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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。
On the decline of the great Tao；
The doctrine of 〃humanity〃 and 〃justice〃 arose。
When knowledge and cleverness appeared；
Great hypocrisy followed in its wake。
When the six relationships no longer lived at peace；
There was （praise of） 〃kind parents〃 and 〃filial sons。〃
When a country fell into chaos and misrule；
There was （praise of） 〃loyal ministers。〃
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。
Banish wisdom； discard knowledge；
And the people shall profit a hundredfold；
Banish 〃humanity；〃 discard 〃justice；〃
And the people shall recover love of their kin；
Banish cunning； discard 〃utility；〃
And the thieves and brigands shall disappear。
As these three touch the externals and are inadequate；
The people have need of what they can depend upon：
Reveal thy simple self；
Embrace thy original nature；
Check thy selfishness；
Curtail thy desires。
二十章
唯之与阿，相去几何？美之与恶，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；儡儡兮，若无所归。众人皆有馀，而我独若遗。我愚人之心也哉，沌沌兮！俗人昭昭，我独昏昏。俗人察察，我独闷闷。淡兮，其若海，望兮，若无止。众人皆有以，而我独顽似鄙。我独异于人，而贵食母。
Banish learning； and vexations end。
Between 〃Ah！〃 and 〃Ough！〃
How much difference is there？
Between 〃good〃 and 〃evil〃
How much difference is there？〃
That which men fear
Is indeed to be feared；
But； alas； distant yet is the dawn （of awakening）！
The people of the world are merry…making；
As if partaking of the sacrificial feasts；
As if mounting the terrace in spring；
I alone am mild； like one unemployed；
Like a new…born babe that cannot yet smile；
Unattached； like one without a home。
The people of the world have enough and to spare；
But I am like one left out；
My heart must be that of a fool；
Being muddled； nebulous！
The vulgar are knowing； luminous；
I alone am dull； confused。
The vulgar are clever； self…assured；
I alone； depressed。
Patient as the sea；
Adrift； seemingly aimless。
The people of the world all have a purpose；
I alone appear stubborn and uncouth。
I alone differ from the other people；
And value drawing sustenance from the Mother。
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。
The marks of great Character
Follow alone from the Tao。
The thing that is called Tao
Is elusive； evasive。
Evasive； elusive；
Yet latent in it are forms。
Elusive； evasive；
Yet latent in it are objects。
Dark and dim；
Yet latent in it is the life…force。
The life…force being very true；
Latent in it are evidences。
From the days of old till now
Its Named （manifested forms） have never ceased；
By which we may view the Father of All Things。
How do I know the shape of the Father of All Things？
Through these （manifested forms）！
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。
To yield is to be preserved whole。
To be bent is to bee straight。
To be hollow is to be filled。
To be tattered is to be renewed。
To be in want is to possess。
To have plenty is to be confused。
Therefore the Sage embraces the One；
And bees the model of the world。
He does not reveal himself；
And is therefore luminous。
He does not justify himself；
And is therefore far…famed。
He does not boast of himself；
And therefore people give him credit。
He does not pride himself；
And is therefore the chief among men。
Is it not indeed true； as the ancients say；
〃To yield is to be preserved whole？〃
Thus he is preserved and the world does him homage。
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。
Nature says few words：
Hence it is that a squall lasts not a whole morning。
A rainstorm continues not a whole day。
Where do they e from？
From Nature。
Even Nature does not last long （in its utterances）；
How much less should human beings？
Therefore it is that：
He who follows the Tao is identified with the Tao。
He who follows Character （Teh） is identified with
Character。
He who abandons （Tao） is identified with abandonment （of
Tao）。
He who is identified with Tao …
Tao is also glad to wele him。
He who is identified with character …
Character is also glad to wele him。
He who is identified with abandonment …
Abandonment is also glad t wele him。
He who has not enough faith
Will not be able to mand faith from others。 ？？
？？
？？？？
？？ê？？？？？
？？？？？ó？？2？á￠￡？？？？？2？？？￡？×？？？？？2？？÷￡？×？ê？？？2？？？￡？×？·￥？？？？1｜￡？×？？？？？2？3¤？￡？？？úμàò2￡？？？a？ê3×？？？￡？？？？ò？？？？￡？1êó？μà？？2？？ó？￡
？？？？He who stands on tiptoe does not stand （firm）；
？？？？He who strains his strides does not walk （well）；
？？？？He who reveals himself is not luminous；
？？？？He who justifies himself is not far…famed；
？？？？He who boasts of himself is not given credit；
？？？？He who prides himself is not chief among men。
？？？？These in the eyes of Tao
？？？？Are called 〃the dregs and tumors of Virtue；〃
？？？？Which are things of disgust。
？？？？Therefore the man of Tao spurns them。
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，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。
Before the Heaven and Earth existed
There was something nebulous：
Silent； isolated；
Standing alone； changing not；
Eternally revolving without fail；
Worthy to be the Mother of All Things。
I do not know its name
And address it as Tao。
