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[toggle title=”Chapter 1 – Temporariness of names, functionality and origin of nothingness vs. beingness”]
道可道，非常道。名可名，非常名。
The Dao that can be spoken is not the enduring and unchanging Dao.
The name that can be named is not the enduring and unchanging name.
無名天地之始；有名萬物之母。
Nothingness, is the origin of heaven and earth;
Beingness, is the mother of all things.
故常無欲，以觀其妙；常有欲，以觀其徼。
Abide in nothingness, one see deep wisdom;
Abide in beingness, one see boundless creation.
此兩者，同出而異名，同謂之玄。
Both arise from same source but have different names, together they are called mystery.
玄之又玄，衆妙之門。
Lie in the deepest of mystery, is the gate to all wisdom and wonder.
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[toggle title=”Chapter 2 – Dualistic nature of worldly standards, vs. non-dual lifestyle of sage”]
天下皆知美之為美，斯惡已。
皆知善之為善，斯不善已。
Everyone know what is beauty, because of the concept of not-beauty;
Everyone know what is virtue, because of the concept of not-virtue;
故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。
Therefore, beingness and nothingess creates each other,
difficult and easy forms each other,
long and short calibrates each other,
high and low leans toward each other,
tone and sound harmonises each other,
front and back follows each other.
是以聖人處無為之事，行不言之教；
Therefore the sage manages affairs without the concept of doing anything,
and he educates other through his speechless living.
萬物作焉而不辭，生而不有。
為而不恃，功成而弗居。
夫唯弗居，是以不去。
All things do their works without slightest complaint,
they give born to others without claiming ownership.
they do things without telling others what they have done,
and they retire when their job is done.
Because of their retirement, their achievement is eternal.
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[toggle title=”Chapter 4 – Qualities, unknown qualities of the Dao”]
道沖而用之或不盈。
淵兮似萬物之宗。
The Dao is like a vessel; we use it and it has no limit.
It is deep, like the source of everything.
挫其銳，解其紛，和其光，同其塵。
It dulls sharpness, dissolves disputes, blends brightness, and is ordinary like dust.
湛兮似或存。
吾不知誰之子，象帝之先。
It can not be seen but appears to exist.
I do not know who give birth to it, it appears to exist before god.
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[toggle title=”Chapter 5 – Impartiality and endless capacity of the Dao”]
天地不仁，以萬物為芻狗；
聖人不仁，以百姓為芻狗。
Heaven and earth do not fixate on benevolent; they deal with all things as if they are grass dogs.
The sages do not fixate on benevolent; they deal with people as if they are grass dogs.
天地之間，其猶橐籥乎？
虛而不屈，動而愈出。
If we look at the space between heaven and earth, isn’t it like a musical wind chamber?
When emptied it is without limit, when moved it gives out limitlessly.
多言數窮，不如守中。
Excessive speechs exhaust ones reasons, it is better to stay centered.
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[toggle title=”Chapter 6 – quality of the Dao”]
谷神不死，是謂玄牝。
玄牝之門，是謂天地根。
綿綿若存，用之不勤。
The valley-like spirit does not die, it is the mysterious femininity.
The door of this mysterious femininity, is the root of heaven and earth.
It exist gently and steadily, we use it and it has no limit.
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[toggle title=”Chapter 7 – Heaven’s endless and Earth’s timeless”]
天長地久。天地所以能長且久者，以其不自生，故能長生。
是以聖人後其身而身先；外其身而身存。
非以其無私耶？故能成其私。
Heaven extends endlessly and earth stays timelessly.
The reason why heaven and earth are endless and timeless is because,
they do not create and live for themselves, and thus can live forever.
Therefore the sage puts his self last and found their Self comes first;
he treats his self as if it were foreign to him and found their Self continued.
Is it not because of them being selfless? Therefore they can fulfill their Self.
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[toggle title=”Chapter 8 – The Dao-like water”]
上善若水。水善利萬物而不爭，處衆人之所惡，故幾於道。
The highest virtue is like that of water.
Water benefits everything and does not fight, it positions itself at place everyone dislike,
and therefore is close to the Dao.
