Chapter 1 Dyer
The Dao that can be told is not the Eternal Dao.
The name that can be named is not the Eternal name.
The Dao is both named and nameless.
As nameless it is the origin of all things.
As named it is the mother of ten thousand things.
Ever desireless one can see the mystery.
Ever desiring one see's only the manifestations.
The mystery itself is the doorway to all understanding.
Chapter 1 Henricks
1. As for the Way, the Way that can be spoken of is not the constant Way;
2. As for names, the name that can be named is not the constant name.
3. The nameless is the beginning of the ten thousand things;
4. The named is the mother of the ten thousand things.
5. Therefore, those constantly without desires, by this means will perceive its subtlety.
6. Those constantly with desires, by this means will see only that which they yearn for and seek.
7. These two together emerge;
8. They have different names yet they're called the same;
9. That which is even more profound that the profound—
10. The gateway of all subtleties.
Chapter 1 Lau
The way that can be spoken of
Is not the constant way;
The name that can be named
Is not the constant name.
The nameless was the beginning of heaven and earth;
The named was the mother of the myriad creatures.
Hence always rid yourself of desires in order to observe its secrets;
But always allow yourself to have desires in order to observe its manifestations.
These two are the same
But diverge in name as they issue forth.
Being the same they are called mysteries,
Mystery upon mystery -
The gateway of the manifold secrets.
Chapter 1 Wu
Tao can be talked about, but not the Eternal Tao.
Names can be named, but not the Eternal Name.
As the origin of heaven-and-earth, it is nameless:
As "the Mother" of all things, it is nameable.
So, as ever hidden, we should look at its inner essence:
As always manifest, we should look at its outer aspects.
These two flow from the same source, though differently named;
And both are called mysteries.
The Mystery of mysteries is the Door of all essence.
Chapter 2 Dyer
Under Heaven, all can see beauty as beauty only because there is ugliness.
All can know good as good only because there is evil.
Being and non-being produce each other.
The difficult is born in the easy.
Long is defined by short.
The high by the low.
Before and after go along with each other.
So the sage lives openly with apparent duality and paradoxical unity.
The sage can act without effort and teach without words, nurturing things without possessing them.
He works but not for rewards.
He competes but not for results.
When the work is done it is forgotten.
That is why it lasts forever.
Chapter 2 Henricks
1. When everyone in the world knows the beautiful as beautiful, ugliness comes into being;
2. When everyone knows the good, then the not good comes to be.
3. The mutual production of being and nonbeing,
4. The mutual completion of difficult and easy,
5. The mutual formation of long and short,
6. The mutual filling of high and low,
7. The mutual harmony of tone and voice,
8. The mutual following of front and back—
9. These are all constants.
10. Therefore the Sage dwells in nonactive affairs and practices the wordless teaching.
11. The ten thousand things arise, but he doesn't begin them;
12. He acts on their behalf, but he doesn't make them dependent;
13. He accomplishes his tasks, but he doesn't dwell on them;
14. It is only because he doesn't dwell on them, that they therefore do not leave them.
Chapter 2 Lau
The whole world recognizes the beautiful as the beautiful, yet this is only the ugly;
the whole world recognizes the good as the good, yet this is only the bad.
Thus Something and Nothing produce each other;
The difficult and the easy complement each other;
The long and the short off-set each other;
The high and the low incline towards each other;
Note and sound harmonize with each other;
Before and after follow each other.
Therefore the sage keeps to the deed that consists in taking no action and practises the teaching that uses no words.
The myriad creatures rise from it yet it claims no authority;
It gives them life yet claims no possession;
It benefits them yet exacts no gratitude;
It accomplishes its task yet lays claim to no merit.
It is because it lays claim to no merit
That its merit never deserts it.
Chapter 2 Wu
When all the world recognises beauty as beauty, this in itself is ugliness.
When all the world recognises good as good, this in itself is evil.
Indeed, the hidden and the manifest give birth to each other.
Difficult and easy complement each other.
Long and short exhibit each other.
High and low set measure to each other.
Voice and sound harmonize each other.
Back and front follow each other.
Therefore, the Sage manages his affairs without ado,
And spreads his teaching without talking.
He denies nothing to the teeming things.
He rears them, but lays no claim to them.
He does his work, but sets no store by it.
He accomplishes his task, but does not dwell upon it.
And yet it is just because he does not dwell on it
That nobody can ever take it away from him.
Chapter 3 Dyer
Putting a value on status will create contentiousness.
