Nine keep
Laozi said: Before the world began, the heavens and the earth were one, dark and silent, clear and pure. The heavy became the earth, the subtle became the heavens. They separated into the four seasons, divided into yin and yang. The essence became man, the coarse became insects. Hard and soft complement each other, and all things came to be. Spirit comes from the sky, bones and flesh from the earth. Spirit enters the door, bones and flesh return to the roots. What remains of me? Therefore, the sage follows the laws of heaven and earth, not bound by conventions, not tempted by people. Heaven is the father, earth the mother, yin and yang the framework, the four seasons the calendar. Heaven is still and clear, earth is stable and calm. Everything dies against it and lives with it. Therefore, the quiet and indifferent is the dwelling of the divine, the void is where the Dao resides. The spirit is what one receives from heaven, and the bones and flesh what one is given by the earth. “The Dao begets one, one begets two, two begets three, and three begets all things. All things bear yin and embrace yang, and are harmonized by the vital breath.”
Laozi said: “People are born from the changes of heaven and earth. In the first month, the fat is formed; in the second month, the blood vessels; in the third month, the muscles; in the fourth month, the fetus; in the fifth month, the tendons; in the sixth month, the bones; in the seventh month, the form is established; in the eighth month, movement begins; in the ninth month, restlessness sets in; and in the tenth month, birth occurs. The body is formed, the five internal organs take shape, the liver governs the eyes, the kidneys govern the ears, the spleen governs the tongue, the lungs govern the nose, the gallbladder governs the mouth, the exterior is the surface, the interior is the core, the head is round like the sky, the feet are square like the earth, the sky has four seasons, five elements, nine solutions, and 360 days, and the human body has four limbs, five internal organs, nine orifices, and 360 joints. The sky has wind, rain, cold and heat, and people have emotions and reactions. The gallbladder is like clouds, the lungs are like wind, the spleen is like wind, the kidneys are like rain, and the liver is like thunder. People are similar to the sky and earth, and the heart is the master. The eyes and ears are the sun and the moon, and the blood and vital energy are the wind and rain. If the sun and moon go out of course, if there is a solar eclipse, if the wind and rain come at the wrong time, if disasters strike, if the five planets go out of course, then the states and countries will suffer. The way of heaven and earth is so vast and profound that even if one limits the light of the chapters and loves the divine, how can the ears and eyes of a person be constantly stimulated without becoming tired? How can the spirit run unrestrained without ever becoming exhausted? Therefore, the sage guards the inside without losing sight of the outside. The blood and vital energy are the glory of man, and the five internal organs are the essence of man. If the blood and vital energy are concentrated internally and not diverted externally, the chest and abdomen will be full and desires will be few. If desires are few, the ears and eyes will be clear and hearing and sight will be acute. Hearing and sight that are acute are called bright. If the five internal organs can belong to the heart without separation, then the mind and energy will prevail and actions will not be perverse. The spirit will be strong and the energy will not dissipate, so that one will hear all and see all, accomplish everything, and be immune to harm and disaster. Grief will not be able to attack, so those who seek a lot will get little, and those who see a lot will know little. The orifices are the windows and doors of the spirit, and the blood and vital breath are the messengers of the five internal organs. Therefore, if the eyes and ears are indulged in sights and sounds, the five internal organs will be shaken and unstable, the blood and vital breath will be turbulent and unrestrained, and the spirit will be distracted and unable to remain focused. Then, even if calamities and blessings come like a mountain, there will be no way to recognize them. Therefore, the sage loves without excess. The sage truly makes the eyes and ears sharp and discerning, free from temptation and admiration, the mind and spirit unperturbed and free from desires, the five internal organs at peace, the spirit guarding the form and not straying. He looks beyond the past and into the future, and sees that fortune and misfortune are nothing to be concerned about. The farther away they are, the less he knows. In other words, the mind cannot be distracted by external desires. Therefore, the five colors confuse the eyes, making them unable to see clearly; the five sounds enter the ears, making them unable to hear clearly; the five flavors confuse the mouth, causing ulcers; the mind is distracted by desires and aversions, causing one to be restless; and the mind is unable to focus, causing one to be flighty. Therefore, desires make people lustful, and likes and dislikes make people tired. If they are not removed, then one's willpower will be depleted day by day. The reason why people cannot live to the full span of their years is because they are attached to life. The only people who can live a long life are those who have no attachment to life. Heaven and earth are connected, and all things are one. If one can understand one, then one will understand everything. If one cannot understand one, then one cannot understand everything. I am also a thing in the world, and things are also things. How can things relate to things? You cannot avoid birth, and you cannot avoid death. You cannot hate what is lowly, and you cannot love what is noble. Because of its nature, you can rest in peace, and you dare not go too far, for even extreme pleasure can be unbearable.
