| | 原道訓: |
夫道者，覆天載地，廓四方，柝八極，高不可際，深不可測，包裹天地，稟授無形；原流泉浡，沖而徐盈；混混滑滑，濁而徐清。故植之而塞於天地，橫之而彌于四海；施之無窮，而無所朝夕。舒之幎於六合，卷之不盈於一握。約而能張，幽而能明，弱而能強，柔而能剛，橫四維而含陰陽，紘宇宙而章三光。甚淖而滒，甚纖而微。山以之高，淵以之深，獸以之走，鳥以之飛，日月以之明，星曆以之行，麟以之遊，鳳以之翔。 |
| | The Dao covers heaven and supports earth, expands to the four quarters, reaches to the eight extremes, is so high that it cannot be measured, so deep that it cannot be fathomed; it encloses heaven and earth, and receives form from the invisible. Its source flows like spring water, surging forward, rushing yet gradually filling up; It is murky and slippery, turbid yet gradually becoming clear. Therefore, when planted upright it fills the heavens and earth; when spread horizontally it extends to all four seas; Its application is boundless, yet it knows no morning or evening. When extended, it covers the six directions; when rolled up, it does not fill a single handful. It is concise yet can expand, obscure yet can become bright, weak yet can grow strong, soft yet can become firm; it spans the four directions and contains yin and yang, encompasses the universe and clarifies the three luminaries. Very slippery yet clear, very fine yet subtle. Mountains are thus high, abysses thus deep; beasts move by it, birds fly by it. The sun and moon shine because of it, stars and constellations travel according to it. The qilin moves about with it, the phoenix soars on its wings.
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| | 原道訓: |
泰古二皇，得道之柄，立於中央。神與化遊，以撫四方。是故能天運地滯，轉輪而無廢，水流而不止，與萬物終始。風興雲蒸，事無不應；雷聲雨降，並應無窮。鬼出電入，龍興鸞集，鈞旋轂轉，周而複匝，已雕已琢，還反于朴，無為為之而合于道，無為言之而通乎德，恬愉無矜而得於和，有萬不同而便於性，神托於秋豪之末，而大宇宙之總，其德優天地而和陰陽，節四時而調五行，呴諭覆育，萬物群生，潤於草木，浸于金石，禽獸碩大，豪毛潤澤，羽翼奮也，角觡生也。獸胎不贕，鳥卵不毈，父無喪子之憂，兄無哭弟之哀，童子不孤，婦人不孀，虹蜺不出，賊星不行，含德之所致也。 |
| | In ancient times, the Two Huangs obtained the handle of the Dao and stood in the center. They journeyed with spirits and transformations to pacify the four quarters. Therefore, they could move heaven and stabilize earth, turning the wheel without failure; water flows ceaselessly, accompanying all things from beginning to end. Winds arise and clouds gather—nothing remains unresponsive. Thunder roars, rain falls, and all things respond endlessly. Spirits emerge and lightning strikes; dragons rise and 鸾 birds gather. The great wheel turns, circling endlessly. Having been carved and polished, it returns to simplicity. Acting without action aligns with the Dao; speaking without words communicates virtue. Tranquility and ease without pride lead to harmony. Though myriad things differ, they all benefit from nature. Spirits rest on the tip of an autumn hair yet encompass the totality of the universe. Its virtue surpasses heaven and earth and harmonizes yin and yang; it regulates the four seasons and balances the five elements. It breathes life into all beings, nurturing their growth. It moistens grass and trees, seeps into metal and stone. Birds and beasts grow strong and vigorous, even the finest hairs are nourished with luster. Wings spread in flight, horns and antlers sprout forth. Wild beasts do not miscarry, bird eggs do not fail to hatch; fathers have no sorrow of losing children, elder brothers no grief from mourning younger ones. Children are not orphaned and women remain widows never. Rainbows and serpentine clouds do not appear, malevolent stars do not move—this is the result of embracing virtue.
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| | 原道訓: |
夫太上之道，生萬物而不有，成化像而弗宰，跂行喙息，蠉飛蠕動，待而後生，莫之知德，待之後死，莫之能怨。得以利者不能譽，用而敗者不能非，收聚畜積而不加富，佈施稟授而不益貧，旋縣而不可究，纖微而不可勤，累之而不高，墮之而不下，益之而不眾，損之而不寡，斫之而不薄，殺之而不殘，鑿之而不深，填之而不淺。忽兮怳兮，不可為象兮；怳兮忽兮，用不屈兮；幽兮冥兮，應無形兮；遂兮洞兮，不虛動兮；與剛柔卷舒兮，與陰陽俯仰兮。 |
| | The highest Dao of antiquity brings forth all things yet claims none as its own, completes transformations and forms without dominating. Those who walk on legs or breathe through beaks, those that fly in swarms or move with crawling motions—all await it to be born; no one knows the virtue behind this. All await it before dying; no one can resent it. Those who benefit from it cannot praise it, those who use it and fail cannot blame it. It gathers wealth without becoming richer; it gives freely without growing poorer. Its workings are cyclical yet unfathomable, subtle yet not laborious to pursue. Piling upon it does not make it higher; letting it fall does not bring it lower. Adding to it does not increase its abundance; reducing from it does not diminish its quantity. Chopping at it does not thin it out; killing into it does not damage it. Drilling into it does not deepen it; filling in does not shallow it. Fleeting and hazy, it cannot be captured as an image; Hazy and fleeting, its use never ceases; Obscure and profound, it responds without form; Smooth and penetrating, its movements are never in vain; It contracts and expands with rigidity and softness, bows and rises with yin and yang.
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| | 原道訓: |
昔者馮夷、大丙之御也，乘雲車，入雲霓，遊微霧，鶩怳忽，歷遠彌高以極往。經霜雪而無跡，照日光而無景。扶搖抮抱羊角而上，經紀山川，蹈騰昆侖，排閶闔，淪天門。末世之御，雖有輕車良馬，勁策利鍛，不能與之爭先。是故大丈夫恬然無思，澹然無慮，以天為蓋，以地為輿，四時為馬，陰陽為御，乘雲陵霄，與造化者俱。縱志舒節，以馳大區。可以步而步，可以驟而驟。令雨師灑道，使風伯掃塵；電以為鞭策，雷以為車輪。上游於霄雿之野，下出於無垠之門，劉覽偏照，複守以全。經營四隅，還反於樞。 |
| | In the past, when Fengyi and Dabing drove their chariots, they rode in cloud-drawn vehicles, entered clouds and rainbows, wandered through subtle mists, moved swiftly and indistinctly, traversing ever greater heights to reach the utmost distance. They passed through frost and snow without leaving a trace, reflected in sunlight yet cast no shadow. They soared upward with spiraling winds, embracing the curling horns of the storm; they traversed mountains and rivers, leapt over Kunlun, pushed open the gates of Changhe, and plunged through the heavenly gate. In later ages, even those who drove with light chariots and fine horses, strong whips and sharp spurs, could not contend for precedence against them. Therefore, the great man remains tranquil and unthinking, calm and free from worry. He takes heaven as his canopy, earth as his carriage; the four seasons as his horses, yin and yang as his charioteer. Riding clouds to ascend above the sky, he journeys together with those who create and transform. He freely extends his will and loosens his pace, galloping through vast realms. He may walk when he chooses to walk, run swiftly when he chooses to run. He commands the Rain Master to sprinkle the road and orders Fengbo to sweep away the dust; Lightning serves as his whip, thunder as the wheel of his chariot. He travels above in the boundless expanse of heaven, descends through gates without limit; he surveys widely and comprehensively, returning to preserve wholeness. He manages all four corners, then returns to the central pivot.
