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What send man to death in this life are also （these） thirteen。
How is it so？
Because of the intense activity of multiplying life。
It has been said that the who is a good preserver of hi life
Meets no tigers or wild buffaloes on land；
Is not vulnerable to weapons in the field of battle。
The horns of the wild buffalo are powerless against him。
How is it so？
Because he is beyond death。
五十一章
道生之，德畜之，物形之，器成之。是以万物莫不尊道而贵德。道之尊，德之贵，夫莫之命而常自然。故道生之，德畜之。长之育之，亭之毒之，养之覆之，生而不有，为而不恃，长而不宰，是谓玄德。
Tao gives them birth；
Teh （character） fosters them。
The material world gives them form。
The circumstances of the moment plete them。
Therefore all things of the universe worship Tao and exalt Teh。
Tao is worshipped and Teh is exalted
Without anyone's order but is so of its own accord。
Therefore Tao gives them birth；
Teh fosters them；
Makes them grow； develops them；
Gives them a harbor； a place to dwell in peace；
Feeds them and shelter them。
It gives them birth and does not own them；
Acts （helps） and does not appropriate them；
Is superior； and does not control them。
… This is the Mystic Virtue。
五十二章
天下有始，以为天下母。既得其母，以知其子。既知其子，复守其母，没身不殆。塞其兑，闭其门，终身不勤。启其兑，济其事，终身不救。见小曰明，守柔曰强。用其光，复归其明，无遗身殃，是为习常。
There was a beginning of the universe
Which may be regarded as the Mother of the Universe。
From the Mother； we may know her sons。
After knowing the sons； keep to the Mother。
Thus one's whole life may be preserved from harm。
Stop its apertures；
Close its doors；
And one's whole life is without toil。
Open its apertures；
Be busy about its affairs；
And one's whole life is beyond redemption。
He who can see the small is clear…sighted；
He who stays by gentility is strong。
use the light；
And return to clear…sightedness …
Thus cause not yourself later distress。
… This is to rest in the Absolute。
五十三章
使我介然有知，行于大道，唯施是畏。大道甚夷，而民好径。朝甚除，田甚芜，仓甚虚，服文采，带利剑，厌饮食，财货有馀，是为盗竽。非道也哉！
If I were possessed of Austere Knowledge；
Walking on the Main Path （Tao）；
I would avoid the by…paths。
the Main path is easy to walk on；
Yet people love the small by…paths。
The （official） courts are spic and span；
（While） the fields go untilled；
And the （people's） granaries are very low。
（Yet） clad in embroidered gowns；
And carrying find swords；
Surfeited with good food and drinks；
（They are） splitting with wealth and possessions。
… This is to lead the world toward brigandage。
Is this not corruption of Tao？
五十四章
善建者不拔，善抱者不脱，子孙以祭祀不辍。修之于身，其德乃真；修之于家，其德乃馀；修之于乡，其德乃长；修之于邦，其德乃丰；修之于天下，其德乃普。故以身观身，以家观家，以乡观乡，以邦观邦，以天下观天下。吾何以知天下然哉？以此。
Who is firmly established is not easily shaken。
Who has a firm grasp does not easily let go。
From generation to generation his ancestral sacrifices
Shall be continued without fail。
Cultivated in the individual； character will bee genuine；
Cultivated in the family； character will bee abundant；
Cultivated in the village； character will multiply；
Cultivated in the state； character will prosper；
Cultivated in the world； character will bee universal。
Therefore：
According to （the character of ） the individual；
judge the individual；
According to （the character of ） the family；
judge the family；
According to （the character of ） the village；
judge the village；
According to （the character of ） the state；
judge the state；
According to （the character of ） the world；
judge the world。
How do I know this is so？
By this。
五十五章
含「德」之厚，比于赤子。毒虫不螫，猛兽不据，攫鸟不搏。骨弱筋柔而握固。未知牝牡之合而□作，精之至也。终日号而不嗄，和之至也。知和曰常，知常曰明，益生曰祥，心使气曰强。物壮则老，谓之不道，不道早已。
Who is rich in character
Is like a child。
No poisonous insects sting him；
No wild beasts attack him；
And no birds of prey pounce upon him。
His bones are soft； his sinews tender； yet his grip is strong。
Not knowing the union of male and female； yet his organs are plete；
Which means his vigor is unspoiled。
Crying the whole day； yet his voice never runs hoarse；
Which means his （natural） harmony is perfect。
To know harmony is to be in accord with the eternal；
（And） to know eternity is called discerning。
（But） to improve upon life is called an ill…omen；
To let go the emotions through impulse is called assertiveness。
（For） things age after reaching their prime；
That （assertiveness） would be against Tao。
And he who is against Tao perishes young。
五十六章
知者不言，言者不知。塞其兑，闭其门，挫其锐，解其纷，和其光，同其尘，是谓玄同。故不可得而亲，不可得而疏；不可得而利，不可得而害；不可得而贵，不可得而贱。故为天下贵。
He who knows does not speak；
He who speaks does not know。
Fill up its apertures；
Close its doors；
Dull its edges；
Untie its tangles；
Soften its light；
Submerge its turmoil；
… This is the Mystic Unity。
Then love and hatred cannot touch him。
Profit and loss cannot reach him。
Honor and disgrace cannot affect him。
Therefore is he always the honored one of the world。
五十七章
以正治国，以奇用兵，以无事取天下。吾何以知其然哉？以此：天下多忌讳，而民弥贫；人多利器，国家滋昏；人多伎巧，奇物滋起；法令滋彰，盗贼多有。故圣人云：「我无为，而民自化；我好静，而民自正；我无事，而民自富；我无欲，而民自朴。」
Rule a kingdom by the Normal。
Fight a battle by （abnormal） tactics of surprise。
Win the world by doing nothing。
How do I know it is so？
Through this： …
The more prohibitions there are；
The poorer the people bee。
The more sharp weapons there are；
The greater the chaos in the state。
The more skills of technique；
The more cunning things are produced。
The greater the number of statutes；
The greater the number of thieves and
brigands。
Therefore the sage says：
I do nothing and the people are reformed of themselves。
I love quietude and the people are righteous of themselves。
I deal in no business and the people grow rich by themselves。
I have no desires and the people are simple
and honest by themselves。
五十八章
其政闷闷，其民淳淳；其政察察，其民缺缺。祸兮，福之所倚，福兮，祸之所伏。孰知其极？其无正。正复为奇，善复为妖。人之迷，其日固久！是以圣人方而不割，廉而不刿，直而不肆，光而不耀。
When the government is lazy and dull；
Its people are unspoiled；
When the government is efficient and smart；
Its people are discontented。
Disaster is the avenue of fortune；
（And） fortune is the concealment for disaster。
Who would be able to know its ultimate results？
（As it is）； there would never be the normal。
But the normal would （immediately） revert to the deceitful。
And the good revert to the sinister。
Thus long has mankind gone astray！
Therefore the Sage is square （has firm principles）；
but not cutting （sharp…cornered）；
Has integrity but does not hurt （others）；
Is straight； but not high…handed；
Bright； but not dazzling。
五十九章
治人、事天，莫若啬。夫为啬，是谓早服，早服谓之重积德。重积德则无不克。无不克则莫知其极。莫知其极，可以有国。有国之母，可以长久。是谓深根固柢，长生久视之道。
In managing human af