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Daode Jing 道德經

Daode Jing 《道德經》

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老子道德經
作者老子
王弼

王弼老子道德經老子重要注釋之一也是研究王弼思想主要著作

老子道德經
華亭原本
 王弼

非常非常

指事造形不可不可。〉
無名天地有名萬物

」、「無名萬物及其有形」、「有名無形無名萬物不知其所玄之又玄。〉


萬物而後而後空虛可以。〉
常有

無為而後常有可以。〉
兩者異名玄之又玄
(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.

兩者出於異名不可默然無有不可得不可同名而言不可得然則不可以而已則是玄之又玄。〉

天下皆知皆知相生難易相成長短相較高下相和前後相隨

人心人心惡疾美惡喜怒是非喜怒是非同門不可得自然不可。 〉
是以聖人無為

自然。〉
萬物不辭

智慧自備。 〉
功成

不居。〉
是以
(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.

使不可。〉

使不爭難得使不為不見使民心

何為穿沒命不見。 〉
是以聖人

心懷無知。 〉


無知生事心虛。 〉
使無知

。 〉
使智者不敢

知者。〉
無為無不
(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.


不盈萬物不知之子
(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.

一家不能全家不能舉重不能故人萬物不以不能不法不能不法不能不能滿不盈無窮不能不能充其量萬物安在不亦萬物不渝不亦不能不能天地不亦天帝。〉

天地不仁萬物

天地自然無為萬物自相治理不仁仁者造立有為造立有為不足不為不為人生無為萬物萬物其所莫不。〉
聖人不仁百姓

聖人天地百姓。〉
天地之間不屈

之中空洞無情無為不得不可竭盡天地之中蕩然自然不可得。〉
多言不如
(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.

不濟不理無窮盡莫不有意不足。〉

谷神不死天地
(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.

谷神中央無形不動不衰不見不可得天地 其所同體天地不見萬物無物不成。〉

天長地久天地所以

。〉
長生是以聖人無私
(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?

無私無為。〉

萬物不爭眾人

。〉
幾於

無水。〉
善信善能不爭
(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.

治道。〉
九章
不如

勢必傾危不如不如。〉
不可

勢必不可。〉
金玉滿堂

不若。〉
富貴

不可。〉
退
(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.

四時功成。〉



居處萬物。〉
嬰兒

自然嬰兒。〉
滌除

滌除至於能不。〉
愛國無知

以求運數以求治國。〉
天門開闔

天門天下開闔治亂之際天下天門開闔因而不為天門。〉
明白無為

以為物化所謂無為侯王萬物。〉


。〉


不禁。〉

(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).

不禁何為長足不知出乎幽冥。〉
十一
三十

所以三十無能。〉
以為戶牖以為以為以為
(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.

之所以無為之所以以為。〉
十二
五色令人目盲五音令人耳聾五味令人馳騁畋獵令人發狂

差失失口耳目不以性命自然。〉
難得令人

難得塞人正路令人。〉
是以聖人不為故去
(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.

聖人不為。〉
十三
何謂

得寵不足天下。〉
何謂

榮寵榮寵。〉
所以患者有身

。〉


自然。〉
身為天下天下

如此可以天下。〉
身為天下天下
(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.

無物可以如此可以天下不以然後可以天下。〉
十四
不見聞名不得不可

無狀無聲不通不得而知耳目不知不可。〉
不可復歸無物無狀無物

無邪不見無狀無物。〉


不可得。〉
不見隨之不見其後

其事。〉

(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.

無形無名萬物不同莫不上古可以。〉
十五
微妙不可不可

不可得。〉
四鄰

四鄰中央不知向者不可不可。〉


不可得。〉


靜物動物自然能者。〉
此道

。〉
不盈
(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.