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| | 原道訓: |
故以天為蓋，則無不覆也；以地為輿，則無不載也；四時為馬，則無不使也；陰陽為御，則無不備也。是故疾而不搖，遠而不勞，四支不動，聰明不損，而知八紘九野之形埒者，何也？執道要之柄，而游於無窮之地。是故天下之事，不可為也，因其自然而推之；萬物之變，不可究也，秉其要歸之趣。夫鏡水之與形接也，不設智故，而方圓曲直弗能逃也。是故響不肆應，而景不一設，叫呼仿佛，默然自得。人生而靜，天之性也；感而後動，性之害也；物至而神應，知之動也；知與物接，而好憎生焉。好憎成形，而知誘於外，不能反己，而天理滅矣。故達於道者，不以人易天，外與物化，而內不失其情，至無而供其求，時騁而要其宿。小大修短，各有其具，萬物之至，騰踴肴亂而不失其數。是以處上而民弗重，居前而眾弗害，天下歸之，奸邪畏之，以其無爭於萬物也。故莫敢與之爭。 |
| | Therefore, taking heaven as a canopy means nothing remains uncovered; taking earth as a carriage means nothing remains unborne; taking the four seasons as horses means none remain unused; taking yin and yang as charioteers means nothing remains incomplete. Therefore, one moves swiftly without trembling, travels far without fatigue. The limbs remain still; the mind and senses suffer no harm, yet one knows the forms of all eight directions and nine regions—why is this so? Because he holds the essential handle of the Dao, wandering through boundless realms. Therefore, affairs in the world cannot be forced; one must follow nature and gently guide them; Transformations of all things cannot be fully understood; one grasps their essence and returns to the fundamental direction. When a mirror or still water reflects an object, it does not employ wisdom or intention; yet the round and square, curved and straight cannot escape being revealed. Therefore, echoes do not respond recklessly, nor do shadows appear without cause; calls and cries may be faintly heard, yet silence brings effortless understanding. Human nature is originally tranquil—this is the nature of heaven; It stirs only after being moved by external influences—this is a harm to human nature. When things arrive, the spirit responds—this is movement of knowledge; Knowledge meets with external objects, and thus feelings of preference and aversion arise. When preferences and aversions take form, knowledge is led by external things; one cannot return to oneself, and the principle of heaven perishes. Therefore, those who understand the Dao do not substitute human desires for heaven's will. Externally, they transform with external things; internally, they do not lose their true nature. They reach emptiness and yet fulfill needs, act in accordance with time while holding fast to their fundamental purpose. Whether small or great, long or short, each has its own form; when myriad things arrive in tumult and disorder, they do not lose their measure. Therefore, when in a high position the people do not feel burdened; when leading ahead, the multitude does not resent it. The world returns to it, and evildoers fear it—because it contends with nothing among all things. Thus, none dare contend against it.
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| | 原道訓: |
夫臨江而釣，曠日而不能盈羅，雖有鉤箴芒距、微綸芳餌，加之以詹何、娟嬛之數，猶不能與網罟爭得也。射鳥者扞鳥號之弓，彎棋衛之箭，重之羿、逢蒙子之巧，以要飛鳥，猶不能與羅者競多。何則？以所持之小也。張天下以為之籠，因江海以為罟，又何亡魚失鳥之有乎？故矢不若繳，繳不若無形之像。 |
| | To fish by the river, spending many days yet still unable to fill a net—though one may use fine hooks and sharp spines, delicate lines and fragrant bait, even employing the techniques of Zhanhe or Juanhuan, it still cannot contend with nets in capturing. Those who shoot birds may use the bow that echoes the cries of birds, bend arrows from Qiwei, and rely on the skill of Yi or Fengmengzi to aim at flying fowl—yet still cannot compete with netters in numbers. Why is this so? Because the means they hold are small. If one spreads out the whole world as a cage, uses rivers and seas as nets—what fish could escape or birds be lost? Therefore, arrows are not as effective as snares; snares are not as powerful as the invisible form.
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| | 原道訓: |
夫釋大道而任小數，無以異於使蟹捕鼠，蟾蠩捕蚤，不足以禁奸塞邪，亂乃逾滋。昔者夏鯀作三仞之城，諸侯背之，海外有狡心。禹知天下之叛也，乃壞城平池，散財物，焚甲兵，施之以德，海外賓伏，四夷納職，合諸侯于塗山，執玉帛者萬國。故機械之心藏於胸中，則純白不粹，神德不全。在身者不知，何遠之所能懷？是故革堅則兵利，城成則沖生。若以湯沃沸，亂乃逾甚。是故鞭噬狗，策蹄馬，而欲教之，雖伊尹、造父弗能化。欲𡧢之心亡於中，則飢虎可尾，何況狗馬之類乎？故體道者逸而不窮，任數者勞而無功。 |
| | To abandon the great Dao and rely on minor techniques is no different from sending crabs to catch mice or toads to capture fleas—it cannot prevent evildoing or block corruption, and disorder will only grow more rampant. In ancient times, Xia Gun built a city three ren high; the feudal lords turned their backs on him, and those beyond the seas harbored treacherous thoughts. Yu knew that the world was in rebellion, so he destroyed the city walls and leveled the moats, distributed wealth, burned weapons and armor, and governed with virtue. Thus, those beyond the seas submitted willingly; the four barbarian groups presented their duties. He convened feudal lords at Tushan, where ten thousand states came bearing jade and silk as tribute. Therefore, if the mind filled with scheming devices is hidden within one's chest, pure whiteness becomes impure and divine virtue remains incomplete. If those in their own bodies do not know this, how can they ever hope to cherish distant things? Therefore, when armor becomes strong, weapons become sharper; when walls are built, breaches inevitably arise. It is like pouring boiling water into a pot of boiling water—the disorder only grows worse. Therefore, to whip a dog that bites and spur a horse with sore hooves, yet wish to teach them—though Yi Yin or Zao Fu were present, they could not transform such creatures. When the desire to dominate vanishes from within, even a hungry tiger can be followed at its tail—how much more so for dogs and horses? Therefore, those who embody the Dao find ease without exhaustion; those who rely on techniques toil endlessly with no achievement.
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| | 原道訓: |
夫峭法刻誅者，非霸王之業也；棰策繁用者，非致遠之術也。離朱之明，察箴末于百步之外，不能見淵中之魚；師曠之聰，合八風之調，而不能聽十里之外。故任一人之能，不足以治三畝之宅也。修道理之數，因天地之自然，則六合不足均也。是故禹之決瀆也，因水以為師；神農之播穀也，因苗以為教。 |
| | Those who enforce harsh laws and severe punishments do not achieve the cause of a Son of Heaven or a King. Those who use whips and spurs excessively are not employing methods to reach distant goals. Lizhu's sharp eyesight could discern the tip of a needle from a hundred paces away, yet he could not see fish in deep water; Shikuang's acute hearing could harmonize the eight winds' tones, yet he could not hear sounds from ten li away. Therefore, relying on one person's ability is insufficient to manage a three-mu homestead. By cultivating the principles of Dao and following nature as it is given by heaven and earth, one can balance even the six directions without difficulty. Therefore, Yu's efforts to drain floods followed water itself as his teacher; Shennong's sowing of grains used the sprouting seedlings themselves as instruction.
