道德经-中国哲学家老子

《道德经》是古代中国哲学家老子所著，是道家思想的经典之一。它探讨了道、德以及宇宙的本质和人类生活的原则。以下是《道德经》的详细解读及其英文翻译：

第一章：道可道，非常道

原文： 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。

翻译： 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 origin of Heaven and Earth; the named is the mother of all things. Therefore, free from desire, you can see the mystery; full of desire, you can see the manifestations. These two spring from the same source but differ in name; this appears as darkness. Darkness within darkness, the gate to all mysteries.

详细解读： 这一章讲述了“道”的不可言说性和“名”的相对性。“道”是宇宙的根本规律，它是超越语言和定义的。无名的“道”是天地的起源，而有名的“道”则是万物的母亲。通过无欲的状态，我们可以体会到“道”的奥秘；而在有欲的状态下，我们只能看到“道”的表象。两者虽然同源，但却有不同的名称和表现。它们共同构成了一个深邃的玄妙之门。

第二章：天下皆知美之为美

原文： 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。

翻译： When the world knows beauty as beauty, ugliness arises; when it knows good as good, evil arises. Thus, being and non-being produce each other; difficult and easy complete each other; long and short contrast each other; high and low rest upon each other; voice and sound harmonize each other; front and back follow each other. Therefore, the sage manages affairs without action and spreads teaching without words. All things arise, and he does not turn away from them. He gives them life but does not possess them. He acts but does not rely on his own ability. He accomplishes his task but does not claim credit. Because he does not claim credit, his merit never deserts him.

详细解读： 这一章讲述了相对的概念，如美与丑、善与恶的相互依存关系。宇宙中的事物都是相对存在的，相互依赖、相互对立、相互转化。圣人因而采取无为的态度，顺应自然，不主动干预，而是以不言之教示人。在圣人的治理下，万物自然生长，他不占有，不依赖自身能力，不居功。这种无私的态度使他的功绩永远长存。

第三章：不尚贤，使民不争

原文： 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。

翻译： Do not exalt the worthy, so the people will not compete. Do not value rare treasures, so the people will not steal. Do not display objects of desire, so the people’s hearts will not be disturbed. Therefore, the sage governs by emptying their minds and filling their bellies, weakening their ambition and strengthening their bones. He always causes the people to be without knowledge and without desire, and those with knowledge do not dare to act. Practice non-action, and nothing will be left undone.

详细解读： 这一章讲述了治国之道，提出不鼓励贤能、不炫耀稀罕之物、不展示诱惑物品，以避免人们产生竞争、偷盗和欲望。圣人的治理方法是通过减弱人们的欲望和知识，增强他们的体魄，使人们保持朴素和满足。通过无为而治，国家自然会达到无不治的境界。

第四章：道冲而用之

原文： 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。

翻译： The Tao is an empty vessel; it is used but never filled. It is the deep source of all things. It blunts sharp edges, unties knots, softens the glare, and merges with dust. It is hidden but ever-present. I do not know whose child it is. It seems to be the ancestor of the Emperor.

详细解读： 这一章描述了“道”的无穷无尽和无形无象。道如同一个空的容器，无论如何使用都不会耗尽。它是万物的根源，能够消除尖锐，解开纷乱，柔和光辉，融入尘土。虽然道看似隐匿，但它始终存在。它的起源不可知，仿佛是天地的祖先。

第五章：天地不仁，以万物为刍狗

原文： 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。

翻译： Heaven and Earth are impartial; they regard all things as straw dogs. The sage is impartial; he regards all people as straw dogs. Is not the space between Heaven and Earth like a bellows? It is empty but inexhaustible; the more it moves, the more it produces. Too many words lead to exhaustion. It is better to keep to the center.

