Daode Jing 道德經
Daode Jing 《道德經》
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老子道德經注作者：老子
注：王弼
王弼《老子道德經注》是《老子》一書最重要的注釋之一，也是研究王弼思想最主要的著作
老子《道德經》上篇
華亭張氏原本
晉 王弼注
一章
道可道、非常道，名可名、非常名；
〈 可道之道，可名之名，指事造形。非其常也，故不可道、不可名也。〉
無名天地之始，有名萬物之母。
〈凡有皆始於無，故「未形」、「無名」之時則為萬物之始。及其「有形」、「有名」之時，則長之育之，亭之毒之，為其母也。言道以無形無名始成萬物，以始以成而不知其所以，玄之又玄也。〉
故常無欲、以觀其妙，
〈妙者，微之極也。萬物始於微而後成，始於無而後生。故常無欲空虛，可以觀其始物之妙。〉
常有欲、以觀其徼；
〈徼，歸終也。凡有之為利，必以無為用。欲之所本，適道而後濟。故常有欲，可以觀其終物之徼也。〉
此兩者、同出而異名，同謂之玄、玄之又玄、眾妙之門。
(Embodying the Dao)
The Dao that can be trodden is not the enduring and unchanging Dao. 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.
〈兩者，始與母也。同出者，同出於玄也。異名，所施不可同也。在首則謂之始，在終則謂之母。玄者，冥也，默然無有也，始、母之所出也，不可得而名，故不可言同名曰玄。而言謂之玄者，取於不可得而謂之然也。謂之然則不可以定乎一玄。而已則是名則失之遠矣。故曰，玄之又玄也。眾妙皆從同而出，故曰眾妙之門也。〉
二章
天下皆知美之為美，斯惡已。皆知善之為善，斯不善已。故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。
〈 美者，人心之所進樂也；惡者，人心之所惡疾也。美惡，猶喜怒也；善不善，猶是非也。喜怒同根，是非同門，故不可得偏舉也。此六者皆陳自然不可偏舉之明數也。 〉
是以聖人處無為之事，
〈 自然已足，為則敗也。〉
行不言之教；萬物作焉而不辭，生而不有，為而不恃，
〈 智慧自備，為則偽也。 〉
功成而弗居。
〈 因物而用，功自彼成，故不居也。〉
夫唯弗居，是以不去。
(The nourishment of the person)
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.
〈 使功在己，則功不可久也。〉
三章
不尚賢，使民不爭；不貴難得之貨，使民不為盜；不見可欲，使民心不亂。
〈 賢，猶能也。尚者，嘉之名也。貴者，隆之稱也。唯能是任，尚也曷為；唯用是施，貴之何為。尚賢顯名，榮過其任，為而常校，能相射貴貨，過用貪者，競趣穿窬探篋，沒命而盜，故可欲不見，則心無所亂也。 〉
是以聖人之治，虛其心，實其腹，
〈 心懷智而腹懷食，虛有智而實無知也。 〉
弱其志，強其骨。
〈 骨無知以幹，志生事以亂，心虛則志弱也。 〉
常使民無知無欲。
〈 守其真也。 〉
使夫智者不敢為也。
〈 知者謂知為也。〉
為無為，則無不治。
(Keeping the people at rest)
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.
四章
道沖而用之或不盈，淵兮似萬物之宗；挫其銳，解其紛，和其光，同其塵，湛兮似或存。吾不知誰之子，象帝之先。
(The fountainless)
The Dao 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 Dao is, as if it would ever so continue! I do not know whose son it is. It might appear to have been before God.
〈 夫執一家之量者，不能全家。執一國之量者，不能成國。窮力舉重，不能為用，故人雖知，萬物治也，治而不以二儀之道，則不能贍也。地雖形魄，不法於天則不能全其寧。天雖精象，不法於道則不能保其精。沖而用之，用乃不能窮，滿以造實，實來則溢，故沖而用之，又復不盈，其為無窮亦已極矣。形雖大，不能累其體，事雖殷，不能充其量，萬物舍此而求主，主其安在乎。不亦淵兮似萬物之宗乎。銳挫而無損，紛解而不勞，和光而不汙，其體同塵而不渝其真，不亦湛兮似或存乎。地守其形，德不能過其載，天慊其象，德不能過其覆，天地莫能及之，不亦似帝之先乎。帝，天帝也。〉
五章
天地不仁，以萬物為芻狗；
〈天地任自然，無為無造，萬物自相治理，故不仁也。仁者必造立施化，有恩有為；造立施化，則物失其真，有恩有為，則物不具存，物不具存，則不足以備載矣。地不為獸生芻，而獸食芻；不為人生狗，而人食狗。無為於萬物而萬物各適其所用，則莫不贍矣。若慧由己樹，未足任也。〉
聖人不仁，以百姓為芻狗。
〈聖人與天地合其德，以百姓比芻狗也。〉
天地之間，其猶橐籥乎？虛而不屈，動而愈出。
〈橐，排橐也。籥，樂籥也。橐籥之中，空洞無情，無為故虛而不得窮屈，動而不可竭盡也。天地之中，蕩然任自然，故不可得而窮，猶若橐籥也。〉
多言數窮，不如守中。
(The use of emptiness)
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.
〈愈為之則愈失之矣。物樹其惡，事錯其言，不濟、不言、不理，必窮之數也。橐籥而守數，中則無窮盡，棄己任物，則莫不理。若橐籥有意於為聲也，則不足以共吹者之求也。〉
六章
谷神不死，是謂玄牝。玄牝之門，是謂天地根。緜緜若存，用之不勤。
(The completion of material forms)
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.
〈谷神，谷中央無谷也。無形無影，無逆無違，處卑不動，守靜不衰，谷以之成而不見其形，此至物也。處卑而不可得名，故謂天地之根，緜緜若存，用之不 勤。門，玄牝之所由也，本其所由，與極同體，故謂之天地之根也。欲言存邪，則不見其形，欲言亡邪，萬物以之生。故緜緜若存也，無物不成，用而不勞也。故曰，用而不勤也。〉
七章
天長地久。天地所以能長且久者，以其不自生，
〈自生則與物爭，不自生則物歸也。〉
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。
(Sheathing the light)
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?
〈無私者，無為於身也。身先身存，故曰，能成其私也。〉
八章
上善若水。水善利萬物而不爭，處眾人之所惡，
〈人惡卑也。〉
故幾於道。
〈道無水有，故曰，幾也。〉
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 placid and contented nature)
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 Dao. 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 words is in their trustworthiness; 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.
〈言人皆應於治道也。〉
九章
持而盈之，不如其已；
〈持，謂不失德也。既不失其德又盈之，勢必傾危。故不如其已者，謂乃更不如無德無功者也。〉
揣而梲之，不可長保。
〈既揣末令尖，又銳之令利，勢必摧衂，故不可長保也。〉
金玉滿堂，莫之能守；
〈不若其已。〉
富貴而驕，自遺其咎。
〈不可長保也。〉
功遂身退，天之道。
(Fulness and complacency contrary to the Dao)
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 arrogancy, 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.
〈四時更運，功成則移。〉
十章
載營魄抱一，能無離乎？
〈載，猶處也。營魄，人之常居處也，一人之真也。言人能處常居之宅，抱一清神，能常無離乎，則萬物自賓也。〉
專氣致柔，能嬰兒乎？
〈專，任也，致，極也，言任自然之氣，致至柔之和，能若嬰兒之無所欲乎，則物全而性得矣。〉
滌除玄覽，能無疵乎？
〈玄，物之極也，言能滌除邪飾，至於極覽。能不以物介其明，疵之其神乎，則終與玄同也。〉
愛國治民，能無知乎？
〈任術以求成，運數以求匿者，智也。玄覽無疵，猶絕聖也。治國無以智，猶棄智也。能無以智乎，則民不辟而國治之也。〉
天門開闔，能為雌乎？
〈天門，天下之所由從也。開闔，治亂之際也，或開或闔，經通於天下，故曰，天門開闔也。雌應而不倡，因而不為，言天門開閡能為雌乎，則物自賓而處自安矣。〉
明白四達，能無為乎？
〈言至明四達，無迷無惑，能無以為乎，則物化矣。所謂道常無為，侯王若能守，則萬物自化。〉
生之，
〈不塞其原也。〉
畜之。
〈不禁其性也。〉
生而不有，為而不恃，長而不宰，是謂玄德。
(Possibilities through the Dao)
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 (purpose of) action? 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 knowledge? (The Dao) 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 Dao).
〈不塞其原，則物自生，何功之有。不禁其性，則物自濟，何為之恃。物自長足，不吾宰成，有德無主，非玄而何。凡言玄德，皆有德而不知其主，出乎幽冥。〉
十一章
三十輻共一轂，當其無，有車之用。
〈轂所以能統三十輻者，無也，以其無能受物之故，故能以實統眾也。〉
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。
(The use of what has no substantive existence)
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.
〈木埴壁之所以成三者，而皆以無為用也。言無者，有之所以為利，皆賴無以為用也。〉
十二章
五色令人目盲，五音令人耳聾，五味令人口爽，馳騁畋獵令人心發狂，
〈爽，差失也，失口之用，故謂之爽。夫耳目口心，皆順其性也，不以順性命，反以傷自然，故曰盲、聾、爽、狂也。〉
難得之貨令人行妨。
〈難得之貨，塞人正路，故令人行妨也。〉
是以聖人為腹不為目，故去彼取此。
(The repression of the desires)
Colour's five hues from the 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.
〈為腹者以物養己，為目者以物役己，故聖人不為目也。〉
十三章
寵辱若驚，貴大患若身。何謂寵辱若驚？寵為下，得之若驚，失之若驚，是謂寵辱若驚。
〈寵必有辱，榮必有患，驚辱等、榮患同也。為下得寵辱榮患若驚，則不足以亂天下也。〉
何謂貴大患若身？
〈大患，榮寵之屬也。生之厚，必入死之地，故謂之大患也。人迷之於榮寵，返之於身，故曰大患若身也。〉
吾所以有大患者，為吾有身，
〈由有其身也。〉
及吾無身，
〈歸之自然也。〉
吾有何患？故貴以身為天下，若可寄天下；
〈無以易其身，故曰貴也。如此乃可以託天下也。〉
愛以身為天下，若可託天下。
(Loathing shame)
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.
〈無物可以損其身，故曰愛也。如此乃可以寄天下也。不以寵辱榮患損易其身，然後乃可以天下付之也。〉
十四章
視之不見名曰夷，聽之不聞名曰希，搏之不得名曰微。此三者，不可致詰，故混而為一。
〈無狀無象，無聲無響，故能無所不通，無所不往，不得而知，更以我耳目體不知為名，故不可致詰，混而為一也。〉
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，
〈欲言無邪，而物由以成。欲言有邪，而不見其形，故曰，無狀之狀，無物之象也。〉
是謂惚恍。
〈不可得而定也。〉
迎之不見其首，隨之不見其後。執古之道，以御今之有。
〈有，有其事。〉
能知古始，是謂道紀。
(The manifestation of the mystery)
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 Dao 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 Dao.
〈無形無名者，萬物之宗也。雖今古不同，時移俗易，故莫不由乎此以成其治者也。故可執古之道，以御今之有。上古雖遠，其道存焉，故雖在今，可以知古始也。〉
十五章
古之善為士者，微妙玄通，深不可識。夫唯不可識，故強為之容。豫焉若冬涉川，
〈冬之涉川，豫然若欲度、若不欲度，其情不可得見之貌也。〉
猶兮若畏四鄰，
〈四鄰合攻中央之主，猶然不知所趣向者也。上德之人，其端兆不可覩，德趣不可見，亦猶此也。〉
儼兮其若容，渙兮若冰之將釋，敦兮其若樸，曠兮其若谷，混兮其若濁。
〈凡此諸若，皆言其容象不可得而形名也。〉
孰能濁以靜之徐清？孰能安以久動之徐生？
〈夫晦以理物則得明，濁以靜物則得清，安以動物則得生，此自然之道也。孰能者，言其難也。徐者，詳慎也。〉
保此道者不欲盈，
〈盈必溢也。〉
夫唯不盈，故能蔽不新成。
(The exhibition of the qualities of the Dao)
The skilful masters (of the Dao) 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 Dao 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 not appear new and complete.
〈蔽，覆蓋也。〉
十六章
致虛極，守靜篤。
〈言致虛物之極，篤守靜物之真正也。〉
萬物並作，
〈動作生長。〉
吾以觀復。
〈以虛靜觀其反復。凡有起於虛，動起於靜，故萬物雖並動作，卒復歸於虛靜，是物之極篤也。〉
夫物芸芸，各復歸其根。
〈各返其所始也。〉
歸根曰靜，是謂復命。復命曰常，
〈歸根則靜，故曰靜。靜則復命，故曰復命也。復命則得性命之常，故曰常也。〉
知常曰明。不知常，妄作凶。
〈常之為物，不偏不彰，無皦昧之狀，溫涼之象，故曰知常曰明也。唯此復乃能包通萬物，無所不容，失此以往，則邪入乎分，則物離其分，故曰不知常，則妄作凶也。〉
知常容，
〈無所不包通也。〉
容乃公，
〈無所不包通，則乃至於蕩然公平也。〉
公乃王，
〈蕩然公平，則乃至於無所不周普也。〉
王乃天，
〈無所不周普，則乃至於同乎天也。〉
天乃道，
〈與天合德，體道大通，則乃至於極虛無也。〉
道乃久，
〈窮極虛無，得道之常，則乃至於不窮極也。〉
沒身不殆。
(Returning to the root)
The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. 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 fulfilment 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 Dao. Possessed of the Dao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.