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| | 原道訓: |
夫萍樹根于水，木樹根於土，鳥排虛而飛，獸蹠實而走，蛟龍水居，虎豹山處，天地之性也。兩木相摩而然，金火相守而流，員者常轉，窾者主浮，自然之勢也。是故春風至則甘雨降，生育萬物，羽者嫗伏，毛者孕育，草木榮華，鳥獸卵胎；莫見其為者，而功既成矣。秋風下霜，倒生挫傷，鷹雕搏鷙，昆蟲蟄藏，草木注根，魚鱉湊淵；莫見其為者，滅而無形。木處榛巢，水居窟穴，禽獸有芄，人民有室，陸處宜牛馬，舟行宜多水，匈奴出穢裘，於、越生葛絺。各生所急，以備燥濕；各因所處，以御寒暑；並得其宜，物便其所。由此觀之，萬物固以自然，聖人又何事焉？ |
| | Water plants take root in water; trees take root in soil. Birds spread their wings and fly through empty space, beasts tread solid ground to run. Dragons dwell in water, tigers and leopards live on mountains—this is the nature given by heaven and earth. Two pieces of wood rubbed together produce fire; metal and flame interact to create flow. The round constantly rolls, the hollow naturally floats—this is the natural tendency. Therefore, when spring winds arrive, sweet rain falls and all things are born and grow. Winged creatures brood in nests; furred beasts conceive young. Grasses and trees flourish with blossoms; birds and beasts lay eggs or bear offspring; No one sees the doer, yet the work is already accomplished. Autumn winds bring frost, causing plants to wither and suffer damage. Hawks and eagles strike fiercely; insects burrow into hiding. Grasses and trees concentrate their roots downward; fish and turtles gather in deep pools; No one sees the doer—its actions vanish without form. Trees grow in thickets and nests; water creatures dwell in caves. Birds and beasts have their own shelters, while people live in houses. On land, oxen and horses are suitable; on rivers, boats travel where there is much water. The Xiongnu produce coarse furs, while the Yu and Yue peoples make hemp cloth. Each produces what they urgently need to prepare for dryness or dampness; each adapts according to their environment, to cope with cold and heat; All find what suits them, and things become convenient for their use. Viewed in this way, all things naturally follow their own course—what need is there for a sage to do anything?
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| | 原道訓: |
九疑之南，陸事寡而水事眾，於是民人被發文身，以像鱗蟲；短綣不絝，以便涉遊；短袂攘卷，以便刺舟；因之也。雁門之北，北狄不穀食，賤長貴壯，俗尚氣力；人不馳弓，馬不解勒；便之也。故禹之裸國，解衣而入，衣帶而出；因之也。今夫徙樹者，失其陰陽之性，則莫不枯槁。故橘樹之江北，則化而為枳；鴝鵒不過濟；貈渡汶而死；形性不可易，勢居不可移也。是故達於道者，反于清靜；究于物者，終於無為。以恬養性，以漠處神，則入於天門。所謂天者，純粹樸素，質直皓白，未始有與雜糅者也。所謂人者，偶䁟智故，曲巧詐偽，所以俯仰于世人而與俗交者也。故牛岐蹄而戴角，馬被髦而全足者，天也；絡馬之口，穿盾之牛者，人也。循天者，與道遊者也；隨人者，與俗交者也。夫井魚不可與語大，拘於隘也；夏蟲不可與語寒，篤于時也；曲士不可與語至道，拘於俗、束於教也。故聖人不以人滑天，不以欲亂情，不謀而當，不言而信，不慮而得，不為而成，精通於靈府，與造化者為人。 |
| | To the south of Jiuyi, land affairs are few and water affairs many; thus, the people let their hair hang loose and tattoo their bodies to resemble scaled creatures; they wear short trousers without stockings for ease of wading through water. They roll up their sleeves to make it easier to row a boat; This is following nature. North of Yanmen, the northern Di do not rely on grain for food; they value strength over age and esteem physical power as their custom; people never dismount from their bows, horses are never unbridled; This is convenience for them. Therefore, when Yu visited the land of the Nudists, he entered without clothes and left wearing garments; this was following their way. Now, when one transplants a tree and disrupts its yin-yang nature, it will inevitably wither and die. Therefore, if orange trees are planted north of the Yangtze River, they transform into trifoliate oranges; the yuanyu bird does not cross the Ji River; the huo animal dies when crossing the Wen River; this is because their physical nature cannot be changed, and their environmental conditions cannot be altered. Therefore, those who understand the Dao return to tranquility and purity; those who thoroughly comprehend things ultimately attain non-action. By cultivating tranquility to nurture one's nature, and by dwelling in emptiness to preserve the spirit, one enters through Heaven's Gate. What is called "Heaven" refers purely and simply to a state of natural simplicity, with an essence that is upright and pure white, never mixed or contaminated by anything else. What is called "human" refers to the pairing of cleverness and artifice, crooked cunning and deceptive falseness—these are what cause one to bow and scrape before the world's people in order to associate with worldly customs. Therefore, oxen have split hooves and horns on their heads, horses are covered with manes and have complete legs—these are natural traits; to bridle a horse's mouth or pierce an oxen's nose is the doing of human beings. To follow Heaven is to wander freely with the Dao; to follow human ways is to associate with worldly conventions. A fish in a well cannot be spoken to about the vastness of the ocean—it is confined by narrow surroundings; a summer insect cannot be told about winter's cold, for it is bound by its season; narrow-minded scholars cannot grasp the ultimate Dao, as they are confined by worldly conventions and constrained by education. Therefore, a sage does not let human affairs interfere with Heaven's way, nor allow desires to disturb the mind. He acts appropriately without planning, is trusted without speaking, attains success without deliberation, and achieves results without striving. His spirit communicates directly with the spiritual core, aligning himself as one with the forces of creation.