详细解读： 这一章讲述了天地和圣人的无私与无情。天地对万物一视同仁，不偏不倚，视之如草芥；圣人对百姓也是如此，保持公正无私。天地之间的空间如同风箱，虽然空虚但能生生不息，越是运动越能产生更多的东西。过多的言语会导致疲惫，不如保持中庸之道。

第六章：谷神不死，是谓玄牝

原文： 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。

翻译： The valley spirit never dies; it is called the mysterious female. The gateway of the mysterious female is the root of Heaven and Earth. It is continuous, seemingly always present. Use it, and it will never be exhausted.

详细解读： 这一章描述了“谷神”和“玄牝”这两个象征生命和创造力的概念。谷神象征着大自然永恒的生命力，它被称为玄妙的女性。玄牝之门是天地的根源，意味着创造和生长的无限潜力。它是绵延不绝的，似乎永远存在，使用它也不会耗尽。

第七章：天长地久

原文： 天长地久。天地所以能长且久者，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。非以其无私耶？故能成其私。

翻译： Heaven and Earth last forever. The reason why Heaven and Earth can endure and last long is because they do not live for themselves; hence, they can live long. Therefore, the sage puts himself last and finds himself in the lead. He is detached from himself and finds himself preserved. Is it not because he is selfless that he can achieve his self-interest?

详细解读： 这一章讲述了天地和圣人的无私。天地能够长久存在是因为它们不为自己而活，因此能够永恒。圣人把自己放在最后，却反而处于领导地位；他超越了自我，反而能够保全自己。正是因为他的无私，他才能够实现自己的利益。

第八章：上善若水

原文： 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，正善治，事善能，动善时。夫唯不争，故无尤。

翻译： The highest good is like water. Water benefits all things without competing. It stays in lowly places that others disdain. Therefore, it is close to the Tao. In dwelling, be close to the land. In meditation, go deep in the heart. In dealing with others, be gentle and kind. In speech, be true. In ruling, be just. In business, be competent. In action, be timely. Because it does not compete, it is beyond reproach.

详细解读： 这一章讲述了水的美德和它与“道”的接近。最高的善如同水，滋养万物而不与之争，它处于众人厌弃的低处，因此接近“道”。在人居住时，要选择良好的环境；在冥想时，要深入内心；在待人接物时，要温和仁爱；在言语上，要真实可信；在治理时，要公正；在处理事务时，要有能力；在行动时，要把握时机。正因为不争，所以无怨无尤。

第九章：持而盈之，不如其已

原文： 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。

翻译： Holding a cup and overfilling it is not as good as stopping in time. Pounding a blade and sharpening it cannot keep it sharp for long. When gold and jade fill the hall, no one can protect them. Wealth and pride bequeath ruin. When the work is done, retire. This is the way of Heaven.

详细解读： 这一章讲述了适可而止和谦退的重要性。持而盈之，不如适时止步；过度锐利，难以持久。金玉满堂，难以守护；富贵骄奢，自招祸患。功成身退，是符合天道的行为。

第十章：载营魄抱一

原文： 载营魄抱一，能无离乎？专气致柔，能如婴儿乎？涤除玄览，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。

翻译： Carrying body and soul and embracing the One, can you avoid separation? Focusing your energy and reaching softness, can you be like a newborn? Cleaning the dark mirror, can you leave no blemish? Loving the people and governing the state, can you do it without action? Opening and closing the gates of Heaven, can you be like a female? Understanding and reaching everywhere, can you be without knowledge? Giving birth and nourishing, giving birth without possessing, acting without relying on one’s own ability, leading without ruling, this is called mysterious virtue.

详细解读： 这一章探讨了合一、柔和、无为等理念。保持身体和灵魂的统一，能否避免分离？专注于气并达到柔和，能否像婴儿一样？清洗心灵的镜子，能否没有瑕疵？爱护人民并治理国家，能否无为而治？开启和关闭天门，能否像雌性一样顺从？理解并通达四方，能否不依赖知识？生养万物，却不占有；行事却不依赖自己的能力；领导却不控制，这就是玄妙的德行。

第十一章：三十辐，共一毂

原文： 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。

翻译： Thirty spokes share one hub; it is the center hole that makes it useful. Shape clay into a vessel; it is the space within that makes it useful. Cut doors and windows for a room; it is the holes which make it useful. Therefore, profit comes from what is there; usefulness from what is not there.

