道德經 Dao De Jing: The Book of the Way and Its Virtue Laozi 老子 (traditionally 6th century BCE) Pre-Qin · Text formed c. 4th–3rd century BCE Cold Library · Open Stacks · S-002001 · https://coldlibrary.com/s/002001 Rights: Classical Chinese text of the Warring States period; public domain everywhere. Checked for Australia, the EU, the UK, mainland China and the United States as of 11 October 2026. Guidance, not legal advice. Source: Project Gutenberg, https://www.gutenberg.org/cache/epub/24039/pg24039.txt (retrieved 2026-10-11) English translation: Claude (an AI), 2026 · CC0 1.0 Generated 2026-10-14 from https://coldlibrary.com/en/open-stacks/dao-de-jing ---- 第一章 道可道，非常道。名可名，非常名。無名天地之始，有名萬物之母。故常無欲，以觀其妙；常有欲，以觀其徼。此兩者同出而異名，同謂之玄，玄之又玄，眾妙之門。 第二章 天下皆知美之為美，斯惡已。皆知善之為善，斯不善已。故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。是以聖人處無為之事，行不言之教；萬物作焉而不辭，生而不有，為而不恃，功成而弗居。夫唯弗居，是以不去。 第三章 不尚賢，使民不爭；不貴難得之貨，使民不為盜；不見可欲，使民心不亂。是以聖人之治，虛其心，實其腹，弱其志，強其骨。常使民無知無欲。使夫智者不敢為也。為無為，則無不治。 第四章 道沖而用之或不盈，淵兮似萬物之宗；挫其銳，解其紛，和其光，同其塵，湛兮似或存。吾不知誰之子，象帝之先。 第五章 天地不仁，以萬物為芻狗；聖人不仁，以百姓為芻狗。天地之間，其猶橐籥乎？虛而不屈，動而愈出。多言數窮，不如守中。 第六章 谷神不死，是謂玄牝。玄牝之門，是謂天地根。綿綿若存，用之不勤。 第七章 天長地久。天地所以能長且久者，以其不自生，故能長生。是以聖人後其身而身先；外其身而身存。非以其無私邪，故能成其私。 第八章 上善若水。水善利萬物而不爭，處眾人之所惡，故幾於道。居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。夫唯不爭，故無尤。 第九章 持而盈之，不如其已；揣而梲之，不可長保。金玉滿堂，莫之能守；富貴而驕，自遺其咎。功成身退，天之道也。 第十章 載營魄抱一，能無離乎？專氣致柔，能嬰兒乎？滌除玄覽，能無疵乎？愛國治民，能無知乎？天門開闔，能為雌乎？明白四達，能無為乎？生之，畜之。生而不有，為而不恃，長而不宰，是謂玄德。 第十一章 三十輻，共一轂，當其無，有車之用。埏埴以為器，當其無，有器之用。鑿戶牖以為室，當其無，有室之用。故有之以為利，無之以為用。 第十二章 五色令人目盲，五音令人耳聾，五味令人口爽，馳騁畋獵令人心發狂，難得之貨令人行妨。是以聖人為腹不為目，故去彼取此。 第十三章 寵辱若驚，貴大患若身。何謂寵辱若驚？寵為下，得之若驚，失之若驚，是謂寵辱若驚。何謂貴大患若身？吾所以有大患者，為吾有身，及吾無身，吾有何患？故貴以身為天下，若可寄天下；愛以身為天下，若可托天下。 第十四章 視之不見名曰夷，聽之不聞名曰希，搏之不得名曰微。此三者不可致詰，故混而為一。其上不皦，其下不昧。繩繩不可名，復歸於無物。是謂無狀之狀，無物之象，是謂惚恍。迎之不見其首，隨之不見其後。執古之道，以御今之有。能知古始，是謂道紀。 第十五章 古之善為士者，微妙玄通，深不可識。夫唯不可識，故強為之容：豫兮若冬涉川，猶兮若畏四鄰，儼兮其若客，渙兮若冰之將釋，敦兮其若樸，曠兮其若谷，渾兮其若濁。孰能濁以靜之徐清？孰能安以久動之徐生？保此道者不欲盈，夫唯不盈，故能蔽不新成。 第十六章 致虛極，守靜篤。萬物並作，吾以觀復。夫物芸芸，各復歸其根。歸根曰靜，是曰復命。復命曰常，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，沒身不殆。 第十七章 太上，下知有之，其次親而譽之，其次畏之，其次侮之。信不足焉，有不信焉。悠兮其貴言，功成事遂，百姓皆謂我自然。 第十八章 大道廢，有仁義；智慧出，有大偽；六親不和，有孝慈；國家昏亂，有忠臣。 第十九章 絕聖棄智，民利百倍；絕仁棄義，民復孝慈；絕巧棄利，盜賊無有。此三者以為文不足，故令有所屬：見素抱樸，少私寡欲。 第二十章 絕學無憂，唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏。荒兮其未央哉！眾人熙熙，如享太牢，如春登台。我獨泊兮，其未兆，如嬰兒之未孩；儡儡兮，若無所歸。眾人皆有餘，而我獨若遺。我愚人之心也哉！沌沌兮，俗人昭昭，我獨若昏。俗人察察，我獨悶悶。澹兮其若海，飂兮若無止。眾人皆有以，而我獨頑似鄙。我獨異於人，而貴食母。 第二十一章 孔德之容，惟道是從。道之為物，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，以閱眾甫。吾何以知眾甫之狀哉？以此。 第二十二章 曲則全，枉則直，窪則盈，敝則新，少則得，多則惑。是以聖人抱一為天下式。不自見，故明；不自是，故彰；不自伐，故有功；不自矜，故長。夫唯不爭，故天下莫能與之爭。古之所謂曲則全者，豈虛言哉！誠全而歸之。 第二十三章 希言自然。故飄風不終朝，驟雨不終日。孰為此者？天地。天地尚不能久，而況於人乎？故從事於道者，道者同於道，德者同於德，失者同於失。同於道者，道亦樂得之；同於德者，德亦樂得之；同於失者，失亦樂得之。信不足焉，有不信焉。 第二十四章 企者不立，跨者不行，自見者不明，自是者不彰，自伐者無功，自矜者不長。其在道也，曰「餘食贅行」。物或惡之，故有道者不處。 第二十五章 有物混成，先天地生。寂兮寥兮，獨立而不改，周行而不殆，可以為天下母。吾不知其名，字之曰道，強為之名，曰大。大曰逝，逝曰遠，遠曰反。故道大，天大，地大，王亦大。域中有四大，而王居其一焉。人法地，地法天，天法道，道法自然。 第二十六章 重為輕根，靜為躁君。是以聖人終日行不離輜重。雖有榮觀，燕處超然。奈何萬乘之主，而以身輕天下？輕則失本，躁則失君。 第二十七章 善行無轍跡，善言無瑕謫；善數不用籌策；善閉無關楗而不可開，善結無繩約而不可解。是以聖人常善救人，故無棄人；常善救物，故無棄物，是謂襲明。故善人者，不善人之師；不善人者，善人之資。不貴其師，不愛其資，雖智大迷，是謂要妙。 第二十八章 知其雄，守其雌，為天下谿。為天下谿，常德不離，復歸於嬰兒。知其白，守其黑，為天下式。為天下式，常德不忒，復歸於無極。知其榮，守其辱，為天下谷，常德乃足，復歸於樸。樸散則為器，聖人用之，則為官長，故大制不割。 第二十九章 將欲取天下而為之，吾見其不得已。天下神器，不可為也，為者敗之，執者失之。故物或行或隨；或歔或吹；或強或羸；或挫或隳。是以聖人去甚，去奢，去泰。 第三十章 以道佐人主者，不以兵強天下。其事好還。師之所處，荊棘生焉。大軍之後，必有凶年。善者果而已，不以取強。果而勿矜，果而勿伐，果而勿驕。果而不得已，果而勿強。物壯則老，是謂不道，不道早已。 第三十一章 夫佳兵者，不祥之器，物或惡之，故有道者不處。君子居則貴左，用兵則貴右。兵者不祥之器，非君子之器，不得已而用之，恬淡為上。勝而不美，而美之者，是樂殺人。夫樂殺人者，則不可以得志於天下矣。吉事尚左，凶事尚右。偏將軍居左，上將軍居右，言以喪禮處之。殺人之眾，以哀悲泣之，戰勝，以喪禮處之。 第三十二章 道常無名，樸雖小，天下莫能臣也。侯王若能守之，萬物將自賓。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦將知止，知止所以不殆。譬道之在天下，猶川谷之於江海。 第三十三章 知人者智，自知者明。勝人者有力，自勝者強。知足者富。強行者有志。不失其所者久。死而不亡者壽。 第三十四章 大道氾兮，其可左右。萬物恃之而生而不辭，功成不名有。衣養萬物而不為主，常無欲，可名於小；萬物歸焉而不為主，可名為大。以其終不自為大，故能成其大。 第三十五章 執大象，天下往。往而不害，安平太。樂與餌，過客止。道之出口，淡乎其無味，視之不足見，聽之不足聞，用之不可既。 第三十六章 將欲歙之，必固張之；將欲弱之，必固強之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明。柔弱勝剛強。魚不可脫於淵，國之利器不可以示人。 第三十七章 道常無為而無不為。侯王若能守之，萬物將自化。化而欲作，吾將鎮之以無名之樸。無名之樸，夫亦將無欲。不欲以靜，天下將自定。 第三十八章 上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此。 第三十九章 昔之得一者，天得一以清，地得一以寧，神得一以靈，谷得一以盈，萬物得一以生，侯王得一以為天下貞。其致之，天無以清將恐裂，地無以寧將恐發，神無以靈將恐歇，谷無以盈將恐竭，萬物無以生將恐滅，侯王無以貴高將恐蹶。故貴以賤為本，高以下為基。是以侯王自稱孤、寡、不穀。此非以賤為本邪？非乎？故致數輿無輿。不欲琭琭如玉，珞珞如石。 第四十章 反者道之動，弱者道之用。天下萬物生於有，有生於無。 第四十一章 上士聞道，勤而行之；中士聞道，若存若亡；下士聞道，大笑之。不笑，不足以為道。故建言有之：明道若昧，進道若退，夷道若纇，上德若谷，大白若辱，廣德若不足，建德若偷，質真若渝，大方無隅，大器晚成，大音希聲，大象無形，道隱無名。夫唯道，善貸且成。 第四十二章 道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。人之所惡，唯孤、寡、不穀，而王公以為稱。故物或損之而益，或益之而損。人之所教，我亦教之。強梁者不得其死，吾將以為教父。 第四十三章 天下之至柔，馳騁天下之至堅。無有入無閒，吾是以知無為之有益。不言之教，無為之益，天下希及之。 第四十四章 名與身孰親？身與貨孰多？得與亡孰病？是故甚愛必大費，多藏必厚亡，知足不辱，知止不殆，可以長久。 第四十五章 大成若缺，其用不弊。大盈若沖，其用不窮。大直若屈，大巧若拙，大辯若訥。靜勝躁，寒勝熱。清靜為天下正。 第四十六章 天下有道，卻走馬以糞。天下無道，戎馬生於郊。禍莫大於不知足；咎莫大於欲得。故知足之足，常足矣。 第四十七章 不出戶，知天下；不窺牖，見天道。其出彌遠，其知彌少。是以聖人不行而知，不見而明，不為而成。 第四十八章 為學日益，為道日損。損之又損，以至於無為。無為而無不為。取天下常以無事，及其有事，不足以取天下。 第四十九章 聖人無常心，以百姓心為心。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。聖人在，天下歙歙焉，為天下渾其心，百姓皆注其耳目，聖人皆孩之。 第五十章 出生入死。生之徒，十有三；死之徒，十有三；人之生，動之死地，亦十有三。夫何故？以其生生之厚。蓋聞善攝生者，陸行不遇兕虎，入軍不被甲兵；兕無所投其角，虎無所措其爪，兵無所容其刃。夫何故？以其無死地。 第五十一章 道生之，德畜之，物形之，勢成之。是以萬物莫不尊道而貴德。道之尊，德之貴，夫莫之命而常自然。故道生之，德畜之。長之育之，亭之毒之，養之覆之。生而不有，為而不恃，長而不宰。是謂玄德。 第五十二章 天下有始，以為天下母。既得其母，以知其子，既知其子，復守其母，沒身不殆。塞其兌，閉其門，終身不勤。開其兌，濟其事，終身不救。見小曰明，守柔曰強。用其光，復歸其明，無遺身殃，是為習常。 第五十三章 使我介然有知，行於大道，唯施是畏。大道甚夷，而人好徑。朝甚除，田甚蕪，倉甚虛；服文綵，帶利劍，厭飲食，財貨有餘；是為夸盜。非道也哉！ 第五十四章 善建者不拔，善抱者不脫，子孫以祭祀不輟。修之於身，其德乃真；修之於家，其德乃餘；修之於鄉，其德乃長；修之於國，其德乃豐；修之於天下，其德乃普。故以身觀身，以家觀家，以鄉觀鄉，以國觀國，以天下觀天下。吾何以知天下然哉？以此。 第五十五章 含德之厚，比於赤子。蜂蠆虺蛇不螫，猛獸不據，攫鳥不搏。骨弱筋柔而握固。未知牝牡之合而全作，精之至也。終日號而不嗄，和之至也。知和曰常，知常曰明。益生曰祥。心使氣曰強。物壯則老，謂之不道，不道早已。 第五十六章 知者不言，言者不知。塞其兌，閉其門，挫其銳，解其分，和其光，同其塵，是謂玄同。故不可得而親，不可得而疏；不可得而利，不可得而害；不可得而貴，不可得而賤。故為天下貴。 第五十七章 以正治國，以奇用兵，以無事取天下。吾何以知其然哉？以此。天下多忌諱，而民彌貧；民多利器，國家滋昏；人多伎巧，奇物滋起；法令滋彰，盜賊多有。故聖人云：「我無為，而民自化；我好靜，而民自正；我無事，而民自富；我無欲，而民自樸。」 第五十八章 其政悶悶，其民淳淳；其政察察，其民缺缺。禍兮福之所倚，福兮禍之所伏。孰知其極？其無正。正復為奇，善復為妖。人之迷，其日固久。是以聖人方而不割，廉而不劌，直而不肆，光而不燿。 第五十九章 治人事天，莫若嗇。夫唯嗇，是謂早服；早服謂之重積德；重積德則無不克；無不克則莫知其極；莫知其極，可以有國；有國之母，可以長久；是謂深根固柢，長生久視之道。 第六十章 治大國，若烹小鮮。以道蒞天下，其鬼不神；非其鬼不神，其神不傷人；非其神不傷人，聖人亦不傷人。夫兩不相傷，故德交歸焉。 第六十一章 大國者下流，天下之交。天下之牝，牝常以靜勝牡，以靜為下。故大國以下小國，則取小國；小國以下大國，則取大國。故或下以取，或下而取。大國不過欲兼畜人，小國不過欲入事人。夫兩者各得其所欲，大者宜為下。 第六十二章 道者萬物之奧。善人之寶，不善人之所保。美言可以市，尊行可以加人。人之不善，何棄之有？故立天子，置三公，雖有拱璧以先駟馬，不如坐進此道。古之所以貴此道者何？不曰：以求得，有罪以免邪？故為天下貴。 第六十三章 為無為，事無事，味無味。大小多少，報怨以德。圖難於其易，為大於其細；天下難事必作於易，天下大事必作於細。是以聖人終不為大，故能成其大。夫輕諾必寡信，多易必多難。是以聖人猶難之，故終無難矣。 第六十四章 其安易持，其未兆易謀。其脆易泮，其微易散。為之於未有，治之於未亂。合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下。為者敗之，執者失之。是以聖人無為故無敗，無執故無失。民之從事，常於幾成而敗之。慎終如始，則無敗事。是以聖人欲不欲，不貴難得之貨；學不學，復眾人之所過。以輔萬物之自然，而不敢為。 第六十五章 古之善為道者，非以明民，將以愚之。民之難治，以其智多。故以智治國，國之賊；不以智治國，國之福。知此兩者亦稽式。常知稽式，是謂玄德。玄德深矣，遠矣，與物反矣，然後乃至大順。 第六十六章 江海所以能為百谷王者，以其善下之，故能為百谷王。是以欲上民，必以言下之。欲先民，必以身後之。是以聖人處上而民不重，處前而民不害。是以天下樂推而不厭，以其不爭，故天下莫能與之爭。 第六十七章 天下皆謂我道大，似不肖。夫唯大，故似不肖。若肖，久矣其細也夫！我有三寶，持而保之。一曰慈，二曰儉，三曰不敢為天下先。慈故能勇；儉故能廣；不敢為天下先，故能成器長。今舍慈且勇，舍儉且廣，舍後且先，死矣！