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The people have need of what they can depend upon：
Reveal thy simple self；
Embrace thy original nature；
Check thy selfishness；
Curtail thy desires。
二十章
唯之与阿，相去几何？美之与恶，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，如春登台。我独泊兮，其未兆；沌沌兮，如婴儿之未孩；儡儡兮，若无所归。众人皆有馀，而我独若遗。我愚人之心也哉，沌沌兮！俗人昭昭，我独昏昏。俗人察察，我独闷闷。淡兮，其若海，望兮，若无止。众人皆有以，而我独顽似鄙。我独异于人，而贵食母。
Banish learning； and vexations end。
Between 〃Ah！〃 and 〃Ough！〃
How much difference is there？
Between 〃good〃 and 〃evil〃
How much difference is there？〃
That which men fear
Is indeed to be feared；
But； alas； distant yet is the dawn （of awakening）！
The people of the world are merry…making；
As if partaking of the sacrificial feasts；
As if mounting the terrace in spring；
I alone am mild； like one unemployed；
Like a new…born babe that cannot yet smile；
Unattached； like one without a home。
The people of the world have enough and to spare；
But I am like one left out；
My heart must be that of a fool；
Being muddled； nebulous！
The vulgar are knowing； luminous；
I alone am dull； confused。
The vulgar are clever； self…assured；
I alone； depressed。
Patient as the sea；
Adrift； seemingly aimless。
The people of the world all have a purpose；
I alone appear stubborn and uncouth。
I alone differ from the other people；
And value drawing sustenance from the Mother。
二十一章
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。
The marks of great Character
Follow alone from the Tao。
The thing that is called Tao
Is elusive； evasive。
Evasive； elusive；
Yet latent in it are forms。
Elusive； evasive；
Yet latent in it are objects。
Dark and dim；
Yet latent in it is the life…force。
The life…force being very true；
Latent in it are evidences。
From the days of old till now
Its Named （manifested forms） have never ceased；
By which we may view the Father of All Things。
How do I know the shape of the Father of All Things？
Through these （manifested forms）！
二十二章
「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。
To yield is to be preserved whole。
To be bent is to bee straight。
To be hollow is to be filled。
To be tattered is to be renewed。
To be in want is to possess。
To have plenty is to be confused。
Therefore the Sage embraces the One；
And bees the model of the world。
He does not reveal himself；
And is therefore luminous。
He does not justify himself；
And is therefore far…famed。
He does not boast of himself；
And therefore people give him credit。
He does not pride himself；
And is therefore the chief among men。
Is it not indeed true； as the ancients say；
〃To yield is to be preserved whole？〃
Thus he is preserved and the world does him homage。
二十三章
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。
Nature says few words：
Hence it is that a squall lasts not a whole morning。
A rainstorm continues not a whole day。
Where do they e from？
From Nature。
Even Nature does not last long （in its utterances）；
How much less should human beings？
Therefore it is that：
He who follows the Tao is identified with the Tao。
He who follows Character （Teh） is identified with
Character。
He who abandons （Tao） is identified with abandonment （of
Tao）。
He who is identified with Tao …
Tao is also glad to wele him。
He who is identified with character …
Character is also glad to wele him。
He who is identified with abandonment …
Abandonment is also glad t wele him。
He who has not enough faith
Will not be able to mand faith from others。 ？？
？？
？？？？
？？ê？？？？？
？？？？？ó？？2？á￠￡？？？？？2？？？￡？×？？？？？2？？÷￡？×？ê？？？2？？？￡？×？·￥？？？？1｜￡？×？？？？？2？3¤？￡？？？úμàò2￡？？？a？ê3×？？？￡？？？？ò？？？？￡？1êó？μà？？2？？ó？￡
？？？？He who stands on tiptoe does not stand （firm）；
？？？？He who strains his strides does not walk （well）；
？？？？He who reveals himself is not luminous；
？？？？He who justifies himself is not far…famed；
？？？？He who boasts of himself is not given credit；
？？？？He who prides himself is not chief among men。
？？？？These in the eyes of Tao
？？？？Are called 〃the dregs and tumors of Virtue；〃
？？？？Which are things of disgust。
？？？？Therefore the man of Tao spurns them。
二十五章
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，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。
Before the Heaven and Earth existed
There was something nebulous：
Silent； isolated；
Standing alone； changing not；
Eternally revolving without fail；
Worthy to be the Mother of All Things。
I do not know its name
And address it as Tao。
If forced to give it a name； I shall call it 〃Great。〃
Being great implies reaching out in space；
Reaching out in space implies far…reaching；
Far…reaching implies reversion to the original point。
Therefore：
Tao is Great；
The Heaven is great；
The Earth is great；
The King is also great。
There are the Great Four in the universe；
And the King is one of them。
Man models himself after the Earth；
The Earth models itself after Heaven；
The Heaven models itself after Tao；
Tao models itself after nature。 ？？
？？
？？？？
？？ê？áù？？
？？？？？？？a？á？ù￡？？2？a？ê？？？￡ê？ò？？？×ó？？è？？？2？à？ê￠？？？￡？？ó？èù1？￡？？à′｜3？è？？￡？？o？íò3？？？？÷￡？？？ò？éí？áìì？？￡？？á？òê§？ù￡？？ê？òê§？？？￡
？？？？The Solid is the root of the light；
？？？？The Quiescent is the master of the Hasty。
？？？？Therefore the Sage travels all day
？？？？Yet never leaves his provision…cart。
？？？？In the midst of honor and glory；
？？？？He lives leisurely； undisturbed。
？？？？How can the ruler of a great country
？？？？Make light of his body in the empire （by rushing about）？
？？？？In light frivolity； the Center is lost；
？？？？In hasty action； self…mastery is lost。
二十七章
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。是谓神明。