一
道可道非常道
名可名非常名
无名万物之始
有名万物之母
故常无欲以观其妙 5
常有欲以观其徼
两者同出而异名同谓
玄之又玄众妙之门
dào kě dào fēi cháng dào
míng kě míng fēi cháng míng
wú míng wàn wù zhī shǐ
yǒu míng wàn wù zhī mǔ
gù cháng wú yù yǐ guān qí miào
cháng yǒu yù yǐ guān qí jiào
liǎng zhě tóng chū ér yì míng tóng wèi
xuán zhī yòu xuán zhòng miào zhī mén
1.In lines 1 and 2 the structure 可+ verb X carries the meaning of “able to receive the action of” verb X. Thus 可道 means “able to be walked,” 可名 “able to be named.”
2. In lines 3 and 4 是 is understood to come between 名 and 万.
3. In lines 3 and 4 之 is the classical Chinese equivalent of modern 的.
4. In lines 5 and 6 其 is the classical Chinese equivalent of modern 他 or 他的.
5. In lines 5 and 6 以 can be understood as “thus” or “therefore.”The structure of phrase X + 以 + phrase Y often means that X causes Y.
6. In line 7 两者 is the subject of the three verbs 出, 名, and 谓.
7. In line 8 the structure of adjective X +之+又+ adjective X carries the meaning of “even more”X “than”X, or “the greatest of all”X.
天下皆知美之为美斯恶已
皆知善之为善斯不善已
有无相生
难易相成
长短相形 5
高下相盈
音声相和
前后相随
是以圣人居无为之事
行不言之教 10
万物作而弗始
生而弗有
为而弗侍
成功而弗居
夫唯弗居 15
是以弗去
tiān xià jiē zhī měi zhī wéi měi sī wù yǐ
jiē zhī shàn zhī wéishàn
sī bù shàn yǐ
yǒu wú xiāng shēng
nán yì xiāng chéng
cháng duǎn xiāng xíng
gāo xià xiāng yíng
yīn shēng xiāng hé
qián hòu xiāng suí
shì yǐ shèng rén jū wú wéi zhī shì
xíng bù yán zhī jiāo
wàn wù zuò ér fú shǐ
shēng ér fú yǒu
wéi ér fú shì
chéng gōng ér fú jū
fū wéi fú jū
shì yǐ fú qù
1. In line 1 之为 has the meaning“as.”
2. In line 2 斯已, literally “because...only,”has the meaning of “only then arises.”
3. The grammar in lines 9 through 16 is unclear. 圣人 is best understood as the subject of all the verbs in these lines of the chapter, 万物 as the object of 作,始,生, and 有, and 功 as the object of 成 and 居, but as the subject of 去.
4. In line 9 是以 has the meaning“therefore.”
5. In lines 11 through 16 弗 is the classical Chinese equivalent of modern 不.
不上贤使民不争
不贵难得之货使民不为盗
不见可欲使民心不乱
是以圣人之治
虚其心实其腹 5
弱其志强其骨
常使民无知无欲
使夫知者不敢为也
为无为则无不治
bù shàng xián shǐ mín bù zhēng
bù guì nán dé zhī huò shǐ mín bú wéi dào
bù jiàn kě yù shǐ mín xīn bù luàn
shì yǐ shèng rén zhī
zhì xū qí xīn shí qí fù
ruò qí zhì qiáng qí gǔ
cháng shǐ mín wú zhī wú yù
shǐ fū zhī zhě bù gǎn wéi yě
wéi wú wéi zé wú bù zhì
1. In the first three lines the structure of 不 + verb + object + 使 民 + phrase Y has the sense of “not doing”the action of the verb on the object“causes the people to”Y.
2. As in chapter 1, 之 is the classical Chinese equivalent of the modern 的.
3. As in chapter 1, the structure 可+ verb X carries the meaning of “able to receive the action of” X.
4. As in chapter 1, 其 is the classical Chinese equivalent of the modern 他 or 他的.
5. In line 8 者 carries the meaning of “one who”and makes a noun phrase of the preceding verb or adjective phrase.
6. In line 8 也 emphasizes the truth of the preceding statement.
7. In line 9 classical Chinese 则 between two phrases or clauses means that the first causes the second.
道盅
而用之有弗盈
渊呵
似万物之宗
挫其锐 5
解其纷
和其光
同其尘
湛呵
似或存 10
吾不知谁之子
象帝之先
dào zhōng
ér yòng zhī yǒu fú yíng
yuān hē
sì wàn wù zhī zōng
cuò qí ruì
jiě qí fēn
hé qí guāng
tóng qí chén
zhàn hē
sì huò cún
wú bù zhī shuí zhī zǐ
xiàng dì zhī xiān
1. In line 2 之有, or “its having,” has the sense of “its substance.”
2. In line 3 the exclamation 呵 suggests surprise, in the vein of “oh my!” or“wow!”
3. In lines 4 through 8 其, or “their,” refers to 万物.
4. In line 12 先 has a noun meaning with the sense of “one that came before.”
tiān dì bù rén
yǐ wàn wù wéi chú gǒu
shèng rén bú rén
yǐ bǎi xìng wéi chú gǒu
tiān dì zhī jiān
qí yóu tuó yuè hū
xū ér bù qū
dòng ér yù chū
duō yán shù qióng bù rú shǒu zhōng
1. In lines 2 and 4 以 is a verb and can best be translated as“regards.”
2. Lines 5 and 6 follow the topic-comment structure, “as for 天地之间, it...” In both classical and modern Chinese a sentence may begin with a noun phrase which is not the grammatical subject of the verb but which introduces a new topic, about which the sentence makes a comment. English topic-comment sentences usually begin with a phrase like “as for” or “as regards” or “as far as...is concerned,”followed by the comment.
3. In line 6 the exclamation 乎 emphasizes the truth of the preceding statement, similar to “indeed.”
4. In line 9 不如, or “not as,” suggests “not as good as.”
谷神不死
gǔ shén bù sǐ
shì wèi xuán pìn
xuán pìn zhī mén
shì wèi tiān dì gēn
mián mián ruò cún
yòng zhī bù qín
1. In line 5 绵绵 suggests “continuing on and on.”
2. Although 之 is frequently used where modern Chinese would use 的, it can also stand for “it,”“its,”“they,”“their,” or“them.” In the structure in line 6, verb X + 之 + 不 + verb Y, 之 acts as the subject of both verbs. The phrase 用之不勤 can best be translated as “used, it is not exhausted.”
tiān cháng dì jiǔ
tiān dì suǒ yǐ néng cháng qiě jiǔ zhě
yǐ qí bù zì shēn
gù néng cháng shēng
shì yǐ shèng rén tuì qí shēn
ér shēn xiān
wài qí shēn
ér shēn cún
fēi yǐ qí wú sī yé
gù néng chéng qí sī
1. In line 2 所以 is best understood as “the reason that.” Its English equivalent would come before 天地, the subject of the sentence.
2. Also in line 2 者 makes the phrase before it into a noun phrase and in that sense completes the 所以 clause.
3. In line 3 以 connects to the second half of the sentence: “The reason that...is that.”
4. In line 3 其, “they,” refers to 天地.
5. In line 9 非以 means “not because.”
6. In line 9 邪 makes the preceding sentence into a question.
上善如水
水善利万物而不争
居众人之所恶
故几于道
居善地 5
心善渊
予善仁
言善信
正善治
事善能 10
动善时
夫唯不争
故无尤
shàng shàn rú shuǐ
shuǐ shàn lì wàn wù ér bù zhēng
jū zhòng rén zhī suǒ wù
gù jī yú dào
jū shàn dì
xīn shàn yuān
yǔ shàn rén
yán shàn xìn
zhèng shàn zhì
shì shàn néng
dòng shàn shí
fū wéi bù zhēng
gù wú yóu
1. In line 2 善 has the meaning of “good at” in the sense of “skillful.”
2. In line 3 the word order of 居众人之所恶 is unusual. The implied subject of the verb 居 is 上善, and the object is 所, or “place.”In classical Chinese 所 frequently departs from what might be considered the normal Chinese word order: 众人恶之所, with 之 taking the place of modern Chinese 的.
3. In line 4 几于 means “similar to.”
4. The structure of lines 5 to 11, noun X + 善+ noun Y, follows this pattern: “In”X,“the good thing is”Y.
5. In line 12 the subject is understood to be 上善.
6. In line 12 夫唯, literally“because precisely,” is best understood as “only because.”
持而盈之
不如其已
揣而锐之
不可长保
金玉满堂 5
莫之能守
富贵而骄
自遗其咎
功遂身退
天之道 10
1. Here 之 means “it,” by implication a cup or bowl in line 1, a dagger or sword in line 3.
2. As in chapter 5, in line 2 不如 or “not as” means “not as good as.”
3. 之 in line 6 means “them.”
4. In lines 9-10 是 is understood to come between 退and 天.
载营魄抱一
能无离乎
专气至柔
能若婴儿乎
修除元览 5
能无有疵乎
爱民治国
能无以知乎
天门开阖
能为雌乎 10
明白四达
能无以知乎
生之畜之
生而弗有
长而弗宰 15
是谓玄德
1. In line 1 the order is verb + noun object + noun object + verb.
2. In line 1 一 means “as one.”
3. In lines 1 through 12 “you” is the implied subject of 能. 能 means “can do” the actions of the preceding verbs.
4. 乎 turns each of the statements in the first 12 lines into a question.
