第一章
原文：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。
中文译文：可以用言语表述的道，就不是永恒的道；可以用文字命名的名，就不是永恒的名。无，是天地形成之前的状态；有，是万物诞生的根源。所以，常从无中去观察道的微妙；常从有中去观察道的边际。无和有这两者，来源相同而名称不同，都可称之为玄妙。玄妙又玄妙，是一切奥妙的总门。
English translation: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
原文：天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。故有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随。是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功成而弗居。夫唯弗居，是以不去。
中文译文：天下人都知道美之所以为美，那是由于有丑陋的存在；都知道善之所以为善，那是因为有恶的存在。所以有和无相互依存，难和易相互促成，长和短相互比较，高和下相互映衬，音和声相互应和，前和后相互跟随。因此，圣人用无为的观点对待世事，用不言的方式施行教化，听任万物自然兴起而不干预，生养万物而不据为己有，培育万物而不自恃有功，成就万物而不居功自傲。正因为不居功，所以他的功绩不会失去。
English translation:It is because everyone under Heaven recognizes beauty as beauty, that the idea of ugliness exists. And equally if everyone 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 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 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.
第三章
原文：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。
中文译文：不推崇有才德的人，使老百姓不互相争夺；不珍爱难得的财物，使老百姓不去偷窃；不显露足以引起贪欲的事物，使民心不被扰乱。因此，圣人治理天下的原则是：排空百姓的心机，填饱百姓的肚子；削弱百姓的志向，增强百姓的体质。经常使老百姓没有知识、没有欲望，使那些聪明的人不敢妄为。以无为的态度去处理世事，就没有治理不好的。
English translation: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, 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.
第四章
原文：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。
中文译文：道是空虚的，但它的作用却无穷无尽。它是那样的渊深，好像是万物的宗主。它消磨自己的锋锐，解除世间的纷扰，调和自己的光辉，混同于尘垢之中。它是那样的清澈透明，好像若有若无地存在着。我不知道它是由谁产生的，似乎在天帝之前就已经存在了。
English translation: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 smoothed out, All glare tempered, All dust made level. It is hidden, but always present. I do not know whence it comes. It seems to have been before the Lord.
第五章
原文：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。
中文译文：天地是无所谓仁慈的，它把万物当作刍狗一样对待；圣人也是无所谓仁慈的，他把百姓当作刍狗一样对待。天地之间，不正像一个大风箱吗？虽然空虚却不会枯竭，越鼓动风就越多。政令繁多反而更加行不通，不如保持虚静。
English translation: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 between Heaven and Earth, Is there not a vast space, like a bellows? Empty, yet it loses nothing by motion; The more it is worked, the more comes out of it. Much speech leads quickly to exhaustion. It is better to stay within the centre.
第六章
原文：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。
中文译文：虚空的变化是永不停息的，这就是微妙的母性。微妙的母性之门，就是天地的根源。它连绵不绝地存在着，作用是无穷无尽的。
English translation: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.
第七章
原文：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。
中文译文：天地是长久存在的。天地之所以能长久存在，是因为它们不为自己而生存，所以能够长久生存。因此，圣人把自己放在后面，反而能得到大家的推崇；把自己的生死置之度外，反而能保全自己的生命。这不正是因为他无私吗？所以才能成就他的私心。
English translation:Heaven is eternal, and Earth everlasting. Why are Heaven and Earth eternal and everlasting? Because they do not live for themselves; Therefore they live forever. Therefore the Sage Puts himself last, and is found first; Treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he is without thought of self that his self is realized?
第八章
原文：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。
中文译文：最高的善就像水一样。水善于滋润万物而不与万物相争，停留在众人都不喜欢的地方，所以最接近于道。居住要选择好的地方，心胸要善于保持沉静，交友要善于做到仁爱，说话要善于遵守信用，为政要善于治理，做事要善于发挥才能，行动要善于把握时机。正因为不与人相争，所以才没有过失。
English translation:The highest good is like water. Water gives life to the ten thousand things and does not strive. It flows in places men reject and so is like the Way. In dwelling, be close to the land. In meditation, go deep in the heart. In dealing with others, be gentle and kind. In speech, be true. In ruling, be just. In business, be competent. In action, watch the timing. No fight: No blame.
第九章
原文：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。
中文译文：执持盈满，不如适时停止。显露锋芒，锐势难以保持长久。金玉满堂，没有人能够长久守住；富贵而又骄横，就会给自己留下灾祸。功成名就之后，适时隐退，这才符合自然的规律。
English translation:To hold and fill to the brim Is not so good as to stop in time. To forge and temper a blade to its very sharpest Will not preserve it from dulling. When gold and jade fill the hall, Their possessor cannot keep them safe. When wealth and honours lead to arrogance, It is the prelude to one's downfall. When work is done, and one's name is becoming famous, To withdraw into obscurity is the way of Heaven.
第十章
原文：载营魄抱一，能无离乎？专气致柔，能如婴儿乎？涤除玄览，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。
中文译文：精神和形体合一，能不分离吗？聚集精气达到柔顺，能像婴儿一样吗？清除内心的杂念，能没有瑕疵吗？爱护百姓、治理国家，能做到无为而治吗？感官与外界接触，能保持安静吗？明白通达，能做到无知无识吗？生长万物、养育万物，生养而不占有，培育而不自恃，引导而不主宰，这就是深远的德。
English translation:Can you keep body and soul at one with the Way, and never part? Can you, when concentrating your breath, make it soft as a babe's? Can you cleanse your inner vision till all is clear? Can you love the people and rule the land without resort to action? Can you, when Heaven's Gate opens and shuts, play always the female part? Can you, with your understanding penetrating in all directions, yet remain unknown? Give birth, nourish - But do not possess. Act - But do not rely on your own ability. Lead - But do not control. This is called the Mysterious Virtue.
第十一章
原文：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。
中文译文：三十根辐条汇集到一个车毂上，有了车毂中间的虚空，才有车的作用。揉和黏土制成器皿，有了器皿中间的虚空，才有器皿的作用。开凿门窗建造房屋，有了门窗四壁中间的虚空，才有房屋的作用。所以，“有” 给人便利，“无” 发挥了它的作用。
English translation:Thirty spokes share the wheel's hub; It is the center hole that makes it useful. Shape clay into a vessel; It is the space within that makes it useful. Cut doors and windows for a room; It is the holes which make it useful. Therefore profit comes from what is there; Usefulness from what is not there.
第十二章
原文：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。
中文译文：缤纷的色彩使人眼花缭乱，嘈杂的音声使人听觉失灵，丰盛的食物使人口味败坏，纵情狩猎使人心性放荡，稀有的物品使人行为不轨。因此，圣人只求温饱而不追逐声色之娱，所以摒弃物欲的诱惑而保持内心的安宁。
English translation:Colour blinds the eye. Sound deafens the ear. Taste deadens the palate. Chase and hunt madden the mind. Rare goods tempt man to do wrong. Therefore the Sage aims at the belly, not the eye. He rejects the one, and accepts the other.
第十三章
原文：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。
中文译文：得宠和受辱都感到惊恐，把大患看得如同自身一样重要。什么叫得宠和受辱都感到惊恐呢？宠是地位低下的，得到宠爱会感到惊喜，失去宠爱会感到惊恐，这就叫得宠和受辱都感到惊恐。什么叫把大患看得如同自身一样重要呢？我之所以有大患，是因为我有身体，如果我没有身体，我还会有什么祸患呢？所以，能够把自己的身体看得很珍贵并奉献给天下的人，才可以把天下寄托给他；能够像爱护自己的身体一样爱护天下的人，才可以把天下托付给他。
English translation:Favour and disgrace seem to be equally to be feared; Regard great calamity as personal misfortune. What does it mean to say that favour and disgrace seem to be equally to be feared? Favour is of low degree; when you get it, you are alarmed; when you lose it, you are alarmed. This is what is meant by saying that favour and disgrace seem to be equally to be feared. And what does it mean to say that we should regard great calamity as personal misfortune? The reason why we have great calamity is that we have a body (to be affected by it). If we had no body, what great calamity could there be for us? Therefore he who values his body more highly than he does the world may be employed to govern the world. And he who loves his own body more than he does the world may be entrusted with the world.
第十四章
原文：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，随之不见其后。执古之道，以御今之有。能知古始，是谓道纪。
中文译文：看它看不见，名叫 “夷”（无色）；听它听不到，名叫 “希”（无声）；摸它摸不着，名叫 “微”（无形）。这三者的形象无从盘根究底，它是混沌一体的。这个混沌体的外显的部分并不显得十分光亮，内含的部分也不是特别晦暗。它延绵不绝，无法用语言表达，是还原到了不具任何形象的实存体。这也许就是一种没有形状的形状，没有实物的形象，若有若无的恍惚之感，叫它做 “惚恍”。迎着它，看不见它的前头；随着它，却看不见它的后面。我们最应该做的是遵循早已存在的 “道”，来掌握和驾驭现在能看到、听到、感触到的一切事物，能够了解宇宙的原始，这也就是我们所讲的 “道” 的规律。
English translation:Sight it but cannot see it—this is called “invisible.” Hear it but cannot hear it—this is called “inaudible.” Touch it but cannot feel it—this is called “intangible.” These three states, unfathomable, merge into one. The one is neither brilliantly luminous externally, nor entirely obscure internally. It stretches endlessly, defying all names, returning to a physical state that beyonds form and image— a pure intangibility. It is the “shape without shape,” the “image without substance,” what we might call “flickering and elusive.” Greet it, and no beginning is seen; follow it, and no end is found. Thus, navigate the present reality with the timeless Dao, having existed for aeons. To know the origin of antiquity—this is what we call the essence of the Dao.