〈無之為物，水火不能害，金石不能殘。用之於心則虎兕無所投其齒角，兵戈無所容其鋒刃，何危殆之有乎。〉
十七章
大上，下知有之，
〈大上，謂大人也。大人在上，故曰太上。大人在上，居無為之事，行不言之教，萬物作焉而不為始，故下知有之而已，言從上也。〉
其次親而譽之，
〈不能以無為居事，不言為教，立善行施，使下得親而譽之也。〉
其次畏之，
〈不復能以恩仁令物，而賴威權也。〉
其次侮之。
〈不能法以正齊民，而以智治國，下知避之，其令不從，故曰，侮之也。〉
信不足焉，有不信焉。
〈夫御體失性則疾病生，輔物失真則疵釁作。信不足焉，則有不信，此自然之道也。已處不足，非智之所齊也。〉
悠兮其貴言，功成事遂，百姓皆謂我自然。
(The unadulterated influence)
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 Dao) 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!'
〈自然，其端兆不可得而見也，其意趣不可得而覩也，無物可以易其言，言必有應，故曰，悠兮其貴言也。居無為之事，行不言之教，不以形立物，故功成事遂，而百姓不知其所以然也。〉
十八章
大道廢，有仁義；
〈失無為之事，更以施慧立善道，進物也。〉
智慧出，有大偽；
〈行術用明，以察姦偽；趣覩形見，物知避之。故智慧出則大偽生也。〉
六親不和，有孝慈；國家昏亂，有忠臣。
(The decay of manners)
When the Great Dao (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.
〈甚美之名生於大惡，所謂美惡同門。六親，父子兄弟夫婦也。若六親自和，國家自治，則孝慈忠臣不知其所在矣。魚相忘於江湖之道，則相濡之德生也。〉
十九章
絕聖棄智，民利百倍；絕仁棄義，民復孝慈；絕巧棄利，盜賊無有。此三者以為文不足，故令有所屬﹕見素抱樸，少私寡欲。
(Returning to the unadulterated influence)
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.
〈聖智，才之善也。仁義，人之善也。巧利，用之善也。而直云絕，文甚不足，不令之有所屬，無以見其指，故曰，此三者以為文而未足，故令人有所屬，屬之於素樸寡欲。〉
二十章
絕學無憂，唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏。
〈下篇，為學者日益，為道者日損。然則學求益所能，而進其智者也，若將無欲而足，何求於益。不知而中，何求於進。夫燕雀有匹，鳩鴿有仇，寒鄉之民，必知旃裘，自然已足，益之則憂。故續鳧之足，何異截鶴之脛，畏譽而進，何異畏刑。唯阿美惡，相去何若？故人之所畏，吾亦畏焉，未敢恃之以為用也。〉
荒兮其未央哉﹗
〈歎與俗相返之遠也。〉
眾人熙熙，如享太牢，如春登臺。
〈眾人迷於美進，惑於榮利，欲進心競，故熙熙如享太牢，如春登臺也。〉
我獨泊兮其未兆，如嬰兒之未孩；
〈言我廓然無形之可名、無兆之可舉，如嬰兒之未能孩也。〉
儽儽兮若無所歸。
〈若無所宅。〉
眾人皆有餘，而我獨若遺。
〈眾人無不有懷有志，盈溢胸心，故曰，皆有餘也。我獨廓然無為無欲，若遺失之也。〉
我愚人之心也哉﹗
〈絕愚之人，心無所別析，意無所好欲，猶然其情不可覩我頹然若此也。〉
沌沌兮，
〈無所別析，不可為明。〉
俗人昭昭，
〈耀其光也。〉
我獨昏昏。俗人察察，
〈分別別析也。〉
我獨悶悶。澹兮其若海，
〈情不可覩。〉
飂兮若無止。
〈無所繫縶。〉
眾人皆有以，
〈以，用也。皆欲有所施用也。〉
而我獨頑似鄙。
〈無所欲為，悶悶昏昏，若無所識，故曰頑且鄙也。〉
我獨異於人，而貴食母。
(Being different from ordinary men)
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 Dao).
〈食母，生之本也。人者皆棄生民之本，貴末飾之華，故曰我獨欲異於人。〉
二十一章
孔德之容，惟道是從。
〈孔，空也，惟以空為德，然後乃能動作從道。〉
道之為物，惟恍惟惚。
〈恍惚，無形不繫之歎。〉
惚兮恍兮，其中有象；恍兮惚兮，其中有物。
〈以無形始物，不繫成物，萬物以始以成，而不知其所以然，故曰，恍兮惚兮、惚兮恍兮，其中有象也。〉
窈兮冥兮，其中有精；
〈窈、冥，深遠之歎，深遠不可得而見。然而萬物由之，其可得見，以定其真。故曰，窈兮冥兮，其中有精也。〉
其精甚真，其中有信。
〈信，信驗也。物反窈冥，則真精之極得，萬物之性定。故曰，其精甚真，其中有信也。〉
自今及古，其名不去，
〈至真之極，不可得名，無名則是其名也。自古及今，無不由此而成，故曰，自古及今，其名不去也。〉
以閱眾甫。
〈眾甫，物之始也。以無名說萬物始也。〉
吾何以知眾甫之狀哉？以此。
(The empty heart, or the Dao in its operation)
The grandest forms of active force
From Dao come, their only source.
Who can of Dao 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 Dao).
〈此上之所云也。言吾何以知萬物之始於無哉，以此知之也。〉
二十二章
曲則全，
〈不自見其明則全也。〉
枉則直，
〈不自是則其是彰也。〉
窪則盈，
〈不自伐則其功有也。〉
敝則新，
〈不自矜則其德長也。〉
少則得，多則惑。
〈自然之道亦猶樹也，轉多轉遠其根，轉少轉得其本。多則遠其真，故曰惑也；少則得其本，故曰得也。〉
是以聖人抱一為天下式。
〈一，少之極也。式，猶則之也。〉
不自見故明，不自是故彰，不自伐故有功，不自矜故長。夫唯不爭，故天下莫能與之爭。古之所謂曲則全者，豈虛言哉！誠全而歸之。
(The increase granted to humility)
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.
二十三章
希言自然。
〈聽之不聞名曰希，下章言，道之出言淡兮其無味也，視之不足見，聽之不足聞，然則無味不足聽之言，乃是自然之至言也。〉
故飄風不終朝，驟雨不終日。孰為此者？天地。天地尚不能久，而況於人乎？
〈言暴疾美興不長也。〉
故從事於道者，道者同於道，
〈從事，謂舉動，從事於道者也。道以無形無為成濟萬物，故從事於道者，以無為為君，不言為教，緜緜若存而物得其真，與道同體，故曰同於道。〉
德者同於德，
〈得，少也，少則得，故曰得也。行得則與得同體，故曰，同於得也。〉
失者同於失。
〈失，累多也，累多則失，故曰失也。行失則與失同體，故曰，同於失也。〉
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。
〈言隨行其所，故同而應之。〉
信不足焉，有不信焉。
(Absolute vacancy)
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 Dao 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 Dao 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 Dao). (But) when there is not faith sufficient (on his part), a want of faith (in him) ensues (on the part of the others).
〈忠信不足於下，焉有不信焉。〉
二十四章
企者不立，
〈物尚進則失安，故曰，企者不立。〉
跨者不行，自見者不明，自是者不彰，自伐者無功，自矜者不長。其在道也，曰餘食贅行。
〈其唯於道而論之，若郤至之行，盛饌之餘也。本雖美，更可薉也。本雖有功而自伐之，故更為肬贅者也。〉
物或惡之，故有道者不處。
(Painful graciousness)
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 Dao, are like remnants of food, or a tumour on the body, which all dislike. Hence those who pursue (the course) of the Dao do not adopt and allow them.
二十五章
有物混成，先天地生。
〈混然不可得而知，而萬物由之以成，故曰混成也。不知其誰之子，故先天地生。〉
寂兮寥兮，獨立而不改，
〈寂寥，無形體也。無物之匹，故曰獨立也。返化終始，不失其常，故曰不改也。〉
周行而不殆，可以為天下母。
〈周行無所不至而免殆，能生全大形也，故可以為天下母也。〉
吾不知其名，
〈名以定形，混成無形，不可得而定，故曰，不知其名也。〉
字之曰道，
〈夫名以定形，字以稱可言，道取於無物而不由也。是混成之中，可言之稱最大也。〉
強為之名曰大。
〈吾所以字之曰道者，取其可言之稱最大也。責其字定之所由，則繫於大，大有繫，則必有分，有分則失其極矣。故曰，强為之名曰大。〉
大曰逝，
〈逝，行也。不守一大體而已。周行無所不至，故曰逝也。〉
逝曰遠，遠曰反。
〈遠，極也。周無所不窮極，不偏於一逝，故曰遠也。不隨於所適，其體獨立，故曰反也。〉
故道大，天大，地大，王亦大。
〈天地之性，人為貴，而王是人之主也。雖不職大亦復為大與三匹，故曰，王亦大也。〉
域中有四大，
〈四大，道、天、地、王也。凡物有稱有名，則非其極也，言道則有所由，有所由然後謂之為道，然則是道，稱中之大也，不若無稱之大也。無稱不可得而名曰域也，道天地王皆在乎無稱之內，故曰，域中有四大者也。〉
而王居其一焉。
〈處人主之大也。〉
人法地，地法天，天法道，道法自然。
(Representations of the mystery)
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 Dao (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 Dao 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 Dao. The law of the Dao is its being what it is.
〈法，謂法則也。人不違地，乃得全安，法地也。地不違天，乃得全載，法天也。天不違道，乃得全覆，法道也。道不違自然，乃得其性，法自然者。在方而法 方，在圓而法圓，於自然無所違也。自然者，無稱之言，窮極之辭也。用智不及無知，而形魄不及精象，精象不及無形，有儀不及無儀，故轉相法也。道順自然，天故資焉。天法於道，地故則焉。地法於天，人故象焉。所以為主其一之者，主也。〉
二十六章
重為輕根，靜為躁君。
〈凡物輕不能載重，小不能鎮大。不行者使行，不動者制動，是以重必為輕根，靜必為躁君也。〉
是以聖人終日行不離輜重。
〈以重為本，故不離。〉
雖有榮觀，燕處超然。
〈不以經心也。〉
奈何萬乘之主，而以身輕天下？輕則失本，躁則失君。
(The quality of gravity)
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 waggons. 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.
〈輕，不鎮重也，失本，為喪身也，失君，為失君位也。〉
二十七章
善行無轍迹，
〈順自然而行，不造不始，故物得至而無轍迹也。〉
善言無瑕讁；
〈順物之性，不別不析，故無瑕讁可得其門也。〉
善數不用籌策；
〈因物之數，不假形也。〉
善閉無關楗而不可開，善結無繩約而不可解。
〈因物自然，不設不施，故不用關楗繩約而不可開解也。此五者皆言不造不施，因物之性，不以形制物也。〉
是以聖人常善救人，故無棄人；
〈聖人不立形名以檢於物，不造進向以殊棄不肖，輔萬物之自然而不為始，故曰無棄人也。不尚賢能，則民不爭，不貴難得之貨，則民不為盜，不見可欲，則民心不亂。常使民心無欲無惑，則無棄人矣。〉
常善救物，故無棄物，是謂襲明。故善人者，不善人之師；
〈舉善以師不善，故謂之師矣。〉
不善人者，善人之資。
〈資，取也。善人以善齊不善，以善棄不善也。故不善人，善人之所取也。〉
不貴其師，不愛其資，雖智大迷，
〈雖有其智，自任其智，不因物，於其道必失。故曰，雖智大迷。〉
是謂要妙。
(Dexterity in using the Dao)
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.'
二十八章
知其雄，守其雌，為天下谿。為天下谿，常德不離，復歸於嬰兒。
〈雄，先之屬；雌，後之屬也。知為天下之先也，必後也，是以聖人後其身而身先也。谿不求物而物自歸之，嬰兒不用智而合自然之智。〉
知其白，守其黑，為天下式。
〈式，模則也。〉
為天下式，常德不忒，
〈忒，差也。〉
復歸於無極。
〈不可窮也。〉
知其榮，守其辱，為天下谷，常德乃足，復歸於樸。
〈此三者，言常反終，後乃德全其所處也。下章云，反者道之動也。功不可取，常處其母也。〉
樸散則為器，聖人用之，則為官長，
〈樸，真也。真散則百行出，殊類生，若器也。聖人因其分散，故為之立官長。以善為師，不善為資，移風易俗，復使歸於一也。〉
故大制不割。
(Returning to simplicity)
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 ever 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.
〈大制者，以天下之心為心，故無割也。〉
二十九章
將欲取天下而為之，吾見其不得已。天下神器，
〈神，無形無方也。器，合成也。無形以合，故謂之神器也。〉
不可為也，為者敗之，執者失之。
〈萬物以自然為性，故可因而不可為也。可通而不可執也。物有常性，而造為之，故必敗也。物有往來而執之，故必失矣。〉
故物或行或隨，或歔或吹。或強或羸，或挫或隳。是以聖人去甚，去奢，去泰。
(Taking no action)
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.
〈凡此諸或，言物事逆順反覆，不施為執割也。聖人達自然之至，暢萬物之情，故因而不為，順而不施。除其所以迷，去其所以惑，故心不亂而物性自得之也。〉
三十章
以道佐人主者，不以兵強天下。
〈以道佐人主，尚不可以兵强於天下，況人主躬於道者乎。〉
其事好還。
〈為始者務欲立功生事，而有道者務欲還反無為，故云，其事好還也。〉
師之所處，荊棘生焉。大軍之後，必有凶年。
〈言師凶害之物也。無有所濟，必有所傷，賊害人民，殘荒田畝，故曰荊棘生焉。〉
善有果而已，不敢以取強。
〈果猶濟也。言善用師者，趣以濟難而已矣，不以兵力取强於天下也。〉
果而勿矜，果而勿伐，果而勿驕。
〈吾不以師道為尚，不得已而用，何矜驕之有也。〉
果而不得已，果而勿強。
〈言用兵雖趣功果濟難，然時故不得已，當復用者，但當以除暴亂，不遂用果以為强也。〉
物壯則老，是謂不道，不道早已。
(A caveat against war)
He who would assist a lord of men in harmony with the Dao 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 Dao: and what is not in accordance with it soon comes to an end.
