英文版道德经

道德经英文译本The Dao De Jing, also known as Tao Te Ching, is a classical Chinese text attributed to the sage Laozi. It is a fundamental text for both philosophical and religious Taoism. The text is comprised of 81 short chapters and is a foundational work of Chinese philosophy.The Dao De Jing can be translated as "The Classic of the Way and Its Power." The text addresses the nature of the Dao (the Way), the virtues of humility, frugality, and compassion, and the concept of wu wei (non-action). It also discusses the balance and harmony of nature and the importance of living in accordance with the Dao.The Dao De Jing has been translated into many languages, including English. Some of the most well-known English translations include those by James Legge, D.C. Lau, and Stephen Mitchell. Each translation offers a unique interpretation of the original Chinese text, and each has its own strengths and limitations.The Dao De Jing is a profound and enigmatic text that continues to inspire readers and scholars around the world.Its teachings on the nature of the Dao, the art of livingin harmony with the natural world, and the cultivation of virtue remain relevant and influential to this day.《道德经》是中国古代哲学经典，被认为是道家哲学的基础文本。

老子道德经英文全文版导读：道德经第一章:观庙（Tao Te Ching. Chapter 1: Temple of observation） 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. (Conceived of as) having no name, i道德经·第一章:观庙（Tao Te Ching. Chapter 1: Temple of observation）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.(Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things.Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is all that we shall see.Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful.道德经·第二章:观徼（Tao Te Ching. The second chapter: Outlook）All in the world know the beauty of the beautiful, and in doing thisthey have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is.So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lownessarise from the contrast of the one with the other;that the musical notes and tones bee harmonious through the relation of one with another; and that being before and behind give the idea of one following another.Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech.All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a rewardfor the results). The work is acplished, 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.道德经·第三章：安民（Tao Te Ching. The third chapter: Peace）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 procureis the way to keep them from being thieves; not to show them what is likely to excite their desires isthe way to keep their minds from disorder.Therefore the sage, in the exercise of his government, empties theirminds, fills their bellies, weakens their wills, and strengthens their bones.He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good orderis universal.道德经·第四章：不盈（Tao Te Ching. The fourth chapter: inefficiency）The Tao is (like) the emptiness of a vessel; and inour employment of it we must be on our guard againstall fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things!We should blunt our sharp points, and unravel the plications of things; we should attemper our brightness, and bring ourselves into agreement withthe obscurity of others. How pure and still the Tao is, as if it would ever so continue!I do not know whose son it is. It might appear to have been before God.道德经·第五章：守中（Tao Te Ching. The fifth chapter: Guarding）Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things asthe dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with.May not the space between heaven and earth be pared 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.道德经·第六章：谷神（Tao Te Ching. The sixth chapter: Cereal God）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.道德经·第七章：无私（Tao Te Ching. The seventh chapter: selflessness）Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure.Therefore the sage puts his own person last, and yetit is found in the foremost place; he treats hisperson 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 endsare realised?道德经·第八章：若水（Tao Te Ching. The eighth chapter: Ruo Shui）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.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 itsability; and that of (the initiation of) any movement is in its timeliness.And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him.道德经·第九章：持盈（Tao Te Ching. The ninth chapter: holding profit）It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness.When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogancy, this brings its evil on itself. When the work is done, and one's name is being distinguished, to withdraw into obscurity is the way of Heaven.道德经·第十章：玄德（Tao Te Ching. The tenth chapter: Xuan de）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 bee as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can bee without a flaw.In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In theopening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge?(The 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).。

道德经英文版The Dao De Jing (道德经, also known as the Tao Te Ching) in English:Chapter 1:The Dao that can be spoken of is not the eternal Dao.The name that can be named is not the eternal name.The nameless is the origin of Heaven and Earth.The named is the mother of all things.Therefore, always abide by non-desire in order to see the subtle wonders.Always abide by desire in order to see the manifest boundaries. Both have the same origin, but different names.Together, they are called the profound mystery.Profound mystery is the gate to all wonders.Chapter 2:When everyone recognizes beauty as beauty, there is already ugliness.When everyone recognizes goodness as goodness, there is already evil.Therefore, being and non-being produce each other.Difficult and easy complete each other.Long and short comprise each other.High and low depend on each other.Note and sound harmonize with each other.Before and after follow each other.The sage acts without action and teaches without words.All things rise and fall without anyone's interference.They grow, but do not possess.They act, but do not expect.They accomplish, but do not claim credit.It is because they do not claim credit that their accomplishment endures.。

