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[转载]《道德经》（中英文及翻译文）（2）

2019-03-19 10:31阅读：

http://blog.sina.cn/dpool/blog/u/1318844591

作为参考和学习，很有用，谢谢分享。

原文地址：《道德经》（中英文及翻译文）（2）
原文作者：玉渡山

本文转自冬日恋歌在163的博客

http://bhygz2008.blog.163.com/blog/static/12018546620117216156561/
40道德经: 反者道之动；弱者道之用。天下万物生于有，有生于无。
Dao De Jing: (Dispensing with the use (of means))
The movement of the Dao
By contraries proceeds;
And weakness marks the course
Of Dao's mighty deeds.

All things under heaven sprang from It as existing (and named); that existence sprang from It as non- existent (and not named).

41道德经: 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；夷道若纇；上德若谷；太白若辱；广德若不足；建德若偷；质真若渝；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。
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Dao De Jing: (Sameness and difference)
Scholars of the highest class, when they hear about the Dao, earnestly carry it into practice. Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it. Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Dao.
Therefore the sentence-makers have thus expressed themselves:
'The Dao, when brightest seen, seems light to lack;
Who progress in it makes, seems drawing back;
Its even way is like a rugged track.
Its highest virtue from the vale doth rise;
Its greatest beauty seems to offend the eyes;
And he has most whose lot the least supplies.
Its firmest virtue seems but poor and low;
Its solid truth seems change to undergo;
Its largest square doth yet no corner show
A vessel great, it is the slowest made;
Loud is its sound, but never word it said;
A semblance great, the shadow of a shade.'

The Dao is hidden, and has no name; but it is the Dao which is skilful at imparting (to all things what they need) and making them complete.

42 道德经: 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。
Dao De Jing: (The transformations of the Dao)
The Dao produced One; One produced Two; Two produced Three; Three produced All things. All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while they are harmonised by the Breath of Vacancy.
What men dislike is to be orphans, to have little virtue, to be as carriages without naves; and yet these are the designations which kings and princes use for themselves. So it is that some things are increased by being diminished, and others are diminished by being increased.
What other men (thus) teach, I also teach. The violent and strong do not die their natural death. I will make this the basis of my teaching.

43 道德经: 天下之至柔，驰骋天下之至坚。无有入无间，吾是以知无为之有益。不言之教，无为之益，天下希及之。
Dao De Jing: (The universal use (of the action in weakness of the Dao))
The softest thing in the world dashes against and overcomes the hardest; that which has no (substantial) existence enters where there is no crevice. I know hereby what advantage belongs to doing nothing (with a purpose).
There are few in the world who attain to the teaching without words, and the advantage arising from non-action.

44 道德经: 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。知足不辱，知止不殆，可以长久。
Dao De Jing: (Cautions)
Or fame or life,
Which do you hold more dear?
Or life or wealth,
To which would you adhere?
Keep life and lose those other things;
Keep them and lose your life: - which brings
Sorrow and pain more near?

Thus we may see,
Who cleaves to fame
Rejects what is more great;
Who loves large stores
Gives up the richer state.

Who is content
Needs fear no shame.
Who knows to stop
Incurs no blame.
From danger free
Long live shall he.

45 道德经: 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。
Dao De Jing: (Great or overflowing virtue)
Who thinks his great achievements poor
Shall find his vigour long endure.
Of greatest fulness, deemed a void,
Exhaustion never shall stem the tide.
Do thou what's straight still crooked deem;
Thy greatest art still stupid seem,
And eloquence a stammering scream.

Constant action overcomes cold; being still overcomes heat. Purity and stillness give the correct law to all under heaven.

46 道德经: 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。
Dao De Jing: (The moderating of desire or ambition)
When the Dao prevails in the world, they send back their swift horses to (draw) the dung- carts. When the Dao is disregarded in the world, the war-horses breed in the border lands.
There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with one's lot; no fault greater than the wish to be getting. Therefore the sufficiency of contentment is an enduring and unchanging sufficiency.

47 道德经: 不出户知天下；不闚牖见天道。其出弥远，其知弥少。是以圣人不行而知，不见而名，不为而成。
Dao De Jing: (Surveying what is far-off)
Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Dao of Heaven. The farther that one goes out (from himself), the less he knows.
Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.