覆蓋。〉
十六


篤守靜物真正。〉
萬物

動作生長。〉


虛靜反復萬物動作復歸虛靜。〉
芸芸復歸

其所。〉
歸根復命復命

歸根復命復命復命性命。〉
不知妄作

萬物不容以往不知妄作。〉


無所不包。〉


無所不包乃至蕩然公平。〉


蕩然公平乃至不周。〉


不周乃至。〉


大通乃至虛無。〉


窮極虛無乃至不窮。〉

(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.

水火不能金石不能兵戈鋒刃危殆。〉
十七


大人大人太上大人無為萬物不為而已。〉
其次

不能無為善行使。〉
其次

不復威權。〉
其次

不能齊民治國不從。〉
不足不信

疾病失真不足不信自然不足。〉
功成百姓自然
(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!'

自然不可得意趣不可得無物可以無為不以功成百姓不知所以然。〉
十八
大道仁義

無為。〉
智慧

智慧。〉
六親不和孝慈國家昏亂忠臣
(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.

所謂美惡同門六親父子兄弟夫婦六親國家自治孝慈忠臣不知其所江湖。〉
十九
百倍孝慈盜賊無有以為不足有所寡欲
(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.

仁義不足有所以為令人有所素樸寡欲。〉
二十
無憂相去幾何相去不可不畏

學者日益道者然則所能智者不知燕雀鳩鴿自然美惡相去故人以為。〉
未央

。〉
眾人太牢

眾人榮利太牢。〉
嬰兒

無形嬰兒未能。〉


。〉
眾人有餘

眾人無不懷有盈溢有餘無為遺失。〉
愚人

不可頹然。〉


不可。〉
俗人昭昭

耀。〉
俗人察察

分別。〉
悶悶

不可。〉


。〉
眾人

有所施用。〉


悶悶。〉

(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).

生民。〉
二十一
孔德

然後動作。〉


恍惚無形。〉
其中其中

無形成物萬物不知所以然其中。〉
其中

深遠深遠不可得然而萬物以定其中。〉
其中

窈冥萬物其中。〉
自今

不可得無名則是自古無不由此自古。〉


無名萬物。〉
何以以此
(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).

何以萬物以此。〉
二十二


。〉


。〉


。〉


自矜。〉


自然。〉
是以聖人天下

。〉
是故自矜不爭天下所謂虛言
(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
自然

聞名出言無味不足不足然則無味不足乃是自然之至。〉
飄風驟雨終日為此天地天地不能

。〉
從事道者道者

從事舉動從事道者無形無為萬物從事道者無為同體。〉


同體。〉


同體。〉
道者

隨行其所。〉
不足不信
(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).

忠信不足不信。〉
二十四
不立

不立。〉
不行不明自矜

盛饌更為。〉
有道不處
(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
先天

不可得萬物不知之子先天。〉
獨立

寂寥無形無物獨立終始。〉
周行可以天下

周行無所不至可以天下。〉
不知

以定無形不可得不知。〉


以定可言無物不由之中可言。〉


所以道者可言大有有分有分。〉


不守大體而已周行無所不至。〉


不窮獨立。〉
故道天大

天地人為亦復。〉
四大

四大有名有所有所然後然則不若不可得天地在乎之內四大。〉
其一

人主。〉
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.

法則不違不違不違不違自然自然 自然自然窮極不及無知不及不及無形不及自然所以為主其一。〉
二十六


不能載重不能不行使不動制動是以。〉
是以聖人終日

。〉
超然

不以。〉
奈何天下
(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.

喪身君位。〉
二十七
善行轍迹

自然轍迹。〉
善言無瑕

無瑕。〉
不用

不假。〉
無關不可不可解

自然不用關楗不可開解五者不以形制。〉
是以聖人

聖人不立不肖萬物自然不為賢能不爭難得不為不見民心使民心。〉
棄物善人善人

。〉
善人善人

善人善人善人。〉


。〉

(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
天下谿天下谿復歸嬰兒

天下是以聖人谿嬰兒不用自然。〉
天下

。〉
天下不忒

。〉
復歸無極

不可。〉
天下復歸

其所不可取。〉
聖人

聖人分散移風易俗使歸於。〉

(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.

