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，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。

　　There was something undefined and complete, coming into existence before Heaven and Earth.
　　How still it was and formless, standing alone, and undergoing no change, reaching everywhere and in no danger (of being exhausted)!
　　It may be regarded as the Mother of all things.
　　
　　I do not know its name, and I give it the designation of the Tao (the Way or Course).
　　Making an effort (further) to give it a name I call it The Great.
　　
　　Great, it passes on (in constant flow).
　　Passing on, it becomes remote.
　　Having become remote, it returns.
　　Therefore the Tao is great;
　　Heaven is great;
　　Earth is great;
　　and the (sage) king is also great.
　　In the universe there are four that are great, and the (sage) king is one of them.
　　
　　Man takes his law from the Earth;
　　the Earth takes its law from Heaven;
　　Heaven takes its law from the Tao.
　　The law of the Tao is its being what it is.

　　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？
　　轻则失根，
　　躁则失君。

　　Gravity is the root of lightness;
　　stillness, the ruler of movement.
　　
　　Therefore a wise prince, marching the whole day, does not go far from his baggage wagons.
　　Although he may have brilliant prospects to look at,
　　he quietly remains (in his proper place), indifferent to them.
　　
　　How should the lord of a myriad chariots carry himself lightly before the kingdom?
　　If he do act lightly, he has lost his root (of gravity);
　　if he proceed to active movement, he will lose his throne.

　　善行，无辙迹；
　　善言，无瑕谪；
　　善计，不用筹策；
　　善闭，无关楗而不可开；
　　善结，无绳约不可解。
　　
　　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。

　　The skilful traveller leaves no traces of his wheels or footsteps;
　　the skilful speaker says nothing that can be found fault with or blamed;
　　the skilful reckoner uses no tallies;
　　the skilful closer needs no bolts or bars, while to open what he has shut will be impossible;
　　the skilful binder uses no strings or knots, while to unloose what he has bound will be impossible.
　　
　　In the same way the sage is always skilful at saving men, and so he does not cast away any man;
　　he is always skilful at saving things, and so he does not cast away anything.
　　This is called 'Hiding the light of his procedure.'
　　
　　Therefore the man of skill is a master (to be looked up to) by him who has not the skill;
　　and he who has not the skill is the helper of (the reputation of) him who has the skill.
　　If the one did not honour his master, and the other did not rejoice in his helper,
　　an (observer), though intelligent, might greatly err about them.
　　This is called 'The utmost degree of mystery.'

　　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。
　　常得不忒，复归于无极。
　　
　　知其荣，守其辱，为天下谷。
　　为天下谷，常得乃足，复归于朴。
　　
　　朴散则为器，圣人用之，则为官长。
　　故，大制不割。

　　Who knows his manhood's strength,
　　Yet still his female feebleness maintains;
　　As to one channel flow the many drains,
　　All come to him, yea, all beneath the sky.
　　Thus he the constant excellence retains;
　　The simple child again, free from all stains.
　　
　　Who knows how white attracts,
　　Yet always keeps himself within black's shade,
　　The pattern of humility displayed,
　　Displayed in view of all beneath the sky;
　　He in the unchanging excellence arrayed,
　　Endless return to man's first state has made.
　　
　　Who knows how glory shines,
　　Yet loves disgrace, nor e'er for it is pale;
　　Behold his presence in a spacious vale,
　　To which men come from all beneath the sky.
　　The unchanging excellence completes its tale;
　　The simple infant man in him we hail.
　　
　　The unwrought material, when divided and distributed, forms vessels.
　　The sage, when employed, becomes the Head of all the Officers (of government);
　　and in his greatest regulations he employs no violent measures.

　　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。

　　If any one should wish to get the kingdom for himself, and to
　　effect this by what he does, I see that he will not succeed.
　　The kingdom is a spirit-like thing, and cannot be got by active doing.
　　He who would so win it destroys it;
　　he who would hold it in his grasp loses it.
　　
　　The course and nature of things is such that
　　What was in front is now behind;
　　What warmed anon we freezing find.
　　Strength is of weakness oft the spoil;
　　The store in ruins mocks our toil.
　　
　　Hence the sage puts away excessive effort, extravagance, and easy indulgence.

　　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，不敢以强取。
　　果而勿矜，
　　果而勿伐，
　　果而勿骄，
　　果而不得以，
　　果而勿强。
　　
　　物牡则老，是谓不道，非道早已。

　　He who would assist a lord of men in harmony with the Tao will not assert his mastery in the kingdom by force of arms.
　　Such a course is sure to meet with its proper return.
　　
　　Wherever a host is stationed, briars and thorns spring up.
　　In the sequence of great armies there are sure to be bad years.
　　
　　A skilful (commander) strikes a decisive blow, and stops.
　　He does not dare (by continuing his operations) to assert and complete his mastery.
　　He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it.
　　He strikes it as a matter of necessity;
　　he strikes it, but not from a wish for mastery.
　　
　　When things have attained their strong maturity they become old.
　　This may be said to be not in accordance with the Tao: and what is not
　　in accordance with it soon comes to an end.

