dào， kě dào， fēi cháng dào；
　　 míng， kě míng， fēi cháng míng。
　　
　　 wú míng， tiān dì zhī shǐ；
　　 yòu míng， wàn wù zhī mǔ。
　　
　　 gù， cháng wú， yù yǐ guān qí miào；
　　 cháng yòu， yù yǐ guān qí jiào。
　　
　　 cǐ liǎng zhě tóng chū 'ér yì míng， tóng wèi zhī xuán。
　　 xuán zhī yòu xuán， zhòng miào zhī mén。

　　The Tao that can be trodden is not the enduring and unchanging Tao.
　　The name that can be named is not the enduring and unchanging name.
　　
　　(Conceived of as) having no name, it is the Originator of heaven and earth;
　　(conceived of as) having a name, it is the Mother of all things.
　　
　　Always without desire we must be found,
　　If its deep mystery we would sound;
　　But if desire always within us be,
　　Its outer fringe is all that we shall see.
　　
　　Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery.
　　Where the Mystery is the deepest is the gate of all that is subtle and wonderful.

　　tiān xià jiē zhī měi zhī wéi měi， sī 'è yǐ；
　　 jiē zhī shàn zhī wéi shàn， sī bù shàn yǐ。
　　
　　 gù， yòu wú xiāng shēng，
　　 nán yì xiāng chéng，
　　 cháng duǎn xiāng xíng，
　　 gāo xià xiāng qīng，
　　 yīn shēng xiānghè，
　　 qián hòu xiāng suí。
　　
　　 shì yǐ shèng rén chù wú wéi zhī shì，
　　 xíng bù yán zhī jiào，
　　 wàn wù zuò yān 'ér bùwèi shǐ。
　　
　　 shēng 'ér bù yòu，
　　 wéi 'ér bù shì，
　　 chéng gōng 'ér fú jū。
　　
　　 fū wéi fú jū，
　　 shì yǐ bù qù。

　　All in the world know the beauty of the beautiful, and in doing this
　　they have (the idea of) what ugliness is;
　　they all know the skill of the skilful, and in doing this
　　they have (the idea of) what the want of skill is.
　　
　　So it is that existence and non-existence give birth the one to (the idea of) the other;
　　that difficulty and ease produce the one (the idea of) the other;
　　that length and shortness fashion out the one the figure of the other;
　　that (the ideas of) height and lowness arise from the contrast of the one with the other;
　　that the musical notes and tones become harmonious through the relation of one with another;
　　and that being before and behind give the idea of one following another.
　　
　　Therefore the sage manages affairs without doing anything,
　　and conveys his instructions without the use of speech.
　　All things spring up, and there is not one which declines to show itself;
　　
　　they grow, and there is no claim made for their ownership;
　　they go through their processes, and there is no expectation (of a reward for the results).
　　The work is accomplished, and there is no resting in it (as an achievement).
　　
　　The work is done, but how no one can see;
　　'Tis this that makes the power not cease to be.

　　bù shàng xián， shǐ mín bù zhēng；
　　 bù guì nán dé zhī huò， shǐ mín bùwèi dào；
　　 bù jiàn kě yù， shǐ mín xīn bù luàn。
　　
　　 shì yǐ shèng rén zhī zhì：
　　 xū qí xīn，
　　 shí qí fù，
　　 ruò qí zhì，
　　 qiáng qí gǔ，
　　
　　 cháng shǐ mín wú zhī wú yù，
　　 shǐ fū zhì zhě bù gǎn wéi yě。
　　 wéi wú wéi， zé wú bù zhì。

　　Not to value and employ men of superior ability
　　is the way to keep the people from rivalry among themselves;
　　not to prize articles which are difficult to procure
　　is the way to keep them from becoming thieves;
　　not to show them what is likely to excite their desires
　　is the way to keep their minds from disorder.
　　
　　Therefore the sage, in the exercise of his government,
　　empties their minds,
　　fills their bellies,
　　weakens their wills,
　　and strengthens their bones.
　　
　　He constantly (tries to) keep them without knowledge and without desire,
　　and where there are those who have knowledge, to keep them from presuming to act (on it).
　　
　　When there is this abstinence from action, good order is universal.

