01. The tao that can be told is not the eternal Tao . The name that can be named is not the eternal Name. 道可道，非常道。名可名，非常名。
The unnamable is the eternally real. Naming is the origin of all particular things. 无名天地之始。有名万物之母。 Free from desire, you realize the mystery. Caught in desire, you see only the manifestations. 故常无欲以观其妙。常有欲以观其徼。
Yet mystery and manifestations arise from the same source. This source is called darkness. 此两者同出而异名，同谓之玄。
Darkness within darkness. The gateway to all understanding. 玄之又玄，众妙之门。
02. When people see some things as beautiful, other things become ugly. When people see some things as good, other things become bad. 天下皆知美之为美，斯恶矣；皆知善之为善，斯不善已。
Being and non‐being create each other. Difficult and easy support each other. Long and short define each other. High and low depend on each other. Before and after follow each other. 故有无相生，难易相成，长短相形，高下相倾，音声相和，前後相随。
Therefore the Master acts without doing anything and teaches without saying anything. Things arise and she lets them come; things disappear and she lets them go. She has but doesn’t possess, acts but doesn’t expect. When her work is done, she forgets it. That is why it lasts forever. 是以圣人处无为之事，行不言之教。 万物作焉而不辞。 生而不有，为而不恃，功成而弗居。夫唯弗居，是以不去。
03. If you over esteem great men, people become powerless. If you overvalue possessions, people begin to steal. 不尚贤，使民不争。 不贵难得之货，使民不为盗。 不见可欲，使民心不乱。
The Master leads by emptying people’s minds and filling their cores, by weakening their ambition and toughening their resolve. He helps people lose everything they know, everything they desire, and creates confusion in those who think that they know. 是以圣人之治，虚其心，实其腹，弱其志，强其骨； 常使民无知、无欲，使夫智者不敢为也。
Practice not‐doing, and everything will fall into place. 为无为，则无不治。
04. The Tao is like a well: used but never used up. It is like the eternal void: filled with infinite possibilities. 道冲而用之，或不盈。渊兮似万物之宗。
It is hidden but always present. I don’t know who gave birth to it. It is older than God. 解其纷，和其光，同其尘，湛兮似或存。 吾不知谁之子，象帝之先。
05. The Tao doesn’t take sides; it gives birth to both good and evil. The Master doesn’t take sides; she welcomes both saints and sinners. 天地不仁，以万物为刍狗。 圣人不仁，以百姓为刍狗。
The Tao is like a bellows: it is empty yet infinitely capable. The more you use it, the more it produces; the more you talk of it, the less you understand. 天地之间，其犹橐迭乎？ 虚而不屈，动而愈出。
Hold on to the center. 多言数穷，不如守中。
06. The Tao is called the Great Mother: empty yet inexhaustible, it gives birth to infinite worlds. 谷神不死是谓玄牝。玄牝之门是谓天地根。
It is always present within you. You can use it any way you want. 绵绵若存，用之不勤。
07. The Tao is infinite, eternal. Why is it eternal? It was never born; thus it can never die. Why is it infinite? It has no desires for itself; thus it is present for all beings. 天长地久。 天地所以能长且久者，以其不自生，故能长生。
The Master stays behind; that is why she is ahead. She is detached from all things; that is why she is one with them. Because she has let go of herself, she is perfectly fulfilled. 是以圣人後其身而身先，外其身而身存。 非以其无私邪！故能成其私。
08. The supreme good is like water, which nourishes all things without trying to. It is content with the low places that people disdain. Thus it is like the Tao. 上善若水。 水善利万物而不争，处众人之所恶，故几於道。
In dwelling, live close to the ground. In thinking, keep to the simple. In conflict, be fair and generous. In governing, don’t try to control. In work, do what you enjoy. In family life, be completely present. 居善地，心善渊，与善仁，言善信，正善治，事善能，动善时。
When you are content to be simply yourself and don’t compare or compete, everybody will respect you. 夫唯不争，故无尤。
09. Fill your bowl to the brim and it will spill. Kepp sharpening your knife and it will blunt. Chase after money and security and your heart will never unclench. Care about people’s approval and you will be their prisoner. 持而盈之不如其己； 揣而锐之不可长保； 金玉满堂莫之能守； 富贵而骄，自遗其咎。
Do your work, then step back. The only path to serenity. 功遂身退，天之道。
10. Can you coax your mind from its wandering and keep to the original oneness? Can you let your body become supple as a newborn child’s? Can you cleanse your inner vision until you see nothing but the light? Can you love people and lead them without imposing your will? Can you deal with the most vital matters by letting events take their course? Can you step back from your own mind and thus understand all things? 载营魄抱一，能无离乎？ 专气致柔，能如婴儿乎？ 涤除玄览，能无疵乎？ 爱国治民，能无为乎？ 天门开阖，能为雌乎？ 明白四达，能无知乎。
Giving birth and nourishing, having without possessing, acting with no expectations, leading and not trying to control: this is the supreme virtue.