5. In line 8 以 has the sense of “use.”
6. In line 11 四 refers to the four directions, or “everywhere.”
7. In line 13 之, “them,” refers to “things.”
卅辐共一毂
当其无有车之用
燃埴而为器
当其无有埴器之用
凿户牖以为室 5
当其无
有室之用
故有之
以为利
无之以为用 10
1. In lines 2, 4, and 6 其, literally “its,”refers to the preceding noun, 毂, 器, or 室.
2. In lines 2, 4, and 6 无, literally “not,”can best be translated as “emptiness.”
3. In line 8 有之, “having its,” means “its existence.”
4. As in chapter 1, in lines 9 and 10 以 can be understood as “thus” or “therefore.”The structure phrase X + 以 + phrase Y often means that X causes Y.
五色使人目盲
五音使人耳聋
五味使人口爽
驰骋田猎使人心发狂
难得之货使人行妨 5
是以圣人之治为腹
而不为目
故去彼而取此
1. In lines 5 and 6 之 has its classical meaning, equivalent to modern Chinese 的.
2. The phrase in line 8 故去彼而取此 occurs several times in the Dao De Jing 彼, “that” or “the latter,” refers to what is farther, i.e. outside. 此, “this” or “the former,” refers to what is closer, i.e. inside.
宠辱若惊
贵大患若身
何谓宠辱若惊
宠之为下
得之若惊失之若惊 5
是谓宠辱若惊
何谓贵大患若身
吾所以有大患者
为吾有身
若吾无身 10
吾有何患
故贵为身于为天下者
可以寄天下
爱以身为天下者
可托天下 15
1. Versions of this chapter vary widely, and its meaning is disputed. A coherent meaning can be found if 宠 and 辱 in line 1 are translated as two nouns opposite in meaning, and the same with 贵 and 大患 in line 2, with the verb “think of”implied, i.e. “think of honor and dishonor with fear.”
2. Lines 4 through 6 use the topic-comment structure. Here the structure of phrase X + 之 is best understood as meaning “as for”X, “it...”
3. As in chapter 7, 所以 in line 8 is best understood as “the reason that.” Although it follows rather than precedes 吾, the sense is “the reason that I...”
4. As in chapter 7, 者 in line 8 makes the line before it into a noun phrase and in that sense completes the 所以 clause.
5. Finally 为 connects to the second half of the sentence: “The reason that...is that.”
6. In line 11 何, “what,” makes this sentence a question.
7. The grammar of line 12 is complicated. 者 has its modern meaning of “the one who,”贵 is the verb, 为 means “acting for,” and 于 has the meaning of “compared to,” or, more precisely “more than.”
8. Following 可以 in line 13, here 寄 means “be trusted with” rather than “trust.”
9. The grammar of line 14 is similar to that of line 12, except that here 以...为 can best be translated as “like” or “as.”
视之而非见名曰微
听之而弗闻名曰希
扺之而弗得名曰夷
此三者不可至计
故混而为一 5
一者其上不曒
其下不昧
寻寻呵
不可名
复归于无物 10
是谓无状之状
无物之象
是谓惚望
随而不见其后
迎而不见其首 15
执今之道
以御今之有
能知古
始是谓道纪
shì zhī ér fēi jiàn míng yuē wēi
1. In lines 1 through 6 之, 一, 一者, and 其 all refer to this unnameable thing, the 道.
2. n line 4 the meaning of 而 is closer to “and” than “but.”
3. As in chapter 4, in line 8 the exclamation 呵 suggests surprise, in the vein of “oh my!” or“wow!”
4. In lines 14 and 15 后 and 首 are used as nouns, meaning the “back” and “front” of the unnameable 道.
5. In line 16 之 has its classical Chinese meaning equivalent to modern 的.
古之善为道者
微妙玄通
深不可识
夫唯不可识故强为之容
豫呵其若冬涉川 5
猷呵其若畏四邻
俨呵其若客
涣呵其若冰之将释
沌呵其若朴
壮呵其若谷 10
混呵其若浊
孰能浊以静之徐清
孰能安以动之徐生
保此道者不欲盈
夫唯不盈 15
是以能敝而不新成
1. In line 1 the phrase 古之善为道者 resembles the phrases ending in 者 that appeared in chapter 13, with 之...者 carrying the meaning of “the one who.”
2. In line 1 through 3,“is”is understood to come between 者 and the five adjectives and one verb phrase that follow 者.
3. In line 3 识 has the meaning of “be known,” not “know.”
4. As in chapter 8, in line 4 夫唯, literally“because precisely,” is best understood as “only because.”
5. In line 4 the speaker is understood to be the subject of the verb 强
6. Also in line 4 为容, literally “make...appearance,” means “describe.”
7. The pattern of adjective X + 呵 + 其 + 若 in lines 5 through 11 has the meaning of“he was”X “indeed, like...”
8. In lines 12 and 13 能 carries the meaning of “can make.”以 carries the meaning of “using”or “through.”
致虚极
守静督
万物旁作吾以观其复
夫物芸芸
各复归其根 5
归根曰静
是谓复命
复命曰常
知常明
不知常妄 10
妄作凶
知常容
容乃公
公乃王
王乃天 15
天乃道
道乃久
没身不殆
zhì xū jí
1. In line 3 以 has the meaning of “thus.”
2. The 曰 in lines 6 and 8 is implied in lines 9 through 11.
大上下知有之
其次亲之而誉之
其次畏之
其次侮之
故信不足焉有不信焉; 5
悠呵其贵言
成功事遂
而百姓皆谓我自然
1. Lines 1 through 4 show the topic-comment structure, ,i.e., 大上下知 can be best understood as meaning, “As for great rulers, those below know...”
2. 其次, literally “their next,”here means, “As for the next level down.”
3. Line 5 contrasts the active and passive meanings of 信, i.e. “trust...be trusted.”
4. In line 5 焉 emphasizes the preceding sentence, i.e. “certainly” or “indeed.”
5. 大上 is the implied subject of all the statements in lines 6 and 7.
6. As in previous chapters in line 6 the exclamation 呵 suggests surprise, in the vein of “oh my!” or“wow!”
7. In line 8 我 means 我们.
8. Also in line 8 我自然 refers back to the first part of the sentence and so means 我成功事.
大道废
有仁义
智慧出
有大伪
六亲不和 5
有孝慈
国家昏乱
有忠臣
1. The implied structure of all four of these statements is “when...then.”
绝圣弃知
民利百倍
绝仁弃义
民复孝慈
绝学弃礼 5
民有无忧
绝巧弃利
盗贼无有
此四言以为文不足
故令有所属 10
见素抱朴
少私而寡欲
绝学无忧
1. In lines 1 through 8 there is an implied 故 or 则 before 民 and 盗.
2. In line 9 以为文 can best be translated as “viewed as a text.”
3. In line 10 所 has the sense of “these,” and 所属 can best be translated as “these to rely upon.”
唯与呵其
相去几何
美与恶其
相去若何
人之所畏 5
亦不可以不畏
慌呵其未央哉
众人熙熙
若飨大牢
而登春台 10
我独薄焉未垗
若婴儿之未孩
累累呵若无所归
众人皆有余而我独若遗
我愚人之心也沌沌呵 15
俗人昭昭
而我独若混
俗人察察
而我独闷闷呵
惚呵其若海 20
飂呵其若无所止
众人皆有以而我独顽似鄙
我欲独异于人
而贵食于母
wéi yǔ hē qí
1. In lines 1 and 3 去几, literally “go different” and 去若, literally “go similar,” mean “differ” and “are similar.”
2. In line 5 之所畏 can best be translated “that others fear.”
3. Just as 呵 suggests surprise, in line 7 哉, like 焉 in chapter 18, emphasizes the truth of the preceding statement.
4. From line 8 on the speaker contrasts 众人 with 我 or with 我独. The sentence structure of lines 8 through 13 is complicated because the speaker makes 3 statements about 众人 and 5 statements about himself.
5. As in chapter 18, in line 11 焉 emphasizes the truth of the previous statement.
6. In line 15 人之心 refers to the mind or heart of the speaker.
7. In line 20 and 21 惚 and 飂 again refer to the speaker.
孔德之容
惟道是从
道之为物
惟望惟惚
惚呵望呵 5
其中有象
望呵惚呵
其中有物
窈呵冥呵
其中有精 10
其精甚真
其中有信
自今及古
其名不去
以顺众父 15
吾何以知众父之然哉
以此
1. The word order in lines 1 and 2 is confusing. 惟道是从, literally, “only the dao is from,” can best be understood as “comes only from the dao.”
2. In lines 6 through 14 其 refers to 道, so 其中有, literally “it in the middle has,” can best be understood as “inside the Dao there are.”
3. In line 13 自 has the meaning “from.”
4. In line 15 以 means “thus” or “therefore.”
5. In lines 15 and 16 众父, literally “everything father,” means “father of all things.”
曲则全
枉则正
洼则盈
敝则新
少则得 5
多则惑
是以圣人抱一为天下式
不自见故彰
不自见故明
不自伐故有功 10
不自矜故长
夫唯不争
故莫能与之争
古之所谓曲
则全者几语哉 15
诚全归之
qū zé quán
wǎng zé zhèng
wā zé yíng
bì zé xīn
shǎo zé dé
duō zé huò
shì yǐ shèng rén bào yī wéi tiān xià shì
bù zì jiàn gù zhāng
bù zì jiàn gù míng
bù zì fá gù yǒu gōng
bù zì jīn gù cháng
fū wéi bù zhēng
gù mò néng yǔ zhī zhēng
gǔ zhī suǒ wèi qū
zé quán zhě jī yǔ zāi
chéng quán guī zhī
1. In lines 1 through 6 则, literally “thus,” can best be understood as “and then you will be.”
2. In line 7 一 means “unity” or “the One.”
3. In line 11 长, literally “long,”means “endure.”
4. In line 13 and in the last line 之 refers to 圣人.
5. In line 14 古之所, literally “ancient of they,” can best be translated as “the ancients.”
6. In line 14 者 makes the preceding phrase a noun, i.e., “the saying of the ancients that...”
7. Finally in line 14 是by implication comes after 者, giving us “is close to a saying indeed!”or “comes close to the truth.”