　　dào chōng， ér yòng zhī jiǔ bù yíng。
　　 yuān xī， sì wàn wù zhī zōng。
　　
　　 cuò qí ruì， jiě qí fēn， hé qí guāng， tóng qí chén。
　　 zhàn xī， sì huò cún。
　　
　　 wú bù zhī shuí zhī zǐ？
　　 xiàng dì zhī xiān。

　　by Lao-Tzu
　　
　　The Tao is (like) the emptiness of a vessel;
　　and in our employment of it we must be on our guard against all fulness.
　　How deep and unfathomable it is,
　　as if it were the Honoured Ancestor of all things!
　　
　　We should blunt our sharp points,
　　and unravel the complications of things;
　　we should attemper our brightness,
　　and bring ourselves into agreement with the obscurity of others.
　　How pure and still the Tao is, as if it would ever so continue!
　　
　　I do not know whose son it is.
　　It might appear to have been before God.

　　tiān dì bù rén， yǐ wàn wù wéi chú gǒu；
　　 shèng rén bù rén， yǐ bǎi xìng wéi chú gǒu。
　　
　　 tiān dì zhī jiān， qí yóu tuó yuè hū？
　　
　　 xū 'ér bù qū， dòng 'ér yú chū。
　　 duō yán shù qióng， bù rú shǒu zhōng。

　　Heaven and earth do not act from (the impulse of) any wish to be benevolent;
　　they deal with all things as the dogs of grass are dealt with.
　　The sages do not act from (any wish to be) benevolent;
　　they deal with the people as the dogs of grass are dealt with.
　　
　　May not the space between heaven and earth be compared to a bellows?
　　
　　'Tis emptied, yet it loses not its power;
　　'Tis moved again, and sends forth air the more.
　　Much speech to swift exhaustion lead we see;
　　Your inner being guard, and keep it free.

　　gǔ shén bù sǐ， shì wèi xuán pìn。
　　 xuán pìn zhī mén， shì wèi tiān dì gēn。
　　 mián mián ruò cún， yòng zhī bù qín。

　　The valley spirit dies not, aye the same;
　　The female mystery thus do we name.
　　Its gate, from which at first they issued forth,
　　Is called the root from which grew heaven and earth.
　　Long and unbroken does its power remain,
　　Used gently, and without the touch of pain.

　　tiān cháng dì jiǔ。
　　 tiān dì suǒ yǐ néng cháng qiě jiǔ zhě， yǐ qí bù zì shēng， gù néng cháng shēng。
　　
　　 shì yǐ shèng rén hòu qí shēn 'ér shēn xiān， wài qí shēn 'ér shēn cún。
　　 fēi yǐ qí wú sī xié？ gù néng chéng qí sī。

　　Heaven is long-enduring and earth continues long.
　　The reason why heaven and earth are able to endure and continue thus long
　　is because they do not live of, or for, themselves.
　　This is how they are able to continue and endure.
　　
　　Therefore the sage puts his own person last,
　　and yet it is found in the foremost place;
　　he treats his person as if it were foreign to him,
　　and yet that person is preserved.
　　Is it not because he has no personal and private ends,
　　that therefore such ends are realised?

　　shàng shàn ruò shuǐ。 shuǐ shàn lì wàn wù 'ér bù zhēng， chù zhòng rén zhī suǒ 'è， gù jǐ yú dào。
　　
　　 jū shàn dì， xīn shàn yuān， yǔ shàn rén， yán shàn xìn， zhèng shàn zhì， shì shàn néng， dòng shàn shí。
　　
　　 fū wéi bù zhēng， gù wú yóu。

