《道德经》 中英文对照版 (1)
英文版道德经
《道德经》中英文对照版第一章道可道，非常道；名可名，非常名。
无名，天地之始；有名，万物之母。
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。
Chapter 1The 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。
老子道德经全文及译文（1-10章）（值得收藏！！）
老子道德经全文及译文（1-10章）（值得收藏！！）第一章[原文]道可道也①，非恒道也②。
名可名也③，非恒名也。
无名④，万物之始也；有名⑤，万物之母也⑥。
故恒无欲也⑦，以观其眇⑧；恒有欲也，以观其所徼⑨。
两者同出，异名同谓⑩。
玄之又玄⑾，众眇之门⑿。
[译文]“道”如果可以用言语来表述，那它就是常“道”(“道”是可以用言语来表述的，它并非一般的“道”)；“名”如果可以用文辞去命名，那它就是常“名”(“名”也是可以说明的，它并非普通的“名”)。
“无”可以用来表述天地浑沌未开之际的状况；而“有”，则是宇宙万物产生之本原的命名。
因此，要常从“无”中去观察领悟“道”的奥妙；要常从“有”中去观察体会“道”的端倪。
无与有这两者，来源相同而名称相异，都可以称之为玄妙、深远。
它不是一般的玄妙、深奥，而是玄妙又玄妙、深远又深远，是宇宙天地万物之奥妙的总门(从“有名”的奥妙到达无形的奥妙，“道”是洞悉一切奥妙变化的门径)。
[注释]①第一个“道”是名词，指的是宇宙的本原和实质，引申为原理、原则、真理、规律等。
第二个“道”是动词。
指解说、表述的意思，犹言“说得出”。
②恒：一般的，普通的。
③第一个“名”是名词，指“道”的形态。
第二个“名”是动词，说明的意思。
④无名：指无形。
⑤有名：指有形。
⑥母：母体，根源。
⑦恒：经常。
⑧眇（miao）：通妙，微妙的意思。
⑨徼（jiao）：边际、边界。
引申端倪的意思。
⑩谓：称谓。
此为“指称”。
⑾玄：深黑色，玄妙深远的含义。
⑿门：之门,一切奥妙变化的总门径，此用来比喻宇宙万物的唯一原“道”的门径。
第二章[原文]天下皆知美之为美，恶已①；皆知善，斯不善矣②。
有无之相生也③，难易之相成也，长短之相刑也④，高下之相盈也⑤，音声之相和也⑥，先后之相随，恒也。
是以圣人居无为之事⑦，行不言之教，万物作而弗始也⑧，为而弗志也⑨，成功而弗居也。
夫唯弗居，是以弗去。
[译文]天下人都知道美之所以为美，那是由于有丑陋的存在。
《道德经》汉英对照_(Waley_译本)
《道德经》汉英对照（Waley 译本）老子著Arthur Waley 英译注：英文翻译不能完全表达古文愿意，敬请读者斟酌一章道，可道，非恒道。
名，可名，非恒名。
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.--------------------------------------------------------------------------------二章天下皆知美之为美，斯恶已；皆知善之为善，斯不善矣。
道德经中英文对照版
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。
故常无欲以观其妙；常有欲以观其徼〔jiào〕。
此两者同出而异名，同谓之玄，玄之又玄，众妙之门。
If you can talk about it,it ain't Tao.If it has a name,it's just another thing.Tao doesn't have a name.Names are for ordinary things.Stop wanting stuff;it keeps you from seeing what's real.When you want stuff,all you see are things.Those two sentencesmean the same thing.Figure them out,and you've got it made.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，高低相倾，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。
If something looks beautiful to you,something else must be ugly.If something seems good,something else must seem bad.You can't havesomething without nothing.If no job is difficult,then no job is easy.Some things are up highbecause other things are down low.You know you're listening to musicbecause it doesn't sound like noise.All that came first,so this must be next.The Masters get the job donewithout moving a muscleand get their point acrosswithout saying a word.When things around them fall apart,they stay cool.They don't own much,but they use whatever's at hand.They do the workwithout expecting any favors.When they're done,they move on to the next job.That's why their work is so damn good.第三章不尚贤，使民不争；不贵难得之货，使民不为盗；不见〔xiàn〕可欲，使民心不乱。
道德经-英文版
《道德经》中英文对照版第一章：道可道，非常道；名可名，非常名。
无名，天地之始；有名，万物之母。
故常无欲，以观其妙；常有欲，以观其徼(叫)。
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。
《道德经》汉英对照_(Legge_译本)
《道德经》汉英对照（Legge译本）老子著James Legge英译（注：英文翻译不能完全表达古文原意，敬请读者斟酌）一章道，可道，非恒道。
名，可名，非恒名。
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 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.--------------------------------------------------------------------------------二章天下皆知美之为美，斯恶已；皆知善之为善，斯不善矣。
《道德经》汉英对照_(Waley_译本)
《道德经》汉英对照（Waley 译本）老子著Arthur Waley 英译注：英文翻译不能完全表达古文愿意，敬请读者斟酌一章道，可道，非恒道。
名，可名，非恒名。
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.--------------------------------------------------------------------------------二章天下皆知美之为美，斯恶已；皆知善之为善，斯不善矣。
《道德经》 中英文对照版
《道德经》中英文对照版第一章道可道，非常道；名可名，非常名。
无名，天地之始；有名，万物之母。
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。
Chapter 1The 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 thatHeaven 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。
道德经(中德文对译)
15 ~ Ursprünglichkeit -- das Geheimnis im Leben der alten Meister 104. Die alten Meister des Lebens waren tiefeins mit den wirkenden Mächten des Lebens. 105. In ihrer tiefen Innerlichkeit lag ihre Größe und ihres Wirkens Mächtigkeit. 106.