8. In line 16 诚 emphasizes the truth of the statement that follows.
希言自然
故飘风不终朝
暴雨不终日
孰为此者天地
天地弗能久 5
而况于人乎
故从事于道者同于道
德者同于德
失者同于失
同于德者 10
道亦得德之
同于失者
道亦失之
信不足焉
有不信焉 15
xī yán zì rán
gù piāo fēng bù zhōng zhāo
bào yǔ bù zhōng rì
shú wèi cǐ zhě tiān dì
tiān dì fú néng jiǔ
ér kuàng yú rén hū
gù cóng shì yú dào zhě tóng yú dào
dé zhě tóng yú dé
shī zhě tóng yú shī
tóng yú dé zhě
dào yì dé dé zhī
tóng yú shī zhě
dào yì shī zhī
xìn bù zú yān
yǒu bù xìn yān
1. Line 4 consists of a question and an answer.
2. In line 6 于 means “for.”
3. In line 6 乎 adds an exclamatory meaning to the preceding sentence.
4. In line 7 从于, literally “from...with,”can best be understood as “follow...in accord with.”
5. In line 7 者 means “one who.”
6. In line 8 德者 echoes the previous line, i.e., 从事于德者. Line 9 follows the same pattern.
7. In lines 11 and 13 之 refers to the one described by the clause ending in 者 in the preceding line.
8. The final line of chapter 23, which does not appear in the Ma Wang Dui texts, appears verbatim as line 5 of chapter 17. Scholars are unsure whether it belongs in both places, or whether a scribe repeated it in one place by mistake.
吹者不立
跨者不行
>自见者不明
自视者不彰
自伐者无功 5
自矜者不长
其于道也曰
余食赘行
物或恶之
故有道者弗居 10
chuī zhě bú lì
kuà zhě bù xíng
zì jiàn zhě bù míng
zì shì zhě bù zhāng
zì fá zhě wú gōng
zì jīn zhě bù cháng
qí yú dào yě yuē
yú shí zhuì xíng
wù huò wù zhī
gù yǒu dào zhě fú jū
1. Lines 3 through 6 here closely echo lines 8 through 11 of chapter 22.
2. In line 7 其于 can best be translated as “these things to.”
3. Lines 9 and 10 are another topic-comment statement, beginning“As for things.”
4. In line 9 或, literally “perhaps,” can best be understood as “supposing,”with “some people” understood as the subject of 恶.
有物混成先天地生
寂呵寥呵
独立而不改
周行而不殆
可以为天下母 5
吾而知其名
强字之曰道
吾强为之名曰大
大曰逝
逝曰远 10
远曰反
故道大天大
地大王亦大
域中有四大
而王居其一焉 15
人法地
地法天
天法道
道法自然
yǒu wù hún chéng xiān tiān dì shēng
jì hē liáo hē
dú lì ér bù gǎi
zhōu xíng ér bù dài
kě yǐ wéi tiān xià mǔ
wú ér zhī qí míng
qiáng zì zhī yuē dào
wú qiáng wèi zhī míng yuē dà
dà yuē shì
shì yuē yuǎn
yuǎn yuē fǎn
gù dào dà tiān dà
dì dà wáng yì dà
yù zhōng yǒu sì dà
ér wáng jū qí yī yān
rén fǎ dì
dì fǎ tiān
tiān fǎ dào
dào fǎ zì rán
1. In line 1从 is implied, i.e. 从混成, parallel in structure to 先天地生.
2. In line 5 之 is understood to come between 天下 and 母.
3. 吾 is the implied subject of 强 in line 7, i.e., “If I were forced I would...”
4. Lines 7 and 8 draw a distinction between 字, literally “style,” and 名, literally “name.” One receives his 名 at birth, but one receives his 字 on coming to adulthood. 字 is the name most often used by friends.
5. In line 15 其一, literally “them one,” means “one among them.”
重为轻根
静为躁君
是以君子终日行不远其辎重
虽有環官燕处则超然
若何万乘之主 5
而以身轻于天下
轻则失根
躁则失君
zhòng wéi qīng gēn
jìng wéi zào jūn
shì yǐ jūn zǐ zhōng rì xíng bù yuǎn qí zī zhòng
suī yǒu huán guān yàn chù zé chāo rán
ruò hé wàn shèng zhī zhǔ
ér yǐ shēn qīng yú tiān xià
qīng zé shī gēn
zào zé shi jūn
1. In lines 1 and 2 为 is best understood as “is for.”
2. In line 3 君子 is the implied subject of 有環官, 燕处, and 超然.
3. In line 4 超然, literally “surpass manner,”can best be translated as “above concerns.”
4. In line 5 若何, literally “seem how,” means “how can.”
5. In line 6 而 has the sense of “still.”
6. Also in line 6 以 means “regard.”
7. Finally in line 6 于 means “compared to.”
8. In lines 7 and 8 轻 implies 以身轻 and 躁 implies 以身躁.
善行者无辙迹
善言者无瑕谪
善数者不用筹策
善闭者无关楗而不可开启
善结者无绳约而不可解 5
是以圣人常善救人
故无弃人
常善救物
故无弃物
是谓伸明 10
故善人不善人之师
不善人善人之资
不贵其师
不爱其资
虽智大迷 15
是谓妙要
shàn xíng zhě wú zhé jī
shàn yán zhě wú xiá zhé
shàn shǔ zhě bù yòng chóu cè
shàn bì zhě wú guān jiàn ér bù kě kāi qǐ
shàn jié zhě wú shéng yuē ér bù kě jiě
shì yǐ shèng rén cháng shàn jiù rén
gù wú qì rén
cháng shàn jiù wù
gù wú qì wù
shì wèi shēn míng
gù shàn rén bù shàn rén zhī shī
bù shàn rén shàn rén zhī zī
bù guì qí shī
bù ài qí zī
suī zhì dà mí
shì wèi miào yào
1. In line 11 是 is understood to come between the first 人 and 不, and 不 modifies the second 善人.
2. In line 12 是 is understood to come between the first 人 and the second 善.
3. In lines 13 through 15“If you” is understood to come before 不贵其师不爱其资, and“you have” is understood to come before 智 and again before 大迷
知其雄守其雌
为天下溪
为天下溪
常德不离
常德不离 5
复归于婴儿
知其荣守其辱
为天下谷
为天下谷
常德乃足 10
常德乃足
复归于朴
知其白守其黑
为天下式
为天下式 15
常德不忒
常德不忒
复归于无极
朴散则为器
圣人用之 20
则为官长
故大制无割
zhī qí xióng shǒu qí cī
wéi tiān xià xī
wéi tiān xià xī
cháng dé bù lí
cháng dé bù lí
fù guī yú yīng ér
zhī qí róng shǒu qí rǔ
wèi tiān xià gǔ
wéi tiān xià gǔ
cháng dé nǎi zú
cháng dé nǎi zú
fù guī yú pú
zhī qí bái shǒu qí hēi
wèi tiān xià shì
wéi tiān xià shì
cháng dé bù tè
cháng dé bù tè
fù guī yú wú jí
pǔ sàn zé wéi qì
shèng rén yòng zhī
zé wèi guān zhǎng
gù dà zhì wú gē
1. Lines 1 through 18 are best understood as a series of “If you...then you”statements.
将欲取天下而为之
吾见其弗得已
天下神器非可为者也
为者败之
执者失之 5
故物或行或随
或嘘或吹
或强或羸
或培或挫
是以圣人去甚去太去奢 10
jiāng yù qǔ tiān xià ér wéi zhī
wú jiàn qí fú dé yǐ
tiān xià shén qì fēi kě wéi zhě yě
wéi zhě bài zhī
zhí zhě shī zhī
gù wù huò xíng huò suí
huò xū huò chuī
huò qiáng huò léi
huò péi huò cuò
shì yǐ shèng rén qù shèn qù tài qù shē
1. The implied subject of line 1 is “People who” or “Those who.” The 其 in line 2, literally “they,” refers to those people. The 之 at the end of lines 1,4, and 5 refers to 天下.
2. In lines 2 and 3 both 已 and 也 emphasize the truth of the preceding statements.
3. In line 3 为者 conveys the passive meaning of 为, “be acted upon.”In line 4 为者 conveys the meaning of “those who act upon it.”
4. Line 6 uses the topic-comment structure. 故物 means “Therefore, as regards things...”
5. In lines 6 through 9 或 has the meaning “some.”
以道佐人主者
不以兵强于天下
其事好还
师之所居
荆棘生之 5
大军以后
必有凶年
善者果而已矣
不取强焉
果而勿骄 10
果而勿矜
果而勿伐
果而勿得已居
是谓果而勿强
物壮则老 15
是谓之不道
不道早已
yǐ dào zuǒ rén zhǔ zhě
bù yǐ bīng qiáng yú tiān xià
qí shì hǎo huán
shī zhī suǒ jū
jīng jí shēng zhī
dà jūn yǐ hòu
bì yǒu xiōng nián
shàn zhě guǒ ér yǐ yǐ
bù qǔ qiáng yān
guǒ ér wù jiāo
guǒ ér wù jīn
guǒ ér wù fá
guǒ ér wù dé yǐ jū
shì wèi guǒ ér wù qiáng
wù zhuàng zé lǎo
shì wèi zhī bú dào
bú dào zǎo yǐ
1. In line 1 the first 以 means “use,” and 之 is understood to come between 人 and 主. 者 means “the one who”does the action of the preceding 5 characters.