天下。〉
二十九
天下不得已天下神器

無形合成無形神器。〉
不可

萬物自然因而不可可通不可往來。〉
是以聖人
(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.

物事反覆聖人自然之至萬物因而不為其所其所自得。〉
三十
人主不以兵強天下

人主不可以兵强天下人主道者。〉
其事

立功生事有道無為故云其事。〉
荊棘大軍之後凶年

無有有所害人田畝荊棘。〉
而已不敢

善用而已不以兵力天下。〉


不以不得已。〉
不得已

用兵不得已除暴不遂以為。〉
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.

武力兵强天下飄風驟雨終日早已。〉
三十一
佳兵不祥有道不處君子用兵不祥君子不得已恬淡殺人殺人不可以得志天下吉事凶事偏將上將軍喪禮殺人悲泣戰勝喪禮
(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
無名天下侯王萬物

無形不可無名無名無為無名莫若智者可以可以使可以可以重任無有」。無為不以不以自得。〉
天地相合以降甘露

天地相合甘露無為。〉
有名既有知止知止所以

不可不立名分以定尊卑有名以往既有」,知止故知所以。〉
天下川谷江海

川谷江海世行天下自得川谷江海。〉
(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
知人自知

知人而已自知之上。〉
有力

有力而已無物。〉
知足

知足。〉
強行有志

强行有志。〉
其所

量力而行其所久長。〉
亡者
(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.

以為猶存。〉
三十四
大道左右

氾濫不適左右上下周旋無所不至。〉
萬物不辭功成萬物不為

萬物不知天下萬物各得其所。〉
萬物不為名為

萬物使不知其所不為。〉

(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.

大於。〉
三十五
大象天下

大象天象萬物天下。〉
安平

無形無識萬物。〉
過客出口無味不足不足不足
(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.

不如應時人心過客出言淡然無味不足不足不足不足不可窮極。〉
三十六
微明

强梁暴亂以此四者不假微明與其不足愈益而已。〉
柔弱剛強不可利器不可以
(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.

利器不假不可各得其所利器而立。〉
三十七
無為

自然。〉
無不

萬物無不。〉
侯王萬物無名

無名不為。〉
無名

。〉
天下
(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
華亭原本
 王弼
三十八
是以是以無為以為以為以為以為攘臂失道而後而後而後而後忠信是以大丈夫不居其實不居故去
(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.

無害何以何以無為無為莫不無物 不足以免是以天地無為聖王為主天地之心先王之至四海莫不遠近莫不一體不能肌骨不能相容是以無用無不不為有失善應以為以為不能無為仁義禮節明德之上對上至於以為及於以為以為有為無為無名不濟不能不不興仁愛偏私以為不能正真義理忿物事以為不能修文往來不對忿怒攘臂自此已往業大萬物無為不能以為不能以為所謂失道而後無為無不已往不能無為不能正直不能正直所謂而後而後而後忠信責備仁義外飾忠信前人聰明以為智力篤實舍己無為素樸不順萬物不辭萬事不以不以仁義大道無名仁德其所其所成形聰明仁德所能無名無形不可不可仁義所生可以可以 有所極其不周憂患。〉
三十九
一者

所以為主既成。〉
萬物侯王以為天下

其一。〉


以致守一不可是以無用。〉
萬物侯王以下是以侯王自稱輿輿
(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.

不能不能不足不足以下輿輿玉石。〉
四十


以下無為皆知其所。〉


柔弱不可窮極。〉
天下萬物
(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).

天下有為無為。〉
四十一
上士

有志。〉
中士下士大笑不足以為建言

。〉


耀。〉
進道若退

。〉


不見。〉


。〉
大白

大白然後。〉
廣德不足

廣德不盈無形不可滿。〉
建德

建德自然不立。〉


。〉
大方

。〉
大器晚成

大器成天。〉


聞名不可得有分有分不能。〉
大象無形

有形有分有分大象。〉
無名
(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.

