Chapter 1 1. The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name. 2. (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. 3. 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. 4. 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.   道可道,非常道;名可名,非常名。   无名,天地之始;有名,万物之母。   故常无欲,以观其妙;常有欲,以观其徼。   此两者同出而异名,同谓之玄。   玄之又玄,众妙之门。 【译文】 取道于寻常可取之道,其道非恒久之道;取名于寻常可取之名,其名非恒久之名。取名于无名,就好比天地未判之初始;取名于有名,乃是万物化生之根本。所以,通常要无所趋求,以便观想那无以名状的微妙;时常又要有所趋求,以便观想那成名化物的极限。这两方面是同一行为体的不同显现,同样深及于行为体的幽深内殿。在这同样深及幽深的两者之间作不断深入的循环运行,就是一切行为运作的微妙法门。 Chapter 2 1. 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. 2. 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. 3. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech. 4. 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.    天下皆知美之为美,斯恶矣;皆知善之为善,斯不善矣。    故有无相生,难易相成,长短相形,高下相倾,音声相和,前后相随……    是以圣人处无为之事,行不言之教,万物作焉而不辞,生而不有,为而不恃,功成而不居。    夫唯不居,是以不去。 【译文】    天下人都知道美之所以为美,于是就有了令人嫌恶的丑;都知道善之所以为善,于是就有了反面的不善。所以,"有"与"无"相互突显,"难"与"易"相互促成,"长"与"短"相互显现,"高"与"下"相依而存,"音"与"声"相互陪衬,"前"与"后"相互照应——这些"名"相反而相成,迁延不居而不独立自足。因此,圣人从事于无所成名的事务,施行无须仗名立言的劝教,坦荡迎候万物的涌现与流变而不抵触畏避,生养了一切并不拘系自有,做成了什么并不执为仗恃,成就了事业并不矜居功名。就是因为他不矜居功名,所以他不会消逝。 Chapter 3 1. 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. 2. Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones. 3. 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。   是以圣人之治,虛其心,實其腹,弱其志,強其骨。常使民無知無欲。使夫智者不敢為也。為無為,則無不治。 【译文】 不崇尚贤才异能,使人民不至于炫技逞能而争名逐利。不看重稀贵之物,使人民不做盗贼。不显露足以引起贪欲的物事,使人民的心思不至于被扰乱。因此,圣人治理天下的原则是:排弃充斥于人民心中的各种成见,满足人民的温饱需求,软化人民的犟执趋求,提高人民的自立自足能力。通常使人民不执成见、不生贪欲,使那些"智者"不敢为所欲为。从事于无所成为的作为,即可以得到全面的治理。 Chapter 4 1. The Tao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things! 2. We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the Tao is, as if it would ever so continue! 3. I do not know whose son it is. It might appear to have been before God.   道沖,而用之或不盈。淵兮,似万物之宗;湛兮,似或存。吾不知誰之子,象帝之先。 【译文】 道是虚无的,但它的作用却似乎无穷无尽。它是那样的幽深莫测,像是一切存在的本源依归。它消磨了锋角,排解了纠纷,柔和了光芒,浑同于尘俗。它无形无迹呵,像是很不确定的存在。我不知道在它之上还能有什么更本源的存在,只觉得它存在于天帝之前。 Chapter 5 1. 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. 2. 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.   天地不仁,以万物為芻狗;圣人不仁,以百姓為芻狗。   天地之間,其猶橐龠乎?虛而不屈,動而愈出。   多言數窮,不如守中。 【译文】 天地无所谓仁爱之心,把万物都当作"刍狗"来看待;圣人也不执求仁爱之心,把百姓也当作"刍狗"来看待。天地之间,不正像是气囊或空管那样的大空泡吗?它虽空虚但却不会塌缩,运行之中生化不息。孜孜于仗名立言往往行不通,不如持守空虚而顺任自然。 Chapter 6 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.   谷神不死,是謂玄牝。玄牝之門,是謂天地根。綿綿若存,用之不勤。 【译文】: 虚神永远存在,可以称它为无比幽深的生殖之源。通向这个无比幽深的生殖之源的门径,就是这个天地世界的根本。它绵延存在而又若有若无,它施展的作用无穷无尽。 Chapter 7 1. 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. 2. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?   天長地久。天地所以能長且久者,以其不自生,故能長生。   是以圣人后其身而身先;外其身而身存。非以其無私邪?故能成其私。 【译文】 天长地久。天地所以能够长久,是因为它们不去强求一种非其不可的状况维持,所以能够长久。因此,圣人把自己的切身利益置后,反而成了人群的首领;把自己的身家性命置之度外,反而更好地保护了自己的身家性命。不正是因为他对自己很无所谓吗?这样反而可以更好地成就他自己。 Chapter 8 1. The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Tao. 2. 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 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. 3. And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him.   上善若水。水善利万物而不爭,處眾人之所惡,故几于道。   居善地,心善淵,与善仁,言善信,政善治,事善能,動善時。 夫唯不爭,故無尤。 【译文】 上好的行为典范就像水一样。水,善于利导万物而不与之争,处守于众人所不愿处的低下处,所以,接近于道。 水,居处善于择下而居,存心幽深而明澈,交游共处谐和相亲,言行表里如一,公共关系易于清静太平,办事能干,行动善于应机顺势而行。正因为水总是利导万物而不与之争,所以,它很少患过失。 Chapter 9 1. 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. 2. 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.   持而盈之,不如其已;   揣而銳之,不可長保。   金玉滿堂,莫之能守;   富貴而驕,自遺其咎。   功遂身退,天之道也。 【译文】 执持盈满,不如适可而止。锋芒毕露,难以长久。金玉满堂,谁能守藏?富贵而骄横,自埋祸殃。功成身退,是最应该奉行的行为准则。 Chapter 10 1. 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. 2. 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? 3. (The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Tao).   載營魄抱一,能無离乎?   專气致柔,能如嬰儿乎?   滌除玄鑒,能如疵乎?   愛國治民,能無為乎?   天門開闔,能為雌乎?   明白四達,能無知乎? 【译文】 保持神魂与体魄的谐和统一,能不崩解离散吗?圆融气质以致柔顺随和,能像婴儿一样吗?清理幽深而明澈的自体,能没有任何瑕疵吗?爱民治国,能不执着于名而顺任自然吗?在展身作为、功成身退的循环中,能像雌母一样吗?明于道而"发光"行进于一切领域,都能无须向显学成见"借光"吗?生它,养它,生了它并不拘系自有,成就了什么并不执为仗恃,虽获取较高的资格权能却不肆行宰制,这就叫做无限深得于道的"玄德"。 Chapter 11 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.   三十輻,共一轂,當其無,有車之用。   埏埴以為器,當其無,有器之用。   鑿戶牖以為室,當其無,有室之用。   故有之以為利,無之以為用。 【译文】 三十根辐条汇集于车毂而造车,有了其中的虚空,才发挥了车的作用;糅和陶土制作器皿,有了器皿内的虚空,才发挥了器皿的作用;开凿门窗建造房屋,有了门窗四壁内的虚空,才发挥了房屋的作用。所以,"有"之所以能给人以便利,是因为它营造的"无"发挥了作用。 Chapter 12 1. Colour's five hues from th' eyes their sight will take; Music's five notes the ears as deaf can make; The flavours five deprive the mouth of taste; The chariot course, and the wild hunting waste Make mad the mind; and objects rare and strange, Sought for, men's conduct will to evil change. 2. Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.   五色令人目盲;五音令人耳聾;五味令人口爽;馳騁畋獵,令人心發狂;難得之貨,令人行妨。   是以圣人為腹不為目,故去彼取此。 【译文】 缤纷的色彩使人眼花缭乱;嘈杂的音声使人听觉失灵;浓厚的杂味使人味觉受伤;纵情猎掠使人心思放荡发狂;稀有的物品使人行于不轨。因此,圣人致力于基本的维生事务,不耽乐于感官的享乐。所以要有所取舍。 Chapter 13 1. Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind). 2. 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? 3. 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.   寵辱若惊,貴大患若身。   何謂寵辱若惊?寵為下,得之若惊,失之若惊,是謂寵辱若惊。   何謂貴大患若身?吾所以有大患者,為吾有身,及吾無身,吾有何患?   故貴以身為天下,若可寄天下;愛以身為天下,若可托天下。 【译文】 得宠与受辱一样,都是对身心安宁的惊扰;重视大患等同于对身家的珍重。为什么说得宠也像受辱一样使人惊扰呢?因为:就其对人的惊扰程度而言,得宠更为下劣:得到它的时候为之惊喜难安,失去它的时候又为之惊慌恐惧,所以说得宠与受辱一样,都是对身心安宁的惊扰。为什么说重视大患等同于对身家的珍重呢?因为:我之所以会看重大患,是因为我有这个非顾虑大患不可的身家,如果我连这身家也置之度外,那么,还会有什么私已的大患可以干扰得了我呢?所以,像看重自己的身家一样看重天下的人,可以守护天下;像爱养自己的身家一样爱养天下的人,可以托付天下。 Chaptear 14 1. 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. 2. 