2. In line 3 其 refers to “these,”i.e., the deeds described in lines 1 and 2.
3. The word order in line 4 is confusing. As elsewhere in the Dao De Jing and in classical Chinese, 所 alters the normal Chinese word order 师居之所:“In places where the army dwells.”
4. In lines 8 and 9 both 矣 and 焉 emphasize the preceding statements.
5. 勿 in lines 10 through 14 is another classical Chinese form of the negative, replaced in modern Chinese by 不.
6. The sense of 得 in line 13 is “try to obtain something.”
夫佳兵者
不祥之器
物或恶之
故有道者弗居
君子居则贵左 5
用兵则贵右
故兵者非君子之器
不得已而用之
恬淡为上
勿美也若美之 10
是乐杀人
夫乐杀人者
则不可以得志于天下矣
是以吉事尚左
丧事尚右 15
是以偏将军居左
上将军居右
言以丧礼居之
杀人之众
以哀悲泣之 20
战胜以丧礼居之
fū jiā bīng zhě
bù xiáng zhī qì
wù huò wù zhī
gù yǒu dào zhě fú jū
jūn zǐ jū zé guì zuǒ
yòng bīng zé guì yòu
gù bīng zhe fēi jūn zǐ zhī qì
bù dé yǐ ér yòng zhī
tián dàn wéi shàng
wù měi yě ruò měi zhī
shì lè shā rén
fū lè shā rén zhě
zé bù kě yǐ dé zhì yú tiān xià yǐ
shì yǐ jí shì shàng zuǒ
sāng shì shàng yòu
shì yǐ piān jiāng jūn jū zuǒ
shàng jiāng jūn jū yòu
yán yǐ sāng lǐ jū zhī
shā rén zhī zhòng
yǐ āi bēi qì zhī
zhàn shèng yǐ sāng lǐ jū zhī
1. In line 1 夫 can best be translated as “above all.”
2. In line 1 者 would seem unnecessary. Actually it casts the sentence in the topic-comment form, i.e., “As for weapons, they,”with 者 expressing “they.”
3. In line 3 物或 also follows the topic-comment structure: “Among things, some...”
4. In line 5 居, literally “dwells,”means “dwells at home.”
5. In line 8 不得已而用之, literally “not must stop but use them,” means “cannot help but use them.”
6. In line 9 为上 can best be translated “makes for the best.”
7. Line 10 is best understood with an implied “if”at the start of the sentence and with 之 meaning “to someone.”
8. In line 12 夫...者 means “only someone who.”
9. In line 18 言以 means “the saying is.”
10. In line 18 the word order of 丧礼居之 could be reversed to say “they stand as at a funeral.”
11. In lines 20 and 21 以 is best understood as “then” in two “when...then” statements.
道常无名
朴虽小
天下弗敢臣也
侯王若能守之
万物将自宾 5
天地相合以降甘露
民莫之令
而自均焉
始制有名
名亦既有 10
夫亦将知止
知止所以不殆
俾道之在天下
犹小川谷之于江海
dào cháng wú míng
pú suī xiǎo
tiān xià fú gǎn chén yě
hóu wáng ruò néng shǒu zhī
wàn wù jiāng zì bīn
tiān dì xiāng hé yǐ jiàng gān lù
mín mò zhī lìng
ér zì jūn yān
shǐ zhì yǒu míng
míng yì jì yǒu
fū yì jiāng zhī zhǐ
zhī zhǐ suǒ yǐ bù dài
bì dào zhī zài tiān xià
yóu xiǎo chuān gǔ zhī yú jiāng hǎi
1. 虽 in line 2 is often translated as “although,” but as in modern Chinese it does not always come first in a sentence. Here the meaning might best be understood as, “虽 in 朴 it seems 小.”
2. In line 4 若 has the meaning “if.”
3. The contrast in line 7 is between 令, “rule”or “order,” and 自, “nature.”
4. In line 10 有, literally “substance,” conveys the sense of a system or arrangement of things.
5. Lines 9 though 12 convey a sequence of steps towards greater and greater order, and away from the Way.
知人者智也
自知者明也
胜人者有力
自胜者强
知足者富 5
强行者有志
不失其所者久
死而不忘者寿
zhī rén zhě zhì yě
zì zhī zhě míng yě
shèng rén zhě yǒu lì
zì shèng zhě qiáng
zhī zú zhě fù
qiáng xíng zhě yǒu zhì
bù shī qí suǒ zhě jiǔ
sǐ ér bù wàng zhě shòu
大道泛呵其可左右也
万物恃之而生而弗辞
成功事遂而弗名有也
衣养万物而弗为主
则常无欲也可名于小 5
万物归焉而弗为主
可名于大
是以圣人之能成大也
以其不为大也
故能成大 10
dà dào fàn hē qí kě zuǒ yòu yě
wàn wù shì zhī ér shēng ér fú cí
chéng gōng shì suì ér fú míng yǒu yě
yī yǎng wàn wù ér fú wéi zhǔ
zé cháng wú yù yě kě míng yú xiǎo
wàn wù guī yān ér fú wéi zhǔ
kě míng yú dà
shì yǐ shèng rén zhī neng chéng dà yě
yǐ qí bù wéi dà yě
gù néng chéng dà
1. In line 5 可名于, literally “can be named with,” can best be translated “can be considered with.”
2. In line 6 焉 has the meaning of “there.”
3. In line 8 能 has a noun meaning, “ability.”
4. In line 9 其 refers to 圣人.
执大象
天下往
往而不害
安平泰
乐与饵 5
过客止
故道之出言曰淡呵其无味
视之不足见
听之不足闻
用之不可足既 10
zhí dà xiàng
tiān xià wǎng
wǎng ér bù hài
ān píng tài
lè yǔ ér
guò kè zhǐ
gù dào zhī chū yán yuē dàn hē qí wú wèi
shì zhī bù zú jiàn
tīng zhī bù zú wén
yòng zhī bù kě zú jì
1. In lines 3 and 4“but”is understood to come between 害 and 安.
2. Line 6 suggests that 过格止 because of 乐与饵.
3. In line 7 其 refers to 道之出言.
将欲歙之
必固张之
将欲弱之
必固强之
将欲废之 5
必固兴之
将欲夺之
必固予之
是谓微明
柔弱胜刚强 10
鱼不可脱于渊
国之利器不可以示人
jiāng yù xī zhī
bì gù zhāng zhī
jiāng yù ruò zhī
bì gù qiáng zhī
jiāng yù fèi zhī
bì gù xīng zhī
jiāng yù duó zhī
bì gù yǔ zhī
shì wèi wēi míng
róu ruò shèng gāng qiáng
yú bù kě tuō yú yuān
guó zhī lì qì bù kě yǐ shì rén
1. In lines 1 through 8 将欲, literally “future desire,”means “If you want.”
2. in line 7 夺 implies “from,” and in line 8 予 implies “to.”
道常无为
而无不为
侯王若能守之
万物将自化
化而欲作 5
吾将镇之
以无名之朴
无名之朴
夫亦将无辱
无辱以静 10
天地将自正
dào cháng wú wéi
ér wú bù wéi
hóu wáng ruò néng shǒu zhī
wàn wù jiāng zì huà
huà ér yù zuò
wú jiāng zhèn zhī
yǐ wú míng zhī pú
wú míng zhī pú
fū yì jiāng wú rǔ
wú rǔ yǐ jìng
tiān dì jiāng zì zhèng
1. As in chapter 34, 自 in line 4, literally “nature,” means “on their own.”
2. In line 5 作, literally “do,” has the meaning “become active.”
3. In line 6 吾 is the implied subject of 将无辱, and 欲 is the object.
4. In line 7 以 means “use,” or “using.”
5. In line 10 以 has the meaning of “therefore,”i.e., 无辱 therefore 静.
上德不德
是以有德
下德不失德
是以无德
上德无为 5
而无以为
上仁为之
而无以为
上义为之
而有以为 10
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 15
失仁而后义
失义而后礼
夫礼者忠信之薄
而乱之首
前识者道之华 20
而愚之首
是以大丈夫居其厚
不居其薄
居其实
不居其华 25
故去彼取此
shàng dé bù dé
shì yǐ yǒu dé
xià dé bù shī dé
shì yǐ wú dé
shàng dé wú wéi
ér wú yǐ wéi
shàng rén wéi zhī
ér wú yǐ wéi
shàng yì wéi zhī
ér yǒu yǐ wéi
shàng lǐ wéi zhī
ér mò zhī yìng
zé rǎng bì ér rēng zhī
gù shī dào ér hòu dé
shī dé ér hòu rén
shī rén ér hòu yì
shī yì ér hòu lǐ
fū lǐ zhě zhōng xìn zhī báo
ér luàn zhī shǒu
qián shì zhě dào zhī huá
ér yú zhī shǒu
shì yǐ dà zhàng fū jū qí hòu
bù jū qí báo
jū qí shí
bù jū qí huá
gù qù bǐ qǔ cǐ
1. Lines 1 through 4 distinguish between true virtue and the show or display of virtue; 上德 does not display; 下德 never stops displaying.
2. In lines 6 through 10 以 means “use”or “purpose.”
3. Chapter 38 sets up a hierarchy of values, starting with 道, first mentioned in line 14, and descending through 德, 仁, 义. and then finally 礼.
4. The 者 in lines 18 and 20 suggest the topic-comment structure, i.e., “as for propriety, it...as for foreknowledge, it...”