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| | 原道訓: |
夫善遊者溺，善騎者墮，各以其所好，反自為禍。是故好事者未嘗不中，爭利者未嘗不窮也。昔共工之力，觸不周之山，使地東南傾。與高辛爭為帝，遂潛於淵，宗族殘滅，繼嗣絕祀。越王翳逃山穴，越人熏而出之，遂不得已。由此觀之，得在時，不在爭；治在道，不在聖。土處下，不在高，故安而不危；水下流，不爭先，故疾而不遲。昔舜耕於曆山，期年而田者爭處墝埆，以封壤肥饒相讓；釣於河濱，期年而漁者爭處湍瀨，以曲隈深潭相予。當此之時，口不設言，手不指麾，執玄德於心，而化馳若神。使舜無其志，雖口辯而戶說之，不能化一人。是故不道之道，莽乎大哉！夫能理三苗，朝羽民，徒裸國，納肅慎，未發號施令而移風易俗者，其唯心行者乎？法度刑罰，何足以致之也！是故聖人內修其本，而不外飾其末，保其精神，偃其智故。漠然無為，而無不為也；澹然無治也，而無不治也。所謂無為者，不先物為也；所謂無不為者，因物之所為。所謂無治者，不易自然也；所謂無不治者，因物之相然也。 |
| | Skillful swimmers drown; skilled riders fall from their horses—each suffers misfortune precisely because of what they are most fond of. Therefore, those who indulge in pursuits often end up harmed; those who strive for profit frequently find themselves impoverished. In the past, Gonggong's strength caused him to strike Mount Buzhou, tilting the earth toward the southeast. He vied with Gaoxin for the position of emperor and was thus banished to the depths, his clan destroyed, descendants extinguished, and ancestral sacrifices ceased. Yue Wang Yi fled into a mountain cave; the Yue people smoked him out, leaving him with no choice but to surrender. From this we see that success lies in timing, not in contention; governance lies in the Dao, not in sages. Earth occupies a low position and does not seek height; thus it remains secure without danger; water flows downward, never vying to be first, so it moves swiftly without delay. In the past, Shun tilled fields at Lishan; after a year, farmers vied to cultivate barren land and offered fertile plots to one another in mutual concession; when he fished by the riverbank, after a year fishermen vied to fish in swift currents and offered each other sheltered bends and deep pools. At that time, he did not utter a word or raise his hand to command; holding the profound virtue in his heart, transformation spread like magic. Had Shun lacked such virtue, even if he spoke eloquently and visited door to door to persuade people, he could not have transformed a single person. Therefore, the Dao that is not Dao—how vast and boundless it is! Those who could pacify the Sanmiao, bring the Yumin to court, move through the land of Nudists, and incorporate the Susen—achieving transformation of customs without issuing proclamations or commands—could this be anyone other than those whose actions stem from the heart? Laws, decrees, and punishments are how insufficient to achieve such results! Therefore, a sage cultivates the root internally rather than adorning the branches externally; he preserves his spirit and restrains cleverness and artifice. He appears idle and inactive, yet nothing remains unaccomplished; he seems indifferent to governance, yet all is governed. What is meant by "non-action" is not acting before things arise; what is meant by "nothing remains unaccomplished" is following the natural course of events. What is called "non-governance" means not altering nature; what is called "nothing remains ungoverned" means following the inherent order of things.
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| | 原道訓: |
萬物有所生，而獨知守其根；百事有所出，而獨知守其門。故窮無窮，極無極，照物而不眩，回應而不乏。此之謂天解。故得道者志弱而事強，心虛而應當。所謂志弱而事強者，柔毳安靜，藏於不敢，行於不能，恬然無慮，動不失時，與萬物回周旋轉，不為先唱，感而應之。是故貴者必以賤為號，而高者必以下為基。托小以包大，在中以制外，行柔而剛，用弱而強，轉化推移，得一之道，而以少正多。所謂其事強者，遭變應卒，排患扞難，力無不勝，敵無不淩，應化揆時，莫能害之。是故欲剛者，必以柔守之；欲強者，必以弱保之。積於柔則剛，積于弱則強；觀其所積，以知禍福之鄉。強勝不若己者，至於若己者而同；柔勝出於己者，其力不可量。故兵強則滅，木強則折，革固則裂，齒堅於舌而先之弊。是故柔弱者生之幹也；而堅強者死之徒也；先唱者，窮之路也；後動者，達之原也。 |
| | All things have their origins, yet only those who know how to safeguard their roots remain steadfast; A hundred affairs arise from a source, yet only they know how to guard the gate. Thus, they explore the infinite without limit, reach the boundless without end; their insight illuminates all things without confusion, and their responses are ever abundant. This is called "Heavenly Understanding." Therefore, those who attain the Dao have a yielding will but strong actions; their minds are empty yet they respond appropriately. What is meant by "a yielding will but strong actions" is to be soft, gentle, and tranquil; to hide in non-aggression, act from a place of seeming inability. They remain serene without worry, move at the right time, revolve with all things in harmony, never taking the lead, yet responding when moved by circumstances. Therefore, those who are noble must use humility as their mark, and those who are high must take the lowly as their foundation. By relying on smallness to contain the great, by being centered to control the external, by acting with softness yet achieving firmness, and by using weakness to attain strength—through transformation and adaptation, they grasp the Dao of unity and govern many through few. What is meant by "strong actions" is the ability to face sudden changes and emergencies, repel dangers and hardships; their strength overcomes all obstacles, no enemy remains unconquered. They respond to transformation in accordance with timing, and nothing can harm them. Therefore, those who seek firmness must safeguard it through softness; those who desire strength must preserve it through weakness. Accumulate softness and one becomes firm; accumulate weakness and one becomes strong; By observing what is accumulated, one can discern the direction of fortune or misfortune. To overcome those weaker than oneself is not remarkable; when one reaches a level equal to others, they become the same; softness overcoming those stronger than oneself reveals an indescribable power. Therefore, strong armies are destroyed; rigid trees break; hardened leather splits; teeth, though harder than the tongue, wear out first. Thus, softness and weakness form the root of life; whereas rigidity and strength belong to the company of death. To take the initiative is a path leading to exhaustion; to act in response is the source of success.
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| | 原道訓: |
何以知其然也？凡人中壽七十歲，然而趨舍指湊，日以月悔也，以至於死。故蘧伯玉年五十，而有四十九年非。何者？先者難為知，而後者易為攻也。先者上高，則後者攀之；先者逾下，則後者蹶之；先者隤陷，則後者以謀；先者敗績，則後者違之。由此觀之，先者則後者之弓矢質的也。猶錞之與刃，刃犯難而錞無患者，何也？以其托於後位也。此俗世庸民之所公見也，而賢知者弗能避也。所謂後者，非謂其底滯而不發，凝結而不流，貴其周於數而合于時也。夫執道理以耦變，先亦制後，後亦制先。是何則？不失其所以制人，人不能制也。時之反側，間不容息，先之則太過，後之則不逮。夫日回而月周，時不與人遊。故聖人不貴尺之璧，而重寸之陰，時難得而易失也。禹之趨時也，履遺而弗取，冠掛而弗顧，非爭其先也，而爭其得時也。是故聖人守清道而抱雌節，因循應變，常後而不先。柔弱以靜，舒安以定，攻大靡堅，莫能與之爭。 |
| | How do we know this to be true? Ordinary people live an average of seventy years, yet their daily actions and choices are often followed by monthly regrets, until death. Thus Qu Boyu at fifty years old lamented having made mistakes in forty-nine of those years. Why is this? Because the one who acts first finds it hard to be understood, while the one who follows has an easy path for attack. The one who moves first climbs high, and those following will climb after him; if the leader stumbles downward, those behind will trip over him. If the one who leads falls into a pit, those following will plot against him; if the leader suffers defeat, those behind will abandon him. From this we see: the one who acts first becomes the target and mark for those following. It is like a shield and a sword—the sword encounters danger, while the shield suffers no harm; why is this so? Because it takes the position of following. This is a common observation among ordinary people in the world, yet even the wise and knowledgeable cannot avoid it. What is meant by "following" does not imply stagnation and inaction, or rigidity without flow; rather, it values being adaptable to circumstances and aligned with the right timing. To grasp the principles of Dao and respond to change—whether acting first or following, one can control both positions. What is this based on? It means not losing the ability to control others, so that no one can control you. Timing is fickle and fleeting, with no room for hesitation; acting too soon is excessive, while acting too late misses the opportunity. The sun turns back and the moon completes its cycle—time does not linger with people. Therefore, sages do not value a foot-long jade but treasure an inch of time; for time is hard to gain and easily lost. Yu's urgency in seizing the right moment was such that he passed by lost items without picking them up and ignored a hat caught on a branch—this was not to be first, but to seize the opportune time. Therefore, sages uphold purity and embrace humility; they follow circumstances and respond to change, always acting in the rear rather than taking the lead. Softness and stillness bring ease and stability; though they may seem weak, their strength is unbreakable, and none can contend with them.