If forced to give it a name； I shall call it 〃Great。〃
Being great implies reaching out in space；
Reaching out in space implies far…reaching；
Far…reaching implies reversion to the original point。
Therefore：
Tao is Great；
The Heaven is great；
The Earth is great；
The King is also great。
There are the Great Four in the universe；
And the King is one of them。
Man models himself after the Earth；
The Earth models itself after Heaven；
The Heaven models itself after Tao；
Tao models itself after nature。 ？？
？？
？？？？
？？ê？áù？？
？？？？？？？a？á？ù￡？？2？a？ê？？？￡ê？ò？？？×ó？？è？？？2？à？ê￠？？？￡？？ó？èù1？￡？？à′｜3？è？？￡？？o？íò3？？？？÷￡？？？ò？éí？áìì？？￡？？á？òê§？ù￡？？ê？òê§？？？￡
？？？？The Solid is the root of the light；
？？？？The Quiescent is the master of the Hasty。
？？？？Therefore the Sage travels all day
？？？？Yet never leaves his provision…cart。
？？？？In the midst of honor and glory；
？？？？He lives leisurely； undisturbed。
？？？？How can the ruler of a great country
？？？？Make light of his body in the empire （by rushing about）？
？？？？In light frivolity； the Center is lost；
？？？？In hasty action； self…mastery is lost。
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。是谓神明。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。
A good runner leaves no track。
A good speech leaves no flaws for attack。
A good reckoner makes use of no counters。
A well…shut door makes use of no bolts；
And yet cannot be opened。
A well…tied knot makes use of no rope；
And yet cannot be untied。
Therefore the Sage is good at helping men；
For that reason there is no rejected （useless） person。
He is good at saving things；
For that reason there is nothing rejected。
… This is called stealing the Light。
Therefore the good man is the Teacher of the bad。
And the bad man is the lesson of the good。
He who neither values his teacher
Nor loves the lesson
Is one gone far astray；
Though he be learned。
… Such is the subtle secret。
二十八章
知其雄，守其雌，为天下溪。为天下溪，常德不离。常德不离，复归于婴儿。知其荣，守其辱，为天下谷。为天下谷，常德乃足。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。常德不忒，复归于无极。朴散则为器，圣人用之，则为官长。故大制无割。
He who is aware of the Male
But keeps to the Female
Bees the ravine of the world。
Being the ravine of the world；
He has the original character （teh） which is not
cut up。
And returns again to the （innocence of the） babe。
He who is conscious of the white （bright）
But keeps to the black （dark）
Bees the model for the world。
Being the model for the world；
He has the eternal power which never errs；
And returns again to the Primordial Nothingness。
He who is familiar with honor and glory
But keeps to obscurity
Bees the valley of the world。
Being the valley of the world；
He has an eternal power which always suffices；
And returns again to the natural integrity of uncarved wood。
Break up this uncarved wood
And it is shaped into vessel
In the hands of the Sage
They bee the officials and magistrates。
Therefore the great ruler does not cut up。
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。为者败之，执者失之。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。
There are those who will conquer the world
And make of it （what they conceive or desire）。
I see that they will not succeed。
（For） the world is God's own Vessel
It cannot be made （by human interference）。
He who makes it spoils it。
He who holds it loses it。
For： Some things go forward；
Some things follow behind；
some blow hot；
And some blow cold；
Some are strong；
And some are weak；
Some may break；
And some may fall。
Hence the Sage eschews excess； eschews extravagance；
Eschews pride。
三十章
以道佐人主者，不以兵强天下，其事好还：师之所居，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。
He who by Tao purposes to help the ruler of men
Will oppose all conquest by force of arms。
For such things are wont to rebound。
Where armies are； thorns and brambles grow。
The raising of a great host
Is followed by a year of dearth。
Therefore a good general effects his purpose and stops。
He dares not rely upon the strength of arms；
Effects his purpose and does not glory in it；
Effects his purpose and does not boast of it；
Effects his purpose and does not take pride in it；
Effects his purpose as a regrettable necessity；
Effects his purpose but does not love violence。
（For） things age after reaching their prime。
That （violence） would be against the Tao。
And he who is against the Tao perishes young。
三十一章
夫兵者，不祥之器。物或恶之，故有道者不居。君子居则贵左，用兵则贵右，故兵者非君子之器。不祥之器，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。
Of all things； soldiers are instruments of evil；
Hated by men。
Therefore the religious man （possessed of Tao） avoids them。
The gentleman favors the left in civilian life；
But on military occasions favors the right。
Soldiers are weapons of evil。
They are not the weapons of the gentleman。
When the use of soldiers cannot be helped；
The best policy is calm restraint。
Even in victory； there is no beauty；
And who calls it beautiful
Is one who delights in slaughter。
He who delights in slaughter
Will not succeed in his ambition to rule the world。
＇The things of good omen favor the left。
The things of ill omen favor the right。
The lieutenant…general stands on the left；
The general stands on the right。
That is to say； it is celebrated as a Funera