Dao de Jing Laozi Translated by Donia Zhang
Dao de Jing Laozi Translated by Donia Zhang
Dao de Jing Laozi Translated by Donia Zhang
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Dao De Jing
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Laozi
Translated by Donia Zhang
DOI: 10.13140/RG.2.2.30991.25764
Dao De Jing
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021‒2022
Introduction
As one of the greatest masterpieces in Chinese history, Dao De Jing is a philosophical
work by Laozi (Li Er, c.571-471 BCE) published in the 4th century BCE. It contains 81
chapters/verses whose essence is on moral philosophy and ideal ways for humans to be
in harmony with nature, self-cultivation, governing the country, deploying military forces,
among other things. Although some of the ideas are only historically relevant at the time
when Laozi lived, the majority of his thoughts is still pertinent today because human
nature has not drastically changed since antiquity, and many social ills that Laozi
mentioned still exist even now. Dao De Jing is one of the most translated works in world
literature, and second most popular sacred scripture after the Bible. It is hoped that
everyone can find something useful in these verses, as the Chinese saying suggests: “The
benevolent sees benevolence, and the wise sees wisdom.” This translation has attempted
to adhere as faithfully as possible to the original meanings in the Chinese text, and to
reflect Mandarin pronunciations and recent revisionary development in Daoist
scholarship. The edition has employed Pinyin rather than the older Wade-Giles system for
transcribing Chinese words. Hence, the Chinese character for the “Way” is rendered
“Dao” rather than “Tao,” Dao De Jing in place of Tao Te Ching, and Laozi for Lao Tzu. The
140-page volume is for anyone interested in Chinese philosophy, and for those who want
to learn the art of living from it.
道德经•第一章
Dào dé jīng•dì yī zhāng
老子 (Lǎozi, c.571‒471 BCE)
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。
天下皆知美之为美,斯恶已;
皆知善之为善,斯不善已。
有无相生,
难易相成,
长短相形,
高下相盈,
音声相和,
前后相随,
恒也。
是以圣人处无为之事,
行不言之教,
万物作而弗始,
生而弗有,
为而不恃,
功成而弗居。
夫唯弗居,
是以不去。
Dao De Jing: Verse 2
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
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;
使夫智者不敢为也。
为无为,
则无不治。
Dao De Jing: Verse 3
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
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。
The Dao is invisible and empty, but its effects are infinite.
Deep and far-reaching, it is like the ancestor of everything;
Kill its sharpness, eliminate its turmoil;
Reconcile its brilliance, and confuse it with dust;
It is so profound, yet there seems to exist.
I do not know whose offspring it is, it looks older than god.
道德经•第五章
Dào dé jīng•dì wǔ zhāng
天地不仁,以万物为刍狗。
圣人不仁,以百姓为刍狗。
天地之间,其犹橐龠乎?
虚而不屈,动而愈出。
多言数穷,不如守中。
谷神不死,是谓玄牝。
玄牝之门,是谓天根。
绵绵若存,用之不勤。
天长地久。
天地所以能长久者,以其不自生,故能长生。
是以圣人后其身而身先;外其身而身存。
非以其无私邪?故能成其私。
上善若水。
水善利万物而不争,处众人之所恶,故几于道。
居善地,心善渊,与善仁,言善信,政善治,事善能,动善时。
夫唯不争,故无尤。
持而盈之,不如其已;
揣而锐之,不可长保。
金玉满堂,莫之能守。
富贵而骄,自遗其咎。
功成身退,天之道也。
载营魄抱一,能无离乎?
专气致柔,能如婴儿乎?
涤除玄鉴,能无疵乎?
爱民治国,能无为乎?
天门开阖,能为雌乎?
明白四达,能无知乎?
生之畜之,生而不有,
为而不恃,长而不宰,
是谓玄德。
Dao De Jing: Verse 10
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
三十辐共一毂,当其无,有车之用。
埏埴以为器,当其无,有器之用。
凿户牖以为室,当其无,有室之用。
故有之以为利,无之以为用。
五色令人目盲;
五音令人耳聋;
五味令人口爽;
驰骋畋猎,令人心发狂;
难得之货,令人行妨;
是以圣人为腹不为目,故去彼取此。
宠辱若惊,贵大患若身。
何谓宠辱若惊?
宠为下,得之若惊,
失之若惊,是谓宠辱若惊。
何谓贵大患若身?
吾所以有大患者,为吾有身;
及吾无身,吾有何患?