皆是大象大象無形不見成形無名非唯而已足以不如機匠無物不濟。〉
四十二
一生萬物萬物以為王公以為

萬物歸一由於可謂之一得無如何一有以往萬物百姓有心異國一者王侯為主之至之一乃至不一近乎虛言。〉


強使人從自然至理故人自取。〉
強梁不得以為教父
(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.

强梁不得强梁不當强梁強梁不得可以教父。〉
四十三
天下之至馳騁天下之至

不出。〉
無有無間是以無為有益

虛無柔弱不通無有不可不可以此故知無為有益。〉
無為天下
(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


。〉


。〉


多利何者。〉
是故

。〉
知足知止可以長久
(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
大成

不為。〉
不窮

充足。〉


不在。〉


自然成器異端。〉


而言。〉
清靜天下
(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.

然後無為以此清靜天下清靜。〉
四十六
天下有道走馬

天下有道知足知止其內而已走馬。〉
天下無道戎馬

其內戎馬
莫大不知足莫大故知
(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
不出天下見天

同歸大致可以處於可以不出可知。〉


在於不可不可不可得不須不知。〉
是以聖人不行不見

不行可知不見而是。〉
不為
(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.

因之而已不為使。〉
四十八
日益

其所其所。〉


虛無。〉
以至於無為無為無不

有為有所無為無所不為。〉
天下

。〉
及其有事

自己。〉
不足天下
(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.

。〉
四十九
聖人無常百姓

。〉


。〉


。〉
不信聖人天下天下

聰明。〉
百姓耳目, 聖人
(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.

使嬰兒天地聖人百姓能者能者如此冕旒不懼塞耳何為一身聰明百姓明察不信不信天下 不必其所不敢莫大不出而立不出而立爭地未有使無用智力如此敵人千萬法網刑罰徑路萬物自然百姓手足是以聖人天下天下百姓百姓莫不無為其所其所不能其所其所如此其所行者其所百姓耳目而已。〉
五十
出生入死

出生地死地。〉
死地何故生生蓋聞不遇被甲兵何故死地
(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.

十分三分十分十分民生 死地兵戈兵戈鋒刃不以死地 其中矰繳不能網罟不能可謂處於死地然而豈非生生不以 不以不可赤子可則。〉
五十一


而後而後而後使無物不形無物不成之所以之所以有所有所莫不至道其所。〉
是以萬物莫不貴德

道者所得不得不不得不。〉
自然

。〉
故道

其實庇蔭。〉


。〉

(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.

不知出乎幽冥是以。〉
五十二
天下以為天下

天下可以天下。(樓宇。)
既得

不舍。〉
閉其門

。〉
終身

終身。〉
其事終身

其事終身。〉
見小

不在不明見小不强。〉


。〉
復歸

不明。〉
無遺
(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.

。〉
五十三
使介然大道

使介然大道天下。〉
大道

大道蕩然正平不由邪徑大道之中大道。〉


宮室。〉


。〉
利劍飲食財貨有餘
(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!

以其道得之以其道得之竊位。〉
五十四


而後。〉


其所。〉
子孫祭祀不輟

子孫此道祭祀不輟。〉


有餘。〉
天下

皆然。〉
天下天下

天下百姓天下天下吉凶。〉
何以天下以此
(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).

何以得知天下所謂不出天下。〉
五十五
赤子猛獸

赤子毒蟲無物。〉


柔弱。〉
未知牝牡

無物全長無物可以柔弱不爭摧折。〉
之至終日

終日出聲。〉
之至

故知。〉


無形不可得。〉


不可。〉
使

無有使。〉
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
知者

自然。〉
不知

事端。〉
閉其門

。〉


。〉


。〉


。〉
不可得不可得

。〉
不可得不可得

。〉
不可得不可得

。〉
天下
(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。〉
五十七
治國用兵天下

治國治國天下天下及其有事不足天下治國不足天下用兵治國治國不立至於用兵。〉
何以以此天下忌諱多利國家

利器所以利己國家。〉


智慧。〉
法令盜賊

立正奇兵忌諱利器以致。〉
聖人﹕「無為。」
(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.'