Terebess Asia Online(TAO)IndexHomeThe Tao Te Chingby Lao TzuEnglish version byArthur Waley, 1934The Way and its Power: A Study of the Tao Te Ching and its Place in Chinese Thought , 1934http://afpc.asso.fr/wengu/wg/wengu.php?l=DaodejingMore English versions1234567891011121314151617181920212223242526272829303132333435363738394041424344454647484950515253545556575859606162636465666768697071727374757677787980811The Way that can be told of is not an Unvarying Way;The names that can be named are not unvarying names.It was from the Nameless that Heaven and Earth sprang;The named is but the mother that rears the ten thousand creatures, each after its kind.Truly, “Only he that rids himself forever of desire can see the Secret Essences”;He that has never rid himself of desire can see only the Outcomes.These two things issued from the same mould, but nevertheless are different in name.This “same mould” we can but call the Mystery,Or rather the “Darker than any Mystery”,The Doorway whence issued all Secret Essences.up2It is because every one under Heaven recognizes beauty as beauty,That the idea of ugliness exists.And equally if every one recognized virtue as virtue,this would merely create fresh conceptions of wickedness.For truly, Being and Not-being grow out of one another;Difficult and easy complete one another.Long and short test one another;High and low determine one another.Pitch and mode give harmony to one another.Front and back give sequence to one another.Therefore the Sage relies on actionless activity,Carries on wordless teaching,But the myriad creatures are worked upon by him;He does not disown them.He rears them, but does not lay claim to them,Controls them, but does not lean upon them,Achieves his aim, but does not call attention to what he does;And for the very reason that he does not call attention to what he doesHe is not ejected from fruition of what he has done.up3If we stop looking for “persons of superior morality” (hsien) to put in power,There will be no more jealousies among the people.If we cease to set store by products that are hard to get,There will be no more thieves.If the people never see such things as excite desire,Their hearts will remain placid and undisturbed.Therefore the Sage rulesBy emptying their heartsAnd filling their hearts?Weakening their intelligenceAnd toughening their sinewsEver striving to make the people knowledgeless and desireless.Indeed he sees to it that if there be any who have knowledge,They dare not interfere.Yet through his actionless activity all things are duly regulated.up4The Way is like an empty vesselThat yet may be drawn fromWithout ever needing to be filled.It is bottomless; the very progenitor of all things in the world.In it all sharpness is blunted,All tangles untied,All glare tempered,All dust soothed.It is like a deep pool that never dries.Was it too the child of something else?We cannot tell.But as a substanceless image it existed before the Ancestor.up5Heaven and Earth are ruthless;To them the Ten Thousand things are but as straw dogs.The Sage too is ruthless;To him the people are but as straw dogs.Yet Heaven and Earth and all that lies betweenIs like a bellowsIn that it is empty, but gives a supply that never fails.Work it, and more comes out.Whereas the force of words is soon spent.Far better is it to keep what is in the heart.up6The Valley Spirit never dies.It is named the Mysterious Female.And the doorway of the Mysterious FemaleIs the base from which Heaven and Earth sprang.It is there within us all the while;Draw upon it as you will, it never runs dry.up7Heaven is eternal, the Earth everlasting.How come they to be so?It is because they do not foster their own lives;That is why they live so long.Therefore the SagePuts himself in the background; but is always to the fore.Remains outside; but is always there.Is it not just because he does not strive for any personal endThat all his personal ends are fulfilled?up8The highest good is like that of water.The goodness of is that it benefits the ten thousand creatures;Yet itself does not scramble,But is content with the places that all men disdain.It is this makes water so near to the Way.And if men think the ground the best place for building a house upon,If among thoughts they value those that are profound,If in friendship they value gentleness,In words, truth; in government, good order;In deeds, effectiveness; in actions, timeliness -In each case it is because they prefer what does not lead to strife,And therefore does not go amiss.up9Stretch a bow to the very full,And you will wish you had stopped in time;Temper a sword-edge to its very sharpest,And you will find it soon grows dull.When bronze and jade fill your hall.It can no longer be guarded.Wealth and place breed insolence.That brings ruin in its train.When your work is done, then withdraw!Such is Heaven's Way.up10Can you keep the unquiet physical-soul from straying,Hold fast to the Unity, and never quit it?Can you, when concentrating your breath,Make it soft like that of a little child?Can you wipe and cleanse your vision of the Mystery till all is without blur?Can you love the people and rule the land,Yet remain unknown?Can you in opening and shutting the heavenly gates play always the female part?Can your mind penetrate every corner of the land,But you yourself never interfere?Rear them, then, feed them,Rear them, but do not lay claim to them.Control them, but never lean upon them;Be chief among them, but do not manage them.This is called the Mysterious Power.up11We put thirty spokes together and call it a wheel;But it is on the space where there is nothingThat the usefulness of the wheel depends.We turn clay to make a vessel;But it is on the space where there is nothingThat the usefulness of the vessel depends.We pierce doors and windows to make a house;And it is on these spaces where there is nothingThat the usefulness of the house depends.Therefore just as we take advantage of what is,We should recognize the usefulness of what is not.up12The fives colours confuse the eye,The fives sounds dull the ear,The five tastes spoil the palate.Excess of hunting and chasingMakes minds go mad.Products that are hard to getImpede their owner's movements.Therefore the SageConsiders the belly not the eye.Truly, “he rejects that but takes this”.up13Favour and disgrace goad as it were to madness;High rank hurts keenly as our bodies hurt.”What does it mean to say that favour and disgrace goad as it were to madness?It means that when a rule's subjects get it they turn distraught,When they lose it they turn distraught.That is what is meant to by saying favour and disgrace goad as it were to madness.What does it mean to say that high rank hurts keenly as our bodies hurt?The only reason that we suffer hurt is that we have bodies;If we had no bodies, how could we suffer?Therefore we may accept the saying:“He who in dealing with the empire regards his high rankAs through it were his body is the best person to be entrusted with rules;He who in dealing with the empire loves his subjects as one should love one's bodyIs the best person to whom one commit the empire.”up14Because the eye gazes but can catch no glimpse of it,It is called elusive.Because the ear listens but cannot hear it,It is called the rarefied.Because the hand feels for it but cannot find it,It is called the infinitesimal.These three, because they cannot be further scrutinized,Blend into one,Its rising brings no light;Its sinking, no darkness.Endless the series of things without nameOn the way back to where there is nothing.They are called shapeless shapes;Forms without form;Are called vague semblance.Go towards them, and you can see no front;Go after them, and you see no rear.Yet by seizing on the Way that wasYou can ride the things that are now.For to know what once there was, in the Beginning,This is called the essence of the Way.up15Of old those that were the best officers of CourtHad inner natures subtle, abstruse, mysterious, penetrating,Too deep to be understood.And because such men could not be understoodI can but tell of them as they appeared to the world:Circumspect they seemed, like one who in winter crosses a stream,Watchful, as one who must meet danger on every side.Ceremonious, as one who pays a visit;Yet yielding, as ice when it begins to melt.Blank, as a piece of uncarved wood;Yet receptive as a hollow in the hills.Murky, as a troubled stream —–(Tranquil, as the vast reaches of the sea,Drifting as the wind with no stop.)Which of you an assume such murkiness,To become in the end still and clear?Which of you can make yourself insert,To become in the end full of life and stir?Those who possess this Tao do not try to fill themselves to the brim,And because they do not try to fill themselves to the brim,They are like a garment that endures all wear and need never be renewed.up16Push far enough towards the Void,Hold fast enough to Quietness,And of the ten thousand things none but can be worked on by you.I have beheld them, whither they go back.See, all things howsoever they flourishReturn to the root from which they grew.This return to the root is called Quietness;Quietness is called submission to Fate;What has submitted to Fate has become part of the always so.To know the always-so is to be Illumined;Not to know it, means to go blindly to disaster.He who knows the always-so has room in him for everything;He who has room in him for everything is without prejudice.To be without prejudice is to be kingly;To be kingly is to be of heaven;To be of heaven is to be in Tao.Tao is forever and he that possess it,Though his body ceases, is not destroyed.up17Of the highest the people merely know that such a one exists;The next they draw near to and praise.The next they shrink from, intimidated; but revile.Truly, “It is by not believing people that you turn them into liars”.But from the Sage it is so hard at any price to get a single wordThat when his task is accomplished, his work done,Throughout the country every one says: “It happened of its own accord”.up18It was when the Great Way declinedThat human kindness and morality arose;It was when intelligence and knowledge appearedThat the Great Artifice began.It was when the six near ones were no longer at peaceThat there was talk of “dutiful sons”;Nor till fatherland was dark with strifeDid we hear of “loyal slaves”.up19Banish wisdom, discard knowledge,And the people will be benefited a hundredfold.Banish human kindness, discard morality,And the people will be dutiful and compassionate.Banish skill, discard profit,And thieves and robbers will disappear.If when these three things are done they find life too plain and unadorned,Then let them have accessories;Give them Simplicity to look at, the Uncarved Black to hold,Give them selflessness and fewness of desires.Banish learning, and there will be no more grieving.up20Between wei and oWhat after all is the difference?Can it be compared to the difference between good and bad?The saying “what others avoid I too must avoid”How false and superficial it is?All men, indeed, are wreathed in smiles,As though feasting after the Great Sacrifice,As though going up to the Spring Carnival.I alone am inert, like a child that has not yet given sign;Like an infant that has not yet smiled.I droop and drift, as though I belonged nowhere.All men have enough and to spare;I alone seem to have lost everything.Mine is indeed the mind of a very idiot,So dull am I.The world is full of people that shine;I alone am dark.They look lively and self-assured;I alone depressed.(I seem unsettled as the ocean;Blown adrift, never brought to a stop.)All men can be put to some use;I alone am intractable and boorish.But wherein I most am different from menIs that I prize no sustenance that comes not from the Mother's breast.up21Such the scope of the All-pervading Power.That it alone can act through the Way.For the Way is a thing impalpable, incommensurable.Incommensurable, impalpable.Yet latent in it are forms;Impalpable, incommensurableYet within it are entities.Shadowy it is and dim;Yet within it there is a force,Is none the less efficacious.From the times of old till nowIts charge has not departedBut cheers onward the many warriors.How do I know that the many warriors are so?Through this.up22“To remain whole, be twisted!”To become straight, let yourself be bent.To become full, be hollow.Be tattered, that you may be renewed.Those that have little, may get more,Those that have much, are but perplexed.Therefore the ; SageClasps the Primal Unity,Testing by it everything under heaven.He does not show himself; therefore he seen everywhere.He does not define himself, therefore he is distinct.He does not boast of what he will do, therefore he succeeds.He is not proud of his work, and therefore it endures.He does not contend,And for that very reason no one under heaven can contend with him.So then we see that the ancient saying “To remain whole, be twisted!” was no idle word;For true wholeness can only be achieved by return.up23To be always talks is against nature.For the same reason a hurricane never lasts a whole morning,Nor a rainstorm all day.Who is it that makes the wind and rain?It is Heaven-and Earth.And if even Heaven-and Earth cannot blow or pour for long,How much less in his utterance should man?Truly, if one uses the Way as one's instrument,The results will be like the Way;If one uses the “power” as instrument,The results will be like the “power”.If one uses what is the reverse of the “power”,The results will be the reverse of the “power”.For to those who have conformed themselves to the Way,The Way readily lends its power.To those who have conformed themselves to the power,The power readily, lends more power.While to those who conform themselves to inefficacy,Inefficacy readily lends its ineffectiveness.