故贵以身为天下,若可寄天下;
爱以身为天下,若可托天下。
Dao De Jing: Verse 13
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
视之不见,名曰夷;
听之不闻,名曰希;
搏之不得,名曰微。
此三者不可致诘,故混为一。
其上不皦,其下不昧,
绳绳兮不可名,复归于无物。
是谓无状之状,无物之象,是谓恍惚。
迎之不见其首;随之不见其后。
执古之道,以御今之有。
能知古始,是谓道纪。
Dao De Jing: Verse 14
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
古之善为道者,微妙玄通,深不可识。
夫唯不可识,故强为之容;
豫兮若冬涉川;
犹兮若畏四邻;
俨兮其若容;
涣兮其若凌释;
敦兮其若朴;
旷兮其若谷;
混兮其若浊;
孰能浊以静之徐清?
孰能安以动之徐生?
保此道者不欲盈。
夫唯不盈,故能蔽而新成。
Dao De Jing: Verse 15
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
致虚极,守静笃,
万物并作,吾以观复。
夫物芸芸,各复归其根。
归根曰静,静曰复命。
复命曰常,知常曰明。
不知常,妄作凶。
知常容,容乃公,
公乃全,全乃天,
天乃道,道乃久,
没身不殆。
Dao De Jing: Verse 16
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
Do your best to empty the mind, and to make your life quiet and tranquil.
Everything is growing, and one can see the principles of cycle.
Although everything grows vigorously, each eventually returns to its roots.
Returning to the roots is called emptiness, from which new life is bred again.
Returning to life is nature, and knowing the natural law is called understanding.
Reckless action without knowing the natural law may lead to trouble and disaster.
Those who know the natural law can tolerate everything, which makes them impartial.
Impartiality is comprehensive, which is in accordance with nature.
Only by conforming to nature can one conform to the Dao, which can last long.
In so doing, one will not be in danger for life.
道德经•第十七章
Dào dé jīng • dì shíqī zhāng
太上,不知有之;
其次,亲而誉之;
其次,畏之;
其次,侮之。
信不足焉,有不信焉。
悠兮,其贵言。
功成事遂,百姓皆谓“我自然。”
Dao De Jing: Verse 17
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
大道废,有仁义;
智慧出,有大伪;
六亲不和,有孝慈;
国家昏乱,有忠臣。
绝圣弃智,民利百倍;
绝仁弃义,民复孝慈;
绝巧弃利,盗贼无有。
此三者以为文不足,故令有所属;
见素抱朴,少私寡欲。
绝学无忧。
Dao De Jing: Verse 19
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
唯之与阿,相去几何?
善之与恶,相去若何?
人之所畏,不可不畏。
荒兮,其未央哉!
众人熙熙,如享太牢,如登春台。
我独泊兮,其未兆;
沌沌兮,如婴儿之未孩;
傫傫兮,若无所归。
众人皆有余,而我独若遗。
我愚人之心也哉!
俗人昭昭,我独昏昏。
俗人察察,我独闷闷。
澹兮,其若海,飂兮,若无止。
众人皆有以,而我独顽且鄙。
我独异于人,而贵食母。
Dao De Jing: Verse 20
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
孔德之容,惟道是从。
道之为物,惟恍惟惚。
惚兮恍兮,其中有象;
恍兮惚兮,其中有物;
窈兮冥兮,其中有精,
其精甚真,其中有信,
自今及古,其名不去,以阅众甫。
吾何以知众甫之状哉?以此。
Dao De Jing: Verse 21
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
曲则全,枉则直,
洼则盈,敝则新,
少则得,多则惑。
是以圣人抱一为天下式;
不自见,故明;
不自是,故彰;
不自伐,故有功;
不自矜,故长。
夫唯不争,故天下莫能与之争。
古之所谓“曲则全”者,岂虚言哉?
诚全而归之。
Dao De Jing: Verse 22
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
The curved can be preserved, and the bent can be straighten out;
The low-lying places can be filled up, and the old can be renewed;
Taking less one can get more, and being greedy one can get confused.
So, the sages who adhere to this Daoist principle are paragons in the world,
By not praising themselves, they can become distinct;
By not being opinionated, they can tell between right and wrong;
By not boasting themselves, they can get credit for their doings;
By not being arrogant, they can show their strengths.
Just because they do not compete with others, no one can compete with them.
The ancient phrase “The curved will be preserved,” how can it be empty talk?
It can really be achieved.
道德经•第二十三章
Dào dé jīng • dì èrshísān zhāng
希言自然。
故飘风不终朝,
骤雨不终日。
孰为此者?天地。
天地尚不能久,而况于人乎?