详细解读： 这一章讲述了“无”的重要性。三十根辐条汇集在一个车毂上，正是中间的空洞使车子有了用途。用黏土制成器皿，正是里面的空间使它有用。开凿门窗，使室内有空洞，正是这些空洞使房间有了用途。因此，有形的事物带来便利，而无形的空间带来用途。

第十二章：五色令人目盲

原文： 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。

翻译： The five colors blind the eye; the five tones deafen the ear; the five flavors dull the taste. Racing and hunting madden the mind. Precious things lead one astray. Therefore, the sage is concerned with the belly and not the eyes. He prefers what is within to what is without.

详细解读： 这一章讲述了感官刺激对人的负面影响。五彩斑斓的颜色使人眼花缭乱；五种音调使人耳聋；五味杂陈使人口味失调。追逐和狩猎使人心烦意乱；珍贵的事物使人迷失。因此，圣人注重内在的满足，而不追求外在的享乐。他选择内在的宁静而非外在的诱惑。

第十三章：宠辱若惊

原文： 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。

翻译： Favor and disgrace seem alarming; honor and great distress are like the body. What does it mean to say favor and disgrace are alarming? Favor lifts one up; when it is given, one is anxious, and when it is taken away, one is distressed. This is the meaning of favor and disgrace are alarming. What does it mean to say honor and great distress are like the body? The reason I have great distress is that I have a body. If I had no body, what distress would I have? Therefore, he who values the world as his body can be entrusted with the world. He who loves the world as his body can be entrusted with the world.

详细解读： 这一章探讨了荣辱和大患对人的影响。宠辱让人心惊，荣誉和大患与身体相连。宠辱若惊，是因为宠爱让人低下，得到宠爱时惊喜，失去宠爱时惊恐。贵大患若身，是因为有身体存在，所以才会有大患。如果没有身体，还有什么患难呢？因此，珍惜自己的身体如同珍惜天下的人，才可以被托付天下；爱护自己的身体如同爱护天下的人，才可以被托付天下。

第十四章：视之不见，名曰夷

原文： 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，故混而为一。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，是谓惚恍。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。

翻译： Look at it, it cannot be seen; it is called indistinct. Listen to it, it cannot be heard; it is called rarefied. Grasp it, it cannot be held; it is called subtle. These three cannot be fully fathomed; therefore, they merge into one. Its upper part is not bright; its lower part is not dark. It is endless and cannot be named. It returns to nothingness. This is called the form of the formless, the image of the imageless. This is called the elusive and evasive. Meet it and you do not see its face. Follow it and you do not see its back. Hold on to the ancient Tao to manage present realities. Knowing the ancient beginning is the essence of Tao.

详细解读： 这一章描述了“道”的不可捉摸和无形无象。看不见它，称之为“夷”；听不见它，称之为“希”；触摸不到它，称之为“微”。这三者无法完全理解，因此合而为一。它的上部不明亮，下部不昏暗，绵延不绝，无法命名，最终归于无物。这被称为无形的形状，无象的形象，难以捕捉和捉摸。面对它，看不到其首；跟随它，看不到其尾。执古之道，可以应对当今的现实。了解古时的起源，是理解“道”的关键。

第十五章：古之善为士者

原文： 古之善为士者，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；俨兮其若客；涣兮若冰之将释；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。

翻译： The ancient masters were profound and subtle. Their wisdom was unfathomable. Because it was unfathomable, all we can describe is their appearance: Cautious, as if crossing a winter stream; alert, like one aware of danger on all sides; courteous, like a guest; yielding, like melting ice; simple, like uncarved wood; open, like a valley; and mixing freely, like murky water. Who can be still and gradually become clear? Who can remain calm and gradually come to life? Those who hold fast to the Tao do not desire fullness. Because they do not desire fullness, they can be like a hidden sprout and endure.