　　夫唯兵者，不祥之器，物或恶之，故有道不处。
　　
　　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，恬惔为上。
　　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。
　　
　　故，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，以悲哀莅之，
　　战胜，以丧礼处之。

　　Now arms, however beautiful, are instruments of evil omen,
　　hateful, it may be said, to all creatures.
　　Therefore they who have the Tao do not like to employ them.
　　
　　The superior man ordinarily considers the left hand the most honourable place,
　　but in time of war the right hand.
　　Those sharp weapons are instruments of evil omen, and not the instruments of the superior man;--
　　he uses them only on the compulsion of necessity.
　　Calm and repose are what he prizes; victory (by force of arms) is to him undesirable.
　　To consider this desirable would be to delight in the slaughter of men;
　　and he who delights in the slaughter of men cannot get his will in the kingdom.
　　
　　On occasions of festivity to be on the left hand is the prized position;
　　on occasions of mourning, the right hand.
　　The second in command of the army has his place on the left;
　　the general commanding in chief has his on the right;--
　　his place, that is, is assigned to him as in the rites of mourning.
　　He who has killed multitudes of men should weep for them with the bitterest grief;
　　and the victor in battle has his place (rightly) according to those rites.

　　道常无名。
　　
　　朴虽小，天下莫能臣也。
　　侯王若能守之，万物将自宾。
　　
　　天地相合，以降甘露，民莫之令而自均。
　　
　　始制有名，名亦既有，夫亦将知止，知止可以不殆。
　　
　　譬道之在天下，犹川谷之于江海。

　　The Tao, considered as unchanging, has no name.
　　
　　Though in its primordial simplicity it may be small,
　　the whole world dares not deal with (one embodying) it as a minister.
　　If a feudal prince or the king could guard and hold it,
　　all would spontaneously submit themselves to him.
　　
　　Heaven and Earth (under its guidance) unite together
　　and send down the sweet dew.
　　Without any directions, men can reach equally everywhere as of their own accord.
　　
　　As soon as it proceeds to action, it has a name.
　　When it once has that name, (men) can know to rest in it.
　　When they know to rest in it, they can be free from all risk of failure and error.
　　
　　The relation of the Tao to all the world is like that of the great rivers and seas to the streams from the valleys.

　　知人者智，自知者明。
　　胜人者有力，自胜者强。
　　知足者富，强行者有志。
　　
　　不失其所者久，死而不亡者寿。

　　He who knows other men is discerning;
　　he who knows himself is intelligent.
　　He who overcomes others is strong;
　　he who overcomes himself is mighty.
　　He who is satisfied with his lot is rich;
　　he who goes on acting with energy has a (firm) will.
　　
　　He who does not fail in the requirements of his position, continues long;
　　he who dies and yet does not perish, has longevity.

　　大道氾兮，其可左右。
　　
　　万物恃之以生而不辞，成功不名有。
　　衣养万物而不为主。
　　常无语，可名于小；
　　万物归焉而不为主，可名于大。
　　
　　以其终不自为大，故能成其大。

　　All-pervading is the Great Tao! It may be found on the left hand and on the right.
　　
　　All things depend on it for their production, which it gives to them, not one refusing obedience to it.
　　When its work is accomplished, it does not claim the name of having done it.
　　It clothes all things as with a garment, and makes no assumption of being their lord;--
　　it may be named in the smallest things.
　　All things return (to their root and disappear), and do not know that it is it which presides over their doing so;--
　　it may be named in the greatest things.
　　
　　Hence the sage is able (in the same way) to accomplish his great achievements.
　　It is through his not making himself great that he can accomplish them.

　　执大象，天下往。
　　往而不害，安平泰。
　　
　　乐与饵，过客止。
　　道之出口，淡乎其无味，
　　视之不足见，
　　听之不足闻，
　　用之不足既。

　　To him who holds in his hands the Great Image (of the invisible Tao), the whole world repairs.
　　Men resort to him, and receive no hurt, but (find) rest, peace, and the feeling of ease.
　　
　　Music and dainties will make the passing guest stop (for a time).
　　But though the Tao as it comes from the mouth, seems insipid and has no flavour,
　　though it seems not worth being looked at or listened to,
　　the use of it is inexhaustible.