第十五章
原文：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。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。
中文译文：古时候善于行道的人，微妙通达，深刻玄远，不是一般人可以理解的。正因为不能认识他，所以只能勉强地形容他说：他小心谨慎啊，好像冬天踩着水过河；他警觉戒备啊，好像防备着邻国的进攻；他恭敬郑重啊，好像要去赴宴做客；他行动洒脱啊，好像冰块缓缓消融；他纯朴厚道啊，好像没有经过加工的原料；他旷远豁达啊，好像深幽的山谷；他浑厚宽容，好像不清的浊水。谁能使浑浊安静下来，慢慢澄清？谁能使安静变动起来，慢慢显出生机？保持这个 “道” 的人不会自满。正因为他从不自满，所以能够去故更新。
English translation:The ancient masters who were well - versed in the Dao were subtle, mysterious, and profoundly perceptive, beyond ordinary understanding. Precisely because they were unfathomable, we can only attempt to describe them in approximation. They were cautious like one crossing a river in winter, vigilant as if fearing attacks from neighboring states, solemn and respectful as if attending a grand banquet, relaxed and free - flowing like melting ice, sincere and unembellished like unpolished wood, broad - minded and open like a deep valley, and tolerant and forgiving like murky water. Who can still the turbidity and let it gradually clarify? Who can stir the stillness and bring about gradual vitality? Those who uphold this Dao do not seek to be full. It is precisely because they are not full that they can let go of the old and embrace the new.
第十六章
原文：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，公乃王，王乃天，天乃道，道乃久，没身不殆。
中文译文：尽力使心灵的虚寂达到极点，使生活清静坚守不变。万物都一齐蓬勃生长，我从而考察其往复的道理。那万物纷纷芸芸，各自返回它的本根。返回本根就叫做静，这就叫做复归本性。复归本性是永恒的规律，认识了永恒的规律就叫做明智。不认识永恒的规律，轻举妄动就会出乱子。认识了永恒的规律，就能包容一切；包容一切就能公正无私；公正无私就能使天下归顺；天下归顺就能符合自然；符合自然就符合于 “道”；符合于 “道” 就能长久，终身不会遭到危险。
English translation:Attain the utmost emptiness and maintain a state of profound stillness. As all things thrive and flourish, I observe their cycles of recurrence. Amidst the multitude of beings, each returns to its origin. Returning to the origin is called stillness, which is the restoration of one's true nature. This restoration of true nature is the eternal norm. To know the eternal norm is to be enlightened. Those who do not know the eternal norm will act recklessly and invite misfortune. Knowing the eternal norm enables one to be inclusive; being inclusive leads to impartiality; being impartial, one can rule; ruling in harmony with the universe, one aligns with the Dao; aligning with the Dao ensures longevity and a life free from harm.
第十七章
原文：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”。
中文译文：最好的统治者，人民并不知道他的存在；其次的统治者，人民亲近他并且称赞他；再次的统治者，人民畏惧他；更次的统治者，人民轻蔑他。统治者的诚信不足，人民才不相信他。最好的统治者是多么悠闲啊，他很少发号施令。事情办成功了，老百姓都说：“我们本来就是这样的。”
English translation:The best rulers are those of whom the people are barely aware. The next best are those who are loved and praised by the people. Then come those who are feared, and the worst are those who are despised. When rulers lack credibility, the people will not trust them. The best rulers are unhurried and value their words. When their tasks are accomplished and success is achieved, the people all say, “We have achieved this naturally on our own.”
第十八章
原文：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。
中文译文：大道被废弃了，才提倡仁义；聪明智巧出现了，才产生虚伪；家庭出现了纠纷，才显出孝慈；国家陷于混乱，才见出忠臣。
English translation:When the Great Dao is abandoned, benevolence and righteousness come into being. When wisdom and cleverness emerge, great hypocrisy follows. When there is disharmony within the family, filial piety and kindness become evident. When the state is in chaos, loyal ministers appear.
第十九章
原文：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。
中文译文：抛弃聪明和智巧，人民可以得到百倍的好处；抛弃仁和义，人民可以恢复孝慈的天性；抛弃巧诈和货利，盗贼也就没有了。“圣智、仁义、巧利” 这三者全是巧饰的东西，不足以治理天下。所以要使人民的思想有所归属：保持纯洁朴实的本性，减少私欲杂念，抛弃圣智礼法的浮文，才能免于忧患。
English translation:Abandon sagehood and discard wisdom, and the people will benefit a hundredfold. Renounce benevolence and righteousness, and the people will return to filial piety and kindness. Give up cleverness and abandon profit - seeking, and there will be no more thieves. These three—sagehood, benevolence, and cleverness—are mere adornments and insufficient for governing the world. Therefore, let the people's minds be directed towards simplicity and sincerity, with fewer desires and thoughts, and by giving up worldly learning, they can be free from worry.
第二十章
原文1：唯之与阿，相去几何？美之与恶，相去何若？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；傫傫兮，若无所归。众人皆有余，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，而我独顽似鄙。我独异于人，而贵食母。
中文译文1：应诺和呵斥，相距有多远？美好和丑恶，又相差多少？人们所畏惧的，不能不畏惧。众人都熙熙攘攘、兴高采烈，如同去参加盛大的宴席，如同春天里登台眺望美景。而我却独自淡泊宁静，无动于衷。混混沌沌啊，如同婴儿还不会发出嘻笑声。疲倦闲散啊，好像浪子还没有归宿。众人都有所剩余，而我却像什么也不足。我真是只有一颗愚人的心啊！众人光辉自炫，唯独我迷迷糊糊；众人都那么严厉苛刻，唯独我这样淳厚宽宏。恍惚啊，像大海汹涌；恍惚啊，像飘泊无处停留。世人都精明灵巧有本领，唯独我愚昧而笨拙。我唯独与人不同的，关键在于得到了 “道”。
English translation:What is the difference between a respectful reply and a harsh rebuke? How much apart are beauty and ugliness? What people fear, one cannot but fear. Vast and boundless is the world! The multitude is jubilant, as if enjoying a grand feast, or ascending a terrace in spring to enjoy the view. I alone am calm and detached, showing no sign of excitement, like an infant yet to learn to smile. Weary and listless, I seem to have no place to return to. While others have more than enough, I alone seem to lack. How foolish my heart is! Muddled and confused! While the common people are bright and clear, I alone am dull - witted. While the common people are sharp and discerning, I alone am muddled. Vast like the sea, I am; drifting aimlessly, as if without end. Everyone else has their abilities and talents, while I alone am stubborn and unrefined. I am different from others in that I value the nourishment from the Mother (the Dao).
第二十一章
原文：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。
中文译文：大德的形态，是完全随从道的。道作为一种存在物，是恍恍惚惚的。在惚惚恍恍之中，有某种形象；在恍恍惚惚之中，有某种实物。它是那样的深远暗昧啊，其中却有精质；这精质是非常真实的，其中有可以验证的信实。从当今上溯到古代，它的名字永远不会消失，依据它才能认识万物的起始。我怎么知道万物起始的情形呢？就是依据道。
English translation:The manifestations of great virtue follow only the way. The way as a thing is shadowy and indistinct. Indistinct and shadowy, yet within it are forms. Shadowy and indistinct, yet within it are things. Deep and obscure, yet within it is essence. This essence is very real, and within it is truth. From the present back to ancient times, its name has never disappeared, through which we can observe the origin of all things. How do I know the state of the origin of all things? Through this.
第二十二章
原文：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。
中文译文：委曲反而能保全，弯曲反而能伸直，低洼反而能充盈，破旧反而能更新，少取反而能获得，贪多反而会迷惑。因此，圣人坚守道这一根本，作为天下的范式。不自我显露，所以能显明；不自以为是，所以能彰显；不自我夸耀，所以能有功绩；不自我矜持，所以能长久。正因为不与人争，所以天下没有人能与他相争。古人所说的 “委曲反而能保全”，难道是假话吗？实在是能让人得到保全啊。
English translation:Yielding leads to completion. Bent, it becomes straight. Hollow, it is filled. Worn out, it is renewed. Having little, one obtains. Having much, one is confused. Therefore the sage holds to the one and becomes the model for the world. Not showing himself, he is seen. Not justifying himself, he is vindicated. Not boasting of himself, he has merit. Not exalting himself, he endures. It is precisely because he does not compete that no one in the world can compete with him. What the ancients meant by “yielding leads to completion” is no empty saying. Truly, it leads to completion and return.
第二十三章
原文：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。
中文译文：少说话是合乎自然的。所以狂风刮不了一早晨，暴雨下不了一整天。是谁造成这样的呢？是天地。天地的狂暴尚且不能持久，何况是人呢？所以，从事于道的人，就与道合一；从事于德的人，就与德合一；失道失德的人，就与失合一。与道合一的人，道也乐于得到他；与德合一的人，德也乐于得到他；与失合一的人，失也乐于得到他。诚信不足，就会有人不信任。
English translation:Few words are natural. Therefore a violent wind does not last all morning, nor does a heavy rain last all day. Who makes these things? Heaven and earth. Even heaven and earth cannot make things last long, so how much less can man? Therefore, those who follow the way are in harmony with the way. Those who follow virtue are in harmony with virtue. Those who follow loss are in harmony with loss. Those who are in harmony with the way, the way is also glad to have them. Those who are in harmony with virtue, virtue is also glad to have them. Those who are in harmony with loss, loss is also glad to have them. When there is not enough faith, there will be disbelief.
第二十四章
原文：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：余食赘行。物或恶之，故有道者不处。
中文译文：踮起脚尖是站不稳的，跨步前行是走不远的；自我显露的人反而不能显明；自以为是的人反而不能彰显；自我夸耀的人反而没有功绩；自高自大的人反而不能长久。从道的角度来看，这些行为就叫做剩饭赘瘤。人们都厌恶这些，所以有道的人不这样做。
English translation:Those who stand on tiptoe cannot stand firm. Those who stride cannot walk long. Those who show themselves are not clear - sighted. Those who justify themselves are not vindicated. Those who boast are not meritorious. Those who exalt themselves do not endure. In the way, they are called “surplus food and redundant actions”. Things detest them, so those who have the way do not abide by them.