“It is by not believing in people that you turn them into liars.”up24'He who stands on tip-toe, does not stand firm;He who takes the longest strides, does not walk the fastest.”He who does his own looking sees little,He who defines himself is not therefore distinct.He who boasts of what he will do succeeds in nothing;He who is proud of his work, achieves nothing that endures.Of these, from the standpoint of the Way, it is said:“Pass round superfluous dishes to those that have already had enough,And no creature but will reject them in disgust.”That is why he that possesses Tao does not linger.up25There was something formless yet complete,That existed before heaven and earth;Without sound, without substance,Dependent on nothing, unchanging,All pervading, unfailing.One may think of it as the mother of all things under heaven.Its true name we do not know;Were I forced to say to what class of things it belongsI should call it Great (ta)Now ta also means passing on,And passing on means going Far Away,And going far away means returning.Thus just as Tao has “this greatness” and as earth has it and as heaven has it,So may the ruler also have it.Thus “within the realm there are four portions of greatness”,And one belongs to the king.The ways of men are conditioned by those of earth.The ways of earth, by those of heaven.The ways of heaven by those of Tao, and the ways of Tao by the Self-so.up26As the heavy must be the foundation of the light,So quietness is lord and master of activity.Truly, “A man of consequence though he travels all dayWill not let himself be separated from his baggage-wagon,However magnificent the view, he sits quiet and dispassionate”.How much less, then, must be the lord of ten thousand chariotsAllow himself to be lighter than these he rules!If he is light, the foundation is lost;If he is active, the lord and master is lost.up27Perfect activity leaves no track behind it;Perfect speech is like a jade-worker whose tool leaves no mark.The perfect reckoner needs no counting-slips;The perfect door has neither bolt nor bar,Yet cannot be opened.The perfect knot needs neither rope nor twine,Yet cannot be united.Therefore the SageIs all the time in the most perfect way helping men,He certainly does not turn his back on men;Is all the time in the most perfect way helping creatures,He certainly does not turn his back on creatures.This is called resorting to the Light.Truly, “the perfect man is the teacher of the imperfect;But the imperfect is the stock-in-trade of the perfect man”.He who does not respect his teacher,He who does not take care of his stock-in-trade,Much learning through he may possess, is far astray.This is the essential secret.up28“He who knows the males, yet cleaves to what is femaleBecause like a ravine, receiving all things under heaven,”And being such a ravineHe knows all the time a power that he never calls upon in vain.This is returning to the state of infancy.He who knows the white, (yet cleaves to the blackBecomes the standard by which all things are tested;And being such a standardHe has all the time a power that never errs,He returns to the Limitless.He who knows glory,) yet cleaves to ignominyBecome like a valley that receives into it all things under heaven,And being such a valleyHe has all the time a power that suffices;He returns to the state of the Uncarved Block.Now when a block is sawed up it is made into implements;But when the Sage uses it, it becomes Chief of all Ministers.Truly, “The greatest carver does the least cutting”.up29Those that would gain what is under heaven by tampering with it -I have seen that they do not succeed.For that which is under heaven is like a holy vessel, dangerous to tamper with.Those that tamper with it, harm it.Those that grab at it, lose it.For among the creatures of the world some go in front, some follow;Some blow hot when others would be blowing cold.Some are feeling vigorous just when others are worn out.Therefore the Sage “discards the absolute, the all-inclusive, the extreme”.up30He who by Tao purposes to help a ruler of menWill oppose all conquest by force of arms;For such things are wont to rebound.Where armies are, thorn and brambles grow.The raising of a great hostIs followed by a year of dearth.Therefore a good general effects his purpose and then stops; he does not take further advantage of his victory.Fulfils his purpose and does not glory in what he has done;Fulfils his purpose and does not boast of what he has done;Fulfils his purpose, but takes no pride in what he has done;Fulfils his purpose, but only as a step that could not be avoided.Fulfils his purpose, but without violence;For what has a time of vigour also has a time of decay.This is against Tao,And what is against Tao will soon perish.up31Fine weapons are none the less ill-omened things.(People despise them, therefore,Those in possession of the Tao do not depend on them.)That is why, among people of good birth,In peace the left-hand side is the place of honour,But in war this is reversed and the right-hand side is the place of honour.(Weapons are ill-omened things, which the superior man should not depend on.When he has no choice but to use them,The best attitude is to retain tranquil and peaceful.)The Quietist, even when he conquers, does not regard weapons as lovely things.For to think them lovely means to delight in them,And to delight in them means to delight in the slaughter of men.And he who delights in the slaughter of menWill never get what he looks for out of those that dwell under heaven.(Thus in happy events,The left-hand side is the place of honour, in grief and mourning,The right-hand is the place of honour.The lieutenant general stands on the left,While the supreme general stands on the right,Which is arranged on the rites of mourning.)A host that has slain men is received with grief and mourning;He that has conquered in battle is received with rites of mourning.up32Tao is eternal, but has no fame (name);The Uncarved Block, though seemingly of small account,Is greater than anything that is under heaven.If kings and barons would but possess themselves of it,The ten thousand creatures would flock to do them homage;Heaven-and-earth would conspireTo send Sweet Dew,Without law or compulsion, men would dwell in harmony.Once the block is carved, there will be names,And so soon as there are names,Know that it is time to stop.Only by knowing when it is time to stop can danger be avoided.To Tao all under heaven will comeAs streams and torrents flow into a great river or sea.up33To understand others is to have knowledge;To understand oneself is to be illumined.To conquer others needs strength;To conquer oneself is harder still.To be content with what one has is to be rich.He that works through violence may get his way;But only what stays in its placeCan endure.When one dies one is not lost, there is no other longevity.up34Great Tao is like a boat that drifts;It can go this way; it can go that.The ten thousand creatures owe their existence to it and it does not disown them;Yet having produced them, it does not take possession of them.Makes no claim to be master over them,(And asks for nothing from them.)Therefore it may be called the Lowly.The ten thousand creatures obey it,Though they know not that they have a master;Therefore it is called the Great.So too the Sage just because he never at any time makes a show of greatnessIn fact achieves greatness.up35He who holding the Great From goes about his work in the empireCan go about his, yet do no harm.All is peace, quietness and security.Sound of music, smell of good dishesWill make the passing stranger pause.How difference the words that Tao gives forth!So thin, so flavourless!If one looks for Tao, there is nothing solid to see;If one listens for it, there is nothing loud enough to hear.Yet if one uses it, it is inexhaustible.up36What is in the end to be shrunkMust first be stretched.Whatever is to be weakenedMust begin by being made strong.What is to be overthrownMust begin by being set up.He who would be a takerMust begin as a giver.This is called “dimming” one's light.It is thus that the soft overcomes the hardAnd the weak, the strong.“It is best to leave the fish down in his pool;Best to leave the State's sharpest weapons wherenone can see them.”up37Tao never does;Yet through it all things are done.If the barons and kings would but possess themselves of it,The ten thousand creatures would at once be transformed.And if having been transformed they should desire to act,We must restrain them by the blankness of the Unnamed.The blankness of the UnnamedBrings dispassion;To be dispassionate is to be still.And so, of itself, the whole empire will be at rest.up38The man of highest “power” does not reveal himself as a possessor of “power”;Therefore he keeps his “power”.The man of inferior “power” cannot rid it of the appearance of “power”;Therefore he is in truth without “power”.The man of highest “power” neither acts nor is there any who so regards him;The man of inferior “power” both acts and is so regarded.The man of highest humanity, though he acts, is not regarded;Whereas a man of even the highest morality both acts and is so regarded;While even he who is best versed in ritual not merely acts,But if people fail to respondThen he will pull up his sleeves and advance upon them.That is why it is said:“After Tao was lost, then came the 'power';After the 'power' was lost, then came human kindness.”After human kindness was lost, then came morality,After morality was lost, then came ritual.Now ritual is the mere husk of loyalty and promise-keepingAnd is indeed the first step towards brawling.”Foreknowledge may be the “flower of doctrine”,But it is the beginning of folly.Therefore the full-grown man takes his stand upon the solid substanceAnd not upon the mere husk,Upon the fruit and not upon the flower.Truly, “he reject that and takes this”.up39As for the things that from of old have understood the Whole —The sky through such understanding remains limpid,Earth remains steady,The spirits keep their holiness,The abyss is replenished,The ten thousand creatures bear their kind,Barons and princes direct their people.It is the Whole that causes it.Were it not so limpid, the sky would soon get torn,Were is not for steadiness, the earth would soon tip over,Were it not for their holiness, the spirit would soon wither away.Were it not for this replenishment, the abyss would soon go dry,Were it not that ten thousand creatures can bear their kind,They would soon become extinct.Were the barons and princes no longer directors of their peopleAnd for that reason honoured and exalted, they would soon be overthrown.Truly “ the humble is the stem upon which the mighty grows,The low is the foundation upon which the high is laid.”That is why barons and princes refer to themselves as “The Orphan”,“The Needy”, “The Ill-provided.Is this not indeed a case of might rooting itself upon humility?True indeed are the sayings:“Enumerate the parts of a carriage,And you still have not explained what a carriage is,”And They did not want themselves to tinkle like jade-bells,While others resounded like stone chimes”.up40In Tao the only motion is returning;The only useful quality, weakness.For though all creatures under heaven are the products of Being,Being itself is the product of Not-being.up41When the man of highest capacities hears TaoHe does his best to put it into practice.When the man of middling capacity hears TaoHe is in two minds about it.When the man of low capacity hears TaoHe laughs loudly at it.If he did not laugh, it would not be worth the name of Tao.Therefore the proverb has it:“The way out into the light often looks dark,The way that goes ahead often looks as if it went back.”The way that is least hilly often looks as if it went up and down,The “power” that is really loftiest looks like an abyss,What is sheerest white looks blurred.The “power” that is most sufficing looks inadequate,The “power” that stands firmest looks flimsy.What is in its natural, pure state looks faded;The largest square has no corners,The greatest vessel takes the longest to finish,Great music has the faintest notes,The Great From is without shape.For Tao is hidden and nameless.Yet Tao alone supports all things and brings them to fulfillment.up42Tao gave birth to the One;The One gave birth successively to two things,Three things, up to ten thousand.These ten thousand creatures cannot turn their backs to the shadeWithout having the sun on their bellies,And it is on this blending of the breaths that their harmony depends.。