5. In line 20 是 is understood to come between 者and 道.
6. In line 23 薄, literally “thin,”carries a negative connotation of falseness similar to “veneer.”
昔之得一者
天得一以清
地得一以宁
神得一以灵
谷得一以盈 5
万物得一以生
侯王得一以为天下正
其至也
谓天无以清将恐裂
谓地无以宁将恐发 10
谓神无以灵将恐歇
谓谷无以盈将恐渴
万物无以生将恐灭
谓侯王无以正
而贵以高将恐蹶 15
故必贵而以贱为本
必高矣而以下为基
是以侯王自谓孤寡不榖
此其贱之本与非也
故至数舆无舆 20
是故不欲琭琭如玉
硌硌若石
xī zhī dé yī zhě
tiān dé yī yǐ qīng
dì dé yī yǐ níng
shén dé yī yǐ líng
gǔ dé yī yǐ yíng
wàn wù dé yī yǐ shēng
hóu wáng dé yī yǐ wéi tiān xià zhèng
qí zhì yě
wèi tiān wú yǐ qīng jiāng kǒng liè
wèi dì wú yǐ níng jiāng kǒng fā
wèi shén wú yǐ líng jiāng kǒng xiē
wèi gǔ wú yǐ yíng jiāng kǒng kě
wàn wù wú yǐ shēng jiāng kǒng miè
wèi hóu wáng wú yǐ zhèng ér guì yǐ gāo
jiāng kǒng jué
gù bì guì ér yǐ jiàn wéi běn
bì gāo yǐ ér yǐ xià wéi jī
shì yǐ hóu wáng zì wèi gū guǎ bù gǔ
cǐ qí jiàn zhī běn yǔ fēi yě
gù zhì shù yú wú yú
shì gù bú yù lù lù rú yù
gè gè ruò shí
1. Line 1 introduces a list of 昔之 who 得一, literally “attained the One.”
2. In lines 2 through 7 以 means “thus.”
3. In line 3 其至, literally “these completely,”can best be understood as “taking these to the limit.”
4. In lines 9 through 15 the pattern 无以将恐, literally “not using...will fear,”is best translated as “ were not by using (the One)...it would, I fear, be...”