故从事于道者同于道,
德者同于德,
失者同于失。
同于道者,道亦乐得之;
同于德者,德亦乐得之;
同于失者,失亦乐得之。
信不足焉,有不信焉!
Dao De Jing: Verse 23
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
企者不立,
跨者不行。
自见者不明;
自是者不彰;
自伐者无功;
自矜者不长。
其在道也,
曰余食赘行。
物或恶之,
故有道者不处。
Dao De Jing: Verse 24
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
有物混成,先天地生。
寂兮寥兮,独立而不改,
周行而不殆,可以为天地母。
吾不知其名,强字之曰道,强为之名曰大。
大曰逝,逝曰远,远曰反。
故道大,天大,地大,人亦大。
域中有四大,而人居其一焉。
人法地,地法天,天法道,道法自然。
Dao De Jing: Verse 25
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
There is a thing that has existed before the formation of Heaven and Earth.
One cannot hear its sound or see its shape,
It is silent and empty without relying on any external force to exist,
Operating cyclically and never exhausting, it can be the mother of everything.
I do not know its name, so I reluctantly call it “Dao,” and name it “Da” [Great].
It is vast, far-reaching, and returns to its origin.
So, it is said the Dao is great, Heaven is great, Earth is great, and humans are great.
These are the Four Greats in the universe, and humans are one of them.
Humans are regulated by Earth, Earth is regulated by Heaven,
Heaven is regulated by the Dao, and the Dao is regulated by its nature.
道德经•第二十六章
Dào dé jīng • dì èrshíliù zhāng
重为轻根,静为躁君。
是以君子终日行不离辎重,
虽有荣观,燕处超然。
奈何万乘之主,而以身轻天下?
轻则失根,躁则失君。
Dao De Jing: Verse 26
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
善行,无辙迹;
善言,无瑕谪;
善数,不用筹策;
善闭,无关楗而不可开;
善结,无绳约而不可解。
是以圣人常善救人,故无弃人;
常善救物,故无弃物。
是谓袭明。
故善人者,不善人之师;
不善人者,善人之资。
不贵其师,不爱其资,虽智大迷,
是谓要妙。
Dao De Jing: Verse 27
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
知其雄,守其雌,为天下溪。
为天下溪,常德不离,复归于婴儿。
知其白,守其黑,为天下式。
为天下式,常德不忒,复归于无极。
知其荣,守其辱,为天下谷。
为天下谷,常德乃足,复归于朴。
朴散则为器,圣人用之,则为官长,故大制不割。
Dao De Jing: Verse 28
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
将欲取天下而为之,吾见其不得已。
天下神器,不可为也,不可执也。
为者败之,执者失之。
是以圣人无为,故无败,故无失。
夫物或行或随,或歔或吹;
或强或羸,或载或隳。
是以圣人去甚,去奢,去泰。
Dao De Jing: Verse 29
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
以道佐人主者,不以兵强天下。
其事好还。
师之所处,荆棘生焉。
大军之后,必有凶年。
善者果而已,不敢以取强。
果而勿矜,果而勿伐,
果而勿骄,果而不得已,果而勿强。
物壮则老,是谓不道,不道早已。
Dao De Jing: Verse 30
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
夫兵者,不祥之器,物或恶之,故有道者不处。
君子居则贵左,用兵则贵右。
兵者不祥之器,非君子之器,不得已而用之,
恬淡为上,胜而不美,而美之者,是乐杀人。
夫乐杀人者,则不可以得志于天下矣。
吉事尚左,凶事尚右。
偏将军居左,上将军居右。
言以丧礼处之。
杀人之众,以悲哀泣之,
战胜以丧礼处之。
Dao De Jing: Verse 31
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
Weapons are ominous things that people detest, so the Daoists do not use them.
Weapons are not something that noble people would apply lightly,
They are only used as the last resort,
It is best to deal with a war indifferently, don’t be complacent after winning,
Otherwise, it shows one enjoys killing.
Those who enjoy killing cannot serve the world.
The left is usually considered the noble position,
While during a war, the right is the noble position.
Auspicious things are placed on the left, and mourning things on the right.
The general sits on the left, and the captain general on the right.
It means that a war must be handled in funeral ritual.
Since a war often kills many people, one has to participate it in a sorrowful mood.
After the victory, treat the lost lives according to the funeral ritual.