48 道德经: 为学日益，为道日损。损之又损，以至于无为。无为而无不为。取天下常以无事，及其有事，不足以取天下。
Dao De Jing: (Forgetting knowledge)
He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Dao (seeks) from day to day to diminish (his doing).
He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose). Having arrived at this point of non-action, there is nothing which he does not do.
He who gets as his own all under heaven does so by giving himself no trouble (with that end). If one take trouble (with that end), he is not equal to getting as his own all under heaven.

49 道德经: 圣人无常心，以百姓心为心。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，歙歙为天下浑其心，百姓皆注其耳目，圣人皆孩之。
Dao De Jing: (The quality of indulgence)
The sage has no invariable mind of his own; he makes the mind of the people his mind.
To those who are good (to me), I am good; and to those who are not good (to me), I am also good; - and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere; - and thus (all) get to be sincere.
The sage has in the world an appearance of indecision, and keeps his mind in a state of indifference to all. The people all keep their eyes and ears directed to him, and he deals with them all as his children.

50道德经: 出生入死。生之徒，十有三；死之徒，十有三；人之生，动之死地，十有三。夫何故？以其生，生之厚。盖闻善摄生者，陆行不遇兕虎，入军不被甲兵；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。
Dao De Jing: (The value set on life)
Men come forth and live; they enter (again) and die.
Of every ten three are ministers of life (to themselves); and three are ministers of death.
There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life.
But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death.

51 道德经: 道生之，德畜之，物形之，势成之。是以万物莫不尊道而贵德。道之尊，德之贵，夫莫之命常自然。故道生之，德畜之；长之育之；亭之毒之；养之覆之。生而不有，为而不恃，长而不宰，是谓玄德。
Dao De Jing: (The operation (of the Dao) in nourishing things)
All things are produced by the Dao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore all things without exception honour the Dao, and exalt its outflowing operation.
This honouring of the Dao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute.
Thus it is that the Dao produces (all things), nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them, and overspreads them.
It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them; - this is called its mysterious operation.

52 道德经: 天下有始，以为天下母。既知其母，复知其子，既知其子，复守其母，没其不殆。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；是为习常。
Dao De Jing: (Returning to the source)
(The Dao) which originated all under the sky is to be considered as the mother of them all.
When the mother is found, we know what her children should be. When one knows that he is his mother's child, and proceeds to guard (the qualities of) the mother that belong to him, to the end of his life he will be free from all peril.
Let him keep his mouth closed, and shut up the portals (of his nostrils), and all his life he will be exempt from laborious exertion. Let him keep his mouth open, and (spend his breath) in the promotion of his affairs, and all his life there will be no safety for him.
The perception of what is small is (the secret of clear- sightedness; the guarding of what is soft and tender is (the secret of) strength.

Who uses well his light,
Reverting to its (source so) bright,
Will from his body ward all blight,
And hides the unchanging from men's sight.

53 道德经: 使我介然有知，行于大道，唯施是畏。大道甚夷，而民好径。朝甚除，田甚芜，仓甚虚；服文彩，带利剑，厌饮食，财货有馀；是谓盗夸。非道也哉！
Dao De Jing: (Increase of evidence)
If I were suddenly to become known, and (put into a position to) conduct (a government) according to the Great Dao, what I should be most afraid of would be a boastful display.
The great Dao (or way) is very level and easy; but people love the by-ways.
Their court(-yards and buildings) shall be well kept, but their fields shall be ill-cultivated, and their granaries very empty. They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of property and wealth; - such (princes) may be called robbers and boasters. This is contrary to the Dao surely!

54 道德经: 善建不拔，善抱者不脱，子孙以祭祀不辍。修之于身，其德乃真；修之于家，其德乃馀；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，以乡观乡，以国观国，以天下观天下。吾何以知天下然哉？以此。
Dao De Jing: (The cultivation (of the Dao), and the observation (of its effects))
What (Dao's) skilful planter plants
Can never be uptorn;
What his skilful arms enfold,
From him can never be borne.
Sons shall bring in lengthening line,
Sacrifices to his shrine.