Daode jing 道德經(英文版)作者：Charles MullerDaode jingTranslated by Charles Muller, Tōyō Gakuen UniversityUpdated: July 14, 2004-------------------------------------------------------------------------------- Table of Contents1. The Way that can be followed is not the eternal Way2. All in the world recognize the beautiful as beautiful3. If you do not adulate the worthy...4. The Way is so vast...5. Heaven and Earth are not humane...6. The valley spirit never dies...7. Heaven and Earth last forever...8. The highest goodness is like water...9. To hold until full is not as good as stopping...10. Pacifying the agitated material soul...11. Thirty spokes join together in the hub...12. The five colors blind our eyes...13. Accept humiliation as a surprise...14. Look for it, it cannot be seen...15. The ancient masters of the Way...16. Effect emptiness to the extreme...17. From great antiquity forth they have known and possessed it...18. When the great Way perishes...19. Get rid of "holiness" ...20. Get rid of "learning" ...21. The form of great virtue...22. The imperfect is completed...23. To speak little is natural...24. Standing on tiptoe, you are unsteady...25. There is something that is perfect in its disorder...26. Heaviness is the root of lightness...27. A good traveler leaves no tracks...28. Know the Masculine, cleave to the Feminine...29. If you want to grab the world and run it...30. If you used the Way as a principle for ruling...31. Sharp weapons are inauspicious instruments...32. The Way is always nameless...33. If you understand others you are smart...34. The Way is like a great flooding river...35. Holding to the Great Form...36. That which will be shrunk...37. The Way is always "not-doing" ...38. True virtue is not virtuous...39. These in the past have attained wholeness...40. Return is the motion of the Way...41. When superior students hear of the Way...42. The Way produces one, one produces two...43. The softest thing in the world...44. Which is dearer, fame or your life?45. Great perfection seems flawed...46. When the Way prevails in the land...47. Without going out the door, knowing everything...48. In studying, each day something is gained...49. The sage has no fixed mind...50. Coming into life and entering death...51. Way gives birth to it...52. All things have a beginning, which we can regard as their Mother...53. If I had just a little bit of wisdom...54. The well-established cannot be uprooted...55. One who remains rich in virtuous power...56. One who knows does not speak...57. Use fairness in governing the state...58. When the government is laid back...59. In governing the country and serving Heaven...60. Ruling a large country is like cooking a small fish...61. The great state should be like a river basin...62. The Way is hidden deeply in all things...63. Do without "doing" ...64. That which is at rest is easy to grasp...65. The ancients who were skillful at the Way...66. The reason the river and sea can be regarded as...67. The reason everybody calls my Way great...68. The best warrior is never aggressive...69. Strategists have a saying...70. My words are easy to understand...71. There is nothing better than to know that you don't know...72. When the people do not fear your might...73. If you are courageous in daring you will die...74. If the people don't fear death...75. The reason people starve...76. When people are born they are gentle and soft...77. The Way of Heaven...78. Nothing in the world is softer than water...79. After calming great anger...80. Let there be a small country with few people...81. True words are not fancy...Initial Translation Completed 7/12/91When citing please use the URL: http://www.hm.tyg.jp/~acmuller/contao/daodejing.html --------------------------------------------------------------------------------1. The Way that can be followed is not the eternal Way[Chinese Source Text]道可道、非常道。