夫慈以戰則勝，以守則固。天將救之，以慈衛之。 第六十八章 善為士者不武，善戰者不怒，善勝敵者不與，善用人者為之下，是謂不爭之德，是謂用人之力，是謂配天古之極。 第六十九章 用兵有言：「吾不敢為主而為客，不敢進寸而退尺。」是謂行無行，攘無臂，扔無敵，執無兵。禍莫大於輕敵，輕敵幾喪吾寶。故抗兵相加，哀者勝矣。 第七十章 吾言甚易知，甚易行。天下莫能知，莫能行。言有宗，事有君。夫唯無知，是以不我知。知我者希，則我者貴。是以聖人被褐懷玉。 第七十一章 知不知上，不知知病。夫唯病病，是以不病。聖人不病，以其病病，是以不病。 第七十二章 民不畏威，則大威至。無狎其所居，無厭其所生。夫唯不厭，是以不厭。是以聖人自知不自見；自愛不自貴。故去彼取此。 第七十三章 勇於敢則殺，勇於不敢則活。此兩者，或利或害。天之所惡，孰知其故？是以聖人猶難之。天之道，不爭而善勝，不言而善應，不召而自來，繟然而善謀。天網恢恢，疏而不失。 第七十四章 民不畏死，奈何以死懼之？若使民常畏死，而為奇者，吾得執而殺之，孰敢？常有司殺者殺。夫代司殺者殺，是謂代大匠斲，夫代大匠斲者，希有不傷其手矣。 第七十五章 民之饑，以其上食稅之多，是以饑。民之難治，以其上之有為，是以難治。民之輕死，以其求生之厚，是以輕死。夫唯無以生為者，是賢於貴生。 第七十六章 人之生也柔弱，其死也堅強。萬物草木之生也柔脆，其死也枯槁。故堅強者死之徒，柔弱者生之徒。是以兵強則不勝，木強則兵。強大處下，柔弱處上。 第七十七章 天之道，其猶張弓與？高者抑之，下者舉之；有餘者損之，不足者補之。天之道，損有餘而補不足。人之道則不然，損不足以奉有餘。孰能有餘以奉天下，唯有道者。是以聖人為而不恃，功成而不處，其不欲見賢。 第七十八章 天下莫柔弱於水，而攻堅強者莫之能勝，以其無以易之。弱之勝強，柔之勝剛，天下莫不知莫能行。是以聖人云：「受國之垢，是謂社稷主；受國不祥，是為天下王。」正言若反。 第七十九章 和大怨，必有餘怨，安可以為善？是以聖人執左契，而不責於人。有德司契，無德司徹。天道無親，常與善人。 第八十章 小國寡民。使有什伯之器而不用，使民重死而不遠徙。雖有舟輿，無所乘之，雖有甲兵，無所陳之。使人復結繩而用之，甘其食，美其服，安其居，樂其俗。鄰國相望，雞犬之聲相聞，民至老死，不相往來。 第八十一章 信言不美，美言不信。善者不辯，辯者不善。知者不博，博者不知。聖人不積，既以為人己愈有，既以與人己愈多。天之道，利而不害；聖人之道，為而不爭。 ---- 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。 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，长短相较，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。 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。使夫智者不敢为也。为无为，则无不治。 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。 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。 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。 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。 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。 第九章 持而盈之，不如其已；揣而棁之，不可长保。金玉满堂，莫之能守；富贵而骄，自遗其咎。功成身退，天之道也。 第十章 载营魄抱一，能无离乎？专气致柔，能婴儿乎？涤除玄览，能无疵乎？爱国治民，能无知乎？天门开阖，能为雌乎？明白四达，能无为乎？生之，畜之。生而不有，为而不恃，长而不宰，是谓玄德。 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。 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。 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。 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。 第十五章 古之善为士者，微妙玄通，深不可识。夫唯不可识，故强为之容：豫兮若冬涉川，犹兮若畏四邻，俨兮其若客，涣兮若冰之将释，敦兮其若朴，旷兮其若谷，浑兮其若浊。孰能浊以静之徐清？孰能安以久动之徐生？保此道者不欲盈，夫唯不盈，故能蔽不新成。 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，是曰复命。复命曰常，知常曰明。不知常，妄作凶。知常容，容乃公，公乃王，王乃天，天乃道，道乃久，没身不殆。 第十七章 太上，下知有之，其次亲而誉之，其次畏之，其次侮之。信不足焉，有不信焉。悠兮其贵言，功成事遂，百姓皆谓我自然。 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。 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，少私寡欲。 第二十章 绝学无忧，唯之与阿，相去几何？善之与恶，相去若何？人之所畏，不可不畏。荒兮其未央哉！众人熙熙，如享太牢，如春登台。我独泊兮，其未兆，如婴儿之未孩；儡儡兮，若无所归。众人皆有余，而我独若遗。我愚人之心也哉！沌沌兮，俗人昭昭，我独若昏。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。 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。 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。 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，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。 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「余食赘行」。物或恶之，故有道者不处。 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，可以为天下母。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，王亦大。域中有四大，而王居其一焉。人法地，地法天，天法道，道法自然。 第二十六章 重为轻根，静为躁君。是以圣人终日行不离辎重。虽有荣观，燕处超然。奈何万乘之主，而以身轻天下？轻则失本，躁则失君。 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。 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，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。 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，为者败之，执者失之。故物或行或随；或歔或吹；或强或羸；或挫或隳。是以圣人去甚，去奢，去泰。 第三十章 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。善者果而已，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。 第三十一章 夫佳兵者，不祥之器，物或恶之，故有道者不处。君子居则贵左，用兵则贵右。兵者不祥之器，非君子之器，不得已而用之，恬淡为上。胜而不美，而美之者，是乐杀人。夫乐杀人者，则不可以得志于天下矣。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，以哀悲泣之，战胜，以丧礼处之。 第三十二章 道常无名，朴虽小，天下莫能臣也。侯王若能守之，万物将自宾。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦将知止，知止所以不殆。譬道之在天下，犹川谷之于江海。 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。 第三十四章 大道泛兮，其可左右。万物恃之而生而不辞，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。 第三十五章 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，用之不可既。 第三十六章 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。是谓微明。柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人。 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。无名之朴，夫亦将无欲。不欲以静，天下将自定。 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。 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，谷得一以盈，万物得一以生，侯王得一以为天下贞。其致之，天无以清将恐裂，地无以宁将恐发，神无以灵将恐歇，谷无以盈将恐竭，万物无以生将恐灭，侯王无以贵高将恐蹶。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？故致数舆无舆。不欲琭琭如玉，珞珞如石。 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。 第四十一章 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。 第四十二章 道生一，一生二，二生三，三生万物。万物负阴而抱阳，冲气以为和。人之所恶，唯孤、寡、不谷，而王公以为称。故物或损之而益，或益之而损。人之所教，我亦教之。强梁者不得其死，吾将以为教父。 第四十三章 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。 第四十四章 名与身孰亲？身与货孰多？得与亡孰病？是故甚爱必大费，多藏必厚亡，知足不辱，知止不殆，可以长久。 第四十五章 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。 第四十六章 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。 第四十七章 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。 第四十八章 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。 第四十九章 圣人无常心，以百姓心为心。善者，吾善之；不善者，吾亦善之；德善。信者，吾信之；不信者，吾亦信之；德信。圣人在，天下歙歙焉，为天下浑其心，百姓皆注其耳目，圣人皆孩之。 第五十章 出生入死。生之徒，十有三；死之徒，十有三；人之生，动之死地，亦十有三。夫何故？以其生生之厚。盖闻善摄生者，陆行不遇兕虎，入军不被甲兵；兕无所投其角，虎无所措其爪，兵无所容其刃。夫何故？以其无死地。 第五十一章 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。 第五十二章 天下有始，以为天下母。既得其母，以知其子，既知其子，复守其母，没身不殆。塞其兑，闭其门，终身不勤。开其兑，济其事，终身不救。见小曰明，守柔曰强。用其光，复归其明，无遗身殃，是为习常。 第五十三章 使我介然有知，行于大道，唯施是畏。大道甚夷，而人好径。朝甚除，田甚芜，仓甚虚；服文彩，带利剑，厌饮食，财货有余；是为夸盗。非道也哉！ 第五十四章 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。 第五十五章 含德之厚，比于赤子。蜂虿虺蛇不螫，猛兽不据，攫鸟不搏。骨弱筋柔而握固。未知牝牡之合而全作，精之至也。终日号而不嗄，和之至也。知和曰常，知常曰明。益生曰祥。心使气曰强。物壮则老，谓之不道，不道早已。 第五十六章 知者不言，言者不知。塞其兑，闭其门，挫其锐，解其分，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。 第五十七章 以正治国，以奇用兵，以无事取天下。吾何以知其然哉？以此。天下多忌讳，而民弥贫；民多利器，国家滋昏；人多伎巧，奇物滋起；法令滋彰，盗贼多有。故圣人云：「我无为，而民自化；我好静，而民自正；我无事，而民自富；我无欲，而民自朴。」 第五十八章 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，光而不燿。 第五十九章 治人事天，莫若啬。夫唯啬，是谓早服；早服谓之重积德；重积德则无不克；无不克则莫知其极；莫知其极，可以有国；有国之母，可以长久；是谓深根固柢，长生久视之道。 第六十章 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。 第六十一章 大国者下流，天下之交。天下之牝，牝常以静胜牡，以静为下。故大国以下小国，则取小国；小国以下大国，则取大国。故或下以取，或下而取。大国不过欲兼畜人，小国不过欲入事人。夫两者各得其所欲，大者宜为下。 第六十二章 道者万物之奥。善人之宝，不善人之所保。美言可以市，尊行可以加人。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：以求得，有罪以免邪？故为天下贵。 第六十三章 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。 第六十四章 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，起于累土；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。 第六十五章 古之善为道者，非以明民，将以愚之。民之难治，以其智多。故以智治国，国之贼；不以智治国，国之福。知此两者亦稽式。常知稽式，是谓玄德。玄德深矣，远矣，与物反矣，然后乃至大顺。 第六十六章 江海所以能为百谷王者，以其善下之，故能为百谷王。是以欲上民，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。 第六十七章 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。 第六十八章 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。 第六十九章 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。故抗兵相加，哀者胜矣。 