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. 3. We meet it and do not see its Front; we follow it, and do not see its Back. When we can lay hold of the Tao of old to direct the things of the present day, and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of Tao.   視之不見,名曰夷;听之不聞,名曰希;搏之不得,名曰微。此三者不可致詰,故混而為一。其上不□,其下不昧。繩繩兮不可名,复歸于物。是謂無狀之狀,無物之象,是謂惚恍。迎之不見其首,隨之不見其后。   執古之道,以御今之有。能知古始,是謂道紀。 【译文】 看它看不见,就叫"夷";听它听不到,就叫"希";捉它捉不着,就叫"微"。从这三方面不可以加以探究,所以是浑融无名的元始。居于其上的本源已不清楚,由它而下的现实世界是清晰具体的。它本身渺渺茫茫,无以名状,不同于现实的具体存在。这就叫做没有确定形状的形状,不可归结于具体组分的显象,它是不确定性的表征。围绕着它团团转,我们永远也搞不清它的模样。维系于古已有之的道,以驾御现实的具体存在。能懂得返本复初,是维系于道的基本点。 Chapter 15 1. The skilful masters (of the Tao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be. 2. 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. 3. 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. 4. They who preserve this method of the Tao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete. 古之善为士者,微妙玄通,深不可识。 夫唯不可识,故强为之容: 豫兮若冬涉川,犹兮若畏四邻,俨兮其若客; 涣兮若冰之将释,敦兮其若朴,旷兮其若谷;    混兮其若浊。 孰能浊以澄?静之徐清; 孰能安以久?动之徐生。 保此道者不欲盈。 夫唯不盈,故能敝而新成。 【译文】 古来善于当士的人们,微妙、幽深而通达权变,深邃得令人难以测识。正因为难以测识,所以要勉强作形容:有时候,他们迟疑审慎得像是在冬天里涉足江河,警觉戒备得像是随处都有强敌环俟,恭谨自持得像是一直都在做客;有时候,他们又像冰块就要崩解融化一样松跨散漫,敦敦朴朴的,看不出什么突出的能耐,旷放豁达得就像虚空一样;他们的那些似乎不相调谐的多面目表现使他们显得很浑浊。 哪些人能在混浊中保持本心的澄明?能注意守静就能渐趋本心的澄明;哪些人能使安稳得到长久的维持?懂得灵动权变就能渐得长久的安稳。保持这种生存方式的基本点就是不去追求"无不具足"。正因为没有"无不具足",所以能历久而常新。 Chapter 16 1. 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. 2. 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 Tao. Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger of decay. 致虚极,守静笃,万物并作,吾以观其复。 夫物芸芸,各复归其根。 归根曰静,是曰复命。 复命曰常,知常曰明。 不知常,妄作,凶。 知常,容。 容乃公,公乃王,王乃天,天乃道,道乃久,没身不殆。 【译文】 尽可能地使自己显得虚若无有,尽可能地保持清静,在事物波起云涌似的事态演变中,我们可以因此而观察它们的循环反复。事事物物虽然纷纭繁杂,但它们都可以归结于它们的根本。归结到根本它们就显示出始终如一的清静,这就叫做恢复到“本来”。 懂得恢复“本来”就叫做达成了生存的恒常,懂得达到生存的恒常就叫做有明于道。不懂得达成生存的恒常而胡作非为,就会充满凶险。懂得达成生存的恒常就能雍容裕如。能雍容裕如就能得到众人的拥戴,得到众人的拥戴就可以统摄全局,统摄全局就可以像天一样,像天一样就可以进而像道一样,可以永久存在,终身没有危险。 Chapter 17 1. In the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Tao) was deficient (in the rulers) a want of faith in them ensued (in the people). 2. 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!' 太上,不知有之; 其次,亲之、誉之; 其次,畏之; 其次,侮之。 信不足焉,有不信焉,悠兮其贵言。 功成事遂,百姓皆谓"我自然"。 【译文】 最好的统治者,人们觉察不到他的存在。 其次的统治者,人们亲近他、赞誉他。 再次的统治者,人们畏惧他。 最次的统治者,人们轻侮他。 威信有所缺损,就会导致整个威信架构的倒塌,闲着点吧,慎作仗名立言之事。最好是一切事情都办理妥当了,百姓们却说"我们是自然而然的"。 Chapter 18 1. When the Great Tao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy. 2. 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. 大道废,有仁义; 智慧出,有大伪; 六亲不和,有孝慈; 国家昏乱,有忠臣。 【译文】 因为大道废弃了, 才提倡(有了)“仁义”。 聪明智慧(逐权夺利、投机取巧的心机)出现了,才有了狡诈和虚伪。 家庭六亲之间不和睦了,才需要推崇孝慈。 国家昏乱了,才出现贞节、忠诚之臣。 Chapter 19 1. 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. 2. Those three methods (of government) Thought olden ways in elegance did fail And made these names their want of worth to veil; But simple views, and courses plain and true Would selfish ends and many lusts eschew. 绝圣弃智,民利百倍; 绝仁弃义,民复孝慈; 绝巧弃利,盗贼无有。 此三者以为文,不足,故令有所属: 见素抱朴,少私寡欲。 【译文】 抛弃贤圣权威及权威成见,人民可以得到更大的好处;抛弃仁、义等道德律则,人民将恢复他们的孝慈本性;抛弃技巧与厚利的助纣与诱引,盗贼将自动消失。 不过,这三项措施作为治标之举,还不足以治本,所以,应把它们作为从属的措施并继之以更为基本的总体原则:表现纯真,持守混沌,减少私心杂欲。 Chapter 20 1. 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)! 2. The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos. Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao). 绝学,无忧。 唯之与阿,相去几何? 美之与恶,相去何若? 人之所畏,不可不畏?    荒兮其未央哉! 众人熙熙,如享太牢,如春登台。 我独泊兮其未兆,如婴儿之未孩,傫傫兮,若无所归。 众人皆有余,而我独若遗。 我愚人之心也哉,沌沌兮! 俗人昭昭,我独昏昏。 俗人察察,我独闷闷。 澹兮其若海,飂兮若无止。 众人皆有以,而我独顽似鄙。 我独异于人,而贵食母。 【译文】 抛弃显学成见等路况知识,可以无忧在途。 那些去应诺附从的与那些去呵斥抗拮的,能有多大差别?那些在欣赏喜慰的与那些在嫌恶厌弃的,又相差多少?他人所畏避的,难道就非畏避不可吗?这种盲从风气久远以来到处蔓延,什么时候都没完没了! 人们真是喧闹喜乐、风光满面,就像享用着盛宴的美食,就像春日里奔赴高台。唯独我淡淡漠漠的,找不出任何随潮同流的迹象,就像婴儿还不懂得言笑作态,娴静而慵懒,因不附从于任何潮流而显得无所归属。 人们似乎都有充足的装备,而我却显得什么也不足。我真是愚人的心肠呵,混混沌沌的。人们似乎精明而睿智,而我却显得糊里糊涂。人们勤紧而利索,而我却在无可无不可地闲散游荡。摇曳灵活呵,就像大海一样;飘忽散漫呵,无拘无束。人们似乎都有足堪仗恃的本领,而我却总是不轻易出离混沌无名,就像不堪成器的鄙朴一样。我将继续我的特立独行,我崇尚求得于道。 Chapter 21 The grandest forms of active force From Tao come, their only source. Who can of Tao the nature tell? Our sight it flies, our touch as well. Eluding sight, eluding touch, The forms of things all in it crouch; Eluding touch, eluding sight, There are their semblances, all right. Profound it is, dark and obscure; Things' essences all there endure. Those essences the truth enfold Of what, when seen, shall then be told. Now it is so; 'twas so of old. Its name--what passes not away; So, in their beautiful array, Things form and never know decay. How know I that it is so with all the beauties of existing things? By this (nature of the Tao). 孔德之容,惟道是从。 道之为物,惟恍惟惚。 惚兮恍兮,其中有象; 恍兮惚兮,其中有物; 窈兮冥兮,其中有情; 其情甚真,其中有信。 自古及今,其名不去,以阅众甫。 吾何以知众甫之状哉?以此。 【译文】 甚高德位的行为形貌是对道的效仿。道化生万物的过程表现为恍恍惚惚的不确定性。在恍恍惚惚的不确定之中,有了相对确定的形态停驻;在恍恍惚惚的不确定之中,又有了相对稳定的结构实体的呈现。在具象的实体世界,窈窈冥冥之中可以捕捉到某种情态表现。这情态表现非常本真,它蕴含着源之于道的德的信息。从古到今,这一系列表现从未改变,阅遍了众多人群王朝、物类王朝的兴衰变迁。我是怎么知道这些人群王朝、物类王朝的基本状况的呢?就是通过观其情察其德而得知的。 Chapter 22 1. 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. 2. 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. 3. That saying of the ancients that 'the partial becomes complete' was not vainly spoken:--all real completion is comprehended under it. 曲则全,枉则直,洼则盈,敝则新,少则得,多则惑。 是以圣人抱一为天下式。 不自见,故明; 不自是,故彰; 不自伐,故有功; 不自矜,故长。 夫唯不争,故天下莫能与之争。 古之所谓"曲则全"者,岂虚言哉?诚全而归之。 【译文】 能柔曲因应则能自我成全,懂得枉屈绕行则能迅捷直达,能不断地凹陷成"盅"则能不断地自我充盈,懂得护守现成的稳定则能得到真正的逐渐更新,少取则真得,贪多则反而导致自身的混乱。因此,圣人浑融一体而为天下前行探路。不执着于成名,所以能明于道;不自以为是,所以能明辨是非;不自我夸耀,所以能多有事功;不自我矜持,所以能长远在途。因为他不执着于名而与人争,所以天下没有人能把他作为对立面而与他争。古时候所说的"能柔曲因应则能自我成全"等道理怎么会是空话呢?它实在是一个很全面的概括。 Chapter 23 1. 