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《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。TheWaythatcanbetoldofisnotanUnvaryingWay；Thenamesthatcanbenamedarenotunvaryingnames.ItwasfromtheNamelessthatHeavenandEarthsprang；Thenamedisbutthemotherthatrearsthetenthousandcreatures，eachafteritskind.Truly，‘OnlyhethatridshimselfforeverofdesirecanseetheSecretEssences’；HethathasneverridhimselfofdesirecanseeonlytheOutcomes.Thesetwothingsissuedfromthesamemould，butneverthelessaredifferentinname.This‘samemould’wecanbutcalltheMystery，Orratherthe‘DarkerthananyMystery’，TheDoorwaywhenceissuedallSecretEssences.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。ItisbecauseeveryoneunderHeavenrecognizesbeautyasbeauty，thattheideaofuglinessexists.Andequallyifeveryonerecognizedvirtueasvirtue，thiswouldmerelycreatefreshconceptionsofwickedness.Fortruly‘BeingandNot-beinggrowoutofoneanother；Difficultandeasycompleteoneanother.Longandshorttestoneanother；Highandlowdetermineoneanother.Pitchandmodegiveharmonytooneanother.Frontandbackgivesequencetooneanother’。Therefore[1]theSagereliesonactionlessactivity，Carriesonwordlessteaching，Butthemyriadcreaturesareworkeduponbyhim；hedoesnotdisownthem.Herearsthem，butdoesnotlayclaimtothem，Controlsthem，butdoesnotleanuponthem，Achieveshisaim，butdoesnotcallattention[2]towhathedoes；AndfortheveryreasonthathedoesnotcallattentiontowhathedoesHeisnotejectedfromfruitionofwhathehasdone.[1]Because‘action’canonlymakeonethinghighattheexpenseofmakingsomethingelselow，etc.[2]Literally，‘doesnotplace（i.e.classify）himselfasavictor’。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。Ifwestoplookingfor‘personsofsuperiormorality’（hsien）toputinpower，therewillbenomorejealousiesamongthepeople.Ifweceasetosetstorebyproductsthatarehardtoget，therewillbenomorethieves.Ifthepeopleneverseesuchthingsasexcitedesire，theirheartswillremainplacidandundisturbed.ThereforetheSagerulesByemptyingtheirheartsAndfillingtheirbellies，Weakeningtheirintelligence[1]AndtougheningtheirsinewsEverstrivingtomakethepeopleknowledgelessanddesireless.Indeedheseestoitthatiftherebeanywhohaveknowledge，theydarenotinterfere.Yetthroughhisactionlessactivityallthingsaredulyregulated.[1]Particularlyinthesenseof‘havingideasofone’sown‘。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。TheWayislikeanemptyvesselThatyetmaybedrawnfromWithouteverneedingtobefilled.Itisbottomless；theveryprogenitorofallthingsintheworld.Initallsharpnessisblunted，Alltanglesuntied，Allglaretempered，Alldust[1]smoothed.Itislikeadeeppoolthatneverdries.Wasittoothechildofsomethingelse？Wecannottell.Butasasubstancelessimage[2]itexistedbeforetheAncestor.[3][1]DustistheTaoistsymbolforthenoiseandfussofeverydaylife.[2]Ahsiang，animagesuchasthementalimagesthatfloatbeforeuswhenwethink.[3]TheAncestorinquestionisalmostcertainlytheYellowAncestorwhoseparatedEarthfromHeavenandsodestroyedthePrimalUnity，forwhichheisfrequentlycensuredisChuangTzu.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。HeavenandEarthareruthless；TothemtheTenThousandThingsarebutasstrawdogs.TheSagetooisruthless；Tohimthepeoplearebutasstrawdogs.Yet[1]HeavenandEarthandallthatliesbetweenIslikeabellowsInthatitisempty，butgivesasupplythatneverfails.Workit，andmorecomesout.Whereastheforceofwords[2]issoonspent.Farbetterisittokeepwhatisintheheart[3].[1]Thoughruthlessnatureisperpetuallybounteous.[2]Lawsandproclamations.[3]Forchungas‘whatiswithintheheart’，seeTsoChuan，YinKung3rdyearandKuanTzu，37，beginning.ThecomparisonofHeavenandEarthtoabellowsisalsofoundinKuanTzu（P‘ien11，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。TheValleySpiritneverdies.ItisnamedtheMysteriousFemale.AndtheDoorwayoftheMysteriousFemaleIsthebasefromwhichHeavenandEarthsprang.Itistherewithinusallthewhile；Drawuponitasyouwill，itneverrunsdry.[1][1]LiehTzuquotestheselinesascomingfromtheBookoftheYellowAncestor；butitdoesnotfollowthattheTaoChingisactuallyquothingthemfromthissource.TheymaybelongtothegeneralstockofearlyTaoistrhymedteaching.Forch‘incomparebelow，Chapter52，line9，andHuai-nanTzuI，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。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。Heaveniseternal，theEarthEverlasting.Howcometheytobeso？Isitbecausetheydonotfostertheirownlives；Thatiswhytheylivesolong.ThereforetheSagePutshimselfinthebackground；butisalwaystothefore.Remainsoutside；butisalwaysthere.IsitnotjustbecausehedoesnotstriveforanypersonalendThatallhispersonalendsarefulfilled？第八章：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。Thehighestgoodislikethatofwater.Thegoodnessofwateristhatitbenefitsthetenthousandcreatures；yetitselfdoesnotscramble，butiscontentwiththeplacesthatallmendisdain.ItisthisthatmakeswatersoneartotheWay.Andifmenthinkthegroundthebestplaceforbuildingahouseupon，Ifamongthoughtstheyvaluethosethatareprofound，Ifinfriendshiptheyvaluegentleness，Inwords，truth；ingovernment，goodorder；Indeeds，effectiveness；inactions，timeliness-Ineachcaseitisbecausetheypreferwhatdoesnotleadtostrife，[1]Andthereforedoes