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。故善人者，不善人之师；不善人者，善人之资。不贵其师，不爱其资，虽智大迷。是谓要妙。
A good runner leaves no track。
A good speech leaves no flaws for attack。
A good reckoner makes use of no counters。
A well…shut door makes use of no bolts；
And yet cannot be opened。
A well…tied knot makes use of no rope；
And yet cannot be untied。
Therefore the Sage is good at helping men；
For that reason there is no rejected （useless） person。
He is good at saving things；
For that reason there is nothing rejected。
… This is called stealing the Light。
Therefore the good man is the Teacher of the bad。
And the bad man is the lesson of the good。
He who neither values his teacher
Nor loves the lesson
Is one gone far astray；
Though he be learned。
… Such is the subtle secret。
二十八章
知其雄，守其雌，为天下溪。为天下溪，常德不离。常德不离，复归于婴儿。知其荣，守其辱，为天下谷。为天下谷，常德乃足。常德乃足，复归于朴。知其白，守其黑，为天下式。为天下式，常德不忒。常德不忒，复归于无极。朴散则为器，圣人用之，则为官长。故大制无割。
He who is aware of the Male
But keeps to the Female
Bees the ravine of the world。
Being the ravine of the world；
He has the original character （teh） which is not
cut up。
And returns again to the （innocence of the） babe。
He who is conscious of the white （bright）
But keeps to the black （dark）
Bees the model for the world。
Being the model for the world；
He has the eternal power which never errs；
And returns again to the Primordial Nothingness。
He who is familiar with honor and glory
But keeps to obscurity
Bees the valley of the world。
Being the valley of the world；
He has an eternal power which always suffices；
And returns again to the natural integrity of uncarved wood。
Break up this uncarved wood
And it is shaped into vessel
In the hands of the Sage
They bee the officials and magistrates。
Therefore the great ruler does not cut up。
二十九章
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。物，或行或随，或嘘或吹，或强或羸，或挫或隳。是以圣人去甚，去奢，去泰。
There are those who will conquer the world
And make of it （what they conceive or desire）。
I see that they will not succeed。
（For） the world is God's own Vessel
It cannot be made （by human interference）。
He who makes it spoils it。
He who holds it loses it。
For： Some things go forward；
Some things follow behind；
some blow hot；
And some blow cold；
Some are strong；
And some are weak；
Some may break；
And some may fall。
Hence the Sage eschews excess； eschews extravagance；
Eschews pride。
三十章
以道佐人主者，不以兵强天下，其事好还：师之所居，荆棘生焉。大军之后，必有凶年。善有果而已，不以取强。果而勿矜，果而勿伐，果而勿骄，果而不得已，果而勿强。物壮则老，是谓不道，不道早已。
He who by Tao purposes to help the ruler of men
Will oppose all conquest by force of arms。
For such things are wont to rebound。
Where armies are； thorns and brambles grow。
The raising of a great host
Is followed by a year of dearth。
Therefore a good general effects his purpose and stops。
He dares not rely upon the strength of arms；
Effects his purpose and does not glory in it；
Effects his purpose and does not boast of it；
Effects his purpose and does not take pride in it；
Effects his purpose as a regrettable necessity；
Effects his purpose but does not love violence。
（For） things age after reaching their prime。
That （violence） would be against the Tao。
And he who is against the Tao perishes young。
三十一章
夫兵者，不祥之器。物或恶之，故有道者不居。君子居则贵左，用兵则贵右，故兵者非君子之器。不祥之器，不得已而用之，恬淡为上。胜而不美，而美之者，是乐杀人。夫乐杀人者，则不可得志于天下矣。吉事尚左，凶事尚右。偏将军居左，上将军居右，言以丧礼处之。杀人之众，以悲哀泣之，战胜以丧礼处之。
Of all things； soldiers are instruments of evil；
Hated by men。
Therefore the religious man （possessed of Tao） avoids them。
The gentleman favors the left in civilian life；
But on military occasions favors the right。
Soldiers are weapons of evil。
They are not the weapons of the gentleman。
When the use of soldiers cannot be helped；