道德经(中德文对译)
《老子》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。
1 ~ Ehrfurcht vor dem Geheimnis des Unergründlichen
01. Das Unergründliche, das man ergründen kann, ist nicht das
– und seine Tiefe oberflächenhell
– (nie ist es begrifflich zu fassenl) 99. Es kreist anfangslos durch das All und sinkt endlos ins Nichts, 100. ist gestaltlose Gestalt und Seynloses Seyn, 101. das Unergründlichste in allem Unergründlichen. 102. Wer ihm entgegengeht?schaut nicht Seyn Antlitz;
《道德经》 中英文对照版
《道德经》中英文对照版第一章道可道，非常道；名可名，非常名。
无名，天地之始；有名，万物之母。
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。
Chapter 1The 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 thatHeaven 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。
《道德经》 中英文对照版
《道德经》中英文对照版第一章道可道,非常道;名可名，非常名。
无名，天地之始；有名，万物之母。
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.Chapter 1The 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 thatHeaven 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.Chapter2It 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。
《道德经》 中英文对照版
《道德经》中英文对照版第一章道可道，非常道；名可名，非常名。
无名，天地之始；有名，万物之母。
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。
Chapter 1The 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 thatHeaven 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。
老子道德经英文全文版
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).。
道德经林语堂
【佛慧双语弘道馆】——《道德经》汉英对照（林语堂译本）道德经老子著林语堂英译一章道，可道，非恒道。
名，可名，非恒名。
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 Tao that can be told ofIs not the Absolute Tao;The Names that can be givenAre not Absolute Names.The Nameless is the origin of Heaven and Earth;The Named is the Mother of All Things.Therefore:Oftentimes, one strips oneself of passionIn order to see the Secret of Life;Oftentimes, one regards life with passion,In order to see its manifest forms.These two (the Secret and its manifestations)Are (in their nature) the same;They are given different namesWhen they become manifest.They may both be called the Cosmic Mystery:Reaching from the Mystery into the Deeper MysteryIs the Gate to the Secret of All Life.--------------------------------------------------------------------------------二章天下皆知美之为美，斯恶已；皆知善之为善，斯不善矣。
- 1、下载文档前请自行甄别文档内容的完整性，平台不提供额外的编辑、内容补充、找答案等附加服务。
- 2、"仅部分预览"的文档,不可在线预览部分如存在完整性等问题,可反馈申请退款(可完整预览的文档不适用该条件!)。
- 3、如文档侵犯您的权益，请联系客服反馈,我们会尽快为您处理(人工客服工作时间：9:00-18:30)。
《道德经》中英文对照版第一章道可道，非常道；名可名，非常名。
无名，天地之始；有名，万物之母。
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。
Chapter 1The 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 thatHeaven 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。
Chapter2It 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[1] 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[2] 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.[1]Because 'action' can only make one thing high at the expense of making something else low, etc.[2]Literally, 'does not place (i.e.classify) himself as a victor'. cf. MenciusⅡ, Ⅰ;第三章不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。
是以圣人之治，虚其心，实其腹；弱其志，强其骨。
常使民无知无欲，使夫智不敢为也。
为无为，则无不治。
Chapter3If 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 bellies,Weakening their intelligence[1]And 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.[1]Particularly in the sense of'having ideas of one's own'.第四章道冲而用之，或不盈。
渊兮，似万物之宗。
（挫其锐，解其纷，和其光，同其尘。
）湛兮，似或存。
吾不知谁之子，象帝之先。
Chapter4The 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[1] smoothed.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[2] itexisted before the Ancestor.[3][1]Dust is the Taoist symbol for the noise and fuss of everyday life.[2]A hsiang, an image such as the mental images that float before us when we think.[3]The Ancestor in question is almost certainly the Yellow Ancestor who separated Earth from Heaven and so destroyed the Primal Unity, for which he is frequently censured is Chuang Tzu.第五章天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。
天地之间，其犹橐籥乎！虚而不屈，动而愈出。
多言数穷，不如守中。
Chapter5Heaven 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[1] 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[2] is soon spent.Far better is it to keep what is in the heart[3].[1]Though ruthless nature is perpetually bounteous.[2]Laws and proclamations.[3]For chung as 'what is within the heart', see Tso Chuan, Yin Kung 3rd year and Kuan Tzu,37, beginning. The comparison of Heaven and Earth to a bellows is also found in Kuan Tzu (P'ien 11, beginning).第六章谷神不死，是谓玄牝。
玄牝之门，是谓天地根。
绵绵若存，用之不勤。
Chapter6The 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.[1][1]Lieh Tzu quotes these lines as coming from the Book of the Yellow Ancestor; but it does not follow that the Tao Ching is actually quothing them from this source. They may belong to the general stock of early Taoist rhymed teaching. For ch' in compare below, Chapter 52, line 9, and Huai-nan Tzu I, fol.2.第七章天长地久，天地所以能长且久者，以其不自生，故能长生。