上篇·道经之一名，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。
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.
天下皆知美之为美，斯恶矣；
皆知善之为善，斯不善矣。
故，有无相生，
难易相成，
长短相形，
高下相倾，
音声相和，
前后相随。
是以圣人处无为之事，
行不言之教，
万物作焉而不为始。
生而不有，
为而不恃，
成功而弗居。
夫唯弗居，
是以不去。
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.
皆知善之为善，斯不善矣。
故，有无相生，
难易相成，
长短相形，
高下相倾，
音声相和，
前后相随。
是以圣人处无为之事，
行不言之教，
万物作焉而不为始。
生而不有，
为而不恃，
成功而弗居。
夫唯弗居，
是以不去。
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.
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。
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.
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。
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.
道冲，而用之久不盈。
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。
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.
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。
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.
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，动而俞出。
多言数穷，不如守中。
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.
圣人不仁，以百姓为刍狗。
天地之间，其犹橐籥乎？
虚而不屈，动而俞出。
多言数穷，不如守中。
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.
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。
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.
玄牝之门，是谓天地根。
绵绵若存，用之不勤。
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.
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。
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?
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。
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?
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。
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.
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。
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.
持而盈之，不如其己。
揣而锐之，不可常保。
金玉满堂，莫之能守。
富贵而骄，自遗其咎。
功成身退，天之道。
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.
揣而锐之，不可常保。
金玉满堂，莫之能守。
富贵而骄，自遗其咎。
功成身退，天之道。
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.
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？
爱民治国，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。
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).
专气致柔，能婴儿乎？
涤除玄览，能无疵乎？
爱民治国，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。
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).
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。
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.
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。
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.
五色令人目盲；
五音令人耳聋；
五味令人口爽；
驰聘畋猎，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。
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.
五音令人耳聋；
五味令人口爽；
驰聘畋猎，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。
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.
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。
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.
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。
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.
视之不见，名曰夷；
听之不闻，名曰希；
博之不得，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。
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.
听之不闻，名曰希；
博之不得，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。
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.
古之善为士者，微妙玄通，深不可识。
夫唯不可识，故强为之容：
豫焉，若冬涉川；
犹兮，若畏四邻；
俨兮，其若客；
涣兮，若冰将释；
敦兮，其若朴；
旷兮，其若谷。
混兮，其若浊。
敦能浊以止？静之徐清；
孰能安以久？动之徐生。
保此道者不欲盈，
夫唯不盈，故能弊而新成。
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.
夫唯不可识，故强为之容：
豫焉，若冬涉川；
犹兮，若畏四邻；
俨兮，其若客；
涣兮，若冰将释；
敦兮，其若朴；
旷兮，其若谷。
混兮，其若浊。
敦能浊以止？静之徐清；
孰能安以久？动之徐生。
保此道者不欲盈，
夫唯不盈，故能弊而新成。
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.
致虚极，守静笃。
万物并作，吾以观复。
夫物云云，各复归其根。
归根曰静，是曰复命，
复命曰常，知常曰明。
不知常，忘作，凶。
知常容，
容乃公，
公乃王，
王乃天，
天乃道，
道乃久，
殁身不殆。
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.
万物并作，吾以观复。
夫物云云，各复归其根。
归根曰静，是曰复命，
复命曰常，知常曰明。
不知常，忘作，凶。
知常容，
容乃公，
公乃王，
王乃天，
天乃道，
道乃久，
殁身不殆。
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.
太上，下知有之；
其次亲之誉之；
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，百姓谓“我自然”。
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!'
其次亲之誉之；
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，百姓谓“我自然”。
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!'
十八
十八
十八
十八
十八
十八
十八
十八慧智出，有大伪。
六亲不和，有孝慈。
国家昏乱，有忠臣。
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.
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。
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.
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。
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.
绝学无忧。
唯之与阿，相去几何？
善之与恶，相去何若？
人之所畏，不可不畏，慌兮，其未央哉！
众人熙熙，如享太牢，如春登台。
我独泊兮，其未兆，如婴儿未孩；
傫傫兮，若无所归。
众人皆有余，而我独若遗。
我愚人之心也哉，沌沌兮。
俗人昭昭，我独昏昏；
俗人察察，我独闷闷；
澹兮，其若海，飂兮，若无止。
众人皆有以，而我独顽似鄙。
我独异于人，而贵食母。
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).
唯之与阿，相去几何？
善之与恶，相去何若？
人之所畏，不可不畏，慌兮，其未央哉！
众人熙熙，如享太牢，如春登台。
我独泊兮，其未兆，如婴儿未孩；
傫傫兮，若无所归。
众人皆有余，而我独若遗。
我愚人之心也哉，沌沌兮。
俗人昭昭，我独昏昏；
俗人察察，我独闷闷；
澹兮，其若海，飂兮，若无止。
众人皆有以，而我独顽似鄙。
我独异于人，而贵食母。
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).
孔得之容，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。
自古及今，其名不去，以阅众甫。
吾何以知众甫之状哉？以此。
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).
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。
自古及今，其名不去，以阅众甫。
吾何以知众甫之状哉？以此。
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).
曲则全，枉则直；
洼则盈，弊则新；
少则得，多则或。
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”，岂虚言哉？诚全而归之。
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.
洼则盈，弊则新；
少则得，多则或。
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”，岂虚言哉？诚全而归之。
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.
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！
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).
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！
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).
企者不久，
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，物或有恶之，故有道不处。
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.
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，物或有恶之，故有道不处。
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.