11. We join spokes together in a wheel, but it is the center hole that makes the wagon move. 三十幅共一毂，当其无，有车之用。
We chape clay into a pot, but it is the emptiness inside that holds whatever we want. 埏埴以为器，当其无，有器之用。
We hammer wood for a house, but it is the inner space that makes it livable. 凿户牖以为室，当其无，有室之用。
We work with being, but non-being is what we use. 故有之以为利，无之以为用。
12. Colors blind the eye. Sounds deafen the ear. Flavors numb the taste. Thourghts weaken the mind. Desires wither the heart. 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。
The Master observes the world but trusts his inner vision. He allows things to come and go. His heart is open as the sky. 是以圣人，为腹不为目，故去彼取此。
13. Success is as dangerous as failure. Hope is as hollow as fear. 宠辱若惊，贵大患若身。
What does it mean that success is as dangerous as failure? Whether you go up the ladder or down it, your position is shaky. When you stand with your two feet on the ground, you will always keep your balance. 何谓宠辱若惊？宠为下。 得之若惊失之若惊是谓宠辱若惊。
What does it mean that hope is as hollow as fear? Hope and fear are both phantoms that arise from thinking of the self. When we don’t see the self as self, what do we have to fear? 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。
See the world as your self. Have faith in the way things are. Love the world as your self; then you can care for all things. 故贵以身为天下，若可寄天下。 爱以身为天下，若可托天下。
14. Look, and it can’t be seen. Listen, and it can’t be heard. Reach, and it can’t be grasped. 视之不见名曰夷。 听之不闻名曰希。 抟之不得名曰微。 此三者不可致诘，故混而为一。
Above, it isn’t bright. Below, it isn’t dark. Seamless, unamable, it returns to the realm of nothing. Form that includes all forms, image without an image, subtle, beyond all conception. 其上不皦(jiǎo)，其下不昧，绳绳不可名，复归於无物。 是谓无状之状，无物之象，是谓惚恍。
Approach it and there is no beginning; follow it and there is no end. You can’t know it,but you can be it, at ease in your own life. Just realize where you come from: this is the essence of wisdom. 迎之不见其首，随之不见其後。 执古之道以御今之有。 能知古始，是谓道纪。