道德经•第三十二章
Dào dé jīng • dì sānshí'èr zhāng
道常无名。
朴虽小,天下莫能臣。
候王若能守之,万物将自宾。
天地相合,以降甘露,民莫之令而自匀。
始制有名,名亦既有,
夫亦将知止,知止可以不殆。
譬道之在天下,犹川谷之于江海。
Dao De Jing: Verse 32
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
知人者智,自知者明。
胜人者有力,自胜者强。
知足者富。
强行者有志。
不失其所者久。
死而不亡者寿。
Dao De Jing: Verse 33
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
大道泛兮,其可左右。
万物恃之以生而不辞,功成而不有。
衣养万物而不为主,可名于小;
万物归焉而不为主,可名为大。
以其终不自为大,故能成其大。
Dao De Jing: Verse 34
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
执大象,天下往。
往而不害,安平太。
乐与饵,过客止。
道之出口,淡乎其无味,
视之不足见,
听之不足闻,
用之不足既。
Dao De Jing: Verse 35
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
将欲歙之,必固张之;
将欲弱之,必固强之;
将欲废之,必固兴之;
将欲取之,必固与之。
是谓微明,柔弱胜刚强。
鱼不可脱于渊,
国之利器不可以示人。
Dao De Jing: Verse 36
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
道常无为而无不为。
侯王若能守之,万物将自化。
化而欲作,吾将镇之以无名之朴。
镇之以无名之朴,夫将不欲。
不欲以静,天下将自定。
Dao De Jing: Verse 37
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
上德不德,是以有德;
下德不失德,是以无德。
上德无为而无以为;
下德无为而有以为。
上仁为之而无以为;
上义为之而有以为。
上礼为之而莫之应,
则攘臂而仍之。
故失道而后德,
失德而后仁,
失仁而后义,
失义而后礼。
夫礼者,忠信之薄,而乱之首。
前识者,道之华,而愚之始。
是以大丈夫处其厚,不居其薄;
处其实,不居其华。
故去彼取此。
Dao De Jing: Verse 38
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
People with high virtue do not appear to be virtuous but they have real virtue;
People with low virtue appear to be virtuous but they do not have virtue.
People with high virtue conform to nature’s unintentional actions;
People with low virtue conform to nature’s intentional actions.
People with high benevolence show benevolence unintentionally;
People with high righteousness show righteousness intentionally.
People with high ritual show ritual without anyone’s response,
Then, they stretch out their arms to force people to obey.
After losing the Dao, virtue comes,
After losing virtue, benevolence comes,
After losing benevolence, righteousness comes,
After losing righteousness, ritual comes.
Ritual is the result of a lack of faith, and the beginning of a disaster.
The so-called “prophet” is nothing but an illusion of the Dao,
from which ignorance begins to arise.
So, the sages stand upright and do not want to be indifferent;
They have a simple heart and do not live in vain.
They abandon vanity and adopt simplicity and honesty in life.
道德经•第三十九章
Dào dé jīng • dì sānshíjiǔ zhāng
老子 (Lǎozi, c.571‒471 BCE)
昔之得一者:
天得一以清;
地得一以宁;
神得一以灵;
谷得一以盈;
万物得一以生;
侯王得一以为天下贞。
其致之一也,谓天无以清,将恐裂;
地无以宁,将恐废;
神无以灵,将恐歇;
谷无以盈,将恐竭;
万物无以生,将恐灭;
侯王无以贞,将恐蹶。
故贵以贱为本,高以下为基。
是以侯王自谓孤、寡、不谷。
此非以贱为本邪?非乎?
故至誉无誉。
是故不欲琭琭如玉,珞珞如石。
Dao De Jing: Verse 39
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
反者道之动,
弱者道之用。
天下万物生于有,
有生于无。
上士闻道,勤而行之;
中士闻道,若存若亡;
下士闻道,大而笑之。
不笑不足以为道!
故建言有之:
明道若昧;进道若退;夷道若颣。
上德若谷;大白若辱;
广德若不足;建德若偷;质直若渝。
大方无隅;大器晚成;
大音希声;大象无形。
道隐无名。
夫唯道,善贷且成。
Dao De Jing: Verse 41
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
The supreme heard the Dao, they worked hard to implement it;
The sergeant heard the Dao, they half believed it and half doubted it;
The corporal heard the Dao, they laughed at it.
If it is not to be laughed at, it is not enough to be the Dao.
Therefore, the ancients wrote:
The bright Dao looks dark;
The Dao forward looks backward;
The smooth Dao looks rugged;
The lofty virtue seems like a low valley;
The vast virtue seems insufficient;
The vigorous virtue seems like laziness;
The simple and innocent looks turbid.