　　The highest excellence is like (that of) water.
　　The excellence of water appears in its benefiting all things,
　　and in its occupying, without striving (to the contrary), the low place which all men dislike.
　　Hence (its way) is near to (that of) the Tao.
　　
　　The excellence of a residence is in (the suitability of) the place;
　　that of the mind is in abysmal stillness;
　　that of associations is in their being with the virtuous;
　　that of speech is in its being sincere;
　　that of government is in its securing good order;
　　that of (the conduct of) affairs is in its ability;
　　and that of (the initiation of) any movement is in its timeliness.
　　
　　And when (one with the highest excellence) does not wrangle (about his low position),
　　no one finds fault with him.

　　chí 'ér yíng zhī， bù rú qí jǐ。
　　 chuài 'ér ruì zhī， bù kě cháng bǎo。
　　
　　 jīn yù mǎn táng， mò zhī néng shǒu。
　　 fù guì 'ér jiāo， zì yí qí jiù。
　　 gōng chéng shēn tuì， tiān zhī dào。

　　It is better to leave a vessel unfilled,
　　than to attempt to carry it when it is full.
　　If you keep feeling a point that has been sharpened,
　　the point cannot long preserve its sharpness.
　　
　　When gold and jade fill the hall, their possessor cannot keep them safe.
　　When wealth and honours lead to arrogance, this brings its evil on itself.
　　When the work is done, and one's name is becoming distinguished,
　　to withdraw into obscurity is the way of Heaven.

　　zài yíng bó bào yī， néng wú lí hū？
　　 zhuān qì zhì róu， néng yīng 'ér hū？
　　 dí chú xuán lǎn， néng wú cī hū？
　　
　　 ài mín zhì guó， néng wú zhī hū？
　　 tiān mén kāi hé， néng wéi cí hū？
　　 míng bái sì dá， néng wú wéi hū？
　　
　　 shēng zhī chù zhī，
　　 shēng 'ér bù yòu，
　　 wéi 'ér bù shì，
　　 cháng 'ér bù zǎi，
　　 shì wèi xuán dé。

　　When the intelligent and animal souls are held together in one embrace,
　　they can be kept from separating.
　　When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy,
　　he can become as a (tender) babe.
　　When he has cleansed away the most mysterious sights (of his imagination),
　　he can become without a flaw.
　　
　　In loving the people and ruling the state,
　　cannot he proceed without any knowledge?
　　In the opening and shutting of his gates of heaven,
　　cannot he do so as a female bird?
　　While his intelligence reaches in every direction,
　　cannot he (appear to) be without action?
　　
　　(The Tao) produces (all things) and nourishes them;
　　it produces them and does not claim them as its own;
　　it does all, and yet does not boast of it;
　　it presides over all, and yet does not control them.
　　This is what is called 'The mysterious Quality' (of the Tao).

　　sān shí fú gòng yī gǔ， dāng qí wú， yòu chē zhī yòng。
　　 yán zhí yǐ wéi qì， dāng qí wú， yòu qì zhī yòng。
　　 záo hù yǒu yǐ wéi shì， dāng qí wú， yòu shì zhī yòng。
　　 gù， yòu zhī yǐ wéi lì， wú zhī yǐ wéi yòng。

　　The thirty spokes unite in the one nave;
　　but it is on the empty space (for the axle), that the use of the wheel depends.
　　
　　Clay is fashioned into vessels;
　　but it is on their empty hollowness, that their use depends.
　　
　　The door and windows are cut out (from the walls) to form an apartment;
　　but it is on the empty space (within), that its use depends.
　　
　　Therefore, what has a (positive) existence serves for profitable adaptation,
　　and what has not that for (actual) usefulness.

　　wǔ sè lìng rén mù máng；
　　 wǔ yīn lìng rén 'ěr lóng；
　　 wǔ wèi lìng rén kǒu shuǎng；
　　 chí pìn tián liè， lìng rén xīn fā kuáng；
　　 nán dé zhī huò lìng rén xíng fáng。
　　
　　 shì yǐ， shèng rén wéi fù bùwèi mù，
　　 gù qù bǐ qǔ cǐ。