15. The ancient Masters were profound and subtle. Their wisdom was unfathomable. There is no way to describe it; all we can describe is their appearance. 古之善为士者，微妙玄通，深不可识。 夫唯不可识，故强为之容。
They were careful as someone crossing and iced-over stream. Alert as a warrior in enemy territory. Courteous as a guest. Fluid as melting ice. Shapable as a block of wood. Receptive as a valley. Clear as a glass of water. 豫兮若冬涉川； 犹兮若畏四邻； 俨兮其若容； 涣兮若冰之将释； 敦兮其若朴； 旷兮其若谷； 混兮其若浊； 澹兮其若海； 飉(liáo,风的声音)兮若无止。
Do you have the patience to wait till your mud settles and the water is clear? Can you remain unmoving till the right action arises by itself? 孰能浊以静之徐清。 孰能安以动之徐生。
The Master doesn’t seek fulfillment. Not seeking, not expecting, she is present, and can welcome all things. 保此道者不欲盈。 夫唯不盈故能蔽而新成。
16. Empty your mind of all thoughts. Let your heart be at peace. Watch the turmoil of beings, but contemplate their return. 致虚极守静笃。 万物并作，吾以观复。
Each separate being in the universe returns to the common source. Returning to the source is serenity. 夫物芸芸各复归其根。 归根曰静，是谓复命； 复命曰常，知常曰明。
If you don’t realize the source, you stumble in confution and sorrow. When you realize where you come from, you naturally become tolerant, disinterested, amused, kindhearted as a king. Immsersed in the wonder of the Tao, you can deal with whatever life brings you, and when death comes, you are ready. 不知常，妄作凶。 知常容，容乃公，公乃全，全乃天，天乃道，道乃久，没身不殆。
17. When the Master governs, the people are hardly aware that he exists. Next best is a leader who is loved. Next, one who is feared. The worst is one who is despised. 太上，下知有之。 其次，亲而誉之。 其次，畏之。 其次，侮之。
If you don’t trust the people, you make them untrustworthy. 信不足焉，有不信焉。
The Master doesn’t talk, he acts. When his work is done, the people say, “Amazing: we dit it, all by ourselves!” 悠兮其贵言，功成事遂，百姓皆谓∶我自然。
18. When the great Tao is forgotten, goodness and piety appear. When the body’s intelligence declines, cleverness and knowledge step forth. When there is no peace in the family, filial piety begins. When the country falls into chaos, patriotism is born. 大道废有仁义； 慧智出有大伪； 六亲不和有孝慈； 国家昏乱有忠臣。