If you overvalue possessions people begin to steal.
By not displaying what is desirable you will cause the people's hearts to remain undisturbed.
The sage governs by emptying minds and hearts, by weakening ambitions and strengthening bones.
Practice not doing.
When action is pure and selfless everything settles into its own perfect place.
Chapter 3 Henricks
1. By not elevating the worthy, you bring it about that people will not compete.
2. By not valuing goods that are hard to obtain, you bring it about that people will not act like thieves.
3. By not displaying the desirable you bring it about that people will not be confused.
4. Therefore, in the government of the Sage:
5. He empties their minds,
6. An fills their bellies.
7. Weakens their ambition,
8. And strengthens their bones.
9. He constantly causes the people to be without knowledge and without desires.
10. If he can bring it about that those with knowledge simply do not dare to act,
11. Then there is nothing that will not be in order.
Chapter 3 Lau
Not to honor men of worth will keep the people from contention;
not to value goods which are hard to come by will keep them from theft;
not to display what is desirable will keep them from being unsettled of mind.
Therefore in governing the people, the sage empties their minds but fills their bellies, weakens their wills but strengthens their bones.
He always keeps them innocent of knowledge and free from desire, and ensures that the clever never dare to act.
Do that which consists in taking no action, and order will prevail.
Chapter 3 Wu
By not exalting the talented you will cause the people to cease from rivalry and contention.
By not prizing goods hard to get, you will cause the people to cease from robbing and stealing.
By not displaying what is desirable, you will cause the people's hearts to remain undisturbed.
Therefore, the Sage's way of governing begins by
Emptying the heart of desires,
Filling the belly with food,
Weakening the ambitions,
Toughening the bones.
In this way he will cause the people to remain without knowledge and without desire, and prevent the knowing ones from any ado.
Practice Non-Ado, and everything will be in order.
Chapter 4 Dyer
Not available
Chapter 4 Henricks
1. The Way is empty;
2. Yet when you use it, you never need fill it again.
3. Like an abyss! It seems to be the ancestor of the ten thousand things.
4. If files down sharp edges;
5. Unties the tangles;
6. Softens the glare;
7. And settles the dust.
8. Submerged! It seems perhaps to exist.
9. We don't know whose child it is;
10. It seems to have [even] preceded the Lord.
Chapter 4 Lau
The way is empty, yet use will not drain it.
Deep, it is like the ancestor of the myriad creatures.
Blunt the sharpness;
Untangle the knots;
Soften the glare;
Let your wheels move only along old ruts.
Darkly visible, it only seems as if it were there.
I know not whose son it is.
It images the forefather of God.
Chapter 4 Wu
The Tao is like an empty bowl,
Which in being used can never be filled up.
Fathomless, it seems to be the origin of all things.
It blunts all sharp edges,
It unties all tangles,
It harmonizes all lights,
It unites the world into one whole.
Hidden in the deeps,
Yet it seems to exist for ever.
I do not know whose child it is;
It seems to be the common ancestor of all, the father of things.
Chapter 5 Dyer
Heaven and Earth are impartial.
They see the ten thousand things as straw dogs.
The sage is not sentimental.
He treats all his people as straw dogs.
The sage is like Heaven and Earth, to him none are especially dear nor is there anyone he disfavors.
He gives and gives without condition offering his treasures to everyone.
Between Heaven and Earth there's a space like a bellows.
Empty and inexhaustible the more it is used the more it produces.
Hold on to the center, man was made to sit quietly and find the truth within.
Chapter 5 Henricks
1. Heaven and Earth are not humane;
2. They regard the the thousand things as straw dogs.
3. The Sage is not humane;
4. He regards the common people as straw dogs.
5. The space between Heaven and Earth—is it not like a bellow?
6. It is empty and yet not depleted;
7. Move it and more [always] comes out.
8. Much learning means frequent exhaustions.
9. That's not so good as holding on to the mean.
Chapter 5 Lau
Heaven and earth are ruthless, and treat the myriad creatures as straw dogs;
the sage is ruthless, and treats the people as straw dogs.
Is not the space between heaven and earth like a bellows?
It is empty without being exhausted:
The more it works the more comes out.
Much speech leads inevitably to silence.
Better to hold fast to the void.
Chapter 5 Wu
Heaven-and-Earth is not sentimental;
It treats all things as straw-dogs.
The Sage is not sentimental;
He treats all his people as straw-dogs.
Between Heaven and Earth,
There seems to be a Bellows:
It is empty, and yet it is inexhaustible;
The more it works, the more comes out of it.