居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。
夫唯不爭，故無尤。
It is excellent at: positioning itself, rooting its mind, giving out benevolence,
maintaining its integrity, governing things, manifesting its abilities, and
moving at the appropriate time.
It does not fight with/for anything, and therefore draw no grudge.
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[toggle title=”Chapter 11 – Dualistic nature of beingness vs. nothingness”]
三十輻，共一轂，當其無，有車之用。
Thirty spokes, forms a wheel, together with the empty space within,
yields the functionality of a car.
埏埴以為器，當其無，有器之用。
Clay when fashioned into vessels, together with the empty space within,
yields the functionality of a vessel.
鑿戶牖以為室，當其無，有室之用。
Doors and windows when cut to form a room, together with the empty space within,
yields the functionality of a room.
故有之以為利，無之以為用。
Therefore, beingness and nothingness together offers functionality.
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[toggle title=”Chapter 14 – Formless and timeless nature of the Dao”]
視之不見，名曰夷；聽之不聞，名曰希；搏之不得，名曰微。
此三者不可致詰，故混而為一。
Look but could not see, is called ‘Yi’;
Listen but could not hear, is called ‘Xi’;
Grasp but could not get, is called ‘Wei’.
These three qualities alone could not provide an accurate description (of the Dao),
therefore we blend them together as one.
其上不皦，其下不昧。
繩繩不可名，復歸於無物。
Its upper part is not bright, its lower part is not obscure.
Ceaseless and cannot be named, it goes back to nothingness.
是謂無狀之狀，無物之象，是謂惚恍。
迎之不見其首，隨之不見其後。
This is the formless form, non-thing phenomenon, this is between seems and seem-not.
We meet it and do not see its front, we follow it and do not see its back.
執古之道，以御今之有。
能知古始，是謂道紀。
Align with this ancient way, to master today’s things.
At one with the origin since ancient, is the nature of the Dao.
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[toggle title=”Chapter 16 – Going back to emptiness and stillness”]
致虛極，守靜篤。萬物並作，吾以觀復。
Reach the end of emptiness, abide in the end of stillness.
Things manifest, i see coming and going.
夫物芸芸，各復歸其根。歸根曰靜，是謂復命。
Despite of diversity, things all eventually return to their root.
Returning to the root is stillness, is called answering to destiny.
復命曰常，知常曰明。不知常，妄作凶。
Answering to destiny is normal, knowing this normalness is wisdom.
Not knowing this normalness, is recklessly doing dangerous deeds.
知常容，容乃公，公乃王，王乃天，天乃道，道乃久，沒身不殆。
Knowing brings compassion, compassion brings impartiality, impartiality brings nobility,
nobility becomes heavenly, heavenly is a quality of Dao,
Dao is timeless, beyond physicality and cannot be endangered.
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[toggle title=”Chapter 23 – Welcoming wind and rain”]
希言自然，故飄風不終朝，驟雨不終日。
孰為此者？天地。
天地尚不能久，而況於人乎？
If one would make few speech and stay natural, wind will not blown for whole morning, and rain will not last for whole day.
What is like this? The sky and earth.
If even the sky and earth could not last (stay in a state) forever, what would be the case for man?
故從事於道者，
道者同於道；德者同於德；失者同於失。
同於道者，道亦樂得之；同於德者，德亦樂得之；同於失者，失亦樂得之。
Therefore for those who cultivate the Dao,
Stay in the Dao when the Dao is realized;
Stay in virtue when virtue manifests;
Stay in lost when lost occurs.
Those who stay in the Dao, can welcome the Dao;
Those who stay in virtue, can welcome virtue;
Those who stay in lost, can welcome lost.
信不足焉，有不信焉。
Few believe in this, most do not.
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[toggle title=”Chapter 25 – The big fours”]
有物混成，先天地生。
寂兮寥兮，獨立不改，周行而不殆，可以為天下母。
吾不知其名，字之曰道，強為之名曰大。
There is existence prior to heaven and earth being born.