　　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。
　　
　　柔胜刚，弱胜强。
　　
　　鱼不可脱于渊，
　　国之利器，不可以示人。

　　When one is about to take an inspiration, he is sure to make a (previous) expiration;
　　when he is going to weaken another, he will first strengthen him;
　　when he is going to overthrow another, he will first have raised him up;
　　when he is going to despoil another, he will first have made gifts to him:--
　　this is called 'Hiding the light (of his procedure).'
　　
　　The soft overcomes the hard; and the weak the strong.
　　
　　Fishes should not be taken from the deep;
　　instruments for the profit of a state should not be shown to the people.

　　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，夫亦将不欲。
　　不欲以静，天下将自定。

　　The Tao in its regular course does nothing (for the sake of doing it),
　　and so there is nothing which it does not do.
　　
　　If princes and kings were able to maintain it,
　　all things would of themselves be transformed by them.
　　
　　If this transformation became to me an object of desire,
　　I would express the desire by the nameless simplicity.
　　
　　Simplicity without a name
　　Is free from all external aim.
　　With no desire, at rest and still,
　　All things go right as of their will.

　　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，则攘臂而仍之。
　　
　　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。

　　(Those who) possessed in highest degree the attributes (of the Tao) did not (seek) to show them,
　　and therefore they possessed them (in fullest measure).
　　(Those who) possessed in a lower degree those attributes (sought how) not to lose them,
　　and therefore they did not possess them (in fullest measure).
　　
　　(Those who) possessed in the highest degree those attributes did nothing (with a purpose),
　　and had no need to do anything.
　　(Those who) possessed them in a lower degree were (always) doing,
　　and had need to be so doing.
　　
　　(Those who) possessed the highest benevolence were (always seeking) to carry it out,
　　and had no need to be doing so.
　　(Those who) possessed the highest righteousness were (always seeking) to carry it out,
　　and had need to be so doing.
　　
　　(Those who) possessed the highest (sense of) propriety were (always
　　seeking) to show it,
　　and when men did not respond to it,
　　they bared the arm and marched up to them.
　　
　　Thus it was that when the Tao was lost, its attributes appeared;
　　when its attributes were lost, benevolence appeared;
　　when benevolence was lost, righteousness appeared;
　　and when righteousness was lost, the proprieties appeared.
　　
　　Now propriety is the attenuated form of leal-heartedness and good faith,
　　and is also the commencement of disorder;
　　swift apprehension is (only) a flower of the Tao,
　　and is the beginning of stupidity.
　　
　　Thus it is that the Great man abides by what is solid,
　　and eschews what is flimsy;
　　dwells with the fruit and not with the flower.
　　It is thus that he puts away the one and makes choice of the other.

　　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。
　　
　　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。
　　是以侯王自谓孤、寡、不谷，此非以贱为本耶？
　　故，致数舆无舆。
　　不欲琭琭如玉，珞珞如石。

　　The things which from of old have got the One (the Tao) are--
　　
　　Heaven which by it is bright and pure;
　　Earth rendered thereby firm and sure;
　　Spirits with powers by it supplied;
　　Valleys kept full throughout their void
　　All creatures which through it do live
　　Princes and kings who from it get
　　The model which to all they give.
　　
　　All these are the results of the One (Tao).
　　
　　If heaven were not thus pure, it soon would rend;
　　If earth were not thus sure, 'twould break and bend;
　　Without these powers, the spirits soon would fail;
　　If not so filled, the drought would parch each vale;
　　Without that life, creatures would pass away;
　　Princes and kings, without that moral sway,
　　However grand and high, would all decay.
　　
　　Thus it is that dignity finds its (firm) root in its (previous) meanness,
　　and what is lofty finds its stability in the lowness (from which it rises).
　　Hence princes and kings call themselves 'Orphans', 'Men of small virtue', and as 'Carriages without a nave'.
　　Is not this an acknowledgment that in their considering themselves mean they see
　　the foundation of their dignity?
　　So it is that in the enumeration of the different parts of a carriage
　　we do not come on what makes it answer the ends of a carriage.
　　They do not wish to show themselves elegant-looking as jade,
　　but (prefer) to be coarse-looking as an (ordinary) stone.

　　反者道之动，
　　弱者道之用。
　　
　　天下万物生于有，
　　　　　有生于无。

　　The movement of the Tao By contraries proceeds;
　　And weakness marks the course Of Tao's mighty deeds.
　　
　　All things under heaven sprang from It as existing (and named);
　　that existence sprang from It as non-existent (and not named).