〈壯，武力暴興，喻以兵强於天下者也。飄風不終朝，驟雨不終日，故暴興必不道早已也。〉
三十一章
夫佳兵者，不祥之器，物或惡之，故有道者不處。君子居則貴左，用兵則貴右。兵者不祥之器，非君子之器，不得已而用之，恬淡為上。勝而不美，而美之者，是樂殺人。夫樂殺人者，則不可以得志於天下矣。吉事尚左，凶事尚右。偏將軍居左，上將軍居右，言以喪禮處之。殺人之眾，以哀悲泣之，戰勝，以喪禮處之。
(Stilling war)
Now arms, however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures. Therefore they who have the Dao 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.
三十二章
道常無名，樸雖小，天下莫能臣也。侯王若能守之，萬物將自賓。
〈道，無形不繫，常不可名，以無名為常。故曰「道常無名」也。樸之為物，以無為心也，亦無名，故將得道，莫若守樸，夫智者可以能臣也，勇者可以武使也，巧者可以事役也，力者可以重任也，樸之為物，憒然不偏，近於無有，故曰「莫能臣也」。抱樸無為，不以物累其真，不以欲害其神，則物自賓而道自得也。〉
天地相合，以降甘露，民莫之令而自均。
〈言天地相合，則甘露不求而自降；我守其真性無為，則民不令而自均也。〉
始制有名，名亦既有，夫亦將知止，知止所以不殆。
〈始制，謂樸散始為官長之時也。始制官長，不可不立名分，以定尊卑，故始制有名也，過此以往，將爭錐刀之末，故曰「名亦既有」，夫亦將知止也，遂任名以號物，則失治之母也，故知止所以不殆也。〉
譬道之在天下，猶川谷之於江海。
〈川谷之求江與海，非江海召之，不召不求而自歸者，世行道於天下者，不令而自均，不求而自得，故曰「猶川谷之與江海」也。〉
(The Dao with no name)
The Dao, 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, which, without the directions of men, reaches equally everywhere as of its 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 Dao to all the world is like that of the great rivers and seas to the streams from the valleys.
三十三章
知人者智，自知者明。
〈知人者，智而已矣，未若自知者超智之上也。〉
勝人者有力，自勝者強。
〈勝人者，有力而已矣，未若自勝者無物以損其力，用其智於人，未若用其智於己也。用其力於人，未若用其力於己也。明用於己，則物無避焉，力用於己，則物無改焉。〉
知足者富。
〈知足自不失，故富也。〉
強行者有志。
〈勤能行之，其志必獲，故曰强行者有志矣。〉
不失其所者久。
〈以明自察，量力而行，不失其所，必獲久長矣。〉
死而不亡者壽。
(Discriminating between attributes)
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.
〈雖死而以為生之道不亡，乃得全其壽，身沒而道猶存，況身存而道不卒乎。〉
三十四章
大道氾兮，其可左右。
〈言道氾濫，無所不適，可左右上下周旋而用，則無所不至也。〉
萬物恃之而生而不辭，功成不名有。衣養萬物而不為主，常無欲，可名於小；
〈萬物皆由道而生，既生而不知所由，故天下常無欲之時，萬物各得其所，若道無施於物，故名於小矣。〉
萬物歸焉而不為主，可名為大。
〈萬物皆歸之以生，而力使不知其所由，此不為小，故復可名於大矣。〉
以其終不自為大，故能成其大。
(The task of achievement)
All-pervading is the Great Dao! 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.
〈為大於其細，圖難於其易。〉
三十五章
執大象，天下往。
〈大象，天象之母也，不寒不溫不涼，故能包統萬物，無所犯傷，主若執之，則天下往也。〉
往而不害，安平太。
〈無形無識，不偏不彰，故萬物得往而不害妨也。〉
樂與餌，過客止。道之出口，淡乎其無味，視之不足見，聽之不足聞，用之不足既。
(The attribute of benevolence)
To him who holds in his hands the Great Image (of the invisible Dao), 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 Dao 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.
〈言道之深大，人聞道之言，乃更不如樂與餌，應時感悅人心也。樂與餌則能令過客止，而道之出言淡然無味，視之不足見則不足以悅其目，聽之不足聞則不足以娛其耳，若無所中然，乃用之不可窮極也。〉
三十六章
將欲歙之，必固張之；將欲弱之，必固強之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明。
〈將欲除强梁，去暴亂，當以此四者。因物之性，令其自戮，不假刑為大，以除將物也，故曰微明也。足其張，令之足，而又求其張，則眾所歙也，與其張之不足，而改其求張者，愈益而已反危。〉
柔弱勝剛強。魚不可脫於淵，國之利器不可以示人。
(Minimising the light)
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.
〈利器，利國之器也。唯因物之性，不假刑以理物，器不可覩，而物各得其所，則國之利器也。示人者，任刑也。刑以利國則失矣。魚脫於淵，則必見失矣。利國器而立刑以示人，亦必失也。〉
三十七章
道常無為
〈順自然也。〉
而無不為。
〈萬物無不由為以治以成之也。〉
侯王若能守之，萬物將自化。化而欲作，吾將鎮之以無名之樸。
〈化而欲作，作欲成也。吾將鎮之無名之樸，不為主也。〉
無名之樸，夫亦將無欲。
〈無欲競也。〉
不欲以靜，天下將自定。
(The exercise of government)
The Dao 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.
老子《道德經》下篇
華亭張氏原本
晉 王弼注
三十八章
上德不德，是以有德；下德不失德，是以無德。上德無為而無以為，下德為之而有以為。上仁為之而無以為，上義為之而有以為。上禮為之而莫之應， 則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此。
(About the attributes of the Dao)
(Those who) possessed in highest degree the attributes (of the Dao) 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 Dao 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 Dao, 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.
〈德者，得也。常得而無喪，利而無害，故以德為名焉。何以得德？由乎道也。何以盡德？以無為用。以無為用則莫不載也，故物無焉，則無物不經，有焉，則 不足以免其生。是以天地雖廣，以無為心。聖王雖大，以虛為主。故曰，以復而視，則天地之心見。至日而思之，則先王之至覩也。故滅其私而無其身，則四海莫不瞻，遠近莫不至。殊其己而有其心，則一體不能自全，肌骨不能相容，是以上德之人，唯道是用。不德其德，無執無用，故能有德而無不為，不求而得，不為而成， 故雖有德而無德名也。下德求而得之，為而成之，則立善以治物，故德名有焉。求而得之必有失焉，為而成之必有敗焉，善名生則有不善應焉，故下德為之而有以為也。無以為者，無所徧為也。凡不能無為而為之者，皆下德也。仁義禮節是也，將明德之上下，輒舉下德以對上德，至於無以為，極下德下之量，上仁是也，足及於無以為而猶為之焉。為之而無以為，故有為，為之患矣。本在無為，母在無名，棄本捨母而適其子，功雖大焉，必有不濟。名雖美焉，偽亦必生。不能不為而成，不興而治，則乃為之，故有宏普博施仁愛之者，而愛之無所偏私，故上仁為之而無以為也。愛不能兼，則有抑抗正真而義理之者，忿枉祐直，助彼攻此物事而有以心為矣，故上義為之而有以為也。直不能篤，則有游飾修文，禮敬之者，尚好修敬，校責往來，則不對之閒，忿怒生焉。故上禮為之而莫之應，則攘臂而扔之。夫大之極也，其唯道乎，自此已往，豈足尊哉。故雖盛業大富而有萬物，猶各得其德，雖貴以無為用，不能捨無以為體也。不能捨無以為體，則失其為大矣。所謂失道而後德也。以無為用，德其母，故能己不勞焉而物無不理。下此已往，則失用之母，不能無為而貴博施，不能博施而貴正直，不能正直而貴飾敬，所謂失德而後仁，失仁而後義，失義而後禮也。夫禮也，所始首於忠信不篤，通簡不陽，責備於表，機微爭制，夫仁義發於內，為之猶偽，況務外飾而可久乎。故夫禮者，忠信之薄而亂之首也。前識者，前人而識也，即下德之倫也。竭其聰明以為前識，役其智力以營庶事，雖德其情，姦巧彌密，雖豐其譽，愈喪篤實。勞而事昬，務而治薉，雖竭聖智，而民愈害。舍己任物，則無為而泰。守夫素樸，則不順典制，聽彼所獲，棄此所守，識道之華，而愚之首，故茍得其為功之母，則萬物作焉而不辭也。萬事存焉而不勞也，用不以形，御不以名，故仁義可顯，禮敬可彰也。夫載之以大道，鎮之以無名，則物無所尚，志無所營，各任其貞，事用其誠，則仁德厚焉，行義正焉，禮敬清焉，棄其所載，舍其所生，用其成形，役其聰明，仁則誠焉，義其競焉，禮其爭焉，故仁德之厚，非用仁之所能也，行義之正，非用義之所成也。禮敬之清，非用禮之所濟也。載之以道，統之以母，故顯之而無所尚，彰之而無所競。用夫無名，故名以篤焉。用夫無形，故形以成焉。守母以存其子，崇本以舉其末，則形名俱有，而邪不生。大美配天而華不作，故母不可遠，本不可失。仁義，母之所生，非可以為母。形器，匠之所成，非可以為匠也。捨其母而用其子，棄其本而適其末，名則有 所分，形則有所止，雖極其大，必有不周，雖盛其美，必有憂患，功在為之，豈足處也。〉
三十九章
昔之得一者，
〈昔，始也。一，數之始而物之極也。各是一物之生，所以為主也。物皆各得此一以成，既成而舍以居成，居成則失其母，故皆裂發歇竭滅蹶也。〉
天得一以清，地得一以寧，神得一以靈，谷得一以盈，萬物得一以生，侯王得一以為天下貞。其致之，
〈各以其一致此清、寧、靈、盈、生、貞。〉
天無以清將恐裂，
〈用一以致清耳，非用清以清也。守一則清不失，用清則恐裂也。故為功之母，不可舍也。是以皆無用其功，恐喪其本也。〉
地無以寧將恐發，神無以靈將恐歇，谷無以盈將恐竭，萬物無以生將恐滅，侯王無以貴高將恐蹶。故貴以賤為本，高以下為基。是以侯王自稱孤﹑寡﹑不穀。此非以賤為本邪？非乎？故致數輿無輿，不欲琭琭如玉，珞珞如石。
(The origin of the law)
The things which from of old have got the One (the Dao) 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 (Dao).
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.
〈清不能為清，盈不能為盈，皆有其母以存其形，故清不足貴，盈不足多，貴在其母，而母無貴形。貴乃以賤為本，高乃以下為基，故致數輿乃無輿也，玉石琭琭珞珞，體盡於形，故不欲也。〉
四十章
反者道之動，
〈高以下為基，貴以賤為本，有以無為用，此其反也。動皆知其所無，則物通矣。故曰「反者道之動」也。〉
弱者道之用。
〈柔弱同通，不可窮極。〉
天下萬物生於有，有生於無。
(Dispensing with the use (of means))
The movement of the Dao
By contraries proceeds;
And weakness marks the course
Of Dao'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).
〈天下之物皆以有為生，有之所始，以無為本，將欲全有，必反於無也。〉
四十一章
上士聞道，勤而行之；
〈有志也。〉
中士聞道，若存若亡；下士聞道，大笑之。不笑不足以為道。故建言有之﹕
〈建，猶立也。〉
明道若昧，
〈光而不耀。〉
進道若退，
〈後其身而身先，外其身而身存。〉
夷道若纇，
〈纇，㘨也。大夷之道，因物之性，不執平以割物，其平不見，乃更反若纇㘨也。〉
上德若谷，
〈不德其德，無所懷也。〉
大白若辱，
〈知其白，守其黑，大白然後乃得。〉
廣德若不足，
〈廣德不盈，廓然無形，不可滿也。〉
建德若偷，
〈偷，匹也。建德者，因物自然，不立不施，故若偷匹。〉
質真若渝，
〈質真者，不矜其真，故渝。〉
大方無隅，
〈方而不割，故無隅也。〉
大器晚成，
〈大器成天下不持全別，故必晚成也。〉
大音希聲，
〈聽之不聞名曰希，不可得聞之音也。有聲則有分，有分則不宮而商矣，分則不能統眾，故有聲者非大音也。〉
大象無形，
〈有形則有分，有分者不溫則炎，不炎則寒。故象而形者，非大象。〉
道隱無名。夫唯道，善貸且成。
(Sameness and difference)
Scholars of the highest class, when they hear about the Dao, 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 Dao.
Therefore the sentence-makers have thus expressed themselves:
'The Dao, 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 Dao is hidden, and has no name; but it is the Dao which is skilful at imparting (to all things what they need) and making them complete.
〈凡此諸善，皆是道之所成也。在象則為大象，而大象無形。在音則為大音，而大音希聲。物以之成而不見其成形，故隱而無名也。貸之非唯供其乏而已，一貸之則足以永終其德，故曰善貸也。成之不如機匠之裁，無物而不濟其形，故曰善成。〉
四十二章
道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。人之所惡，唯孤﹑寡﹑不穀，而王公以為稱。故物或損之而益，或益之而損。
〈萬物萬形，其歸一也，何由致一，由於無也。由無乃一，一可謂無，已謂之一，豈得無言乎。有言有一，非二如何？有一有二，遂生乎三，從無之有，數盡乎斯，過此以往，非道之流，故萬物之生，吾知其主，雖有萬形，沖氣一焉。百姓有心，異國殊風，而得一者，王侯主焉。以一為主，一何可舍，愈多愈遠，損則近之，損之至盡，乃得其極。既謂之一，猶乃至三，況本不一而道可近乎，損之而益，豈虛言也。〉
人之所教，我亦教之。
〈我之非強使人從之也，而用夫自然，舉其至理，順之必吉，違之必凶。故人相教，違之自取其凶也，亦如我之教人，勿違之也。〉
強梁者不得其死，吾將以為教父。
(The transformations of the Dao)
The Dao 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.