Quiet and still, independent and unchanging, rotating without end, it is the mother of the world.
I don’t know its name, name it as Dao, and remotely name it as Big.
大曰逝，逝曰遠，遠曰反。
故道大，天大，地大，王亦大。
域中有四大，而王居其一焉。
人法地，地法天，天法道，道法自然。
Big and therefore everlasting, everlasting and therefore far-reaching, far-reaching and therefore returning (to its source).
Therefore Dao is Big, Heaven is Big, Earth is Big, and King (Man) is also Big.
These are the four Big in this universe, and King (Man) is one of them.
Man follows the Earth, Earth follows the Heaven, Heaven follows the Dao, and Dao follows its own.
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[toggle title=”Chapter 26 – Fallacy of lightness”]
重為輕根，靜為躁君。
是以聖人終日行不離輜重。
雖有榮觀，燕處超然。
Weight is the root of lightness, stillness is the ruler of recklessness.
Therefore the Sage at all times stay centered at the weighted wagon.
Although in luxury and glamour, (he) remain transcended and nonattached.
奈何萬乘之主，而以身輕天下？
輕則失本，躁則失君。
How could the lord of the world rule with a light attitude?
Lightness will cost one’s foundation, recklessness will cost one’s lordship.
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[toggle title=”Chapter 27 – Interdependency of Sage vs. Layman”]
善行無轍迹，善言無瑕讁；善數不用籌策；善閉無關楗而不可開，善結無繩約而不可解。
是以聖人常善救人，故無棄人；常善救物，故無棄物。是謂襲明。
Those who master travelling leave no trace,
those who master talking speaks no fault;
those who master counting need no tool;
those who master locking need no extra shuts;
those who master tieing needs no rope.
Sages master saving people, and therefore no one is unsaved;
(Sages) master saving thing, and therefore nothing is unsaved.
This is called inner-wisdom.
故善人者，不善人之師；不善人者，善人之資。
不貴其師，不愛其資，雖智大迷，是謂要妙。
Therefore Sage is the teacher of the layman; layman is the asset of the Sage.
When teacher is not respected, or asset not treasured, one falls into great confusion despite of being intelligent. This is key.
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[toggle title=”Chapter 28 – Know masculine, abide in feminine”]
知其雄，守其雌，為天下谿。為天下谿，常德不離，復歸於嬰兒。
Know the masculine, but abide in the feminine, be the most humble of the world.
The most humble always remains with virtue, and eventually return to infant.
知其白，守其黑，為天下式。為天下式，常德不忒，復歸於無極。
Know white, but abide in black, be the model of the world.
The model of the world always aligns with virtue, and eventually returns to the unmanifest.
知其榮，守其辱，為天下谷。為天下谷，常德乃足，復歸於樸。
Know honour, but abide in insult, be the valley (vassel) of the world.
The valley of the world always fills with virtue, and eventually returns to simpleness.
樸散則為器，聖人用之，則為官長，故大制不割。
When simpleness is dispersed it manifests as forms,
When sage use it (simpleness) and he becomes the lord of the officers,
therefore great system does not segregate.
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[toggle title=”Chapter 29 – Proper way/attitude to face the world”]
將欲取天下而為之，吾見其不得已。
天下神器，不可為也，為者敗之，執者失之。
故物或行或隨；或歔或吹；或強或羸；或挫或隳。
是以聖人去甚，去奢，去泰。
When one attempts to manipulate the world, I see him fails.
The world is holy, it cannot be manipulated, whose attempt to manipulate it, fail; whose attempt to rule it, lost it.
Since things may lead or follow; be warm or cold; be strong or weak; be upright or fall.
Therefore sages let go of (man-made) extreme, luxury, and excess.
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[toggle title=”Chapter 32 – Dao and the world: unnamed vs. the named”]
道常無名。天下莫能臣也。
侯王若能守之，萬物將自賓。
Dao does not have a name. It can not be owned or controlled.
When one abides in it, all things will follow.
天地相合，以降甘露，民莫之令而自均。
Dew falls under the combined effect of heaven and earth,
people cannot control it and it has its own balance.