　　Colour's five hues from th' eyes their sight will take;
　　Music's five notes the ears as deaf can make;
　　The flavours five deprive the mouth of taste;
　　The chariot course, and the wild hunting waste Make mad the mind;
　　and objects rare and strange, Sought for, men's conduct will to evil change.
　　
　　Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes.
　　He puts from him the latter, and prefers to seek the former.

　　chǒng rǔ ruò jīng， guì dà huàn ruò shēn。
　　
　　 hé wèi chǒng rǔ ruò jīng？ chǒng wéi xià。 dé zhī ruò jīng， shī zhī ruò jīng， shì wèi chǒng rǔ ruò jīng。
　　
　　 hé wèi guì dà huàn ruò shēn？ wú suǒ yǐ yòu dà huàn zhě， wéi wú yòu shēn， jí wú wú shēn， wú yòu hé huàn！
　　
　　 gù， guì yǐ shēn wéi tiān xià， ruò kě jì tiān xià； ài yǐ shēn wéi tiān xià， ruò kě tuō tiān xià。

　　Favour and disgrace would seem equally to be feared;
　　honour and great calamity, to be regarded as personal conditions (of the same
　　kind).
　　
　　What is meant by speaking thus of favour and disgrace?
　　Disgrace is being in a low position (after the enjoyment of favour).
　　The getting that (favour) leads to the apprehension (of losing it),
　　and the losing it leads to the fear of (still greater calamity):--
　　this is what is meant by saying that favour and disgrace would seem equally to be feared.
　　
　　And what is meant by saying that honour and great calamity are to be(similarly) regarded as personal conditions?
　　What makes me liable to great calamity is my having the body (which I call myself);
　　if I had not the body, what great calamity could come to me?
　　
　　Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it,
　　and he who would administer it with the love which he bears to his own person may be entrusted with it.

　　shì zhī bù jiàn， míng yuē yí；
　　 tīng zhī bù wén， míng yuē xī；
　　 bó zhī bù dé， míng yuē wēi。
　　 cǐ sān zhě bù kě zhì jié， gù hùn 'ér wéi yī。
　　
　　 qí shàng bù jiǎo， qí xià bù mèi。
　　 shéng shéng bù kě míng， fù guī yú wú wù。
　　 shì wèi wú zhuàng zhī zhuàng， wú wù zhī xiàng， shì wèi hū huǎng。
　　
　　 yíng zhī bù jiàn qí shǒu，
　　 suí zhī bù jiàn qí hòu。
　　 zhí gǔ zhī dào yǐ yù jīn zhī yòu。
　　 néng zhī gǔ shǐ， shì wèi dào jì。

　　We look at it, and we do not see it, and we name it 'the Equable.'
　　We listen to it, and we do not hear it, and we name it 'the Inaudible.'
　　We try to grasp it, and do not get hold of it, and we name it 'the Subtle.'
　　With these three qualities, it cannot be made the subject of description;
　　and hence we blend them together and obtain The One.
　　
　　Its upper part is not bright, and its lower part is not obscure.
　　Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing.
　　This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable.
　　
　　We meet it and do not see its Front;
　　we follow it, and do not see its Back.
　　When we can lay hold of the Tao of old to direct the things of the present day,
　　and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of Tao.

　　gǔ zhī shàn wéi shì zhě， wēi miào xuán tōng， shēn bù kě shí。
　　 fū wéi bù kě shí， gù qiáng wéi zhī róng：
　　
　　 yù yān， ruò dōng shè chuān；
　　 yóu xī， ruò wèi sì lín；
　　 yǎn xī， qí ruò kè；
　　 huàn xī， ruò bīng jiāng shì；
　　 dūn xī， qí ruò pǔ；
　　 kuàng xī， qí ruò gǔ。
　　 hùn xī， qí ruò zhuó。
　　
　　 dūn néng zhuó yǐ zhǐ？ jìng zhī xú qīng；
　　 shú néng 'ān yǐ jiǔ？ dòng zhī xú shēng。
　　
　　 bǎo cǐ dào zhě bù yù yíng，
　　 fū wéi bù yíng， gù néng bì 'ér xīn chéng。

