
。
柔
弱
胜
刚
强
。
鱼
不
可
脱
于
渊
，
国
之
利
器
不
可
以
示
人
。
Chapter 36
When one is about to take an
inspiration, he is sure to make a
(previous) expiration; when he is going
to weaken another, he will
first
strengthen him; when he is going to overthrow
another, he will
first have raised him
up; when he is going to despoil another, he will
first have made gifts to him:--this is
called 'Hiding the light (of
his
procedure).'
The soft overcomes the
hard; and the weak the strong.
Fishes
should not be taken from the deep; instruments for
the
profit of a state should not be
shown to the people.
------------------
--------------------------------------------------
------------
老
子
:
「道
德
经」
:
第
三
十
七
章
道
常
无
为
而
无
不
为
。
侯
王
若
能
守
之
，
万
物
将
自
化
。
化
而
欲
作
，
吾
将
镇
之
以
无
名
之
朴
。
镇
之
以
无
名
之
朴
，
夫
将
不
欲
。
不
欲
以
静
，
天
下
将
自
正
。
Chapter 37
The Tao in its
regular course does nothing (for the sake of
doing it), and so there is nothing
which it does not do.
If princes and
kings were able to maintain it, all things would
of
themselves be transformed by them.
If this transformation became to me an
object of desire, I would
express the
desire by the nameless simplicity.
Simplicity without a name
Is
free from all external aim.
With no
desire, at rest and still,
All things
go right as of their will.
------------
--------------------------------------------------
------------------
老
子
:
「道
德
经」
:
第
三
十
八
章
上
德
不
德
，
是
以
有
德
﹔
下
德
不
失
德
，
是
以
无
德
。
上
德
无
为
而
无
以
为
﹔
下
德
无
为
而
有
以
为
。
上
仁
为
之
而
无
以
为
﹔
上
义
为
之
而
有
以
为
。
上
礼
为
之
而
莫
之
应
，
则
攘
臂
而
扔
之
。
故
失
道
而
后
德
，
失
德
而
后
仁
，
失
仁
而
后
义
，
失
义
而
后
礼
。
夫
礼
者
，
忠
信
之
薄
，
而
乱
之
首
。
前
识
者
，
道
之
华
，
而
愚
之
始
。
是
以
大
丈
夫
处
其
厚
，
不
居
其
薄
﹔
处
其
实
，
不
居
其
华
。
故
去
彼
取
此
。
Chapter 38
(Those who) possessed in highest degree
the attributes (of the
Tao) did not
(seek) to show them, and therefore they possessed
them
(in fullest measure). (Those who)
possessed in a lower degree those
attributes (sought how) not to lose
them, and therefore they did not
possess them (in fullest measure).
(Those who) possessed in the highest
degree those attributes did
nothing
(with a purpose), and had no need to do anything.
(Those who)
possessed them in a lower
degree were (always) doing, and had need to
be so doing.
(Those who)
possessed the highest benevolence were (always
seeking)
to carry it out, and had no
need to be doing so. (Those who)
possessed the highest righteousness
were (always seeking) to carry it
out,
and had need to be so doing.
(Those
who) possessed the highest (sense of) propriety
were (always
seeking) to show it, and
when men did not respond to it, they bared
the arm and marched up to them.
Thus it was that when the Tao was lost,
its attributes appeared;
when its
attributes were lost, benevolence appeared; when
benevolence
was lost, righteousness
appeared; and when righteousness was lost, the
proprieties appeared.
Now
propriety is the attenuated form of leal-
heartedness and good
faith, and is also
the commencement of disorder; swift apprehension
is
(only) a flower of the Tao, and is
the beginning of stupidity.
Thus it is
that the Great man abides by what is solid, and
eschews
what is flimsy; dwells with the
fruit and not with the flower. It is
thus that he puts away the one and
makes choice of the other
-------------
--------------------------------------------------
-----------------
老
子
:
「道
德
经」
:
第
三
十
九
章
昔
之
得
一
者
：
天
得
一
以
清
﹔
地
得
一
以
宁
﹔
神
得
一
以
灵
﹔
谷
得
一
以
生
﹔
侯
得
一
以
为
天
下
正
。
其
致
之
也
，
谓
天
无
以
清
，
将
恐
裂
﹔
地
无
以
宁
，
将
恐
废
﹔
神
无
以
灵
，
将
恐
歇
﹔
谷
无
以
盈
，
将
恐
竭
﹔
万
物
无
以
生
，
将
恐
灭
﹔
侯
王
无
以
正
，
将
恐
蹶
。
故
贵
以
贱
为
本
，
高
以
下
为
基
。
是
以
侯
王
自
称
孤
、
寡
、
不
谷
。
此
非
以
贱
为
本
邪
。
非
乎
。
故
致
誉
无
誉
。
是
故
不
欲
琭
琭
如
玉
，
珞
珞
如
石
。
Chapter 39
The things which from of old have got
the One (the Tao) are--
Heaven which by
it is bright and pure;
Earth rendered
thereby firm and sure;
Spirits with
powers by it supplied;
Valleys kept
full throughout their void
All
creatures which through it do live
Princes and kings who from it get
The model which to all they give.
All these are the results of the One
(Tao).
If heaven were not thus pure, it
soon would rend;
If earth were not thus
sure, 'twould break and bend;
Without
these powers, the spirits soon would fail;
If not so filled, the drought would
parch each vale;
Without that life,
creatures would pass away;
Princes and
kings, without that moral sway,
However
grand and high, would all decay.
Thus
it is that dignity finds its (firm) root in its
(previous)
meanness, and what is lofty
finds its stability in the lowness (from
which it rises). Hence princes and
kings call themselves 'Orphans,'
'Men
of small virtue,' and as 'Carriages without a
nave.' Is not this
an acknowledgment
that in their considering themselves mean they see
the foundation of their dignity? So it
is that in the enumeration of
the
different parts of a carriage we do not come on
what makes it
answer the ends of a
carriage. They do not wish to show themselves
elegant-looking as jade, but (prefer)
to be coarse-looking as an
(ordinary)
stone.
--------------------------------
------------------------------------------------
:
「道
德
經」
:
第
四
十
章
反
者
道
之
动
﹔
弱
者
道
之
用
。
天
下
万
物
生
于
有
，
有
生
于
无
。
Chapter 40
The movement of the Tao
By
contraries proceeds;
And weakness marks
the course
Of Tao's mighty deeds.
All things under heaven sprang from It
as existing (and named);
that existence
sprang from It as non-existent (and not named).