Laozi

老子

Laozi

道可道，非恆道； 名可名，非恆名。 無名，天地之始； 有名，萬物之母。 故， 恆無欲也，以觀其妙； 恆有欲也，以觀其徼。 此兩者同出而異名， 同謂之玄。 玄之又玄，眾妙之門。

第一章

The Dao that can be stated, is not the eternal Dao; The name that can be named, is not the eternal name. The unnamed is the origin of heaven and earth; The named is the mother of the myriad things. Therefore, Constantly having no desire in order to view its commencement; Constantly having desire in order to view its termination. These two have the same origin, but they differ in name; Both are called Mystery. Mystery after Mystery, is the gate to all wonders.

天下皆知美之爲美， 斯惡已； 皆知善之爲善， 斯不善已。 故 有無相生， 難易相成， 長短相形， 高下相傾， 音聲相和， 前後相隨。 是以 聖人處無爲之事， 行不言之敎， 萬物作焉而不辭， 生而不有， 爲而不恃， 功成而弗居。 夫唯弗居，是以不去。

Everyone knows what beauty is; That is because there is ugliness; Everyone knows what goodness is; That is because there is evil. Therefore, Being and nothing give birth to one another, Hard and easy are mutually formed, Long and short shape each other, High and low complement each other, Music and voice are harmonized with each other, Front and back follow one another. Hence, The sage focuses on non-action in his works, Practices not-saying in his speech, The myriad things arise but are disregarded The sage produces but does not own Acts but does not claim Accomplishes work but does not take credit Only because he does not take credit, and thus the credit does not go away.

第二章

第二章

不尙賢， 使民不爭。 不貴難得之貨， 使民不爲盜。 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。

Not to quest for virtuous will keep the people from rivalry. Not to prize things that are hard to come by will keep the people from becoming thieves. Not to manifest desirables will make people sentiments undisturbed. So, in the sages' peaceful and tranquil world, People's mind are calmed, People's stomach are filled People's aspirations are lowered, People's physiques are strengthened; People are kept unknowing and undesiring, And even the knowing ones will never dare to act, Action without action. There is nothing left undone.

第三章

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。

The Dao is empty, But when using it, it is impossible to use it up. It is profound, seems like the root of the myriad things. Blunts its own sharpness. Unravels its own fetters. Harmonises its own light. Mixes with its own dust. It is unclear, but seems to have existed there. I do not know whose son it is, Maybe it was already created before the creator.

第四章

天地不仁， 以萬物為芻狗； 聖人不仁， 以百姓為芻狗。 天地之閒其猶橐籥乎？ 虛而不屈， 動而愈出。 多言數窮， 不如守中。

The sky and the earth do not care, They regard the myriad things as straw dogs; The sage does not care, He regards people as straw dogs. The space between the sky and the earth, how much is it like large bellows! Empty but endless, Just move and wind will be produced; Much talk soon comes to nothing. It is better to be in between extremes.

第五章

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。

The valley-spirit will not die, this is the primal mother. The gate of the primal mother is the root of the world. Her supplies were unending, exploitation of her shall never exhaust.

第六章

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。

The heaven and the earth are eternal. The reason for the eternity of the heaven and the earth Is because they do not exist for themselves, therefore they are eternal. Because of this, The sages put their selves behind all other people, Yet it is before all others he shall eventually stand. They were indifferent to the discomforts and dangers. Yet it is he who shall thus survive. Isn't it because he is selfless, therefore he eventually achieve selfness.

第七章

上善若水。 水善利萬物而有靜， 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。

The best quality/character is like water. The water's goodness is that it benefits the myriad things but does not quarrel, and it willingly goes to where others hate, Thus it is almost like the Dao. It is good to be/live on the ground, to deepen a heart, to love people while associating with them. to keep one's word while talking, to be peace while governing, to do what one is capable of, to act at a fit time. Because of the non-fighting-over, there will be no blame.