第七十章 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。是以圣人被褐怀玉。 第七十一章 知不知上，不知知病。夫唯病病，是以不病。圣人不病，以其病病，是以不病。 第七十二章 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。 第七十三章 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，𦈎然而善谋。天网恢恢，疏而不失。 第七十四章 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，是谓代大匠斲，夫代大匠斲者，希有不伤其手矣。 第七十五章 民之饥，以其上食税之多，是以饥。民之难治，以其上之有为，是以难治。民之轻死，以其求生之厚，是以轻死。夫唯无以生为者，是贤于贵生。 第七十六章 人之生也柔弱，其死也坚强。万物草木之生也柔脆，其死也枯槁。故坚强者死之徒，柔弱者生之徒。是以兵强则不胜，木强则兵。强大处下，柔弱处上。 第七十七章 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。 第七十八章 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。」正言若反。 第七十九章 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。 第八十章 小国寡民。使有什伯之器而不用，使民重死而不远徙。虽有舟舆，无所乘之，虽有甲兵，无所陈之。使人复结绳而用之，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。 第八十一章 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。 ---- English translation by Claude (an AI) 1 A way that can be spoken of is not the constant Way. A name that can be named is not the constant name. The nameless is the beginning of heaven and earth; the named is the mother of the ten thousand things. So, always without desire, you see its subtlety; always with desire, you see its edges. These two come out together but have different names. Together they are called the dark. Dark, and darker still: the gate of every subtlety. 2 When everyone under heaven knows beauty as beauty, ugliness is already there. When everyone knows good as good, the not-good is already there. So being and non-being give birth to each other, hard and easy complete each other, long and short measure each other, high and low lean on each other, note and voice answer each other, before and after follow each other. Therefore the sage keeps to the work of not-doing and practises the teaching without words. The ten thousand things rise up and he does not turn them away. He gives life and does not possess, acts and does not presume, finishes the work and does not dwell in it. Because he does not dwell in it, it never leaves him. 3 Do not exalt the worthy, and the people will not compete. Do not prize goods that are hard to get, and the people will not steal. Do not display what can be desired, and the people's hearts will not be stirred. So the sage governs by emptying their hearts and filling their bellies, softening their ambitions and strengthening their bones. He keeps the people always without cunning and without craving, and sees that the clever do not dare to act. Do by not doing, and nothing will be out of order. 4 The Way is empty, yet used, it is never filled. Deep, it seems the ancestor of the ten thousand things. It blunts the sharp, unties the tangled, softens the glare, and becomes one with the dust. Still and clear, it seems hardly there at all. I do not know whose child it is. It seems older than the first of the gods. 5 Heaven and earth are not kind: they treat the ten thousand things as straw dogs. The sage is not kind: he treats the people as straw dogs. The space between heaven and earth, is it not like a bellows? Empty, yet never spent; the more it moves, the more comes out. Many words soon run dry. Better to keep to the centre. 6 The spirit of the valley never dies. It is called the dark female. The gate of the dark female is called the root of heaven and earth. Thread after thread, it seems to go on and on. Draw on it and it is never used up. 7 Heaven is lasting, earth endures. Heaven and earth can last and endure because they do not live for themselves; that is why they live long. So the sage puts himself last and finds himself first; holds himself outside and finds himself kept. Is it not because he has no self of his own to serve that his self is fulfilled? 8 The highest good is like water. Water is good at helping the ten thousand things and does not compete with them. It settles in the places everyone else disdains, and so it comes close to the Way. In a dwelling, what matters is the ground; in a heart, depth; in giving, kindness; in speech, trust; in governing, order; in work, ability; in action, timing. Only because it does not compete is it beyond reproach. 9 Holding a cup and filling it to the brim is not as good as stopping in time. Hammer an edge to its keenest and it will not keep for long. A hall full of gold and jade can never be guarded. Wealth and rank with pride bring their own ruin. When the work is done, step back: this is the way of heaven. 10 Carrying the soul and holding to the One, can you keep them from parting? Gathering your breath until you are supple, can you be like a newborn child? Cleaning the dark mirror, can you leave it without a spot? Loving the people and ordering the state, can you do it without cleverness? When the gates of heaven open and close, can you play the part of the female? Seeing clearly in all four directions, can you do it without doing? Give birth to them and nourish them. Give birth without possessing, act without presuming, lead without ruling: this is called dark virtue. 11 Thirty spokes share one hub: where there is nothing, there is the use of the cart. Clay is worked into a vessel: where there is nothing, there is the use of the vessel. Doors and windows are cut to make a room: where there is nothing, there is the use of the room. So what is there gives the benefit, and what is not there gives the use. 12 The five colours blind the eye. The five notes deafen the ear. The five flavours dull the mouth. Racing and hunting drive the heart wild. Goods hard to get lead one's steps astray. So the sage is for the belly and not for the eye. He lets go of that and takes this. 13 Favour and disgrace are equally alarming. Prize great trouble as you prize your own body. What does it mean, that favour and disgrace are equally alarming? Favour is the lesser thing: to gain it is alarming, to lose it is alarming. That is what it means. What does it mean, to prize great trouble as your own body? The reason I have great trouble is that I have a body. If I had no body, what trouble could I have? So one who prizes the world as he prizes his own body can be given the world; one who loves the world as he loves his own body can be trusted with the world. 