Guard against emptiness
Laozi said: The so-called sage is one who, according to the times, is secure in his position, and happy in his work. Sorrow and joy are the evils of virtue, liking and disliking are the burdens of the heart, and joy and anger are the excesses of the Dao. Therefore, his life is like the way of heaven, and his death is like . Stillness is in harmony with yin, movement is in tune with yang. Therefore, the heart is the master of form, and the mind is the treasure of the heart. If form is tired but continues, it will collapse; if mind is exhausted but continues, it will be exhausted. Therefore, the sage follows this and does not dare to exceed it. Without due, one must investigate the reason; accepting the real with the virtual, one must exhaust the limits. One must be tranquil and happy, and spend one's life in this way, without attachment or affection. One must hold on to virtue and harmony, to be in accord with heaven, and be at one with the Way. One must not be the first to experience blessings or the first to suffer misfortune. One must be unchanging in life and death, and thus be said to be divine. The divine is to seek nothing, and to expect nothing.
Guard against nothing
Laozi said: If you regard the world lightly, you will have no worries; if you consider all things small, you will not be confused; if you are equal in life and death, you will not be intimidated; if you are in tune with change, you will not be dazzled. The perfect man leans on an unyielding pillar, walks an unimpeded path, has an inexhaustible storehouse, learns from an immortal teacher, and goes unhindered everywhere. Nothing can stop him, and nothing can get through to him. He bends and stretches, bows and stoops, and embraces his destiny without confusion or worry. He is not swayed by misfortune or benefit, and his heart is not troubled. A man of integrity can be forced to be benevolent, but not to fight; he can be corrected with reason, but not threatened with harm. A gentleman dies for righteousness, not for wealth or riches. A man of integrity is not afraid of death, let alone the unmotivated. The unmotivated are unburdened. Unburdened people regard the world as a pillar, observing the relationships of the wise, deeply understanding the meaning of morality, and examining the actions of the world, which is enough to be ashamed of. Those who do not regard the world as theirs are like people learning to play the drum.
Keep things even
Laozi said: Prestige and wealth are what people crave, but they are worthless when compared to one's health. Therefore, the sage eats enough to fill the stomach and take in the breath, wears enough to cover the body and keep out the cold, and does what he feels like, without being greedy for more. He does not accumulate much, keeps his eyes clear and does not look, his ears not listening, keeping one's mouth shut, entrusting one's heart without worry, abandoning cleverness, returning to simplicity, resting the spirit, leaving off knowing the past, having no likes or dislikes, this is called great penetration, removing impurities and burdens, it is better than never leaving one's ancestral home, what is not done will not be accomplished. Those who understand the harmony of nurturing life cannot be tempted by profit, those who understand the connection between the inside and outside cannot be tempted by power. There is no outside outside, it is the greatest, there is no inside inside, it is the most precious. Those who understand the great preciousness will succeed in everything.
Keeping things simple
Laozi said: “In ancient times, those who followed the Way understood human nature, cultivated the mind, lived in harmony, and acted appropriately. They enjoyed the Way and forgot about being lowly, and they were content with virtue and forgot about being poor. They did not desire what they could not have, and they did not do what they were not happy doing. They did not burden their virtue with what did not benefit their nature, and they did not act smoothly and harmoniously with what was not convenient for their lives. Without indulging in excess, but with discipline, one can be a model for the world. Eat only when you are full, dress according to your shape, live in a way that is comfortable, act according to your feelings, and yet not be selfish. Leave the rest of the world alone and not take advantage of all things, is not it the case that the poor, the rich, the noble and the lowly lose their lives? If this is always the case, then one can be said to be able to understand the Dao.
