老子【道德經】

[INDENT]一　　章　﹝道，可道，非恆道﹞
二　　章　﹝天下皆知美之為美﹞
三　　章　﹝不尚賢﹞
四　　章　﹝道衝，而用之或不盈﹞
五　　章　﹝天地不仁﹞
六　　章　﹝穀神不死﹞
七　　章　〔天長地久]
八　　章　﹝上善若水﹞
九　　章　〔持而盈之〕
十　　章　﹝載營魄抱一﹞
十一　章　﹝三十輻共一轂﹞
十二　章　﹝五色令人目盲﹞
十三　章　﹝寵辱若驚﹞
十四　章　﹝視之不見﹞
十五　章　﹝古之善為道者﹞
十六　章　﹝致虛極﹞
十七　章　﹝太上，不知有之﹞
十八　章　﹝大道廢，有仁義﹞
十九　章　〔絕聖棄智] 二十 章　﹝唯之與阿，相去幾何﹞
二十一章　﹝孔德之容﹞
二十二章　﹝曲則全﹞
二十三章　﹝希言自然﹞
二十四章　﹝企者不立﹞
二十五章　﹝有物混成﹞
二十六章　﹝重為輕根﹞
二十七章　﹝善行，無轍跡﹞二十八章　﹝知其雄﹞
二十九章　﹝將欲取天下而為之﹞
三十　章　﹝以道佐人主者﹞
三十一章　﹝夫兵者，不祥之器﹞﹝古之善為道者﹞
三十二章　﹝道常無名﹞
三十三章　﹝知人者智﹞
三十四章　﹝大道泛兮﹞
三十五章　﹝執大象﹞
三十六章　﹝將欲歙之﹞
三十七章　﹝道恆無名，侯王若能守之﹞
三十八章　﹝上德不德﹞
三十九章　﹝昔之得一者﹞
四十　章　﹝反者道之動﹞
四十一章　﹝上士聞道﹞
四十二章　﹝道生一﹞
四十三章　﹝天下之至柔﹞
四十四章　﹝名與身孰親﹞
四十五章　﹝大成若缺﹞
四十六章　﹝天下有道﹞
四十七章　﹝不出戶，知天下﹞
四十八章　﹝為學日益﹞
四十九章　﹝聖人常無心﹞
五十　章　﹝出生入死﹞
五十一章　﹝道生之﹞
五十二章　﹝天下有始﹞
五十三章　﹝使我介然有知﹞
五十四章　﹝善建者不拔﹞
五十五章　﹝含「德」之厚﹞
五十六章　﹝知者不言﹞
五十七章　﹝以正治國﹞
五十八章　﹝其政悶悶﹞
五十九章　﹝治人事天﹞
六十　章　﹝治大國，若烹小鮮﹞
六十一章　﹝大國者下流﹞
六十二章　﹝道者萬物之奧﹞
六十三章　﹝為無為﹞
六十四章　﹝其安易持﹞
六十五章　﹝古之善為道者﹞
六十六章　﹝江海所以能為百穀王者﹞
六十七章　﹝天下皆謂我道大﹞
六十八章　﹝善為士者，不武﹞
六十九章　﹝用兵有言﹞
七十　章　﹝吾言甚易知﹞
七十一章　﹝知不知﹞
七十二章　﹝民不畏威﹞
七十三章　﹝勇於敢則殺﹞
七十四章　﹝民不畏死﹞
七十五章　﹝民之飢﹞
七十六章　﹝人之生也柔弱﹞
七十七章　﹝天之道﹞
七十八章　﹝天下莫柔弱於水﹞
七十九章　﹝和大怨﹞
八十　章　﹝小邦寡民﹞
八十一章　﹝信言不美﹞[/INDENT]

Stanford Encyclopedia of Philosophy

[B][SIZE="3"]Laozi[/SIZE][/B]

Confucianism, Daoism (Taoism), and Buddhism form the three main pillars of Chinese thought, keeping in mind that they are not monolithic but multifaceted traditions with complex internal divisions. Laozi (Lao-tzu, in 「Wade-Giles」 romanization) flourished during the sixth century B.C.E. and was the 「founder」 of Daoism, according to Chinese tradition. According to some modern scholars, however, Laozi is entirely legendary; there was never an historical Laozi. Daoism appears as a school of philosophy (daojia) as well as a religious tradition (daojiao); in the latter, Laozi is revered as a supreme deity. The name 「Laozi」 is best taken to mean 「Old (lao) Master (zi),」 and Laozi the ancient philosopher is said to have written a short book, which has come to be called simply the Laozi. When the Laozi was recognized as a 「classic」 (jing) -- that is, a work of such profound insight as to merit canonical status -- it acquired a more exalted and hermeneutically instructive title, the Daodejing (Tao-te ching), commonly translated as the 「Classic of the Way and Virtue.」 Its influence on Chinese culture is pervasive, and it reaches beyond China. Next to the Bible, the Daodejing is the most translated work in world literature. It is concerned with the 「Way」 or Dao and how it finds expression in 「virtue」 (de), especially through what the text calls 「naturalness」 (ziran) and 「nonaction」 (wuwei). These concepts, however, are open to interpretation. While some see them as proof that the Laozi is a deeply 「mystical」 work, others emphasize their contribution to ethics and/or political philosophy. Interpreting the Laozi demands careful hermeneutic reconstruction, which requires both analytic rigor and an informed historical imagination.