14 Look and it cannot be seen: it is called the even. Listen and it cannot be heard: it is called the rare. Grasp and it cannot be held: it is called the minute. These three cannot be questioned to the end, and so they blend and become one. Above, it is not bright; below, it is not dark. Unbroken, unnameable, it goes back again to no-thing. This is called the form without form, the image without a thing. It is called the elusive and evasive. Meet it and you do not see its face; follow it and you do not see its back. Hold to the Way of old to guide what is here now. To know the ancient beginning: this is called the thread of the Way. 15 Those of old who were good at being scholars were subtle, mysterious, dark and penetrating, too deep to be known. Because they cannot be known, I can only try to describe them. Hesitant, as if crossing a river in winter; wary, as if afraid of neighbours on every side; grave, like a guest; loosening, like ice about to melt; plain, like uncarved wood; open, like a valley; murky, like muddy water. Who can take muddy water and, by stillness, slowly make it clear? Who can take what is at rest and, by long movement, slowly bring it to life? Those who hold to this Way do not want to be full. Because they are not full, they can be worn and need no renewing. 16 Reach the furthest emptiness. Hold fast to stillness. The ten thousand things rise up together, and I watch them return. Things flourish in their multitudes, and each goes back to its root. Going back to the root is called stillness; this is called returning to one's nature. Returning to one's nature is called the constant. Knowing the constant is called clarity. Not knowing the constant, one acts blindly and comes to harm. Knowing the constant, one is open; open, one is impartial; impartial, one is kingly; kingly, one is of heaven; of heaven, one is of the Way; of the Way, one lasts, and to the end of one's life is not in danger. 17 The best of rulers: those below simply know he is there. The next: they love and praise him. The next: they fear him. The next: they scorn him. When trust falls short, there is distrust. Unhurried, he is sparing with his words. The work is done, the task complete, and the people all say: we did it ourselves. 18 When the great Way is abandoned, there are benevolence and righteousness. When wisdom and cleverness appear, there is great pretence. When the six relations are not at peace, there are filial sons and loving parents. When the state is in darkness and disorder, there are loyal ministers. 19 Cut off sagehood, throw away cleverness, and the people will benefit a hundredfold. Cut off benevolence, throw away righteousness, and the people will return to filial love. Cut off ingenuity, throw away profit, and there will be no thieves or robbers. These three, as ornament, are not enough. So let there be something to hold on to: show the undyed silk, hold the uncarved wood, think less of self, want less. 20 Give up learning and you will have no worries. Between yes and yeah, how great is the difference? Between good and bad, how great is the distance? What others fear, I cannot help but fear. How wide it is, and without end. Everyone is merry, as if at a great feast, as if climbing a terrace in spring. I alone am quiet and give no sign, like a baby who has not yet learned to smile; drooping, as if I had nowhere to go. Everyone has more than enough; I alone seem to have lost something. Mine is the heart of a fool, so muddled. Ordinary people are bright; I alone seem dim. Ordinary people are sharp; I alone am dull. Calm, like the sea; drifting, as if I would never stop. Everyone has a use; I alone am stubborn and rustic. I alone am different from others: I treasure being fed by the mother. 21 The bearing of great virtue follows the Way alone. The Way, as a thing, is elusive, evasive. Evasive and elusive, yet within it there is an image. Elusive and evasive, yet within it there is a thing. Deep and dark, yet within it there is an essence. That essence is wholly real; within it there is trust. From now back to the ancient past its name has not gone away, and by it we see the beginnings of all things. How do I know what the beginnings of all things are like? By this. 22 Bent, then whole. Crooked, then straight. Hollow, then full. Worn, then new. Little, then gaining. Much, then confused. So the sage holds to the One and becomes a pattern for the world. Not showing himself, he is clearly seen. Not asserting himself, he shines. Not boasting, he has merit. Not proud, he endures. Only because he does not compete can no one in the world compete with him. The old saying, bent, then whole: are these empty words? Truly, wholeness comes back to him. 23 To speak little is natural. A gale does not last the whole morning; a downpour does not last the whole day. Who makes them? Heaven and earth. If even heaven and earth cannot make things last, how much less can people? So one who follows the Way becomes one with the Way, one who follows virtue becomes one with virtue, one who follows loss becomes one with loss. One with the Way, the Way is glad to have him. One with virtue, virtue is glad to have him. One with loss, loss is glad to have him. When trust falls short, there is distrust. 24 On tiptoe, you cannot stand. Striding, you cannot walk far. Showing yourself, you are not clearly seen. Asserting yourself, you do not shine. Boasting, you have no merit. Proud, you do not endure. Measured by the Way, these are called leftover food and useless growths. Things seem to loathe them, so one who has the Way does not dwell in them. 25 There was a thing formed out of chaos, born before heaven and earth. Silent, empty, it stands alone and does not change; it goes round everywhere and is never tired. It could be the mother of the world. I do not know its name. I call it the Way, and if I must give it a name, I call it great. Great means going on; going on means going far; going far means coming back. So the Way is great, heaven is great, earth is great, and the king is also great. Within the realm there are four greats, and the king is one of them. People follow earth, earth follows heaven, heaven follows the Way, and the Way follows what is so of itself. 26 The heavy is the root of the light; stillness is the master of haste. So the sage travels all day and never leaves his baggage carts. Though there are splendid sights, he rests at ease, above them. How could the lord of ten thousand chariots treat his own person lightly before the world? Light, and the root is lost. Hasty, and the master is lost. 27 Good walking leaves no tracks. Good speaking leaves no flaw to blame. Good counting needs no tally sticks. A good door has no bolt and cannot be opened; a good knot has no cord and cannot be untied. So the sage is always good at saving people, and no one is abandoned; always good at saving things, and nothing is abandoned. This is called following the light. So the good person is the teacher of the one who is not good, and the one who is not good is the good person's charge. Not to value the teacher, not to care for the charge: however clever, this is a great confusion. This is called the essential mystery. 