四者。〉
五十八
悶悶

無形無名悶悶至於大治悶悶爭競寬大。〉
察察

刑名賞罰察察分析爭競。〉


誰知無可無可悶悶然而天下大化。〉


治國便用兵。〉


萬物便。〉
其日

迷惑失道久矣不可便。〉
是以聖人

不以所謂大方。〉


清廉清廉不以清廉。〉


不以所謂。〉

(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.

其所不以光照所謂使。〉
五十九
人事莫若

莫若農夫農人歸於齊一自然其所天命百姓莫過於。〉


。〉
積德

積德然後使積德。〉
積德無不無不

無窮。〉
可以

。〉
可以長久

之所以積德然後。〉
深根固柢長生久視
(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
大國

全真然後。〉
天下

大國天下。〉
傷人

自然自然不知。〉
傷人聖人傷人

傷人傷人不知聖人傷人聖人傷人不知聖人不知不知聖人使使不知神聖神聖。〉

(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).

傷人聖人傷人聖人傷人傷人神聖。〉
六十一
大國下流

江海百川大國天下大國下流。〉
天下

天下。〉
天下

。〉


躁動。〉大國以下
大國以下大國。〉


。〉
以下大國大國

大國。〉


卑下然後各得其所。〉
大國不過不過兩者各得其所
(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.

而已不能天下大國天下各得其所。〉
六十二
道者萬物

庇蔭。 〉
善人

以為。〉
善人

。〉
美言可以可以

無有珍寶美言可以美言可以千里之外可以。〉


以免。〉
天子三公

行道。〉
拱璧不如此道

此道天子三公所以無有拱抱不如此道。〉
之所以此道以求有罪以免天下
(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.

以求以免天下。〉
六十三
無為無味

無為恬淡。〉
大小多少報怨

不足天下順天。〉
大於天下天下大事是以聖人不為是以聖人

聖人聖人。〉

(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


安不忘危。〉


足以大功四者不可以故而不可以故而。〉
未有

。〉


。〉
合抱千里足下

生事。〉
是以聖人無為從事

不慎。〉
是以聖人難得

難得。〉
眾人

不學而能自然學者眾人。〉
萬物自然不敢
(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
道者

巧詐無知自然。〉
難治

智巧難治。〉
治國

治國所以難治閉門無知思惟治國。〉
不以治國兩者

不可。〉


。〉
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
江海所以百谷百谷是以先民身後是以聖人不重是以天下不厭不爭天下
(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
天下不肖不肖久矣

久矣久矣其所以為久矣。〉
三寶不敢天下

守則。〉


節儉天下不匱。〉
不敢天下成器

然後成器天下。〉


。〉


。〉
守則天將
(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


。〉


不在。〉


。〉
善用之下不爭用人

用人不為之下不為。〉

(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
用兵﹕「不敢為主不敢退。」無行

不止
無敵

謙退不敢無行無敵無有。〉
莫大輕敵輕敵

謙退無敵於天下不得已至於無敵之所以大禍三寶。〉

(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.

必勝。〉
七十
吾言天下

不出無為榮利。〉


萬物萬物。〉
無知是以

不得不。〉


故知。〉
是以聖人
(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.

聖人之所以不渝。〉
七十一
不知不知

不知不足。〉
是以聖人是以
(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
不畏其所其所

清靜無為不盈清淨威權不能不能上下天誅將至不畏其所其所威力不可。〉
不厭

。〉
是以不厭

是以天下。〉
是以聖人自知

其所光耀。〉
自愛

。〉
故去
(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
勇於

不得。〉
勇於不敢

。〉
兩者

利害不同。〉
是以聖人

天下惡意聖人聖人勇敢聖人。〉
不爭

不爭天下。〉
善應

善應。〉
自來

。〉
然而

吉凶然而。〉
天網恢恢
(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
不畏奈何使

詭異。〉
常有大匠大匠希有
(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!