Keep clear
Laozi said: People receive energy from the sky, their ears and eyes for sounds and sights, their noses and mouths for smells, and their skin for cold and warmth. Their feelings are the same, whether they die or live, whether they are gentlemen or villains, so the way they are controlled is different. The divine is the source of wisdom. A clear mind is a wise mind. A wise mind is the home of the heart. A wise heart is a calm heart. People do not look at turbulent water but at calm water, because it is clear and still. Therefore, a clear mind and a calm heart can perceive the emotions of things. Therefore, those who use them must rely on those who do not use them. A mirror that is clear will not be stained by dirt, and a person with a clear mind will not be misled by desires. Therefore, when the mind is focused, the spirit is present. Conversely, when it is empty, rest and tranquility are found. This is the way of the sage. Therefore, those who govern the world must first understand the nature of life and death.
Be true to yourself
Lao Zi said: The so-called sage is one who acts according to his feelings, eating only when he is hungry and dressing according to his shape. He is self-disciplined and does not let corrupt thoughts arise. Therefore, the one who can control the world will not regard it as his own. The one who can have a reputation will not seek it through unscrupulous means. If one truly understands the nature of life, benevolence and righteousness will follow. If a man has no hidden motives, no preoccupations, is open and straightforward, and unruffled by external events, he cannot be tempted by wealth or power, nor seduced by sounds or sights, nor convinced by words, nor moved by wisdom, nor intimidated by courage. This is the true man's way of living. Those who do not understand this way, though they may know how to control the world, illuminate the sun and moon, argue eloquently, and use words that charm even gold and jade, are no use to the world.
Guard the quiet
Laozi said: Quietude and serenity cultivate health, harmony and joylessness cultivate virtue. If the outside world does not disturb the inside, then nature gets its due; if quietness and harmony do not move, then virtue takes its place. Cultivating health to endure the world, and holding onto virtue to the end of the year, one can be said to have understood the Dao. If so, the blood vessels are free from blockages, the five internal organs are free from stagnant qi, one can't be swayed by fortune or fame, and one can't be tarnished by praise or blame. If one doesn't have the world to rely on, who can help? If one has the talent but doesn't have the right time, one can't escape from one's situation, let alone without the way. Those who can see the end of a hair have no ears for thunder, and those who can hear the sound of gold and jade have no eyes for the shape of a mountain. Therefore, if one is preoccupied with small things, one will forget the big things. Now that all things come to life, they take from me my life and my energy, like a spring. Even if I try to resist, how can I succeed? Now if the water in a basin is clear, you can see your eyebrows in it after a day; if it is dirty, you can't see more than a hand's breadth, and you can't see a square inch. People's spirits are hard to keep clear, but easy to make dirty, just like the water in a basin.
Obey the law
Laozi said: The supreme sage follows the way of heaven, the next is to honor the virtuous, the next is to appoint ministers, and appointing ministers is the way to danger and ruin. Honoring the virtuous is the source of confusion, and following the way of heaven is the way to rule the world. Emptiness and tranquility are king, and nothing can be held in emptiness and tranquility. hold. Knowing the way of emptiness and stillness is the way to the beginning and the end. Therefore the sage rules by stillness and chaos by movement. Hence it is said: Do not disturb, do not sway, all things will clear themselves, do not alarm, do not frighten, all things will take care of themselves. This is the way of heaven.
Be weak
Laozi said: The emperor and the princes regard the whole world as their country and all living things as their subjects. With their hearts filled with the greatness of the world and its multitude of creatures, they are arrogant and conceited. The great use force to oppress the small, and the small are insolent and tyrannical. They are extravagant and ambitious, like a stormy wind and rain, and cannot last long. Therefore, the sage controls it with the Dao, holding onto one thing without doing anything to harm the vital breath, being gentle and yielding in the face of the small, withdrawing without being arrogant, and following the example of the rivers and seas, which do not strive. Therefore, his achievements come of themselves, without forcing them. Therefore, he can become king. He serves as the world's male principle, so he can be immortal. He loves himself, so he can become noble. The power of a thousand chariots is the achievement of fame through all things. The responsibility is heavy, so one must not belittle oneself. Belittling oneself means that one will not achieve fame. The way of the sages is to start with the small and become great, to be dominated by the few and to be the majority. Therefore, the sage rules the world with the way, the weak and subtle see the small, the frugal and lacking see the few. Seeing the small, they can achieve greatness; seeing the few, they can achieve beauty. The way of heaven is to suppress the high and exalt the low, to deprive the rich and give to the poor. The rivers and seas are low in the ground, so the world surrenders to them and worships them. The sage is humble, quiet and yielding, and sees the low. Those who are open-minded and have nothing see the lack. Seeing the low, they can achieve greatness; seeing the lack, they can become virtuous. The arrogant do not stand, the extravagant do not prosper, the strong die, and the full will perish. Storms and floods do not last a day, and a small valley cannot fill up in an instant. Storms and floods carry the spirit of bullying, so they cannot last long and will disappear. A small valley is in the place of bullying, so it has to be taken. Therefore, the sage holds the female, gets rid of extravagance and arrogance, does not dare to carry the spirit of bullying, holds the female, so he can establish the male, does not dare to be extravagant and arrogant, so he can last long.
