4.
道冲，而用之或不盈。渊兮，似万物之宗；锉其兑，解其纷，和其光，同其尘。湛（ché
意译：
“道”是虚空的，但用起来却总用不全它。它非常深远，好像是万物的祖先；它看不清楚，好像就在那里。在我们不断的认识和了解的过程中，要不断的消磨认识的锋锐部分，消除认识的意见分歧，融合各种观点的光辉，最终形成共同的观点。“道”似就是好象存在，却又深奥莫测。我不知道它是怎么生出来的，大约在上帝之先就已经有了。
1. The Tao is (like) the emptiness of a vessel; and in our
employment of it we must be on our guard against all fulness. How deep
and unfathomable it is, as if it were the Honoured Ancestor of all things!
2. We should blunt（把…弄钝） our sharp points, and unravel（
agreement with the obscurity of others. How pure and still the Tao is, as
if it would ever so continue!
3. I do not know whose son it is. It might appear to have been before
God.
5.
天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。
天地之间，其犹橐（tuó）龠（yuè）乎？虚而不屈，动而愈出。
多言数穷，不如守中。
意译：
天地是无所谓仁慈的，它没有仁爱，对待万事万物就像对待刍狗一样一视同仁。都是按照自然规律在运行着，生也好，死也好，都有其规律，天地无所谓对他们“仁”与“不仁”。圣人对待百姓，也像对待刍狗一样一视同仁，老百姓安居乐业、生老病死。圣人治理都是用“无为”的方法来治理，也无所谓“仁”与“不仁”。天地之间，岂不像个风箱一样吗？它空虚而不枯竭，越鼓动风就越多，生生不息。为政不在言多，政令繁多反而更加使人困惑，更行不通，不如按照自然法则少说、多看、多做就叫“守中”，“中”就是自然法则。
1. Heaven and earth do not act from (the impulse of) any wish to
be benevolent; they deal with all things as the dogs of grass are dealt with.
The sages do not act from (any wish to be) benevolent; they deal with the
people as the dogs of grass are dealt with.
2. May not the space between heaven and earth be compared to a
bellows?
'Tis emptied, yet it loses not its power; 'Tis moved again, and
sends forth air the more. Much speech to swift exhaustion lead we see;
Your inner being guard, and keep it free
6.
谷神不死，是谓玄牝(pin)。玄牝之门，是谓天地根。绵绵若存，用之不勤。
意译：
生养天地万物的道（谷神）是永恒长存的，这叫做玄妙的母性。玄妙母体的生育之产门，这就是天地的根本。连绵不绝啊！它就是这样不断的永存，作用是无穷无尽的。
The valley spirit dies not, aye（永恒地） the same; The female mystery
thus do we name. Its gate, from which at first they issued forth, Is
called the root from which grew heaven and earth. Long and unbroken
does its power remain, Used gently, and without the touch of pain.
7.
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。非以其无私邪？故能成其私。
意译：
天长地久，天地所以能长久存在，是因为它们不为了自己的生存而自然地运行着，所以能够长久生存。因此，有道的圣人遇事谦退无争，反而能在众人之中领先；将自己置于度外，反而能保全自身生存。这不正是因为他无私吗？所以能成就他的自身。
1. Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because
they do not live of, or for, themselves. This is how they are able to
continue and endure.
2. Therefore the sage puts his own person last, and yet it is found in
the foremost place; he treats his person as if it were foreign to him, and yet
8.
上善若水。水善利万物而不争,处众人之所恶，故几于道。
居善地，心善渊，与善仁，言善信⑥，政善治，事善能，动善时。夫唯不争，故无尤。
意译：
最善的人好像水一样。水善于滋润万物而不与万物相争，停留在众人都不喜欢的地方，所以最接近于“道”。最善的人，居处最善于选择地方，心胸善于保持沉静而深不可测，待人善于真诚、友爱和无私，说话善于格守信用，为政善于精简处理，能把国家治理好，处事能够善于发挥所长，行动善于把握时机。最善的人所作所为正因为有不争的美德，所以没有过失，也就没有怨咎。
1. The highest excellence is like (that of) water. The excellence
of water appears in its benefiting all things, and in its occupying, without
striving (to the contrary), the low place which all men dislike. Hence (its
way) is near to (that of) the Tao.
2. The excellence of a residence is in (the suitability of) the place; that
of the mind is in abysmal stillness; that of associations is in their being
with the virtuous; that of government is in its securing good order; that of
(the conduct of) affairs is in its ability; and that of (the initiation of) any
movement is in its timeliness.
3. And when (one with the highest excellence) does not wrangle (about
his low position), no one finds fault with him.
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