〈强梁則必不得其死。人相教為强梁，則必如我之教人不當為强梁也。舉其強梁不得其死以教邪。若云順吾教之必吉也，故得其違教之徒，適可以為教父也。〉
四十三章
天下之至柔，馳騁天下之至堅。
〈氣無所不入，水無所不出於經。〉
無有入無間，吾是以知無為之有益。
〈虛無柔弱，無所不通，無有不可窮，至柔不可折，以此推之，故知無為之有益也。〉
不言之教，無為之益，天下希及之。
(The universal use (of the action in weakness of the Dao))
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.
四十四章
名與身孰親？
〈尚名好高，其身必疏。〉
身與貨孰多？
〈貪貨無厭，其身必少。〉
得與亡孰病？
〈得多利而亡其身，何者為病也。〉
是故甚愛必大費，多藏必厚亡，
〈甚愛不與物通，多藏不與物散，求之者多，攻之者眾，為物所病，故大費厚亡也。〉
知足不辱，知止不殆，可以長久。
(Cautions)
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.
四十五章
大成若缺，其用不弊。
〈隨物而成，不為一象，故若缺也。〉
大盈若沖，其用不窮。
〈大盈充足，隨物而與，無所愛矜，故若沖也。〉
大直若屈，
〈隨物而直，直不在一，故若屈也。〉
大巧若拙，
〈大巧，因自然以成器，不造為異端，故若拙也。〉
大辯若訥。
〈大辯因物而言，己無所造，故若訥也。〉
躁勝寒，靜勝熱。清靜為天下正。
(Great or overflowing virtue)
Who thinks his great achievements poor
Shall find his vigour long endure.
Of greatest fulness, deemed a void,
Exhaustion never 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.
〈躁罷然後勝寒，靜無為以勝熱，以此推之，則清靜為天下正也。靜則全物之真，躁則犯物之性，故惟清靜，乃得如上諸大也。〉
四十六章
天下有道，卻走馬以糞。
〈天下有道，知足知止，無求於外，各修其內而已，故卻走馬以治田糞也。〉
天下無道，戎馬生於郊。
〈貪欲無厭，不修其內，各求於外，故戎馬生於郊也。
〉 禍莫大於不知足；咎莫大於欲得。故知足之足，常足矣。
(The moderating of desire or ambition)
When the Dao prevails in the world, they send back their swift horses to (draw) the dung- carts. When the Dao 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.
四十七章
不出戶，知天下；不闚牖，見天道。
〈事有宗，而物有主，途雖殊而同歸也，慮雖百而其致一也。道有大常，理有大致，執古之道，可以御今，雖處於今，可以知古始，故不出戶闚牖而可知也。〉
其出彌遠，其知彌少。
〈無在於一，而求之於眾也，道視之不可見，聽之不可聞，搏之不可得，如其知之，不須出戶，若其不知，出愈遠愈迷也。〉
是以聖人不行而知，不見而名，
〈得物之致，故雖不行而慮可知也。識物之宗，故雖不見，而是非之理可得而名也。〉
不為而成。
(Surveying what is far-off)
Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Dao 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.
〈明物之性，因之而已。故雖不為而使之成矣。〉
四十八章
為學日益，
〈務欲進其所能，益其所習。〉
為道日損。
〈務欲反虛無也。〉
損之又損，以至於無為。無為而無不為。
〈有為則有所失，故無為乃無所不為也。〉
取天下常以無事，
〈動常因也。〉
及其有事，
〈自己造也。〉
不足以取天下。
(Forgetting knowledge)
He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Dao (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.
〈失統本也。〉
四十九章
聖人無常心，以百姓心為心。
〈動常因也。〉
善者，吾善之；不善者，吾亦善之，
〈各因其用則善不失也。〉
德善。
〈無棄人也。〉
信者，吾信之；不信者，吾亦信之，德信。聖人在天下歙歙，為天下渾其心，
〈各用聰明。〉
百姓皆注其耳目, 聖人皆孩之。
(The quality of indulgence)
The sage has no invariable mind of his own; he makes the mind of the people his mind.
To those who are good (to me), I am good; and to those who are not good (to me), I am also good; - and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere; - and thus (all) get to be sincere.
The sage has in the world an appearance of indecision, and keeps his mind in a state of indifference to all. The people all keep their eyes and ears directed to him, and he deals with them all as his children.
〈皆使和而無欲，如嬰兒也。夫天地設位，聖人成能，人謀鬼謀，百姓與能者，能者與之，資者取之，能大則大，資貴則貴，物有其宗，事有其主，如此則可冕旒充目而不懼於欺，黈纊塞耳而無戚於慢，又何為勞一身之聰明，以察百姓之情哉。夫以明察物，物亦競以其明應之，以不信察物，物亦競以其不信應之。夫天下之 心，不必同其所應，不敢異則莫肯用其情矣，甚矣害之大也，莫大於用其明矣。夫在智則人與之訟，在力則人與之爭。智不出於人而立乎訟地則窮矣；力不出於人而立乎爭地則危矣。未有能使人無用其智力乎己者也，如此則己以一敵人，而人以千萬敵己也。若乃多其法網，煩其刑罰，塞其徑路，攻其幽宅，則萬物失其自然，百姓喪其手足，鳥亂於上，魚亂於下。是以聖人之於天下歙歙焉，心無所主也，為天下渾心焉，意無所適莫也。無所察焉，百姓何避，無所求焉，百姓何應， 無避無應，則莫不用其情矣。人無為舍其所能，而為其所不能，舍其所長，而為其所短，如此，則言者言其所知，行者行其所能，百姓各皆注其耳目焉，吾皆孩之而已。〉
五十章
出生入死。
〈出生地，入死地。〉
生之徒，十有三；死之徒，十有三；人之生，動之死地，亦十有三。夫何故？以其生生之厚。蓋聞善攝生者，陸行不遇兕虎，入軍不被甲兵；兕無所投其角，虎無所措其爪，兵無所容其刃。夫何故？以其無死地。
(The value set on life)
Men come forth and live; they enter (again) and die.
Of every ten three are ministers of life (to themselves); and three are ministers of death.
There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life.
But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death.
〈十有三，猶云十分有三分，取其生道，全生之極，十分有三耳。取死之道，全死之極，亦十分有三耳。而民生生之厚，更之無生之地焉，善攝生者無以生為 生，故無死地也。器之害者，莫甚乎兵戈，獸之害者，莫甚乎兕虎，而令兵戈無所容其鋒刃，虎兕無所措其爪角，斯誠不以欲累其身者也，何死地之有乎。夫蚖蟺以 淵為淺，而鑿穴其中，鷹鸇以山為卑，而增巢其上，矰繳不能及，網罟不能到，可謂處於無死地矣，然而卒以甘餌，乃入於無生之地，豈非生生之厚乎，故物茍不以 求離其本，不以欲渝其真，雖入軍而不害，陸行而不可犯也，赤子之可則而貴信矣。〉
五十一章
道生之，德畜之，物形之，勢成之。
〈物生而後畜，畜而後形，形而後成，何由而生？道也；何得而畜？德也；何由而形？物也；何使而成，勢也。唯因也，故能無物而不形；唯勢也，故能無物而不成。凡物之所以生，功之所以成，皆有所由，有所由焉，則莫不由乎道也。故推而極之，亦至道也。隨其所因，故各有稱焉。〉
是以萬物莫不尊道而貴德。
〈道者，物之所由也。德者，物之所得也。由之乃得，故曰不得不失，尊之則害，不得不貴也。〉
道之尊，德之貴，夫莫之命而常自然。
〈命並作爵。〉
故道生之，德畜之。長之育之，亭之毒之，蓋之覆之。
〈謂成其實，各得其庇蔭，不傷其體矣。〉
生而不有，為而不恃，
〈為而不有。〉
長而不宰。是謂玄德。
(The operation (of the Dao) in nourishing things)
All things are produced by the Dao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore all things without exception honour the Dao, and exalt its outflowing operation.
This honouring of the Dao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute.
Thus it is that the Dao produces (all things), nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them, and overspreads them.
It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them; - this is called its mysterious operation.
〈有德而不知其主也，出乎幽冥，是以謂之玄德也。〉
五十二章
天下有始，以為天下母。
〈善始之則善養畜之矣，故天下有始則可以為天下母矣。(按此段注文原脫，據樓宇烈補。)
〉既得其母，以知其子，既知其子，復守其母，沒身不殆。
〈母，本也，子，末也。得本以知末，不舍本以逐末也。〉
塞其兌，閉其門，
〈兌，事欲之所由生；門，事欲之所由從也。〉
終身不勤。
〈無事永逸，故終身不勤也。〉
開其兌，濟其事，終身不救。
〈不閉其原而濟其事，故雖終身不救。〉
見小曰明，守柔曰強。
〈為治之功不在大，見大不明，見小乃明。守强不强，守柔乃强也。〉
用其光，
〈顯道以去民迷。〉
復歸其明，
〈不明察也。〉
無遺身殃，是為習常。
(Returning to the source)
(The Dao) which originated all under the sky is to be considered as the mother of them all.
When the mother is found, we know what her children should be. When one knows that he is his mother's child, and proceeds to guard (the qualities of) the mother that belong to him, to the end of his life he will be free from all peril.
Let him keep his mouth closed, and shut up the portals (of his nostrils), and all his life he will be exempt from laborious exertion. Let him keep his mouth open, and (spend his breath) in the promotion of his affairs, and all his life there will be no safety for him.
The perception of what is small is (the secret of clear- sightedness; the guarding of what is soft and tender is (the secret of) strength.
Who uses well his light,
Reverting to its (source so) bright,
Will from his body ward all blight,
And hides the unchanging from men's sight.
〈道之常也。〉
五十三章
使我介然有知，行於大道，唯施是畏。
〈言若使我可介然有知，行大道於天下，唯施為之是畏也。〉
大道甚夷，而民好徑。
〈言大道蕩然正平，而民猶尚舍之而不由，好從邪徑，況復施為以塞大道之中乎。故曰，大道甚夷，而民好徑。〉
朝甚除，
〈朝，宮室也。除，潔好也。〉
田甚蕪，倉甚虛；
〈朝甚除，則田甚蕪，倉甚虛，設一而眾害生也。〉
服文綵，帶利劍，厭飲食，財貨有餘；是為盜夸。非道也哉！
(Increase of evidence)
If I were suddenly to become known, and (put into a position to) conduct (a government) according to the Great Dao, what I should be most afraid of would be a boastful display.
The great Dao (or way) is very level and easy; but people love the by-ways.
Their court(-yards and buildings) shall be well kept, but their fields shall be ill-cultivated, and their granaries very empty. They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of property and wealth; - such (princes) may be called robbers and boasters. This is contrary to the Dao surely!
〈凡物不以其道得之，則皆邪也，邪則盜也。夸而不以其道得之，竊位也，故舉非道以明非道，則皆盜夸也。〉
五十四章
善建者不拔，
〈固其根而後營其末，故不拔也。〉
善抱者不脫，
〈不貪於多，齊其所能，故不脫也。〉
子孫以祭祀不輟。
〈子孫傳此道以祭祀則不輟也。〉
修之於身，其德乃真；修之於家，其德乃餘；
〈以身及人也，修之身則真，修之家則有餘，修之不廢，所施轉大。〉
修之於鄉，其德乃長；修之於國，其德乃豐；修之於天下，其德乃普。故以身觀身，以家觀家，以鄉觀鄉，以國觀國，
〈彼皆然也。〉
以天下觀天下。
〈以天下百姓心觀天下之道也，天下之道，逆順吉凶，亦皆如人之道也。〉
吾何以知天下然哉？以此。
(The cultivation (of the Dao), and the observation (of its effects))
What (Dao's) skilful planter plants
Can never be uptorn;
What his skilful arms enfold,
From him can never be borne.
Sons shall bring in lengthening line,
Sacrifices to his shrine.
Dao when nursed within one's self,
His vigour will make true;
And where the family it rules
What riches will accrue!
The neighbourhood where it prevails
In thriving will abound;
And when 'tis seen throughout the state,
Good fortune will be found.
Employ it the kingdom o'er,
And men thrive all around.
In this way the effect will be seen in the person, by the observation of different cases; in the family; in the neighbourhood; in the state; and in the kingdom.
How do I know that this effect is sure to hold thus all under the sky? By this (method of observation).
〈此上之所云也。言吾何以得知天下乎，察己以知之，不求於外也，所謂不出戶以知天下者也。〉
五十五章
含德之厚，比於赤子。蜂蠆虺蛇不螫，猛獸不據，攫鳥不搏。
〈赤子無求無欲，不犯眾物，故毒蟲之物無犯之人也。含德之厚者，不犯於物，故無物以損其全也。〉
骨弱筋柔而握固。
〈以柔弱之故，故握能周固。〉
未知牝牡之合而全作，
〈作，長也。無物以損其身，故能全長也。言含德之厚者，無物可以損其德、渝其真，柔弱不爭而不摧折，皆若此也。〉
精之至也。終日號而不嗄，
〈無爭欲之心，故終日出聲而不嗄也。〉
和之至也。知和曰常，
〈物以和為常，故知和則得常也。〉
知常曰明。
〈不皦不昧，不溫不涼，此常也。無形不可得而見，曰明也。〉
益生曰祥。
〈生不可益，益之則夭也。〉
心使氣曰強。
〈心宜無有，使氣則強。〉
物壯則老，謂之不道，不道早已。
(The mysterious charm)
He who has in himself abundantly the attributes (of the Dao) is like an infant. Poisonous insects will not sting him; fierce beasts will not seize him; birds of prey will not strike him.