Laozi said: Heaven's way is to reverse extremes and to lose when full, as in the case of the sun and the moon. The sage loses every day and is never arrogant, but advances every day with the female principle. This is the way of Heaven, and it is also the way of man. Human nature is to be proud and to resent others' praise, to want to gain and resent losing, to want to profit and resent illness, to want to be respected and resent being humble, to want to be honoured and resent being lowly. Everyone does this, so nothing gets done. If you hold on to it, you can't get it. Therefore, the sage follows the example of heaven, and does not strive for success, nor grasp at gain. He sympathizes with others, yet follows a different path, and so is able to endure. Therefore, the Three Emperors and Five Emperors had a vessel for storing admonitions, called the “Yu Zi”. Its capacity was just right, and when it was full, it would overturn. Everything flourishes and then declines, the sun moves on in its course, the moon wanes when full, joy gives way to sorrow. Therefore, the wise and knowledgeable guard their wisdom by appearing simple, the learned and eloquent guard their knowledge by being unassuming, the strong and courageous guard their courage by being cautious, the rich and powerful guard their wealth by being modest, the virtuous and benevolent guard their virtue by being tolerant. These five things are how the ancient kings kept the world. “Those who follow this way do not want to be full. It is because they are not full that they do not become corrupted.”
Laozi said: The sage is closed with Yin and open with Yang. He can attain the state of no desire, which means there is no desire. There is no desire, which means the utmost joy. Therefore, the joy within is externalized, and the external joy is not internalized. This is why there is self-joy, which is self-respect. This is why the world is important, and this is why it is the key to the world. It is not in the other, but in me. It is not in others, but in the body. When the body is obtained, all things are ready. Therefore, those who have achieved mastery of the theory of the heart and mind no longer have desires or dislikes. They are therefore neither happy nor angry, neither joyful nor sad. They are at one with all things, and there is nothing that is not also something. Therefore, a scholar has a certain way of arguing, and a woman has an unchanging way of behaving. They are not waiting for an opportunity to be respected, they are not in need of wealth to be rich, they are not in need of strength to be powerful, they are not interested in money or goods, they are not greedy for worldly fame, they are not content with wealth and status, they do not consider being poor dangerous, they are content with their appearance, and they are at peace with their minds. Form is the dwelling of life, qi is the source of life, and spirit is the ruler of life. If one loses one's place, the three will be harmed. Therefore, those who regard spirit as the main thing will benefit from form, and those who regard form as the main thing will be harmed by spirit. Those who are born greedy and lustful should not be snobbish, attracted to fame and position, and with a little more than average knowledge, their position is higher than the world. In this way, their spirit is consumed further and further away, and they indulge for a long time without returning. If they reject it in their leisure time, there is no way for it to enter, and so there is sometimes the problem of losing oneself in a blind way. The spirit and ambition of a person are strengthened by tranquility and depleted by restlessness. Therefore, the sage nourishes his spirit, weakens his ambition, and keeps his form even, while floating with the Dao. In this way, there is no chance that the changes of all things will not coincide, and no change in all matters will not be responded to.