The purest thing contains blemishes;
The perfect square has no corners;
The most precious utensil is made last;
The loudest voice sounds silent;
The largest image has no shape.
The Dao is hidden and nameless.
Yet only the Dao can make everything start and end well.
道德经•第四十二章
Dào dé jīng • dì sìshí'èr zhāng
道生一,一生二,二生三,三生万物。
万物负阴而抱阳,冲气以为和。
人之所恶,唯孤、寡、不谷,而王公以为称。
故物或损之而益,或益之而损。
人之所教,我亦教之。
强梁者不得其死,吾将以为教父。
Dao De Jing: Verse 42
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2021
The Dao is one and unique, which contains the two of yin and yang.
Yin and yang intersect to generate a third state that produces all things.
Everything is against yin and facing yang,
Yin and yang are in constant exchange to form a new harmonious entity.
What people hate most are being “loners,” “widowers,” and “no valleys,”
But the emperors and kings used these words to call themselves.
Therefore, if something is decreased, it will be increased;
If it is increased, it will be decreased.
Others have taught me this way,
So, I have taught others the same way.
Violent people will have nowhere to be buried,
I give this advice as the purpose of my teaching.
道德经•第四十三章
Dào dé jīng • dì sìshísān zhāng
天下之至柔,驰骋天下之坚。
无有入无间,吾是以知无为之有益。
不言之教,无为之益,天下希及之。
The gentlest thing can walk through the hardest thing in the world.
The invisible force can penetrate through the seamless object,
I hence know the benefit of non-action contrary to nature.
Speechless teaching and non-action contrary to nature are beneficial,
But few people in the world can achieve these.
道德经•第四十四章
Dào dé jīng • dì sìshísì zhāng
老子 (Lǎozi, c.571‒471 BCE)
名与身孰亲?身与货孰多?
得与亡孰病?
甚爱必大费,
多藏必厚亡。
故知足不辱,
知止不殆,可以长久。
Fame and life, which is more cordial? Life and wealth, which is more precious?
Gaining fame and fortune or losing life, which is more harmful?
Excessively pursuing fame and fortune, one will have to pay more,
Exceedingly accumulating wealth, one may lead to disastrous losses.
Therefore, if one knows contentment, one will not be humiliated,
If one knows when to stop, one will not encounter danger, and thus can live long.
道德经•第四十五章
Dào dé jīng • dì sìshíwǔ zhāng
老子 (Lǎozi, c.571‒471 BCE)
大成若缺,其用不弊。
大盈若冲,其用不穷。
大直若屈,大巧若拙,
大辩若讷。
躁胜寒,静胜热。
清静为天下正。
The most complete seems to be deficient, but its function will not be exhausted.
The fully filled seems to be empty, but its effects will be endless.
The most straight seems to be crooked, the most dexterous seems to be clumsy,
And the best debater seems to be not good at words.
Constant movement can overcome the cold, stillness can overcome the heat.
Quietness and non-action contrary to nature can rule the world.
道德经•第四十六章
Dào dé jīng • dì sìshíliù zhāng
老子 (Lǎozi, c.571‒471 BCE)
天下有道,却走马以粪;
天下无道,戎马生于郊。
祸莫大于不知足,咎莫大于欲得。
故知足之足,常足矣。
不出户,知天下;
不窥牖,见天道。
其出弥远,其知弥少。
是以圣人不行而知,
不见而明,不为而成。
Without stepping out of the door, one can understand the world;
Without looking out of the window, one can see the natural laws.
The further one goes out, the less one knows the truth.
Therefore, the sages can infer things without going out,
They can understand the “Way of Heaven” without seeing outside,
And they can accomplish things with non-action contrary to nature.
道德经•第四十八章
Dào dé jīng • dì sìshíbā zhāng
老子 (Lǎozi, c.571‒471 BCE)
为学日益,为道日损,
损之又损,以至于无为。
无为而无不为,取天下常以无事;
及其有事,不足以取天下。
Those who pursue politics and rituals, their passion and decoration increase day by day;
Those who seek the Dao, their passion and decoration decrease day by day.
Decrease and decrease, to ultimately reach the state of non-action contrary to nature.
If one can comply with non-action contrary to nature, one can achieve anything.
Those who govern the world must not harass people as their first principle.
If they harass people with harsh policies, they are unsuitable to govern the world.