The best policy is calm restraint。
Even in victory； there is no beauty；
And who calls it beautiful
Is one who delights in slaughter。
He who delights in slaughter
Will not succeed in his ambition to rule the world。
＇The things of good omen favor the left。
The things of ill omen favor the right。
The lieutenant…general stands on the left；
The general stands on the right。
That is to say； it is celebrated as a Funeral Rite。＇
The slaying of multitudes should be mourned with sorrow。
A victory should be celebrated with the Funeral Rite。
三十二章
道常无名。朴虽小，天下莫能臣。侯王若能守之，万物将自宾。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦将知止。知止可以不殆。譬道之在天下，犹川谷之于江海。
Tao is absolute and has no name。
Though the uncarved wood is small；
It cannot be employed （used as vessel） by anyone。
If kings and barons can keep （this unspoiled nature）；
The whole world shall yield them lordship of their own
accord。
The Heaven and Earth join；
And the sweet rain falls；
Beyond the mand of men；
Yet evenly upon all。
Then human civilization arose and there were names。
Since there were names；
It were well one knew where to stop。
He who knows where to stop
May be exempt from danger。
Tao in the world
May be pared to rivers that run into the sea。 ？？
？？
？？？？
è？ê？è？？？
？？？？？aè？？？？？￡？×？？a？？？÷￡？ê¤è？？？ó？á｜￡？×？ê¤？？？？？￡？a×？？？？？？￡？？？？？？ó？？？？￡2？ê§？？？ù？？？？？￡？à？？2？í？？？êù？￡
？？？？He who knows others is learned；
？？？？He who knows himself is wide。
？？？？He who conquers others has power of muscles；
？？？？He who conquers himself is strong。
？？？？He who is contented is rich。
？？？？He who id determined has strength of will。
？？？？He who does not lose his center endures。
？？？？He who dies yet （his power） remains has long life。
三十四章
大道泛兮，其可左右。万物恃之而生而不辞，功成而不名有。衣养万物而不为主，可名于小；万物归焉而不为主，可名为大。以其终不自为大，故能成其大。
The Great Tao flows everywhere；
（Like a flood） it may go left or right。
The myriad things derive their life from it；
And it does not deny them。
When its work is acplished；
It does not take possession。
It clothes and feeds the myriad things；
Yet does not claim them as its own。
Often （regarded） without mind or passion；
It may be considered small。
Being the home of all things； yet claiming not；
It may be considered great。
Because to the end it does not claim greatness；
Its greatness is achieved。 ？？
？？
？？？？
è？ê？？？？？
？？？？？′′ó？ó￡？ìì？？íù？￡íù？？2？o｜￡？°2？？ì？？￡à？ó？？ü￡？1？？í？1？￡μà？？3？？ú￡？μ…o？？？？？？？￡？êó？？2？×？？？￡？ì？？？2？×？？？￡？ó？？？2？×？？è？￡
？？？？Hold the Great Symbol
？？？？and all the world follows；
？？？？Follows without meeting harm；
？？？？（And lives in） health； peace； monwealth。
？？？？Offer good things to eat
？？？？And the wayfarer stays。
？？？？But Tao is mild to the taste。
？？？？Looked at； it cannot be seen；
？？？？Listened to； it cannot be heard；
？？？？Applied； its supply never fails。
三十六章
将欲歙之，必故张之；将欲弱之，必故强之；将欲废之，必故兴之；将欲取之，必故与之。是谓微明。柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人。
He who is to be made to dwindle （in power）
Must first be caused to expand。
He who is to be weakened
Must first be made strong。
He who is to be laid low
Must first be exalted to power。
He who is to be taken away from
Must first be given；
… This is the Subtle Light。
Gentleness overes strength：
Fish should be left in the deep pool；
And sharp weapons of the state should be left
Where none can see them。
三十七章
道恒无名，侯王若能守之，万物将自化。化而欲作，吾将镇之以无名之朴。无名之朴，夫亦将不欲。不欲以静，天地将自正。
The Tao never does；
Yet through it everything is done。
If princes and dukes can keep the Tao；
the world will of its own accord be reformed。
When reformed and rising to action；
Let it be restrained by the Nameless pristine simplicity。
The Nameless pristine simplicity
Is stripped of desire （for contention）。
By stripping of desire quiescence is achieve