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! 2. Therefore when one is making the Tao his business, those who are also pursuing it, agree with him in it, and those who are making the manifestation of its course their object agree with him in that; while even those who are failing in both these things agree with him where they fail. 3. Hence, those with whom he agrees as to the Tao have the happiness of attaining to it; those with whom he agrees as to its manifestation have the happiness of attaining to it; and those with whom he agrees in their failure have also the happiness of attaining (to the Tao). (But) when there is not faith sufficient (on his part), a want of faith (in him) ensues (on the part of the others). 希言,自然。 飘风不终朝,骤雨不终日。 孰为此者?天地。 天地尚不能久,而况于人乎? 故从事于道者: 道者同于道,德者同于德,失者同于失。 同于道者,道亦乐得之; 同于德者,德亦乐得之; 同于失者,失亦乐得之。 信不足焉,有不信焉。 【译文】 少发圣言号令,就可以任运自然。狂风刮不到一个早晨,暴雨下不了一整天。谁行使了这狂风暴雨?是天地。天地也不能长久地维持它的狂暴,何况于人呢?所以,注重于修道的人,以道为法式就可以趋同于道,以德为趋求就可以得到德,失道失德就会导致失道失德的恶果。同于道的人可以得到道的容纳,趋求于德的人可以得到德的畜养,失道失德则终将以失败告终。如果没有充足的理由博得人们的确信,人们是不会真正相信的。 Chapter 24 He who stands on his tiptoes does not stand firm; he who stretches his legs does not walk (easily). (So), he who displays himself does not shine; he who asserts his own views is not distinguished; he who vaunts himself does not find his merit acknowledged; he who is self- conceited has no superiority allowed to him. Such conditions, viewed from the standpoint of the Tao, are like remnants of food, or a tumour on the body, which all dislike. Hence those who pursue (the course) of the Tao do not adopt and allow them. 企者不立,跨者不行。 自见者不明, 自是者不彰, 自伐者无功, 自矜者不长。 其在道也,曰余食赘行。 物或恶之,故有道者不处。 【译文】 踮着脚尖立不稳,张着双腿难成行。执求成名的,不明于道;自以为是的,不善辨析;自我夸耀的,少有事功;自我矜持的,难以长久。这些做法比之于道的理想范式,实在是一种撑胀而拖沓的行为。一般存在也有不这样的,所以,奉行完善的在途规范的人绝不这样。 Chapter 25 1. 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. 2. I do not know its name, and I give it the designation of the Tao (the Way or Course). Making an effort (further) to give it a name I call it The Great. 3. Great, it passes on (in constant flow). Passing on, it becomes remote. Having become remote, it returns. Therefore the Tao 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. 4. Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Tao. The law of the Tao is its being what it is. 有物混成,先天地生。 寂兮寥兮,独立而不改,周行而不殆,可以为天下母。 吾不知其名,字之曰道,强为之名,曰大。 大曰逝,逝曰远,远曰反。 故道大,天大,地大,人亦大。 域中有四大,而人居其一焉。 人法地,地法天,无法道,道法自然。 【译文】 有一存在浑融而成,先于天地分化的现实世界而存在。它无音无形,廓然无依地自在,没有根本性的迁改;循环反复地运行,永不败坏。可以称之为天下万物共同依归的母本。我不知道它的确切名号叫什么,给它加上一个标号说是"道",勉强给它一个描述说它是无不包涵的整体存在。这个整体存在绵延运行,运行之中它远化展开,远化展开之后又循环反复。所以,道是整体性存在,天是整体性存在,地是整体性存在,人也是整体性存在。宇宙中有四个层次的整体性存在,而人是其中之一。人效法地,地效法天,天效法道,道则以随遇自在作为法则。 Chapter 26 1. Gravity is the root of lightness; stillness, the ruler of movement. 2. 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. 重为轻根,静为躁君。 是以圣人终日行不离辎重,虽有荣观,燕处超然。 奈何万乘之主而以身轻天下? 轻则失根,躁则失君。 【译文】 重是轻的根本,静是动的主宰。因此,圣人处理任何事务都不脱离他的承载、供养者;虽有荣华显贵的地位权能,却能坦荡从容,超然处之。为什么大国的君主要强逞己能而轻举天下?轻举天下就会失去自身存在的根本,狂躁施政就会失去主控的权能。 Chapter 27 1. 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.' 2. 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.' 善行,无辙迹; 善言,无瑕谪; 善计,不用筹策; 善闭,无关楗而不可开; 善结,无绳约而不可解。 是以圣人常善救人,故无弃人; 常善救物,故无弃物。 是谓袭明。 故善人者,不善人之师; 不善人者,善人之资。 不贵其师,不爱其资,虽智,大迷。 是谓要妙。 【译文】 合道境地的人,他的行为无辙迹可追寻,他的言谈无瑕疵可指谪,他的谋划不必借助于筹码的演算,他的关闭不用栓梢而不可打开,他的束缚不用绳索而不可松解。因此,圣人通常留心于救护人,所以没有被遗弃的人,通常留心于修复物,所以没有被废弃的物。这就可以说有了含而不露的明。所以,善人,可以作为不善人的师范;不善人,又可以作为善人的凭资。不懂得标榜师范,不懂得善待凭资,虽然对善不善的知见有很深的认识与把握,行为举措仍将是糊涂之至。懂得这一点是非常精要玄妙的。 Chapter 28 1. 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 e'er 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. 2. 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.    知其雄,守其雌,为天下谿。    为天下谿,常德不离,复归于婴儿。    知其白,守其黑,为天下式。   为天下式,常德不忒,复归于无极。    知其荣,守其辱,为天下谷。    为天下谷,常德乃足,复归于朴。    朴散则为器,圣人用之则为官长。    故大制不割。 【译文】    虽深知什么是雄强,却安守于雌柔取态而处事,甘作天下的沟谿。甘作天下的沟谿,永恒的德性就不会离失,复归于婴儿般的随和态。虽深知什么是清白豁亮,却安守于摸黑行进的取态,甘作天下的试探者。甘作天下的试探者,永恒的德行就不会有偏差,复归于无所突出无所特恃的未分化态。虽深知什么是荣华显耀,却安守于平常的谦卑取态,甘作天下的虚无者。甘作天下的虚无者,永恒的德行才趋于的圆满,复归于混沌无名的朴初态。混沌无名的朴演化展开就成为各种功能性的器具,圣人发挥他那无不为的潜能就成了官长。所以,大道的体制浑然而不断裂。 Chapter 29 1. 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. 2. 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. 将欲取天下而为之,吾见其不得已。 天下,神器,不可为也。   为者败之,执者失之。 故物或行或随,或歔或吹,或强或羸,或载或隳。 是以圣人去甚,去奢,去泰。 【译文】 想要把天下抓来任意摆弄的,我看他永远也达不成目的。天下是神圣的存在,是不可以任意摆弄的。任意摆弄就会败坏它,紧抓不放就会失去它。所以,各类存在可以任之独行,也可以任之从随;可以任之恬柔轻嘘,也可以任之迅猛疾吹;可以任之强盛,也可以任之衰颓;可以任之安稳,也可以任之毁灭。因此,圣人戒出手过分,戒自奉过奢,戒行走极端。 Chapter 30 1. He who would assist a lord of men in harmony with the Tao will not assert his mastery in the kingdom by force of arms. Such a course is sure to meet with its proper return. 2. Wherever a host is stationed, briars and thorns spring up. In the sequence of great armies there are sure to be bad years. 3. 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. 4. When things have attained their strong maturity they become old. This may be said to be not in accordance with the Tao: and what is not in accordance with it soon comes to an end. 以道佐人主者,不以兵强天下,其事好还。 师之所处,荆棘生焉;大军之后,必有凶年。 善者果而已,不敢以取强。 果而勿矜,果而勿伐,果而勿骄,果而不得已,果而勿强。 物壮则老,是谓不道,不道早已。 【译文】 用道的原则辅助国君的,不促使国家以武力逞强于天下。以武力逞强于天下很容易得到报应:武装力量所驻扎的地方,总是一片荒败;穷兵黩武之后,总是饥荒连绵。有道的人成就功果就适可而止,不敢执取功果而强梁霸道。不把功果作为凭恃,不借功果而张扬夸耀,不恃功果而骄慢待人,只把功果作为情非得已的必需,并不因此而强霸天下。要知道,事物强壮了就难免趋于老化,这是不合于道的,不合于道总是自速其亡。 Chapter 31 1. Now arms, however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures. Therefore they who have the Tao do not like to employ them. 2. 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. 