(The infant's) bones are weak and its sinews soft, but yet its grasp is firm. It knows not yet the union of male and female, and yet its virile member may be excited; - showing the perfection of its physical essence. All day long it will cry without its throat becoming hoarse; - showing the harmony (in its constitution).
To him by whom this harmony is known,
(The secret of) the unchanging (Dao) is shown,
And in the knowledge wisdom finds its throne.
All life-increasing arts to evil turn;
Where the mind makes the vital breath to burn,
(False) is the strength, (and o'er it we should mourn.)
When things have become strong, they (then) become old, which may be said to be contrary to the Dao. Whatever is contrary to the Dao soon ends.
五十六章
知者不言，
〈因自然也。〉
言者不知。
〈造事端也。〉
塞其兌，閉其門，挫其銳，
〈含守質也。〉
解其分，
〈除爭原也。〉
和其光，
〈無所特顯，則物無所偏爭也。〉
同其塵，
〈無所特賤，則物無所偏恥也。〉
是謂玄同。故不可得而親，不可得而疏；
〈可得而親，則可得而疏也。〉
不可得而利，不可得而害；
〈可得而利，則可德而害也。〉
不可得而貴，不可得而賤。
〈可得而貴，則可得而賤也。〉
故為天下貴。
(The mysterious excellence)
He who knows (the Dao) does not (care to) speak (about it); he who is (ever ready to) speak about it does not know it.
He (who knows it) will keep his mouth shut and close the portals (of his nostrils). He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and bring himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.'
(Such an one) cannot be treated familiarly or distantly; he is beyond all consideration of profit or injury; beyond all consideration of nobility or meanness: - he is the noblest man under heaven.
〈無物可以加之也。〉
五十七章
以正治國，以奇用兵，以無事取天下。
〈以道治國則國平，以正治國則奇正起也，以無事則能取天下也。上章云：其取天下者，常以無事，及其有事，又不足以取天下也。故以正治國則不足以取天下，而以奇用兵也。夫以道治國，崇本以息末，以正治國，立辟以攻末，本不立而末淺，民無所及，故必至於奇用兵也。〉
吾何以知其然哉？以此。天下多忌諱，而民彌貧；民多利器，國家滋昬；
〈利器，凡所以利己之器也。民强則國家弱。〉
人多伎巧，奇物滋起；
〈民多智慧則巧偽生，巧偽生則邪事起。〉
法令滋彰，盜賊多有。
〈立正欲以息邪，而奇兵用；多忌諱欲以恥貧，而民彌貧；利器欲以强國者也，而國愈昬多。皆舍本以治末，故以致此也。〉
故聖人云﹕「我無為而民自化，我好靜而民自正，我無事而民自富，我無欲而民自樸。」
(The genuine influence)
A state may be ruled by (measures of) correction; weapons of war may be used with crafty dexterity; (but) the kingdom is made one's own (only) by freedom from action and purpose.
How do I know that it is so? By these facts: - In the kingdom the multiplication of prohibitive enactments increases the poverty of the people; the more implements to add to their profit that the people have, the greater disorder is there in the state and clan; the more acts of crafty dexterity that men possess, the more do strange contrivances appear; the more display there is of legislation, the more thieves and robbers there are.
Therefore a sage has said, 'I will do nothing (of purpose), and the people will be transformed of themselves; I will be fond of keeping still, and the people will of themselves become correct. I will take no trouble about it, and the people will of themselves become rich; I will manifest no ambition, and the people will of themselves attain to the primitive simplicity.'
〈上之所欲，民從之速也。我之所欲，唯無欲而民亦無欲而自樸也。此四者，崇本以息末也。〉
五十八章
其政悶悶，其民淳淳；
〈言善治政者，無形無名，無事無政可舉，悶悶然，卒至於大治，故曰，其政悶悶也。其民無所爭競，寬大淳淳，故曰，其民淳淳也。〉
其政察察，其民缺缺。
〈立刑名，明賞罰，以檢姦偽，故曰察察也。殊類分析，民懷爭競，故曰，其民缺缺也。〉
禍兮福之所倚，福兮禍之所伏。孰知其極？其無正。
〈言誰知善治之極乎！唯無可正舉，無可形名，悶悶然而天下大化，是其極也。〉
正復為奇，
〈以正治國，則便復以奇用兵矣。故曰，正復為奇。〉
善復為妖。
〈立善以和萬物，則便復有妖之患也。〉
人之迷，其日固久。
〈言人之迷惑失道，固久矣。不可便正善治以責。〉
是以聖人方而不割，
〈以方導物，舍去其邪，不以方割物，所謂大方無隅。〉
廉而不劌，
〈廉，清廉也；劌，傷也。以清廉清民，令去其邪，令去其汙，不以清廉劌傷於物也。〉
直而不肆，
〈以直導物，令去其僻，而不以直激沸於物也。所謂大直若屈也。〉
光而不燿。
(Transformation according to circumstances)
The government that seems the most unwise,
Oft goodness to the people best supplies;
That which is meddling, touching everything,
Will work but ill, and disappointment bring.
Misery! - happiness is to be found by its side! Happiness! - misery lurks beneath it! Who knows what either will come to in the end?
Shall we then dispense with correction? The (method of) correction shall by a turn become distortion, and the good in it shall by a turn become evil. The delusion of the people (on this point) has indeed subsisted for a long time.
Therefore the sage is (like) a square which cuts no one (with its angles); (like) a corner which injures no one (with its sharpness). He is straightforward, but allows himself no license; he is bright, but does not dazzle.
〈以光鑑其所以迷，不以光照求其隱慝也，所謂明道若昧也，此皆崇本以息末，不攻而使復之也。〉
五十九章
治人事天，莫若嗇。
〈莫若，猶莫過也。嗇，農夫，農人之治田務，去其殊類，歸於齊一也。全其自然，不急其荒病，除其所以荒病，上承天命，下綏百姓，莫過於此。〉
夫唯嗇，是謂早服；
〈早服，常也。〉
早服謂之重積德；
〈唯重積德，不欲銳速，然後乃能使早服其常，故曰早服謂之重積德者也。〉
重積德則無不克，無不克則莫知其極；
〈道無窮也。〉
莫知其極，可以有國；
〈以有窮而莅國，非能有國也。〉
有國之母，可以長久；
〈國之所以安謂之母，重積德是唯圖其根，然後營末，乃得其終也。〉
是謂深根固柢，長生久視之道。
(Guarding the Dao)
For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation.
It is only by this moderation that there is effected an early return (to man's normal state). That early return is what I call the repeated accumulation of the attributes (of the Dao). With that repeated accumulation of those attributes, there comes the subjugation (of every obstacle to such return). Of this subjugation we know not what shall be the limit; and when one knows not what the limit shall be, he may be the ruler of a state.
He who possesses the mother of the state may continue long. His case is like that (of the plant) of which we say that its roots are deep and its flower stalks firm: - this is the way to secure that its enduring life shall long be seen.
六十章
治大國，若烹小鮮。
〈不擾也，躁則多害，靜則全真，故其國彌大，而其主彌靜，然後乃能廣得眾心矣。〉
以道莅天下，其鬼不神；
〈治大國則若烹小鮮，以道蒞天下則其鬼不神也。〉
非其鬼不神，其神不傷人；
〈神不害自然也，物守自然則神無所加，神無所加則不知神之為神也。〉
非其神不傷人，聖人亦不傷人。
〈道洽則神不傷人，神不傷人則不知神之為神。道洽則聖人亦不傷人，聖人不傷人則不知聖人之為聖也。猶云，不知神之為神，亦不知聖人之為聖也。夫恃威網以使物者，治之衰也。使不知神聖之為神聖，道之極也。〉
夫兩不相傷，故德交歸焉。
(Occupying the throne)
Governing a great state is like cooking small fish.
Let the kingdom be governed according to the Dao, and the manes of the departed will not manifest their spiritual energy. It is not that those manes have not that spiritual energy, but it will not be employed to hurt men. It is not that it could not hurt men, but neither does the ruling sage hurt them.
When these two do not injuriously affect each other, their good influences converge in the virtue (of the Dao).
〈神不傷人，聖人亦不傷人，聖人不傷人，神亦不傷人。故曰，兩不相傷也。神聖合道，交歸之也。〉
六十一章
大國者下流，
〈江海居大而處下，則百川流之，大國居大而處下，則天下流之，故曰，大國下流也。〉
天下之交。
〈天下所歸會也。〉
天下之牝，
〈靜而不求，物自歸之也。〉
牝常以靜勝牡，以靜為下。
〈以其靜故能為下也。牝，雌也。雄躁動貪欲，雌常以靜，故能勝雄也。以其靜復能為下，故物歸之也。〉故大國以下小國，
〈大國以下，猶云以大國下小國。〉
則取小國；
〈小國則附之。〉
小國以下大國，則取大國。
〈大國納之也。〉
故或下以取，或下而取。
〈言唯修卑下，然後乃各得其所。〉
大國不過欲兼畜人，小國不過欲入事人。夫兩者各得其所欲，大者宜為下。
(The attribute of humility)
What makes a great state is its being (like) a low-lying, down- flowing (stream); - it becomes the centre to which tend (all the small states) under heaven.
(To illustrate from) the case of all females: - the female always overcomes the male by her stillness. Stillness may be considered (a sort of) abasement.
Thus it is that a great state, by condescending to small states, gains them for itself; and that small states, by abasing themselves to a great state, win it over to them. In the one case the abasement leads to gaining adherents, in the other case to procuring favour.
The great state only wishes to unite men together and nourish them; a small state only wishes to be received by, and to serve, the other. Each gets what it desires, but the great state must learn to abase itself.
〈小國修下自全而已，不能令天下歸之，大國修下則天下歸之。故曰，各得其所欲，則大者宜為下也。〉
六十二章
道者萬物之奧。
〈奧，猶曖也。可得庇蔭之辭。 〉
善人之寶，
〈寶以為用也。〉
不善人之所保。
〈保以全也。〉
美言可以市，尊行可以加人。
〈言道無所不先，物無有貴於此也。雖有珍寶璧馬，無以匹之，美言之則可以奪眾貨之賈，故曰，美言可以市也，尊行之則千里之外應之，故曰，可以加於人也。〉
人之不善，何棄之有？
〈不善當保道以免放。〉
故立天子，置三公，
〈言以尊行道也。〉
雖有拱璧以先駟馬，不如坐進此道。
〈此道，上之所云也。言故立天子、置三公，尊其位、重其人，所以為道也。物無有貴於此者。故雖有拱抱寶璧以先，駟馬而進之，不如坐而進此道也。〉
古之所以貴此道者何？不曰以求得，有罪以免邪？故為天下貴。
(Practising the Dao)
Dao has of all things the most honoured place.
No treasures give good men so rich a grace;
Bad men it guards, and doth their ill efface.
(Its) admirable words can purchase honour; (its) admirable deeds can raise their performer above others. Even men who are not good are not abandoned by it.
Therefore when the sovereign occupies his place as the Son of Heaven, and he has appointed his three ducal ministers, though (a prince) were to send in a round symbol-of-rank large enough to fill both the hands, and that as the precursor of the team of horses (in the court-yard), such an offering would not be equal to (a lesson of) this Dao, which one might present on his knees.
Why was it that the ancients prized this Dao so much? Was it not because it could be got by seeking for it, and the guilty could escape (from the stain of their guilt) by it? This is the reason why all under heaven consider it the most valuable thing.
〈以求則得求，以免則得免，無所而不施，故為天下貴也。〉
六十三章
為無為，事無事，味無味。
〈以無為為居，以不言為教，以恬淡為味，治之極也。〉
大小多少，報怨以德。
〈小怨則不足以報，大怨則天下之所欲誅，順天下之所同者，德也。〉
圖難於其易，為大於其細；天下難事必作於易，天下大事必作於細。是以聖人終不為大，故能成其大。夫輕諾必寡信，多易必多難。是以聖人猶難之，
〈以聖人之才猶尚難於細易，況非聖人之才而欲忽於此乎，故曰，猶難之也。〉
故終無難矣
(Thinking in the beginning)
(It is the way of the Dao) to act without (thinking of) acting; to conduct affairs without (feeling the) trouble of them; to taste without discerning any flavour; to consider what is small as great, and a few as many; and to recompense injury with kindness.
(The master of it) anticipates things that are difficult while they are easy, and does things that would become great while they are small. All difficult things in the world are sure to arise from a previous state in which they were easy, and all great things from one in which they were small. Therefore the sage, while he never does what is great, is able on that account to accomplish the greatest things.
He who lightly promises is sure to keep but little faith; he who is continually thinking things easy is sure to find them difficult. Therefore the sage sees difficulty even in what seems easy, and so never has any difficulties.
六十四章
其安易持，其未兆易謀。
〈以其安不忘危，持之不忘亡，謀之無功之勢，故曰易也。〉
其脆易泮，其微易散。
〈雖失無入有，以其微脆之故，未足以興大功，故易也。此四者，皆說慎終也。不可以無之故而不持，不可以微之故而弗散也。無而弗持則生有焉，微而不散則生大焉。故慮終之患，如始之禍，則無敗事。〉
為之於未有，
〈謂其安未兆也。〉
治之於未亂。
〈謂微脆也。〉
合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下。為者敗之，執者失之。
〈當以慎終除微，慎微除亂，而以施為治之，形名執之，反生事原，巧辟滋作，故敗失也。〉
是以聖人無為故無敗，無執故無失。民之從事，常於幾成而敗之。
〈不慎終也。〉
慎終如始，則無敗事。是以聖人欲不欲，不貴難得之貨；
〈好欲雖微，爭尚為之，興難得之貨雖細，貪盜為之起也。〉
學不學，復眾人之所過。
〈不學而能者，自然也，喻於不學者，過也。故學不學，以復眾人之過。〉
以輔萬物之自然，而不敢為。
(Guarding the minute)
That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun.