　　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。

　　Scholars of the highest class, when they hear about the Tao,
　　earnestly carry it into practice.
　　Scholars of the middle class, when they have heard about it,
　　seem now to keep it and now to lose it.
　　Scholars of the lowest class, when they have heard about it,
　　laugh greatly at it.
　　If it were not (thus) laughed at, it would not be fit to be the Tao.
　　
　　Therefore the sentence-makers have thus expressed themselves:--
　　
　　'The Tao, when brightest seen, seems light to lack;
　　Who progress in it makes, seems drawing back;
　　Its even way is like a rugged track.
　　Its highest virtue from the vale doth rise;
　　Its greatest beauty seems to offend the eyes;
　　And he has most whose lot the least supplies.
　　Its firmest virtue seems but poor and low;
　　Its solid truth seems change to undergo;
　　Its largest square doth yet no corner show
　　A vessel great, it is the slowest made;
　　Loud is its sound, but never word it said;
　　A semblance great, the shadow of a shade.'
　　The Tao is hidden, and has no name;
　　
　　but it is the Tao which is skilful at imparting (to all things what they need) and making them complete.

　　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，
　　惟孤、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。

　　The Tao produced One;
　　One produced Two;
　　Two produced Three;
　　Three produced All things.
　　All things leave behind them the Obscurity (out of which they have come),
　　and go forward to embrace the Brightness (into which they have emerged),
　　while they are harmonised by the Breath of Vacancy.
　　
　　What men dislike is
　　to be orphans,
　　to have little virtue,
　　to be as carriages without naves;
　　and yet these are the designations which kings and princes use for themselves.
　　So it is that some things are increased by being diminished,
　　and others are diminished by being increased.
　　
　　What other men (thus) teach, I also teach.
　　The violent and strong do not die their natural death.
　　I will make this the basis of my teaching.

　　天下之至柔，驰骋天下之至坚。
　　无有入无间。吾是以知无为之有益。
　　
　　不言之教，无为之益，天下希及之。

　　The softest thing in the world dashes against and overcomes the hardest;
　　that which has no (substantial) existence enters where there is no crevice.
　　I know hereby what advantage belongs to doing nothing (with a purpose).
　　
　　There are few in the world who attain to the teaching without words,
　　and the advantage arising from non-action.

　　名与身孰亲？
　　身与货孰多？
　　得与亡孰病？
　　
　　是故甚爱必大费，多藏必厚亡。
　　知足不辱，知止不殆，可以长久。

　　Or fame or life,
　　Which do you hold more dear?
　　Or life or wealth,
　　To which would you adhere?
　　Keep life and lose those other things;
　　Keep them and lose your life:--which brings
　　Sorrow and pain more near?
　　
　　Thus we may see,
　　Who cleaves to fame
　　Rejects what is more great;
　　Who loves large stores
　　Gives up the richer state.
　　
　　Who is content
　　Needs fear no shame.
　　Who knows to stop
　　Incurs no blame.
　　From danger free
　　Long live shall he.

　　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。
　　
　　躁胜塞，
　　静胜热，
　　清静以为天下正。

　　Who thinks his great achievements poor
　　Shall find his vigour long endure.
　　Of greatest fulness, deemed a void,
　　Exhaustion ne'er shall stem the tide.
　　Do thou what's straight still crooked deem;
　　Thy greatest art still stupid seem,
　　And eloquence a stammering scream.
　　
　　Constant action overcomes cold;
　　being still overcomes heat.
　　Purity and stillness give the correct law to all under heaven.

　　天下有道，却走马以粪；
　　天下无道，戎马生于郊。
　　
　　罪莫大于可欲，
　　祸莫大于不知足，
　　咎莫大于欲得。
　　
　　故，知足之足，常足矣。

　　When the Tao prevails in the world,
　　they send back their swift horses to (draw) the dung-carts.
　　When the Tao is disregarded in the world,
　　the war-horses breed in the border lands.
　　
　　There is no guilt greater than to sanction ambition;
　　no calamity greater than to be discontented with one's lot;
　　no fault greater than the wish to be getting.
　　
　　Therefore the sufficiency of contentment is an enduring and unchanging sufficiency.

　　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，
　　　　　　　不见而名，
　　　　　　　不为而成。

　　Without going outside his door, one understands (all that takes place) under the sky;
　　without looking out from his window, one sees the Tao of Heaven.
　　The farther that one goes out (from himself), the less he knows.
　　
　　Therefore the sages got their knowledge without travelling;
　　gave their (right) names to things without seeing them;
　　and accomplished their ends without any purpose of doing so.

　　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，及有其事，不足以取天下。

　　He who devotes himself to learning (seeks) from day to day to increase (his knowledge);
　　he who devotes himself to the Tao (seeks) from day to day to diminish (his doing).
　　
　　He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose).
　　Having arrived at this point of non-action, there is nothing which he does not do.
　　
　　He who gets as his own all under heaven does so by giving himself no trouble (with that end).
　　If one take trouble (with that end), he is not equal to getting as his own all under heaven.