3. 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. 夫兵者,不祥之器,物或恶之,故有道者不处。 君子居则贵左,用兵则贵右。 兵者不祥之器,非君子之器,不得已而用之,恬淡为上。 胜而不美,而美之者,是乐杀人。    夫乐杀人者,则不可得志于天下矣。 吉事尚左,凶事尚右;偏将军居左,上将军居右。 言以丧礼处之。 杀人之众,以悲哀莅之;战胜,以丧礼处之。 【译文】 尖兵利器呵,是不祥和的东西,人们通常都嫌弃它,所以,有道的人不靠向它。君子居处以左边为贵,用兵打战以右边为贵──它们背道而驰。尖兵利器这些不祥和的东西,不是君子所常使用的东西。万不得已而使用它,以恬淡为最佳。即使因此而取胜,也不要自鸣得意。因此而自鸣得意的人是以杀人为乐的人。以杀人为乐的人是不可以得志于天下的。吉庆之事以左边为上,凶丧之事以右边为上;偏将军居于左边,上将军居于右边──这说明军列的秩序仪轨等同于凶丧之事的行事仪轨。所以,准备征战杀人的人群,要怀着哀痛的心情参加;既使战胜了,也要按照凶丧的礼仪来处理。 Chapter 32 1. The Tao, considered as unchanging, has no name. 2. 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. 3. 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. 4. 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. 5. The relation of the Tao to all the world is like that of the great rivers and seas to the streams from the valleys. 道常无名、朴,虽小,天下莫能臣。 侯王若能守之,万物将自宾。 天地相合以降甘露,人莫之令而自均。 始制有名,名亦既有,夫亦将知止。   知止可以不殆。 譬道之在天下,犹川谷之于江海。 【译文】 道通常取名于无名,它就像不是器具又可以成为各种器具的朴一样,虽幽隐渺小,但天下没有人能把它作为自己的附属。候王若能体守于道而治天下,各类存在将自然归服。因天地谐和一体而普降的甘露,没有什么人的指使也会自然均匀。推行建制就会趋于确定的名状。趋于确定的名状(一定的结构秩序)即使是一种现实,也要懂得适可而止。懂得适可而止就不会有危险。有道莅临的天下的那种谐和统合,就好像天下的溪水河流都流归江海一样。 Chapter 33 1. 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. 2. He who does not fail in the requirements of his position, continues long; he who dies and yet does not perish, has longevity. 知人者智,自知者明。 胜人者有力,自胜者强。 知足者富。 强行者有志。 不失其所者久。 死而不亡者寿。 【译文】 了解别人则智,敏慧自知则明。战胜别人的有力,战胜自己的强。知足就是富有,坚持力行就是有志,不离失他所维系、归依的道的可以长久,身虽死而事业精神流传就是长生。 Chapter 34 1. All-pervading is the Great Tao! It may be found on the left hand and on the right. 2. 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. 3. 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. 大道泛兮,其可左右。 万物恃之以生而不辞,功成不名有,衣养万物而不为主,常无欲,可名于小; 万物归焉而不知主,可名于大。 以其终不自为大,故能成其大。 【译文】 大道广泛流通,可普及于或左或右的各种领域。万物依靠它才得以生存而它并不推卸,成就了万物并不矜居功劳,护养万物而不肆行管制,通常没有意志趋求,可显得非常虚无渺小;万物都归附于它却感受不到它的拘管限制,可以显得无比浩大。就是因为它不自大于万物,所以能涵纳万物的归附而无比浩大。 Chapter 35 1. To him who holds in his hands the Great Image (of the invisible Tao), the whole world repairs. Men resort to him, and receive no hurt, but (find) rest, peace, and the feeling of ease. 2. Music and dainties will make the passing guest stop (for a time). But though the Tao 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. 执大象,天下往。 往而不害,安平太。 乐与饵,过客止。 道之出言,淡乎其无味。 视之不足见,听之不足闻。 用之不可既。 【译文】 谁奉行了大道,天下就归附于谁。归附于大道,人们就不会相互残害,天下将会稳定、太平。只是,声色美食之类的感官诱惑,总是轻易地就招引某些人不再奔赴大道!这些传道言谈,也许使人觉得淡然无味,觉得不值一顾,不值一听。但是,理解它而运用它,它的妙用是无穷无尽的! Chapter 36 1. 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).' 2. The soft overcomes the hard; and the weak the strong. 3. Fishes should not be taken from the deep; instruments for the profit of a state should not be shown to the people. 将欲歙之,必固张之; 将欲弱之,必固强之; 将欲废之,必固兴之; 将欲取之,必固与之。 是谓微明,柔弱胜刚强。 鱼不可脱于渊,邦之利器不可以示人。 【译文】 想要收束它,必须暂且扩张它;想要削弱它,必须暂且增强它;想要废黜它,必须暂且兴举它;想要执取它,必须暂且给予它。这就叫做不引人注意的明道境地,是柔弱战胜刚强的机理所在。鱼不可以离开深厚的水体而生存,国家的有效力的凭恃不可以轻易展示于人。 Chapter 37 1. The Tao in its regular course does nothing (for the sake of doing it), and so there is nothing which it does not do. 2. If princes and kings were able to maintain it, all things would of themselves be transformed by them. 3. 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. 道常无为而无不为。 侯王若能守之,万物将自化。 化而欲作,吾将镇之以无名之朴。 镇之以无名之朴,夫将不欲。 不欲以静,天下将自正。 【译文】 道通常什么也不成为,又什么都可以成为。侯王若能体守它,各类矛盾纠结就会自然销化。销化之后如果产生了某种整体性的犟执趋求,我就斩断这种趋求而使它回复到混沌态。使它回复到混沌态,它就不会有什么犟执性的趋求。没有犟执性的趋求而静定,天下就自然地平息动荡摇摆而没有偏倒倾覆的危险了。 Chapter 38 1. (Those who) possessed in highest degree the attributes (of the Tao) 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). 2. (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. 3. (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. 4. (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. 5. Thus it was that when the Tao 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. 6. 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 Tao, and is the beginning of stupidity. 7. 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. 上德不德,是以有德;下德不失德,是以无德。 上德无为而无以为;下德为之而有以为。 上仁为之而无以为;上义为之而有以为。 上礼为之而莫之应,则攘臂而扔之。    故失道而后德,失德而后仁,失仁而后义,失义而后礼。    夫礼者,忠信之薄而乱之首也;前识者,道之华而愚之始也。 是以大丈夫,处其厚,不处其薄;居其实,不居其华。故去彼取此。 【译文】 上德者不彰显德名,因此有德;下德者张扬德名以示不失德,因此无德。上德者无所成为,因此也就没有什么固着于某一德名道貌的作为;而下德者却总是撑着一幅德名道貌多作多为。出之于仁爱之心的作为是不恃德名不摆道貌的;出之于道义责任感的作为则显摆德名道貌以资凭恃;出之于礼范仪轨的作为如果没有得到相应的应答,人们就拔臂牵拽,强其履行。所以,离开了道才会去考量合于道的程度的德,德位的沉降才突显出人们的仁爱之心,仁爱之心的疏失才去激发社会的道义责任感,道义责任感的消退才去审订各种礼范仪轨。礼范仪轨这些东西,是以忠诚、信用为其主要内涵的道义感召力日趋淡薄时的产物,由此社会开始走向混乱;各种现行的社会知见,不过是此前道途的行道设施的衍展铺张,用它来踏上新途,那是愚蠢的开始!因此,脱落形骸的大丈夫,但向日趋敦厚的方向不断进取,绝不拘泥于位处浇薄未端的礼仪的拘束;但求其之所以然的核心真髓,绝不牵累于一时的衍展铺张。所以要有所取舍。 Chapter 39 1. The things which from of old have got the One (the Tao) 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 (Tao). 2. 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. 3. 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. 昔之得一者: 天得一以清; 地得一以宁; 谷得一以盈; 万物得一以生; 侯王得一以为天下正。 其致之也。 天无以清,将恐裂; 地无以宁,将恐发; 神无以灵,将恐歇; 谷无以盈,将恐竭; 万物无以生,将恐灭; 侯王无以贵高,将恐蹶。 故贵以贱为本,高以下为基。 是以侯王自谓孤、寡、不谷。 此非以贱为本邪?非乎? 故致数誉,无誉。 不欲琭琭如玉,珞珞如石。 【译文】 过去曾经达到浑融一体的:天因为浑融一体而清明,地因为浑融一体而宁定,精神因为浑融一体(即"营魄抱一")而活灵,虚空因为浑融一体而到处充盈,万物因为浑融一体而生长,侯王因为与百姓浑融一体而保持了统治地位──这些(清、宁、灵等德能表观)都是因为它们达到了浑融一体而自然达成的。天如果没有浑融一体而清明,恐怕终将崩裂;地如果没有浑融一体而宁定,恐怕终将发生大动荡;精神如果没有浑融一体而活灵活现,恐怕终将萎顿枯灭;虚空如果没有浑融一体而到处充盈,恐怕终将无以为继;万物如果没有浑融一体而生长,恐怕终将灭亡,侯王如果没有与天下百姓浑融一体而高高在上,恐怕终将被颠覆。所以,在一个谐和统一体中,贵以贱为根本,高以下为基础。因此,侯王们常常说自己孤弱、无助、不谦虚,这不正是因为他们充分体认到必须以贱为根本吗?所以,多求德能表观,则没有德能表观。既不要一味地像宝玉那样华丽高贵,也不要一直像石头那样顽劣下贱。 Chapter 40 1. The movement of the Tao By contraries proceeds; And weakness marks the course Of Tao's mighty deeds. 