The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step.
He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose his bold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them.
Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own).
六十五章
古之善為道者，非以明民，將以愚之。
〈明謂多見巧詐，蔽其樸也。愚謂無知守真，順自然也。〉
民之難治，以其智多。
〈多智巧詐，故難治也。〉
故以智治國，國之賊，
〈智，猶治也，以智而治國，所以謂之賊者，故謂之智也。民之難治，以其多智也，當務塞兌閉門，令無知無欲，而以智術動民。邪心既動，復以巧術防民之偽，民知其術，防隨而避之，思惟密巧，奸偽益滋，故曰，以智治國，國之賊也。〉
不以智治國，國之福。知此兩者亦稽式。常知稽式，是謂玄德。玄德深矣，遠矣，
〈稽，同也。今古之所同，則而不可廢，能知稽式，是謂玄德，玄德深矣，遠矣。〉
與物反矣，
〈反其真也。〉
然後乃至大順。
(Pure, unmixed excellence)
The ancients who showed their skill in practising the Dao did so, not to enlighten the people, but rather to make them simple and ignorant.
The difficulty in governing the people arises from their having much knowledge. He who (tries to) govern a state by his wisdom is a scourge to it; while he who does not (try to) do so is a blessing.
He who knows these two things finds in them also his model and rule. Ability to know this model and rule constitutes what we call the mysterious excellence (of a governor). Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him.
六十六章
江海所以能為百谷王者，以其善下之，故能為百谷王。是以欲上民，必以言下之。欲先民，必以身後之。是以聖人處上而民不重，處前而民不害。是以天下樂推而不厭，以其不爭，故天下莫能與之爭。
(Putting one's self last)
That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they; - it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.
In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them.
Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.
六十七章
天下皆謂我道大，似不肖。夫唯大，故似不肖。若肖，久矣其細也夫！
〈久矣其細，猶曰其細久矣。肖，則失其所以為大矣。故曰，若肖久矣，其細也夫。〉
我有三寶，持而保之。一曰慈，二曰儉，三曰不敢為天下先。 慈故能勇，
〈夫慈，以陳則勝，以守則固，故能勇也。〉
儉故能廣，
〈節儉愛費，天下不匱，故能廣也。〉
不敢為天下先，故能成器長。
〈唯後外其身，為物所歸，然後乃能立成器為天下利，為物之長也。〉
今舍慈且勇，
〈且，猶取也。〉
舍儉且廣，舍後且先，死矣！ 夫慈以戰則勝，
〈相慜而不避於難，故勝也。〉
以守則固。天將救之，以慈衛之。
(Three precious things)
All the world says that, while my Dao is great, it yet appears to be inferior (to other systems of teaching).
Now it is just its greatness that makes it seem to be inferior. If it were like any other (system), for long would its smallness have been known!
But I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking precedence of others.
With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour. Now-a-days they give up gentleness and are all for being bold; economy, and are all for being liberal; the hindmost place, and seek only to be foremost; - (of all which the end is) death.
Gentleness is sure to be victorious even in battle, and firmly to maintain its ground. Heaven will save its possessor, by his (very) gentleness protecting him.
六十八章
善為士者不武，
〈士，卒之帥也。武，尚先陵人也。〉
善戰者不怒，
〈後而不先，應而不唱，故不在怒。〉
善勝敵者不與，
〈不與爭也。〉
善用人者為之下，是謂不爭之德，是謂用人之力，
〈用人而不為之下，則力不為用也。〉
是謂配天古之極。
(Matching heaven)
He who in (Dao's) wars has skill
Assumes no martial port;
He who fights with most good will
To rage makes no resort.
He who vanquishes yet still
Keeps from his foes apart;
He whose hests men most fulfil
Yet humbly plies his art.
Thus we say, 'He never contends,
And therein is his might.'
Thus we say, 'Men's wills he bends,
That they with him unite.'
Thus we say, 'Like Heaven's his ends,
No sage of old more bright.'
六十九章
用兵有言﹕「吾不敢為主而為客，不敢進寸而退尺。」是謂行無行，
〈彼遂不止。
〉 攘無臂，扔無敵，
〈行，謂行陳也，言以謙退哀慈，不敢為物先，用戰猶行無行，攘無臂，執無兵，扔無敵也，言無有與之抗也。〉
執無兵。 禍莫大於輕敵，輕敵幾喪吾寶。
〈言吾哀慈謙退，非欲以取强，無敵於天下也。不得已而卒至於無敵，斯乃吾之所以為大禍也。寶，三寶也，故曰，幾亡吾寶。〉
故抗兵相加，哀者勝矣。
(The use of the mysterious (Dao))
A master of the art of war has said, 'I do not dare to be the host (to commence the war); I prefer to be the guest (to act on the defensive). I do not dare to advance an inch; I prefer to retire a foot.' This is called marshalling the ranks where there are no ranks; baring the arms (to fight) where there are no arms to bare; grasping the weapon where there is no weapon to grasp; advancing against the enemy where there is no enemy.
There is no calamity greater than lightly engaging in war. To do that is near losing (the gentleness) which is so precious. Thus it is that when opposing weapons are (actually) crossed, he who deplores (the situation) conquers.
〈抗，舉也；加，當也。哀者，必相惜而不趣利避害，故必勝。〉
七十章
吾言甚易知，甚易行。天下莫能知，莫能行。
〈可不出戶窺牖而知，故曰甚易知也。無為而成，故曰甚易行也。惑於躁欲，故曰，莫之能知也。迷於榮利，故曰，莫之能行也。〉
言有宗，事有君。
〈宗，萬物之宗也。君，萬物之主也。〉
夫唯無知，是以不我知。
〈以其言有宗、事有君之故，故有知之人不得不知之也。〉
知我者希，則我者貴。
〈唯深，故知者希也；知我益希，我亦無匹。故曰，知我者希則我者貴也。〉
是以聖人被褐懷玉。
(The difficulty of being (rightly) known)
My words are very easy to know, and very easy to practise; but there is no one in the world who is able to know and able to practise them.
There is an originating and all-comprehending (principle) in my words, and an authoritative law for the things (which I enforce). It is because they do not know these, that men do not know me.
They who know me are few, and I am on that account (the more) to be prized. It is thus that the sage wears (a poor garb of) hair cloth, while he carries his (signet of) jade in his bosom.
〈被褐者，同其塵，懷玉者，寶其真也。聖人之所以難知，以其同塵而不殊，懷玉而不渝，故難知而為貴也。〉
七十一章
知不知上，不知知病。
〈不知知之不足任則病也。〉
夫唯病病，是以不病。聖人不病，以其病病，是以不病。
(The disease of knowing)
To know and yet (think) we do not know is the highest (attainment); not to know (and yet think) we do know is a disease.
It is simply by being pained at (the thought of) having this disease that we are preserved from it. The sage has not the disease. He knows the pain that would be inseparable from it, and therefore he does not have it.
七十二章
民不畏威，則大威至。無狎其所居，無厭其所生。
〈清靜無為謂之居，謙後不盈謂之生，離其清淨，行其躁欲，棄其謙後，任其威權，則物擾而民僻，威不能復制民，民不能堪其威，則上下大潰矣，天誅將至。故曰，民不畏威，則大威至。無狎其所居，無厭其所生，言威力不可任也。〉
夫唯不厭，
〈不自厭也。〉
是以不厭。
〈不自厭，是以天下莫之厭。〉
是以聖人自知不自見，
〈不自見其所知，以光耀行威也。〉
自愛不自貴；
〈自貴則物狎厭居生。〉
故去彼取此。
(Loving one's self)
When the people do not fear what they ought to fear, that which is their great dread will come on them.
Let them not thoughtlessly indulge themselves in their ordinary life; let them not act as if weary of what that life depends on.
It is by avoiding such indulgence that such weariness does not arise.
Therefore the sage knows (these things) of himself, but does not parade (his knowledge); loves, but does not (appear to set a) value on, himself. And thus he puts the latter alternative away and makes choice of the former.
七十三章
勇於敢則殺，
〈必不得其死也。〉
勇於不敢則活。
〈必齊命也。〉
此兩者，或利或害。
〈俱勇而所施者異，利害不同，故曰，或利或害也。〉
天之所惡，孰知其故？是以聖人猶難之。
〈孰，誰也。言誰能知天下之所惡意故邪？其唯聖人。夫聖人之明，猶難於勇敢，況無聖人之明而欲行之也。故曰，猶難之也。〉
天之道，不爭而善勝，
〈天唯不爭，故天下莫能與之爭。〉
不言而善應，
〈順則吉，逆則凶，不言而善應也。〉
不召而自來，
〈處下則物自歸。〉
繟然而善謀。
〈垂象而見吉凶，先事而設誠，安而不忘危，未召而謀之，故曰，繟然而善謀也。〉
天網恢恢，疏而不失。
(Allowing men to take their course)
He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But
When Heaven's anger smites a man,
Who the cause shall truly scan?
On this account the sage feels a difficulty (as to what to do in the former case).
It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in (obtaining a reply); does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.
七十四章
民不畏死，奈何以死懼之？若使民常畏死，而為奇者，吾得執而殺之，孰敢？
〈詭異亂群謂之奇也。〉
常有司殺者殺，夫代司殺者殺，是謂代大匠斲。 夫代大匠斲者，希有不傷其手矣。
(Restraining delusion)
The people do not fear death; to what purpose is it to (try to) frighten them with death? If the people were always in awe of death, and I could always seize those who do wrong, and put them to death, who would dare to do wrong?
There is always One who presides over the infliction death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands!
〈為逆順者之所惡忿也，不仁者人之所疾也。故曰，常有司殺也。〉
七十五章
民之饑，以其上食稅之多，是以饑。民之難治，以其上之有為，是以難治。民之輕死，以其上求生之厚，是以輕死。夫唯無以生為者，是賢於貴生。
(How greediness injures)
The people suffer from famine because of the multitude of taxes consumed by their superiors. It is through this that they suffer famine.
The people are difficult to govern because of the (excessive) agency of their superiors (in governing them). It is through this that they are difficult to govern.
The people make light of dying because of the greatness of their labours in seeking for the means of living. It is this which makes them think light of dying. Thus it is that to leave the subject of living altogether out of view is better than to set a high value on it.
〈言民之所以僻，治之所以亂，皆由上不由其下也，民從上也。〉
七十六章
人之生也柔弱，其死也堅強。 萬物草木之生也柔脆，其死也枯槁。 故堅強者死之徒，柔弱者生之徒。 是以兵強則不勝，
〈强兵以暴於天下者，物之所惡也，故必不得勝。〉
木強則兵。
〈物所加也。〉
強大處下，
〈木之本也。〉
柔弱處上。
(A warning against (trusting in) strength)
Man at his birth is supple and weak; at his death, firm and strong. (So it is with) all things. Trees and plants, in their early growth, are soft and brittle; at their death, dry and withered.
Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life.
Hence he who (relies on) the strength of his forces does not conquer; and a tree which is strong will fill the out-stretched arms, (and thereby invites the feller.)
Therefore the place of what is firm and strong is below, and that of what is soft and weak is above.
〈枝條是也。〉
七十七章
天之道，其猶張弓與？高者抑之，下者舉之；有餘者損之，不足者補之。天之道，損有餘而補不足。 人之道則不然，
〈與天地合德，乃能包之，如天之道。如人之量，則各有其身，不得相均，如惟無身無私乎，自然然後乃能與天地合德。〉
損不足以奉有餘。 孰能有餘以奉天下？唯有道者。 是以聖人為而不恃，功成而不處，其不欲見賢。
(The way of heaven)
May not the Way (or Dao) of Heaven be compared to the (method of) bending a bow? The (part of the bow) which was high is brought low, and what was low is raised up. (So Heaven) diminishes where there is superabundance, and supplements where there is deficiency.
It is the Way of Heaven to diminish superabundance, and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance.
Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of the Dao!
Therefore the (ruling) sage acts without claiming the results as his; he achieves his merit and does not rest (arrogantly) in it: - he does not wish to display his superiority.
〈言唯能處盈而全虛，損有以補無，和光同塵，蕩而均者，唯其道也。是以聖人不欲示其賢以均天下。〉
七十八章
天下莫柔弱於水，而攻堅強者，莫之能勝，其無以易之。
〈以，用也。其，謂水也。言用水之柔弱，無物可以易之也。〉
弱之勝強，柔之勝剛，天下莫不知莫能行。是以聖人云﹕「受國之垢，是謂社稷主；受國不祥，是為天下王。」正言若反。
(Things to be believed)
There is nothing in the world more soft and weak than water, and yet for attacking things that are firm and strong there is nothing that can take precedence of it; - for there is nothing (so effectual) for which it can be changed.
Every one in the world knows that the soft overcomes the hard, and the weak the strong, but no one is able to carry it out in practice.
Therefore a sage has said,
'He who accepts his state's reproach,
Is hailed therefore its altars' lord;
To him who bears men's direful woes
They all the name of King accord.'
Words that are strictly true seem to be paradoxical.