第二十五章
原文：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。域中有四大，而人居其一焉。人法地，地法天，天法道，道法自然。
中文译文：有一个东西混然而成，在天地形成以前就已经存在。听不到它的声音也看不见它的形体，寂静而空虚，独立长存而永不衰竭，循环运行而永不停止，可以作为万物的根源。我不知道它的名字，勉强把它叫做 “道”，再勉强给它起个名字叫做 “大”。它广大无边而运行不息，运行不息而伸展遥远，伸展遥远而又返回本原。所以说道大、天大、地大、人也大。宇宙间有四大，而人是其中之一。人取法地，地取法天，天取法道，道纯任自然。
English translation:There is a thing confusedly formed, born before heaven and earth. Silent and void, it stands alone and does not change. It revolves without fail and can be the mother of the world. I do not know its name, so I reluctantly call it “Tao”. I reluctantly name it “Great”. Being great, it is boundless. Being boundless, it is far - reaching. Being far - reaching, it returns. Therefore, Tao is great, heaven is great, earth is great, and man is also great. There are four great things in the universe, and man is one of them. Man follows the earth. The earth follows heaven. Heaven follows Tao. And Tao follows nature.
第二十六章
原文：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。
中文译文：稳重是轻浮的根本，静定是躁动的主宰。因此，君子整天行走，也不离开载重物的车辆。虽然有华丽的生活，却能安然处之。为什么拥有万辆兵车的大国君主，却以自身的轻浮躁动来治理天下呢？轻浮就会失去根本，躁动就会失去主宰。
English translation:Gravity is the root of levity. Stillness is the master of restlessness. Therefore, a gentleman travels all day without leaving his baggage - cart. Although there are glorious sights, he remains calm and detached. Why should the lord of a great state, with ten thousand chariots, act lightly towards the world? Levity leads to the loss of the root. Restlessness leads to the loss of the master.
第二十七章
原文：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。
中文译文：善于行走的，不会留下辙迹；善于言谈的，不会有过失；善于计算的，不用筹码；善于关闭的，不用门闩却使人不能打开；善于捆缚的，不用绳索却使人不能解开。因此，圣人总是善于拯救人，所以没有被遗弃的人；总是善于拯救物，所以没有被遗弃的物。这就叫做内藏着的聪明智慧。所以，善人是不善人的老师，不善人是善人的借鉴。不尊重自己的老师，不爱惜他的借鉴作用，虽然自以为聪明，其实是大糊涂。这就是精深微妙的道理。
English translation:A good traveler leaves no track. A good speaker makes no slip. A good calculator uses no counters. A good closer needs no bolts, yet what he closes cannot be opened. A good binder needs no ropes, yet what he binds cannot be untied. Therefore, the sage is always good at saving people, so there are no outcasts. He is always good at saving things, so there is nothing useless. This is called “inherited wisdom”. Therefore, the good man is the teacher of the bad man, and the bad man is the material from which the good man learns. If one does not value his teacher or cherish his material, although he may be intelligent, he is greatly confused. This is the profound and subtle truth.
第二十八章
原文：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，守其黑，为天下式。为天下式，常德不忒，复归于无极。知其荣，守其辱，为天下谷。为天下谷，常德乃足，复归于朴。朴散则为器，圣人用之则为官长。故大制不割。
中文译文：深知什么是雄强，却安守雌柔的地位，甘愿做天下的溪涧。甘愿做天下的溪涧，永恒的德就不会离失，回复到婴儿般单纯的状态。深知什么是明亮，却安于暗昧的地位，甘愿做天下的模式。甘愿做天下的模式，永恒的德就不会出差错，回复到不可穷极的真理。深知什么是荣耀，却安守卑辱的地位，甘愿做天下的川谷。甘愿做天下的川谷，永恒的德才得以充足，回复到自然本初的状态。自然本初的状态分散成各种器物，圣人用它们来治理天下，就成为百官之长。所以，完善的政治是不割裂的。
English translation:Knowing the masculine, yet keeping to the feminine, one becomes the ravine of the world. Being the ravine of the world, one's constant virtue never leaves him, and he returns to the state of infancy. Knowing the white, yet keeping to the black, one becomes the model of the world. Being the model of the world, one's constant virtue is without error, and he returns to the infinite. Knowing honor, yet keeping to disgrace, one becomes the valley of the world. Being the valley of the world, one's constant virtue is sufficient, and he returns to the state of simplicity. When simplicity is scattered, it becomes utensils. The sage uses them and becomes the ruler. Therefore, the greatest system is not divided.
第二十九章
原文：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、或嘘或吹、或强或羸、或挫或隳。是以圣人去甚、去奢、去泰。
中文译文：想要治理天下而用强力去做，我看他是不能达到目的的。天下是神圣的东西，不能用强力去治理，用强力去治理就会失败，用强力去把持就会失去。事物有前行的，有后随的；有轻嘘的，有急吹的；有强壮的，有瘦弱的；有挫折的，有毁坏的。因此，圣人要去除极端的、奢侈的、过度的措施。
English translation:Those who want to take over the world and do something about it, I see that they will not succeed. The world is a sacred vessel, which cannot be done by force. Those who do it by force will fail, and those who hold it by force will lose it. Things may go ahead or follow, be breathed gently or blown hard, be strong or weak, be broken or destroyed. Therefore, the sage gets rid of the extreme, the extravagant, and the excessive.
第三十章
原文：以道佐人主者，不以兵强天下。其事好还。师之所处，荆棘生焉。大军之后，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。
中文译文：用道来辅佐君主的人，不会用武力在天下逞强。用兵这种事容易得到报应。军队所到的地方，荆棘就会生长。大战之后，一定会有荒年。善于用兵的人，只要达到目的就行了，不敢用武力来逞强。达到目的了却不骄傲，达到目的了却不夸耀，达到目的了却不骄横，达到目的是出于不得已，达到目的了却不逞强。事物强盛到了极点就会走向衰老，这就叫做不合于道，不合于道就会很快灭亡。
English translation:Those who assist the ruler with the way do not use force to dominate the world. Such things tend to backfire. Where the army is stationed, thorns and brambles grow. After a great war, there must be a bad year. The good use of force only aims at achieving the goal, and one dares not use it to show off. Achieve the goal without pride, without boasting, without arrogance. Achieve the goal because it is necessary, not by force. When a thing is strong, it begins to grow old. This is called “not in line with the way”. What is not in line with the way will soon come to an end.
第三十一章
原文：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，以哀悲莅之，战胜以丧礼处之。
中文译文：战争是不祥的东西，人们都厌恶它，所以有 “道” 的人不使用它。君子处事以左为贵，而用兵打仗时以右为贵。战争是不祥之物，不是君子所愿采用，只有到不得已的时候才用它。对于战争，内心要保持淡泊肃静，胜利了也无须自得自满。如果一味崇尚武力，那实际上就等于是乐于杀人。凡是以杀人为乐的人，必失民心，就不能够得志于天下。吉庆的事情以左为上，凶丧的事情以右为上。偏将军居于左边，上将军居于右边，这就是说要以丧礼的形式来处理用兵打仗的事情。因为战争中杀人众多，要以哀悼、悲痛的心情悼念死者；打了胜仗，也要以丧礼的仪式去悼念双方阵亡的将士。
English translation:Weapons are the tools of violence; all decent men detest them. Therefore, followers of the Tao never use them. Arms serve evil. They are the tools of those who oppose wise rule. Use them only as a last resort. For peace and quiet are dearest to the decent man’s heart, and to him even a victory is no cause for rejoicing. He who thinks triumph beautiful is one with a will to kill, and one with a will to kill shall never prevail upon the world. It is a good sign when man’s higher nature comes forward. A bad sign when his lower nature comes forward. With the slaughter of multitudes, we have grief and sorrow. Every victory is a funeral; when you win a war, you celebrate by mourning.
第三十二章
原文：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。
中文译文：“道” 常无名而质朴。“道” 虽小而不可见，但天地万物都须顺从 “道” 的法则。侯王如果能够持守于 “道”，百姓们将会自然地宾服、归附。天地间阴阳之气相合，就会普施甘露；有 “道” 的君王对人民无须发号施令，而社会就能自然运转、自然均衡。治理天下始有规制，各有司职名位，任命各级行政官长。名位既然有了，就要各司其职、适可而止；知道适可而止，就不会有危险。就像 “道” 存在于天下，犹如川谷都归流于江海一样。
English translation:The Tao is forever nameless. The uncarved block is but small, yet nothing in the world dares claim its allegiance. If lords and princes could but hold fast to it, all things would submit of their own accord. Heaven and earth would then join in harmony to send down sweet dew, and the people, left to themselves, would find peace. When names came into existence, it was time to know when to stop. Knowing when to stop, one can avoid danger. The Tao is to the world what the great rivers and seas are to the valleys.
第三十三章
原文：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。
中文译文：能认识别人，是智巧；能认识自己，才是心 “明”。能战胜别人，是有力量，能战胜自己，才是坚强。懂得知足，才是 “富有”，坚强前行，是 “有志向”。不离失 “道” 之根本，就能得长久；身虽死而其 “道” 仍存，才是长寿。
English translation:He who knows others is intelligent; he who knows himself is wise. He who conquers others has physical strength; he who conquers himself is strong. He who is contented is rich; he who persists has willpower. He who does not lose his root will endure; he who dies without perishing has longevity.