Dao when nursed within one's self,
His vigour will make true;
And where the family it rules
What riches will accrue!
The neighbourhood where it prevails
In thriving will abound;
And when 'tis seen throughout the state,
Good fortune will be found.
Employ it the kingdom o'er,
And men thrive all around.

In this way the effect will be seen in the person, by the observation of different cases; in the family; in the neighbourhood; in the state; and in the kingdom.
How do I know that this effect is sure to hold thus all under the sky? By this (method of observation).

55 道德经: 含德之厚，比于赤子。蜂虿虺蛇不螫，猛兽不据，攫鸟不搏。骨弱筋柔而握固。未知牝牡之合而全作，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。
Dao De Jing: (The mysterious charm)
He who has in himself abundantly the attributes (of the Dao) is like an infant. Poisonous insects will not sting him; fierce beasts will not seize him; birds of prey will not strike him.
(The infant's) bones are weak and its sinews soft, but yet its grasp is firm. It knows not yet the union of male and female, and yet its virile member may be excited; - showing the perfection of its physical essence. All day long it will cry without its throat becoming hoarse; - showing the harmony (in its constitution).

To him by whom this harmony is known,
(The secret of) the unchanging (Dao) is shown,
And in the knowledge wisdom finds its throne.
All life-increasing arts to evil turn;
Where the mind makes the vital breath to burn,
(False) is the strength, (and o'er it we should mourn.)

When things have become strong, they (then) become old, which may be said to be contrary to the Dao. Whatever is contrary to the Dao soon ends.

56 道德经: 知者不言，言者不知。塞其兑，闭其门，挫其锐，解其分，和其光，同其尘，是谓玄同。故不可得而亲，不可得而郏徊豢傻枚豢傻枚Γ徊豢傻枚螅豢傻枚９饰煜鹿蟆?nbsp;
Dao De Jing: (The mysterious excellence)
He who knows (the Dao) does not (care to) speak (about it); he who is (ever ready to) speak about it does not know it.
He (who knows it) will keep his mouth shut and close the portals (of his nostrils). He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and bring himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.'
(Such an one) cannot be treated familiarly or distantly; he is beyond all consideration of profit or injury; of nobility or meanness: - he is the noblest man under heaven.

57 道德经: 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。
Dao De Jing: (The genuine influence)
A state may be ruled by (measures of) correction; weapons of war may be used with crafty dexterity; (but) the kingdom is made one's own (only) by freedom from action and purpose.
How do I know that it is so? By these facts: - In the kingdom the multiplication of prohibitive enactments increases the poverty of the people; the more implements to add to their profit that the people have, the greater disorder is there in the state and clan; the more acts of crafty dexterity that men possess, the more do strange contrivances appear; the more display there is of legislation, the more thieves and robbers there are.
Therefore a sage has said, 'I will do nothing (of purpose), and the people will be transformed of themselves; I will be fond of keeping still, and the people will of themselves become correct. I will take no trouble about it, and the people will of themselves become rich; I will manifest no ambition, and the people will of themselves attain to the primitive simplicity.'

58 道德经: 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。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。
Dao De Jing: (Transformation according to circumstances)
The government that seems the most unwise,
Oft goodness to the people best supplies;
That which is meddling, touching everything,
Will work but ill, and disappointment bring.

Misery! - happiness is to be found by its side! Happiness! - misery lurks beneath it! Who knows what either will come to in the end?
Shall we then dispense with correction? The (method of) correction shall by a turn become distortion, and the good in it shall by a turn become evil. The delusion of the people (on this point) has indeed subsisted for a long time.
Therefore the sage is (like) a square which cuts no one (with its angles); (like) a corner which injures no one (with its sharpness). He is straightforward, but allows himself no license; he is bright, but does not dazzle.

59 道德经: 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。
Dao De Jing: (Guarding the Dao)
For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation.
It is only by this moderation that there is effected an early return (to man's normal state). That early return is what I call the repeated accumulation of the attributes (of the Dao). With that repeated accumulation of those attributes, there comes the subjugation (of every obstacle to such return). Of this subjugation we know not what shall be the limit; and when one knows not what the limit shall be, he may be the ruler of a state.
He who possesses the mother of the state may continue long. His case is like that (of the plant) of which we say that its roots are deep and its flower stalks firm: - this is the way to secure that its enduring life shall long be seen.