详细解读： 这一章描述了古代圣人的特质。古代的圣人深奥而玄妙，他们的智慧难以理解。由于无法理解，我们只能描述他们的外在表现：谨慎如同涉冬川，警觉如同畏四邻，恭敬如同宾客，柔和如同将释的冰，质朴如同未雕琢的木材，宽广如同山谷，混合如同浑浊的水。谁能使浑浊的水静下来逐渐变清？谁能在安静中逐渐产生生机？坚持“道”的人不追求圆满。正因为不追求圆满，他们可以如同隐藏的嫩芽，逐渐成长和持续。

第十六章：致虚极，守静笃

原文： 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，公乃王，王乃天，天乃道，道乃久，没身不殆。

翻译： Attain utmost emptiness, maintain steadfast quietness. All things rise together, and I watch their return. All things flourish, but each returns to its root. Returning to the root is called quietude. Quietude is called returning to life. Returning to life is called constancy. Knowing constancy is called enlightenment. Not knowing constancy leads to disaster. Knowing constancy, one can be tolerant. Being tolerant, one can be impartial. Being impartial, one can be sovereign. Being sovereign, one can be celestial. Being celestial, one can be in harmony with the Tao. Being in harmony with the Tao is eternal. Though the body dies, the Tao will never pass away.

详细解读： 这一章讲述了静与动的关系及其意义。达到极致的虚静，保持坚定的宁静。万物一起兴起，我观察它们的回归。万物繁茂，但都各自归根。归根叫做静，静叫做复命。复命叫做常，知常叫做明。不知常，则会妄作，招致凶险。知常，能够容纳一切；容纳一切，则能公正无私；公正无私，则能统治；统治，则能合天；合天，则能与“道”一致。与“道”一致，则能长久。身体虽死，“道”将永存。

第十七章：太上，下知有之

原文： 太上，下知有之；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。”

翻译： The best rulers are those whose existence is barely known by the people. Next come those whom the people love and praise. Next come those whom the people fear. And the worst are those whom the people despise. When the ruler lacks trust, the people lack trust in him. The sage is careful with his words. When his task is accomplished and things have been completed, all the people say, “We did it ourselves.”

详细解读： 这一章讲述了治理的不同层次。最好的统治者，人民几乎不知道他的存在；其次是人民亲近并赞誉的统治者；再其次是人民畏惧的统治者；最差的是人民鄙视的统治者。当统治者缺乏信任时，人民也会缺乏信任。圣人谨慎言辞。当任务完成，事情办妥，人民都会说：“这是我们自己做的。”

第十八章：大道废，有仁义

原文： 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。

翻译： When the great Tao is abandoned, benevolence and righteousness appear. When wisdom and intelligence arise, great hypocrisy follows. When there is discord in the family, filial piety and parental love arise. When the nation is in chaos, loyal ministers appear.

详细解读： 这一章揭示了社会道德的衰退。大道被废弃时，仁义才出现；智慧和聪明显现时，大伪随之而来；家庭不和时，孝慈才被提倡；国家混乱时，忠臣才出现。这表明当社会偏离自然之道时，才需要这些人为的美德。

第十九章：绝圣弃智

原文： 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。

翻译： Abandon sageliness and discard wisdom; the people will benefit a hundredfold. Abandon benevolence and discard righteousness; the people will return to filial piety and parental love. Abandon cleverness and discard profit; there will be no thieves or robbers. These three are superficial and not enough. Therefore, let there be something to rely on: see the plainness and embrace the simplicity, reduce selfishness, and have few desires. Abandon learning, and you will be without worries.