2. All things under heaven sprang from It as existing (and named); that existence sprang from It as non-existent (and not named). 反者道之动,弱者道之用。 天下之物生于有,有生于无。 【译文】 正﹑反之间的出入自如,是道的运行特征;柔弱灵动的因势顺导,是道的施用特性。天下各类存在之成其为存在,是因为它们有名,而有名生于无名。 Chapter 41 1. Scholars of the highest class, when they hear about the Tao, 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 Tao. 2. Therefore the sentence-makers have thus expressed themselves:-- 'The Tao, 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.' 3. The Tao is hidden, and has no name; but it is the Tao which is skilful at imparting (to all things what they need) and making them complete. 上士闻道,勤而行之; 中士闻道,若存若亡; 下士闻道,大笑之──不笑,不足以为道。 故建言有之:明道若昧,进道若退,夷道若颣 ,上德若谷,大白若辱,广德若不足,建德若偷,质直若渝,大方无隅,大器晚成,大音希声,大象无形──道隐无名。 夫唯道,善贷且成。 【译文】 上士听了传道言谈,勤勉行证;中士听了传道言谈,似有所动,但终无所得;下士听了传道言谈,大加嘲笑──觉得除非作为笑料,简直不值一提!所以,成语有说:使人明澈的道似乎让人懵懂愚昧;使人顺利进取的道似乎让人消极后退,使人处事平易的道似乎让人曲折坎坷;大道之德使人觉得空无着落(难以用确定的价值标准作把握),一片纯白的境围使人觉得像是有污渍;普润之德使人觉得有欠缺,使人行有所成的德似乎让人慵懒怠惰;被最终认定的本真存在让人觉得它是污浊混成,普遍的框架坐标让人捉摸不到它的边隅;无不涵纳的整体存在无须急于求成,洪大的乐音缺少可让人辩别的和声,整体共同的普遍形态没有可确定的具体形态——道没有任何谓词可资界定的确定名状而归于无名。只有道,才最善于借力给万物而成就万物! Chapter 42 1. The Tao 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. 2. 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. 3. 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. 道生一,一生二,二生三,三生万物。 万物负阴而抱阳,冲气以为和。 人之所恶,唯孤、寡、不谷,而王公以为称。 故物或损之而益,或益之而损。 人之所教,我亦教之: 强梁者不得其死,吾将以为教父 【译文】 道使宇宙混成为一,混成之一又呈现形态分化,形态分化形成各类群体,各类群体因个体的相互独立而形成各具体存在。各具体存在都以其所具的阴德而保有现实的阳禄,它们因浑融于道而相谐和。 人所最嫌恶的,就数孤弱、无助、不谦虚,而王公却用这些作为对自己的称呼。所以,对各种具体存在来说,有时会因减损而增益,有时会因增益而减损。别人的教训,我也作为教训:强行霸道的人总不得好死,我将引以为戒鉴。 Chapter 43 1. 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). 2. There are few in the world who attain to the teaching without words, and the advantage arising from non-action. 天下之至柔,驰骋天下之至坚。    无有入于无间。 吾是以知无为之有益。 不言之教,无为之益,天下希及之。 【译文】 天下最柔弱的行为者,同时也是行遍天下无所不克的最坚强者。虚无的道可以进入一切存在起作用。我因此懂得了不执着于名的“无为”的好处。“不言”的劝教,“无为”的好处,普天下没有什么比得上。 Chapter 44 1. 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? 2. Thus we may see, Who cleaves to fame Rejects what is more great; Who loves large stores Gives up the richer state. 3. Who is content Needs fear no shame. Who knows to stop Incurs no blame. From danger free Long live shall he. 名与身孰亲? 身与货孰多? 得与亡孰病? 甚爱必大费,多藏必厚亡。 故知足不辱,知止不殆,可以长久。 【译文】 声名与身家哪个更为切己?身家与财货哪个更为重要?得失损益如何把持得定?过分的贪欲必然连接着庞大的破费,过多的持藏必然导向沉重的损失。所以,懂得自我满足就不会有挫折,懂得适可而止就不会有危险,可以长久行进。 Chapter 45 1. Who thinks his great achievements poor Shall find his vigour long endure. Of greatest fulness, deemed a void, Exhaustion ne'er shall stem the tide. Do thou what's straight still crooked deem; Thy greatest art still stupid seem, And eloquence a stammering scream. 2. Constant action overcomes cold; being still overcomes heat. Purity and stillness give the correct law to all under heaven. 大成若缺,其用不弊。 大盈若冲,其用不穷。 大直若屈,大巧若拙,大辩若讷。 躁胜寒,静胜热,清静为天下正。 【译文】 大道的完美好像有欠缺,但运营施展的作用不会衰败;大道的充实好像很空虚,但运营施展的作用无穷无尽;大道的直捷好像很曲折,大道的灵巧好像很笨拙,大道的善辩好像很不善言辞。运动可以消解行为体的寒凝僵结,守静又可以消去行为体因运动而产生的热浊。谐和稳态是天下动荡摇摆所围绕的中心。 Chapter 46 1. When the Tao prevails in the world, they send back their swift horses to (draw) the dung-carts. When the Tao is disregarded in the world, the war-horses breed in the border lands. 2. 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. 天下有道,却走马以粪; 天下无道,戎马生于郊。 祸莫大于不知足,咎莫大于欲得。 故知足之足,常足矣。 【译文】 国家的运行合于道,连战马都可以还田耕种;国家的运行不合于道,战马只能在战场的恶劣环境生产。祸害莫大于不懂得自我满足,罪过莫大于偏执性的贪求。所以,懂得自我满足的富足,是长久的富足。 Chapter 47 1. Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven. The farther that one goes out (from himself), the less he knows. 2. 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. 不出户,知天下; 不窥牖,见天道。 其出弥远,其知弥少。 是以圣人不行而知,不见而明,不为而成。 【译文】 不离开“家园”,也可以懂得怎么去经行天下;不向外感知察辨,也可以证解到道的境地。越是出离“家园”成为“专名”涉于专途,他的明辩能力就越是狭小。因此,圣人不待践行就有所自知,不待实察就已自明澈,不必多作多为也可坐收事成。 Chapter 48 1. He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Tao (seeks) from day to day to diminish (his doing). 2. 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. 3. 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. 为学日益,为道日损。 损之又损,以至于无为。 无为而无不为矣! 取天下常以无事。 及其有事,不足以取天下。 【译文】 从事于学则随之以各种附赘的日益增加,从事于道则随之以附赘的日益减少。减少又减少,最后就到了什么也不僵持固着的无为境地。无为就可以因顺自然而无不为。执掌天下,最好是放之自然而让它无所事事。如果为遂行欲利而肆加驱使,那是不足以执掌天下的。 Chapter 49 1. The sage has no invariable mind of his own; he makes the mind of the people his mind. 2. 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. 3. 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. 圣人无常心,以百姓之心为心。 善者,吾善之;不善者,吾亦善之──德善。 信者,吾信之;不信者,吾亦信之──德信。 圣人在天下,歙歙焉为天下浑其心。 百姓皆注其耳目,圣人皆孩之。 【译文】 圣人没有恒常不变的思想主张,他以百姓的思想主张为思想主张。百姓的主张,合于自己的价值观的,予以善待;不合于自己的价值观的,也予以善待。这样就可以得到人们的共同善待。百姓的观点,自己认为正确的,予以信任;自己不认为是正确的,也予以信任。这样就可以获得人们的共同信任。圣人在天下,忍气吞声似的为了天下而使自己陷于糊涂。百姓们聪明而自觉,圣人则像慈母对待孩子一样对待他们。 Chapter 50 1. Men come forth and live; they enter (again) and die. 2. Of every ten three are ministers of life (to themselves); and three are ministers of death. 3. 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. 4. 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.   出生入死。生之徒,十有三;死之徒,十有三;人之生,動之于死地,亦十有三。   夫何故?以其生之厚。蓋聞善攝生者,路行不遇兕虎,入軍不被甲兵;兕無所投其角,虎無所用其爪,兵無所容其刃。夫何故?以其無死地。 【译文】 出离维生之道就入于速死之途。人世间,属于长寿的,占十分之三;属于短命的,占十分之三;因为行举失道而自速其死的,也占十分之三。这是什么缘故呢?因为他自执过高而导致奉养所需过重。据说,善于维护生命的人,在陆上行走不会遭遇凶恶的犀牛和猛虎,即使参加战争,也不会受到武器的伤害。对于他,犀牛于其身无处投角,猛虎于其身无处伸爪,武器于其身无处显露锋芒。为什么会这样呢?因为他根本就没有可以让人致其于死命的要害部位。 Chapter 51 1. All things are produced by the Tao, 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 Tao, and exalt its outflowing operation. 