5. In lines 16 and 17 以 again means “use.”
6. In line 17 矣 has the emphatic meaning “indeed” or “truly.”
7. In line 19 非也, literally “not also,” turns the preceding statement into a question.
8. In line 20 至数 means “the highest count of.”
9. In lines 18 through 21 侯王不欲 to be 琭琭; in line 22 by contrast 侯王 does 欲 to be 硌硌.
返者道之动
弱者道之用
天下之物生于有
有生于无
fǎn zhě dào zhī dòng
ruò zhě dào zhī yòng
tiān xià zhī wù shēng yú yǒu
yǒu shēng yú wú
上士闻道勤行之
中士闻道若存若亡
下士闻道大笑之
弗笑不足以为道
是以建言有之曰 5
明道若昧
进道若退
夷道若颣
上德若谷
大白若辱 10
广德若不足
建德若偷
质真若渝
大方无隅
大器晚成 15
大音希声
大象无形
道褒无名
夫唯道善始且善成
shàng shì wén dào qín xíng zhī
zhōng shì wén dào ruò cún ruò wáng
xià shì wén dào dà xiào zhī
fú xiào bù zú yǐ wèi dào
shì yǐ jiàn yán yǒu zhī yuē
míng dào ruò mèi
jìn dào ruò tuì
yí dào ruò lèi
shàng dé ruò gǔ
dà bái ruò rǔ
guǎng dé ruò bù zú
jiàn dé ruò tōu
zhì zhēn ruò yú
dà fāng wú yú
dà qì wǎn chéng
dà yīn xī shēng
dà xiàng wú xíng
dào bāo wú míng
fū wéi dào shàn shǐ qiě shàn chéng
1. In line 2 若 has the meaning “some.”
2. In line 4 足 has the meaning “could.”
3. In line 5 建言, literally “establish word,”means “a saying.”
道生一
一生二
二生三
三生万物
万物负阴而抱阳 5
中气以为和
天下之所恶唯孤寡不榖
而王公以自名也
故物或损之而益
或益之而损 10
故人之所教
我亦教人
故强梁者不得其死
我将以为学父
dào shēng yī
yī shēng èr
èr shēng sān
sān shēng wàn wù
wàn wù fù yīn ér bào yáng
zhōng qì yǐ wéi hé
tiān xià zhī suǒ wù wéi gū guǎ bù gǔ
ér wáng gōng yǐ zì míng yě
gù wù huò sǔn zhī ér yì
huò yì zhī ér sǔn
gù rén zhī suǒ jiāo
wǒ yì jiāo rén
gù qiáng liáng zhě bù dé qí sǐ
wǒ jiāng yǐ wéi xué fù
1. In line 7 所 has the meaning “things.”
2. In line 7 所 do not feel 恶, they suffer 恶.
3. In line 7 唯 emphasizes the truth of the previous statement.
4. Finally in line 7 孤, 寡 and 不榖 are three things said about 天下之所恶.
5. In line 8 以 means “use.”
6. In line 8 自 means “self” in the sense of “for themselves.”
7. In line 9 we again see the topic comment structure, with 故物 meaning “Therefore, as regards things...”
8. In line 9 或 means “some.”
9. In line 11 人之所教 can best be translated “what other men teach.”
10. In line 13 得其死, literally “obtain their death,”means “die a natural death.”
11. In line 14 以为 means “use as.”
天下之至柔驰骋乎
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 5
天下希能及之矣
tiān xià zhī zhì róu chí chěng hū
tiān xià zhī zhì jiān
wú yǒu rù yú wú jiàn
wú shì yǐ zhī wú wéi zhī yǒu yì
bù yán zhī jiāo wú wéi zhī yì
tiān xià xī néng jí zhī yǐ
1. In line 5 教 and 益 and in line 6 希 are best understood as nouns.
名与身孰亲
身与货孰多
得与亡孰病
是故甚爱必大费
多藏必厚亡 5
故知足不辱
知止不殆
可以长久
míng yǔ shēn shú qīn
shēn yǔ huò shú duō
dé yǔ wáng shú bìng
shì gù shèn ài bì dà fèi
duō cáng bì hòu wáng
gù zhī zú bù rǔ
zhī zhǐ bù dài
kě yǐ cháng jiǔ
1. In lines 1 through 3 名, 身, 货, 得, and 亡 are best understood as nouns.
2. Lines 1, 2, and 3 all ask which of the two is more 亲, 多, and 病.
3. In line 2 多 means “worth more.”
4. In each of lines 4 through 7 “if...then” is implied.
5. In line 4 甚 means “greatly.”
大成若缺其用不敝
大盈若冲其用不穷
大直若屈
大巧若拙
大辩若诎 5
大富若绌
躁胜寒
静胜热
清静可以为天下正
dà chéng ruò quē qí yòng bù bì
dà yíng ruò chōng qí yòng bù qióng
dà zhí ruò qū
dà qiǎo ruò zhuó
dà biàn ruò qū
dà fù ruò chù
zào shèng hán
jìng shèng rè
qing jìng kě yǐ wéi tiān xià zhèng
天下有道却走马以粪
天下无道戎马生于郊
罪莫大于多欲
祸莫大于不知足
咎莫大于欲得 5
故知足之足常足矣
tiān xià yòu dào què zǒu mǎ yǐ fèn
tiān xià wú dào róng mǎ shēng yú jiāo
zuì mò dà yú duō yù
huò mò dà yú bù zhī zú
jiù mò dà yú yù dé
gù zhī zú zhī zú cháng zú yǐ
1. In lines 3 through 5 罪, 祸, and 咎 are the topics in a topic-comment sentence: “as for 罪, 莫大于多欲
2. In line 3 多欲, literally “more desire,” can best be translated as “having a lot of desires.”
不出于户
以知天下
不窥于牖
以知天道
其出弥远 5
其知弥少
是以圣人
弗行而知
弗见而明
弗为而成 10
bù chū yú hù
yǐ zhī tiān xià
bù kuī yú yǒu
yǐ zhī tiān dào
qí chū mí yuǎn
qī zhī mí shǎo
shì yǐ shěng rén
fú xíng ér zhī
fú jiàn ér míng
fú wéi ér chéng
1. In lines 1 through 4 the structure 不...以 conveys the structure “without...you can.”
2. In lines 5 and 6 the structure 其弥...其...弥 means “the more...the more.”
为学者日益
闻道者日损
损之又损以至于无为
无为而无不为
将欲取天下 5
常以无事
及其有事也又不足
以取天下
wéi xué zhě rì yì
wén dào zhě rì sǔn
sǔn zhī yòu sǔn yǐ zhì yú wú wéi
wú wéi ér wú bù wéi
jiāng yù qǔ tiān xià
cháng yǐ wú shì
jí qí yǒu shì yě yòu bù zú
yǐ qǔ tiān xià
1. The sense of line 4 is a little unclear; 无不为, literally “not not done,” means “nothing is not done.”
2. In line 6 无事, literally “no business,”can best be translated as “not concerned.”
3. In line 7 及其, literally “reach this,” means “In a case when.”
4. In line 7 有事, which means the opposite of 无事, is also the subject of the sentence: 有事不足. .“
圣人无常心
以百姓心为心
善者善之
不善者亦善之
得善 5
信者信之
不信者亦信之
得信
圣人在天下歙歙
为天下浑其心 10
百姓皆注其耳目焉
圣人皆孩之
shèng rén wú chang xīn
yǐ bǎi xìng xīn wéi xīn
shàn zhě shàn zhī
bú shàn zhě yì shàn zhī
dé shàn
xìn zhě xìn zhī
bù xìn zhě yì xìn zhī
dé xìn
shèng rén zài tiān xià xī xī
wèi tiān xià hún qí xīn
bǎi xìng jiē zhù qí ěr mù yān
shèng rén jiē hái zhī
1. In line 2 以 means “use.”
2. In line 2 为心, literally “make mind,” means “as his mind.”
3. The second 善 in lines 3 and 4 can best be translated as “treats as good.”
4. In lines 6 and 7 the first 信 has an adjective meaning, the second a verbal meaning.
5. In line 12 the verb “treats” or “regards” is implied.
出生入死
生之徒十又三
死之徒十又三
而民之生动
之死地亦十又三 5
夫何故也
以其生生之厚
盖闻善摄生者
岭行不避虎兕
入军不被甲兵革 10
兕无所投其角
虎无所措其爪
兵无所容其刃
夫何故
以其无死地焉 15
chū shēng rù sǐ
shēng zhī tú shí yòu sān
sǐ zhī tú shí yòu sān
ér mín zhī shēng dòng
zhī sǐ dì yì shí yòu sān
fū hé gù yě
yǐ qí shēng shēng zhī hòu
gài wén shàn shè shēng zhě
lǐng xíng bù bì hǔ sì
rù jūn bù bèi jiǎ bīng gé
sì wú suǒ tóu qí jiǎo
hǔ wú suǒ cuò qí zhǎo
bīng wú suǒ róng qí rèn
fū hé gù
yǐ qí wú sǐ dì yān
1. The implied subject of line 1 is “we”or “people.”
2. The meaning of 十又三 in lines 2 through 5 is debated by scholars. Some read 十又三 as “ten with three” or “thirteen,” but scholars have not been able to identify those thirteen 生之徒 or 死之徒. The reading of 十又三 which leads to a more coherent meaning is “out of ten, three” or “three out of ten” or “a third.”
3. In line 4 之 means “of,”or “whose,” but in line 5 之 means “towards.”
4. In line 7 以 can best be translated “because.” The first 生 in the line is a verb, the second a noun.
5. In line 8 盖闻, literally “indeed hear,” can best be translated as “you have certainly heard of.”
6. Lines 9 and 10 begin by implication with “when they...”
7. In lines 11 through 13 所 carries the meaning “place.”
道生之而德畜之
物形之而势成之
是以万物尊道而贵德
道之尊德之贵
夫莫之爵而常自然 5
故道生之畜之长之
育之亭之督之养之
盖生而弗有
为而弗恃
长而勿宰 10
是谓玄德
dào shēng zhī ér dé xù zhī
wù xíng zhī ér shì chéng zhī
shì yǐ wàn wù zūn dào ér guì dé
dào zhī zūn dé zhī guì
fū mò zhī jué ér cháng zì rán
gù dào shēng zhī xù zhī zhǎng zhī
yù zhī tíng zhī dū zhī yǎng zhī
gài shēng ér fú yǒu
wèi ér fú shì
zhǎng ér wù zǎi
shì wèi xuán dé
1. Throughout this chapter 之 means “them.”
2. Lines 4 and 5 follow the topic comment structure: “as for their 道之尊德之贵."
3. As in previous chapters 自然 in line 5, literally “nature,” means “on their own.”
天下有始
以为天下母
既得其母
以知其子
既知其子 5
以复守其母
终身不殆
塞其兑闭其门
终身不勤
启其兑济其事 10
终身不救
见小曰明
守柔曰强
用其光复归其明
无遗身殃 15
是谓袭常
tiān xià yǒu shǐ
yǐ wéi tiān xià mǔ
jì dé qí mǔ
yǐ zhī qí zǐ
jì zhī qí zǐ
yǐ fù shǒu qí mǔ
zhōng shēn bù dài
sāi qí duì bì qí mén
zhōng shēn bù qín
qǐ qí duì jì qí shì
zhōng shēn bù jiù
jiàn xiǎo yuē míng
shǒu róu yue qiáng
yòng qí guāng fù guī qí míng
wú yí shēn yāng
shì wèi xí cháng
1. In line 2 以为 has the meaning “consider” or “regard.”
2. In lines 3 and 5 既, literally “since,”can best be understood as “having.”
3. In lines 4 and 6 以 has the meaning “then” or “therefore.”
使我介然有知
行于大道唯施是畏
大道甚夷而民好嶰
朝甚除
田甚芜 5
仓甚虚
服文彩带利剑
厌饮食
财货有余
是谓盗夸 10
盗夸非道也哉
shǐ wǒ jiè rán yǒu zhī
xíng yú dà dào wéi shī shì wèi
dà dào shèn yí ér mín hào jiè
cháo shèn chú
tián shèn wú
cāng shèn xū
fú wén cǎi dài lì jiàn
yàn yǐn shí
cái huò yǒu yú
shì wèi dào kuā
dào kuā fēi dào yě zāi
1. In line 2 是畏, literally “is the fear,” means 'is what I fear.”
2. In line 3 好, literally “good,” means “like.”
3. In line 7 the implied subject is “people,” or more precisely, people who dwell in 朝, i.e. courtiers.
4. 哉 in line 11 emphasizes the truth of the previous statement.
善建者不拔
善抱者不脱
子孙以祭祀不辍
修之于身其德乃真
修之于家其德乃余 5
修之于乡其德乃长
修之于国其德乃丰
修之于天下其德乃普
故以身观身
以家观家 10
以乡观乡
以国观国
以天下观天下
吾何以知天下之然哉
以此 15
shàn jiàn zhě bù bá
shàn bào zhě bù tuō
zǐ sūn yǐ jì sì bù chuò
xiū zhī yú shēn qí dé nǎi zhēn
xiū zhī yú jiā qí dé nǎi yú
xiū zhī yú xiāng qí dé nǎi cháng
xiū zhī yú guó qí dé nǎi fēng
xiū zhī yú tiān xià qí dé nǎi pǔ
gù yǐ shēn guān shēn
yǐ jiā guān jiā
yǐ xiāng guān xiāng
yǐ guó guán guó
yǐ tiān xià guān tiān xià
wú hé yǐ zhī tiān xià zhī rán zāi
yǐ cǐ
1. In line 1 善, literally “good,” means “well-.”
2. In lines 4 through 8 之 refers to 善建者 and 善抱者.
3. 天下之然 in line 13, literally“the manner of the world,” can best be translated as “the nature of things.”
含德之厚者比于赤子
蜂虿虺蛇弗螫
猛兽不据
攫鸟不搏
骨弱筋柔而握固 5
未知牝牡之会
而朘怒精之至也
终日号而不嗄
和之至也
知和曰常 10
知常曰明
益生曰祥
心使气曰强
物壮则老
谓之不道 15
不道早已
hán dé zhī hòu zhě bǐ yú chì zǐ
fēng chài huǐ shé fú shì
měng shòu bù jù
jué niǎo bù bó
gǔ ruò jīn róu ér wò gù
fū zhī pìn mǔ zhī huì
ér juān nù jīng zhī zhì yě
zhōng rì háo ér bù gā
hé zhī zhì yě
zhī hé yuē cháng
zhī cháng yuē míng
yì shēng yuē xiáng
xīn shǐ qì yuē qiáng
wù zhuàng zé lǎo
wèi zhī bú dào
bú dào zǎo yǐ
1. As in previous chapters 者 in line 1, “one who,”makes a noun phrase of the previous statement.
2. In line 6 牝牡之会, literally “the meeting of male and female,” means sexual intercourse.
3. In line 7 朘怒, literally, “exploit anger,”is a euphemism for the penis.
知者弗言
言者弗知
塞其兑
闭其门
和其光 5
同其尘
挫其锐
解其纷
是谓玄同
故不可得而亲 10
亦不可得而疏
不可得而利
亦不可得而害
不可得而贵
亦不可得而贱 15
故为天下贵
zhī zhě fú yán
yán zhě fú zhī
sāi qí duì
bì qí mén
hé qí guāng
tóng qí chén
cuò qí ruì
jiě qí fēn
shì wèi xuán tóng
gù bù kě dé ér qīn
yì bù kě dé ér shū
bù kě dé ér lì
yì bù kě dé ér hài
bù kě dé ér guì
yì bù kě dé ér jiàn
gù wéi tiān xià guì
1. The 不...而亦不..而. structure in lines 11 through 16, literally “not...but...also...not...but,”underscores the meaning that “you cannot do this or do that either.”
2. 之 is implied in the final line: “therefore he acts like”天下之贵.
以正治国
以奇用兵
以无事取天下
吾何以知其然哉
以此 5
天下多忌讳而民弥贫
民多利器而国家兹昏
人多伎巧而奇物兹起
法令兹彰而盗贼多有
是以圣人之言曰 10
我无为而民自化
我好静而民自正
我无事而民自富
我欲不欲而民自朴
yǐ zhèng zhì guó
yǐ qí yòng bīng
yǐ wú shì qǔ tiān xià
wú hé yǐ zhī qí rán zāi
yǐ cǐ
tiān xià duō jì huì ér mín mí pín
mín duō lì qì ér guó jiā zī hūn
rén duō jì qiǎo ér qí wù zī qǐ
fǎ lìng zī zhāng ér dào zéi duō yǒu
shì yǐ shèng rén zhī yán yuē
wǒ wú wéi ér mín zì huà
wǒ hào jìn ér mín zì zhèng
wǒ wú shì ér mín zì fù
wǒ yù bú yù ér mín zì pú
1. In lines 1 through 3 以 means “use.”
2. In line 4 然, literally “manner,”can best be translated “so.”
3. In lines 6 through 9 the 以而弥...而...兹 structure indicates “the more...the more.”
4. As in chapter 53, in line 12 好, literally “good,” means “like”or “love.”
其正闷闷其民淳淳
其正察察其民缺缺
祸福之所倚
福祸之所伏
孰知其极 5
其无正
正复为奇
善复为妖
民之迷其日固久
是以圣人方而不割 10
兼而不刿
直而不绁
光而不眺
qí zhèng mēn mēn qí mín chún chún
qí zhèng chá chá qí mín quē quē
huò fú zhī suǒ yǐ
huò fú zhī suǒ fú
shú zhī qí jí
qí wú zhèng
zhèng fù wèi qí
shàn fù wèi yāo
mín zhī mí qí rì gù jiǔ
shì yǐ shèng rén fāng ér bù gē
jiān ér bù guì
zhí ér bù xiè
guāng ér bù tiào
1. In line 1 正, literally “correct, upright,”can best be translated as “government.”
2. In lines 3 and 4 之所, literally “the place of” gives these topic-comment sentences the structure “As for 祸, it 倚福/As for 福, it 伏祸.”