道德经•第四十九章
Dào dé jīng • dì sìshíjiǔ zhāng
圣人常无心,以百姓之心为心。
善者,吾善之;
不善者,吾亦善之,德善。
信者,吾信之;
不信者,吾亦信之,德信。
圣人在天下,歙歙焉为天下浑其心,
百姓皆注其耳目,圣人皆孩之。
Dao De Jing: Verse 49
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
出生入死。
生之徒,十有三;
死之徒,十有三;
人之生,动之于死地,亦十有三。
夫何故?以其生生之厚。
盖闻善摄生者,陆行不遇兕虎,入军不被甲兵。
兕无所投其角,虎无所措其爪,兵无所容其刃。
夫何故?以其无死地。
Dao De Jing: Verse 50
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
Humans are born into the world and die into the earth.
Those who live a long life account for 30 percent;
Those who live a short life account for 30 percent;
And those who should have lived longer but die earlier also account for 30 percent.
Why is that? Because they pursue longevity and live an extravagant life.
It is said that those who are good at protecting their lives can walk on land
without encountering rhinos and tigers,
And they will not be harmed by war weapons.
To them, the rhinos have nowhere to throw their horns,
The tigers have nowhere to stretch their claws,
And the weapons have nowhere to stab through them.
Why is that? Because they have not entered the realm of death.
道德经•第五十一章
Dào dé jīng • dì wǔshíyī zhāng
道生之,德畜之,
物形之,势成之。
是以万物莫不尊道而贵德。
道之尊,德之贵,
夫莫之命而常自然。
故道生之,德畜之,
长之育之,亭之毒之,养之覆之。
生而不有,为而不恃,
长而不宰,是谓玄德。
Dao De Jing: Verse 51
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
The Dao generates all things, and virtue nurtures all things,
Things appear in various forms, and the environments make them grow.
Thus, all things respect the Dao and treasure virtue.
The Dao is honored and virtue cherished,
Because the Dao grows all things without interference,
And virtue nourishes all things by making them take their natural course.
So, the Dao let all things grow without possessing them,
And virtue lead all things without dominating them,
This is called mysterious and profound virtue.
道德经•第五十二章
Dào dé jīng • dì wǔshí'èr zhāng
天下有始,以为天下母。
既得其母,以知其子;
既知其子,复守其母,没身不殆。
塞其兑,闭其门,终身不勤。
开其兑,济其事,终身不救。
见小曰明,守柔曰强。
用其光,复归其明,
无遗身殃,是为袭常。
Dao De Jing: Verse 52
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
Everything in the world has a beginning, this beginning is the root of everything.
If one knows the root of everything, one can know all things;
If one knows all things and grasps the root of everything,
There will be no danger in one’s life.
Plugging the hole of desire, closing the door of desire,
There will be no trouble in one’s life.
Opening the hole of desire, it will add complications that will be irreversible in life.
To be able to perceive subtlety is called “brightness,”
To be able to maintain gentleness is called “strength.”
Using one’s radiance to reflect one’s inner light, it will not bring disaster to oneself,
This is called the “eternal Dao.”
道德经•第五十三章
Dào dé jīng • dì wǔshísān zhāng
使我介然有知,
行于大道,唯施是畏。
大道甚夷,而人好径。
朝甚除,田甚芜,
仓甚虚,服文彩,
带利剑,厌饮食,
财货有馀,是谓盗竽。
非道也哉!
Dao De Jing: Verse 53
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
善建者不拔,善抱者不脱,
子孙以祭祀不辍。
修之于身,其德乃真;
修之于家,其德乃馀;
修之于乡,其德乃长;
修之于邦,其德乃丰;
修之于天下,其德乃普。
故以身观身,以家观家,
以乡观乡,以邦观邦,
以天下观天下。
吾何以知天下然哉?以此。
Dao De Jing: Verse 54
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
含德之厚,比于赤子。
毒虫不螫,猛兽不据,攫鸷不博,
骨弱筋柔而握固。
未知牝牡之合而朘作,精之至也。
终日号而不嗄,和之至也。
知和曰常,知常曰明,
益生曰祥,心使气曰强。
物壮则老,谓之不道,不道早已。
Dao De Jing: Verse 55
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
知者不言,言者不知。
塞其兑,闭其门;
挫其锐,解其分;
和其光,同其尘,是谓玄同。
故不可得而亲,不可得而疏;
