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Continuously, continuously, It seems to remain. Draw upon it
And it serves you with ease.
-------------------------------------------------------------------------------- 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。不以其无私邪故能成其私。 The universe is everlasting.
The reason the universe is everlasting Is that it does not life for Self. Therefore it can long endure.
Therefore the Sage puts himself last, And finds himself in the foremost place; Regards his body as accidental, And his body is thereby preserved.
Is it not because he does not live for Self That his Self is realized
-------------------------------------------------------------------------------- 八章
上善若水。水善利万物而不争，居众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。夫唯不争，故无尤 。
The best of men is like water; Water benefits all things And does not compete with them.
It dwells in (the lowly) places that all disdain - Wherein it comes near to the Tao.
In his dwelling, (the Sage) loves the (lowly) earth; In his heart, he loves what is profound;
In his relations with others, he loves kindness; In his words, he loves sincerity; In government, he loves peace;
In business affairs, he loves ability;
In hi actions, he loves choosing the right time. It is because he does not contend That he is without reproach.
-------------------------------------------------------------------------------- 九章
持而盈之，不如其已。揣而锐之，不可长保。金玉满堂，莫之能守。富贵而骄，自遗其咎。功遂身退，天下之道。 Stretch (a bow) to the very full,
And you will wish you had stopped in time. Temper a (sword-edge) to its very sharpest, And the edge will not last long. When gold and jade fill your hall, You will not be able to keep them safe. To be proud with wealth and honor Is to sow seeds of one's own downfall. Retire when your work is done, Such is Heaven's way.
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十章
载营魄抱一，能无离乎专气致柔，能如婴儿乎修除玄览，能无疵乎爱民治国，能无智乎天门开阖，能为雌乎明白四达，能无知乎 生之、畜之，生而不有，长而不宰。是为玄德。 In embracing the One with your soul, Can you never forsake the Tao？
In controlling your vital force to achieve gentleness, Can you become like the new-born child？ In cleansing and purifying your Mystic vision, Can you strive after perfection？
In loving the people and governing the kingdom, Can you rule without interference？
In opening and shutting the Gate of Heaven, Can you play the part of the Female？ In comprehending all knowledge, Can you renounce the mind
-------------------------------------------------------------------------------- 十一章
三十辐共一毂，当其无，有车之用。埏埴以为器，当其无，有器之用。凿户牖以为室，当其无，有室之用。故有之以为利，无之以为用。 Thirty spokes unite around the nave;
From their not-being (loss of their individuality) Arises the utility of the wheel. Mold clay into a vessel;
From its not-being (in the vessel's hollow) Arises the utility of the vessel.
Cut out doors and windows in the house (-wall), From their not-being (empty space) arises the utility
of the house.
Therefore by the existence of things we profit. And by the non-existence of things we are served.
-------------------------------------------------------------------------------- 十二章
五色令人目盲；五音令人耳聋；五味令人口爽；驰骋畋猎，令人心发狂；难得之货，令人行妨。是以圣人为腹不为目，故去彼取此。 The five colors blind the eyes of man;
The five musical notes deafen the ears of man; The five flavors dull the taste of man;
Horse-racing, hunting and chasing madden the minds of man; Rare, valuable goods keep their owners awake at night. Therefore the Sage:
Provides for the belly and not the eye.
Hence, he rejects the one and accepts the other.
-------------------------------------------------------------------------------- 十三章
宠辱若惊，贵大患若身。何谓宠辱若惊宠为下，得之若惊，失之若惊，是谓宠辱若惊。何谓贵大患若身吾所以有大患者，为吾有身，及吾
无身，吾有何患故贵以身为天下，若可寄天下；爱以身为天下，若可托天下。 \
What we value and what we fear are within our Self.\ What does this mean:
\Those who receive a favor from above Are dismayed when they receive it,
And dismayed when they lose it. What does this mean:
\We have fears because we have a self. When we do not regard that self as self, What have we to fear
Therefore he who values the world as his self
May then be entrusted with the government of the world; And he who loves the world as his self - The world may then be entrusted to his care.
-------------------------------------------------------------------------------- 十四章
视之不见，名曰微；听之不闻，名曰希；搏之不得，名曰夷。此三者，不可致诘，故混而为一。其上不皎，其下不昧，绳绳兮不可名，复归于
物。是谓无状之状，无物之象，是谓惚恍。迎之不见其首，随之不见其后。执古之道，以御今之有。能知古始，是谓道纪。 Looked at, but cannot be seen - That is called the Invisible (yi). Listened to, but cannot be heard - That is called the Inaudible (hsi). Grasped at, but cannot be touched - That is called the Intangible (wei). These three elude our inquiries And hence blend and become One. Not by its rising, is there light, Nor by its sinking, is there darkness. Unceasing, continuous, It cannot be defined,