　　The skilful masters (of the Tao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge.
　　As they were thus beyond men's knowledge,
　　I will make an effort to describe of what sort they appeared to be.
　　
　　Shrinking looked they like those who wade through a stream in winter;
　　irresolute like those who are afraid of all around them;
　　grave like a guest (in awe of his host);
　　evanescent like ice that is melting away;
　　unpretentious like wood that has not been fashioned into anything;
　　vacant like a valley,
　　and dull like muddy water.
　　
　　Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear.
　　Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise.
　　
　　They who preserve this method of the Tao do not wish to be full (of themselves).
　　It is through their not being full of themselves that they can afford to seem worn and turn to appear new and complete.

　　zhì xū jí， shǒu jìng dǔ。
　　 wàn wù bìng zuò， wú yǐ guān fù。
　　 fū wù yún yún， gè fù guī qí gēn。
　　 guī gēn yuē jìng， shì yuē fù mìng，
　　
　　 fù mìng yuē cháng， zhī cháng yuē míng。
　　 bù zhī cháng， wàng zuò， xiōng。
　　 zhī cháng róng，
　　 róng nǎi gōng，
　　 gōng nǎi wáng，
　　 wáng nǎi tiān，
　　 tiān nǎi dào，
　　 dào nǎi jiǔ，
　　 mò shēn bù dài。

　　The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigor.
　　All things alike go through their processes of activity, and (then) we see them return (to their original state).
　　When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root.
　　This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end.
　　
　　The report of that fulfillment is the regular, unchanging rule.
　　To know that unchanging rule is to be intelligent;
　　not to know it leads to wild movements and evil issues.
　　The knowledge of that unchanging rule produces a (grand) capacity and forbearance,
　　and that capacity and forbearance lead to a community (of feeling with all things).
　　From this community of feeling comes a kingliness of character;
　　and he who is king-like goes on to be heaven-like.
　　In that likeness to heaven he possesses the Tao.
　　Possessed of the Tao, he endures long;
　　and to the end of his bodily life, is exempt from all danger of decay.

　　tài shàng， xià zhī yòu zhī；
　　 qí cì qīn zhī yù zhī；
　　 qí cì wèi zhī， qí cì wǔ zhī。
　　 xìn bù zú yān， yòu bù xìn yān！
　　
　　 yōu xī， qí guì yán。
　　 gōng chéng shì suì， bǎi xìng wèi “ wǒ zì rán ”。

　　In the highest antiquity, (the people) did not know that there were (their rulers).
　　In the next age they loved them and praised them.
　　In the next they feared them; in the next they despised them.
　　Thus it was that when faith (in the Tao) was deficient (in the rulers),
　　a want of faith in them ensued (in the people).
　　
　　How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words!
　　Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!'

　　dà dào fèi， yòu rén yì；
　　 huì zhì chū， yòu dà wěi。
　　
　　 liù qīn bù hé， yòu xiào cí。
　　 guó jiā hūn luàn， yòu zhōng chén。

　　When the Great Tao (Way or Method) ceased to be observed,
　　benevolence and righteousness came into vogue.
　　(Then) appeared wisdom and shrewdness, and there ensued great hypocrisy.
　　
　　When harmony no longer prevailed throughout the six kinships,
　　filial sons found their manifestation;
　　when the states and clans fell into disorder, loyal ministers appeared.

　　jué shèng qì zhì， mín lì bǎi bèi；
　　 jué rén qì yì， mín fù xiào cí；
　　 jué qiǎo qì lì， dào zéi wú yòu。
　　
　　 cǐ sān zhě yǐ wéi wén bù zú， gù lìng yòu suǒ shǔ：
　　 jiàn sù bào pǔ， shǎo sī guǎ yù。