60 道德经: 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，圣人亦不伤人。夫两不相伤，故德交归焉。
Dao De Jing: (Occupying the throne)
Governing a great state is like cooking small fish.
Let the kingdom be governed according to the Dao, and the manes of the departed will not manifest their spiritual energy. It is not that those manes have not that spiritual energy, but it will not be employed to hurt men. It is not that it could not hurt men, but neither does the ruling sage hurt them.
When these two do not injuriously affect each other, their good influences converge in the virtue (of the Dao).

61 道德经: 大国者下流，天下之交，天下之牝。牝常以静胜牡，以静为下。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。
Dao De Jing: (The attribute of humility)
What makes a great state is its being (like) a low-lying, down- flowing (stream); - it becomes the centre to which tend (all the small states) under heaven.
(To illustrate from) the case of all females: - the female always overcomes the male by her stillness. Stillness may be considered (a sort of) abasement.
Thus it is that a great state, by condescending to small states, gains them for itself; and that small states, by abasing themselves to a great state, win it over to them. In the one case the abasement leads to gaining adherents, in the other case to procuring favour.
The great state only wishes to unite men together and nourish them; a small state only wishes to be received by, and to serve, the other. Each gets what it desires, but the great state must learn to abase itself.

62 道德经: 道者万物之奥。善人之宝，不善人之所保。美言可以市，尊行可以加人。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。古之所以贵此道者何？不曰：以求得，有罪以免耶？故为天下贵。
Dao De Jing: (Practising the Dao)
Dao has of all things the most honoured place.
No treasures give good men so rich a grace;
Bad men it guards, and doth their ill efface.

(Its) admirable words can purchase honour; (its) admirable deeds can raise their performer above others. Even men who are not good are not abandoned by it.
Therefore when the sovereign occupies his place as the Son of Heaven, and he has appointed his three ducal ministers, though (a prince) were to send in a round symbol-of-rank large enough to fill both the hands, and that as the precursor of the team of horses (in the court-yard), such an offering would not be equal to (a lesson of) this Dao, which one might present on his knees.
Why was it that the ancients prized this Dao so much? Was it not because it could be got by seeking for it, and the guilty could escape (from the stain of their guilt) by it? This is the reason why all under heaven consider it the most valuable thing.

63 道德经: 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。
Dao De Jing: (Thinking in the beginning)
(It is the way of the Dao) to act without (thinking of) acting; to conduct affairs without (feeling the) trouble of them; to taste without discerning any flavour; to consider what is small as great, and a few as many; and to recompense injury with kindness.
(The master of it) anticipates things that are difficult while they are easy, and does things that would become great while they are small. All difficult things in the world are sure to arise from a previous state in which they were easy, and all great things from one in which they were small. Therefore the sage, while he never does what is great, is able on that account to accomplish the greatest things.
He who lightly promises is sure to keep but little faith; he who is continually thinking things easy is sure to find them difficult. Therefore the sage sees difficulty even in what seems easy, and so never has any difficulties.

64 道德经: 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，起于累土；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，复腥酥愿ㄍ蛭镏匀唬桓椅?nbsp;
Dao De Jing: (Guarding the minute)
That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun.
The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step.
He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose his bold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them.
Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own).

65 道德经: 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???式。常知???式，是谓玄德。玄德深矣，远矣，与物反矣，然后乃至大顺。
Dao De Jing: (Pure, unmixed excellence)
The ancients who showed their skill in practising the Dao did so, not to enlighten the people, but rather to make them simple and ignorant.
The difficulty in governing the people arises from their having much knowledge. He who (tries to) govern a state by his wisdom is a scourge to it; while he who does not (try to) do so is a blessing.
He who knows these two things finds in them also his model and rule. Ability to know this model and rule constitutes what we call the mysterious excellence (of a governor). Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him.