始制有名，名亦既有，夫亦將知止，知止所以不殆。
In the beginning name arise, when names arise, people know their limits,
knowing the limits and therefore can last.
譬道之在天下，猶川谷之於江海。
Dao when manifest as the world, is like valley carrying the rivers and seas.
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[toggle title=”Chapter 33 – Transcending oneself as the pathway towards wisdom and longevity”]
知人者智，自知者明。
勝人者有力，自勝者強。
Those who understand others is wise, those who understand oneself is enlightened.
Those who conquer others has force, whose who conquer oneself is strong.
知足者富。
強行者有志。
不失其所者久。
死而不亡者壽。
Those who content is rich.
Those who preserve in advancing has will.
Those who stay with their root can last.
Life beyond death is real longevity.
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[toggle title=”Chapter 34 – The smallness and bigness of the Dao”]
大道汎兮，其可左右。
萬物恃之而生而不辭，功成不名有。
The great Dao is everywhere, it can be here and there.
All things rely on It to manifest, but It does not interfere and does not claim credit.
衣養萬物而不為主，常無欲，可名於小；
萬物歸焉，而不為主，可名為大。
It is small, as It nurture all things, but It does not control, and has no desire;
It is big, as all things belong to It, even though It does not control.
以其終不自為大，故能成其大。
The never proclamation of bigness, therefore constitute to Its bigness.
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[toggle title=”Chapter 35 – Dao and the world, harmony, taste, unlimited”]
執大象，天下往。
往而不害，安平大。
Abide in the Dao, the whole world follows.
(The whole world) follows it without conflict, in perfect harmony.
樂與餌，過客止。道之出口，淡乎其無味，
視之不足見，聽之不足聞，用之不足既。
Music and fine food stop people. Dao when being spoken, is however tasteless.
(It) can’t be seen, can’t be heard, however is used without limit.
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[toggle title=”Chapter 38 – High virtue does not necessarily appear virtuous”]
上德不德，是以有德；下德不失德，是以無德。
上德無為而無以為；下德為之而有以為。
上仁為之而無以為；上義為之而有以為。
上禮為之而莫之應，則攘臂而扔之。
High virtue does not appear virtuous, therefore is virtuous;
Low virtue attached to virtue, therefore is not virtuous.
High virtue acts but does not perceive himself acting;
Low virtue acts and perceives himself acting.
High benevolence acts but does not perceive himself acting;
High courteous acts and perceive himself acting.
High manner acts and if not responded, force others to follow.
故失道而後德，失德而後仁，失仁而後義，失義而後禮。
夫禮者，忠信之薄，而亂之首。
前識者，道之華，而愚之始。
Therefore when one departs from the Dao he become virtuous,
when he departs from virtue he become benevolence,
when he departs from benevolence he become righteous,
when he departs from righteousness he become courteous.
Courtesy therefore, represents lack of real trustworthy qualities within, and is the beginning of chaos.
Those who claim to know, departs from the inside and stays with the surface, is the beginning of stupidity.
是以大丈夫處其厚，不居其薄；
處其實，不居其華。
故去彼取此。
Therefore real man stays with the thick (virtue), and stays away from the thin (virtue);
he stays with the essence, and stays away from the form.
He therefore lets go of the form and stays with the essence (of the Dao).
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[toggle title=”Chapter 40 – Dao moves in reverse direction”]
反者道之動；弱者道之用。
The Dao moves in reverse direction, and runs through those humble.
天下萬物生於有，有生於無。
Things born out of manifest, manifest born out of unmanifest.
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[toggle title=”Chapter 41 – Different man hear Dao, descriptions of the Dao”]
上士聞道，勤而行之；
中士聞道，若存若亡；
下士聞道，大笑之。
不笑不足以為道。
Upper men hear the Dao, act on it diligently;
middle men hear the Dao, half believe in it;
lower men hear the Dao, laugh at it.
If not being laughed at it doesn’t worth to be the Dao.
