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。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。 ？？
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？？？？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。 ？？
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？？？？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 achieved；
And the world arrives at peace of its own accord。
三十八章
上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德无为而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。前识者，道之华，而愚之始。是以大丈夫居其厚，不居其薄；居其实，不居其华。故去彼取此。
The man of superior character is not （conscious of his） character。
Hence he has character。
The man of inferior character （is intent on） not losing character。
Hence he is devoid of character。
The man of superior character never acts；
Nor ever （does so） with an ulterior motive。
The man of inferior character acts；
And （does so） with an ulterior motive。
The man of superior kindness acts；
But （does so） without an ulterior motive。
The man of superior justice acts；
And （does so） with an ulterior motive。
（But when） the man of superior li acts and finds no response；
He rolls up his sleeves to force it on others。
Therefore：
After Tao is lost； then （arises the doctrine of） humanity。
After humanity is lost； then （arises the doctrine of） justice。
After justice is lost； then （arises the doctrine of） li。
Now li is the thinning out of loyalty and honesty of heart。
And the beginning of chaos。
The prophets are the flowering of Tao
And the origin of folly。
Therefore the noble man dwells in the heavy （base）；
And not in the thinning （end）。
He dwells in the fruit；
And not in the flowering （expression）。
Therefore he rejects the one and accepts the other。
三十九章
昔之得一者：天得一以清；地得一以宁；神得一以灵；谷得一以盈；侯得一以为天下正。其致之。天无以清，将恐裂；地无以宁，将恐废；神无以灵，将恐歇；谷无以盈，将恐竭；侯王无以贵高，将恐蹶。故贵以贱为本，高以下为基。是以侯王自谓「孤」、「寡」、「不谷」。此非以贱为本耶？非乎？故致数誉无誉。是故不欲禄禄如玉。珞珞如石。
There were those in ancient times possessed of the One；
Th