Keep it simple
Laozi said: The so-called true man is one whose nature is in accord with the Way. Therefore, he is present but seemingly absent, solid but seemingly hollow. He cultivates the inside but not the outside. He understands the essential simplicity, returns to simplicity without doing anything, embraces the divine within, and thus roams the roots of heaven and earth. He is indifferent to the outside world of dust and dirt, carefree in his unengaged state, and free from mechanical ingenuity. He does not dwell on the heart, scrutinizes without hypocrisy, does not change with things, sees the transformation of events, and remains true to his principles. His mind is concentrated within , understanding good and evil as one, living without knowing what to do, walking without knowing where to go, knowing without learning, seeing without looking, accomplishing without doing, governing without arguing, responding to stimuli, acting when compelled, going when there is no alternative, shining like light, following the Dao, acting when there is a reason, being empty and void, quiet and without, treating a thousand births as one change and ten thousand differences as one principle. There is essence without exertion, there is spirit without use. Guarding the simplicity of the great chaos, standing in the midst of the utmost essence, one sleeps without dreams, one's wisdom does not sprout, one moves without form, one is still without substance, existing yet as if dying, born yet as if dead, entering and exiting without interruption, using and controlling ghosts and gods, the spirit is able to ascend and dally with a thousand paths. The spirit is uninhibited but not lost, day and night there is no gap and it is in harmony with all things. This is the person who is in harmony with the heart when born. Therefore, the form may change but the spirit never changes. It responds to change without itself changing. It is ever-changing and ever-new, and yet it never reaches an end. What changes returns to formlessness. What does not change is born with heaven and earth. Those who are born together have never changed what they have changed. This is the true man's journey of pure simplicity.