故建言有之：
明道若昧；進道若退；
夷道若纇；上德若谷；
太白若辱；廣德若不足；
建德若偷；質真若渝；
大方無隅；大器晚成；
大音希聲；大象無形；道隱無名。
夫唯道，善貸且成。
Therefore there are sayings:
obvious path looks obscure; proceeding path looks like retreating;
flat path looks unflat; high virtue is like low valley;
cleanest appears dirty; great virtue appears not sufficient;
vigorous virtue appears lazy; quality material appears hollow;
the most upright does not have corners; great vehicle appears in their late years;
great sound is difficult to hear; great phenomenon is beyond form; Dao is hidden with no name.
Dao gives, and allow for manifestation.
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[toggle title=”Chapter 43 – Soft conquer strong, benefits of non-form and non-doing”]
天下之至柔，馳騁天下之至堅。
無有入無間，吾是以知無為之有益。
不言之教，無為之益，天下希及之。
The softest of the world, conquer the world’s strongest.
Non-form penetrates into every space, therefore is the benefit of non-doing.
Teachings of non-word, benefit of non-doing, few in the world arrive at it.
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[toggle title=”Chapter 48 – Study gains vs. cultivate surrenders”]
為學日益，為道日損。
損之又損，以至於無為。
無為而無不為。
取天下常以無事，及其有事，不足以取天下。
Study and one accumulates, cultivate (Dao) and one surrenders.
Keep surrendering and one will arrive at non-doing.
Not-doing and not not-doing.
Rule the world in non-doingness, if one perceive something to do, he is not sufficient to rule the world.
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[toggle title=”Chapter 51 – Dao as source of manifestation, reason for its great virtue”]
道生之，德畜之，物形之，勢成之。
是以萬物莫不尊道而貴德。
Dao gives birth, De (virtue) nurtures, materials materialize, environment shapes.
Therefore things pay reverence to Dao and value De.
道之尊，德之貴，夫莫之命常自然。
故道生之，德畜之；長之育之；亭之毒之；養之覆之。
生而不有，為而不恃，長而不宰，是謂玄德。
The reason why Dao is reverenced, and Virtue is valued, is because they allow things to manifest and grow according to their own essence.
Therefore Dao gives birth, Virtue nurtures; grows it and raises it; matures it and ripens it; nurtures it and protects it.
(Dao) gives birth but does not own, acts but does not claim credit, grows but does not kill, this is the great virtue.
[/toggle]
[toggle title=”Chapter 52 – Outer son die, inner mother live”]
天下有始，以為天下母。
既知其母，復知其子，既知其子，復守其母，沒身不殆。
There is a beginning to the world, it is the mother of the world.
As one knows the mother, one knows the son; as one knows the son and abides with its mother, one lasts even when one lost (the body).
塞其兌，閉其門，終身不勤。
開其兌，濟其事，終身不救。
Fill the hole, shut the door, and you will have no trouble.
Open the hole, entertain its desire, and you will be troubled beyond saving.
見小曰明，守柔曰強。
用其光，復歸其明，無遺身殃；
是為習常。
To be able to see the detail is wise, to be able to abide in softness is strong.
Utilize one’s outer brightness, and return to one’s inner light, and there will be no hazard to oneself;
this is called abiding in the everlasting.
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[toggle title=”Chapter 55 – Those rich in virtue are like baby”]
含德之厚，比於赤子。
蜂蠆虺蛇不螫，猛獸不據，攫鳥不搏。骨弱筋柔而握固。
Those well established in Virtue, are like babies.
Bees and snakes won’t bite, fierce animals won’t claw, and large birds won’t hunt. (Their) bones and ligaments are soft but when they hold their fists are tight.
未知牝牡之合而全作，精之至也。
終日號而不嗄，和之至也。
They don’t have sexual desire but their sexual organs often harden, as their bodily essence remains full.
They cry all day but their voices won’t soar, as they stay harmonized at all time.
知和曰常，知常曰明。
益生曰祥，心使氣曰強。
物壯則老，謂之不道，不道早已。
Those who know harmony is normal, those who know normal is bright.
Those who have excess desire brings hazard, those who let their desires to use their energy is to show off.