第八章

持而盈之，不如其已。 揣而銳之，不可常保。 金玉滿堂，莫之能守。 富貴而驕，自遺其咎。 功遂身退，天之道。

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？ 愛民治國， 能無知乎？ 天門開闔， 能為雌乎？ 明白四達， 能無爲乎？ 生之畜之， 生而不有， 為而不恃， 長而不宰， 是謂玄德 。

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。

Rather than pour into a cup overflowed, It is better to stop it. To hammer and to sharpen, it won't take long to be broken. Brimming a hall with riches, one shall not be able to keep it. The man arrogant from enormous wealth buries disaster upon his road. Resigning after succeeding fits with the principle of the universe.

If soul have been keeping on not being felt by the body, How can the body and the soul not part? Trying lungs to show [they are] delicate, How can they be like babies? Clean the mirror of ultimate source, How can they not found their defect? To love people and to govern the country, How not to appoint the Jih/Zhi/wise people? The gate of the heaven shuts and opens alternately and frequently, How to act like females? Have known all the causes and effects, How to keep doing only the backlog of things? Quicken them, feed them, Produce and do not own. Act and do not claim. Raise and do not rule. This is called profound virtue.

Put thirty spokes together to one hub, The original empty space makes the use of wheel. Knead clay into vessels, The original empty space makes the use of vessel. Shape door and windows for a house/room, The original empty space makes the use of house/room. So the things that are made are only conditions, What [we] are using is still the original empty space.

第九章

第十章

第十一章

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。

The beautiful colors blind people's eyes, The appealing music stuns people's ears The delicious flavors make people's mouth numb, To indulge in hunting makes people's heart wild, To pursue rare treasures makes people's behavior improper. So, as the sage attends to the inner world, not the outer world, Throw away the latter and adopt the former.

第十二章

第十三章

第十四章

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， 若可託天下。

Promotion and demotion are both horrifying, Regarding huge trouble as one's own body. What do we mean by "Promotion and demotion are both horrifying"? Being promoted is despicable, It is frightening to get it. It is frightening to lose it. This is the meaning of "Promotion and demotion are both horrifying". What do we mean by "regarding huge trouble as our own body"? The reason that I have trouble, is because I have a body. If I do not possess a body, what trouble do I have? Therefore, respecting your body over the Universe, then you could be entrusted with the Universe; Love your body prior to the Universe, then you are worth to take care of the Universe.

視之不見，名曰夷； 聽之不聞，名曰希； 摶之不得，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。 執今之道以御今之有，能知古始， 是謂道紀。

That which is looked at yet never seen is known as invisible, That which is listened to yet never heard is known as soundless, And that which is grasped yet never touched is known as intangible. The origin of these three can not be observed, so mix them and form a unity. Above, it is not lit; Below, it is not dark. The Dao cannot be named by common rules, as it returns to its origin, It is the shape of the original shape, the image of the original object, This is blur and profound. Step forward, cannot see its beginning; Follow it, cannot see its end. Hold the ancient Dao to know the present things, and thus know the ancient beginnings, This is the principle of the Dao.

古之善為道者，微妙 玄達，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。 孰能安以動之徐生。 保此道不欲盈。 夫唯不盈，故能蔽而新成。

Once upon a time, those who knew the Way, were a mysterious and subtle people, Transient yet profound, tranquil yet utterly unfathomable. Since they are inexplicable, I can only tell what they seem like: Cautious, as if wading through a winter river, Wary, as if afraid of their own neighbors. Grave, like the courteous house guests. Elusive, as of melting ice. Pure and natural, as of unchiseled gems. Wide and open, as of a deep valley. Yet mysterious, oh yes, they were like troubled water. Who can remain tranquil amidst troubled airs, that calmness may flow from within? Who may remain at peace eternal, that motion would yield birth to nature? For those who follow the Way, fulfillment has never been their aim. Only as they are forever unfulfilled, can such freshness be ever renewed.