七十九章
和大怨，必有餘怨，
〈不明理其契，以致大怨已至。而德和之，其傷不復，故有餘怨也。〉
安可以為善？是以聖人執左契，
〈左契，防怨之所由生也。〉
而不責於人。有德司契，
〈有德之人念思其契，不念怨生而後責於人也。〉
無德司徹。
〈徹，司人之過也。〉
天道無親，常與善人。
(Adherence to bond or covenant)
When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)?
Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Dao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself.
In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.
八十章
小國寡民，
〈國既小，民又寡，尚可使反古，況國大民眾乎？故舉小國而言也。〉
使有什伯之器而不用，
〈言使民雖有什伯之器而無所用，何患不足也。〉
使民重死而不遠徙。
〈使民不用，惟身是寶，不貪貨賂，故各安其居，重死而不遠徙也。〉
雖有舟輿，無所乘之；雖有甲兵，無所陳之。 使人復結繩而用之，甘其食，美其服，安其居，樂其俗。鄰國相望，雞犬之聲相聞，民至老死，不相往來。
(Standing alone)
In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them; I would make the people, while looking on death as a grievous thing, yet not remove elsewhere (to avoid it).
Though they had boats and carriages, they should have no occasion to ride in them; though they had buff coats and sharp weapons, they should have no occasion to don or use them.
I would make the people return to the use of knotted cords (instead of the written characters).
They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment.
There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it.
〈無所欲求。〉
八十一章
信言不美，
〈實在質也。〉
美言不信。
〈本在樸也。〉
善者不辯，辯者不善。 知者不博，
〈極在一也。〉
博者不知。 聖人不積，
〈無私自有，唯善是與，任物而已。〉
既以為人己愈有，
〈物所尊也。〉
既以與人己愈多。
〈物所歸也。〉
天之道，利而不害；
〈動常生成之也。〉
聖人之道，為而不爭。
(The manifestation of simplicity)
Sincere words are not fine; fine words are not sincere. Those who are skilled (in the Dao) do not dispute (about it); the disputatious are not skilled in it. Those who know (the Dao) are not extensively learned; the extensively learned do not know it.
The sage does not accumulate (for himself). The more that he expends for others, the more does he possess of his own; the more that he gives to others, the more does he have himself.
With all the sharpness of the Way of Heaven, it injures not; with all the doing in the way of the sage he does not strive.
〈順天之利不相傷也。〉
跋[1]
晁說之跋[1]
王弼老子道德經二卷，真得老子之學歟，蓋嚴君平指歸之流也。其言仁義與禮，不能自用，必待道以用之，天地萬物各得於一，豈特有功於老子哉。凡百學者，蓋不可不知乎此也。予於是知弼本深於老子，而易則末矣。其於易，多假諸老子之旨，而老子無資於易者，其有餘不足之迹，斷可見也。嗚呼，學其難哉！弼知佳兵者不祥之器，至於戰勝，以喪禮處之，非老子之言，乃不知常善救人，故無棄人；常善救物，故無棄物。獨得諸河上公，而古本無有也。賴傅弈能辯之爾。然弼題是書曰道德經，不析乎道德，而上下之，猶近於古歟！其文字則多謬誤，殆有不可讀者，令人惜之。嘗謂，弼之於老子，張湛之於列子，郭象之於莊子，杜預之於左氏，范甯之於穀梁，毛萇之於詩，郭璞之於爾雅，完然成一家之學，後世雖有作者，未易加也。予既繕寫弼書，并以記之。
政和乙未十月丁丑 嵩山晁說之鄜畤記。
熊克跋[1]
克伏誦咸平聖語，有曰：「老子道德經治世之要，明皇解雖燦然可觀，王弼所注，言簡意深，真得老氏清淨之旨。」
克自此求弼所注甚力，而近世希有，蓋久而後得之，往歲攝建寧學官，嘗以刊行，既又得晁以道先生所題本，不分道德而上下之，亦無篇目，喜其近古，繕寫藏之，乾道庚寅，分教京口，復鏤板以傳，若其字之謬訛，前人已不能證，克焉敢輒易，姑俟夫知者。
三月二十四日 左從事郎充鎮江府府學教授熊克謹記
經典釋文[2]
老子道經音義
唐國子博士兼太子中允贈齊州刺史吳縣開國男陸德明撰
老子，
〈姓李，名耳。河上公云：名重耳，字伯陽。陳國苦縣厲鄉人。《史記》云：字聃。又云：仁里人。又云：陳國相人也。〉
生而皓首，
〈劉向《列仙傳》云受學於容成，生殷時。〉
為周柱下史，覩周之衰，乃西出關，
〈是周敬王時也。〉
為關尹喜說道德二篇，尚虛無無為，
〈劉向云：西過流沙，莫知所終。〉
凡五千餘言。河上公為章句四卷。
〈不詳名氏。〉
文帝徵之不至，自至河上責之，河上公乃踊身空中，文帝改容謝之，於是授漢文以《老子章句》四篇，言治身治國之要，其後談論者莫不宗尚玄言。唯王輔嗣妙得虛無之旨。
〈今依王本博采眾家以明同異。〉
道
〈生天地之先。〉
德
〈道之用也。〉
徼
〈小道也，邊也，微妙也，古弔反。〉
較
〈音角，又校。量深淺也。〉
傾
〈高下不正貌。去營反。〉
隆之稱
〈尺證反。一本作號，一本作名。〉
也曷
〈何葛反。何也。〉
為而常校
〈音教。〉
能相射
〈食亦反。〉
穿
〈音川。〉
窬
〈音俞，又音豆。〉
探
〈吐南反。〉
聖人之治
〈直吏反。〉
弱其志
〈心虛則志弱也。本無為字。〉
強
〈其良反，又作彊。〉
使夫
〈音符。〉
知者
〈音智。〉
道沖
〈直隆反。〉
不盈
〈本亦作滿。〉
淵兮
〈河上作乎。〉
挫
〈子臥反。〉
銳
〈悅歲反。〉
解其紛
〈拂云反。河上云芬。〉
湛
〈直減反。〉
夫執一家之量
〈音亮。〉
贍
〈涉豔反。〉
滿以造實
〈十報反。〉
又復
〈扶又反。〉
不盈
〈或作滿。〉
不能累
〈力偽反〉
萬物舍
〈音捨。又作捨。〉
汙
〈音烏。〉
而不渝
〈羊朱反。〉
以萬物為芻
〈楚俱反。〉
狗
〈古口反。〉
治
〈直吏反。〉
有為
〈于偽反。下有為不為皆同。〉
其猶橐
〈他各反。〉
籥
〈音藥。〉
掘
〈求物反，又求月反。河上本作屈，屈竭也。顧作掘，云：猶竭也。〉
動而愈出
〈羊主反，又羊朱反。〉
排
〈扶拜反。〉
橐
〈無底囊。乃各反。〉
空洞
〈同貢反。〉
多言數窮
〈王云：理數也。顧云：勢數也。〉
□□□ 足以共
〈音恭。亦音拱。〉
谷
〈古木反。中央無者也。河上本作浴。浴者，養也。〉
玄牝
〈頻忍反。舊音扶恐反。簡文扶緊反。〉
中央無
〈一本作空。〉
私邪
〈河上直云：以其無私。〉
處
〈一本作居。〉
惡
〈烏路反。注及下同。〉
幾
〈音機。近也。又一音祈。〉
善治
〈直吏反。〉
揣
〈初委反。又丁果反、志瑞反。顧云：治也。簡文章樏反。〉
而梲
〈音銳。梲字音菟奪反。又徒活反。河上作銳。〉
末令
〈力征反。〉
尖
〈子廉反。〉
勢必摧
〈粗雷反。〉
衄
〈女六反。〉
滿堂
〈本或作室。〉
自遺
〈唯季反；以之反。〉
咎
〈求九反。〉
功遂
〈本又作成。〉
四時更
〈音庚。〉
能無離
〈力智反。〉
滌
〈徒歷反。〉
疵
〈在斯反。〉
邪
〈似嗟反。〉
物介
〈音界。〉
民治
〈河上本又作活。〉
以求匿
〈他得反。〉
辟
〈匹亦反。〉
開闔
〈戶獵反。〉
不昌
〈尺亮反。〉
而處
〈昌慮反。〉
以知乎
〈音智。河上又直作智。〉
恃
〈河上本作侍。〉
長
〈丁丈反。〉
三十輻
〈音福，車輻。〉
共一轂
〈古木反，車轂。〉
當
〈丁浪反。〉
無有車
〈音居，又去於反。〉
挻
〈始然反。河上云：和也。宋衷注本云：經同。聲類云：柔也。字林云：長也。君連反。又一曰柔挻。方言云：取也。如淳作繫。〉
埴
〈市力反。河上曰：土也。司馬云：埴，土，可以為器。釋名云：埴，膱。杜弼云：埴，黏土也。〉
鑿戶
〈在各反。〉
五色
〈青赤白黑黃也。〉
令
〈力征反。〉
盲
〈陌庚反。〉
五音
〈宮商角徵羽也。〉
聾
〈力東反。〉
五味
〈酸鹹甜辛苦也。〉
口爽
〈爽，差也。河上云：亡也。〉
騁
〈勑領反。〉
狂
〈求匡反。〉
令人行
〈下孟反。〉
妨
〈音芳。〉
去
〈羌呂反。〉
寵辱
〈簡文云：寵，得也；辱，失也。〉
若驚
〈顧云：若，而也。〉
貴
〈重也。河上云：畏也。〉
大患若身
〈河上云：空也。〉
何謂寵辱若驚
〈河上本無若驚二字。〉
身為
〈于偽反。〉
易
〈以豉反。〉
名
〈武征反。〉
曰夷
〈顧云：平也。鍾會云：滅也，平也。〉
曰希
〈希，疏也，靜也。〉
搏
〈音博。簡文：補各反。〉
曰微
〈細也。〉
致詰
〈起吉反。〉
故混
〈戶本反。〉
不皦
〈古曉反。明式云：胡老反。〉
不昧
〈悔對反〉
繩
〈食陵反，又民忍反。梁帝云：無涯際之貌。顧云：無窮不可序；或曰：寬急。河上本作繩。〉
復
〈音服。〉
怳
〈虛往反。〉
治
〈直吏反。〉
強
〈其丈反。〉
豫
〈如字，本或作懊，簡文與此同也。〉
儼
〈魚檢反。〉
樸
〈普角反。又作朴。〉
混
〈胡本反。〉
蔽
〈必世反。王云覆蓋也。鍾：婢世反，梁武同也。〉
蔽覆
〈芳富反。〉
生長
〈丁丈反。〉
卒
〈子恤反，又尊恤反。〉
凡物
〈本作夫。〉
則物離
〈力智反。〉其分
〈扶問反。〉
虎兕
〈徐子反。〉
無所容鋒刃
〈芳逢反。〉
太上
〈音太。王云：太上謂大人也。顧云：太古上德之人也。〉
行施
〈始豉反。〉
次侮
〈亡甫反。〉
疵
〈字斯反。〉
釁
〈許靳反。〉
悠
〈孫登、張憑、杜弼，俱作由，一本猶，用也。〉
有應
〈應對之應。〉
知慧
〈音智。〉
趣
〈七喻反，或音促。〉
覩形見
〈賢遍反。〉
大惡
〈烏路反。〉
治
〈直吏反。〉
則濡
〈而朱反，又而注反。〉
百倍
〈蒲罪反。〉
令
〈力征反。〉
所屬
〈之欲反，注同。〉見
〈賢遍反。〉
抱樸
〈普角反。〉
之善
〈一本作傑。〉
行
〈下孟反。〉
唯
〈遺癸反。舊云維水反。〉
相去
〈欺慮反。〉
幾
〈居豈反。〉
燕
〈於見反。〉
雀
〈將籥反。〉
鳩
〈九求反。〉
鴿
〈古合反。〉
有仇
〈音求。〉
氈
〈之然反。本作旃。〉
裘
〈音求。〉
續鳧
〈音符。〉