[LIST]

The Laozi Story

Date and Authorship of the Laozi

Textual Traditions

Commentaries

Approaches to the Laozi

Bibliography

Other Internet Resources

Related Entries
[/LIST]

[B][COLOR="DarkOrange"]click here to read the full text.[/COLOR][/B]

[COLOR="Sienna"][SIZE="3"][B]and here i have another translation of Lao Tse's [I]Tao de Ching[/I], by Derek Lin, which i think is better. click here to access the source text.


you can find more English translations for the [I]Book[/I] at this pointer: Taoism Information Page.


enjoy![/B][/SIZE][/FONT][/COLOR]

八十一章

信言不美，美言不信。善者不辯，辯者不善。知者不博，博者不知。聖人不 積，既以為人己愈有，既以與人己愈多。天之道，利而不害；聖人之道，為而不 爭。
《今譯》
真實的言詞不華美，華美的言詞不真實。
行為良善的人不巧辯，巧辯的人不良善。
真正了解的人不廣博，廣博的人不能深入了解。
「聖人」不私自積藏，他盡量

八十章

小邦寡民。使有什伯之器而不用；使民重死而不遠徙。雖有舟輿，無所乘之 ；雖有甲兵，無所陳之。使民複結繩而用之。甘其食，美其服，安其居，樂其俗 。鄰邦相望，雞犬之聲相聞，民至老死，不相往來。
今譯》
國土狹小人民稀少。
即使有各種器具，

七十九章

和大怨，必有餘怨，安可以為善？是以聖人執左契而不責於人。有德司契， 無德司徹。天道無親，恆與善人。

Chapter 79
Failure is an opportunity.
If you blame someone else,
there is no end to the blame.

Therefore the Master
fulfills her own obligations
and corrects her own mistakes.
She does what she needs to do
and demands nothing of others.

七十八章

天下莫柔弱於水，而攻堅強者莫之能勝，以其無以易之。弱之勝強，柔之勝 剛，天下莫不知，莫能行。是以聖人云：「受國之垢，是謂社稷主；受國不祥， 是為天下王。」正言若反。

Chapter 78: Accept Responsibility
Nothing in the world
is as soft and yielding as water.
Yet for dissolving the hard and inflexible,
nothing can surpass it.

The soft overcomes the hard;
the gentle overcomes the rigid.
Everyone knows this is true,
but few can put it into practice.

The sage says:
"Who accepts responsibility for his people rules the country;
Who accepts responsibility for the World rules the World",
But his words are not understood.

七十七章

天之道，其猶張弓歟？高者抑之，下者舉之，有餘者損之，不足者補之。天 之道，損有餘而補不足。人之道，則不然：損不足以奉有餘。孰能有餘以奉天下 ？唯有道者。是以聖人為而不恃，功成而不居，其不欲見賢。

Chapter 77
As it acts in the world, the Tao
is like the bending of a bow.
The top is bent downward;
the bottom is bent up.
It adjusts excess and deficiency
so that there is perfect balance.
It takes from what is too much
and give to what isn't enough.

Those who try to control,
who use force to protect their power,
go against the direction of the Tao.
They take from those who don't have enough
and give to those who have far too much.

The Master can keep giving
because there is no end to her wealth.
She acts without expectation,
succeeds without taking credit,
and doesn't think that she is better
than anyone else.

七十六章

人之生也柔弱，其死也堅強。草木之生也柔脆，其死也枯槁。故堅強者死之 徒，柔弱者生之徒。是以兵強則滅，木強則折，強大居下，柔弱居上。

Chapter 76
Men are born soft and supple;
dead, they are stiff and hard.
Plats are born tender and pliant;
dead, they are brittle and dry.

Thus whoever is stiff and inflexible
is a disciple of death.
Whoever is soft and yielding
is a disciple of life.

The hard and stiff will be broken.
The soft and supple will prevail.

七十五章

民之飢，以其上食稅之多，是以飢。民之不治，以其上之有為，是以不治。 民之輕死，以其上求生之厚，是以輕死。夫唯無以生為者，是賢於貴生。

Chapter 75
When taxes are too high,
people go hungry.
When the government is too intrusive,
people lose their spirit.

Act for the people's benefit.
Trust them; leave them alone.

七十四章

民不畏死，奈何以死懼之？若使民常畏死，而為奇者，吾得執而殺之，孰敢 ？常有司殺者殺。夫代司殺者殺，是謂代大匠斫。夫代大匠斫者，希有不傷其手 矣。

Chapter 74
If you realize that all things change,
there is nothing you will try to hold on to.
If you aren't afraid of dying,
there is nothing you can't achieve.