    九守
老子曰：天地未形，窈窈冥冥，浑而为一，寂然清澄，重浊为地，精微为天，离而为四时，分而为阴阳，精气为人，粗气为虫，刚柔相成，万物乃生。精神本乎天，骨骸根于地，精神入其门，骨骸反其根，我尚何存，故圣人法天顺地，不拘于俗，不诱于人，以天为父，以地为母，阴阳为纲，四时为纪，天静以清，地定以宁，万物逆之死，顺之生，故静漠者神明之宅，虚无者道之所居。夫精神者所受于天也，骨骸者所禀于地也，“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。”
老子曰：人受天地变化而生，一月而膏，二月血脉，三月而，四月而胎，五月而筋，六月而骨，七月而成形，八月而动，九月而躁，十月而生。形骸已成，五藏乃形，肝主目，肾主耳，脾主舌，肺主鼻，胆主口，外为表，中为里，头员法天，足方象地，天有四时、五行、九解、三百六十日，人有四支、五藏、九窍、三百六十节。天有风雨寒暑，人有取与喜怒，胆为云，肺为气，脾为风，肾为雨，肝为雷，人与天地相类，而心为之主。耳目者日月也，血气者风雨也，日月失行，薄蚀无光，风雨非时，毁折生灾，五星失行，州国受其殃。天地之道，至闳以大，尚由节其章光，爱其神明，人之耳目何能久熏而不息？精神何能驰骋而不乏？是故圣人守内而不失外。夫血气者人之华也，五藏者人之精也，血气专乎内而不外越，则胸腹充而嗜欲寡，嗜欲寡则耳目清而听视聪达，听视聪达谓之明。五藏能属于心而无离，则气意胜而行不僻，精神盛而气不散，以听无不闻，以视无不见，以为无不成，患祸无由入，哀气不能袭，故所求多者所得少，所见大者所知小。夫孔窍者精神之户牖，血气者五藏之使候，故耳目淫于声色，即五藏动摇而不定，血气滔荡而不休，精神驰骋而不守，祸福之至虽如丘山， 无由识之矣，故圣人爱而不越。圣人诚使耳目精明玄达，无所诱慕，意气无失清静而少嗜欲，五藏便宁，精神内守形骸而不越，即观乎往世之外，来事之内，祸福之间何足见也，故其出弥远者，其知弥少。以言精神不可使外淫也，故五色乱目，使目不明，五音入耳，使耳不聪，五味乱口，使口生创，趣舍滑心，使行飞扬。故嗜欲使人气淫，好憎使人精劳，不疾去之，则志气日耗。夫人所以不能终其天年者，以生生之厚，夫唯无以生为者，即所以得长生，天地运而相通，万物摠而为一，能知一即无一之不知也，不能知一即无一之能知也。吾处天下亦为一物，而物亦物也，物之与物，何以相物，欲生不可事也，憎死不可辞也，贱之不可憎也，贵之不可喜也，因其资而宁之，弗敢极弗敢极也，即至乐极也。
守虚
老子曰：所谓圣人者，因时而安其位，当世而乐其业，夫哀乐者德之邪，好憎者心之累，喜怒者道之过，故其生也天行，其死也物化，静即与阴合德，动即与阳同波，故心者形之主也，神者心之宝也，形劳而不休即蹶，精用而不已则竭，是以圣人遵之不敢越也。以无应有，必究其理，以虚受实，必穷其节，恬愉虚静，以终其命，无所，无所亲，抱德炀和，以顺于天，与道为际，与德为邻，不为福始，不为祸先，死生无变于己，故曰至神。神则以求无不待也，以为无不成也。
守无
老子曰：轻天下即神无累，细万物即心不惑，齐生死则意不慑，同变化则明不眩。夫至人倚不桡之柱，行无关之途，禀不竭之府，学不死之师，无往而不遂，无之而不通，屈伸俯仰，抱命不惑而宛转，祸福利害，不足以患心。夫为义者可迫以仁，而不可劫以兵，可正以义，不可悬以利，君子死义，不可以富贵留也，为义者不可以死亡恐也，又况于无为者乎！无为者即无累，无累之人，以天下为影柱，上观至人之伦，深原道德之意，下考世俗之行，乃足以羞也，夫无以天下为者，学之建鼓也。
守平
老子曰：尊势厚利，人之所贪，比之身则贱，故圣人食足以充虚接气，衣足以盖形御寒，适情辞余，不贪得，不多积，清目不视，静耳不听，闭口不言，委心不虑，弃聪明，反太素，休精神，去知故，无好憎，是谓大通，除秽去累，莫若未始出其宗，何为而不成。知养生之和者，即不可悬以利，通内外之符者，不可诱以势，无外之外，至大，无内之内，至贵，能知大贵，何往不遂。
守易
老子曰：古之为道者，理情性，治心术，养以和，持以适，乐道而忘贱，安德而忘贫。性有不欲，无欲而不得，心有不乐，无乐而不为，无益于性者不以累德，不便于生者不以滑和。不纵身肆意而制度，可以为天下仪，量腹而食，制形而衣，容身而居，适情而行，余天下而不有，委万物而不利，岂为贫富贵贱失其性命哉！永若然者，可谓能体道矣。
守清
老子曰：人受气于天者，耳目之于声色也，鼻口之于芳臭也，肌肤之于寒温也，其情一也，或以死，或以生，或为君子，或为小人，所以为制者异。神者智之渊也，神清则智明，智者心之府也，智公则心平，人莫鉴于流潦而鉴于澄水，以其清且静也，故神清意平乃能形物之情，故用之者必假于不用也。夫鉴明者则尘垢不污也，神清者嗜欲不误也，故心有所至，则神慨然在之，反之于虚，则消躁藏息矣，此圣人之游。故治天下者，必达性命之情而后可也。