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， 是謂復命； 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。

Immersed within the heart of the void, keep tranquility's essence. The myriad things together arise, I thereby perceive their returning. Now things flower, and in flowering each one returns to the source, The returning to the source is called tranquillity, This is the returning to destiny, The returning to destiny is the eternal, To know the eternal is wisdom, When one does not know wisdom, disaster arises! Knowing the eternal is wide-ranging, Wide-ranging means open-minded, Open-minded means royal, Royal means heavenly, Heavenly means the Dao, The Dao means everlasting. One could see his body perish without fear.

第十五章

第十六章

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。

Great rulers are hardly known by their subjects, Then come those the people draw near and praise, Then those the people hold in fear, Then those the people revile. When one lacks trust, one finds no trust. Reluctantly, without boasting; Perform actions, accomplish deeds; The people will say it happened naturally.

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。

When the Dao is lost, so there arises benevolence and righteousness. When prudence and wisdom appear, there is great hypocrisy. When family relations are not right, there is filial piety and paternal affection. When the state is confused and chaotic, there is loyalty and faithfulness.

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

Abandon holiness, relinquish prudence; the people will flourish a hundredfold, Abandon benevolence, relinquish righteousness; and people will return to filial piety and affection. Abandon cleverness, relinquish gain; and thieves and robbers will not appear. As I know such three to be no mere words, Stay true to that which is reliable. Recognise simplicity, embrace purity, Lessen the self, diminish desires.

第十七章

第十八章

第十九章

絕學無憂。 唯之與阿，相去幾何？ 善之與惡，相去何若？ 人之所畏，不可不畏？ 荒兮其未央哉！ 眾人熙熙， 如享太牢， 如登春臺。 我獨泊兮其未兆， 若嬰兒之未孩， 乘乘兮若無所歸。 眾人皆有餘， 而我獨若遺。 我愚人之心也哉！沌沌兮！ 俗人昭昭，我獨昏昏； 俗人察察，我獨悶悶。 忽兮其若晦， 寂兮似無所止。 眾人皆有以，我獨頑且鄙。 我獨異於人， 而貴求食於母。

Discard conventional doctrines and be relieved from anxieties. Flattery or reprimand, what difference does it make? Good or evil, what difference does it take? Just because the people are at awe, you cannot be indifferent? Ridiculous! Ungrounded! When everyone is celebrating and joyous, As if relishing a spiritual triumph, As if enjoying a victorious feast. I alone am feelingless! Contemplating the myriad future, Dazed like a newborn child, Seizing the moment! Pondering the uncertainties. When everyone feels lavished, I alone am hollowed. I am a fool! Confounded! When everyone seemed enlightened, I alone am in suspense; When everyone is watchful, I alone am in confuse. Enigmatic! Like the obscure twilight, Desolate! Like the infinite universe. When everyone is focused, I alone am stubborn and despicable. I alone am different from the common, I find refuge in the womb of this profound conception.

孔德之容， 唯道是從。 道之為物， 惟恍惟惚。 惚兮恍其中有象； 恍兮惚其中有物。 窈兮冥兮， 其中有精； 其精甚真，其中有信。 自古及今， 其名不去， 以閱眾甫。 吾何以知眾甫之然哉？ 以此。

Where the greatest Virtue resides, Only the Dao may reveal. Things that bestow the Dao, Radiates such liberty, such easiness. Eased! Liberated from its form, yet fashioned; Liberated! At ease with its position, yet poised. Mesmerizing! Mysterious! Brilliance from within; Its brilliance so enlightening, it exemplifies the truth. Traversing through all times, Its name is not diminished, Amassing all marvels of human intelligence. How do I know the essence of all marvels? By observing things that bestow the Dao.