第三十四章
原文：大道泛兮，其可左右。万物恃之以生而不辞，功成不名有。衣养万物而不为主，常无欲，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。
中文译文：大 “道” 周流广泛，包容万物，无处不在。万物依赖于 “道”，“道” 任万物自然发展而不妄加干预，功业成就却不自以为有功。“道” 生养天地万物，而不自以为万物之主，这是因为它没有私欲，所以可以称它私欲很 “小”；万物由它而生，而它却不主宰万物，所以也可以称它功 “德” 伟 “大”。正因为它从不自以为 “大”，所以才能成就它的伟大。
English translation:The Great Tao flows everywhere, both to the left and to the right. All things depend on it for life, and it does not turn away from them. It accomplishes its tasks, but does not claim credit for them. It clothes and feeds all things, but does not act as their master. Always without desires, it may be called small. All things return to it, yet it does not act as their master. It may be called great. Because it never claims to be great, it can achieve greatness.
第三十五章
原文：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。
中文译文：持守无形的大 “道”，可以作为治理天下的准则。利民而不害民，才能实现人民的太平康泰。音乐和美食，可以使过路的人停下脚步。“道” 述诸于言，是平淡而无味的。看也看不见它，听也听不见它，但它的作用却无穷无尽。
English translation:Hold on to the great form, and the world will come to you. Come to it without harm, and there will be peace and security. Music and good food can make passers - by stop. But when the Tao is expressed in words, it seems insipid and tasteless. Look at it, and it is not visible; listen to it, and it is not audible; use it, and it is inexhaustible.
第三十六章
原文：将欲歙之，必固张之。将欲弱之，必固强之。将欲废之，必固兴之。将欲夺之，必固与之。柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人。
中文译文：想要收缩，必先扩张；想要削弱，必先加强；想要废除，必先兴盛；想要夺取，必先给予。这就是微妙而显明的智慧。柔弱可以战胜刚强。鱼不能脱离池渊而生存，国家的 “利器” 不可以示之于民。
English translation:If you want to contract something, you must first expand it. If you want to weaken something, you must first strengthen it. If you want to abolish something, you must first promote it. If you want to take something away, you must first give it. The soft overcomes the hard. A fish cannot leave the deep pool, and the sharp weapons of a state should not be shown to others.
第三十七章
原文：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。
中文译文：“道” 永远依照自然的法则而作为，所以它演化万物无所不为。侯王如果能持守以 “道” 治国，万物就会自然地演化发展。在自然的化育中如果产生了人为的妄欲，我就要用 “道” 的 “无名之朴” 来镇定它。持守 “道” 的 “无名之朴”，才能消除欲望和争端。去除妄欲而以静治国，天下将自然安定。
English translation:The Tao is always inactive, yet it accomplishes everything. If kings and lords can hold fast to it, all things will transform themselves. If, in the process of transformation, desires arise, I will pacify them with the nameless uncarved block. The nameless uncarved block will also remove desires. Without desires, there will be peace, and the world will be self - settled.
第三十八章
原文：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。
中文译文：“上德” 之人不彰显其 “德”，因此他才有 “德”；“下德” 之人，努力表现为外在的不失 “德”，因此实际是无 “德”。“上德” 之人顺应自然的规律作为而不认为是作为，“下德” 之人有所作为是有意而为之。“上仁” 之人付出仁爱不认为是作为，“上义” 之人维护正义是有意而作为。“上礼” 之人只会强调守礼，如果人们不回应，最后就只能扬着胳膊去强制别人守礼。所以失去了 “道” 而后才注重 “德”，失去了 “德” 而后才注重 “仁”，失去了 “仁” 而后才注重 “义”，失去了 “义” 而后才注重 “礼”。“礼”，是道德仁义丧失、忠信不足才产生的浅薄事物，是祸乱的开端。注重于 “礼” 的人，得到的只是 “道” 最浮华、表层的东西，是走向愚昧的开始。因此大丈夫处世应立身厚重，而不居于轻薄；追求朴实，而不崇尚浮华。故应舍弃浅薄浮华的表象，而坚守敦厚朴实的本质。
English translation:The highest virtue does not show itself as virtue, and therefore it is virtue. The lower virtue is always trying to show itself as virtue, and therefore it is not virtue. The highest virtue is inactive and has no ulterior motives. The lower virtue is active and has ulterior motives. The highest benevolence is active but has no ulterior motives. The highest righteousness is active and has ulterior motives. The highest propriety is active, and when no one responds, one will roll up one’s sleeves and force others to comply. Therefore, when the Tao is lost, virtue appears; when virtue is lost, benevolence appears; when benevolence is lost, righteousness appears; when righteousness is lost, propriety appears. Propriety is the thinnest veneer of loyalty and faithfulness, and the beginning of chaos. Those who rely on foreknowledge are the flower of the Tao but the beginning of folly. Therefore, a great man should stay with the thick and not the thin, with the real and not the false. Therefore, he should discard the latter and take the former.
第三十九章
原文：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，侯王得一以为天下正。其致之，天无以清将恐裂，地无以宁将恐发；神无以灵将恐歇，谷无以盈将恐竭，万物无以生将恐灭，侯王无以贵以高将恐蹶。故贵以贱为本，高以下为基。是以侯王自谓孤、寡、不榖。此非以贱为本邪？故致数舆无舆。不欲琭琭如玉，珞珞如石。
中文译文：自古以来的得 “一” 者：天得到 “一” 而清明；地得到 “一” 而宁静；神得到 “一” 而灵验；河谷得到 “一” 而充盈；万物得到 “一” 而生长；侯王得到 “一” 而成为治理天下的正 “道” 准则。推而言之，天不能保持清明，就恐怕要崩裂；地不能保持安宁，就恐怕要震溃；神不能保持灵性，就恐怕要消散；河谷不能保持充盈，就恐怕要干涸；万物不能保持生长，就恐怕要灭绝；侯王不能保持贵以身为天下，王朝就恐怕要颠覆。所以 “贵” 以 “贱” 为根本，“高” 以 “下” 为基础。因此侯王们自称为 “孤”、“寡”、“不榖”。这不就是提醒和要求自己须以人民为根本，难道不是吗？所以至高的荣誉无须自我称赞。无须追求琭琭晶莹如宝玉般浮华的外表，宁可稳固珞珞坚硬如磐石般治国的根基。
English translation:In the past, those who obtained the One: Heaven obtained the One and became clear; Earth obtained the One and became stable; Spirits obtained the One and became spiritual; Valleys obtained the One and became full; All things obtained the One and came to life; Kings and lords obtained the One and became the rulers of the world. If it were not so, heaven would be in danger of splitting if it could not remain clear; earth would be in danger of cracking if it could not remain stable; spirits would be in danger of disappearing if they could not remain spiritual; valleys would be in danger of drying up if they could not remain full; all things would be in danger of perishing if they could not come to life; kings and lords would be in danger of falling if they could not remain noble and high. Therefore, the noble has the humble as its root, and the high has the low as its foundation. That is why kings and lords call themselves “orphaned,” “widowed,” and “hapless.” Is this not taking the humble as the root? Therefore, the highest honor is to have no honor. One should not desire to be as glittering as jade, but rather as solid as a stone.
第四十章
原文：反者道之动，弱者道之用。天下万物生于有，有生于无。
中文译文：向相反的方向运动，是 “道” 的运行规律。以柔弱为用，是 “道” 的生发机制。天下万物是因 “有” 而得以生化发展。而 “有” 是由 “无” 所演化而生成。
English translation:Reversion is the movement of the Tao. Weakness is the function of the Tao. All things in the world come into being from being, and being comes into being from non - being.
第四十一章
原文：上士闻道，勤而行之；中士闻道，若存若亡；下士闻道，大笑之。不笑不足以为道。故建言有之：明道若昧；进道若退；夷道若颣；上德若谷；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。
中文译文：最有智慧的人听到了 “道”，就努力勤勉地照它去行事；智慧一般的人听到了 “道”，反应迟钝，半信半疑；愚笨的人听到了 “道”，就认为它迂腐空洞而加以嘲笑。若是不被蠢人嘲讽，那 “道” 也就不成其为 “道” 了。所以《建言》中说：“明白易懂的道理反而像难以理解，促人上进的道理反而像劝人后退，容易倡导的道理反而像难以实施，至高无上的品德反而像空无所有，最洁白的颜色反而像是沾染了杂色，广博的品德像有什么缺少，能够有所建树的品德反而像惰气十足，品质纯真反而像变化无常，最大的方形反而像没有棱角，最大的器物总是很晚才能完成，最高级的音乐只有微细的声音，最宏大的形象反倒无形。” 规律虽然无形无声，不可言说，然而它却最能够辅助万物且成就万物。
English translation:When the man of highest capacities hears Tao, he does his best to put it into practice. When the man of middling capacity hears Tao, he is in two minds about it. When the man of low capacity hears Tao, he laughs loudly at it. If he did not laugh, it would not be worth the name of Tao. Therefore the proverb has it: "The way(Tao) out into the light often looks dark, the way that goes ahead often looks as if it went back. The way that is least hilly often looks as if it went up and down, the ‘power’ that is rally loftiest looks like an abyss, what is sheerest white looks blurred. The ‘power’ that is most sufficing looks inadequate, the ‘power’ that stands firmest looks flimsy. What is in its natural, pure state looks faded; the largest square has no corners, the greatest vessel takes the longest to finish. Great music has the faintest notes, the Great Form is without shape. For Tao is hidden and nameless. Yet Tao alone supports all things and brings them to fulfillment."