Things when get too strong will get old, are against the Dao, and will soon disappear.
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[toggle title=”Chapter 67 – Dao not like anything, three treasures”]
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！
The world called this Dao to be big, but it does not look like anything described.
Because of its big, it does not look like anything.
If it looks like anything, it would be small long time ago!
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；舍後且先；死矣！
I have three treasures, hold and keep them.
First is kindness, second is economy, third is not in front of the world.
Kind and therefore can brave; economy and therefore can widespread; not in front and therefore can lead.
Now (people) seek brave without kindness; widespread without economy; lead without staying in the back; die soon!
夫慈以戰則勝，以守則固。
天將救之，以慈衛之。
Fight with kindness and one will win in war, defend with kindness and one will hold his ground.
Heaven will save it, and protect it with kindness.
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[toggle title=”Chapter 70 – Easy to know and do”]
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。
What i say is easy to know, easy to do. The world does not know, no one does.
What i say have principle, what i do have basis. People do not know, therefore do not understand me.
Understand me are few, follow me are precious.
是以聖人被褐懷玉。
Therefore saints wear coarse clothes but hold jade.
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[toggle title=”Chapter 71 – Knowing one knows nothing”]
知不知，上；不知知，病。
夫唯病病，是以不病。
Knowing one knows nothing, is sane; not knowing but claim one knows, is sickness.
When one knows sickness is sickness, one will not be sick.
聖人不病，以其病病，是以不病。
Saints are not sick, as they see sickness as sickness, and therefore not sick.
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[toggle title=”Chapter 73 – Nature of heaven, like a giant net”]
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？是以聖人猶難之。
Courage when applied to doing kills, when applied to not-doing saves.
These two could benefit or harm. Who could know what the heaven dislike? Even saints have difficulty to tell.
天之道，不爭而善勝，不言而善應，不召而自來，繟然而善謀。
天網恢恢，踈而不失。
Heaven, do not compete but good at winning, do not speak but good at responding, do not invoke but arrive itself, broad and wise.
It is like a giant net, coarse but covers everywhere.
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[toggle title=”Chapter 79 – Hatred mediate vs. not arising, debt owner vs. collector”]
和大怨，必有餘怨；安可以為善？
Mediate big hatred, and there is always some residual hatred; how could it be a good?
是以聖人執左契，而不責於人。
有德司契，無德司徹。
天道無親，常與善人。
Therefore saints holding a debt note, but do not chase after the debtor.
Those with virtue are like debt note owner, those without virtue are like debt collector.
Heaven is not close to anyone, yet it helps the goods.