　　If we could renounce our sageness and discard our wisdom,
　　it would be better for the people a hundredfold.
　　If we could renounce our benevolence and discard our righteousness,
　　the people would again become filial and kindly.
　　If we could renounce our artful contrivances and discard our (scheming for) gain,
　　there would be no thieves nor robbers.
　　
　　Those three methods (of government)
　　Thought olden ways in elegance did fail
　　And made these names their want of worth to veil;
　　But simple views, and courses plain and true
　　Would selfish ends and many lusts eschew.

　　jué xué wú yōu。
　　 wéi zhī yǔ 'ā， xiāng qù jǐ hé？
　　 shàn zhī yǔ 'è， xiāng qù hé ruò？
　　
　　 rén zhī suǒ wèi， bù kě bù wèi， huāng xī， qí wèi yāng zāi！
　　
　　 zhòng rén xī xī， rú xiǎng tài láo， rú chūn dēng tái。
　　 wǒ dú bó xī， qí wèi zhào， rú yīng 'ér wèi hái；
　　 léi léi xī， ruò wú suǒ guī。
　　 zhòng rén jiē yòu yú， ér wǒ dú ruò yí。
　　 wǒ yú rén zhī xīn yě zāi， dùn dùn xī。
　　
　　 sú rén zhāo zhāo， wǒ dú hūn hūn；
　　 sú rén chá chá， wǒ dú mèn mèn；
　　 dàn xī， qí ruò hǎi， liáo xī， ruò wú zhǐ。
　　 zhòng rén jiē yòu yǐ， ér wǒ dú wán sì bǐ。
　　 wǒ dú yì yú rén， ér guì shí mǔ。

　　When we renounce learning we have no troubles.
　　The (ready) 'yes,' and (flattering) 'yea;'--
　　Small is the difference they display.
　　But mark their issues, good and ill;--
　　What space the gulf between shall fill?
　　
　　What all men fear is indeed to be feared;
　　but how wide and without end is the range of questions (asking to be discussed)!
　　
　　The multitude of men look satisfied and pleased;
　　as if enjoying a full banquet, as if mounted on a tower in spring.
　　I alone seem listless and still, my desires having as yet given no indication of their presence.
　　I am like an infant which has not yet smiled.
　　I look dejected and forlorn, as if I had no home to go to.
　　The multitude of men all have enough and to spare. I alone seem to have lost everything.
　　My mind is that of a stupid man; I am in a state of chaos.
　　
　　Ordinary men look bright and intelligent, while I alone seem to be benighted.
　　They look full of discrimination, while I alone am dull and confused.
　　I seem to be carried about as on the sea, drifting as if I had nowhere to rest.
　　All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer.
　　(Thus) I alone am different from other men, but I value the nursing-mother (the Tao).

　　kǒng dé zhī róng， wéi dào shì cóng。
　　 dào zhī wéi wù， wéi huǎng wéi hū。
　　 hū xī huǎng xī， qí zhōng yòu xiàng， huǎng xī hū xī， qí zhōng yòu wù。
　　 yǎo xī míng xī， qí zhōng yòu jīng， qí jīng shèn zhēn， qí zhōng yòu xìn。
　　 zì gǔ jí jīn， qí míng bù qù， yǐ yuè zhòng fǔ。
　　
　　 wú hé yǐ zhī zhòng fǔ zhī zhuàng zāi？ yǐ cǐ。

　　The grandest forms of active force
　　From Tao come, their only source.
　　Who can of Tao the nature tell?
　　Our sight it flies, our touch as well.
　　Eluding sight, eluding touch,
　　The forms of things all in it crouch;
　　Eluding touch, eluding sight,
　　There are their semblances, all right.
　　Profound it is, dark and obscure;
　　Things' essences all there endure.
　　Those essences the truth enfold
　　Of what, when seen, shall then be told.
　　Now it is so; 'twas so of old.
　　Its name--what passes not away;
　　So, in their beautiful array,
　　Things form and never know decay.
　　
　　How know I that it is so with all the beauties of existing things?
　　By this (nature of the Tao).

