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中国哲学书电子化计划
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道家 -> 道德经 -> 39

(The origin of the law)
昔之得一者：The things which from of old have got the One (the Dao) are
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天得一以清；Heaven which by it is bright and pure;
地得一以宁；Earth rendered thereby firm and sure;
神得一以灵；Spirits with powers by it supplied;
谷得一以盈；Valleys kept full throughout their void
万物得一以生；All creatures which through it do live
侯王得一以为天下贞。Princes and kings who from it get The model which to all they give. All these are the results of the One (Dao).
其致之，天无以清，If heaven were not thus pure,
将恐裂； it soon would rend;
地无以宁，If earth were not thus sure,
将恐发； 'twould break and bend;
神无以灵，将恐歇；Without these powers, the spirits soon would fail;
谷无以盈，将恐竭；If not so filled, the drought would parch each vale;
万物无以生，将恐灭；Without that life, creatures would pass away;
侯王无以贵高将恐蹶。Princes and kings, without that moral sway, However grand and high, would all decay.
故贵以贱为本，Thus it is that dignity finds its (firm) root in its (previous) meanness,
高以下为基。 and what is lofty finds its stability in the lowness (from which it rises).
是以侯王自称孤、寡、不谷。Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.'
此非以贱为本耶？非乎？ Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity?
故致数誉无誉。 So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage.
不欲琭琭如玉， They do not wish to show themselves elegant-looking as jade,
珞珞如石。 but (prefer) to be coarse-looking as an (ordinary) stone.

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