19. Throw away holiness and wisdon, and people will be a hundred times happier. Throw away morality and justice, and people will do the right things. Throw away industry and profit, and there won’t be andy thieves. 绝圣弃智，民利百倍； 绝仁弃义，民复孝慈； 绝巧弃利，盗贼无有；
If these three aren’t enough, just stay at the center of the circle and let all things take their course. 此三者，以为文不足。 故令有所属，见素抱朴少私寡欲。
20.绝学无忧，唯之与阿，相去几何？善之与恶，相去若何？人之所畏，不可不畏。荒兮其未央哉！众人
熙熙如享太牢、如春登台。我独泊兮其未兆，如婴儿之未孩；儡儡(lěi,羸弱)兮若无所归。众人皆有馀，而
我独若遗。我愚人之心也哉！沌沌兮。俗人昭昭，我独昏昏；俗人察察，我独闷闷。众人皆有以，而我独
顽且鄙。我独异於人，而贵食母。
21.孔德之容惟道是从。道之为物惟恍惟惚。惚兮恍兮其中有象。恍兮惚兮其中有物。窈兮冥兮其中有精
。其精甚真。其中有信。自古及今，其名不去以阅众甫。吾何以知众甫之状哉！以此。
22.曲则全，枉则直，洼则盈，敝则新少则得，多则惑。是以圣人抱一为天下式。不自见故明；不自是故
彰；不自伐故有功；不自矜故长；夫唯不争，故天下莫能与之争。古之所谓∶曲则全者」岂虚言哉！诚
全而归之。
23.希言自然。故飘风不终朝，骤雨不终日。孰为此者？天地。天地尚不能久，而况於人乎？故从事於道
者，同於道。德者同於德。失者同於失。同於道者道亦乐得之；同於德者德亦乐得之；同於失者失於乐得
之信不足焉有不信焉。
24.企者不立；跨者不行。自见者不明；自是者不彰。自伐者无功；自矜者不长。其在道也曰∶馀食赘形
。物或恶之，故有道者不处。
25.有物混成先天地生。寂兮寥兮独立不改，周行而不殆，可以为天下母。吾不知其名，强字之曰道。强
为之名曰大。大曰逝，逝曰远，远曰反。故道大、天大、地大、人亦大。域中有大，而人居其一焉。人法
地，地法天，天法道，道法自然。
26.重为轻根，静为躁君。是以君子终日行不离轻重。虽有荣观燕处超然。奈何万乘之主而以身轻天下。
轻则失根，躁则失君。
27.善行无辙迹。善言无瑕谪。善数不用筹策。善闭无关楗而不可开。善结无绳约而不可解。是以圣人常
善救人，故无弃人。常善救物，故无弃物。是谓袭明。故善人者不善人之师。不善人者善人之资。不贵其
师、不爱其资，虽智大迷，是谓要妙。
28.知其雄，守其雌，为天下溪。为天下溪，常德不离，复归於婴儿。知其白，守其黑，为天下式。为天
下式，常德不忒，复归於无极。知其荣，守其辱，为天下谷。为天下谷，常德乃足，复归於朴。朴散则为
器，圣人用之则为官长。故大制不割。
29.将欲取天下而为之，吾见其不得已。天下神器，不可为也，为者败之，执者失之。夫物或行或随、或
觑或吹、或强或羸、或挫或隳。是以圣人去甚、去奢、去泰。
30.以道佐人主者，不以兵强天下。其事好还。师之所处荆棘生焉。军之後必有凶年。善有果而已，不敢
以取强。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。
31.夫佳兵者不祥之器，物或恶之，故有道者不处。君子居则贵左，用兵则贵右。兵者不祥之器，非君子
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，则不可得志於天下矣。
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。
32.道常无名。朴虽小天下莫能臣也。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，犹川谷之於江海。
33.知人者智，自知者明。胜人者有力，自胜者强。知足者富。强行者有志。不失其所者久。死而不亡者
，寿。
34.大道泛兮，其可左右。万物恃之以生而不辞，功成而不名有。衣养万物而不为主，常无欲可名於小。
万物归焉，而不为主，可名为大。以其终不自为大，故能成其大。
35.执大象天下往。往而不害安平太。乐与饵，过客止。道之出口淡乎其无味。视之不足见。听之不足闻
。用之不足既。
36.将欲歙之，必固张之。将欲弱之，必固强之。将欲废之，必固兴之。将欲取之，必固与之。是谓微明