第四十二章
原文：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、不榖，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。
中文译文：规律使某种事物得以产生，这种事物又产生第二种事物，第二事物再产生第三种事物，这样才演化出万物。万物都包含着阴、阳两个对立面，它们互相冲荡而达到和谐统一。人们讨厌的就是 “孤”“寡”“不谷” 这样的字眼，而王公却用它们当作自己的称谓。所以说，对于事物，人们的本意也许是想减弱它，结果反而加强了它；人们的本意也许是想增强它，结果反而减弱了它。别人用来教导我的，我也用来教导别人：“强横的人是会不得好死的。” 我将把这一原则当做教人的根本。
English translation:Tao begets one. One begets two. Two begets three. And three begets all things. All things carry yin and embrace yang. They achieve harmony by combining the qi of yin and yang. What people dislike are loneliness, widowhood, and being without food. Yet rulers call themselves by these names. Therefore, things may be reduced and yet increase, or increased and yet reduced. What others have taught me, I also teach others: "The violent will not die a natural death." I will take this as the guiding principle for teaching.
第四十三章
原文：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。
中文译文：天下最柔弱的东西能在最坚硬的东西中穿行，虚无的空间可以渗入到密集的物质中。我从这里认识到无为的益处。无需言辞的教导，无为的好处，天下很少有人能够理解透彻。
English translation:The softest thing in the world can ride on the hardest. The intangible can penetrate the impenetrable. From this I know the benefit of non - action. The teaching without words and the benefit of non - action are rarely understood by the world.
第四十四章
原文：名与身孰亲？身与货孰多？得与亡孰病？甚爱必大费；多藏必厚亡。故知足不辱，知止不殆，可以长久。
中文译文：名望和生命哪个更值得珍爱？生命和财物哪个更值得重视？获得与丧失哪个更有害？所以说过分的吝惜反而会招致更大的损失，过多的收藏反而会招致严重的丧失。知足，则不会遭到困辱，知道适可而止，则不会陷入危险，则可以健康平安。
English translation:Which is more precious, fame or life? Which is more valuable, life or wealth? Which is more harmful, gain or loss? Therefore, excessive love leads to great expense, and excessive hoarding leads to heavy loss. Knowing when to be content saves one from disgrace; knowing when to stop averts danger and ensures long - term security.
第四十五章
原文：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。
中文译文：最圆满的却像缺少什么，但它的作用却不会衰竭。最充实的好似空虚，但它的作用却没有穷尽。最直的好似弯曲，最巧的好似笨拙，最善辩的好似不会讲话。运动能抵抗寒冷，安静能减轻暑热，清净无为能做天下的基本准则。
English translation:The greatest perfection seems imperfect, yet its use is never exhausted. The greatest fullness seems empty, yet its use is never depleted. The straightest line seems crooked; the most skillful seems clumsy; the most eloquent seems inarticulate. Stillness overcomes restlessness; cold overcomes heat. Purity and stillness are the norm for the world.
第四十六章
原文：天下有道，却走马以粪。天下无道，戎马生于郊。祸莫大于不知足；咎莫大于欲得。故知足之足，常足矣。
中文译文：假如国家的政治措施符合道的规范，连战马也会卸鞍而用来耕田了；国家的政治措施不符合道，连怀胎的母马也会用于战场。最大的灾祸是不知满足，最大的危机是贪得无厌。所以知道满足的这种感觉充满内心，才会永远满足。
English translation:When the world follows the Tao, war - horses are retired to plow fields. When the world turns away from the Tao, even pregnant mares are used in battle. There is no greater disaster than greed, and no greater sin than covetousness. Therefore, the contentment that comes from knowing when to be satisfied is an eternal contentment.
第四十七章
原文：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。
中文译文：不出大门，也可了解天下的大事；不望窗外，也可明了天体的运行规律。只知赶路，走的越远，知道是事理却会越少。因此，圣人不去远行，也能知识渊博；不去观察，也能有所明白；不去亲自动手，也能成就自己的事业。
English translation:Without going out of the door, one can know the world. Without looking out of the window, one can see the way of heaven. The farther one travels, the less one knows. Therefore, the sages know without traveling, understand without seeing, and achieve without acting.
第四十八章
原文：为学日益，为道日损。损之又损，以至于无为。无为而无不为。取天下常以无事，及其有事，不足以取天下。
中文译文：研究学问，知识会一天比一天增多；研究 “道”，欲望会一天比一天减少，减少了再减少，最后便会达到清净无为的境地。清净无为反而能够成就一些事情。治理天下就是要凭借清净无为，如果政令繁苛，就不能够治理好天下。
English translation:In learning, one gains day by day. In practicing the Tao, one loses day by day. Lose and lose again, until one reaches non - action. By non - action, everything is accomplished. To rule the world, one should often do nothing. If one is always busy with affairs, one is not fit to rule the world.
第四十九章
原文：圣人常无心，以百姓心为心。善者，吾善之；不善者，吾亦善之，德善。信者，吾信之；不信者，吾亦信之，德信。圣人在天下，歙歙焉，为天下浑其心，百姓皆注其耳目，圣人皆孩之。
中文译文：圣人没有一般人的私欲，而是把百姓的愿望作为自己的愿望。善良的人，我会善待他，不善良的人，我也以善意对待他，结果就会使他也变得善良。诚实之人，我信任他，不诚实的人，我也信任他，结果就会使他变也变得诚实起来。圣人治理天下，要使天下人的思想都变得混沌模糊。百姓都喜欢多闻博见，而圣人要使他们都变得天真单纯的孩子一样。
English translation:The sages have no fixed opinions. They take the hearts of the people as their own. The good they treat with kindness, and the not - so - good they also treat with kindness, thus promoting goodness. The trustworthy they trust, and the untrustworthy they also trust, thus promoting trustworthiness. When sages rule the world, they do so with humility and simplicity, unifying the people's minds. The people focus their eyes and ears on worldly things, while the sages guide them back to a state of childlike innocence.
第五十章
原文：出生入死。生之徒，十有三；死之徒，十有三；而民生生，动皆之于死地，亦十有三。夫何故也？以其生生之厚。盖闻善摄生者，陆行不辟兕虎，人军不被甲兵；兕无所投其角，虎无所措其爪，兵无所容其刃。夫何故？以其无死地。
中文译文：人从一出生就开始走向死亡，其中，长寿的约占十分之三，短命的约占十分之三；为了生存而劳碌奔忙，结果反而加速死亡的也约占十分之三，这是为什么呢？是因为他们太过分地去追求保养生命的物质条件，结果适得其反。听别人说，善于保护生命的人，在陆地行走不会受到兕牛和猛虎的侵害，在战争中也会免遭杀伤。因为兕牛找不到用角去触他的地方，猛虎也寻不到用爪子去抓他的机会，兵器又无法去刺向他。因为他本身没有进入这些可以致死的境地。
English translation:From birth to death, those who live long account for three - tenths, those who die young account for three - tenths, and those who, in their pursuit of life, rush into death also account for three - tenths. Why is this so? It is because of their excessive pursuit of material comforts. It is said that those who are good at protecting their lives do not encounter rhinos or tigers when traveling on land, nor are they harmed by weapons in battle. The rhino has no place to thrust its horn, the tiger has no place to put its claws, and the weapon has no place to pierce. Why is this so? It is because they do not place themselves in deadly situations.
第五十一章
原文：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。
中文译文：“道” 生成万物，“德” 养育万物，物性赋予万物的形态，规律成就万物的繁衍。因此万物莫不尊崇 “道” 而贵重 “德”。“道” 所以被尊崇，“德” 所以被贵重，是因为它从不发号施令，而是纯任万物自然发展。所以 “道” 生养万物，使之成长、发育、促进、成熟，并给予它们庇护。生养而不占有，育化而不居功，成就而不主宰。这就是自然化生万物之 “德”。
English translation: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.
第五十二章
原文：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，是谓袭常。
中文译文：万物的起始，可以作为万物的本原。掌握了本原，就能认识万物；认识了万物，而复守于本原，那么终身就不会有危险。堵塞私欲的孔窍，关闭妄欲的心门，终身都不会劳苦；纵容自身的欲壑，增加 “有为” 的事务，终身都难以挽救。能够知微而见著，是内在的 “明”；能够守 “柔” 而 “不争”，是真正的 “强”。想要运用外在的 “光”，就要持守内在的 “明”。不会给自身遗留灾殃，就叫做承袭掌握了恒常的 “道”。
English translation:(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.
第五十三章
原文：使我介然有知，行于大道，唯施是畏。大道甚夷，而民好径。朝甚除，田甚芜，仓甚虚；服文采，带利剑，厌饮食，财货有余，是谓盗夸。非道也哉！
中文译文：假使我稍微有些认知，都会选择在平坦的大道上行走，最害怕走弯路、邪路。但有些人放着平坦的大道不走，却喜欢走小路、捷径。朝堂修建整饬，却农田荒芜，粮仓空虚；而人君仍穿着锦绣的衣服，佩带着锋利的宝剑，吃着精美的饮食，还余有不少搜刮人民得来的财货，这和强盗头子有何区别。这就是无 “道”。
English translation:If I were suddenly to become known, and (put into a position to) conduct affairs according to the Great Way, what I should be most afraid of would be a boastful display. The Great Way is very level and easy; but people love the by - paths. Their court - yards are well - kept, but their fields are very weedy, and their granaries are very empty. They wear elegant and ornamented robes, carry sharp swords at their girdles, 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 indeed!