66 道德经: 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，必以言下之；欲先民，必以身后之。是以圣人处上而民不重，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。
Dao De Jing: (Putting one's self last)
That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they; - it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.
In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them.
Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.

67 道德经: 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。今舍慈且勇；舍俭且广；舍后且先；死矣！夫慈以战则胜，以守则固。天将救之，以慈卫之。
Dao De Jing: (Three precious things)
All the world says that, while my Dao is great, it yet appears to be inferior (to other systems of teaching).
Now it is just its greatness that makes it seem to be inferior. If it were like any other (system), for long would its smallness have been known!
But I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking precedence of others.
With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour. Now-a-days they give up gentleness and are all for being bold; economy, and are all for being liberal; the hindmost place, and seek only to be foremost; - (of all which the end is) death.
Gentleness is sure to be victorious even in battle, and firmly to maintain its ground. Heaven will save its possessor, by his (very) gentleness protecting him.

68 道德经: 善为士者，不武；善战者，不怒；善胜敌者，不与；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。
Dao De Jing: (Matching heaven)
He who in (Dao's) wars has skill
Assumes no martial port;
He who fights with most good will
To rage makes no resort.
He who vanquishes yet still
Keeps from his foes apart;
He whose hests men most fulfil
Yet humbly plies his art.

Thus we say, 'He never contends,
And therein is his might.'
Thus we say, 'Men's wills he bends,
That they with him unite.'
Thus we say, 'Like Heaven's his ends,
No sage of old more bright.'

69 道德经: 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；扔无敌；执无兵。祸莫大于轻敌，轻敌几丧吾宝。故抗兵相加，哀者胜矣。
Dao De Jing: (The use of the mysterious (Dao))
A master of the art of war has said, 'I do not dare to be the host (to commence the war); I prefer to be the guest (to act on the defensive). I do not dare to advance an inch; I prefer to retire a foot.' This is called marshalling the ranks where there are no ranks; baring the arms (to fight) where there are no arms to bare; grasping the weapon where there is no weapon to grasp; advancing against the enemy where there is no enemy.
There is no calamity greater than lightly engaging in war. To do that is near losing (the gentleness) which is so precious. Thus it is that when opposing weapons are (actually) crossed, he who deplores (the situation) conquers.

70 道德经: 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。是以圣人被褐怀玉。
Dao De Jing: (The difficulty of being (rightly) known)
My words are very easy to know, and very easy to practise; but there is no one in the world who is able to know and able to practise them.
There is an originating and all-comprehending (principle) in my words, and an authoritative law for the things (which I enforce). It is because they do not know these, that men do not know me.
They who know me are few, and I am on that account (the more) to be prized. It is thus that the sage wears (a poor garb of) hair cloth, while he carries his (signet of) jade in his bosom.

71 道德经: 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。
Dao De Jing: (The disease of knowing)
To know and yet (think) we do not know is the highest (attainment); not to know (and yet think) we do know is a disease.
It is simply by being pained at (the thought of) having this disease that we are preserved from it. The sage has not the disease. He knows the pain that would be inseparable from it, and therefore he does not have it.

72 道德经: 民不畏威，则大威至。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。
Dao De Jing: (Loving one's self)
When the people do not fear what they ought to fear, that which is their great dread will come on them.
Let them not thoughtlessly indulge themselves in their ordinary life; let them not act as if weary of what that life depends on.
It is by avoiding such indulgence that such weariness does not arise.
Therefore the sage knows (these things) of himself, but does not parade (his knowledge); loves, but does not (appear to set a) value on, himself. And thus he puts the latter alternative away and makes choice of the former.

73 道德经: 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，鄱皇А?nbsp;
Dao De Jing: (Allowing men to take their course)
He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But

When Heaven's anger smites a man,
Who the cause shall truly scan?

On this account the sage feels a difficulty (as to what to do in the former case).
It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in (obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.

74 道德经: 民不畏死，奈何以死惧之？若使民常畏死，而为奇者，吾得执而杀之，孰敢？常有司杀者杀。夫司杀者，是大匠斫，夫代大匠斫者，希有不伤其手矣。
Dao De Jing: (Restraining delusion)
The people do not fear death; to what purpose is it to (try to) frighten them with death? If the people were always in awe of death, and I could always seize those who do wrong, and put them to death, who would dare to do wrong?
There is always One who presides over the infliction death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands!