道德经英文《道德经》英文译本道德经是中国古代哲学家老子所撰写的一本经典之作。

它以独特的方式传达着深刻的思想和智慧，被誉为东方文化的瑰宝。

它包含了对人生、政治和社会伦理方面的宝贵见解，为人们的生活提供了指导。

道德经以道和德为核心概念。

道在这里指的是宇宙的本源和万物的创造之道。

德则强调个人修养和道德行为的重要性。

这本经典传递的信息是，通过追随道德的准则，个人可以实现内心的平静与和谐，同时创建一个和谐的社会。

道德经以81章的形式呈现，每一章都包含着深远的智慧。

虽然书中的章节非常短，但每一句话都极富哲理。

以下是我选取其中几章的英文版：第一章：“道可道，非常道。

名可名，非常名。

无名天地之始；有名万物之母。

”（The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth; the named is the mother of all things.）第十章：“车之所利，非其强也，民之所利，非其得也。

天之道，利而不害；圣人之道，为而不争。

”（In thepursuit of profit, be not greedy for self-interest. The wise, in the pursuit of learning, do not amass knowledge. The way of heaven is to benefit and not toharm. The way of the sage is to act but not to compete.）第四十八章：“学则晦，不学则亦晦。

圣人之勇，于治人者，有之；于不治者，无之。

天之道，无为而无不治。

”（In pursuit of knowledge, one accumulates wisdom. In pursuit of Tao, one unlearns to simplify life. The virtue of the sage lies in caring for others, not in being self-centered. The way of heaven is to act without striving.）这些章节反映了道德经的核心思想，即通过与道合一，个人可以达到自我完善与社会和谐。

第⼀章：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。

The Way that can be told of is not an Unvarying Way；The names that can be named are not unvarying names. It was from the Nameless that Heaven and Earth sprang；The named is but the mother that rears the ten thousand creatures，each after its kind. Truly，‘Only he that rids himself forever of desire can see the Secret Essences’；He that has never rid himself of desire can see only the Outcomes. These two things issued from the same mould，but nevertheless are different in name. This‘same mould’we can but call the Mystery，Or rather the‘Darker than any Mystery’，The Doorway whence issued all Secret Essences. 第⼆章：天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。

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，功成⽽弗居。

夫唯弗居，是以不去。

It is because every one under Heaven recognizes beauty as beauty，that the idea of ugliness exists. And equally if every one recognized virtue as virtue，this would merely create fresh conceptions of wickedness. For truly‘Being and Not-being grow out of one another；Difficult and easy complete one another. Long and short test one another；High and low determine one another. Pitch and mode give harmony to one another. Front and back give sequence to one another’。