2. This honouring of the Tao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute. 3. Thus it is that the Tao produces (all things), nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them, and overspreads them. 4. 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.   道生之,德畜之,物形之,勢成之。   是以万物莫不尊道而貴德。   道之尊,德之貴,夫莫之命而常自然。   故道生之,德畜之;長之育之;成之熟之;養之覆之。生而不有,為而不恃,長而不宰。是謂玄德。 【译文】 道生化万物,德养育万物,万物纷呈其形,情势使其如此。因此,万物无不尊崇道而珍重德。道之所受尊崇,德之所受珍重,并不是因为什么强制与逼迫,而是平常自然如此。所以,道生化万物,德养育万物,使万物成长、发育,使万物自立、成熟,使万物都得到润养与庇护。生育它而不拘系自有,成就它而不执为仗恃,得尊重而不肆行主宰,这就叫做有了无限深厚的德。 Chapter 52 1. (The Tao) which originated all under the sky is to be considered as the mother of them all. 2. 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. 3. 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. 4. 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. 5. 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. 天下有始,以为天下母。 既得其母,以知其子;既知其子,复守其母,没身不殆。 塞其兑,闭其门,终身不勤; 开其兑,济其事,终身不救。 见小曰明,守柔曰强。 用其光,复归其明,无遗身殃,是谓袭常。 【译文】 天下万物都有所本始,大家都以这个本始作为生存所依归的母体。靠向这个母体以认识各具体存在,认识各具体存在仍体守于这个母体,终身都不会有危险。堵塞收受余食凭恃的管道接口,关闭纵容自己出离无名而特化的门径,终身都不会有毛病;收受余食凭恃而谋求事业的成功,终身都不可救药。具有敏锐的觉察能力,是行为者内在明澈的表现;能柔弱灵动地因应而行,体现了行为者真正的强健。发射探测之光,反馈给明澈的自体,有效地避免各种祸患,这就叫做内在于生存的恒常。 Chapter 53 1. If I were suddenly to become known, and (put into a position to) conduct (a government) according to the Great Tao, what I should be most afraid of would be a boastful display. 2. The great Tao (or way) is very level and easy; but people love the by-ways. 3. 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 Tao surely!   使我介然有知,行于大道,唯施是畏。   大道甚夷,而人好徑。朝甚除,田甚蕪,倉甚虛;服文采,帶利劍,厭飲食,財貨有餘;是為盜夸。非道也哉! 【译文】 假如我确有所知,我就要奉行大道,并小心戒备地避免行入邪道。大道很是平易,而有人却总是喜好小道。一方面是朝政败坏,农田荒芜,仓廪空虚,一方面却是鲜衣美饰,利剑随身,饱食而厌,搜刮过多的财货去浪费。这实在是强盗式的统治者,这是不合于道的啊! Chapter 54 1. What (Tao's) skilful planter plants Can never be uptorn; What his skilful arms enfold, From him can ne'er be borne. Sons shall bring in lengthening line, Sacrifices to his shrine. 2. Tao 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. 3. 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. 4. How do I know that this effect is sure to hold thus all under the sky? By this (method of observation).   善建者不拔,善抱者不脫,子孫以祭祀不輟。   修之于身,其德乃真;修之于家,其德乃餘;修之于鄉,其德乃長;修之于邦,其德乃丰;修之于天下,其德乃普。   故以身觀身,以家觀家,以鄉觀鄉,以邦觀邦,以天下觀天下。 吾何以知天下然哉?以此。 【译文】 合道境地的人,他的建树根柢牢固,他的抱持不会脱落,他的事业将世代承继不衰。修道于自身,其德才纯真;修道于家族,其德才充裕;修道于乡里,其德永绵延;修道于邦国,其德才丰厚;修道于天下,其德才普泛。所以,以自身观想德身,以我家观想德家,以自乡观想德乡,以我邦观想德邦,以现今之天下观想厚德之天下。我是怎么知道现今天下之状况的呢?就是拿它与观想的厚德之天下相比较而得知的。 Chapter 55 1. He who has in himself abundantly the attributes (of the Tao) is like an infant. Poisonous insects will not sting him; fierce beasts will not seize him; birds of prey will not strike him. 2. (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). 3. To him by whom this harmony is known, (The secret of) the unchanging (Tao) 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.) 4. When things have become strong, they (then) become old, which may be said to be contrary to the Tao. Whatever is contrary to the Tao soon ends. 含德之厚,比于赤子; 毒虫不螫,猛兽不据,攫鸟不搏,骨弱筋柔而握固,未知牝牡之合而俊作,精之至也; 终日号而不嗄,和之至也。 知和曰常,知常曰明。 益生曰祥,心使气曰强。 物壮则老,谓之不道,不道早已。 【译文】 含德深厚的行为者,就好比初生的婴儿:毒虫不螫他,猛兽不伤害他,凶恶的鸟不搏击他,骨弱筋柔却握持牢固,不知男女交合之事却能照常勃起──精力充沛之极;整天啼哭却不会力竭声嘶──和气敦厚之极。懂得取态柔和就可以达成生存的恒常,懂得达成生存的恒常就叫做明于道。生更执生是危险,心意过分纵使气机效能是逞强。存在过于强壮就会趋于老化,这不合于道,不合于道总是过早地死亡。 Chapter 56 1. He who knows (the Tao) does not (care to) speak (about it); he who is (ever ready to) speak about it does not know it. 2. 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.' 3. (Such an one) cannot be treated familiarly or distantly; he is beyond all consideration of profit or injury; of nobility or meanness:--he is the noblest man under heaven. 知者不言,言者不知。 塞其兑,闭其门; 挫其锐,解其纷; 和其光,同其尘。 是谓玄同。 故不可得而亲,不可得而疏; 不可得而利,不可得而害; 不可得而贵,不可得而贱。 故为天下贵。 【译文】 明于道者不立言,立言的不明于道。堵塞授受承接的接口,关闭出离混沌无名的门径,消磨过分突出的锋角,排解纷挠的矛盾纠结,收敛过于耀眼的光芒,同一切存在浑为一体。这就叫做达成了浑融一体的“玄同”境地。所以,有所得于道就超越了亲、疏、利、害、贵、贱的捕获。这样可以得到整个天下的共同推重。 Chapter 57 1. 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. 2. 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. 3. 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.' 以正治国,以奇用兵,以无事取天下。 吾何以知其然哉?以此: 天下多忌讳,而民弥贫; 民多利器,国家滋昏; 人多伎巧,奇物滋起; 法令滋彰,盗贼多有。 故圣人云: 我无为而民自化,我好静而民自正; 我无事而民自富,我无欲而民自朴。 【译文】 以清静无为之常道治国,只针对出格的反常事态动用兵力,通常则以 无所事事而执掌天下。我怎么知道应该这样呢?根据在于: 天下越是多忌讳,人民就越是贫穷;民间的武器越多,国家就越是陷于昏乱;人们的技能越巧,反常之事物就日益纷繁;法令越森严,盗贼反倒更多。所以,圣人说:我无为,人民就自然顺化;我好静,人民就自然端正;我无事,人民就自然富足;我无欲,人民就自然淳朴。 Chapter 58 1. 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? 2. 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. 3. 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. 其政闷闷,其民淳淳; 其政察察,其民缺缺。 祸兮,福之所倚; 福兮,祸之所伏。 孰知其极?其无正也。 正复为奇,善复为妖。 人之迷,其日固久。 是以圣人方而不割,廉而不刿,直而不肆,光而不耀。 【译文】 为政随和散漫,人民反而喜乐淳和;为政勤紧利索,人民反而怨愤飘零。灾祸呵,福祥的亲密伴侣;福祥呵,灾祸的藏身之地。谁知道它们迁延嬗变的准则呢?那是没有一个定准的。合格正常会变得出格反常,良善祥和会变得妖异险恶。人们对这迁延不居的动荡感到无所适从,由来已久。因此,圣人方正而不孤立,突棱而不伤人,率直而不放肆,光明而不耀眼。 Chapter 59 1. For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation. 2. 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 Tao). 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. 3. 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. 治人,事天,莫若啬。 夫唯啬,是谓早服。 早服谓之重积德。 重积德则无不克。 无不克则莫知其极。 莫知其极,可以有国。 有国之母,可以长久。 是谓深根固柢、长生久视之道。 【译文】 治理人、事奉天,没有比涵养节用更重要的了。涵养节用可以先和服于道,先和服于道则可以使德深厚,德深厚则无不胜任,无不胜任则能耐不可限量,能耐不可限量则足以保有国家。保有国家的根本,可以长久存在。这就叫做根扎得深,柢撑得固,从而长维生存久于在世的道。 Chapter 60 1. Governing a great state is like cooking small fish. 2. Let the kingdom be governed according to the Tao, 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. 