第十一章
中文原文
三十辐，共一毂，当其无，有车之用。
埏埴以为器，当其无，有器之用。
凿户牖以为室，当其无，有室之用。
故有之以为利，无之以为用。
English Translation
Thirty spokes join in one hub;
It is the empty space in the center that makes the cart useful.
Clay is shaped into a vessel;
It is the empty space inside that makes it useful.
Doors and windows are cut for a room;
It is the empty space within that makes it livable.
Thus, being is beneficial,
But non-being makes it truly useful.
问答讲解
问：老子为什么强调“无”的作用？
答：有形的东西提供结构，但真正的作用来自“无”，比如车的轮毂、器皿的空、房屋的空间。老子提醒我们重视“虚”的价值。
Q: Why does Laozi emphasize the role of “non-being”?
A: Form gives structure, but function comes from emptiness—for example, the hub, the hollow in vessels, the space in a room. Laozi teaches us to value the usefulness of “emptiness.”
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第十二章
中文原文
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。
是以圣人为腹不为目，故去彼取此。
English Translation
The five colors blind the eyes;
The five tones deafen the ears;
The five flavors dull the mouth.
Racing and hunting make the mind wild;
Rare treasures hinder one’s actions.
Therefore, the sage cares for the belly, not for the eyes;
He discards the superficial and holds to the essential.
问答讲解
问：这章是不是在反对美和享乐？
答：不是完全否定，而是提醒人不要沉迷外在的感官享受。圣人关注的是养生与内在安定，而非追逐刺激。
Q: Is this chapter against beauty and pleasure?
A: Not outright denial, but a warning against obsession with sensory indulgence. The sage values nourishment and inner peace over external stimulation.
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第十三章
中文原文
宠辱若惊，贵大患若身。
何谓宠辱若惊？宠为下，得之若惊，失之若惊，是谓宠辱若惊。
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？
故贵以身为天下，若可寄天下；爱以身为天下，若可托天下。
English Translation
Favor and disgrace are both alarming;
Regard great trouble as the body.
What does it mean that favor and disgrace are alarming?
Favor is inferior—when gained, be startled; when lost, be startled. This is favor and disgrace as alarming.
What does it mean to regard great trouble as the body?
The reason I have great trouble is because I have a body. If I had no body, what trouble could I have?
Therefore, if one values the body as much as the world, one can be entrusted with the world;
If one loves the body as much as the world, one can be given the world to care for.
问答讲解
问：“宠辱若惊”是什么意思？
答：荣誉和耻辱都容易动摇人心。过分在意就会惊惶失措，圣人提醒我们要超越这种依附。
Q: What does “favor and disgrace are alarming” mean?
A: Both honor and disgrace disturb the heart. Caring too much causes fear and instability. The sage teaches detachment from these fluctuations.
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第十四章
中文原文
视之不见，名曰夷；
听之不闻，名曰希；
搏之不得，名曰微。
此三者不可致诘，故混而为一。
其上不皦，其下不昧。
绳绳兮不可名，复归于无物。
是谓无状之状，无物之象，是谓惚恍。
迎之不见其首，随之不见其后。
执古之道，以御今之有。能知古始，是谓道纪。
English Translation
Looked at but not seen—it is called invisible.
Listened to but not heard—it is called inaudible.
Grasped but not held—it is called intangible.
These three are beyond inquiry, thus they blend into one.
Above, it is not bright; below, it is not dark.
Continuous, unnameable, it returns again to nothingness.
It is called the form of the formless, the image of the imageless;
It is called elusive and vague.
Meet it and you cannot see its beginning;
Follow it and you cannot see its end.
Hold fast to the ancient Dao,
To master the present reality.
Knowing the origin of the past—
This is the thread of Dao.
问答讲解
问：老子为什么用“不可见、不可闻、不可执”来描述道？
答：因为道超越感官经验，既无形也无声，却又贯通古今。要体悟道，必须超越有限的感官，返归内心直觉。
Q: Why does Laozi describe Dao as “invisible, inaudible, intangible”?
A: Because Dao transcends the senses. It has no form or sound, yet it pervades all times. To grasp it, one must go beyond perception and rely on inner insight.
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第十五章
中文原文
古之善为道者，微妙玄通，深不可识。
夫唯不可识，故强为之容：
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。
孰能浊以静之徐清？孰能安以动之徐生？
保此道者，不欲盈。
夫唯不盈，故能蔽而新成。
English Translation
The ancient masters of Dao were subtle, mysterious, profound—
Their depth could not be known.
Because they could not be known, we can only describe them:
Cautious, as if crossing a winter stream;
Watchful, as if aware of neighbors;
Dignified, like a guest;
Yielding, like ice about to melt;
Simple, like uncarved wood;
Open, like a valley;
Muddy, like turbid water.
Who can settle the mud and gradually make it clear?
Who can stir the stillness and slowly bring it to life?
Those who hold to Dao do not seek fullness.
Because they are not full,
They can be worn out and yet renewed.
问答讲解
问：这一章为什么描述古代圣人像“冰将释、谷、浊水”？
答：这些比喻体现了谦逊、含蓄、柔和的品质。圣人像浊水，经过时间沉静自清；像冰将释，柔而有变。修道者应效法这种自然变化。
Q: Why are the ancient sages compared to “melting ice, a valley, turbid water”?
A: These metaphors show humility, subtlety, and gentleness. Like muddy water that clears when still, or ice that softens as it melts—sages embody natural transformation and patience.
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