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| | 原道訓: |
天下之物，莫柔弱于水，然而大不可極，深不可測，修極於無窮，遠淪於無涯，息耗減益，通於不訾。上天則為雨露，下地則為潤澤；萬物弗得不生，百事不得不成。大包群生，而無好憎；澤及蚑蟯，而不求報；富贍天下而不既，德施百姓而不費；行而不可得窮極也，微而不可得把握也。擊之無創，刺之不傷，斬之不斷，焚之不然，淖溺流遁，錯繆相紛，而不可靡散。利貫金石，強濟天下。動溶無形之域，而翱翔忽區之上；邅回川谷之間，而滔騰大荒之野。有餘不足，與天地取與，授萬物而無所前後。是故無所私而無所公，靡濫振盪，與天地鴻洞；無所左而無所右，蟠委錯紾，與萬物始終。是謂至德。夫水所以能成其至德於天下者，以其淖溺潤滑也。故老聃之言曰：「天下至柔，馳騁天下之至堅，出於無有，入於無間。吾是以知無為之有益。」 |
| | Among all things in the world, none is softer or weaker than water; yet its vastness has no limit, its depth cannot be measured. It extends infinitely and flows endlessly into boundless distances, increasing and decreasing naturally, connecting with everything without end. When it rises to the heavens, it becomes rain and dew; when it descends to earth, it provides moisture and nourishment; all things cannot live without it, and all endeavors cannot succeed without its aid. It encompasses all life in vastness, yet holds no favor or hatred; its nourishment reaches even the smallest creatures without seeking reward; it enriches all under heaven without depletion, and bestows virtue upon the people without cost; Its movement cannot be exhausted, its subtlety cannot be grasped. Strike it and no wound is made; pierce it and no harm results. Cut it, yet it does not sever; burn it, yet it will not ignite. It flows through wetness and confusion, entangled in disorder, yet cannot be dispersed or destroyed. Its sharpness can penetrate metal and stone; its strength can aid the entire world. It moves in formless realms, soaring above the realm of sudden change; 茏 It winds through rivers and valleys, surging across vast wilderness. Its abundance or scarcity is in harmony with the giving and taking of heaven and earth; it bestows upon all things without distinction of precedence or sequence. Therefore, it has no private favor and no public preference; it does not recklessly surge about but merges harmoniously with the vastness of heaven and earth. It has neither left nor right; it coils, twists, and entwines, accompanying all things from beginning to end. This is called the highest virtue. Water can achieve its supreme virtue throughout the world because of its fluidity and smoothness. Therefore, Lao Dan said: "The softest thing in the world can overcome the hardest; it emerges from nothingness and enters where there is no space. This is why I know that non-action brings benefit."
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| | 原道訓: |
夫無形者，物之大祖也；無音者，聲之大宗也。其子為光，其孫為水。皆生於無形乎！夫光可見而不可握，水可循而不可毀。故有像之類，莫尊于水。出生入死，自無蹠有，自有蹠無而為衰賤矣！是故清靜者，德之至也；而柔弱者，道之要也；虛無恬愉者，萬物之用也。肅然應感，殷然反本，則淪於無形矣。所謂無形者，一之謂也。所謂一者，無匹合於天下者也。卓然獨立，塊然獨處，上通九天，下貫九野。員不中規，方不中矩。大渾而為一，棄累而無根。懷囊天地，為道開門。穆忞隱閔，純德獨存，佈施而不既，用之而不勤。是故視之不見其形，聽之不聞其聲，循之不得其身；無形而有形生焉，無聲而五音鳴焉，無味而五味形焉，無色而五色成焉。是故有生於無，實出於虛，天下為之圈，則名實同居。音之數不過五，而五音之變，不可勝聽也；味之和不過五，而五味之化，不可勝嘗也；色之數不過五，而五色之變，不可勝觀也。故音者，宮立而五音形矣；味者，甘立而五味亭矣；色者，白立而五色成矣；道者，一立而萬物生矣。 |
| | The formless is the great ancestor of all things; the soundless is the grand source of all sounds. Its child becomes light, and its grandson becomes water. All are born from the formless! Light can be seen but not grasped; water can be followed but not destroyed. Therefore, among all things with form, none is more exalted than water. Coming from non-being into being, and returning from being to non-being—this is the path of decline and worthlessness! Therefore, tranquility and stillness are the highest virtue; and softness is the essence of the Dao. The void and tranquil are the means by which all things function. When one responds to sensation with solemnity, and returns to the root with earnestness, then one merges into formlessness. What is called "formless" refers to unity. What is called "one" is that which has no equal in the world. It stands alone and independent, dwelling solitary; it reaches upward to the nine heavens and downward through the nine regions of earth. Its roundness does not conform to compasses, its squareness does not fit within a carpenter's square. It is vast and undivided as one; it discards burdens and has no roots. It contains heaven and earth within its embrace, opening the gate to the Dao. Mysterious and silent, it remains hidden yet possesses pure virtue alone; it gives endlessly without depletion, is used ceaselessly without exhaustion. Therefore, when you look for it, its form cannot be seen; when you listen for it, no sound can be heard; when you follow it, its body cannot be found; From formlessness arises all forms; from soundlessness arise the five tones; from tastelessness arise the five flavors; and from colorlessness arise the five colors. Therefore, being arises from non-being, substance emerges from emptiness. When all under heaven is enclosed within a circle, then name and reality coexist as one. The number of musical tones does not exceed five, yet the variations among these five tones are innumerable and endless to hear; the harmonies of flavors do not go beyond five, yet the transformations within these five flavors are countless and inexhaustible in taste. The number of colors does not exceed five, yet their variations are beyond what the eye can fully behold. Therefore, with the fundamental tone "Gong" established, the five tones take form; with sweetness as a foundation, the five flavors become distinct; and with whiteness established, the five colors are complete. The Dao: when one is established, all things come to life.