守真
老子曰：夫所谓圣人者，适情而已，量腹而食，度形而衣，节乎己而，贪污之心无由生也，故能有天下者，必无以天下为也，能有名誉者，必不以越行求之，诚达性命之情，仁义因附。若夫神无所掩，心无所载，通洞条达，澹然无事，势利不能诱，声色不能淫，辩者不能说，智者不能动，勇者不能恐，此真人之游也。夫生生者不生，化化者不化，不达此道者，虽知统天地，明照日月，辩解连环，辞润金石，犹无益于天下也，故圣人不失所守。
守静
老子曰：静漠恬惔，所以养生也，和愉虚无，所以据德也，外不乱内即性得其宜，静不动和即德安其位，养生以经世，抱德以终年，可谓能体道矣。若然者，血脉无郁滞，五藏无积气，祸福不能矫滑，非誉不能尘垢，非有其世，孰能济焉，有其才不遇其时，身犹不能脱，又况无道乎。夫目察秋毫之末者，耳不闻雷霆之声，耳调金玉之音者，目不见太山之形，故小有所志，则大有所忘。今万物之来，擢拔吾生，攓取吾精，若泉原也，虽欲勿禀，其可得乎？今盆水若清之经日，乃能见眉睫，浊之不过一挠，即不能见方圆也，人之精神难清而易浊，犹盆水也。
守法
老子曰：上圣法天，其次尚贤，其下任臣，任臣者危亡之道也，尚贤者痴惑之原也，法天者治天地之道也，虚静为王，虚无不受，静无不持，知虚静之道，乃能终始，故圣人以静为治，以动为乱，故曰勿挠勿缨，万物将自清，勿惊勿骇，万物将自理，是谓天道也。
守弱
老子曰：天子公侯以天下一国为家，以万物为畜，怀天下之大，有万物之多，即气实而志骄，大者用兵侵小，小者倨傲凌下，用心奢广，譬犹飘风暴雨，不可长久。是以圣人以道镇之，执一无为而不损冲气，见小守柔，退而勿有，法于江海，江海不为，故功名自化，弗强，故能成其王，为天下牝，故能神不死，自爱，故能成其贵，万乘之势，以万物为功名，权任至重，不可自轻，自轻则功名不成。夫道，大以小而成，多以少为主，故圣人以道邪天下，柔弱微妙者见小也，俭啬损缺者见少也，见小故能成其大，见少故能成其美。天之道，抑高而举下，损有余奉不足，江海处地之不足，故天下归之奉之，圣人卑谦，清静辞让者见下也，虚心无有者见不足也，见下故能致其高，见不足故能成其贤，矜者不立，奢者不长，强梁者死，满溢者亡，飘风暴雨不终日，小谷不能须臾盈，飘风暴雨行强梁之气，故不能久而灭，小谷处强梁之地，故不得不夺，是以圣人执雌牝，去奢骄，不敢行强梁之气，执雌牝，故能立其雄牡，不敢奢骄，故能长久。
老子曰：天道极即反，盈即损，日月是也。圣人日损而冲气不敢自满，日进以牝，功德不衰，天道然也，人之情性皆好高而恶下，好得而恶亡，好利而恶病，好尊而恶卑，好贵而恶贱，众人为之，故不能成，执之，故不能得。是以圣人法天，弗为而成，弗执而得，与人同情而异道，故能长久。故三皇五帝有戒之器，命曰侑卮，其冲即正，其盈即覆。夫物盛则衰，日中则移，月满则亏，乐终而悲，是故聪明广智守以愚，多闻博辩守以俭，武力勇毅守以畏，富贵广大守以狭，德施天下守以让，此五者先王所以守天下也。“服此道者不欲盈，夫唯不盈，是以弊不新成。”
老子曰：圣人与阴俱闭，与阳俱开，能至于无乐也，即无不乐也，无不乐即至乐极矣。是以内乐外，不以外乐内，故有自乐也，即有自志贵乎天下，所以然者，因而为天下之要也。不在于彼而在于我，不在于人而在于身，身得则万物备矣。故达于心术之论者，即嗜欲好憎外矣，是故无所喜，无所怒，无所乐，无所苦，万物玄同，无非无是。故士有一定之论，女有不易之行，不待势而尊，不须财而富，不须力而强，不利货财，不贪世名，不以贵为安，不以贱为危，形神气志各居其宜。夫形者生之舍也，气者生之元也，神者生之制也，一失其位即三者伤矣，故以神为主者形从而利，以形为制者神从而害。其生贪叨多欲之人，莫宜乎势利，诱慕乎名位，几以过人之知，位高于世，即精神日耗以远，久淫而不还，形闲中拒，即无由入矣，是以时有盲忘自失之患。夫精神志气者，静而日充以壮，躁而日耗以老，是故圣人持养其神，和弱其气，平夷其形，而与道浮沉，如此则万物之化无不偶也，百事之变无不应也。
守朴
老子曰：所谓真人者，性合乎道也。故有而若无，实而若虚，治其内不治其外，明白太素，无为而复朴，体本抱神，以游天地之根，芒然仿佯尘垢之外，逍遥乎无事之业，机械智巧，不载于心，审于无假，不与物迁，见事之化，而守其宗，心意专于内，通达祸福于一，居不知所为，行不知所之，不学而知，弗视而见，弗为而成，弗治而辩，感而应，迫而动，不得已而往，如光之耀，如影之效，以道为循，有待而然，廓然而虚，清静而无，以千生为一化，以万异为一宗。有精而不使，有神而不用，守大浑之朴，立至精之中，其寝不梦，其智不萌，其动无形，其静无体，存而若亡，生而若死，出入无间，役使鬼神，精神之所能登假千道。使精神畅达而不失于元，日夜无隙而与物为春，即是合而生时于心者也。故形有靡而神未尝化，以不化应化，千变万转而未始有极，化者复归于无形也，不化者与天地俱生，俱生者未尝化其所化者即化，此真人之游纯粹素道。