28 Know the male, keep to the female, and be the ravine of the world. Be the ravine of the world, and constant virtue will not leave you; you will return to being a child. Know the white, keep to the black, and be the pattern of the world. Be the pattern of the world, and constant virtue will not falter; you will return to the boundless. Know honour, keep to humility, and be the valley of the world. Be the valley of the world, and constant virtue will be enough; you will return to the uncarved wood. When the uncarved wood is split, it becomes vessels. The sage, using it, becomes the chief of officials. So the great cutting does not cut. 29 Those who want to take the world and work on it: I see that they will not succeed. The world is a sacred vessel. It cannot be worked on. Those who work on it ruin it; those who grip it lose it. So among things, some go ahead and some follow; some breathe gently and some blow hard; some are strong and some are frail; some break and some fall. Therefore the sage avoids the extreme, avoids the extravagant, avoids the excessive. 30 One who helps a ruler by the Way does not use arms to force the world. Such things tend to come back. Where armies have camped, thorns and brambles grow. After a great war come years of famine. The good achieve their purpose and stop; they do not use it to seize by force. Achieve it without pride, achieve it without boasting, achieve it without arrogance; achieve it only because there is no other way; achieve it, but do not force. Things in their prime grow old. This is called going against the Way, and what goes against the Way soon comes to an end. 31 Fine weapons are instruments of ill omen. Things seem to loathe them, so one who has the Way does not dwell with them. At home the gentleman honours the left; at war he honours the right. Weapons are instruments of ill omen, not the gentleman's instruments. When he cannot avoid using them, calm restraint is best. He wins, but sees no beauty in it; to see beauty in it is to delight in killing, and one who delights in killing will never have his way in the world. On happy occasions the left is honoured; on sad occasions the right. The lieutenant stands on the left and the commander on the right, which is to say they are placed as at a funeral. When many have been killed, one weeps for them in grief. A victory in war is met with the rites of mourning. 32 The Way is constant and has no name. Like uncarved wood, it is small, yet no one in the world can make it serve. If lords and kings could hold to it, the ten thousand things would come to them as guests of their own accord. Heaven and earth join and send down sweet dew; no one commands it, and it falls evenly on all. When cutting begins, there are names. Once there are names, one must know where to stop. Knowing where to stop, one is not in danger. The Way in the world is like streams and valleys flowing to the rivers and the sea. 33 To know others is wisdom; to know yourself is clarity. To overcome others takes force; to overcome yourself is strength. To know what is enough is wealth. To keep going is will. Not to lose your place is to last. To die and not be lost is to live long. 34 The great Way is a flood: it can go left or right. The ten thousand things depend on it for life and it does not refuse them. When the work is done, it does not claim it. It clothes and feeds the ten thousand things and does not make itself their master. Always without desire, it can be called small. The ten thousand things return to it and it does not make itself their master: it can be called great. Because to the end it never makes itself great, it can achieve its greatness. 35 Hold to the great image and the world will come to you. It comes and comes to no harm: peace, safety, ease. Music and good food will make a passing traveller stop. But the Way, when it passes the lips, is bland and has no flavour. Look at it: there is not enough to see. Listen to it: there is not enough to hear. Use it: it can never be used up. 36 What is to be gathered in must first be spread out. What is to be weakened must first be made strong. What is to be cast down must first be raised up. What is to be taken must first be given. This is called the subtle light. The soft and weak overcome the hard and strong. Fish should not leave the deep water; the sharp tools of the state should not be shown to the people. 37 The Way is constant in not doing, and yet nothing is left undone. If lords and kings could hold to it, the ten thousand things would change of their own accord. If, as they change, desire stirs, I will settle it with the nameless uncarved wood. The nameless uncarved wood brings freedom from desire. Without desire, and so at rest, the world will set itself in order. 38 High virtue does not hold to virtue, and so it has virtue. Low virtue never lets go of virtue, and so it has none. High virtue does not act and has no reason to act. Low virtue acts and has its reasons. High benevolence acts but has no reason to. High righteousness acts and has its reasons. High ritual acts, and when no one answers, it rolls up its sleeves and drags them to it. So when the Way is lost, there is virtue; when virtue is lost, there is benevolence; when benevolence is lost, there is righteousness; when righteousness is lost, there is ritual. Ritual is the thinning of loyalty and trust, and the beginning of disorder. Foreknowledge is the flower of the Way, and the beginning of folly. So the great person keeps to the thick and not the thin, to the fruit and not the flower. He lets go of that and takes this. 39 Of old, these attained the One. Heaven attained the One and became clear. Earth attained the One and became settled. The spirits attained the One and became potent. The valley attained the One and became full. The ten thousand things attained the One and came to life. Lords and kings attained the One and became the standard of the world. Follow it through: without clarity, heaven might split; without settledness, earth might quake; without potency, the spirits might fade; without fullness, the valley might run dry; without life, the ten thousand things might perish; without their honour and height, lords and kings might fall. So the noble has the humble as its root, and the high has the low as its foundation. That is why lords and kings call themselves the orphan, the widower, the unworthy. Is this not taking the humble as the root? Is it not? So count up the parts of a carriage and there is no carriage. Do not wish to gleam like jade; be rough, like stone. 40 Returning is the movement of the Way. Yielding is the use of the Way. The things of the world are born from being, and being is born from non-being. 