详细解读： 这一章讲述了返回本真之道。绝弃圣人之智，百姓会获益百倍；绝弃仁义，百姓会恢复孝慈；绝弃巧利，盗贼将不复存在。这三者是表面的，不足以解决根本问题。因此，应提倡：见素抱朴，减少私欲，简化欲望。绝弃学问，将无忧虑。

第二十章：唯之与阿

原文： 唯之与阿，相去几何？美之与恶，相去何若？人之所畏，不可不畏。荒兮其未央哉！众人熙熙，如享太牢，如春登台。我独泊兮，其未兆；如婴儿之未孩；儡儡兮，如无所归。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。

翻译： Agreement and flattery, how little do they differ! Good and evil, how much do they differ! What people fear, one cannot but fear. Yet, oh, how confused and indistinct it is! All men are joyful, as if they were at a great feast, or as if they were climbing a spring terrace. I alone am quiet and seem to have not yet received my sign. I am like a newborn baby who has not yet smiled. I am listless, as if I have no home to go to. All others have more than enough, while I alone seem to be in want. I have the heart of a fool, so ignorant am I. Ordinary men are bright; I alone am dull. Ordinary men are sharp; I alone am confused. I drift about like one who has no home. I am different from ordinary men. I nurse at the breast of the mother.

详细解读： 这一章讲述了独立于世俗之外的状态。赞同与阿谀，有多大的差别？美与恶，又有多大的差别？人们所惧怕的，不能不惧怕。然而，世界是如此的混乱模糊。众人欢乐，像在盛宴中，或在春日登高。我独自平静，像未显露的征兆；如同未笑的婴儿；飘荡，如同无归之所。众人皆有盈余，而我独似匮乏。我有愚人的心，像个无知者。世人光明，我独昏暗；世人清晰，我独模糊。我漂泊如无所归。我与众人不同，我珍贵的是母亲的哺育。

第二十一章：孔德之容

原文： 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。自古及今，其名不去，以阅众甫。吾何以知众甫之然哉？以此。

翻译： The appearance of great virtue follows only the Tao. The Tao, as a thing, is indistinct and shadowy. Shadowy and indistinct, yet within it is an image. Indistinct and shadowy, yet within it is a substance. Dim and dark, yet within it is an essence. This essence is very real, and within it is trust. From ancient times to the present, its name has never been forgotten. It shows how all things came to be. How do I know the ways of all things at the beginning? By this.

详细解读： 这一章讲述了“道”及其特性。伟大德行的表现，唯有遵循“道”。“道”作为一种存在，是模糊和虚无的。模糊虚无中，有其形象；模糊虚无中，有其物质；深邃黑暗中，有其精华。这精华非常真实，其内含有信实。从古至今，其名不曾消失。它展示了万物的生成。我如何知道万物的起源？因为“道”。

第二十二章：曲则全

原文： 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。

翻译： Bend and you will be whole; curl and you will be straight; hollow out and you will be filled; exhaust and you will be renewed; have little and you will gain; have much and you will be confused. Therefore the sage embraces the one and becomes a model for the world. He does not display himself, and therefore he shines. He does not assert himself, and therefore he is distinguished. He does not boast of himself, and therefore he is credited. He does not brag of himself, and therefore he endures. Because he does not contend, no one in the world can contend against him. The ancient saying “Bend and you will remain whole” is not empty words. Truly, you will return whole.

详细解读： 这一章讲述了柔弱胜刚强的道理。弯曲则得以保全；屈枉则得以伸直；低洼则得以盈满；破旧则得以更新；少取则得以获益；多取则迷惑。因此，圣人抱守一以作为天下的典范。不自我显露，所以明亮；不自以为是，所以彰显；不自我夸耀，所以有功绩；不自我矜持，所以能长久。正因为不争，所以天下没有人能与之争。古人所谓“曲则全”，岂是虚言？的确是全而归之。

第二十三章：希言自然

原文： 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。

翻译： Few words are natural. Therefore a violent wind does not last for a whole morning, nor does a sudden rain last for the whole day. Who does this? Heaven and Earth. If Heaven and Earth cannot make it last, how much less can man? Therefore, he who follows the Tao is one with the Tao. He who follows virtue is one with virtue. He who loses the way is one with loss. When you are one with the Tao, the Tao welcomes you. When you are one with virtue, virtue welcomes you. When you are one with loss, loss welcomes you. When you do not trust people, people will become untrustworthy.