忿不仁常有。〉
七十五
是以難治有為是以難治是以
(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.

之所以之所以不由。〉
七十六
柔弱堅強萬物草木枯槁堅強柔弱是以兵強不勝

强兵天下不得。〉


。〉
強大

。〉
柔弱
(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。〉
七十七
張弓有餘不足有餘不足不然

天地不得無私自然然後天地。〉
不足有餘有餘奉天唯有道者是以聖人功成不處
(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.

是以聖人天下。〉
七十八
天下柔弱攻堅

用水柔弱無物可以。〉
天下莫不是以聖人﹕「社稷不祥天下。」正言
(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
有餘

不明以致不復有餘。〉
安可以為是以聖人

。〉


而後。〉


。〉
天道善人
(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
小國寡民

尚可使國大民眾而言。〉
使不用

使不足。〉
使不遠

使不用不遠。〉
輿甲兵使結繩鄰國相望老死往來
(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.

欲求。〉
八十一


實在。〉
美言不信

。〉
知者

。〉
不知聖人

無私自有而已。〉
以為

。〉


。〉


生成。〉
聖人不爭
(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。〉
[1]
[1]
  王弼老子道德經老子嚴君平指歸仁義不能天地萬物特有老子凡百學者不可不知於是老子老子老子有餘不足可見嗚呼佳兵不祥至於戰勝喪禮老子不知棄物河上公無有道德經道德上下文字謬誤不可讀者令人老子列子莊子杜預左氏穀梁毛萇郭璞爾雅一家後世作者繕寫