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| | 原道訓: |
是故一之理，施四海；一之解，際天地。其全也，純兮若樸；其散也，混兮若濁。濁而徐清，沖而徐盈。澹兮其若深淵，泛兮其若浮雲；若無而有，若亡而存。萬物之總，皆閱一孔；百事之根，皆出一門。其動無形，變化若神；其行無跡，常後而先。是故至人之治也，掩其聰明，滅其文章，依道廢智，與民同出於公。約其所守，寡其所求，去其誘慕，除其嗜欲，損其思慮。約其所守則察，寡其所求則得。夫任耳目以聽視者，勞形而是明；以知慮為治者，苦心而無功。是故聖人一度循軌，不變其宜，不易其常，故准循繩，曲因其當。夫喜怒者，道之邪也；憂悲者，德之失也；好憎者，心之過也；嗜欲者，性之累也。人大怒破陰，大喜墜陽，薄氣發喑，驚怖為狂。憂悲多恚，病乃成積；好憎繁多，禍乃相隨。故心不憂樂，德之至也；通而不變，靜之至也；嗜欲不載，虛之至也；無所好憎，平之至也；不與物散，粹之至也。能此五者，則通於神明；通於神明者，得其內者也。是故以中制外，百事不廢；中能得之，則外能收之。中之得則五藏甯，思慮平，筋力勁強，耳目聰明；疏達而不悖，堅強而不鞼，無所大過而無所不逮。處小而不逼，處大而不窕。其魂不躁，其神不嬈，湫漻寂寞，為天下梟。大道坦坦，去身不遠，求之近者，往而複反。迫則能應，感則能動，物穆無窮，變無形像，優遊委縱，如響之與景。登高臨下，無失所秉，履危行險，無忘玄伏，能存之此，其德不虧。萬物紛糅，與之轉化，以聽天下，若背風而馳，是謂至德。至德則樂矣。 |
| | Therefore, the principle of unity extends across the four seas; the understanding of one reaches between heaven and earth. When it is whole, pure as uncarved wood; when dispersed, confused and muddied. Though turbid, it gradually becomes clear; though empty, it slowly fills again. Calm and deep as a fathomless abyss, drifting like floating clouds; It is as if nothing yet something exists, as though lost but still present. All things in the world pass through a single aperture; The roots of all endeavors emerge from one gate. Its movement is formless, its transformations as wondrous as a deity; its passage leaves no trace, yet it always follows behind and leads ahead. Therefore, the sage ruler governs by concealing wisdom and intelligence, suppressing outward displays of learning; he follows the Dao and abandons cleverness, emerging with the people into public harmony. He limits what he guards, reduces his desires, removes temptations and longings, eliminates cravings and passions, and lessens thoughts and worries. Limiting what one guards brings clarity; reducing one's desires leads to attainment. Those who rely on ears and eyes for listening and seeing exhaust their bodies in seeking knowledge; those who govern by intellect and thought weary the mind without achieving success. Therefore, a sage ruler follows one standard path, does not alter what is appropriate, and does not change the established norm. Thus, like a plumb line or measuring rope, he acts in accordance with circumstances as they are. Joy and anger are deviations from the Dao; grief and sorrow are losses of virtue. Liking and hating are excesses of the mind; cravings and desires are burdens upon nature. Great anger harms yin; great joy damages yang. Weak breath causes hoarseness, and sudden terror leads to madness. Excessive sorrow and resentment lead to accumulated illness; numerous likes and hates bring misfortune in their wake. Therefore, a mind free from sorrow or joy is the highest virtue; open yet unchanging—this is supreme stillness; desires not borne—this is ultimate emptiness; having no likes or hates—this is perfect balance. Not being scattered by external things—this is purest essence. Whoever can attain these five qualities will be in harmony with the divine and enlightened. To be in harmony with the divine is to grasp what lies within. Therefore, governing from within controls the external; all endeavors will then proceed without failure. If one can master what is internal, then one can control what is external. When the inner self is mastered, the five organs are at peace, thoughts and concerns balanced, sinews and strength strong, ears and eyes sharp. One becomes open-minded without contradiction, firm yet not stubborn; one commits no great excesses but attains all that is needed. In small matters, one does not feel confined; in great ones, one remains unexaggerated. The spirit is undisturbed, the soul untroubled; quiet and solitary, it becomes a leader for all under heaven. The great Dao is broad and open, not far from the body. To seek what is near brings one back again and again. When pressed, it responds; when touched, it moves. All things are quiet and endless in their transformations, without form or image. It drifts freely and follows naturally, like an echo to a shadow. To ascend high and look down without losing one's grasp, to walk perilous paths without forgetting the hidden truths—those who can preserve this will not lose their virtue. Amidst the confusion and blending of all things, one transforms with them; listening to the world as if running against the wind—this is called supreme virtue. Supreme virtue brings joy.
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| | 原道訓: |
古之人有居岩穴而神不遺者，末世有勢為萬乘而日憂悲者。由此觀之，聖亡乎治人，而在於得道；樂亡乎富貴，而在於德和。知大己而小天下，則幾於道矣。所謂樂者，豈必處京台、章華，遊雲夢、沙丘，耳聽《九韶》、《六瑩》，口味煎熬芬芳。馳騁夷道，鈞射鷫鷞之謂樂乎？吾所謂樂者，人得其得者也。夫得其得者，不以奢為榮，不以廉為悲，與陰俱閉，與陽俱開。故子夏心戰而臞，得道而肥。聖人不以身役物，不以欲滑和，是故其為歡不忻忻，其為悲不惙惙。萬方百變，消搖而無所定，吾獨慷慨，遺物而與道同出。是故有以自得之也，喬木之下，空穴之中，足以適情；無以自得也，雖以天下為家，萬民為臣妾，不足以養生也。能至於無樂者，則無不樂；無不樂，則至極樂矣！ |
| | In ancient times, there were those who dwelled in caves yet remained spiritually whole; in later ages, some hold power over ten thousand chariots but live in daily sorrow and grief. From this we see that sages do not seek to govern people; their focus lies in attaining the Dao; happiness does not lie in wealth or rank, but in harmony and virtue. To know the great self and see all under heaven as small is to approach the Dao. What is called joy need not be found in the palaces of Jingtai or Zhanghua, in roaming the marshes of Yunmeng and Shaqiu, with ears filled by "Jiu Shao" and "Liu Ying," or the taste of delicacies and fragrant broths. Is it joy to gallop along smooth roads, to shoot at targets with fine feathers? What I call joy is when people attain what they should have. Those who attain what they deserve do not take luxury as glory, nor see frugality as sorrow; they close with yin and open with yang. Therefore, Zi Xia grew thin from inner turmoil but became plump when he attained the Dao. Sages do not let their bodies be enslaved by things, nor allow desires to disrupt harmony; thus, when they are happy, it is not with excessive joy, and when they grieve, it is not with deep sorrow. Though myriad things change in a hundred ways, drifting without fixed direction, I alone am unrestrained, abandoning worldly concerns to emerge together with the Dao. Therefore, one can find contentment: beneath tall trees, within hollow caves—these are enough to satisfy the heart; But without inner fulfillment, even having all under heaven as one's home and ten thousand people as subjects and servants is insufficient for nurturing life. He who attains the state of no joy finds joy in everything; To find joy in all things is to reach supreme joy!