No amount of words can fathom it:
Better look for it within you.
Chapter 6 Dyer
The spirit that never dies is called the Mysterious Feminine.
Although she becomes the whole universe her immaculate purity is never lost.
Although she assumes countless forms her true identity remains intact.
The gateway to the Mysterious Female is called the root of creation.
Listen to her voice, hear it echo through creation.
Without fail she reveals her presence.
Without fail she brings us to our own perfection.
Although it is invisible it endures.
It will never end.
Chapter 6 Henricks
1. The valley spirit never dies;
2. We call it the mysterious female.
3. The gates of the mysterious female—
4. These we call the roots of Heaven and Earth.
5. Subtle yet everlasting! It seems to exist.
6. In being used, it is not exhausted.
Chapter 6 Lau
The spirit of the valley never dies.
This is called the mysterious female.
The gateway of the mysterious female
Is called the root of heaven and earth.
Dimly visible, it seems as if it were there,
Yet use will never drain it.
Chapter 6 Wu
The Spirit of the Fountain dies not.
It is called the Mysterious Feminine.
The Doorway of the Mysterious Feminine
Is called the Root of Heaven-and-Earth.
Lingering like gossamer, it has only a hint of existence;
And yet when you draw upon it, it is inexhaustible.
Chapter 7 Dyer
Heaven is eternal.
The Earth endures.
Why do Heaven and Earth last forever?
They do not live for themselves only.
This is the secret of their durability.
For this reason the sage puts himself last and so ends up ahead.
He stays a witness to life so he endures.
Serve the needs of others and all your own needs will be fulfilled.
Through selfless action fulfillment is attained.
Chapter 7 Henricks
1. Heaven endures; Earth lasts a long time.
2. The reason why Heaven and Earth can endure and last a long time—
3. Is that they do not live for themselves.
4. Therefore they can long endure.
5. Therefore the Sage:
6. Puts himself in the background yet finds himself in the foreground;
7. Puts self-concern out of [his mind], yet finds self-concern in the fore;
8. Puts self-concern out of [his mind], yet finds that his self-concern is preserved.
9. Is it not because he has no self-interest,
10. That he is therefore able to realize his self-interest?
Chapter 7 Lau
Heaven and earth are enduring.
The reason why heaven and earth can be enduring is that they do not give themselves life.
Hence they are able to be long-lived.
Therefore the sage puts his person last and it comes first,
Treats it as extraneous to himself and it is preserved.
Is it not because he is without thought of self that he is able to accomplish his private ends?
Chapter 7 Wu
Heaven lasts long, and Earth abides.
What is the secret of their durability?
Is it not because they do not live for themselves
That they can live so long?
Therefore, the Sage wants to remain behind,
But finds himself at the head of others;
Reckons himself out,
But finds himself safe and secure.
Is it not because he is selfless
That his Self is realised?
Chapter 8 Dyer
The Supreme Good is like water which nourishes all things without trying to.
It flows to low places loathed by all men.
Therefore it is like the Dao.
Live in accordance with the nature of things.
In dwelling be close to the land, in meditation go deep in the heart.
In dealing with others be gentle and kind.
Stand by your word.
Govern with equity.
Be timely in choosing the right moment.
One who lives in accordance with nature does not go against the way of things.
He moves in harmony with the present moment, always knowing the truth of just what to do.
Chapter 8 Henricks
1. The highest good is like water;
2. Water is good at benefiting the ten thousand things and yet it [does not] compete [with them].
3. It dwells in places the masses of people detest,
4. Therefore it is close to the Way.
5. In dwelling, the good thing is the land;
6. In the mind, the good thing is depth;
7. In giving, the good thing is [being like] Heaven;
8. In speaking, the good thing is sincerity;
9. In governing, the good thing is order;
10. In affairs, the good thing is ability;
11. In activity, the good thing is timeliness.
12. It is only because it does not compete, that therefore it is without fault.
Chapter 8 Lau
Highest good is like water.
Because water excels in benefiting the myriad creatures without contending with them and settles where none would like to be, it comes close to the way.
In a home it is the site that matters;
In quality of mind it is depth that matters;
In an ally it is benevolence that matters;
In speech it is good faith that matters;
In government it is order that matters;
In affairs it is ability that matters;
In action it is timeliness that matters.
It is because it does not contend that it is never at fault.
Chapter 8 Wu
The highest form of goodness is like water.
Water knows how to benefit all things without striving with them.