  政和乙未十月丁丑 嵩山

[1]
  咸平聖語:「老子道德經治世可觀王弼清淨。」

  自此近世希有而後往歲建寧學官刊行先生不分道德上下篇目近古繕寫庚寅京口前人不能知者

  三月二十四 從事鎮江教授謹記

經典釋文[2]
老子道經音義
唐國博士太子中刺史吳縣開國陸德明
老子

河上公鄉人。《史記里人。〉
皓首

劉向列仙傳。〉
周之衰西

周敬王。〉
說道虛無無為

劉向西流沙。〉
五千河上公章句

不詳。〉
文帝河上公空中文帝於是漢文老子章句治國其後談論莫不玄言虛無

同異。〉


天地。〉


。〉


小道微妙。〉


深淺。〉


高下不正。〉


一本一本。〉


。〉


。〉


。〉
穿

。〉


。〉


。〉
聖人

。〉


心虛無為。〉


。〉
使

音符。〉
知者

。〉


。〉
不盈

亦作滿。〉


。〉


。〉


。〉


。〉


。〉
一家

。〉


。〉
滿

。〉


。〉
不盈

滿。〉
不能


萬物

。〉


。〉
不渝

。〉
萬物

。〉


。〉


。〉
有為

有為不為。〉


。〉


。〉


。〉


。〉


。〉


無底。〉
空洞

。〉
多言

。〉
□□□ 足以

。〉


中央。〉


。〉
中央

一本。〉


無私。〉


一本。〉


下同。〉


。〉


。〉


文章。〉


字音。〉


力征。〉


。〉
勢必

。〉


。〉
滿堂

。〉


。〉


。〉


。〉
四時

。〉


。〉


。〉


。〉


。〉


。〉


。〉
以求

。〉


。〉
開闔

。〉


。〉


。〉
知乎

。〉


。〉


。〉
三十

車輻。〉


車轂。〉


。〉
無有

。〉


聲類字林方言。〉


司馬可以釋名黏土。〉


。〉
五色

。〉


力征。〉


。〉
五音

宮商角徵羽。〉


。〉
五味

辛苦。〉


。〉


。〉


。〉
令人

。〉


。〉


。〉


。〉


。〉


。〉


。〉
何謂

。〉
身為

。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉





無涯無窮不可。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


覆蓋。〉


。〉
生長

。〉


。〉


。〉


。〉
。〉


。〉
鋒刃

。〉
太上

太上大人太古。〉


。〉


。〉


。〉


。〉


一本。〉


應對。〉


。〉


。〉


。〉


。〉


。〉


。〉
百倍

。〉


力征。〉
所屬

。〉
。〉


。〉


一本。〉


。〉


。〉
相去

。〉


。〉


。〉


。〉


。〉
鴿

。〉


。〉


。〉


。〉


音符。〉


。〉



眾人

。〉


河上公。〉


。〉


。〉


胡來說文。〉


一本損益說文。〉


。〉


。〉


。〉


。〉
俗人昭昭

一本。〉
悶悶

。〉


嚴遵。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


一本。〉


。〉


。〉


洿。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉
道者

道者絕句。〉


。〉


。〉


疣贅。〉


。〉


逆反大夫左傳成公十六。〉
更為

。〉


。〉


。〉
先天

。〉
{}

亦作。〉


無形空疏。〉


。〉


。〉


。〉
亦復

。〉


。〉


早報。〉


。〉


。〉


。〉


。〉


。〉


天子。〉


。〉


君位。〉


。〉
善行

。〉


古字。〉


。〉
無瑕

下家。〉


譴責。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉
谿

。〉


。〉


。〉
不忒

。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉
其事

。〉


。〉


。〉
凶年

惡氣災害五穀傷人。〉


。〉


。〉


。〉


。〉



。〉


亦作。〉


。〉
戰勝

。〉
天下

天下不敢。〉
侯王

王侯。〉


。〉


。〉
名分

。〉





。〉


。〉


。〉


作愛。〉


。〉


。〉


是以聖人不為。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


力征。〉


。〉


閉塞。〉


。〉


。〉
無名

。〉


老子。〉
老子德經音義
萬物得獲德經四十四一本四十三。〉


應對。〉


。〉


。〉


人證字林。〉
故去

。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉
忿

。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


一本。〉


。〉


。〉


。〉


。〉


。〉


祿。〉


。〉


。〉


一本。〉


。〉
不見

。〉


。〉
有分

。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉
不為

。〉


。〉


。〉


早報。〉


。〉


。〉


。〉
莫大不知足

有罪莫大。〉


。〉


。〉


。〉


。〉


一本危懼河上公。〉


。〉


。〉


胡來。〉


。〉


說文{}。〉


。〉


吐口。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


力征。〉


。〉


。〉
黿

。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


亦作。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


邪徑。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉
不輟

。〉


。〉


。〉


。〉


。〉


。〉


。〉


毒蟲。〉


。〉


。〉


。{}。〉


。〉


。〉


。〉


說文赤子。〉
終日

。〉


氣逆當作。〉


。〉


。〉


。〉


。〉


。〉


力征。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉
莫如

。〉


。〉


。〉


。〉


亦作。〉


不當。〉


。〉


說文。〉


。〉


。〉


。〉
以下

。〉


。〉
卑下

。〉


。〉


。〉


說文。〉


。〉


。〉


。〉


。〉


。〉


。〉
所以

。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


力征。〉


。〉


楷式。〉


。〉


。〉


。〉


絕句。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉
無行

。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉
不能

。〉


。〉


。〉
故去

。〉


。〉


。〉


。〉


。〉


。〉


。〉


。〉
大匠

。〉


。〉


。〉


。〉


。〉
枯槁

。〉


。〉


。〉


。〉


。〉
天下柔弱

天下柔弱莫過於。〉


。〉


。〉


。〉


力征。〉


絕句。〉


。〉
輿

。〉
使

。〉


。〉


。〉


。〉
不爭

。〉
注釋
^ 1.0 1.1 1.2 編者按無題經文經文
陸德明老子道經音義》、《老子德經音義四部一併收錄


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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Glossary and Other Vocabulary