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Texts translated and Subheadings added by LI Siming, 2011[toggle_container keep_open=”false” initial_open=””]
[toggle title=”第一章 – 道可道，非常道”]
道可道，非常道。名可名，非常名。
無名天地之始；有名萬物之母。
故常無欲，以觀其妙；常有欲，以觀其徼。
此兩者，同出而異名，同謂之玄。
玄之又玄，衆妙之門。
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[toggle title=”第二章 – 天下皆知美之為美，斯惡已”]
天下皆知美之為美，斯惡已。
皆知善之為善，斯不善已。
故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。
是以聖人處無為之事，行不言之教；
萬物作焉而不辭，生而不有。
為而不恃，功成而弗居。
夫唯弗居，是以不去。
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[toggle title=”第四章 – 道沖而用之或不盈”]
道沖而用之或不盈。
淵兮似萬物之宗。
挫其銳，解其紛，和其光，同其塵。
湛兮似或存。
吾不知誰之子，象帝之先。
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[toggle title=”第五章 – 天地不仁，以萬物為芻狗”]
天地不仁，以萬物為芻狗；
聖人不仁，以百姓為芻狗。
天地之間，其猶橐籥乎？
虛而不屈，動而愈出。
多言數窮，不如守中。
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[toggle title=”第六章 – 谷神不死，是謂玄牝”]
谷神不死，是謂玄牝。
玄牝之門，是謂天地根。
綿綿若存，用之不勤。
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[toggle title=”第七章 – 天長地久”]
天長地久。天地所以能長且久者，以其不自生，故能長生。
是以聖人後其身而身先；外其身而身存。
非以其無私耶？故能成其私。
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[toggle title=”第八章 – 上善若水”]
上善若水。水善利萬物而不爭，處衆人之所惡，故幾於道。
居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。
夫唯不爭，故無尤。
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[toggle title=”第十一章 – 有之以為利，無之以為用”]
三十輻，共一轂，當其無，有車之用。
埏埴以為器，當其無，有器之用。
鑿戶牖以為室，當其無，有室之用。
故有之以為利，無之以為用。
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[toggle title=”第十四章 – 無狀之狀，無物之象，是謂惚恍”]
視之不見，名曰夷；聽之不聞，名曰希；搏之不得，名曰微。
此三者不可致詰，故混而為一。
其上不皦，其下不昧。
繩繩不可名，復歸於無物。
是謂無狀之狀，無物之象，是謂惚恍。
迎之不見其首，隨之不見其後。
執古之道，以御今之有。
能知古始，是謂道紀。
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[toggle title=”第十六章 – 致虛極，守靜篤”]
致虛極，守靜篤。萬物並作，吾以觀復。
夫物芸芸，各復歸其根。歸根曰靜，是謂復命。
復命曰常，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，沒身不殆。
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[toggle title=”第二十三章 – 德者同於德；失者同於失”]
希言自然，故飄風不終朝，驟雨不終日。
孰為此者？天地。
天地尚不能久，而況於人乎？
故從事於道者，
道者同於道；德者同於德；失者同於失。
同於道者，道亦樂得之；同於德者，德亦樂得之；同於失者，失亦樂得之。
信不足焉，有不信焉。
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[toggle title=”第二十五章 – 域中有四大，而王居其一”]
有物混成，先天地生。
寂兮寥兮，獨立不改，周行而不殆，可以為天下母。
吾不知其名，字之曰道，強為之名曰大。
大曰逝，逝曰遠，遠曰反。
故道大，天大，地大，王亦大。
域中有四大，而王居其一焉。
人法地，地法天，天法道，道法自然。
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[toggle title=”第二十六章 – 聖人終日行不離輜重”]
重為輕根，靜為躁君。
是以聖人終日行不離輜重。
雖有榮觀，燕處超然。
奈何萬乘之主，而以身輕天下？
輕則失本，躁則失君。
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[toggle title=”第二十七章 – 聖人常善救人，故無棄人”]
善行無轍迹，善言無瑕讁；善數不用籌策；善閉無關楗而不可開，善結無繩約而不可解。
是以聖人常善救人，故無棄人；常善救物，故無棄物。是謂襲明。
故善人者，不善人之師；不善人者，善人之資。
不貴其師，不愛其資，雖智大迷，是謂要妙。
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[toggle title=”第二十八章 – 知其雄，守其雌，為天下谿”]
知其雄，守其雌，為天下谿。為天下谿，常德不離，復歸於嬰兒。
知其白，守其黑，為天下式。為天下式，常德不忒，復歸於無極。
知其榮，守其辱，為天下谷。為天下谷，常德乃足，復歸於樸。
樸散則為器，聖人用之，則為官長，故大制不割。
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[toggle title=”第二十九章 – 天下神器，不可為也”]
將欲取天下而為之，吾見其不得已。
天下神器，不可為也，為者敗之，執者失之。
故物或行或隨；或歔或吹；或強或羸；或挫或隳。
是以聖人去甚，去奢，去泰。