41 When the best scholar hears of the Way, he works hard to practise it. When the middling scholar hears of the Way, he half keeps it and half loses it. When the lowest scholar hears of the Way, he laughs out loud. If he did not laugh, it would not be the Way. So the old sayings have it: the bright Way seems dark; the Way forward seems to go back; the level Way seems rough; high virtue seems like a valley; great whiteness seems soiled; broad virtue seems not enough; firm virtue seems furtive; true substance seems to change; the great square has no corners; the great vessel is finished late; the great sound is faint; the great image has no shape. The Way is hidden and has no name. Only the Way is good at lending, and at bringing to completion. 42 The Way gave birth to one, one gave birth to two, two gave birth to three, and three gave birth to the ten thousand things. The ten thousand things carry yin on their backs and hold yang in their arms, and the blending of their breath makes harmony. What people hate most is to be orphaned, widowed and unworthy, yet kings and dukes take these as their titles. So things may gain by being diminished, or be diminished by gaining. What others teach, I teach too: the violent do not die a natural death. I will make this the root of my teaching. 43 The softest thing in the world gallops through the hardest. What has no substance enters where there is no gap. By this I know the benefit of not doing. The teaching without words, the benefit of not doing: few in the world can reach them. 44 Your name or your self: which is dearer? Your self or your goods: which is worth more? Gain or loss: which does more harm? So great attachment brings great cost, and much hoarding brings heavy loss. Know what is enough and you will not be disgraced. Know when to stop and you will not be in danger. Then you can last long. 45 Great completeness seems lacking, yet its use never wears out. Great fullness seems empty, yet its use never runs dry. Great straightness seems bent; great skill seems clumsy; great eloquence seems to stammer. Stillness overcomes restlessness; cold overcomes heat. Clear stillness sets the world right. 46 When the world has the Way, galloping horses are turned back to work the fields. When the world lacks the Way, war horses are bred on the borders. There is no calamity greater than not knowing what is enough, no fault greater than wanting more. So the contentment of knowing what is enough is always enough. 47 Without going out of the door, you can know the world. Without looking out of the window, you can see the way of heaven. The further you go, the less you know. So the sage knows without travelling, understands without looking, and accomplishes without doing. 48 In pursuing learning, every day something is added. In pursuing the Way, every day something is let go. Let go and let go again, until you arrive at not doing. Not doing, and yet nothing is left undone. The world is always won by not meddling. Once you start to meddle, you are not fit to win the world. 49 The sage has no fixed heart of his own; he takes the hearts of the people as his heart. To the good I am good; to those who are not good I am also good; and so goodness is gained. With the trustworthy I keep faith; with those who are not trustworthy I also keep faith; and so trust is gained. While the sage is in the world, the world grows quiet and draws in its breath, and for the world's sake he keeps his heart whole and undivided. The people all strain their eyes and ears towards him, and the sage treats them all as his children. 50 Going out is life, coming in is death. Three in ten are companions of life; three in ten are companions of death; and three in ten, in living, move towards the place of death. Why is this? Because they hold on to life too hard. I have heard that one who is good at caring for life travels overland without meeting rhinoceros or tiger, and goes among soldiers without armour or weapons. The rhinoceros finds nowhere to thrust its horn, the tiger nowhere to set its claws, the soldier nowhere to lodge his blade. Why is this? Because in him there is no place for death. 51 The Way gives them life, virtue rears them, things give them form, and circumstance completes them. So among the ten thousand things there is none that does not honour the Way and value virtue. The honour of the Way and the value of virtue are not conferred by anyone; they are always so of themselves. So the Way gives them life and virtue rears them: grows them and raises them, shapes them and ripens them, feeds them and shelters them. To give life without possessing, to act without presuming, to lead without ruling: this is called dark virtue. 52 The world has a beginning, and it is the mother of the world. Once you have found the mother, you can know the children. Once you know the children, go back and hold to the mother, and to the end of your life you will not be in danger. Close the openings, shut the doors, and to the end of your life you will not be worn out. Open the openings, add to your affairs, and to the end of your life you will not be saved. To see the small is called clarity; to keep to the soft is called strength. Use the light, return to the clarity, and bring no harm upon yourself. This is called following the constant. 53 If I had even a little knowledge, walking on the great road, I would fear only straying from it. The great road is very level, yet people love the side paths. The court is spotless, the fields are full of weeds, the granaries are empty; they wear embroidered clothes, carry sharp swords, gorge on food and drink, and have more wealth than they can use. This is called the vanity of robbers. It is not the Way. 54 What is well planted cannot be uprooted. What is well held cannot slip away. Children and grandchildren will keep up the offerings without end. Cultivate it in yourself, and its virtue will be real. Cultivate it in the family, and its virtue will be more than enough. Cultivate it in the village, and its virtue will last. Cultivate it in the state, and its virtue will flourish. Cultivate it in the world, and its virtue will be everywhere. So by the self, see the self; by the family, the family; by the village, the village; by the state, the state; by the world, the world. How do I know the world is so? By this. 55 One who holds virtue in abundance is like a newborn child. Wasps, scorpions and snakes do not sting it, wild beasts do not seize it, birds of prey do not strike it. Its bones are soft and its sinews supple, yet its grip is firm. It knows nothing of the union of male and female, yet it is whole and stirs: this is the height of vital essence. It cries all day and does not grow hoarse: this is the height of harmony. To know harmony is called the constant; to know the constant is called clarity. To force life on is called ill omen; to let the heart drive the breath is called forcing. Things in their prime grow old. This is called going against the Way, and what goes against the Way soon comes to an end. 56 Those who know do not speak; those who speak do not know. Close the openings, shut the doors, blunt the sharp, untie the tangled, soften the glare, become one with the dust: this is called the dark sameness. So such a one cannot be drawn close, nor held at a distance; cannot be benefited, nor harmed; cannot be honoured, nor demeaned. That is why such a one is honoured by the world. 