第二十章

第二十一章

曲則全， 枉則直， 窪則盈， 弊則新， 少則得， 多則惑， 是以聖人抱一， 為天下式。 不自見故明， 不自伐故彰， 不自是故有功， 不自矜故長。 夫惟不爭， 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。

Fractured, one asserts unity, Crooked, one acts straight, Depressed, one appears fulfilled, Exhausted, one exhibit freshness, Ignorant, one expresses intelligence, Excessive, one becomes delusive, Hence, the master maintains integrity, And sets an example for the people. Profess not and reveal enlightenment, Contend not and lavish brilliance, Proclaim not and win praises, Dignify not and garner respect. The master contests not, Therefore is uncontested. “Fractured, one asserts unity”, Such timeless truth! With genuine integrity, one rediscovers self.

希言自然。 故飄風不終朝， 驟雨不終日。 孰為此者？ 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。

Less spoken, words speak for themselves naturally. Therefore gusts cannot chill the exuberant day, Showers cannot turn day to dusk. Why is it so? Even the heaven and earth cannot counter its own force, Let alone people? Therefore those engaged with the Dao takes pleasure that, The Taught is the Dao, The Virtuous is the Virtue, The perplexed is perplexity. At one with the Dao, the Dao is welcoming; At one with Virtue, Virtue be appreciating; At one with perplexity, perplexity be gratifying. Lack of belief, Explains the disbelief in this futility.

跂者不立， 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， 故有道者不處也。

Ones who tip-toe do not stand, Ones who stride do not pace, Ones show off themselves do not shine, Ones bias themselves with self-righteousness do not justify. Ones self-asserted are without accomplishments, Ones self-esteemed are not endurable. These according to the Dao, Are called extravagance and exorbitance. which the masses resent, Therefore those embracing the Dao dwells not.

第二十二章

第二十三章

第二十四章

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， 而王處一焉。 人法地， 地法天， 天法道， 道法自然。

Mired into existence, Before the conception of heaven and earth, Tranquil! Desolate! Independent and undeterred, Cyclical and not circumvented, As being the mother of all nature. Its name is unbeknown, I call it the Art of the Dao And arbitrarily describe it as great. Being great, it is desolated, Being desolated, it is removed, Being removed, it returns. Therefore the Art is great, Heaven is great, Earth is great, The master is also great. These are the four noble greatness, And the master is one of them. Human principles on the earth, The earth principles on the heaven, The heaven principles on the Dao, The Dao principles on nature.

重為輕根， 靜為躁君， 是以君子終日行不離輜重； 雖有榮觀， 燕處超然。 奈何以萬乘之主， 而身輕天下？ 輕則失根， 躁則失君。

Weightiness is the root of weightlessness, Temperance is the master of temperament. Therefore the master stays close to trusted supplies in expeditions; There be spectacles and scenery, Presiding in serenity. Why then would a leader of a myriad supporters, Demise one's own body in pursuing the world? Weightless, and lose the root, Tempestuous, and forfeit mastership.

善行，無轍跡； 善言，無瑕謫； 善計，不用籌策； 善閉，無關鍵而不可開； 善結，無繩約而不可解。 是以聖人常善救人， 故無棄人； 善救物， 故無棄物， 是謂襲明。 故善人，不善人之師； 不善人，善人之資。 不貴其師， 不愛其資， 雖智大迷。 是謂要妙。

Good traveling leaves no tracks; Good speech is without reproach; Good strategies need no plotting; With good fastening, even a door with no hinge cannot be opened; The good knot is made without a rope and cannot be unraveled. Hence the Sage never fails in saving people, Therefore no one is rejected; The Sage never fails at saving things, Therefore nothing is left abandoned, This is illumination. Thus the good people are the teachers of the bad; The bad people are resources for the good. One who fails to respect his teacher, And does not cherish his resources, However intelligent such a one may be, he is still greatly confused. This is the essential mystery!

第二十五章

第二十六章

第二十七章

道德經

Tao Te Ching