第五十四章
原文：善建者不拔，善抱者不脱，子孙以祭祀不辍。修之于身，其德乃真；修之于家，其德乃余；修之于乡，其德乃长；修之于国，其德乃丰；修之于天下，其德乃普。故以身观身，以家观家，以乡观乡，以国观国，以天下观天下。吾何以知天下然哉？以此。
中文译文：善于建树 “德” 的人，不会拔损自身的根基；善于抱持 “道” 的人，不会脱离持守的根本。如果子孙都能够遵循抱 “道” 建 “德” 的原则，那么子子孙孙的祭祀就不会断绝。“道” 修诸于自身，自身的 “德” 就会真实而纯正；修诸于家族，家族的 “德” 就会余荫后人；修诸于乡里，乡里的 “德” 就会增长而形成风气；修诸于国家，国家的 “德” 就会丰沛而充盈；修诸于天下，君王的 “德” 就会普及而博大。所以，要以守 “道” 建 “德” 的原则来体察自身的修行；来体察家族的修持；来体察乡里的发展；来体察国家的建设；来体察天下的治理。我是怎样知晓天下正处在什么样的状况呢？就是凭借这个方法。
English translation:He who is firmly established in the Tao is like a deeply - rooted tree, which cannot be torn up. He who has a firm hold of the Tao is like a well - fastened clasp, from which nothing can be shaken loose. Sons and grandsons will continue to offer sacrifices without ceasing. Let the Tao be cultivated in the person, and the virtue will be genuine. Let it be cultivated in the family, and the virtue will be abundant. Let it be cultivated in the village, and the virtue will grow. Let it be cultivated in the state, and the virtue will be prosperous. Let it be cultivated in the world, and the virtue will be universal. Therefore, judge of others by yourself, of other families by your own, of other villages by your own village, of other states by your own state, and of the world by the world. How do I know that the world is so? By this method.
第五十五章
原文：含德之厚，比于赤子。蜂虿虺蛇不螫，攫鸟猛兽不搏。骨弱筋柔而握固。未知牝牡之合而朘怒，精之至也。终日号而不嗄，和之至也。和曰常，知和曰明。益生曰祥，心使气曰强。物壮则老，谓之不道，不道早已。
中文译文：“德” 行深厚的人，好比初生的婴儿。蜂蝎毒蛇不螫咬他，凶鸟猛兽不伤害他。婴儿的筋骨柔弱，但拳头却自然紧握。虽未经男女交合之事，但生殖器却自然挺勃，这是精气充足的缘故。虽整日号哭但声音却不会沙哑，这是 “和” 气纯厚的缘故。“和” 就是恒常之理，认识了 “和” 就能明悟自然恒常之 “道”。奉养太过就是凶险，以心使气就是逞强。事物过于强盛就会走向衰败，这就叫不合于 “道”，不合于 “道” 很快就会消亡。
English translation:He who is full of virtue is like a new - born babe. Poisonous insects will not sting him; fierce beasts will not seize him; birds of prey will not strike him. His bones are weak, his sinews soft, but his grip is firm. He knows nothing of the union of male and female, yet his virility is complete; this is the height of pure energy. He can scream all day without becoming hoarse; this is the height of perfect harmony. To know harmony is to be in accord with the eternal. To know the eternal is to be enlightened. To try to increase life is ominous. To control the breath by the mind is to strive for strength. When things reach their prime, they begin to grow old. This is against the Tao. What is against the Tao will soon perish.
第五十六章
原文：知者不言，言者不知。塞其兑，闭其门，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。
中文译文：知 “道” 之人 “不言” 说，“多言” 之人不知 “道”。塞其欲窍，闭其心门，收敛锋芒，消解纷争，隐和荣光，混同世尘，这就叫做 “玄同”。达到 “玄同” 境界的人，已经超脱了世俗的亲疏、利害和贵贱。因此这才是天下最难得、最贵重的 “德” 行。
English translation:Those who know do not speak; those who speak do not know. Close your mouth, block off your senses, blunt your sharpness, untie your tangles, soften your glare, become one with the dusty world. This is called profound unity. He who has achieved this unity is unconcerned with friends and enemies, with good and harm, with honour and disgrace. Hence he is the noblest man under heaven.
第五十七章
原文：以正治国，以奇用兵，以无事取天下。吾何以知其然哉？夫天下多忌讳，而民弥叛；民多利器，国家滋昏；人多智巧，奇物滋起；法物滋彰，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。
中文译文：以正 “道” 治国，以不得已而用兵，以 “无为” 治理天下。因为人君的禁忌越多，民心就越背离；施加给人民的严刑越多，国家就越混乱；心机智巧越多，不正当的事物就越滋生；法令越繁苛、物欲越泛滥，社会上盗抢的现象就越严重。所以 “圣人” 说：我 “无为”，人民就能自然化育而发展；我好静，人民就会回归自然清静的本正；我不扰民，人民就会自然安定而富足；我无私欲，人民就会回归自然纯朴的本性。
English translation:Govern the state with rectitude, wage war with stratagem, but rule the world by letting things take their natural course. How do I know that this is the way? The more taboos and prohibitions there are in the world, the poorer the people will be. The more weapons the people have, the more chaotic the state will be. The more clever and crafty people are, the more strange and perverse things will arise. The more laws and regulations are promulgated, the more thieves and robbers there will be. Therefore the sages say: "If I do nothing, the people will transform themselves. If I love peace, the people will be upright. If I do not interfere, the people will become rich. If I have no desires, the people will return to their natural simplicity."
第五十八章
原文：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。
中文译文：政治看似沉闷，人民反倒淳朴、敦厚；政治看似清明，人民反倒狡黠、伪诈。祸中也蕴含福的倚傍；福中也埋藏祸的隐患。谁能明辨吉凶祸福？它们并没有确定的标准。正可变奇，吉可变凶。人们对福祸无定的迷惑，已经很久了。所以 “圣人” 处世，公正而不伤民，廉明而不害民，正直而不任意行事，不以其尊荣而显耀于人。
English translation:When the government is dull and unobtrusive, the people are simple and honest. When the government is sharp - eyed and discriminative, the people are crafty and evasive. Misfortune is that on which happiness depends; happiness is that in which misfortune is latent. Who knows how far either will go? There is no fixed standard. What is normal becomes abnormal; what is good becomes evil. People have been confused about this for a long time. Therefore the sages are square but not sharp - edged, pointed but not piercing, straight - forward but not unrestrained, bright but not dazzling.
第五十九章
原文：治人事天，莫若啬。夫唯啬，是以早服。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。
中文译文：奉行天 “道” 以修身治国，没有比 “爱惜”、“节俭” 更重要的方法了。正因为 “爱惜”、“节俭”，所以能及早地顺应自然之 “道”。及早顺应自然之 “道”，就能不断地累积 “德” 行；积累了深厚的 “德”，就没有什么不能做到。没有什么不能做到，就拥有了无法估量的力量。拥有了无法估量的力量，就可以承担治理国家的重任。治理国家秉持 “道” 的根本，则治国就可以长久。这就是使国家根基深固、长盛不衰的道理所在。
English translation:In governing men and serving heaven, there is nothing better than moderation. Through moderation, one can achieve early compliance with the Tao. Early compliance means the repeated accumulation of virtue. With repeated accumulation of virtue, there is nothing that cannot be overcome. When there is nothing that cannot be overcome, no one knows where its limit lies. When no one knows its limit, one can possess a state. He who possesses the mother of the state can long endure. This is called having deep roots and a firm foundation, the way to long life and lasting vision.
第六十章
原文：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。
中文译文：治理大国，如若烹煮小鱼。以 “道” 来治理天下，那些搅扰人民的鬼神就起不了作用。人民就不容易因怪力乱神而受到伤害。摒除了鬼神之伤，“圣人” 以 “道” 治国更不会扰民伤民。正是因为两边都不扰伤人民，所以人民就能同时得到 “德” 的恩惠。
English translation:Governing a large state is like cooking a small fish. When the Tao is used to rule the world, the ghosts will lose their supernatural power. It is not that the ghosts have no supernatural power, but that their power will not harm people. It is not only that their power will not harm people, but also that the sages will not harm people. Since neither the ghosts nor the sages harm people, people will be blessed with virtue.
第六十一章
原文：大国者下流，天下之牝，天下之交也。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。
中文译文：大国要像居于江河下游那样，处在天下雌柔的位置，使天下百川河流交汇在这里。雌柔常以安静守定而胜过雄强，这是因为它居于柔下的缘故。所以，大国对小国谦下忍让，就可以取得小国的信任和依赖；小国对大国谦下忍让，就可以见容于大国。所以，或者大国对小国谦让而取得大国的信任，或者小国对大国谦让而见容于大国。大国不要过分想统治小国，小国不要过分想顺从大国，两方面各得所欲求的，大国特别应该谦下忍让。
English translation:A large state is like a low - lying estuary, the female of all under heaven. In the congress of all under heaven, the female always conquers the male through her stillness. Because she is still, it is fitting for her to lie low. By lying beneath a small state, a large state can take over a small state. By lying beneath a large state, a small state can be taken over by a large state. One may either take over or be taken over by lying low. The large state wishes only to annex and nurture others; The small state wants only to join with and serve others. Now, Since both get what they want, It is fitting for the large state to lie low.
第六十二章
原文：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。
中文译文：“道” 是荫庇万物之所，善良之人珍贵它，不善的人也要保持它，需要的时候还要求它庇护。美好的言辞可以换来别人对你的尊重；良好的行为可以见重于人。不善的人怎能舍弃它呢？所以在天子即位、设置三公的时候，虽然有拱壁在先驷马在后的献礼仪式，还不如把这个 “道” 进献给他们。自古以来，人们所以把 “道” 看得这样宝贵，不正是由于有求它的可以得到满足，犯了罪过也可得到它的宽恕吗？就因为这个，天下人才如此珍视 “道”。
English translation:The Way is the cistern of the myriad creatures; It is the treasure of the good man, And that which is treasured by the bad man. Beautiful words can be traded, Noble deeds can be used as gifts for others. Therefore, When the son of heaven is enthroned or the three ministers are installed, Although they may have large jade disks And be preceded by teams of four horses, It would be better for them to sit down and make progress in this. Did they not say: "Seek and thou shalt receive; Sin and thou shalt be forgiven"? Therefore, It is valued by all under heaven.