。柔弱胜刚强。鱼不可脱於渊，国之利器不可以示人。
37.道常无为，而无不为。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
亦将无欲。不欲以静，天下将自定。
38.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。上礼为之而莫之以应，则攘臂而扔之。故失道而後德。失德而後仁。失仁而後义
。失义而後礼。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，处其厚不居其薄。处
其实，不居其华。故去彼取此。
39.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。万物得一以生。侯王得一以为天
下贞。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。万物无以生将恐
灭。侯王无以贞将恐蹶。故贵以贱为本，高以下为基。是以侯王自称孤、寡、不谷。此非以贱为本邪？非
乎。至誉无誉。不欲琭琭如玉，珞珞如石。
40.反者道之动。弱者道之用。天下万物生於有，有生於无。
41.上士闻道勤而行之。中士闻道若存若亡。下士闻道大笑之。不笑不足以为道。故建言有之。明道若昧
。进道若退。夷道若纇。上德若谷。大白若辱。广德若不足。建德若偷。质真若渝。大方无隅。大器晚成
。大音希声。大象无形。道隐无名。夫唯道善贷且成。
42.道生一。一生二。二生三。三生万物。万物负阴而抱阳，冲气以为和。人之所恶，唯孤、寡不谷，而
王公以为称，故物或损之而益，或益之而损。人之所教，我亦教之，强梁者，不得其死。吾将以为教父。
43.天下之至柔，驰骋天下之至坚。无有入无间，吾是以知无为之有益。不言之教，无为之益天下希及之。
44.名与身孰亲。身与货孰多。得与亡孰病。是故甚爱必大费。多藏必厚亡。知足不辱。知止不殆。可以
长久。
45.大成若缺，其用不弊。大盈若冲，其用不穷。大直若屈。大巧若拙。大辩若讷。静胜躁，寒胜热。清
静为天下正。
46.天下有道，却走马以粪。天下无道，戎马生於郊。祸莫大於不知足。咎莫大於欲得。故知足之足常足
矣。
47.不出户知天下。不窥牖见天道。其出弥远，其知弥少。是以圣人不行而知。不见而明。不为而成。
48.为学日益。为道日损。损之又损，以至於无为。无为而不为。取天下常以无事，及其有事，不足以取
天下。
49.圣人无常心。以百姓心为心。善者吾善之。不善者吾亦善之，德善。信者吾信之。不信者吾亦信之，
德信。圣人在天下，歙歙(xīxī,无所偏执的样子)焉，为天下浑其心。百姓皆注其耳目，圣人皆孩之。
50.出生入死。生之徒，十有三。死之徒，十有三。人之生，动之於死地，亦十有三。夫何故？以其生生
之厚。盖闻善摄生者，陆行不遇凶虎，入军不被甲兵。凶无所投其角。虎无所用其爪。兵无所容其刃。夫
何故？以其无死地。
51.道生之，德畜之，物形之，势成之。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。
52.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。开其兑，济其事，终身不救。见其小曰明，守柔曰强。用其光，复归其明，无遗身殃。是为习
常。
53.使我介然有知，行於大道，唯施是畏。大道甚夷，而人好径。朝甚除，田甚芜，仓甚虚。服文彩，带
利剑，厌饮食，财货有馀。是谓盗夸。非道也哉。
54.善建者不拔。善抱者不脱。子孙以祭祀不辍。修之於身其德乃真。修之於家其德乃馀。修之於乡其德
乃长。修之於邦其德乃丰。修之於天下其德乃普。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。
55.含德之厚比於赤子。毒虫不螫，猛兽不据，攫鸟不抟。骨弱筋柔而握固。未知牝牡之合而全作，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。
56.知者不言。言者不知。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。
57.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。民多利器国家
滋昏。人多伎巧奇物泫起。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。
58.其政闷闷，其民淳淳。其政察察，其民缺缺。祸尚福之所倚。福尚祸之所伏。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。