james legge英文版道德经全文共10篇示例，供读者参考篇1Once upon a time, there was a wise old man named Laozi who wrote a book called the Tao Te Ching. This book is all about how to live a good and moral life. Let's take a look at some of the teachings from this book, as translated by James Legge.Laozi taught that we should treat others the way we want to be treated. This means being kind and respectful to everyone, even if they are different from us. We should always try to see the good in people and not judge them based on appearances.Another important lesson from the Tao Te Ching is to be humble and not boastful. Laozi believed that true greatness comes from being humble and modest. We should not seek fame or fortune, but instead focus on being a good person and helping others.Laozi also taught the importance of living in harmony with nature. He believed that we should respect the world around us and not try to control it. By living in harmony with nature, we can find peace and contentment in our lives.Overall, the Tao Te Ching teaches us to be kind, humble, and respectful towards others. By following these teachings, we can live a good and moral life that is in harmony with the world around us. Let's all strive to be better people and make the world a better place!篇2Once upon a time, there was a wise man named Laozi who wrote a book called the Dao De Jing. It was translated into English by a man named James Legge. The book is full of wisdom and teaches people how to live a good and moral life.In the Dao De Jing, Laozi talks about the importance of being humble and not trying to force things to happen. He says that we should go with the flow of life and not resist the natural order of things. This means that we should be content with what we have and not always be striving for more.Laozi also teaches us to be kind and compassionate towards others. He says that we should treat others the way we want to be treated. This means being respectful, caring, and understanding towards everyone we meet.Another important lesson from the Dao De Jing is that we should live in harmony with nature. Laozi says that we shouldtake care of the earth and all of its creatures. We should not pollute the environment or harm animals for our own gain.Overall, the Dao De Jing teaches us to live a simple and moral life. We should be humble, kind, and respectful towards others. We should also take care of the earth and all of its inhabitants. By following the teachings of the Dao De Jing, we can all become better people and live a more fulfilling life.篇3Once upon a time, there was a wise man named Laozi who wrote a book called the Dao De Jing. In the book, he talked about how to live a good life and be a good person. I'm going to tell you all about it in a fun and easy way!The first thing Laozi talks about is being humble. He says that when we are humble, we can learn from others and grow as people. So, it's important to not brag about how great we are and to always be willing to listen and learn.Next, Laozi talks about being kind to others. He says that when we treat others with kindness and respect, we can build strong and lasting relationships. So, always remember to be nice to your friends, family, and even strangers!Laozi also talks about being patient. He says that when we are patient, we can handle difficult situations without getting angry or upset. So, remember to take a deep breath and count to ten when you're feeling frustrated.Another important point that Laozi makes is about being honest. He says that when we are honest, we can earn the trust of others and build a good reputation. So, always tell the truth and be sincere in everything you do.Lastly, Laozi talks about living in harmony with nature. He says that when we respect the world around us and take care of the environment, we can live a balanced and peaceful life. So, remember to recycle, conserve energy, and appreciate the beauty of nature.In conclusion, the Dao De Jing teaches us important lessons about living a good and happy life. So, always remember to be humble, kind, patient, honest, and respectful of nature. By following these principles, we can become the best version of ourselves and make the world a better place.篇4Once upon a time, there was a wise old man named Laozi who wrote a book called the Dao De Jing. This book is all abouthow to live a good life and be a good person. It has been translated by many people, including a man named James Legge.In the Dao De Jing, Laozi talks about how we should try to live in harmony with nature and with other people. He says that we should be kind and humble, and that we should try to follow the Dao, which is like the path or the way of the universe.One of the most famous lines from the Dao De Jing is: "The journey of a thousand miles begins with a single step." This means that even if something seems really hard or far away, you can still achieve it if you just start one step at a time.Laozi also talks about the importance of being patient and not rushing things. He says that we should try to be like water, which is soft and flexible but also very powerful.Overall, the Dao De Jing teaches us to be good people and to live in harmony with the world around us. It is a book full of wisdom and guidance that can help us navigate the ups and downs of life. So let's all try to follow the teachings of Laozi and the Dao De Jing, and live our lives with kindness, humility, and patience.篇5Once upon a time, in ancient China, there was a wise man named Laozi who wrote a book called the Dao De Jing. This book is all about how to live a good and moral life, and it has been passed down through generations.In the book, Laozi talks about the importance of being humble and gentle. He says that true strength comes from being soft and flexible, like water. Water is powerful because it can adapt to any situation and overcome any obstacle.Laozi also talks about the importance of being honest and true to yourself. He says that we should always follow our own path and not be swayed by what others think or say. This is how we can live a truly meaningful life.Another important lesson in the Dao De Jing is the idea of living in harmony with nature. Laozi teaches that we should be like the Dao, which is the natural order of the universe. By living in harmony with the Dao, we can find peace and fulfillment in our lives.In conclusion, the Dao De Jing is a wonderful book full of wisdom and guidance for how to live a good and moral life. It teaches us to be humble, honest, and in harmony with nature. These are important lessons that we can all learn from, no matterhow old we are. Let's all strive to live by the teachings of the Dao De Jing and be better people for it.篇6Once upon a time, there was a wise man named Laozi who wrote a special book called the "Dao De Jing." Laozi was very smart and had a lot of important things to say about how to live a good and happy life.In the book, Laozi talked about the importance of being humble and kind, and treating others with respect. He believed that we should all try to live in harmony with nature and not be too greedy or selfish.Laozi also talked about the concept of "wu wei," which means doing things without forcing them. He believed that we should go with the flow of life and not try to control everything around us.One of the most famous quotes from the "Dao De Jing" is "A journey of a thousand miles begins with a single step." This means that even the biggest tasks can be accomplished if we just take one small step at a time.Laozi's teachings remind us to be good people, to be humble and kind, and to live in harmony with the world around us. So let's all try to follow Laozi's advice and live a good and happy life!篇7Once upon a time, there was a great philosopher named Laozi who wrote a book called the Dao De Jing. This book is full of wise teachings on how to live a good life and be a good person. Today, I want to share with you some of the lessons I learned from reading James Legge's English version of the Dao De Jing.The first lesson I learned is about being humble. Laozi teaches us that the best leaders are those who are humble and do not seek glory for themselves. Instead, they work quietly behind the scenes to help others and make the world a better place. This reminds me of my teacher, Ms. Smith, who always puts her students' needs before her own and never brags about her accomplishments.Another important lesson I learned is about being kind and compassionate. Laozi tells us that we should treat others with kindness and empathy, just like we would want to be treatedourselves. This means being patient, forgiving, and understanding towards others, even when they make mistakes. I try to remember this lesson whenever I see someone who is struggling or in need of help.One of my favorite lessons from the Dao De Jing is about the power of simplicity. Laozi teaches us that we should not be too focused on material possessions or external success. Instead, we should strive to live a simple and content life, free from greed and excess. This reminds me of the time when my family went camping and I realized how happy we could be with just the basics - food, shelter, and each other's company.In conclusion, the Dao De Jing is a timeless book filled with valuable lessons on how to live a good life and be a good person. By following the teachings of Laozi, we can learn to be humble, kind, and content in all aspects of our lives. I encourage you to read James Legge's English version of the Dao De Jing and discover the wisdom within its pages.篇8Once upon a time, there was a wise man named Laozi, who wrote a book called the Dao De Jing. It was translated intoEnglish by James Legge, and it teaches people all about living a good and moral life.In the book, Laozi tells us that the Dao, or the way, is the path to living in harmony with the world. He says that we should be humble and simple, like the uncarved block, and that we should follow the natural flow of life.Laozi also talks about the importance of being kind and compassionate to others. He says that we should treat everyone with respect, even our enemies. By being kind and understanding, we can create a peaceful and harmonious society.One of the most famous passages in the Dao De Jing is the concept of Wu Wei, or non-action. Laozi teaches us that we should go with the flow of life and not try to force things to happen. By being patient and allowing things to unfold naturally, we can achieve great things.Overall, the Dao De Jing teaches us to be humble, kind, and patient. It reminds us that living a good and moral life is about following the natural order of things and treating others with love and respect. So let's all try to live by the teachings of Laozi and James Legge, and make the world a better place for everyone.篇9Once upon a time, there was a wise man named Laozi, who wrote a book called the Dao De Jing. This book is full of wisdom and teachings on how to live a good and moral life. Let me tell you all about it in a fun and easy way!The first chapter of the Dao De Jing talks about the importance of being humble and living in harmony with nature. It tells us that the Dao, which is the way of life, is a mysterious force that cannot be fully explained. We should embrace the Dao and live in accordance with it, just like how a river flows smoothly and effortlessly.The second chapter teaches us about the importance of being simple and content with what we have. We should not be greedy or envious of others, but instead, appreciate the beauty in simplicity. Just like how a tree grows tall and strong by staying rooted in the earth, we should stay grounded and humble.The third chapter talks about how we should practice patience and compassion towards others. We should not be quick to anger or judgement, but instead, try to understand and forgive others. Just like how the sun shines bright and bringswarmth to all living things, we should spread love and kindness to those around us.In conclusion, the Dao De Jing is a wonderful book full of valuable life lessons. We should strive to live by its teachings and become better individuals. So let's all remember to be humble, simple, patient, and compassionate in our daily lives.，，？篇10Once upon a time, there was a wise man named Lao Tzu, who wrote a book called "Tao Te Ching" or "The Way of Virtue." One of the most famous translations of this book was done by a man named James Legge.In the book, Lao Tzu talks about how to live a good and virtuous life. He says that we should be kind and humble, and treat others with respect. He also talks about the importance of living in harmony with nature, and not being greedy or selfish.One of the most famous passages in the book is about the concept of "wu-wei," which means "effortless action." Lao Tzu says that we should try to go with the flow of life, rather than constantly struggling against it. By doing this, we can find peace and contentment.Lao Tzu also talks about the importance of simplicity and living in the present moment. He says that we should not worry about the future or dwell on the past, but instead focus on enjoying the present moment.Overall, the message of the Tao Te Ching is one of kindness, humility, and living in harmony with nature. It is a book that teaches us how to live a good and virtuous life, and has inspired many people to strive for a better world.So let's all take a lesson from Lao Tzu and James Legge, and try to be more kind, humble, and in harmony with nature. Let's live in the present moment, and strive for a better world for ourselves and for others.。