截
〈昨結反。〉
鵠
〈戶各反〉
眾人熙熙
〈許其反。〉
若亭
〈普庚反，殺煑也。簡文：許庚反。河上公作饗，用也。〉
牢
〈力刀反。〉
廓
〈苦郭反。河上本作泊，普白反。〉
咳
〈胡來反。說文字本或作孩。〉
儽儽兮
〈力追反。一本曰損益也，敗也，欺也。說文音雷。古本河上作乘乘兮。〉
所別
〈彼列反。〉
析
〈星歷反。〉
所好
〈呼報反。〉
沌
〈本又作忳，徒損反，又徒門反。簡文音頓。〉
俗人昭昭
〈章遙反。一本作照。〉
悶悶
〈如字。〉
澹兮其若海
〈徒紺反。古本河上作忽兮若海。嚴遵作忽兮若晦。〉
飂
〈力幽反。梁簡文作飄，云敷遙反。河上作淵兮。〉
繫縶
〈張立反。一作執。〉
母
〈如字。〉
德之容
〈鍾云：法也。簡文云：狀也。〉
怳
〈況往反，又呼廣反。〉
窈
〈烏了反。〉
冥
〈莫輕反。〉
說
〈一云悅。〉
狀哉
〈河上一本直云吾何狀也。〉
見
〈賢遍反。〉
枉
〈音往。〉
窪
〈烏瓜反。簡文烏麻反。顧云：洿也。〉
蔽
〈必世反。〉
轉遠
〈于萬反。〉
自見
〈賢遍反。〉
彰
〈音章。〉
淡
〈徒暫反。一作澹。〉
故飄
〈毗遙反，又扶遙反。〉
驟
〈狀救反。〉
道者於道
〈河上於道者絕句。〉
企者
〈苦賜反。河上作豉。〉
跨
〈苦化反。〉
餘食贅
〈專稅反。疣贅也。簡文云：之睿反。河上云：贅，貪也。〉
行
〈下孟反。注同。〉
郤至之行
〈去逆反。郤至，晉大夫，自伐之事見左傳成公十六年。〉
更為肬
〈音尤。〉
惡
〈烏路反。〉
混成
〈胡本反。〉
先天
〈悉薦反。〉
{宀尗}
〈本亦作寂。〉
寞
〈音莫。河上云：寥空無形也。鍾會作飂，云空疏無質也。〉
而不殆
〈田賴反。危也。〉
稱
〈尺證反。〉
强
〈其丈反。〉
亦復
〈扶又反。〉
重為輕
〈起政反。〉
躁
〈早報反。〉
離
〈利。〉
輜
〈側其反。〉
重
〈直用反。〉
榮觀
〈古亂反。〉
宴處
〈於見反。簡文云：謂靜思之所宴居也。〉
萬乘之主
〈繩證反。謂天子也。〉
輕則失本
〈河上作臣。〉
躁則失君
〈謂失君位。〉
喪
〈息浪反。〉
善行
〈下孟反。〉
無徹
〈梁云：應車邊今作邊者古字少也。〉
跡
〈河上作迹。〉
無瑕
〈下家反。疵過也。〉
謫
〈直革反，譴責也。〉
不別
〈彼列反。〉
善數
〈色主反。簡文：色具反。河上作計。〉
籌
〈直由反。〉
策
〈初厄反。〉
楗
〈其偃反。距門也。〉
所好
〈呼報反。〉
裕
〈羊注反。〉
長
〈丁丈反。〉
谿
〈苦奚反。或作溪。〉
不離
〈力智反。〉
模
〈莫胡反。〉
不忒
〈吐得反。顧云：差也，爽也。〉
樸
〈普角反。〉
官長
〈丁丈反。〉
百行
〈下孟反。〉
故為
〈于偽反。〉
無割
〈乾遏反。〉
物或歔
〈音虛。河上本作呴，許具反。〉
羸
〈力為反。〉
或挫
〈作臥反，搦也。簡文：在臥反。河上作載。〉
隳
〈許規反。毁也。〉
去
〈羌呂反。〉
其事好
〈呼報反。〉
還
〈音旋。〉
治
〈直吏反。〉
凶年
〈天應惡氣，災害五穀，盡傷人也。〉
難
〈乃旦反。〉
當復
〈扶又反。〉
佳
〈格牙反。善也。河上：飾也。〉
惡
〈烏路反。〉
恬
〈
�嫌反。本或作栝。梁武音膾。〉
澹
〈徒暫反。本亦作惔，音同。又音談，字同。河上本作恢。梁武云苦回反。簡文恬惔。〉
樂
〈五教反，又音洛。〉
戰勝
〈式證反。〉
天下莫能臣也
〈河上本作天下不敢。〉
侯王
〈梁武作王侯。〉
隤
〈徒回反。〉
長
〈丁丈反。〉
立名分
〈符問反。〉
錐
〈音隹〉
治
〈直吏反。〉
行
〈下孟反。〉
道氾
〈本又作汎，周張並同。〉
衣
〈於既反。河上作愛也。〉
施
〈始豉反。〉
故復
〈扶又反。〉
以其終不自為大
〈河上本云：是以聖人終不為大也。〉
於易
〈以豉反。〉
樂
〈音岳。〉
餌
〈而志反。〉
過
〈古臥反。〉
道之出
〈尺類反。〉
淡
〈徒暫反，又徒覽反。〉
說
〈音悅。〉
令
〈力征反。〉
中
〈丁仲反。〉
將欲㒆
〈簡文作歙，又作洽。河上本作㬛也，許及反。顧云：閉塞也。〉
去
〈羌呂反。〉
脫
〈代活反。〉
吾將鎮之以無名之樸夫亦將無
〈簡文作不。〉
欲
〈河上本作吾將鎮之。河上者，非老子所作也。〉
老子德經音義
〈德者，得也。道生萬物有得獲有故名德經四十四章一本四十三章。〉
應
〈應對如字。〉
則攘
〈若羊反。〉
臂
〈必寐反。〉
而扔
〈人證反。又音仍，引也，因也。字林云：就也，數也，原也。〉
故去
〈羌呂反。〉
無喪
〈息浪反。〉
心見
〈賢遍反。〉
肌
〈己其反。又音既。〉
無所徧
〈音遍。〉
之量
〈音亮。〉
母
〈莫后反。〉
舍本
〈音捨。〉
博施
〈始豉反。〉
偏
〈音篇。〉
抑
〈於力反。〉
亢
〈苦浪反。〉
忿枉
〈紆放反。〉
尚好
〈呼報反。〉
敬校
〈音教。〉
為贍
〈涉豔反。〉
治
〈直吏反。〉
穢
〈於廢反。〉
耽
〈都南反。〉
行
〈下孟反。〉
遠
〈于万反。一本作弃。〉
裂
〈力竭反。〉
恐歇
〈許謁反。〉
將恐蹶
〈蹇月反，又其月反，又居衞反。〉
數
〈色主反。〉
譽
〈逸注反。毁譽也。〉
琭
〈音祿。〉
珞
〈音洛，又音歷。〉
昧
〈悔對反。〉
夷道若纇
〈雷對反。簡文云疵也。河上作類。一本作纇。〉
內
〈如銳反， 又若對反。〉
不見
〈賢遍反。〉
全別
〈彼列反。〉
有分
〈符問反。〉
炎
〈于沾反。〉
貸
〈吐代反。〉
恭
〈一作供。〉
裁
〈音裁，又才代反。〉
所惡
〈烏路反。〉
稱
〈尺證反。〉
可舍
〈音捨。〉
愈遠
〈于萬反。〉
非强
〈其丈反。〉
騁
〈勑領反。〉
折
〈章舌反，又常列反。〉
名好
〈呼報反。〉
無厭
〈於鹽反，又於豔反。〉
費
〈芳責反。〉
藏
〈才良反。〉
缺
〈窺悅反。〉
獘
〈婢世反。〉
不為
〈于偽反。〉
屈
〈丘物反。偽也。〉
訥
〈怒忽反。〉
躁
〈早報反。〉
罷
〈音皮。〉
却
〈除也。〉
糞
〈弗問反。〉
禍莫大於不知足
〈河上本此句上有罪莫大於可欲一句。〉
咎
〈其九反。〉
不窺
〈起規反。〉
羑牖
〈二同，由九反。〉
搏
〈波洛反。〉
歙歙
〈許及反。一本作惵惵。河上本作惔。顧云許葉反，危懼貌。簡文云河上公作怵。〉
渾
〈胡本反。〉
注
〈之樹反。〉
咳
〈胡來反。本或作孩。〉
冕
〈音勉。〉
旒
〈音留。說文作{流玉}。〉
充
〈如字。〉
黈
〈吐口反。〉
纊
〈苦放反。〉
戚
〈七歷反。〉
於慢
〈武晏反。〉
其徑
〈經定反。〉
喪
〈息浪反。〉
所適
〈丁歷反。〉
舍
〈音捨。〉
兕
〈徐履反。〉
被
〈皮彼反。〉
投
〈音頭。〉
錯
〈七路反。〉
而令
〈力征反。〉
鋒
〈芳逢反。〉
累
〈劣偽反。〉
黿蚖
〈二並音元。〉
蟺
〈徒多反，又音蟮。又本作蟮。〉
襲
〈音習。〉
鷹
〈憶矜反。〉
鸇
〈之然反。〉
埤
〈音婢。〉
矰
〈竹能反。〉
繳
〈諸若反。〉
網
〈亡兩反。〉
罟
〈音古。〉
卒
〈子戌反。〉
餌
〈而志反。〉
離
〈音利。〉
稱
〈尺證反。〉
長
〈張丈反。〉
亭之
〈如字，別也。〉
毒之
〈徒篤反。今作育，余熟反。〉
庇
〈必寐反，又音祕，亦作芘。〉
廕
〈於鴆反。〉
復
〈扶又反，又音服。〉
其兌
〈徒外反。簡文云：言也。河上本作銳。銳，自言也。〉
見
〈賢遍反。〉
小曰
〈音越。〉
遺
〈唯季反。〉
介
〈音界。〉
好
〈呼報反。〉
徑
〈經定反。邪徑。〉
復
〈扶又反。〉
朝
〈直遙反。〉
絜好
〈如字。〉
蕪
〈音無。〉
厭
〈於豔反。〉
夸
〈口花反。〉
盜夸非盜哉
〈河上本同。〉
不拔
〈皮八反。顧云：私。〉
齊
〈才細反。〉
不輟
〈張劣反。〉
孫傳
〈直專反。〉
比
〈必履反。〉
蜂
〈芳逢反。〉
蠆
〈勑賣反。〉
虺
〈虛鬼反。〉
蛇
〈食奢反。〉
螯
〈失亦反，又呼各反。河上云：毒蟲不螫。〉
攫
〈俱縛反。〉
不搏
〈音博。〉
筋柔
〈居勤反。{艹觔}者俗。〉
而握
〈於學反。〉
知牝
〈頻忍反。〉
牡
〈牟后反。〉
之合而全作
〈全如字。河上作䘒，于和反。本一作朘。說文子和反，又子壘反，云：赤子陰也，子垂反。〉
終日號
〈戶毛反。〉
不嗄
〈一邁反。氣逆也。又於介反，而聲不嗄當作噫。〉
則夭
〈於驕反，又於表反。〉
強
〈其良反。〉
壯
〈側諒反。〉
挫
〈子臥反。〉
銳
〈悅歲反。〉
令
〈力征反。〉
去
〈羌呂反。〉
不劌
〈居衞反。河上作害傷也。〉
污
〈音烏。〉
辟
〈匹亦反。〉
激
〈經覓反，又古堯反。〉
拂
〈芳佛反。〉
不嬥
〈以照反。〉
匿
〈女力反。〉
莫如嗇
〈生力反。河上云：貪也。〉
去
〈羌呂反。〉
早復
〈音服。〉
謂之重
〈直容反。〉
柢
〈丁計反。亦作蔕。〉
烹
〈普庚反。不當加火。〉
小鮮
〈音仙。〉
以道莅
〈力至反。古無此字，說文作䇐。〉
治
〈直吏反。〉
牝
〈頻忍反。〉
靜復
〈扶又反。〉
以下
〈遐嫁反。〉
則取
〈七榆反，又七喻反。〉
卑下
〈遐嫁反。〉
過
〈古禾反，又古臥反。〉
奧
〈於六反。暖也。河上：烏報反。〉
曖
〈音愛。暄也。說文作懓。〉
庇
〈必寐反，又本祕反。〉
蔭
〈於鴆反。〉
尊行
〈下孟反。〉
有拱
〈居勇反。〉
璧
〈并歷反。〉
以先
〈悉薦反。〉
所以為
〈于偽反。〉
不曰
〈于月反。〉
淡
〈徒暫反。〉
於其易
〈以豉反。〉
必多難
〈乃旦反。〉
其脆
〈七歲反。河上本作膬，昌睿反。〉
易泮
〈普半反。〉
於累
〈劣被反。〉
者敗
〈必賣反。〉
施
〈始志反。〉
辟
〈匹亦反。〉
好
〈呼報反。〉
令
〈力征反。〉
復以
〈扶又反。〉
稽式
〈古兮反，嚴。河上作楷式。〉
善下 言下
〈遐嫁反。〉
厭
〈於豔反。〉
夫
〈音扶。〉
唯大
〈絕句。〉
以陳
〈直忍反。〉
費
〈芳味反。〉
匱
〈其貴反。〉
器長
〈張丈反。〉
舍
〈音捨。〉
而不辟
〈音避。〉
於難
〈乃旦反。〉
卒
〈尊忽反。〉
帥
〈所類反。〉
為
〈于偽反。〉
無行
〈戶剛反。〉
攘
〈若羊反。〉
扔
〈音仍。〉
幾
〈音祈，音機。〉
易
〈以豉反。〉
被
〈音備。〉
褐
〈戶葛反。〉
無狎
〈戶甲反。〉
無厭
〈於豔反。〉
離
〈力智反。〉
物擾
〈而小反。〉
辟
〈匹亦反。〉
不能復
〈扶又反。〉
潰
〈戶對反。〉
見
〈賢遍反。〉
故去
〈羌呂反。〉
之所惡
〈烏路反。〉
猶難
〈乃旦反。〉
繟
〈音闡。〉
坦
〈吐但反。梁王尚鍾會孫登張嗣本有此。坦，平大貌。河上作墠。墠，寬也。坦，尺善反，又上單反也。〉
而見
〈賢遍反。〉
凶先
〈悉薦反。〉
恢
〈苦回反。〉
是大匠斲
〈陟角反。〉
僻
〈匹亦反。〉
治
〈直吏反。〉
強
〈其兩反，舊其良反。〉
柔脆
〈七歲反。〉
枯槁
〈苦老反。〉
與
〈音餘。〉
抑
〈於力反。〉
之量
〈音亮。〉
身去
〈羌呂反。〉
天下莫柔弱於水
〈河上本作天下柔弱莫過於水。〉
垢
〈古口反。〉
和大怨
〈紆万反。〉
契
〈苦計反。〉
不令
〈力征反。〉
伯
〈絕句。河上本。〉
不貪貨賂
〈音路。〉
輿
〈音餘。河上曰：車。〉
使人復
〈音服，又扶又反。〉
樂
〈音洛。〉
人己
〈基倚反。〉
愈
〈音與。〉
而不爭
〈爭鬭之爭，注同。〉
注釋
^ 1.0 1.1 1.2 編者按：原跋文二篇，無題目，文緊附於經文之末，較每行較經文減二字行之。
按：此部陸德明撰的《老子道經音義》、《老子德經音義》附於《四部備要》本中，一併收錄。
English translation: Legge 1891
Chinese text: This work was published before January 1, 1923, and is in the public domain worldwide because the author died at least 100 years ago.
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