3. In line 6 正 means “standard.”
4. In line 9 固, literally “necessary,”emphasizes the truth of the statement which contains it.
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 5
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
zhì rén shì tiān mò ruò sè
fū wéi sè shì wèi zǎo fú
zǎo fú wèi zhī zhòng jī dé
zhòng jī dé zé wú bù kè
wú bù kè zé mò zhī qí jí
mò zhī qí jí kě yǐ yǒu guó
yǒu guó zhī mǔ kě yǐ cháng jiǔ
shì wèi shēng gēn gù dǐ
cháng shēng jiǔ shì zhī dào
1. Line 1 follows the topic-comment structure, “As regards...”
2. In line 2 服 has the meaning of “submission,”by implication, “submission to the 道.”
3. As in previous chapters 则 in lines 4 and 5 imply the “if...then”structure. 则 also is understood to come before 可以 in lines 6 and 7. By implication the person who possesses 啬 and who practices 早服 will also 有国, and 长久.
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 5
非其神不伤人
圣人亦弗伤人
夫两不相伤
故德交归焉
zhì dà guó ruò pēng xiǎo xiān
yǐ dào lì tiān xià
qí guǐ bù shén
fēi qí guǐ bù shén
qí shén bù shāng rén
fēi qí shén bù shāng rén
shèng rén yì fú shāng rén
fū liǎng bù xiāng shāng
gù dé jiāo guī yān
1. In lines 4 through 7 the 非其...其 structure, literally “not it...it,”has the sense of “it is not that...it is that...”
大国者下流也
天下之牝
天下之交
牝常以静胜牡
为其静 5
故宜为下
故大国以下小国则取小国
小国以下大国则取于大国
故或下以取或下而取
故大国不过欲兼畜人 10
小国不过欲入事人
夫皆得其欲
则大者宜为下
dà guó zhě xià liú yě
tiān xià zhī pìn
tiān xià zhī jiāo
pìn cháng yǐ jìng shèng mǔ
wéi qí jìng
gù yí wéi xià
gù dà guó yǐ xià xiǎo guó zé qǔ xiǎo guó
xiǎo guó yǐ xià dà guó zé qǔ yú dà guó
gù huò xià yǐ qǔ huò xià ér qǔ
gù dà guó bú guò yù jiān xù rén
xiǎo guó bú guò yù rù shì rén
fū jiē dé qí yù
zé dà zhě yí wèi xià
1. In line 1 者, literally “the one who,”has the meaning “is like.”
2. In line 5 为 means “because,” and in line 6 为 means “acts.”
3. In lines 7 and 8 以 has the meaning “goes.”
4. In line 8 于 has the meaning “by” and so makes 取 passive, i.e., “is taken by.”In line 9 而 plays the same role.
5. In line 12 皆, literally “all,” refers to both 大国 and 小国.
道者万物之注
善人之宝
不善人之所保
美言可以市
尊行可以加人 5
人之不善何弃之有
故立天子置三卿
虽有拱璧以先驷马
不善坐而进此道
古之所以贵此道者何; 10
不谓求以得
有罪以免邪
故为天下贵
dào zhě wàn wù zhī zhù
shàn rén zhī bǎo
bú shàn rén zhī suǒ bǎo
měi yán kě yǐ shì
zūn xíng kě yǐ jiā rén
rén zhī bú shàn hé qì zhī yǒu
gù lì tiān zǐ zhì sān qīng
suī yǒu gǒng bì yǐ xiān sì mǎ
bú shàn zuò ér jìn cǐ dào
gǔ zhī suǒ yǐ guì cǐ dào zhě hé
bú wèi qiú yǐ dé
yǒu zuì yǐ miǎn yé
gù wéi tiān xià guì
1. In line 3 所 has the meaning “place.”
2. In line 5 加人, literally “add to people,”can best be translated “given to people.”
3. In line 6 之 has the sense of “regard” or “consider.”
4. Also in line 6 the structure 何之有 turns the sentence into a question, much like 没有 at the end of a sentence in modern Chinese.
5. In line 7 天子, literally “heaven son,” refers to the emperor.
6. In line 8 拱璧, literally “salute jade,”conveys the act of presenting jade disks as gifts to the honored guests at the ceremony.
7. In line 8 先 indicates that 驷马 preceded 拱璧.
8. In line 9 不善 has the sense of “not as good as...”
9. In line 10 所以 has the meaning of “reason.”
10. 何 in line 10 turns the statement into a question.
11. The structure in lines 11 and 12 不谓...邪 can best be translated “did they not say?”者, “those who,”is the implied subject of all the verbs in those two lines, with 以, “therefore,” indicating that those who do the one thing will therefore do the other.
12. In line 13 天下贵, literally “world value”can best be understood as “the most valuable in the world.”
为无为
事无事
味无味
大小多少
报怨以德 5
图难乎其易
为大乎其细
天下之难事必作于易
天下之大事必作于细
是以圣人终不为大 10
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 15
wéi wú wéi
shì wú shì
wèi wú wèi
dà xiǎo duō shǎo
bào yuàn yǐ dé
tú nán hū qí yì
wéi dà hū qí xì
tiān xià zhī nán shì bì zuò yú yì
tiān xià zhī dà shì bì zuò yú xì
shì yǐ shèng rén zhōng bù wéi dà
gù néng chéng qí dà
fū qīng nuò bì guǎ xìn
duō yì bì duō nàn
shì yǐ shèng rén yóu nán zhī
gù zhōng wú nán yǐ
1. In lines 1 through 3 the repeated word appears first as a verb and then as a noun, with 无 carrying the meaning “without.”
2. In line 4 “regard...as”is implied.
3. In lines 12 and 13 必 has the meaning “must become” or “must lead to.”
4. In line 15 矣 emphasizes the truth of the previous statement.
其安易持
其未兆易谋
其脆易破
其微易散
为之于未有 5
治之于未乱
合抱之木生于毫末
九层之台起于累土
千里之行始于足下
为者败之 10
执者失之
是以圣人无为故无败
无执故无失
民之从事常于其成而败之
故曰慎终若始则无败事 15
是以圣人欲不欲
不贵难得之货
学不学
而复众人之所过
能辅万物之自然而弗敢为 20
qí ān yì chí
qí wèi zhào yì móu
qí cuì yì pò
qí wēi yì sàn
wéi zhī yú wèi yǒu
zhì zhī yú wèi luàn
hé bào zhī mù shēng yóu háo mò
jiǔ céng zhī tái qǐ yú lěi tǔ
qiān lǐ zhī xíng shǐ yú zú xià
wéi zhě bài zhī
zhí zhě shī zhī
shì yǐ shèng rén wú wéi gù wú bài
wú zhí gù wú shī
mín zhī cóng shì cháng yú qí chéng ér bài zhī
gù yuē shèn zhōng ruò shǐ zé wú bài shì
shì yǐ shèng rén yù bù yù
bù guì nán dé zhī huò
xué bù xué
ér fù zhòng rén zhī suǒ guò
néng fǔ wàn wù zhī zì rán ér fú gǎn wéi
1. In lines 1 through 4 其 is best translated as “what is...is.”
2. In lines 5 and 6 之 refers to the same thing as 其 in lines 1 through 4.
3. In line 7 合抱, literally “join embrace,”suggests an embrace that requires both arms.
4. In line 14 the phrase 民之从事 is the subject of the sentence. 从 here is best understood as “following” or “pursuing.”
5. Also in line 14 于其 can best be translated as “while they.”
6. In line 15 曰, literally “say,”can best be translated “it is said.”
7. 圣人 is the subject of all the verbs in lines 16 through 19.
7. In line 17 货 is the object of the verb 贵.
8. In line 19 所 again means “things,”and serves as the object of the verb 复. These are things that 众人过.
古之为道者非以明民
将以愚之
夫民之难治以其智多
故以智治国国之贼也
以不智治国国之福也 5
知此两者亦知式
常知式是谓玄德
玄德深矣远矣
与物反矣
然后乃至大顺 10
gù zhī wéi dào zhě fēi yǐ míng mín
jiāng yǐ yú zhī
fū mín zhī nán zhì yǐ qí zhì duō
gù yǐ zhì zhì guó guó zhī zéi yě
yǐ bú zhì zhì guó guó zhī fú yě
zhī cǐ liǎng zhě yì zhī shì
cháng zhī shì shì wèi xuán dé
xuán dé shēn yǐ yuán yǐ
yǔ wù fǎn yǐ
rán hòu nǎi zhì dà shùn
1. In line 3 the structure 夫...以 can best be translated as “the reason that...is that.”
2. In lines 4 and 5 是 by implication comes between 国and 国.
3. In line 8 矣 emphasizes the preceding word, i.e, “indeed.”
4. In line 10 然后 has its modern meaning of “then” or “consequently.”
江海所以能为百谷王者
以其善下之也
是以能为百谷王
是以圣人之欲上民也
必以其言下之 5
其欲先民必以身后之
故居上而民弗重也
居前而民弗害也
天下皆乐推而弗厌也
非以其无争与 10
故天下莫能与之争
jiāng hǎi suǒ yǐ néng wéi bǎi gǔ wáng zhě
yǐ qí shàn xià zhī yě
shì yǐ néng wèi bǎi gǔ wáng
shì yǐ shèng rén zhī yù shàng mín yě
bì yǐ qí yán xià zhī
qí yù xiān mín bì yǐ shēn hòu zhī
gù jū shàng ér mín fú zhòng yě
jū qián ér mín fú hài yě
tiān xià jiē lè tuī ér fú yàn yě
fēi yǐ qí wú zhēng yǔ
gù tiān xià mò néng yǔ zhī zhēng
1. In lines 1 and 2 the structure 所以者以 has the meaning “The reason that...is that.”
2. As in previous chapters in line 2 善, literally “good,” has the meaning of “good at” or ”skilled at.”
3. In line 4 上 has the meaning “to be above.”
4. In line 5 以 has the meaning of “use,”其 refers to “his,”下 means “to be below,”and 之 refers to 民.
5. In line 6 先 means “to precede” and 后 “to follow.”
5. In line 7 “consider him” or “regard him” comes by implication between 弗and 重, and in line 8 it comes by implication between 弗 and 害.