　　qū zé quán， wǎng zé zhí；
　　 wā zé yíng， bì zé xīn；
　　 shǎo zé dé， duō zé huò。
　　
　　 shì yǐ， shèng rén bào yī wéi tiān xià shì。
　　 bù zì jiàn， gù míng；
　　 bù zì shì， gù zhāng；
　　 bù zì fá， gù yòu gōng；
　　 bù zì jīn， gù cháng。
　　 fū wéi bù zhēng， gù tiān xià mò néng yǔ zhī zhēng。
　　
　　 gǔ zhī suǒ wèi“ qū zé quán”， qǐ xū yán zāi？ chéng quán 'ér guī zhī。

　　The partial becomes complete; the crooked, straight;
　　the empty, full;
　　the worn out, new.
　　He whose (desires) are few gets them;
　　he whose (desires) are many goes astray.
　　
　　Therefore the sage holds in his embrace the one thing (of humility),
　　and manifests it to all the world.
　　He is free from self-display, and therefore he shines;
　　from self-assertion, and therefore he is distinguished;
　　from self-boasting, and therefore his merit is acknowledged;
　　from self-complacency, and therefore he acquires superiority.
　　It is because he is thus free from striving that therefore no one in the world is able to strive with him.
　　
　　That saying of the ancients that 'the partial becomes complete' was not vainly spoken:--
　　all real completion is comprehended under it.

　　xī yán zì rán。
　　 gù， piāo fēng bù zhōng cháo， zhòu yǔ bù zhōng rì。
　　 shú wéi cǐ zhě？ tiān dì。
　　 tiān dì shàng bù néng jiǔ， ér kuàng yú rén hū？
　　
　　 gù cóng shì yú dào zhě，
　　 dào zhě tóng yú dào，
　　 dé zhě tóng yú dé，
　　 shī zhě tóng yú shī。
　　
　　 tóng yú dào zhě， dào yì lè dé zhī；
　　 tóng yú dé zhě， dé yì lè dé zhī；
　　 tóng yú shī zhě， shī yì lè dé zhī，
　　 xìn bù zú yān， yòu bù xìn yān！

　　Abstaining from speech marks him who is obeying the spontaneity of his nature.
　　A violent wind does not last for a whole morning; a sudden rain does not last for the whole day.
　　To whom is it that these (two) things are owing? To Heaven and Earth.
　　If Heaven and Earth cannot make such (spasmodic) actings last long, how much less can man!
　　
　　Therefore when one is making the Tao his business,
　　those who are also pursuing it, agree with him in it,
　　and those who are making the manifestation of its course their object agree with him in that;
　　while even those who are failing in both these things agree with him where
　　they fail.
　　
　　Hence, those with whom he agrees as to the Tao have the happiness of attaining to it;
　　those with whom he agrees as to its manifestation have the happiness of attaining to it;
　　and those with whom he agrees in their failure have also the happiness of attaining (to the Tao).
　　(But) when there is not faith sufficient (on his part), a want of
　　faith (in him) ensues (on the part of the others).

　　qǐ zhě bù jiǔ，
　　 kuà zhě bù xíng，
　　 zì jiàn zhě bù míng，
　　 zì shì zhě bù zhāng，
　　 zì fá zhě wú gōng，
　　 zì jīn zhě bù cháng。
　　
　　 qí zài dào yě， yuē yú shí zhuì xíng， wù huò yòu 'è zhī， gù yòu dào bù chù。

　　He who stands on his tiptoes does not stand firm;
　　he who stretches his legs does not walk (easily).
　　(So), he who displays himself does not shine;
　　he who asserts his own views is not distinguished;
　　he who vaunts himself does not find his merit acknowledged;
　　he who is self-conceited has no superiority allowed to him.
　　
　　Such conditions, viewed from the standpoint of the Tao,
　　are like remnants of food, or a tumour on the body, which all dislike.
　　Hence those who pursue (the course) of the Tao do not adopt and allow them.