3. When these two do not injuriously affect each other, their good influences converge in the virtue (of the Tao). 治大国,若烹小鲜。 以道莅天下,其鬼不神。 非其鬼不神,其神不伤人。 非其神不伤人,圣人亦不伤之。 夫两不相伤,故德交归焉。 【译文】 治理大国之道与烹调小鱼之道可以共通比拟。以道的范式君临天下,各种妖异的存在就不再显得变化莫测。非但它们不再显得变化莫测,即使变化莫测也难以伤人。非但它们的变化莫测难以伤人,圣人也不会去伤害它们。大家互不相伤,所以就推重同道之德而在道的莅临下和平共处。 Chapter 61 1. 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. 2. (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. 3. 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. 4. 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. 大国者下流也,天下之牝。 天下之交也,牝常以静胜牡。 为其静也故宜为下。 故大国以下小国,则取小国; 小国以下大国,则取大国。 故或下以取,或下而取。 大国不过欲,兼畜人;小国不过欲,入事人。 夫两者各得其所欲,大者宜为下。 【译文】 大国善处下游,它就可以像天下柔静的雌牝一样。天下雌雄之间的交合,雌牝通常以柔静而胜过俊躁的雄牡。这是因为她柔静而适应于处下的缘故。所以,大国比小国善于处下,则可以主导小国;小国比大国善于处下,则可以谋求主导作用。所以,有的可以凭籍处下态势以占居主导地位,有的则可以使自己善于处下而谋求主导作用。大国不过分贪欲而让小国分享国际资源,小国不过分贪欲而让大国占居领导地位。它们双方要达成如此稳定的利益妥协,大的应该善于处下。 Chapter 62 1. Tao 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. 2. (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. 3. 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 Tao, which one might present on his knees. 4. Why was it that the ancients prized this Tao 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. 道者,万物之奥,善人之宝,不善人之所保。 美言可以市尊,美行可以加人,人之不善,何弃之有? 故立天子,置三公,虽有拱璧以先驷马,不如坐进此道。 古之贵此道者何? 不曰:求此得,有罪以免邪? 故为天下贵。 【译文】 道荫庇着万物,它是善人的珍宝,也是不善人托求庇护的归依。嘉美的言辞可以使人们交互尊重,良善的行为可以让人们互相感染,对那些不为现行价值观所认可的不善之人,为什么要横加贬弃呢?所以,自诩为“天子”而自贵,设置三公九卿以供驱使,虽然好象是有了玉璧由四驾马车供奉护拥着似的尊贵显耀,其实还不如来进修我所说的道。从古以来,人们如此推重我所说的道是为了什么呢?还不是因为它有助于人们达成目的,避免过错吗?所以才得到天下人的共同推重。 Chapter 63 1. (It is the way of the Tao) 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. 2. (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. 3. 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. 为无为,事无事,味无味。 大小多少,报怨以德。 图难于其易,为大于其细。 天下难事,必作于易; 天下大事,必作于细。 是以圣人终不为大,故能成其大。 夫轻诺必寡信,多易必多难。 是以圣人犹难之,故终无难矣。 【译文】 要从事可使自己混沌无为的作为,处理可使自己无所事事的事务,并喜赏波恬浪静的寡淡风光──以保持对细微潜流的异变的敏感。 以对待大事的态度处理小事,以对待复杂的态度处理简单,要用合道之行所生发的德能去消解细微的怨望纠结。处理难事要从轻易处入手,宏观目标要由微观构设去实现。天下难事,必然开始于简易;天下大事,必然建基于细微。因此,圣人始终都不自以为必须独揽大权,所以能成就大事。 那些轻易许诺的,必然难以守信;视问题太过轻易的,必然会遭遇很多的困难。因此,圣人对这些问题都加以认真审慎的处理,所以终于没有困难了。 Chapter 64 1. 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. 2. 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. 3. 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. 4. 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). 其安易持,其未兆易谋; 其脆易泮,其微易散。 为之于未有,治之于未乱。 合抱之木,生于毫末; 九层之台,起于垒土; 千里之行,始于足下。 为者败之,执者失之。 是以圣人无为故无败,无执故无失。 民之从事,常于几成而败之。 慎终如始,则无败事。 是以圣人欲不欲,不贵难得之货; 学不学,复众人之所过。 以辅万物之自然而不敢为。 【译文】 局面安定时容易维持,情势未明朗时容易图谋,事物脆弱时容易消解,事物微小时容易散失。要在事情未开始时就有所打算,要在祸乱未发作之前就早作预防。 合抱的大树,长成于细小的萌芽;九层的高台,堆垒于土坯;千里的远行,开始于脚下。对于这些渐进的过程,如果妄逞权能而揠苗助长,就会导致失败;如果执意于某一情态而加抗拒,就会反而使局面失去控制。因此,圣人不妄逞权能,所以不会失败;不抗拒渐进的演变,所以不会使局面失控。人们做事,常在接近成功的时候失败,慎终如慎始,就不会有败事。因此,圣人要别人之所不要,不使稀贵资源的供应更形紧张;学别人之所不学,以便牵正人们的偏激过失。借此以辅导万物行于其自然而不强加干涉。 Chapter 65 1. The ancients who showed their skill in practising the Tao did so, not to enlighten the people, but rather to make them simple and ignorant. 2. 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. 3. 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. 古之善为道者,非以明民,将以愚之。 民之难治,以其智多。 故以智治国,国之贼; 不以智治国,国之福。 知此两者,亦稽式。 常知稽式,是谓玄德。 玄德深矣,远矣,与物反矣。 然后乃至大顺。 【译文】 古来善于以道为行为典范的统治者,通常并不促使人民多知多见,而是使人民趋于愚昧浑朴。人民之所以难以治理,就是由于他们的知见太多。所以,拿权威知见治国,那是对国家的残害,不执定什么权威知见治国,才是国家的福祥。懂得在两者之间作此选择,也就贯彻了道的原则。懂得贯彻道的原则,就体现了深得于道的玄德。玄德幽深而广泛,协同各类存在回归于道。这样就无往而不利。 Chapter 66 1. 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. 2. 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. 3. 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. 江海所以能为百谷王者,以其善下之,故能为百谷王。 是以圣人欲上民,以其言下之;欲先民,以其身后之。 是以处上而民不重,处前而民不害。 是以天下乐推而不厌。 以其不争,故天下莫能与之争。 【译文】 江海之所以能为百川河流所汇注而成王,就是因为它善于处下,所以能成为百川之王。因此,圣人要得到人民的推崇,必先在言行上对人民表示谦下;要引导人民,必先把自己的利益放在人民的后面。因此他虽然地位居于人民之上,但人民却并不感到负担沉重;虽然走在人民的前面,但人民却并不感到他构成妨碍。因此他得到了天下人民永不厌弃的真心拥戴。因为他不与人相争,所以天下没有人能和他相争。 Chapter 67 1. All the world says that, while my Tao 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! 2. 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. 3. 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. 4. 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. 天下皆谓我道大,似不肖。 夫唯大,故似不肖。 若肖,久矣其细也夫! 我有三宝,持而保之: 一曰慈;二曰俭;三曰不敢为天下先。 慈,故能勇;俭,故能广;不敢为天下先,故能成器长。 今舍其慈,且勇;舍其俭,且广;舍其后,且先,死矣。 夫慈,以战则胜,以守则固。 天将救之,以慈卫之。 【译文】 天下人都说我所说的道太过普泛了,很难加以具体把握。要知道,正因为它是普泛的行为规范,所以才不象具体旅途的具体准则;如果针对具体旅途作具体论述,它早就琐碎不堪了。我有三条基本的行为原则,把持它以保证大道得以贯彻执行:第一是柔慈;第二是俭约;第三是不与天下争得利之先。保持柔慈,就能全力以赴;保持俭约,就能行走于广阔的天地;不与天下争得利之先,就能成为群体的首领。如果舍弃柔慈而妄逞勇武,舍弃俭约而行广,舍弃谦让而争先,那就死定了。保持柔慈,投入战争就能取得胜利,用于防守就能巩固。对于慈者,整个自然环境都会救助他,因为慈在守护着他。 Chapter 68 He who in (Tao'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 ne'er 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.' 善为士者不武, 善战者不怒, 善胜敌者不兴, 善用人者为之下。 是谓不争之德,是谓用人之力。 是谓配天古之极。 【译文】 善于当士的人不勇之于武,善于投身战斗的人不泄愤激怒,善于胜敌的人不趾高气扬、骄横拔扈,善于驱动别人的人对他表示谦下。这就叫做有了不争的德,有了善于驱动别人的能耐。这就叫做符合于道。 Chapter 69 1. 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. 2. 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. 用兵有言:吾不敢为主而为客,不敢进寸而退尺。 是谓行无行,攘无臂,执无兵,乃无敌。 祸莫大于轻敌,轻敌几丧吾宝。 故抗兵相加,哀者胜矣。 【译文】 统帅武装力量的人总是说:武装力量只是某一主体的客属,我不敢反客为主,不敢让它前行示人,而要让它收缩而置后。这就叫做行动无阵势可把捉,使人明白我在挥舞着的不是用于击人的手臂,拿着的也不是用于伤人的武器,于是就不会促成紧张对峙而树敌了。祸患莫大于轻侮敌人,轻侮敌人就差不多丧尽了我所说的"三宝"。所以,等到真正以武力相对抗的时候,首先宽容忍让,最后才不得已而奋起的一方通常会取胜。 Chapter 70 1. 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. 2. 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. 3. 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. 吾言甚易知,甚易行。 天下莫能知,莫能行。 言有宗,事有君。 夫唯无知,是以不我知。 