道德经英文版Tao Te Ching 道德经英文版1-401The infinity that can be conceived is not theeverlasting Infinity.The infinity that can be described is not theperpetual Infinity.The inconceivable indescribable is the essenceof the all encompassing Infinite.Conceiving and describing applies only to themanifestations of Infinity.Free from distinctions, experience the oneness ofInfinity.Focus on distinctions and see only themanifestationsof Infinity.Yet distinction and non-distinction are one withinInfinity.Potential within potential isthe essence of Infinity.-------------------------------------------------------------------------------- 2Only when one distinguishes beautydoes one create the unattractive.Only when one distinguishes gooddoes one create evil.Also by distinction,Tangible and intangible create each other,Difficult and easy define each other,Long and short measure each other,High and low determine each other,Sound and silence echo each other,Beginning and end follow each other.Therefore, the sage goes about living in theoneness ofall things,teaching without speaking,accepting and dismissing all things withindifference,creating without attachment,working without credit.Acts and deeds are completed and forgotten.Because the sage is at one with Infinity,she is immortal.-------------------------------------------------------------------------------- 3Exalting people creates the desire in othersto be exalted and therefore creates tension.Overvaluing goods creates the desire forownershipand therefore creates the temptation tosteal.When people do not distinguish things as valuable,they remain focused on the oneness of allthingsand do not become confused in the materialworld.Therefore, harmonious leaders empty the people'smindsbut nourish their bodies.They undermine desiresand improve endurance.They keep the people focused on their oneness with Infinityand free them from attachments to materialthings.They redirect the energies of thosewho would manipulate others.If you remember your oneness with Infinity,and flow with life by refusing to distinguishgood and bad,you will flow in the peace and harmonythat is the essence of Infinity.-------------------------------------------------------------------------------- 4Infinity is an empty vessel enveloping allmanifestations,yet it can never be filled.It is the potential of all things tangible andintangible.It blunts the sharp and hones the blunt,unravels knots and binds all things,dulls the glare and shines the mundane,manifests the dust and clears the air.It is the essence of all things.No one can comprehend its origin.It is older than the concept of God.-------------------------------------------------------------------------------- 5Heaven and earth are indifferent.All creatures are considered straw dogs;not distinguished, not judged.The sage is indifferent.All people are one;not distinguished, not judged.Infinity is like a bellows,empty yet encompassing the potentialof all things.In time all potentials manifest.Words are straw in the wind.The more one talks, the less one says.Keep focused on Infinity.Remain centered in the oneness ofall things.-------------------------------------------------------------------------------- 6The manifestations of Infinity never ceasemanifesting.Infinity is the primal creator, the oneness of maleand female.Infinity is the gate though which heavenand earth manifested.It is invisible to the senses,yet totally permeates all things.It is inexhaustible and eternally availablefor any purpose.-------------------------------------------------------------------------------- 7Heaven and earth will pass awaybut Infinity endures forever.It had no beginning and so It can never end.It is the inexhaustible essence of all things.Because the sage remains behindin her oneness with all things,she anticipates all manifestations.Being at one with Infinity,she is indifferent.Because she does not distinguish herself fromother beings,she is completely fulfilled.-------------------------------------------------------------------------------- 8Water is like Infinity,it gives itself to all thingswithout distinction or judgmentand settles into the lowest placeswithout deliberation.In dwelling, live in harmony with the land.In meditation, remember your oneness with theInfinite.In dealing with others, do not judge.In communicating, relate the truth.In governing, be fair.In daily life, be in harmony with all thingsand at peace with all people.In action, be mindful that there is a timeand a season for all things.Avoid judging and its legacy contentionand flow in the peace and harmonyof the oneness of humanity.-------------------------------------------------------------------------------- 9Fill anything to the brim and the contents will spillout.Hone a sharpened blade and it will become blunt. Accumulate great wealth, but be aware that youcannot keep it.When a task is complete, move on.Change is the harmony of Infinity.-------------------------------------------------------------------------------- 10Manifesting body, mind and spirit,can you stay centered in the oneness ofInfinity?Fully manifesting and remaining flexible,can you experience all manifestationsas a newborn baby?Can you maintain the Infinite vision of onenessby ignoring distinctions.Remaining centered in oneness and leading others,can you avoid manifesting arrogance?Entering and exiting the gates of manifestations,can you harmonize with Infinity?Realizing your oneness with Infinity,can you flow in harmony with Itby indifferently allowing things to come andgo?Can you create and sustain things,and yet remain unattached to them?Can you work in harmony with all things,without desiring acknowledgment for yourdeeds?Exemplifying oneness,flowing in peace and harmony,not distinguishing, not judging,is the nature of Infinity.--------------------------------------------------------------------------------11Thirty spokes converge on the wheel's hub.But the center hole which receives the axlemakes it useful.Clay is shaped into a pot.But the inner space which receives whateverone puts into it makes it useful.Wood is cut and joined to build a house.But the windows and doors which allowthings to enter and leave make ituseful.The potential utility resides in the tangible.But true usefulness is a manifestation ofthe intangible.-------------------------------------------------------------------------------- 12The oneness of the five colors blind the eyes.The oneness of the five tones deafens the ears.The oneness of the five flavors dull the tongue.Racing ahead of changeand pursuing the illusion of realitypromotes confusion.Therefore, the sage is in harmony with what she isand does not distinguish what she sees.She chooses oneness and distinguishes nothing.-------------------------------------------------------------------------------- 13Accept disgrace indifferently.Acknowledge misfortune as one of the humanconditions.What does it mean to "accept disgraceindifferently"?Honor and disgrace are one in the Infinite.Only by making distinctions does onemanifest disgrace.Refusing to make distinctionsmerges honor and disgrace into theoneness of circumstanceswhich creates harmony.What is meant by "acknowledging misfortuneas one of the human conditions"?The body is a manifestation of Infinityand the body is subject to beingaffected by the other manifestationsof Infinity.Misfortune is one of those othermanifestations.However, as with disgrace,refusing to distinguish misfortune andfortunecreates indifference which keeps onefocusedon the oneness of Infinityand creates peace in the self.Stay centered inyour oneness with Infinityand you can be entrusted with leadership.See the world as yourselfand you will care for all things.-------------------------------------------------------------------------------- 14Look and see the manifestations of the Infinitebut not its essence.Listen and hear the manifestations of the Infinitebut not its essence.Reach out and touch the manifestations of theInfinitebut not its essence.These three are one in their inability to relatethe essence of Infinity.Above it is not light.Below it is not dark.It is neither light nor dark.Infinity is the potential manifestation of allthingsand the essence into which allmanifestationsdisintegrate.Yet it is inconceivable and indescribable;intangible but the essence of allmanifestations.You cannot confront what has no headand you cannot follow what has no tail.Remember your oneness,flow in the peace and harmony of Infinity,live in the now, changing and flowing withchange.There was no beginning.This is the mystery of Infinity.-------------------------------------------------------------------------------- 15Those who live in oneness manifest the Infinitein simple ways.Their awareness is the awareness of Infinity.Their knowing cannot be described but onlyexperienced.All that can be described is their acts and their appearance and the perception of them.They are;alert when crossing unfamiliar space,cautious in hostile lands,humble as a guest,indifferently transforming as melting ice,possessing the infinite potential ofan unremarkable piece of uncarvedwood,mysterious as an unexplored valley,perplexing as muddy water.Can you see the calm in turbulent waters;the clarity in murky water?Can you allow the tides of Infinite changeto move you from stillness to motionand action to inaction;experiencing but not contemplating thechange?Those who live in oneness do not seekfullness because at every moment theyare aware of their infinite fullness andthe infinite pregnancy of all things.They are aware of their infinite potentialwithin which the limitations of fullnessresides.-------------------------------------------------------------------------------- 16Contemplate Infinity and become peaceful as themind becomes lost.The self perceives the never endingmanifestations ofthe potential of Infinity as well as thedisintegrationof all those manifestations.Within Infinity all things manifestand disintegrate.Disintegration is a returning to the Infinitepotential.Disintegration is the destiny of allmanifestations.Manifesting is the nature of Infinity.Change is the Infinite constant.Acknowledging change is the key to understandingthe harmony of never ending change.Acknowledging change within the Infinite potentialof which every creature is a manifestation,unique, yet bound to all things indisintegration,gives one a perspective regarding life.Possessing perspective, one becomes impartial, openhearted, tolerant, compassionateand indifferent to judging others.These are foundations of harmony.The manifestation of the body disintegratesbut Infinity can never disintegrate intoitself.There is nothing to fear.-------------------------------------------------------------------------------- 17The best leaders are in harmony with theirfollowers.The next best are those who are respected.Then comes those who are feared.The worst are those who are despised.If one perceives others as untrustworthy,then that will be the experience thatone acknowledges.The selective acknowledgment ofuntrustworthinessverifies one's perception of theuntrustworthinessof others.When the leaders are in harmony with theirfollowers,few laws are necessaryand all tasks are accomplished with ease.The followers, not perceiving theadministrationof leadership, marvel at themanifestationsof harmony and experience a sense ofself worth.-------------------------------------------------------------------------------- 18When the oneness of Infinity is forgotten,judgment appears and people aredistinguished as good and righteous.When the illusion of knowledge and understanding appear,the physical reality has been confused withInfinity.When there is no peace and harmony within thefamily,a facade of devotion and obedience isperceived.When a nation manifests great change,patriots step forwardto attempt to resurrect the past.-------------------------------------------------------------------------------- 19Quit distinguishing the wise and their wisdom,the saints and their holiness,and the people will be a hundred times betteroff.Quit distinguishing morality, righteousness and benevolenceand humanity will stay centered in itsoneness.Abandon the pursuit of commercial profitand the number of thieves and robbers will begreatly reduced.These are just three impediments to peace andharmonyand abandoning them is not enough.Peace and harmony reside in the simplicityof an uncarved piece of wood.Quit distinguishing the self and reside in oneness.Curb your desires and aspirationsand experience the peace and harmony ofsimplicity.-------------------------------------------------------------------------------- 20Give up the pursuit of knowledge and live in peaceand harmony.Without knowledge there is no differencebetween good and evil.Is it necessary to learn to fear what othersperceive should be feared? Nonsense!Other people are excited, joyous and festiveas if enjoying a holiday.I alone am indifferent, without emotionor expression; like a babybefore it has learned to smile.Others have things they feel they need.I alone own nothing.I am like a fool unfettered by knowledge.Other people are intelligent. I alone am ignorant.Others are shrewd and cunning.I alone am untouched and moronic.I aimlessly drift on the great tides of the endlessseasat the mercy of the indifferent winds.Others have direction, goals and purposes.I alone flow within the harmony of Infinity.I am different from others.I reside in the peace and harmony ofthe Infinite oneness of all things.-------------------------------------------------------------------------------- 21To attain peace and harmony,stay focused on the oneness of Infinity.Infinity is the intangible potential of all things;intangible yet manifesting all images,intangible yet manifesting all substance.Within the Infinite void resides theInfinite potential of all things.All tangible things are a manifestation of theInfinite essence.From the present, forever into the past,forever into the future,Infinity is the homogenous essence.The potential of all things forever manifestand forever disintegrate within the Infinite.How can I know the manifestations of Infinity?Because I am at one with Infinity.-------------------------------------------------------------------------------- 22If you accept all things by refusing to distinguishgood and bad,you overcome the confusion of the physicalrealityand live in harmony with the Infinite manifestations.If you bend as you are impacted by manifestations, your path of peace and harmonywill remain straight and true.If you empty your mind of knowledge,you will fill with the experienceof oneness with the Infinite.All manifestations constantly disintegrate and remanifest.As your body wears out, your spirit isreborn.Possess little in goods and thoughts andmaintain your vision of oneness withInfinity.Possess much and become lost in the confusion that the physical reality is the true reality. Therefore, remain focused on the oneness ofInfinityand become a beacon for all beings.Do not distinguish the selfand manifest the oneness of Infinity for allto see.Do not assert the self and others will follow.Do not bolster the self and other will give their respect.Do not allow the self to bragand others will bestow their praise.Do not allow the self to be quarrelsomeand experience peace with all beings.Is not it true that if you accept all thingsby refusing to distinguish good and bad,you overcome the confusion of the physicalreality and live in harmony withthe Infinite manifestations?Flow with the peace and harmony of the onenessof Infinity and experience immortality.-------------------------------------------------------------------------------- 23To seldom speak is the essence of simplicity.The winds do not last all morning.The rain does not last all day.The earth that manifests the winds and the rainis itself a manifestation of change.All things change, nothing is eternal but change.All the manifestations of humanity are fleetingas is the entire physical universe.Keep your focus on the oneness of Infinity,manifesting the potential of all thingsand disintegrating all the manifestations.Flow in the peace and harmony of eternalchange.Focus on goodness and virtue and you losesight of the oneness of all people.Focus on failure and your life becomes failure.Focus on peace and harmony, the essence ofInfinity, and experience peace and harmony.Embrace change and live in peace.Embrace the experience of the moment,refuse to distinguish good and bad,happy and sad, difficult and easy.What you distinguish comes to you for a time.When it comes embrace itand when it leaves let it go.This is living within the oneness of the Infinite.This is the key to peace and harmony.-------------------------------------------------------------------------------- 24Stand on your toes and you will not maintain your balance.Run and you will have to rest.Keep a harmonious paceand you can circumnavigate the earth.Draw attention to yourself and others mayconsider you a fool.Become self-righteous and others will avoid you.Boasting impresses no one.Brag and you may be put to the test.Within the oneness of Infinity,all these are delusions of the physicalworld.They do not bring peace and harmony.Be at one with Infinity and keep these inperspective.They are transient excesses in a transientuniverse.-------------------------------------------------------------------------------- 25Before the physical universe existed,the potential of all thingspermeated time and space.It was silent and empty, loud and pregnant.Solitary in its oneness, crowded in its potential,static and dynamic, hot and cold, light anddark.The potential of all things,for lack of another name,I call it Infinity.It permeates all things and non-things.It manifests realities and disintegrates thoserealities.All things are birthed from itand all things return to it.Infinity is marvelous.The physical universe is marvelous.The earth is marvelous.Human beings are marvelous.These are the four realities.Human beings are a manifestation of theearth;the earth, a manifestation of the physicaluniverse;the physical universe, a manifestation ofInfinity;Infinity, the potential of all things.-------------------------------------------------------------------------------- 26Infinity is the source of all physicalmanifestations.The Infinite stillness is the creator of thechurninguniverse.The sage travels all day over the land and seabut does not lose sight of Infinity.Though the manifestations of the earth arewondrous and beautiful,she remains indifferent because she remainscenteredin the Infinite oneness.The leader of multitudes cannot afford tolose her perspective.Indulging in the physical manifestationsresults in a loss of focus on theInfinite.To be caught up in distinguishing things,narrows the leader's perspectiveto that of her followers.--------------------------------------------------------------------------------27A proficient traveler leaves no evidence of hisjourney.A proficient speaker is impeccable in hispresentation.A proficient accountant needs no tally sheet.A functional door has no lockbut can only opened by the owner.A perfect binding has no knotsyet only the binder can loosen it.The sage is the light of all human beingsand rejects no one.She efficiently uses all thingsand discards nothing.This is called manifesting Infinity.What is a sage but a guide to peace and harmony? What is a materialistic traveler but thesage's focus?For the student not to value the teacheror the teacher not to love the studentor for the followers not to acknowledge theleaderor the leader not to care for thefollowers,is the cause of great confusion.This is a key to peace and harmony,teachers and leaders remind others of whothey areand their oneness with Infinity.-------------------------------------------------------------------------------- 28Integrate the male and the femaleand travel the peaceful path of oneness.Be at one with Infinity.Being at one with Infinity,do not become confusedin distinctions of male and female.Experience the onenessas an undistinguishing child.See the white and the black as one.Be a guiding light to the world.As a guiding light to the world,standing firm in the truth of oneness,mirror Infinity for all to see.Remember that honor and humility are one.Be a vessel of Infinity.As a vessel of Infinity,be a resource to all beings.Become as a piece of uncarved wood;available for any purpose.When a piece of wood is carved, it becomes useful. When the sage flows in oneness, he becomes usefulas king.Therefore, the sage is careful in using what heneedsbut avoiding kingship.-------------------------------------------------------------------------------- 29Do you think you can control the world?I do not believe it can be done.The world is a manifestation of changeand cannot be controlled.If you try to control it, you will end up deceiving yourself.If you treat it like an object, it will overwhelmyou.The world is a manifestation of change;sometimes ahead, sometimes behind,sometimes dynamic, sometimes static,sometimes vigorous, sometimes feeble,sometimes manifesting, sometimesdisintegrating.Therefore, refuse to distinguish excesses andextremes.See only oneness.Flow with Infinityand exist in peace and harmony.-------------------------------------------------------------------------------- 30Whenever you have an opportunity to advise aleaderregarding Infinity, advise her not to useforceto try to gain control of the world.Why?Because force attracts resistanceand the greater the forcethe greater the resistance.Briars grow where armies have beenand hard times are the legacy of a great war.Conclude hostilities as soon as possibleand do not continue to use excessive forceafter victory.Fulfill your purpose but never glory in inhumaneacts.Fulfill your purpose but never boast ofbloodletting.Fulfill your purpose but never take pride inkilling.Fulfill your purpose but avoid violence.Fulfill your purpose by flowing withinthe oneness of Infinity.The use of force dissipates life.Force is not the way of peace and harmony.That which goes against peace and harmonyis short lived.-------------------------------------------------------------------------------- 31Weapons of war are instruments of death.All people fear them.Therefore, all men of peace avoid them.The sage prefers Infinity.The man of war prefers the earth.Weapons are instruments of deathand the tools of a warrior.The sage avoids them at all cost;and sometimes prefers death ratherthan touching them.Peace and harmony are the sage's reality.She considers victory to be the bastardchild of war.If you revel in victory,then you sanction war and the killing ofhuman beings.If you accept killing,you have forgotten your oneness with allbeings.In time of celebration the left is the dominantposition;In times of grief the right.During wartime the general always stands on theleftand the king on the right.If even one person is killed in war,it is cause for great grief and mourning.Victory is simply the maker of widows and orphans.-------------------------------------------------------------------------------- 32Infinity can never be defined in words.Smaller than an atom, greater than forever,it can never be comprehended.If kings would stay centered in the Infinite,they would not try to control theuncontrollable;Heaven and earth would be seen as a manifestationof the oneness of Infinity,as harmonious as dew accumulating on theground.The people would recognize Infinity manifestingin their king and all things would bein harmony.When the whole is distinguished into parts,and parts into more partsand more parts into even more partsa myriad names are required.There are already too many distinctions andnames.The naming of things focuses on the manifestationsof Infinityand too much distinguishing can result in onebecoming confused in the manifestations andoblivious tothe oneness of all things.Refuse to distinguish the components of the whole.See the oneness of Infinity,and see the earth as a manifestationdisintegrating back into Infinity.-------------------------------------------------------------------------------- 33Knowing others is impossible.Knowing one's self requires only a rememberingof one's unity with all things.Conquering others requires force.Conquering one's self requires letting go.He who understands his oneness with Infinityresides in peace.Living one day at a time is the essence of harmony.One who lives in harmony endures.Passing through death's door is immortality.-------------------------------------------------------------------------------- 34Infinity permeates everything in every direction;to the left as well as to the right.It is the potential of all things,and the manifestation of all things.Its total essence resides in all things.It has no purpose.It is complete in its indifference.It manifests and disintegrates all things forever.It sustains all things,yet it is the god of no thing.It has no purpose.It is Infinitely insignificant.All manifestations after a time disintegrate backinto It,yet It is the god of no thing.It permeates everythingand so there is nothing outside its realm.It cannot appear greatbecause it is at one with everything.-------------------------------------------------------------------------------- 35。