6. In line 9 乐 has a verbal meaning, and 圣人 is the object of 乐推 and 弗厌.
7. In line 10 非以 introduces a negative question: “is it not because...”
天下皆谓我大
大似不肖
夫唯不肖故能大
若肖久矣其细也
夫我常有三宝持而葆之 5
一曰慈
二曰俭
三曰不敢为天下先
夫慈故能勇
俭故能广 10
不敢为天下先
故能为成器长
今舍慈且勇
舍俭且广
舍后且先则死矣 15
夫慈以战则胜
以守则固
天将救之以慈卫之
tiān xià jiē wèi wǒ dà
dà sì bú xiào
fū wéi bú xiào gù néng dà
ruò xiào jiǔ yǐ qí xì yě
fū wǒ cháng yǒu sān bǎo chí ér bǎo zhī
yī yuē cí
èr yū jiǎn
sān yuē bù gǎn wéi tiān xià xiān
fū cí gù néng yǒng
jiǎn gù néng guǎng
bù gǎn wéi tiān xià xiān
gù néng wéi chéng qì zhǎng
jīn shě cí qiě yǒng
shě jiǎn qiě guǎng
shě hòu qiě xiān zé sǐ yǐ
fū cí yǐ zhàn zé shēng
yǐ shǒu zé gù
tiān jiāng jiù zhī yǐ cí wèi zhī
1. In line 2 似不肖, literally “resemble not resemble,”means “unlike everybody else.”
2. In line 3 夫唯, literally “because only,” can best be translated “only because.”
3. In line 4 其 refers back to 我, the subject of all these statements.
4. In line 13 between 今 and 舍 “if you” is implied.
5. In lines 13 through 14 且, literally “but,”implies “but still try to be.”
6. In line 16 慈 means “if you have”慈.
7. In line 16 and 17 以 means “and then” or “and so.”
8. In line 18 之, literally “him,”refers to the person who embodies the previous statements. 以 in this line means “use.”
善为士者不武
善战者不怒
善胜敌者弗争
善用人者为之下
是谓不争之德 5
谓用人之力
是谓配天古之极
shàn wéi shì zhě bù wǔ
shàn zhàn zhě bù nù
shàn shèng dí zhě fú zhēng
shàn yòng rén zhě wéi zhī xià
shì wèi bù zhēng zhī dé
shì wèi yòng rén zhī lì
shì wèi pèi tiān gǔ zhī jí
1. In lines 1 through 4 善 has the meaning of “good at,” not “virtuous.”
2. In line 4 之, “them,”refers to 人.
3. In lines 5 through 7 之 has the meaning “of.”
用兵有言曰
吾不敢为主而为客
吾不敢进寸而退尺
是谓行无行
攘无臂 5
执无兵
扔无敌
祸莫大于轻敌
轻敌几丧吾宝
故称兵相加 10
则哀者胜矣
yòng bīng yǒu yán yuē
wú bù gǎn wéi zhǔ ér wéi kè
wú bù gǎn jìn cùn ér tuì chǐ
shì wèi xíng wú xíng
rǎng wú bì
zhí wú bīng
rēng wú dí
huò mò dà yú qīng dí
qīng dí jī sàng wú bǎo
gù chēng bīng xiāng jiā
zé āi zhě shèng yǐ
1. In line 1 者 by implication comes between 兵 and 有.
2. Also in line 1 言曰, literally “speech means,” can best be translated “a saying which goes.”
3. In line 4 行 implies “moving forward.”
4. Line 8 follows the topic-comment model: “As for 祸, 莫大 than...” 轻 has the verbal sense of “to regard lightly.”
吾言甚易知
甚易行也
天下莫之能知也
而莫之能行也
夫言有宗 5
事有君
夫唯无知
是以不我知
知我者希
则我贵矣 10
是以圣人被褐而櫰玉
wú yán shèn yì zhī
shèn yì xíng yě
tiān xià mò zhī néng zhī yě
ér mò zhī néng xíng yě
fū yán yǒu zōng
shì yǒu jūn
fū wéi wú zhī
shì yǐ bù wǒ zhī
zhī wǒ zhě xī
zé wǒ guì yǐ
shì yǐ shèng rén bèi hè ér huái yù
1. In line 7 夫唯, literally “because precisely,”can best be translated “only because.”
2. Also in line 7 人 is the implied subject of 无知 and 言 and 事 are the implied objects.
3. In line 8 是以 has the sense of “therefore.”
4. Finally in line 8 人 is the implied subject of 不...知 and 我 is the object.
知不知尚矣
不知不知病矣
夫唯病病是以不病
是以圣人之不病
以其病病也是以不病 5
zhī bù zhī shàng yǐ
bù zhī bù zhī bìng yǐ
fū wéi bìng bìng shì yǐ bú bìng
shì yǐ shèng rén zhī bú bìng
yǐ qí bìng bìng yě shì yǐ bú bìng
1. As in chapter 70, 夫唯 in line 3, literally “because precisely,”can best be translated “only because.”
2. In line 3 the first 病 means “the sick person,” and the second 病 can best be translated as “who recognizes sickness.”是以 here means “therefore.”
3. In line 4 是以 is best translated “therefore."
4. In line 5 其 refers to 圣人. The structure of the sentence follows line 3.
民不畏威
则大畏将至矣
无狹其所居
无厌其所生
夫唯弗厌是以不厌 5
是以圣人自知而不自见
自爱而不自贵
故去彼取此
mín bù wèi wēi
zé dà wèi jiāng zhì yǐ
wú xiá qí suǒ jū
wú yàn qí suǒ shēng
fū wéi fú yàn shì yǐ bù yàn
shì yǐ shèng rén zì zhī ér bú zì jiàn
zì ài ér bù zì guì
gù qù bǐ qǔ cǐ
1. In line 2 则 is the “then” of a “when...then” structure.
2. 大畏 in line 2 implies “that which”民大畏.
3. In line 3 其 refers to “they,”所 to “place.” If it followed modern Chinese word order the phrase would be rendered 其居的所.
4. The structure of line 4 follows that of line 2, except that the meaning of 所 comes closer to “way” or “means.”
5. Line 5 alternates between the active and passive sense of 厌, “oppress...be oppressed.”
6. In lines 6 and 7 自 carries its modern meaning of “self.”
7. In line 6 见 has the meaning “show”or “display.”
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 5
天之道不战而善胜
不言而善应
弗召而自来
繟然而善谋
天网恢恢 10
疏而不失
yǒng yú gǎn zé shā
yǒng yú bù gǎn zé huó
cǐ liǎng zhě huò lì huò hài
tiān zhī suò wù shú zhī qí gù
shì yǐ shèng rén yóu nán zhī
tiān zhī dào bú zhàn ér shàn shèng
bù yán ér shàn yìng
fú zhào ér zì lái
chǎn rán ér shàn móu
tiān wǎng huī huī
shū ér bù shī
1. In lines 1 and 2 于 has the meaning “while.”
2. In line 3 或...或 has the meaning “in one case...in the other.”
3. As in earlier chapters 所 in line 4, “things,” departs from the normal Chinese word order, which would be 天恶之所.
4. 其故 in line 4 means “the reason” or “why.”
5. In line 8 自 has the meaning of “on its own.”
6. In line 11 失, literally “lose,” can best be translated “slips through.”
若民常且不畏死
奈何以杀惧之
若使民常且畏死
而为奇者吾将得执而杀之
夫孰敢矣 5
若民常且必畏死
则常有司杀者
夫代司杀者杀
是谓代大匠斫
夫代大匠斫者 10
则希有不伤其手矣
ruò mín cháng qiě bù wèi sǐ
nài hé yǐ shā jù zhī
ruò shǐ mín cháng qiě wèi sǐ
ér wéi qí zhě wú jiāng dé zhí ér shā zhī
fū shú gǎn yǐ
ruò mín cháng qiě bì wèi sǐ
zé cháng yǒu sī shā zhě
fū dài sī shā zhe shā
shì wèi dài dà jiàng zhuó
fū dài dà jiàng zhuó zhě
zé xī yǒu bù shāng qí shǒu yǐ
1. In line 2 奈何, literally “means what,”means “how.”
2. In line 3 and 4 吾, “we,”is the implied subject of 使 and 为, “take,”as well as the stated subject of 将得执 and 杀. 之 in line 4 refers to 奇者.
3. In line 5 矣, literally “indeed,”can best be translated “do this.”
4. In line 7 吾 is also t