知我者希,则我者贵。 是以圣人被褐而怀玉。 【译文】 我的话很容易理解,很容易实行。而天下却没有人能理解,没有人去实行。言论有宗旨用意,行事有主从动机。正是因为对这用意、动机的不明白,所以才导致对我的不理解。能理解我的人很少,能效法我而在行事中加以贯彻的就更难能可贵。因此,圣人外面穿着的似乎是粗布衣裳,但里面包含着的却是稀世美玉! Chapter 71 1. 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. 2. 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. 知不知,上; 不知知,病。 夫唯病病,是以不病。 圣人不病,以其病病,是以不病。 【译文】 知道自己有所不知,这很好;不掌握某知识,这当然有缺陷。只有通过因应缺陷而行,使缺陷不成其为缺陷,才可以因此而没有缺陷。圣人之所以没有缺陷,是因为他善于因应缺陷而行,使缺陷不成其为缺陷,所以没有缺陷。 Chaptear 72 1. When the people do not fear what they ought to fear, that which is their great dread will come on them. 2. Let them not thoughtlessly indulge themselves in their ordinary life; let them not act as if weary of what that life depends on. 3. It is by avoiding such indulgence that such weariness does not arise. 4. 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. 民不畏威,则大威至矣。 无狎其所居,无厌其所生。 夫唯不厌,是以不厌。 是以圣人自知不自见,自爱不自贵。 故去彼取此。 【译文】 当人民不再畏惧统治的威压的时候,那么,反于统治者的大威协就临头了。不要逼迫人民不得安居,不要阻塞人民的谋生之路。只有不去阻塞人民,才不会有出之于人民的反阻塞。因此,圣人但求自知,不去自我炫耀;但求自爱,不去自显高贵。所以要有所取舍。 Chapter 73 1. 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). 2. 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. 勇于敢则杀,勇于不敢则活。 此两者,或利或害,天之所恶,孰知其故? 是以圣人犹难之。 天之道,不争而善胜,不言而善应,不召而自来, 繟然而善谋。 天网恢恢,疏而不失。 【译文】 勇于无所顾忌,则充满凶险;勇于不无所顾忌,则稳妥灵活。这两种方式有的得利,有的受害,自然环境所厌弃的,谁知道它的缘故?因此,圣人从事于任何事务都要作充分的审慎犹豫。最好的行进方式应是:不犟执抗争却善于取胜,不强颁立言却广有响应,不大声疾呼而人们却共赴其事,从容坦然却自有筹谋。完善的涵摄之网的覆盖范围无比广大,虽疏若无有,但没有事物从中漏失。 Chapter 74 1. 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? 2. 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! 民不畏死,奈何以死惧之? 若使民常畏死,而为奇者,我得执而杀之……孰敢? 常有司杀者杀。 夫代司杀者杀,是代大匠斫。 夫代大匠斫者,鲜有不伤其手者矣。 【译文】 人民都已经不怕死了,为什么还要拿死来恐吓他们呢?像那些想要让人民恒常怕死,稍有出格者就随意抓来杀掉的政策,哪个能无所顾忌地强硬坚持呢?要知道,自然会有一种汰劣机制来司杀,俎代这汰劣机制而妄动杀戒,那就像俎代高明的木匠砍木头。俎代高明的木匠砍木头,是很少不砍伤自己的手的。 Chapter 75 1. The people suffer from famine because of the multitude of taxes consumed by their superiors. It is through this that they suffer famine. 2. 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. 3. 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. 民之饥,以其上食税之多,是以饥。 民之难治,以其上之有为,是以难治。 民之轻死,以其上求生之厚,是以轻死。 夫唯无以生为者,是贤于贵生。 【译文】 人民之所以遭受饥荒,是由于统治者吞食的赋税太多,所以才遭受饥荒。人民之所以难以被治理,是由于统治者太过贪求功名,所以才难以被治理。人民之所以轻生冒死,是由于统治者自奉过奢而搜刮过甚,所以才冒死轻生。只有不以人民生计的危及作为前提而作为的人君,才是真正擅长于善养自己的生命的人君。 Chapter 76 1. 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. 2. Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life. 3. 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.) 4. Therefore the place of what is firm and strong is below, and that of what is soft and weak is above. 人之生也柔弱,其死也坚强; 草木之生也柔脆,其死也枯槁。 故坚强者死之徒,柔弱者生之徒。 是以兵强则灭,木强则折。 强大处下,柔弱处上。 【译文】 人活着的时候身体柔弱灵动,死了以后身体就变得顽固强硬;草木生长的时候枝干柔嫩,死了以后就变得枯槁。所以,顽固强硬是速死之道,柔弱灵动是生长之道。因此,国家肌体中军兵过强就会走向灭亡,植株体系中树枝过硬就会遭致摧折。顽固强硬处于劣势,柔弱灵动处于优势。 Chaptear 77 1. May not the Way (or Tao) 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. 2. 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. 3. Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of the Tao! 4. 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. 天之道,其犹张弓者欤?高者抑之,下者举之,有余者损之,不足者补之。 天之道,损有余而补不足;人之道则不然,损不足以奉有余。 孰能有余以奉天下?唯有道者。 是以圣人为而不恃,功成而不处,其不欲见贤也。 【译文】 理想的范式,不就像那使弓趋于浑圆的作用一样吗?高的地方把它压低,低的地方把它抬高,有余的地方把它减损,不足的地方把它补足。理想的范式,减损有余的,弥补不足的;而人的行为惯律则减损不足的,奉养有余的。谁能使自己不断地有余以奉养天下?只有道者。因此,圣人做成了什么并不执为仗恃,成就了什么并不居功自矜,他不愿意使自己显得过分突出。 Chapter 78 1. 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. 2. 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. 3. 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.' 4. Words that are strictly true seem to be paradoxical. 天下莫柔弱于水,而攻坚强者莫之能胜,以其无以易之。 柔之胜刚,弱之胜强,天下莫不知,而莫能行。 是以圣人云:爱国之垢,是谓社稷主;受国之不祥,是谓天下王。 正言若反。 【译文】 天下没有比水更柔弱的,但攻坚克强却没有什么能胜过它,因为没有什么可以真正改变得了它。柔能胜过刚,弱能胜过强,天下没有人不知道,但又没有人能实行。因此,圣人常说:能承受全国的屈辱,才配作天下的君主;能承担全国的灾难,才配作天下的君王。确切的话语常常让人觉得不以为然! Chapter 79 1. 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)? 2. 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 Tao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself. 3. In the Way of Heaven, there is no partiality of love; it is always on the side of the good man. 和大怨,必有余恕,安可以为善? 是以圣人执左契而不责于人。 有德司契,无德司彻。 天道无亲,常与善人。 【译文】 和解深重的怨恨,必然还会残留难以消解的余怨,这怎么能算是完善?因此,圣人凭契约关系来确立自己的主导地位,绝不无依据地责成于人。有德的统治监察契约的订立与履行,无德的统治注重于税赋的收敛,只索取无条件的单向供奉。完善的系统运营机理是普遍平等,无所偏爱,但又具有奖掖良善的健全功效。 Chapter 80 1. 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). 2. 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. 3. I would make the people return to the use of knotted cords (instead of the written characters). 4. 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. 5. 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. 小国寡民。使有什佰之器而不用,使民重死而不远徙。虽有舟车,无所乘之;虽有甲兵,无所陈之。使民复结绳而用之。甘其食,美其服,安其居,乐其俗。邻国相望,鸡犬之声相闻,民至老死,不相往来。 【译文】 国家要小,人民要少。即使有各种器具,也不多用;使人民珍惜生命,不作长距离的迁移;虽有船只车辆,却没必要去乘坐;虽有兵器武备,却没必要去布阵打战。使天下回复到人民都结绳纪事的远古状态之中。让人民吃得香甜,穿得漂亮,住得安适,满意于他们的平凡生活。国与国之间相互望得见,鸡犬之声相互听得见,而人民从生到死,也互不往来。 Chapter 81 1. Sincere words are not fine; fine words are not sincere. Those who are skilled (in the Tao) do not dispute (about it); the disputatious are not skilled in it. Those who know (the Tao) are not extensively learned; the extensively learned do not know it. 2. 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. 3. 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. 信言不美,美言不信; 善者不辩,辩者不善; 知者不博,博者不知。 圣人不积。 既以为人己愈有,既以与人己愈多。 天之道,利而不害;圣人之道,为而不争。 【译文】 真实的表述不见得漂亮,漂亮的表述不见得真实;善良的人不见得擅长道义之辩,擅长于道义之辩的不见得善良;明于道的人不见得博学,博学的不见得明于道。圣人不堆积这些德能表观以及功果财富的附赘。他尽力帮助人民,他自己也更充实;他尽量给予人民,他自己也更丰富。理想的行为方式是顺导万物而不妨害万物,圣人的行为准则是虽有作为但不与人争。 The End