第六十三章
原文：为无为，事无事，味无味。大小多少，报怨以德。图难于其易，为大于其细；天下难事，必作于易，天下大事，必作于细。是以圣人终不为大，故能成其大。夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。
中文译文：以无为的态度去有所作为，以不滋事的方法去处理事物，以恬淡无味当作有味。大生于小，多起于少。处理问题要从容易的地方入手，实现远大要从细微的地方入手。天下的难事，一定从简易的地方做起；天下的大事，一定从微细的部分做起。因此，有 “道” 的圣人始终不贪图大贡献，所以才能做成大事。那些轻易发出诺言的，必定很少能够兑现，把事情看得太容易，势必遭受很多困难。因此，有道的圣人总是看重困难，所以就终于没有困难了。
English translation:Act without taking action; work without making trouble; taste without discerning flavor. Whether it is big or small, many or few, repay hatred with virtue. Tackle the difficult while it is easy; handle the great while it is small. For the world's difficult things must be started from the easy; the world's great things must be done from the small. Therefore, the sages never strive for greatness, and thus they can achieve greatness. Those who make easy promises are bound to keep few of them. Those who regard things as too easy will surely encounter many difficulties. Therefore, the sages still treat things as difficult, and thus they ultimately have no difficulties.
第六十四章
原文：其安易持，其未兆易谋；其脆易泮，其微易散。为之于未有，治之于未乱。合抱之木，生于毫末；九层之台，起于垒土；千里之行，始于足下。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，常于几成而败之。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。
中文译文：局面安定时容易保持和维护，事变没有出现迹象时容易图谋；事物脆弱时容易消解；事物细微时容易散失；做事情要在它尚未发生以前就处理妥当；治理国政，要在祸乱没有产生以前就早做准备。合抱的大树，生长于细小的萌芽；九层的高台，筑起于每一堆泥土；千里的远行，是从脚下第一步开始走出来的。有所作为的将会招致失败，有所执着的将会遭受损害。因此圣人无所作为所以也不会招致失败，无所执着所以也不遭受损害。人们做事情，总是在快要成功时失败，所以当事情快要完成的时候，也要像开始时那样慎重，就没有办不成的事情。因此，有道的圣人追求人所不追求的，不稀罕难以得到的货物，学习别人所不学习的，补救众人所经常犯的过错。这样遵循万物的自然本性而不会妄加干预。
English translation:When things are stable, they are easy to maintain; when there are no omens, they are easy to plan for. What is brittle is easy to break; what is tiny is easy to disperse. Act before things come into being; manage before chaos erupts. A tree as big as a man's embrace grows from a tiny shoot; a nine - storey tower starts from a pile of earth; a journey of a thousand miles begins with a single step. Those who act will fail; those who grasp will lose. Therefore, the sages, by acting without acting, do not fail; by grasping without grasping, they do not lose. People often fail when they are on the verge of success. If one is as careful at the end as at the beginning, there will be no failure. Therefore, the sages desire what others do not desire, do not value rare goods; they learn what others do not learn, and correct the mistakes of the multitude, so as to assist the natural development of all things without daring to interfere.
第六十五章
原文：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。常知稽式，是谓「玄德」。「玄德」深矣，远矣，与物反矣，然后乃至大顺。
中文译文：古代善于为道的人，不是教导人民知晓智巧伪诈，而是教导人民淳厚朴实。人们之所以难于统治，乃是因为他们使用太多的智巧心机。所以用智巧心机治理国家，就必然会危害国家，不用智巧心机治理国家，才是国家的幸福。了解这两种治国方式的差别，就是一个法则，经常了解这个法则，就叫做 “玄德”。玄德又深又远，和具体的事物复归到真朴，然后才能极大地顺乎于自然。
English translation:The ancients who were good at practicing the Tao did not use it to make the people wise, but to make them simple. The people are difficult to govern because they have too much knowledge. Therefore, governing the country with knowledge is a curse to the country; governing the country without knowledge is a blessing to the country. Always knowing this pattern is called "mysterious virtue". "Mysterious virtue" is deep and far - reaching. It is contrary to things, and then it leads to great smoothness.
第六十六章
原文：江海所以能为百谷王者，以其善下之，故能为百谷王。是以圣人欲上民，必以言下之；欲先民，必以身后之。是以圣人处上而民不重，处前而民不害。是以天下乐推而不厌。以其不争，故天下莫能与之争。
中文译文：江海所以能够成为百川河流所汇往的地方，乃是由于它善于处在低下的地方，所以能够成为百川之王。因此，圣人要领导人民，必须用言辞对人民表示谦下，要想领导人民，必须把自己的利益放在他们的后面。所以，有道的圣人虽然地位居于人民之上，而人民并不感到负担沉重；居于人民之前，而人民并不感到受害。天下的人民都乐意推戴而不感到厌倦。因为他不与人民相争，所以天下没有人能和他相争。
English translation:The river and sea can be kings of the hundred valley streams because they are good at lying below them. For this reason, they can be kings of the hundred valley streams. For this reason, too, if the sage wants to be above the people, in his words, he must put himself below them; if he wishes to be before the people, in his person, he must stand behind them. Therefore, he is situated in front of the people, but they are not offended; he is situated above the people, but they do not consider him a burden. All under heaven happily push him forward without wearying. Is this not because he is without contention? Therefore, no one under heaven can contend with him.
第六十七章
原文：天下皆谓我道大，似不肖。夫唯大，故似不肖。若肖，久矣其细也夫！我有三宝，持而保之。一曰慈，二曰俭，三曰不敢为天下先。慈故能勇；俭故能广；不敢为天下先，故能成器长。今舍慈且勇；舍俭且广；舍后且先；死矣！夫慈，以战则胜，以守则固。天将救之，以慈卫之。
中文译文：天下人能说 “我道” 伟大，不像任何具体事物的样子。正因为它伟大，所以才不像任何具体的事物。如果它像任何一个具体的事物，那么 “道” 也就显得很渺小了。我有三件法宝执守而且保全它：第一件叫做慈爱；第二件叫做俭啬；第三件是不敢居于天下人的前面。有了这柔慈，所以能勇武；有了俭啬，所以能大方；不敢居于天下人之先，所以能成为万物的首长。现在丢弃了柔慈而追求勇武；丢弃了啬俭而追求大方；舍弃退让而求争先，结果是走向死亡。慈爱，用来征战，就能够胜利，用来守卫就能巩固。天要援助谁，就用柔慈来保护他。
English translation:All under heaven say that my Tao is great, yet it seems unlike anything specific. It is precisely because it is great that it seems unlike anything specific. If it were like something specific, it would have long been small! I have three treasures that I hold and protect. The first is kindness, the second is frugality, and the third is daring not to be the first under heaven. Because of kindness, one can be brave; because of frugality, one can be generous; because of daring not to be the first, one can become the leader of all things. Now, if one abandons kindness for bravery, frugality for generosity, and being behind for being ahead, one is doomed! Kindness, when used in war, leads to victory; when used in defense, leads to stability. When heaven wishes to save someone, it protects them with kindness.
第六十八章
原文：善为士者，不武；善战者，不怒；善胜敌者，不与；善用人者，为之下。是谓不争之德，是谓用人之力，是谓配天，古之极。
中文译文：善于作武士的不逞勇武；善于作战的不愤怒；善于战胜敌人的不对打；善于用人的，对人谦下。这叫做不与人争的德行，这叫做利用别人的力量，这叫做与天道符合，这是自古以来的准则。
English translation:Those who are good at being soldiers do not show off their bravery; those who are good at fighting do not get angry; those who are good at defeating enemies do not engage in direct confrontation; those who are good at using people are humble towards others. This is called the virtue of non - contention, this is called making use of the strength of others, this is called being in harmony with heaven, the highest principle since ancient times.
第六十九章
原文：用兵有言：「吾不敢为主，而为客；不敢进寸，而退尺。」是谓行无行，攘无臂，扔无敌，执无兵。祸莫大于轻敌，轻敌几丧吾宝。故抗兵相若，哀者胜矣。
中文译文：用兵的人曾经这样说，“我不敢主动进犯，而采取守势；不敢前进一步，而宁可后退一尺。” 这就叫做虽然有阵势，却像没有阵势可摆一样；虽然要奋臂，却像没有臂膀可举一样；虽然面临敌人，却像没有敌人可打一样；虽然有兵器，却像没有兵器可以执握一样。祸患再没有比轻敌更大的了，轻敌几乎丧失了我的 “三宝”。所以，两军实力相当的时候，悲痛的一方可以获得胜利。
English translation:Those who use military force have a saying: "I dare not take the initiative to attack, but rather defend; I dare not advance an inch, but rather retreat a foot." This is called having a formation as if there were no formation, raising an arm as if there were no arm to raise, facing an enemy as if there were no enemy to fight, and holding a weapon as if there were no weapon to hold. There is no greater disaster than underestimating the enemy. Underestimating the enemy almost leads to the loss of my three treasures. Therefore, when the opposing armies are evenly matched, the one that is sorrow - stricken will win.
第七十章
原文：吾言甚易知，甚易行。天下莫能知，莫能行。言有宗，事有君。夫唯无知，是以不我知。知我者希，则我者贵。是以圣人被褐而怀玉。
中文译文：我的话很容易理解，很容易施行。但是天下竟没有谁能理解，没有谁能实行。言论有主旨，行事有根据。正由于人们不理解这个道理，因此才不理解我。能理解我的人很少，那么能取法于我的人就更难得了。因此有道的圣人总是穿着粗布衣服，怀里揣着美玉。
English translation:What I've said is very easy to understand and to implement. But not many people understand my words, neither can they enact it. My words have their sources. The things I have said come from the Principle. Because of people's ignorance, they do not understand my principle that is easy to understand and easy to enact. Because few people understand my words, when a person does, it is rare now. A sage might wear coarse clothes, but he had valuable knowledge hiding in his mind.