详细解读： 这一章讲述了自然和道的关系。少言寡语是自然的表现。因此，狂风不会持续一整天，暴雨不会持续一整天。是谁让它们这样？是天地。天地尚且不能长久，更何况人呢？因此，遵循“道”的人，与“道”合一；遵循德行的人，与德行合一；迷失的人，与迷失合一。与“道”合一时，“道”会欢迎你；与德合一时，德会欢迎你；与失合一时，失会欢迎你。不信任别人，别人就会变得不可信。

第二十四章：企者不立

原文： 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，曰余食赘形。物或恶之，故有道者不处。

翻译： He who stands on tiptoe does not stand firm. He who strides cannot maintain the pace. He who displays himself does not shine. He who asserts his own view is not distinguished. He who boasts does not accomplish. He who brags does not endure. From the standpoint of the Tao, these are “extra food” and “useless actions.” They are sometimes loathed by others. Therefore, those who follow the Tao do not engage in them.

详细解读： 这一章讲述了自大自负的弊端。踮起脚尖站立的人，不能站稳；跨大步走路的人，不能长久。自我表现的人，不会显得明亮；自以为是的人，不会显得彰显；自我夸耀的人，难以取得功绩；自我炫耀的人，难以长久。从“道”的角度看，这些都是“多余的食物”和“无用的行为”，有时会被他人厌恶。因此，遵循“道”的人不会从事这些行为。

第二十五章：有物混成

原文： 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。

翻译： There was something undifferentiated and yet complete, which existed before Heaven and Earth. Silent, formless, it stands alone and does not change. It revolves and does not tire. It can be considered the mother of Heaven and Earth. I do not know its name; I call it the Tao. If forced to give it a name, I would call it Great. Great means going far; going far means returning. Therefore, the Tao is great; Heaven is great; Earth is great; and Man is great. Within the universe, there are four great things, and Man is one of them. Man follows the Earth; Earth follows Heaven; Heaven follows the Tao; the Tao follows what is natural.

详细解读： 这一章描述了“道”的伟大和自然。存在一种未曾分化却完整的东西，它在天地之前就存在。寂静无形，独立而不改变，循环而不疲倦。可以被认为是天地的母亲。我不知道它的名字，勉强称之为“道”，勉强给它起个名字叫“大”。大意味着远行，远行意味着返回。因此，“道”是大的；天是大的；地是大的；人也是大的。宇宙中有四大，而人居其一。人法地，地法天，天法道，道法自然。

第二十六章：重为轻根

原文： 重为轻根，静为躁君。是以圣人终日行不离辎重。虽有荣观，燕处超然。奈何万乘之主，而以身轻天下？轻则失本，躁则失君。

翻译： The heavy is the root of the light. Tranquility is the master of agitation. Therefore the sage travels all day without leaving the baggage. Though there are splendid sights, he remains calm and unattached. How can the lord of ten thousand chariots take lightly his own body in the empire? If he does, he will lose the foundation; if he is agitated, he will lose control.

详细解读： 这一章讲述了重量和宁静的重要性。重是轻的根本，静是躁的主宰。因此，圣人终日行走而不离辎重。虽然有荣华的景象，他仍然保持平静和超然。一个拥有万乘战车的君主，怎能轻视自己的身体？若轻视，就会失去根本；若躁动，就会失去主宰。

第二十七章：善行无辙迹

原文： 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，善人之师；不善人，不善人之资。不贵其师，不爱其资，虽智大迷。是谓要妙。

翻译： A good traveler leaves no tracks; a good speaker leaves no flaws; a good reckoner needs no tally sticks; a good closer needs no bolts yet cannot be opened; a good binder needs no ropes yet cannot be untied. Therefore the sage is always good at saving people, and so no one is rejected. He is always good at saving things, and so nothing is wasted. This is called following the light. Therefore, the good person is the teacher of the bad person, and the bad person is the resource of the good person. Not valuing the teacher or loving the resource, although knowledgeable, they are greatly confused. This is called the essential subtlety.