59.治人事天莫若啬。夫唯啬是谓早服。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。
60.治大国若烹小鲜。以道莅天下，其迨ㄞ哄非其鬼不神，其神不伤人。非其神不伤人，圣人亦不伤人。
夫两不相伤，故德交归焉。
61.大国者下流，天下之交。天下之牝。牝常以静胜牡。以静为下。故大国以下小国，则取小国。小国以
下大国，则取大国。故或下以取，或下而取。大国不过欲兼畜人。小国不过欲入事人。夫两者各得所欲，
大者宜为下。
62.道者万物之奥。善人之宝，不善人之所保。美言可以市尊。美行可以加人。人之不善，何弃之有。故
立天子、置三公，虽有拱璧以先驷马，不如坐进此道。古之所以贵此道者何。不曰∶求以得，有罪以免邪
？故为天下贵。
63.为无为，事无事，味无味。大小多少，报怨以德。图难於其易，为大於其细。天下难事必作於易。天
下大事必作於细。是以圣人终不为大，故能成其大。夫轻诺必寡信。多易必多难。是以圣人犹难之，故终
无难矣。
64.其安易持，其未兆易谋。其脆易泮，其微易散。为之於未有，治之於未乱。合抱之木生於毫末。九层
之台起於累土。千里之行始於足下。为者败之，执者失之。是以圣人无为故无败，无执故无失。民之从事
常於几成而败之。慎终如始则无败事。是以圣人欲不欲，不贵难得之货。学不学，复众人之所过，以辅万
物之自然而不敢为。
65.古之善为道者，非以明民，将以愚之。民之难治，以其智多。故以智治国，国之贼。不以智治国，国
之福。知此两者，亦稽式。常知稽式，是谓玄德。玄德深矣、远矣！与物反矣。然後乃至大顺。
66.江海之所以能为百谷王者，以其善下之，故能为百谷王。是以圣人欲上民，必以言下之。欲先民，必
以身後之。是以圣人处上而民不重，处前而民不害。是以天下乐推而不厌。以其不争，故天下莫能与之争。
67.天下皆谓我道大似不肖。夫唯大故似不肖。若肖，久矣！其细也夫。我有三宝持而保之∶一曰慈， 二
曰俭，三曰不敢为天下先。慈故能勇，俭故能广，不敢为天下先故能成器长。今舍慈且勇，舍俭且广，舍
後且先，死矣！夫慈以战则胜，以守则固。天将救之以慈卫之。
68.善为士者不武。善战者不怒。善胜敌者不与。善用人者为之下。是谓不争之德。是谓用人之力。是谓
配天之极。
69.用兵有言，吾不敢为主而为客。不敢进寸而退尺。是谓行无行。攘无臂。扔无敌。执无兵。祸莫大於
轻敌。轻敌几丧吾宝。故抗兵相加哀者胜矣。
70.吾言甚易知、甚易行。天下莫能知、莫能行。言有宗、事有君。夫唯无知，是以我不知。知我者希，
则我者贵。是以圣被褐怀玉。
71.知不知上，不知知病。夫唯病病，是以不病。圣人不病，以其病病。夫唯病病，是以不病。
72.民不畏威，则大威至。无狎其所居，无厌其所生。夫唯不厌，是以不厌。是以圣人自知不自见。自爱
不自贵。故去彼取此。
73.勇於敢则杀。勇於不敢则活。此两者或利或害。天之所恶孰知其故。天之道不争而善胜。不言而善应
。不召而自来。繟(chǎn,舒缓)然而善谋。天网恢恢疏而不失。
74.民不畏死，奈何以死惧之。若使民常畏死，而为奇者，吾得执而杀之，孰敢。常有司杀者杀。夫代司
杀者杀，是谓代大匠斫。夫代大匠斫者，希有不伤其手矣。
75.民之饥以其上食税之多，是以饥。民之难治以其上之有为，是以难治。民之轻死以其求生之厚，是以
轻死。夫唯无以生为者，是贤於贵生。
76.人之生也柔弱，其死也坚强。草木之生也柔脆，其死也枯槁。故坚强者死之徒，柔弱者生之徒。是以
兵强则灭，木强则折。强大处下，柔弱处上。
77.天之道其犹张弓与。高者抑之，下者举之。有馀者损之，不足者补之。天之道，损有馀而补不足。人
之道，则不然，损不足以奉有馀。孰能有馀以奉天下，唯有道者。是以圣人为而不恃，功成而不处。其不
欲见贤邪！
78.天下莫柔弱於水。而攻坚强者，莫之能胜。以其无以易之。弱之胜强。柔之胜刚。天下莫不知莫能行
。是以圣人云，受国之垢是谓社稷主。受国不祥是为天下王。正言若反。
79.和大怨必有馀怨，安可以为善。是以圣人执左契，而不责於人。有德司契，无德司彻。天道无亲常与
善人。
80.小国寡民。使有什伯之器而不用。使民重死而不远徙。虽有舟舆无所乘之。虽有甲兵无所陈之。使民
复结绳而用之。甘其食、美其服、安其居、乐其俗。邻国相望，鸡犬之声相闻。民至老死不相往来。
81.信言不美。美言不信。善者不辩。辩者不善。知者不博。博者不知。圣人不积。既以为人己愈有。既
以与人己愈多。天之道利而不害。圣人之道为而不争。 如果你觉得主动减少来自内部的担忧的噪声很困难，那就去健身房吧。锻炼能够让大脑边缘系统中的焦虑中心安静下来，降低皮质醇的水平，从而使人变得更乐观。
参考资料
1.《道德经》全文
2.Stephen Mitchell : Tao Te Ching