第七十一章
原文：知不知，尚矣；不知知，病也。圣人不病，以其病病。夫唯病病，是以不病。
中文译文：知道自己还有所不知，这是很高明的。不知道却自以为知道，这就是很糟糕的。有道的圣人没有缺点，因为他把缺点当作缺点。正因为他把缺点当作缺点，所以，他没有缺点。
English translation:To know that one does not know is best. To think one knows when one does not is a disease. The sages are free from this disease because they recognize it as a disease. By recognizing the disease as a disease, they are free from it.
第七十二章
原文：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。
中文译文：当人民不畏惧统治者的威压时，那么，可怕的祸乱就要到来了。不要逼迫人民不得安居，不要阻塞人民谋生的道路。只有不压迫人民，人民才不厌恶统治者。因此，有道的圣人不但有自知之明，而且也不自我表现；有自爱之心也不自显高贵。所以要舍弃后者（自见、自贵）而保持前者（自知、自爱）。
English translation:When the people do not fear what they should fear, then a great terror will come. Do not constrict their living space; do not oppress them in their livelihood. Only when you do not oppress them will they not be oppressed. Therefore, the sages know themselves but do not display themselves, love themselves but do not exalt themselves. So they discard the latter and take the former.
第七十三章
原文：勇于敢则杀，勇于不敢则活。此两者，或利或害。天之所恶，孰知其故？是以圣人犹难之。天之道，不争而善胜，不言而善应，不召而自来，繟然而善谋。天网恢恢，疏而不失。
中文译文：勇于坚强就会死，勇于柔弱就可以活，这两种勇的结果，有的得利，有的受害。天所厌恶的，谁知道是什么缘故？有道的圣人也难以解说明白。自然的规律是，不斗争而善于取胜；不言语而善于应承；不召唤而自动到来，坦然而善于安排筹划。自然的范围，宽广无边，虽然宽疏但并不漏失。
English translation:One who is bold in being aggressive will be killed; one who is bold in being non - aggressive will live. Of these two, one may be beneficial, the other harmful. What heaven dislikes, who knows the reason? Therefore, even the sages find it difficult to explain. The way of heaven is to overcome without strife, to respond without words, to come without being called, and to plan deliberately without haste. The net of heaven is vast; though its meshes are wide, it lets nothing slip through.
第七十四章
原文：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。
中文译文：人民不畏惧死亡，为什么用死来吓唬他们呢？假如人民真的畏惧死亡的话，对于为非作歹的人，我们就把他抓来杀掉。谁还敢为非作歹？经常有专管杀人的人去执行杀人的任务，代替专管杀人的人去杀人，就如同代替高明的木匠去砍木头，那代替高明的木匠砍木头的人，很少有不砍伤自己手指头的。
English translation:If the people do not fear death, why threaten them with death? If the people were always afraid of death, and I could arrest and execute those who do evil, who would dare to do evil? There is always the executioner to carry out the execution. To take the place of the executioner to kill is like taking the place of a master carpenter to chop wood. He who takes the place of the master carpenter to chop wood seldom escapes without injuring his own hand.
第七十五章
原文：民之饥，以其上食税之多，是以饥。民之难治，以其上之有为，是以难治。民之轻死，以其上求生之厚，是以轻死。夫唯无以生为者，是贤于贵生。
中文译文：人民所以遭受饥荒，就是由于统治者吞吃赋税太多，所以人民才陷于饥饿。人民之所以难于统治，是由于统治者政令繁苛、喜欢有所作为，所以人民就难于统治。人民之所以轻生冒死，是由于统治者为了奉养自己，把民脂民膏都搜刮净了，所以人民觉得死了不算什么。只有不去追求生活享受的人，才比过分看重自己生命的人高明。
English translation:The people are hungry because their rulers eat up too much in taxes. That is why they are hungry. The people are difficult to govern because their rulers do too many things. That is why they are difficult to govern. The people regard death lightly because their rulers strive for too much luxury. That is why they regard death lightly. Only those who do not seek to live extravagantly are wiser than those who value life too highly.
第七十六章
原文：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。
中文译文：人活着的时候身体是柔软的，死了以后身体就变得僵硬。草木生长时是柔软脆弱的，死了以后就变得干硬枯槁了。因此，用兵逞强就会遭到灭亡，树木强大了就会遭到砍伐摧折。凡是强大的，总是处于下位，凡是柔弱的，反而居于上位。
English translation:When people are born, they are soft and weak; when they die, they become stiff and hard. When plants and trees are alive, they are soft and brittle; when they die, they become withered and dry. Therefore, the stiff and hard belong to the company of the dead, while the soft and weak belong to the company of the living. That is why an army that is too strong will be defeated, and a tree that is too hard will be broken. The strong and big are in a lower position, while the soft and weak are in a higher position.
第七十七章
原文：天之道，其犹张弓与？高者抑之，下者举之；有余者损之，不足者补之。天之道，损有余而补不足。人之道，则不然，损不足以奉有余。孰能有余以奉天下？唯有道者。是以圣人为而不恃，功成而不处，其不欲见贤。
中文译文：自然的规律，不是很像张弓射箭吗？弦拉高了就把它压低一些，低了就把它举高一些，拉得过满了就把它放松一些，拉得不足了就把它补充一些。自然的规律，是减少有余的补给不足的。可是社会的法则却不是这样，要减少不足的，来奉献给有余的人。那么，谁能够减少有余的，以补给天下人的不足呢？只有有道的人才可以做到。因此，有道的圣人这才有所作为而不占有，有所成就而不居功。他是不愿意显示自己的贤能。
English translation:The way of heaven is like the bending of a bow. The high is brought low, and the low is lifted up. The excessive is reduced, and the deficient is supplemented. The way of heaven reduces the excessive and supplements the deficient. The way of man is different. It reduces the deficient to serve the excessive. Who can take from the excessive to serve the world? Only one who follows the way. Therefore, the sages act without claiming credit, achieve without dwelling on their achievements, and do not want to show off their wisdom.
第七十八章
原文：天下莫柔弱于水，而攻坚强者莫之能胜，以其无以易之。弱之胜强，柔之胜刚，天下莫不知，莫能行。是以圣人云：“受国之垢，是谓社稷主；受国不祥，是为天下王。”
中文译文：遍天下再没有什么东西比水更柔弱了，而攻坚克强却没有什么东西可以胜过水。弱胜过强，柔胜过刚，遍天下没有人不知道，但是没有人能实行。所以有道的圣人这样说：“承担全国的屈辱，才能成为国家的君主，承担全国的祸灾，才能成为天下的君王。”
English translation:Nothing in the world is softer and weaker than water, yet nothing is better than water for attacking the hard and strong, for nothing can replace it. The weak overcomes the strong, and the soft overcomes the hard. Everyone in the world knows this, but no one can put it into practice. Therefore, the sages say, "He who bears the humiliation of the country is worthy to be the ruler of the country; he who bears the misfortunes of the country is worthy to be the king of the world."
第七十九章
原文：和大怨，必有余怨，安可以为善？是以圣人执左契，而不责于人。有德司契，无德司彻。天道无亲，常与善人。
中文译文：和解深重的怨恨，必然还会残留下残余的怨恨；用德来报答怨恨，这怎么可以算是妥善的办法呢？因此，有道的圣人保存借据的存根，但并不以此强迫别人偿还债务。有 “德” 之人就像持有借据的圣人那样宽容，没有 “德” 的人就像掌管税收的人那样苛刻刁诈。自然规律对任何人都没有偏爱，永远帮助有德的善人。
English translation:When great enmity is reconciled, there is bound to be some remaining enmity. How can this be considered good? Therefore, the sages hold the left - hand portion of the contract but do not demand repayment from others. The virtuous take the role of holding the contract, while the unvirtuous take the role of exacting payment. The way of heaven is impartial and always sides with the good - hearted.
第八十章
原文：小国寡民。使有什佰之器而不用；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。
中文译文：使国家变小，使人民稀少。即使有各种各样的器具，却并不使用；使人民重视死亡，而不向远方迁徙；虽然有船只车辆，却不必每次坐它；虽然有武器装备，却没有地方去布阵打仗；使人民再回复到远古结绳记事的自然状态之中。国家治理得好极了，使人民吃得香甜，穿得漂亮、住得安适，过得快乐。国与国之间互相望得见，鸡犬的叫声都可以听得见，但人民从生到死，也不互相往来。
English translation:Reduce the size of the state and make the population small. Even though there are various tools and weapons, let them remain unused. Let the people value death and not migrate to distant places. Although there are boats and carriages, there is no need to ride in them. Although there are weapons and armor, there is no need to display them. Let the people return to the primitive state of using knots to record events. Let the people enjoy their food, be content with their clothing, be satisfied with their homes, and take pleasure in their customs. The neighboring states can see each other, and the sounds of chickens and dogs can be heard, but the people do not interact with each other from birth to death.
第八十一章
原文：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。
中文译文：真实可信的话不漂亮，漂亮的话不真实。善良的人不巧说，巧说的人不善良。真正有知识的人不卖弄，卖弄自己懂得多的人不是真有知识。圣人是不存占有之心的，而是尽力照顾别人，他自己也更为充足；他尽力给予别人，自己反而更丰富。自然的规律是让万事万物都得到好处，而不伤害它们。圣人的行为准则是，做什么事都不跟别人争夺。
English translation:True words are not beautiful; beautiful words are not true. The good do not argue; those who argue are not good. The wise are not learned; the learned are not wise. The sages do not hoard. The more they do for others, the more they have themselves. The more they give to others, the more they possess. The way of heaven is to benefit and not to harm. The way of the sages is to act without contention.
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