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| | 原道訓: |
夫建鐘鼓，列管弦，席旃茵，傅旄象，耳聽朝歌北鄙靡靡之樂，齊靡曼之色，陳酒行觴，夜以繼日，強弩弋高鳥，走犬逐狡兔，此其為樂也。炎炎赫赫，怵然若有所誘慕，解車休馬，罷酒徹樂，而心忽然，若有所喪，悵然若有所亡也。是何則？不以內樂外，而以外樂內。樂作而喜，曲終而悲。悲喜轉而相生，精神亂營，不得須臾平。察其所以，不得其形，而日以傷生，失其得者也。是故內不得於中，稟授於外而以自飾也。不浸於肌膚，不浹於骨髓，不留于心志，不滯于五藏。故從外入者，無主於中，不止；從中出者，無應於外，不行。故聽善言便計，雖愚者知說之；稱至德高行，雖不肖者知慕之。說之者眾，而用之者鮮；慕之者多，而行之者寡。所以然者何也？不能反諸性也。夫內不開于中而強學問者，不入於耳而不著於心，此何以異於聾者之歌也！效人為之而無以自樂也。聲出於口，則越而散矣。夫心者，五藏之主也，所以制使四支，流行血氣，馳騁於是非之境，而出入於百事之門戶者也。是故不得於心，而有經天下之氣，是猶無耳而欲調鐘鼓，無目而欲喜文章也。亦必不勝其任矣！ |
| | To set up bells and drums, arrange flutes and strings, recline on felt and down, adorned with feathers and ivory; to hear the soft music of Chao Ge from the northern border, behold the graceful beauty of Qi Mi Man, serve wine in flowing cups day and night, shoot high-flying birds with strong bows, and chase cunning hares with swift dogs—this is what they call joy. Amidst the blazing splendor, one is startled as if enticed by something; when chariots are unharnessed and horses rested, wine set aside and music ceased, the heart suddenly feels lost, pensive as though something were gone. What is this? It is because one does not let inner joy reach outward, but instead lets external pleasures disturb the inner self. Joy arises with music, sorrow follows when the tune ends. Sorrow and joy transform into each other, giving rise to turmoil in the spirit, never finding a moment of peace. Examining its cause, one cannot grasp its form; yet day by day it harms life and causes loss of true attainment. Therefore, internally they do not harmonize within, but rely on external things to adorn themselves. It does not penetrate the skin, nor reach the marrow of bones; it lingers not in the mind or will, nor settles in the five viscera. Therefore, what enters from outside has no master within and cannot be stopped; what arises from within finds no response without and does not proceed. Hence, to hear wise words and convenient plans, even the foolish know they are pleasing; To praise supreme virtue and lofty conduct, even those of low character know to admire it. Many find them pleasing, yet few put them into practice; many admire them, but few actually follow them. Why is this so? Because they cannot return to their nature. Those who do not open inwardly and yet force themselves to study will not let knowledge enter their ears or take root in the heart. How is this different from a deaf person singing! They imitate others' actions without finding joy within themselves. Sounds issuing from the mouth scatter and vanish. The mind is the master of the five viscera, governing and directing the limbs, circulating vital energy and blood, galloping through realms of right and wrong, entering and exiting the gates of a hundred affairs. Therefore, without harmony in the mind, to possess the breath that governs all under heaven is like having no ears yet wishing to tune bells and drums, or being blind yet desiring to appreciate elegant writings. One certainly cannot bear such a burden!
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| | 原道訓: |
故天下神器，不可為也。為者敗之，執者失之。夫許由小天下而不以己易堯者，志遺於天下也。所以然者，何也？因天下而為天下也。天下之要，不在於彼而在於我，不在於人而在於我身，身得則萬物備矣！徹於心術之論，則嗜欲好憎外矣！是故無所喜而無所怒，無所樂而無所苦，萬物玄同也。無非無是，化育玄耀，生而如死。夫天下者亦吾有也，吾亦天下之有也，天下之與我，豈有間哉！夫有天下者，豈必攝權持勢，操殺生之柄，而以行其號令邪？吾所謂有天下者，非此謂也，自得而已。自得，則天下亦得我矣。吾與天下相得，則常相有，己又焉有不得容其間者乎？所謂自得者，全其身者也。全其身，則與道為一矣。故雖游于江潯海裔，馳要褭，建翠蓋，目觀掉羽、武象之樂，耳聽滔朗奇麗激抮之音，揚鄭、衛之浩樂，結激楚之遺風，射沼濱之高鳥，逐苑囿之走獸，此齊民之所以淫泆流湎。聖人處之，不足以營其精神，亂其氣志，使心怵然失其情性。處窮僻之鄉，側溪穀之間，隱于榛薄之中，環堵之室，茨之以生茅，蓬戶甕牖，揉桑為樞，上漏下濕，潤浸北房，雪霜滖灖，浸潭苽蔣，逍遙於廣澤之中，而仿洋於山峽之旁，此齊民之所為形植黎黑，憂悲而不得志也。聖人處之，不為愁悴怨懟，而不失其所以自樂也。是何也？則內有以通於天機，而不以貴賤、貧富、勞役失其志德者也。故夫烏之啞啞，鵲之唶唶，豈嘗為寒暑、燥濕變其聲哉！是故夫得道已定，而不待萬物之推移也。非以一時之變化而定吾所以自得也。 |
| | Therefore, the treasures of all under heaven are not to be controlled by force. Those who act forcefully bring about failure; those who cling tightly lose what they hold. Xu You, who saw all under heaven as small and did not exchange himself for Yao, was one whose aspirations transcended the world. Why is this so? Because he acted for all under heaven in harmony with it. The key to the world does not lie out there, but within me; not in others, but in my own body. When one's self is harmonized, all things are complete! To penetrate the doctrines of the mind and its workings means that desires, tastes, likes, and dislikes will remain external! Therefore, there is no joy nor anger, no pleasure nor suffering; all things are mysteriously one. There is neither right nor wrong; transformation and cultivation proceed in mysterious radiance, living as if dead. All under heaven is also mine; I am also part of all under heaven. Between the world and myself, how can there be any separation! Must one who possesses all under heaven necessarily seize power and authority, hold the handle of life and death, to issue commands? What I mean by possessing all under heaven is not this; it is simply self-fulfillment. When one attains self-fulfillment, the world also attains me. If I and all under heaven harmonize with each other, we are always mutually possessed; how could there be a place where one cannot find room? What is called self-fulfillment is the preservation of one's whole being. To preserve one's whole being is to become one with the Dao. Thus, even to wander along the banks of rivers and the edges of seas, ride swift steeds, raise emerald canopies, watch performances with feathered dancers and elephantine displays, hear grand and wondrous music that stirs the soul, revel in the bold melodies of Zheng and Wei, chase high-flying birds over marshes, pursue running beasts within enclosures—these are what common people indulge in to excess. Sages, when placed in such circumstances, do not allow these things to disturb their spirit or disrupt their vital energy and will; they do not let the heart be startled into losing its nature. To dwell in remote and desolate villages, nestled between streams and valleys, hidden among thickets of brambles; to live in a small room enclosed by walls, thatched with fresh straw, with reed doors and clay windows, hinges made from twisted mulberry wood, the roof leaking and the floor damp, moisture seeping into northern rooms, snow and frost dripping through, soaking mossy reeds—yet to wander freely across vast marshes and drift leisurely along mountain gorges; these are what common people see as making them gaunt and sallow, filled with sorrow and unfulfilled aspirations. Sages in such conditions do not grow sad or resentful; they do not lose the source of their own joy. Why is this so? Because internally they are attuned to the workings of Heaven, and do not let distinctions of rank or wealth, labor or idleness, cause them to lose their virtue and aspirations. Therefore, do crows ever cease their croaking, or magpies stop their chattering because of cold and heat, dryness and dampness? Therefore, those who have attained the Dao are steadfast and do not rely on the shifting of all things. They do not let momentary changes determine their self-fulfillment.