75 道德经: 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，以其求生之厚，是以轻死。夫唯无以生为者，是贤于贵生。
Dao De Jing: (How greediness injures)
The people suffer from famine because of the multitude of taxes consumed by their superiors. It is through this that they suffer famine.
The people are difficult to govern because of the (excessive) agency of their superiors (in governing them). It is through this that they are difficult to govern.
The people make light of dying because of the greatness of their labours in seeking for the means of living. It is this which makes them think light of dying. Thus it is that to leave the subject of living altogether out of view is better than to set a high value on it.

76道德经: 人之生也柔弱，其死也坚强。万物草木之生也柔脆，其死也枯槁。故坚强者死之徒，柔弱者生之徒。是以兵强则不胜，木强则共。强大处下，柔弱处上。
Dao De Jing: (A warning against (trusting in) strength)
Man at his birth is supple and weak; at his death, firm and strong. (So it is with) all things. Trees and plants, in their early growth, are soft and brittle; at their death, dry and withered.
Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life.
Hence he who (relies on) the strength of his forces does not conquer; and a tree which is strong will fill the out-stretched arms, (and thereby invites the feller.)
Therefore the place of what is firm and strong is below, and that of what is soft and weak is above.

77 道德经: 天之道，其犹张弓与？高者抑之，下者举之；有馀者损之，不足者补之。天之道，损有馀而补不足。人之道，则不然，损不足以奉有馀。孰能有馀以奉天下，唯有道者。是以圣人为而不恃，功成而不处，其不欲见贤。
Dao De Jing: (The way of heaven)
May not the Way (or Dao) of Heaven be compared to the (method of) bending a bow? The (part of the bow) which was high is brought low, and what was low is raised up. (So Heaven) diminishes where there is superabundance, and supplements where there is deficiency.
It is the Way of Heaven to diminish superabundance, and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance.
Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of the Dao!
Therefore the (ruling) sage acts without claiming the results as his; he achieves his merit and does not rest (arrogantly) in it: - he does not wish to display his superiority.

78 道德经: 天下莫柔弱于水，而攻坚强者莫之能胜，其无以易之。弱之胜强，柔之胜刚，天下莫不知，莫能行。是以圣人云：受国之垢，是谓社稷主；受国不祥，是谓天下王。正言若反。
Dao De Jing: (Things to be believed)
There is nothing in the world more soft and weak than water, and yet for attacking things that are firm and strong there is nothing that can take precedence of it; - for there is nothing (so effectual) for which it can be changed.
Every one in the world knows that the soft overcomes the hard, and the weak the strong, but no one is able to carry it out in practice.

Therefore a sage has said,
'He who accepts his state's reproach,
Is hailed therefore its altars' lord;
To him who bears men's direful woes
They all the name of King accord.'

Words that are strictly true seem to be paradoxical.

79 道德经: 和大怨，必有馀怨；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。
Dao De Jing: (Adherence to bond or covenant)
When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)?
Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Dao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself.
In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.

80 道德经: 小国寡民。使有什伯之器而不用；使民重死而不远徙。虽有舟舆，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。
Dao De Jing: (Standing alone)
In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them; I would make the people, while looking on death as a grievous thing, yet not remove elsewhere (to avoid it).
Though they had boats and carriages, they should have no occasion to ride in them; though they had buff coats and sharp weapons, they should have no occasion to don or use them.
I would make the people return to the use of knotted cords (instead of the written characters).
They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment.
There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it.

81 道德经: 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。
Dao De Jing: (The manifestation of simplicity)
Sincere words are not fine; fine words are not sincere. Those who are skilled (in the Dao) do not dispute (about it); the disputatious are not skilled in it. Those who know (the Dao) are not extensively learned; the extensively learned do not know it.
The sage does not accumulate (for himself). The more that he expends for others, the more does he possess of his own; the more that he gives to others, the more does he have himself.
With all the sharpness of the Way of Heaven, it injures not; with all the doing in the way of the sage he does not strive.

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