道德经第41章英文版The Tao Te Ching, Chapter 41 (English Version)The highest virtue is not virtuous, therefore it has virtue. The lowest virtue never loses its virtue, therefore it has no virtue. The highest virtue is inactive and unconcerned. The lowest virtue is active and contrived. The highest benevolence is inactive and unconcerned. The highest righteousness is active and contrived. The highest propriety is active and lacks response. Therefore, when the Tao is lost, there is virtue. When virtue is lost, there is benevolence. When benevolence is lost, there is righteousness. When righteousness is lost, there is propriety. Propriety is the beginning of chaos and confusion.The foremost sages looked to the root and not the branches. They sought what was still and not what was in motion. They plucked the fruit and not the flower. Therefore, they indulged not in excess.The highest good is like water. Water benefits all things and does not compete. It dwells in lowly places that all disdain. This is why it is so near to the Tao.The highest good is like a valley. It is the foundation of all things. It issoft and submissive, yet it overcomes the hard and rigid. This is why it is so near to the Tao.The highest good is like a guest. It does not impose itself, yet it is welcome everywhere. This is why it is so near to the Tao.True virtue is not self-assertive. True virtue is modest and unassuming. True virtue does not seek recognition or reward. True virtue is content to be what it is, without comparison or competition.The highest good is like water, nourishing all things without seeking recognition or reward. It flows humbly through the lowest places, yet it is the foundation of all life. It is soft and yielding, yet it overcomes the hard and rigid. It is unassuming and undemanding, yet it is universally welcomed and appreciated.The highest good is like a valley, the foundation of all things. It is soft and submissive, yet it overcomes the hard and rigid. This is why it is so near to the Tao. The highest good is like a guest, it does not impose itself, yet it is welcome everywhere. This is why it is so near to the Tao.True virtue is not self-assertive. It is modest and unassuming, content to be what it is without comparison or competition. It does not seek recognition or reward, but is simply the expression of one's truenature. This is the essence of the Tao, the highest good that is near to all things.The Tao is the source of all things, the root from which everything grows. When the Tao is lost, there is virtue, but virtue is a pale reflection of the Tao. When virtue is lost, there is benevolence, but benevolence is a further removal from the Tao. When benevolence is lost, there is righteousness, and when righteousness is lost, there is propriety. Propriety is the beginning of chaos and confusion, for it is the farthest remove from the Tao.The sages of old understood this, and they sought to return to the root, to the source of all things. They looked to the still and the unmoving, rather than the branches and the flowers. They plucked the fruit, not the flower, for the fruit is the true expression of the plant's essence.In this way, the sages avoided excess and maintained balance. They understood that the highest good is like water, nourishing all things without seeking recognition or reward. It is soft and yielding, yet it overcomes the hard and rigid. It is unassuming and undemanding, yet it is universally welcomed and appreciated.The highest good is like a valley, the foundation of all things. It is soft and submissive, yet it overcomes the hard and rigid. This is why it isso near to the Tao. The highest good is like a guest, it does not impose itself, yet it is welcome everywhere. This is why it is so near to the Tao.True virtue is not self-assertive. It is modest and unassuming, content to be what it is without comparison or competition. It does not seek recognition or reward, but is simply the expression of one's true nature. This is the essence of the Tao, the highest good that is near to all things.In the end, the Tao Te Ching teaches us that the highest good is not in the pursuit of virtue, but in the surrender to the natural flow of the Tao. It is in the recognition that we are not separate from the world, but a part of it, and that true fulfillment comes not from striving, but from acceptance and alignment with the underlying harmony of the universe.。