不可得而利,不可得而害;
不可得而贵,不可得而贱,
故为天下贵。
Dao De Jing: Verse 56
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
以正治国,
以奇用兵,
以无事取天下。
吾何以知其然哉?以此:
天下多忌讳,而民弥贫;
人多利器,国家滋昏;
人多伎巧,奇物滋起;
法令滋彰,盗贼多有。
故圣人云:
“我无为,而民自化;
我好静,而民自正;
我无事,而民自富;
我无欲,而民自朴。”
Dao De Jing: Verse 57
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
其政闷闷,其民淳淳;
其政察察,其民缺缺。
祸兮,福之所倚;
福兮,祸之所伏。
孰知其极?其无正也。
正复为奇,善复为妖。
人之迷,其日固久。
是以圣人方而不割,廉而不刿,
直而不肆,光而不耀。
Dao De Jing: Verse 58
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
治人事天,莫若啬。
夫唯啬,是谓早服。
早服谓之重积德;
重积德则无不克;
无不克则莫知其极;
莫知其极,可以有国。
有国之母,可以长久。
是谓深根固柢,长生久视之道。
Dao De Jing: Verse 59
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
治大国,若烹小鲜,
以道莅天下,其鬼不神。
非其鬼不神,其神不伤人。
非其神不伤人,圣人亦不伤人。
夫两不相伤,故德交归焉。
大邦者下流,天下之交也,天下之牝,
牝常以静胜牡,以静为下。
故大邦以下小邦,则取小邦;
小邦以下大邦,则取大邦。
故或下以取,或下而取。
大邦不过欲兼畜人,
小邦不过欲入事人。
夫两者各得其所欲,大者宜为下。
Dao De Jing: Verse 61
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
道者,万物之奥,
善人之宝,不善人之所保。
美言可以市尊,美行可以加人。
人之不善,何弃之有?
故立天子,置三公,
虽有拱璧以先驷马,不如坐进此道。
古之所以贵此道者何?
不曰:求以得,有罪以免邪?
故为天下贵。
Dao De Jing: Verse 62
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
为无为,事无事,味无味。
大小多少,报怨以德。
图难于其易,为大于其细。
天下难事,必作于易;
天下大事,必作于细。
是以圣人终不为大,故能成其大。
夫轻诺必寡信,多易必多难。
是以圣人犹难之,故终无难矣。
Dao De Jing: Verse 63
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
其安易持,其未兆易谋;
其脆易泮;其微易散。
为之于未有,治之于未乱。
合抱之木,生于毫末;
九层之台,起于累土;
千里之行,始于足下。
为者败之,执者失之。
是以圣人无为故无败,无执故无失。
民之从事,常于几成而败之。
慎终如始,则无败事。
是以圣人欲不欲,不贵难得之货;
学不学,复众人之所过,
以辅万物之自然而不敢为。
Dao De Jing: Verse 64
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
古之善为道者,非以明民,将以愚之。
民之难治,以其智多。
故以智治国,国之贼;
不以智治国,国之福。
知此两者,亦稽式。
常知稽式,是谓玄德。
玄德深矣,远矣,
与物反矣,然后乃至大顺。
Dao De Jing: Verse 65
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
江海之所以能为百谷王,
以其善下之,故能为百谷王。
是以圣人欲上民,必以言下之;
欲先民,必以身后之。
是以圣人处上而民不重。
处前而民不害。
是以天下乐推而不厌。
以其不争,故天下莫能与之争。
Dao De Jing: Verse 66
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
The seas can become the destination of all streams and rivers,
Because they are in the downstream to gather all waters.
If the sages want to lead others, they must use humble words,
And be role models to put their own interests behind others.
Above the people, they must not make others feel oppressed;
Ahead of the people, they must not make others feel harmed.
Thus, the people will be happy to support them and do not hate them.
As the sages do not compete with others, no one can compete with them.
道德经•第六十七章
Dào dé jīng • dì liùshíqī zhāng
天下皆谓我道大,似不肖。
夫唯大,故似不肖。
若肖,久矣其细也夫!
我有三宝,持而保之:
一曰慈,二曰俭,三曰不敢为天下先。
慈故能勇,俭故能广,
不敢为天下先,故能成器长。
今舍慈且勇,舍俭且广,
舍后且先,死矣。
夫慈,以战则胜,以守则固。
天将救之,以慈卫之。
Dao De Jing: Verse 67
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
People under the heaven all say that the Dao is vast, unlike anything concrete.
Precisely because the Dao is vast, it is unlike anything concrete.
If it were like a concrete object, then the Dao would have been very small.
I have three treasures to hold and preserve:
The first is loving-kindness, the second is frugality,
And the third is not daring to be the first in the world.
With loving-kindness, one can be brave,
With frugality, one can be generous,
And not daring to be the first in the world, one can be the leader of all things.
If now abandoning loving-kindness to pursue bravery,
Abandoning frugality to pursue generosity,
And abandoning concession to strive for being the first,
The result is going towards demise.