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| | 原道訓: |
吾所謂得者，性命之情處其所安也。夫性命者，與形俱出其宗。形備而性命成，性命成而好憎生矣。故士有一定之論，女有不易之行，規矩不能方圓，鉤繩不能曲直。天地之永，登丘不可為修，居卑不可為短。是故得道者，窮而不懾，達而不榮，處高而不機，持盈而不傾，新而不朗，久而不渝，入火不焦，入水不濡。是故不待勢而尊，不待財而富，不待力而強，平虛下流，與化翱翔。若然者，藏金于山，藏珠於淵，不利貨財，不貪勢名。是故不以康為樂，不以慊為悲，不以貴為安，不以賤為危，形神氣志，各居其宜，以隨天地之所為。 |
| | What I call attainment is when life and nature dwell in their natural state of peace. Life and nature emerge together from the same source as form. When form is complete, life and nature are realized; when life and nature are realized, likes and dislikes arise. Therefore, men have fixed principles, women have unchanging conduct; compasses cannot make circles and squares, and plumb lines and cords cannot determine curves or straightness. The eternal order of heaven and earth: to stand on a hilltop does not make one tall, nor does dwelling in low ground make one short. Therefore, those who attain the Dao do not fear adversity in obscurity, nor grow proud in success; they remain unthreatened at great heights and stable when full of achievement. They are new yet not dazzling, enduring without change. Entering fire, they are not burned; entering water, they are not soaked. Therefore, they do not need power to be respected, wealth to be rich, or strength to be strong. They remain level and humble, flowing downward, soaring in harmony with transformation. If so, they hide gold in the mountains, pearls in the depths of water; they do not covet wealth or goods, nor crave power and fame. Therefore, they do not take ease as joy, nor dissatisfaction as sorrow; they do not see rank as safety or low status as danger. Body, spirit, vital energy, and will each dwell in their proper place, following the course of heaven and earth.
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| | 原道訓: |
夫形者，生之所也；氣者，生之元也；神者，生之制也。一失位，則三者傷矣。是故聖人使人各處其位，守其職，而不得相干也。故夫形者非其所安也而處之則廢，氣不當其所充而用之則泄，神非其所宜而行之則昧。此三者，不可不慎守也。夫舉天下萬物，蚑蟯貞蟲，蠕動蚑作，皆知其喜憎利害者，何也？以其性之在焉而不離也。忽去之，則骨肉無倫矣。今人之所以眭然能視，䁝然能聽，形體能抗，而百節可屈伸，察能分白黑、視醜美，而知能別同異、明是非者，何也？氣為之充而神為之使也。何以知其然也？凡人之志，各有所在，而神有所系者，其行也，足蹪趎埳、頭抵植木而不自知也，招之而不能見也，呼之而不能聞也。耳目非去之也，然而不能應者，何也？神失其守也。故在於小則忘於大，在於中則忘於外，在於上則忘於下，在於左則忘於右；無所不充，則無所不在。是故貴虛者，以毫末為宅也。 |
| | The body is the vessel of life; vital energy is the source of life; the spirit is the governor of life. If any one of these falls out of place, all three are harmed. Therefore, sages ensure that each person occupies their proper position and fulfills their duties without interference from others. Therefore, if the body is placed where it does not belong, it will be wasted; if vital energy is used in a way unsuited to its nature, it will dissipate; and if the spirit acts contrary to what is appropriate, it becomes confused. These three must be carefully guarded without fail. All things under heaven, from crawling insects to creeping creatures, know their likes and dislikes, what benefits or harms them—why is this so? Because their nature resides within them and does not depart. Suddenly to lose it would leave flesh and bone without order. Now, why is it that people can open their eyes and see, incline their ears and hear, have bodies strong enough to resist, limbs flexible enough to bend and stretch, sight capable of distinguishing black from white, ugly from beautiful, and knowledge able to discern differences, clarify right from wrong? Because vital energy fills them, and the spirit directs them. How do we know this to be true? When a person's will is fixed on something, and their spirit is bound to it, they may stumble over stones or bump into trees without realizing it; they cannot see when called upon, nor hear when summoned. Their ears and eyes are not gone, yet they do not respond—why is this? Because the spirit has lost its guard. Therefore, when focused on small things, one forgets the great; when centered inwardly, one neglects the outside; when fixed above, one overlooks below; when occupied with the left, one ignores the right; When vital energy fills all things without exception, it is present everywhere. Therefore, to value emptiness is to take the tip of a hair as one's dwelling place.
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| | 原道訓: |
今夫狂者之不能避水火之難，而越溝瀆之險者，豈無形神氣志哉？然而用之異也。失其所守之位，而離其外內之舍，是故舉錯不能當，動靜不能中，終身運枯形于連嶁列埒之門，而蹪蹈於汙壑阱陷之中。雖生俱與人鈞，然而不免為人戮笑者，何也？形神相失也。故以神為主者，形從而利；以形為制者，神從而害。貪饕多欲之人，漠昏於勢利，誘慕于名位，冀以過人之智植于高世，則精神日以耗而彌遠，久淫而不還，形閉中距，則神無由入矣。是以天下時有盲妄自失之患。此膏燭之類也，火逾然而消逾亟。 |
| | Now, when madmen cannot avoid the dangers of water and fire or cross dangerous ditches, do they lack body, spirit, vital energy, or will? Yet their use of these is different. Because they have lost their proper position of guardianship and departed from the inner and outer dwellings, thus their actions cannot be appropriate, their movements and stillness out of harmony. They spend their lives dragging a withered body through perilous mountain passes and treacherous terrain, stumbling into muddy ravines and pit traps. Though they are born with the same nature as others, yet cannot avoid being ridiculed by people—why is this? Because their body and spirit have become disunited. Therefore, when the spirit is in charge, the body follows and benefits; when the body dominates, the spirit follows to its harm. Those who are greedy and desirous, muddled by power and profit, lured by fame and rank, hoping to plant their superior wisdom in lofty society, will see their spirit and vital energy gradually drained and increasingly distant. After long indulgence without return, the body becomes closed within, blocking the way for the spirit to enter. Therefore, in the world there are often cases of blindness and folly where people lose themselves. This is like tallow candles; the brighter the flame, the faster it consumes itself.
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| | 原道訓: |
夫精神氣志者，靜而日充者以壯，躁而日耗者以老。是故聖人將養其神，和弱其氣，平夷其形，而與道沈浮俯仰。恬然則縱之，迫則用之。其縱之也若委衣，其用之也若發機。如是，則萬物之化無不遇，而百事之變無不應。 |
| | Spirit, vital energy and will: when stillness brings daily replenishment, they grow strong; when agitation causes daily depletion, they lead to aging. Therefore, the sage nurtures his spirit, harmonizes and softens his vital energy, calms his body, and moves up and down with the Dao in humility and grace. When at ease, he lets things be; when pressed, he uses them. When letting things be, it is like discarding a robe; when using them, it is like releasing a trigger. In this way, all transformations of the ten thousand things will meet with harmony, and all changes in affairs will be properly responded to.
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