详细解读： 这一章讲述了善行和智慧的特质。善于行走的人不留下痕迹；善于言辞的人无可指责；善于计算的人不需要筹策；善于关闭的人不用关楗而无法开启；善于捆绑的人不用绳索而无法解开。因此，圣人总是善于救助人，所以没有被抛弃的人；总是善于救助物，所以没有被抛弃的物。这被称为“袭明”。因此，善人是恶人的老师；恶人是善人的资源。不尊重其师，不爱护其资，虽然聪明，也会大迷。这被称为“要妙”。

第二十八章：知其雄，守其雌

原文： 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。

翻译： Know the masculine, but keep to the feminine, and be the stream of the world. Being the stream of the world, the constant virtue will not depart. One returns to the state of the infant. Know the white, but keep to the black, and be a model for the world. Being a model for the world, the constant virtue will not falter. One returns to the infinite. Know honor, but keep to disgrace, and be the valley of the world. Being the valley of the world, the constant virtue will be sufficient. One returns to the uncarved block. When the uncarved block is split, it becomes useful tools. When the sage uses them, they become leaders. Therefore, the great carving does not cut.

详细解读： 这一章讲述了柔弱与谦逊的智慧。知道雄强，但保持雌柔，成为天下的溪流。成为天下的溪流，常德不离，回归到婴儿状态。知道洁白，但保持黑暗，成为天下的榜样。成为天下的榜样，常德不忒，回归到无极。知道荣誉，但保持耻辱，成为天下的山谷。成为天下的山谷，常德充足，回归到质朴。质朴分散成器具，圣人使用它们，使之成为官长。因此，大的制裁不会伤害。

第二十九章：将欲取天下

原文： 将欲取天下而为之，吾见其不得已。天下神器，不可为也。为者败之，执者失之。故物或行或随；或嘘或吹；或强或赢；或载或隳。是以圣人去甚，去奢，去泰。

翻译： Those who wish to take the world and act upon it, I see that they cannot succeed. The world is a sacred vessel that cannot be acted upon. Those who act on it destroy it. Those who seize it lose it. Therefore, some lead and some follow; some are warm and some blow cold; some are strong and some are weak; some are full and some are hungry. Therefore, the sage avoids extremes, excess, and complacency.

详细解读： 这一章讲述了治理天下的道理。那些想要掌控天下并采取行动的人，我看到他们不能成功。天下是神圣的器物，不能被人为地操纵。那些对其采取行动的，会破坏它；那些试图掌握它的，会失去它。因此，有些人引领，有些人跟随；有些人温暖，有些人冷漠；有些人强壮，有些人虚弱；有些人富足，有些人饥饿。因此，圣人避免极端、奢侈和自满。

第三十章：以道佐人主

原文： 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。善有果而已，不敢以取强焉。果而勿骄，果而勿矜，果而勿伐，果而不得已。果而勿强。物壮则老，是谓不道，不道早已。

翻译： He who assists a ruler with the Tao does not dominate the world with force. Such things are prone to return. Where armies camp, thorns and briars grow. Great wars are followed by famines. The good person accomplishes his purpose and then stops. He dares not rely on force. Accomplishes without boasting. Accomplishes without show. Accomplishes without arrogance. Accomplishes without gaining force. Accomplishes without violence. Things that flourish strongly grow old. This is called contrary to the Tao. That which is contrary to the Tao soon ends.

详细解读： 这一章讲述了以“道”辅佐君主的智慧。以“道”辅佐君主的人，不会以武力强迫天下。武力容易引发反作用。军队驻扎的地方，荆棘丛生。大战之后，必有凶年。善良的人完成目的后就停止，不敢依赖武力。完成而不自夸，完成而不张扬，完成而不傲慢，完成而不依靠武力，完成而不施加暴力。繁盛的事物会变老，这被称为不道，不道则早已终结。