Loving-kindness, if used to fight in a war, one can win the victory;
If used to defend, one can gain solidarity.
Whoever the heaven wants to save, it protects them with loving-kindness.
道德经•第六十八章
Dào dé jīng • dì liùshíbā zhāng
善为士者,不武;
善战者,不怒;
善胜敌者,不与;
善用人者,为之下。
是谓不争之德,
是谓用人之力,
是谓配天古之极。
Dao De Jing: Verse 68
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
用兵有言:
“吾不敢为主,而为客;
不敢进寸,而退尺。”
是谓行无行,攘无臂,
扔无敌,执无兵。
祸莫大于轻敌,轻敌几丧吾宝。
故抗兵相若,哀者胜矣。
Dao De Jing: Verse 69
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
吾言甚易知,甚易行。
天下莫能知,莫能行。
言有宗,事有君。
夫唯无知,是以不我知。
知我者希,则我者贵。
是以圣人被褐而怀玉。
知不知,尚矣;
不知知,病也。
圣人不病,以其病病。
夫唯病病,是以不病。
民不畏威,则大威至。
无狎其所居,无厌其所生。
夫唯不厌,是以不厌。
是以圣人自知不自见,自爱不自贵。
故去彼取此。
When the people do not fear the ruler’s power, terrible disasters may happen.
Do not forbid people to live in peace, do not prohibit people from making a living.
Only by not oppressing the people, will they not hate the ruler.
Sages have self-knowledge without self-expression; they have self-love without superiority.
So, abandon self-expression and superiority, but maintain self-knowledge and self-love.
道德经•第七十三章
Dào dé jīng • dì qīshísān zhāng
勇于敢则杀,勇于不敢则活。
此两者,或利或害。
天之所恶,孰知其故?
是以圣人犹难之。
天之道,
不争而善胜,
不言而善应,
不召而自来,
𦈎然而善谋。
天网恢恢,疏而不失。
Dao De Jing: Verse 73
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
民不畏死,奈何以死惧之?
若使民常畏死,而为奇者,
吾得执而杀之,孰敢?
常有司杀者杀。
夫代司杀者杀,
是谓代大匠斫。
夫代大匠斫者,
希有不伤其手者矣。
Dao De Jing: Verse 74
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
民之饥,以其上食税之多,是以饥。
民之难治,以其上之有为,是以难治。
民之轻死,以其上求生之厚,是以轻死。
夫唯无以生为者,是贤于贵生。
The people suffered from starvation because the rulers levied heavy taxes.
The people were difficult to govern because the rulers had harsh decrees.
The people did not fear death because the rulers lived extravagant lives.
Those who live a simple life are wiser than those who live a luxury life.
道德经•第七十六章
Dào dé jīng • dì qīshíliù zhāng
人之生也柔弱,
其死也坚强。
草木之生也柔脆,
其死也枯槁。
故坚强者死之徒,
柔弱者生之徒。
是以兵强则灭,
木强则折。
坚强处下,
柔弱处上。
Dao De Jing: Verse 76
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
天之道,其犹张弓欤?
高者抑之,下者举之,
有馀者损之,不足者补之。
天之道,损有馀而补不足。
人之道,则不然,损不足以奉有馀。
孰能有馀以奉天下?唯有道者。
是以圣人为而不恃,
功成而不处,其不欲见贤。
Dao De Jing: Verse 77
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
天下莫柔弱于水,
而攻坚强者莫之能胜,
以其无以易之。
弱之胜强,柔之胜刚,
天下莫不知,莫能行。
是以圣人云:
“受国之垢,是谓社稷主;
受国不祥,是为天下王。”
正言若反。
Dao De Jing: Verse 78
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
和大怨,必有馀怨。
报怨以德,安可以为善?
是以圣人执左契,而不责于人。
有德司契,无德司彻。
天道无亲,常与善人。
小国寡民,
使有什伯之器而不用;
使民重死而不远徙。
虽有舟舆,无所乘之;
虽有甲兵,无所陈之;
使民复结绳而用之。
至治之极,
甘其食,美其服,
安其居,乐其俗。
邻国相望,鸡犬之声相闻,
民至老死,不相往来。
Dao De Jing: Verse 80
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
信言不美,美言不信。
善者不辩,辩者不善。
知者不博,博者不知。
圣人不积,
既以为人己愈有,
既以与人己愈多。
天之道,利而不害。
圣人之道,为而不争。
Dao De Jing: Verse 81
Laozi (c.571‒471 BCE)
Translated by Donia Zhang, 2022
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