Trying to control the future
is like trying to take the master carpenter's place.
When you handle the master carpenter's tools,
chances are that you'll cut your hand.

七十三章

勇於敢，則殺，勇於不敢，則活。此兩者，或利或害。天之所惡，孰知其故 ？天之道，不爭而善勝，不言而善應，不召而自來，姍然而善謀。天網恢恢，疏。而不失。

Chapter 73
The Tao is always at ease.
It overcomes without competing,
answers without speaking a word,
arrives without being summoned,
accomplishes without a plan.

Its net covers the whole universe.
And though its meshes are wide,
it doesn't let a thing slip through.

七十二章

民不畏威，則大威至。無狎其所居，無厭其所生。夫唯不厭，是以不厭。是 以聖人自知不自見，自愛不自貴。故去彼取此。

Chapter 72
When they lose their sense of awe,
people turn to religion.
When they no longer trust themselves,
they begin to depend upon authority.

Therefore the Master steps back
so that people won't be confused.
He teaches without a teaching,
so that people will have nothing to learn.

七十一章

知不知，上，不知不知，病。聖人不病，以其病病，是以不病。

Chapter 71
"To know when one does not know is best.
To think one knows when one does not know is a dire disease.
Only he who recognizes this disease as a disease
Can cure himself of the disease."
The Sage's way of curing disease
Also consists in making people recognize their diseases as diseases and thus ceasing to be diseased.

七十章

吾言甚易知，甚易行。天下莫能知，莫能行。言有宗，事有君。夫唯無知， 是以不我知。知我者希，則我者貴。是以聖人被褐而懷玉。

Chapter 70
My teachings are easy to understand
and easy to put into practice.
Yet your intellect will never grasp them,
and if you try to practice them, you'll fail.

My teachings are older than the world.
How can you grasp their meaning?

If you want to know me,
look inside your heart.

六十九章

用兵有言：「吾不敢為主，而為客；不敢進寸，而退尺。」是謂行無 行，攘無臂，執無兵，乃無敵矣。禍莫大於輕敵，輕敵幾喪吾寶。故抗兵相若， 哀者勝矣。

Chapter 69
The generals have a saying:
"Rather than make the first move
it is better to wait and see.
Rather than advance an inch
it is better to retreat a yard."

This is called
going forward without advancing,
pushing back without using weapons.

There is no greater misfortune
than underestimating your enemy.
Underestimating your enemy
means thinking that he is evil.
Thus you destroy your three treasures
and become an enemy yourself.

When two great forces oppose each other,
the victory will go
to the one that knows how to yield.

六十八章

善為士者，不武。善戰者，不怒。善勝敵者，不與。善用人者，為之下。是 謂不爭之德，是謂用人之力，是謂配天，古之極。

Chapter 68
The best athlete
wants his opponent at his best.
The best general
enters the mind of his enemy.
The best businessman
serves the communal good.
The best leader
follows the will of the people.

All of the embody
the virtue of non-competition.
Not that they don't love to compete,
but they do it in the spirit of play.
In this they are like children
and in harmony with the Tao.

六十七章

天下皆謂我道大，似不肖。夫唯大，故似不肖。若肖，久矣其細也夫！我有 三寶，持而保之：一曰慈，二曰儉，三曰不敢為天下先。慈，故能勇；儉，故能 廣；不敢為天下先，故能成器長。今舍慈且勇，舍儉且廣，舍后且先，死矣。夫 慈，以戰則勝，以守則固。天將救之，以慈衛之。

Chapter 67
Every one under heaven says that our Way is greatly like folly. But it is just because it is great, that it seems like folly. As for things that do not seem like folly - well, there can be no question about their smallness!

Here are my three treasures. Guard and keep them!
The first is pity; the second, frugality; the third, refusal to be "foremost of all things."

For only he that pities is truly able to be brave;
Only he that is frugal is truly able to be profuse.
Only he that refuses to be foremost of all things
Is truly able to become chief of all Ministers.

At present your bravery is not based on pity, nor your profusion on frugality, nor your vanguard on your rear; and this is death. But pity cannot fight without conquering or guard without saving. Heaven arms with pity those whom it would not see destroyed.

六十六章

江海所以能為百穀王者，以其善下之，故能為百穀王。是以聖人慾上民，必 以言下之；欲先民，必以身後之。是以聖人居上而民不重，居前而民不害。是以 天下樂推而不厭。以其不爭，故天下莫能與之爭。

Chapter 66
All streams flow to the sea
because it is lower than they are.
Humility gives it its power.

If you want to govern the people,
you must place yourself below them.
If you want to lead the people,
you must learn how to follow them.

The Master is above the people,
and no one feels oppressed.
She goes ahead of the people,
and no one feels manipulated.
The whole world is grateful to her.
Because she competes with no one,
no one can compete with her.