57 Govern the state by what is straight; use arms by surprise; win the world by not meddling. How do I know it is so? By this. The more prohibitions there are in the world, the poorer the people become. The more sharp tools the people have, the more the state is thrown into confusion. The more cunning and skill people have, the more strange things appear. The more laws and orders are displayed, the more thieves and robbers there are. So the sage says: I do not act, and the people transform themselves. I love stillness, and the people set themselves right. I do not meddle, and the people prosper by themselves. I have no desires, and the people become simple of themselves. 58 When the government is muddled and slow, the people are pure and honest. When the government is sharp and prying, the people are sly. Misfortune is what good fortune leans on; good fortune is where misfortune lies hidden. Who knows where it ends? There is no fixed rule. The straight turns back into the strange, the good turns back into the uncanny. People have been confused about this for a long time. So the sage is square but does not cut, has edges but does not wound, is straight but not overbearing, shines but does not dazzle. 59 In governing people and serving heaven, nothing is better than restraint. Restraint alone means turning early to the Way. Turning early means gathering virtue again and again. Gathering virtue again and again, there is nothing one cannot overcome. When there is nothing one cannot overcome, no one knows one's limit. When no one knows one's limit, one can hold a state. Holding the mother of the state, one can last long. This is called deep roots and a firm stem: the way of long life and lasting vision. 60 Govern a great state as you would cook a small fish. When the world is overseen by the Way, the spirits of the dead lose their power. It is not that they lose their power, but that their power no longer harms people. It is not that their power no longer harms people, but that the sage, too, does not harm people. Since neither harms the other, virtue flows back and forth between them. 61 A great state is like the lower reaches of a river: the place where the world flows together, the female of the world. The female always overcomes the male by stillness, and in stillness she lies low. So if a great state lowers itself to a small state, it wins the small state; if a small state lowers itself to a great state, it is taken in by the great state. So one wins by lowering itself, and the other is taken in by being low. A great state wants no more than to shelter and nourish others; a small state wants no more than to join and serve others. For both to get what they want, the great one should be the one to lie low. 62 The Way is the hidden heart of the ten thousand things: the treasure of the good, and the refuge of those who are not good. Fine words can be sold in the market; fine deeds can lift a person above others. Even if someone is not good, why abandon them? So when the Son of Heaven is enthroned and the three ministers are installed, though there be a jade disc presented ahead of a team of four horses, it is better to sit still and offer this Way. Why did the ancients value this Way? Was it not said: by it, those who seek will find, and those who have done wrong will be spared? That is why it is valued by the world. 63 Do by not doing. Work without meddling. Taste what has no taste. Make the small great and the few many; repay resentment with virtue. Plan for the hard while it is easy; do the great while it is small. The hardest things in the world begin as easy ones; the greatest things in the world begin as small ones. So the sage never does great things, and that is how he achieves greatness. A light promise is seldom kept; to think things easy is to meet many difficulties. So even the sage treats things as hard, and in the end he has no difficulty. 64 What is at rest is easy to hold. What has not yet shown itself is easy to plan for. What is brittle is easily broken. What is minute is easily scattered. Deal with things before they exist; put things in order before there is disorder. A tree that fills the arms grows from a tiny shoot. A tower nine storeys high rises from a heap of earth. A journey of a thousand miles begins beneath your feet. Those who work on things ruin them; those who grip things lose them. So the sage does not act, and so does not ruin; does not grip, and so does not lose. People at their work often ruin it when it is nearly done. Be as careful at the end as at the beginning, and nothing will be ruined. So the sage desires not to desire, and does not prize goods that are hard to get. He learns to unlearn, and turns back to what the crowd has passed by. He helps the ten thousand things be as they are, and does not dare to act. 65 Those of old who were good at the Way did not use it to make the people clever, but to keep them simple. The people are hard to govern because they know too much. So to govern a state by cleverness is to rob the state; not to govern a state by cleverness is the state's good fortune. To know these two is also to know the pattern. Always to know the pattern is called dark virtue. Dark virtue is deep, it is far-reaching, it turns back with things, and so it arrives at the great harmony. 