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[toggle title=”第三十二章 – 道常無名。天下莫能臣也”]
道常無名。天下莫能臣也。
侯王若能守之，萬物將自賓。
天地相合，以降甘露，民莫之令而自均。
始制有名，名亦既有，夫亦將知止，知止所以不殆。
譬道之在天下，猶川谷之於江海。
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[toggle title=”第三十三章 – 知人者智，自知者明”]
知人者智，自知者明。
勝人者有力，自勝者強。
知足者富。
強行者有志。
不失其所者久。
死而不亡者壽。
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[toggle title=”第三十四章 – 道之小大”]
大道汎兮，其可左右。
萬物恃之而生而不辭，功成不名有。
衣養萬物而不為主，常無欲，可名於小；
萬物歸焉，而不為主，可名為大。
以其終不自為大，故能成其大。
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[toggle title=”第三十五章 – 執大象，天下往”]
執大象，天下往。
往而不害，安平大。
樂與餌，過客止。道之出口，淡乎其無味，
視之不足見，聽之不足聞，用之不足既。
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[toggle title=”第三十八章 – 上德無為而無以為”]
上德不德，是以有德；下德不失德，是以無德。
上德無為而無以為；下德為之而有以為。
上仁為之而無以為；上義為之而有以為。
上禮為之而莫之應，則攘臂而扔之。
故失道而後德，失德而後仁，失仁而後義，失義而後禮。
夫禮者，忠信之薄，而亂之首。
前識者，道之華，而愚之始。
是以大丈夫處其厚，不居其薄；
處其實，不居其華。
故去彼取此。
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[toggle title=”第四十章 – 反者道之動”]
反者道之動；弱者道之用。
天下萬物生於有，有生於無。
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[toggle title=”第四十一章 – 上士聞道，勤而行之”]
上士聞道，勤而行之；
中士聞道，若存若亡；
下士聞道，大笑之。
不笑不足以為道。
故建言有之：
明道若昧；進道若退；
夷道若纇；上德若谷；
太白若辱；廣德若不足；
建德若偷；質真若渝；
大方無隅；大器晚成；
大音希聲；大象無形；道隱無名。
夫唯道，善貸且成。
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[toggle title=”第四十三章 – 天下之至柔，馳騁天下之至堅”]
天下之至柔，馳騁天下之至堅。
無有入無間，吾是以知無為之有益。
不言之教，無為之益，天下希及之。
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[toggle title=”第四十八章 – 為學日益，為道日損”]
為學日益，為道日損。
損之又損，以至於無為。
無為而無不為。
取天下常以無事，及其有事，不足以取天下。
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[toggle title=”第五十一章 – 生而不有，為而不恃，長而不宰”]
道生之，德畜之，物形之，勢成之。
是以萬物莫不尊道而貴德。
道之尊，德之貴，夫莫之命常自然。
故道生之，德畜之；長之育之；亭之毒之；養之覆之。
生而不有，為而不恃，長而不宰，是謂玄德。
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[toggle title=”第五十二章 – 天下有始，以為天下母”]
天下有始，以為天下母。
既知其母，復知其子，既知其子，復守其母，沒身不殆。
塞其兌，閉其門，終身不勤。
開其兌，濟其事，終身不救。
見小曰明，守柔曰強。
用其光，復歸其明，無遺身殃；
是為習常。
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[toggle title=”第五十五章 – 含德之厚，比於赤子”]
含德之厚，比於赤子。
蜂蠆虺蛇不螫，猛獸不據，攫鳥不搏。骨弱筋柔而握固。
未知牝牡之合而全作，精之至也。
終日號而不嗄，和之至也。
知和曰常，知常曰明。
益生曰祥，心使氣曰強。
物壯則老，謂之不道，不道早已。
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[toggle title=”第六十七章 – 我有三寶，持而保之”]
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；舍後且先；死矣！
夫慈以戰則勝，以守則固。
天將救之，以慈衛之。
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[toggle title=”第七十章 – 吾言甚易知，甚易行”]
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。
是以聖人被褐懷玉。
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[toggle title=”第七十一章 – 知不知，上；不知知，病”]
知不知，上；不知知，病。
夫唯病病，是以不病。
聖人不病，以其病病，是以不病。
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[toggle title=”第七十三章 – 天網恢恢，踈而不失”]
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？是以聖人猶難之。
天之道，不爭而善勝，不言而善應，不召而自來，繟然而善謀。
天網恢恢，踈而不失。
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[toggle title=”第七十九章 – 和大怨，必有餘怨；安可以為善？”]
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，常與善人。
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副标题由李思明添加， 2011