66 The rivers and the sea can be kings of the hundred valleys because they are good at lying low. That is why they are kings of the hundred valleys. So whoever would be above the people must speak as if below them; whoever would lead the people must walk behind them. So the sage is above, and the people do not feel his weight; he is in front, and the people do not feel harmed. So the whole world gladly pushes him forward and never tires of him. Because he does not compete, no one in the world can compete with him. 67 Everyone in the world says my Way is great, and that it seems like nothing at all. It is precisely because it is great that it seems like nothing at all. If it seemed like something, it would long ago have become small. I have three treasures that I hold and keep. The first is kindness, the second is frugality, the third is not daring to be first in the world. Being kind, one can be brave. Being frugal, one can be generous. Not daring to be first in the world, one can become the chief of all vessels. Now if one gives up kindness and is brave, gives up frugality and is generous, gives up holding back and goes first, one is lost. Kindness wins when it fights and holds firm when it defends. When heaven means to save someone, it guards them with kindness. 68 The best soldier is not warlike. The best fighter is not angry. The best at defeating an enemy does not engage. The best at using people puts himself below them. This is called the virtue of not competing. This is called using the strength of others. This is called being matched with heaven, the highest of the ancient ways. 69 Those who use arms have a saying: I do not dare to be the host, but would rather be the guest; I do not dare to advance an inch, but would rather retreat a foot. This is called marching without marching, rolling up the sleeves without baring an arm, confronting without an enemy, holding without weapons. There is no disaster greater than taking the enemy lightly; to take the enemy lightly is to come near to losing my treasures. So when opposing armies meet, the side that grieves will win. 70 My words are very easy to understand and very easy to practise, yet no one in the world can understand them, and no one can practise them. My words have an ancestor; my deeds have a master. It is only because people do not understand this that they do not understand me. Those who understand me are few, and those who follow me are rarer still. So the sage wears coarse cloth and carries jade in his breast. 71 To know that you do not know is best. Not to know, yet to think you know, is a sickness. Only when you are sick of the sickness are you free of it. The sage is not sick, because he is sick of the sickness. That is why he is not sick. 72 When the people no longer fear authority, a greater terror will come. Do not crowd them in their dwellings; do not weary them in their livelihoods. Only if you do not weary them will they not weary of you. So the sage knows himself but does not display himself; cares for himself but does not exalt himself. He lets go of that and takes this. 73 Courage in daring leads to death; courage in not daring leads to life. Of these two, one brings benefit and one brings harm. What heaven hates, who knows the reason? Even the sage finds it hard. The way of heaven does not compete, yet is good at winning; does not speak, yet is good at answering; does not summon, yet things come of themselves; is unhurried, yet good at planning. The net of heaven is vast and wide; its mesh is loose, yet nothing slips through. 74 If the people do not fear death, why threaten them with death? If the people always feared death, and I could seize and put to death those who did strange things, who would dare? There is always an appointed executioner. To kill in place of the appointed executioner is like cutting wood in place of the master carpenter. Of those who cut wood in place of the master carpenter, few do not hurt their hands. 75 The people go hungry because those above them eat too much in taxes; that is why they go hungry. The people are hard to govern because those above them are always doing things; that is why they are hard to govern. The people take death lightly because they seek life too hungrily; that is why they take death lightly. Only those who do not make living their whole concern are wiser than those who prize life. 76 When people are born they are soft and supple; when they die they are hard and stiff. When the ten thousand plants and trees are alive they are soft and tender; when they die they are dry and withered. So the hard and stiff are companions of death; the soft and supple are companions of life. So an army that is too strong will not win, and a tree that is too strong will be cut down. The strong and great sit below; the soft and supple rise above. 77 The way of heaven, is it not like drawing a bow? What is high is pressed down, what is low is raised up; what has too much is reduced, what has too little is filled. The way of heaven takes from what has too much and gives to what has too little. The way of people is not so: it takes from those who have too little to serve those who have too much. Who can take what he has in excess and offer it to the world? Only one who has the Way. So the sage acts without presuming, finishes the work without dwelling in it, and has no wish to display his worth. 78 Nothing in the world is softer or weaker than water, yet for attacking the hard and strong nothing can surpass it, because nothing can take its place. That the weak overcomes the strong and the soft overcomes the hard, everyone in the world knows, yet no one can practise it. So the sage says: whoever takes on the filth of the state is called the lord of its altars; whoever takes on the misfortunes of the state is the king of the world. Straight words seem to say the opposite. 79 When a great grievance is settled, some grievance always remains. How can this be counted as good? So the sage holds the left half of the tally and makes no demands on others. One with virtue keeps the tally; one without virtue collects the tax. The way of heaven has no favourites; it is always with the good. 80 A small state with few people. Let there be tools for ten or a hundred hands, and let them go unused. Let the people take death seriously and not move far away. Though they have boats and carriages, let there be no occasion to ride them; though they have armour and weapons, let there be no occasion to display them. Let people go back to knotting cords for their records. Let them find their food sweet, their clothes beautiful, their homes peaceful, their customs a joy. Neighbouring states can see each other, and the sound of their roosters and dogs can be heard from one to the other, yet the people grow old and die without ever going back and forth between them. 81 True words are not beautiful; beautiful words are not true. The good do not argue; those who argue are not good. Those who know are not learned in everything; those learned in everything do not know. The sage does not hoard. The more he does for others, the more he has; the more he gives to others, the more he has left. The way of heaven benefits and does not harm. The way of the sage acts and does not compete.