It stays in places loathed by all men.
Therefore, it comes near the Tao.
In choosing your dwelling, know how to keep to the ground.
In cultivating your mind, know how to dive in the hidden deeps.
In dealing with others, know how to be gentle and kind.
In speaking, know how to keep your words.
In governing, know how to maintain order.
In transacting business, know how to be efficient.
In making a move, know how to choose the right moment.
If you do not strive with others,
You will be free from blame.
Chapter 9 Dyer
To keep on filling is not as good as stopping.
Overfilled the cupped hands drip.
Better to stop pouring.
Sharpen a blade too much and its edge will soon be lost.
Fill your house with jade and gold and it brings insecurity.
Puff yourself with honor and pride and no one can save you from a fall.
Retire when the work is done.
This is the way of Heaven.
Chapter 9 Henricks
1. To hold it upright and fill it,
2. Is not so good as stopping [in time].
3. When you pound it out and give it a point,
4. It won't be preserved very long.
5. When gold and jade fill your rooms,
6. You'll never be able to protect them.
7. Arrogance and pride with wealth and rank,
8. On their own bring on disaster.
9. When the deed is accomplished you retire;
10. Such is Heaven's Way!
Chapter 9 Lau
Rather than fill it to the brim by keeping it upright
Better to have stopped in time;
Hammer it to a point
And the sharpness cannot be preserved for ever;
There may be gold and jade to fill a hall
But there is none who can keep them.
To be overbearing when one has wealth and position
Is to bring calamity upon oneself.
To retire when the task is accomplished
Is the way of heaven.
Chapter 9 Wu
As for holding to fullness,
Far better were it to stop in time!
Keep on beating and sharpening a sword,
And the edge cannot be preserved for long.
Fill your house with gold and jade,
And it can no longer be guarded.
Set store by your riches and honour,
And you will only reap a crop of calamities.
Here is the Way of Heaven:
When you have done your work, retire!
Chapter 10 Dyer
Carrying body and soul and embracing the one, can you avoid separation?
Can you let your body become as supple as a newborn child?
In the opening and shutting of Heaven's Gate can you play the feminine part?
Can you love your people and govern your domain without self-importance?
Giving birth and nourishing, having yet not possessing, working yet not taking credit, leading without controlling or dominating;
One who heeds this power brings the Dao to this very Earth.
This is the Primal virtue.
Chapter 10 Henricks
1. In nourishing the soul and embracing the One—can you do it without letting them leave?
2. In concentrating your breath and making it soft—can you [make it like that of] a child?
3. In cultivating and cleaning your profound mirror—can you do it so that it has no blemish?
4. In loving the people and giving life to the state—can you do it without using knowledge?
5. In opening and closing the gates of Heaven—can you play the part of the female?
6. In understanding all within the four reaches—can you do it without using knowledge?
7. Give birth to them and nourish them.
8. Give birth to them but don't try to own them;
9. Help them to grow but don't rule them.
10. This is called Profound Virtue.
Chapter 10 Lau
When carrying on your head your perplexed bodily soul
Can you embrace in your arms the One and not let go?
In concentrating your breath can you become as supple
As a babe?
Can you polish your mysterious mirror
And leave no blemish?
Can you love the people and govern the state
Without resorting to action?
When the gates of heaven open and shut
Are you capable of keeping to the role of the female?
When your discernment penetrates the four quarters
Are you capable of not knowing anything?
It gives them life and rears them.
It gives them life yet claims no possession;
It benefits them yet exacts no gratitude;
It is the steward yet exercises no authority.
Such is called the mysterious virtue.
Chapter 10 Wu
In keeping the spirit and the vital soul together,
Are you able to maintain their perfect harmony?
In gathering your vital energy to attain suppleness,
Have you reached the state of a new-bom babe?
In washing and clearing your inner vision,
Have you purified it of all dross?
In loving your people and governing your state,
Are you able to dispense with cleverness?
In the opening and shutting of heaven's gate,
Are you able to play the feminine part?
Enlightened and seeing far into all directions,
Can you at the same time remain detached and non-active?
Rear your people!
Feed your people!
Rear them without claiming them for your own!
Do your work without setting any store by it!
Be a leader, not a butcher!
This is called hidden Virtue.
Chapter 11 Dyer
Thirty spokes converge upon a single hub, it is on the hole in the center that the use of the cart hinges.
Shape clay into a vessel, it is the space within that makes it useful.
Carve fine doors and windows, but the room is useful in its emptiness.
The usefulness of what is depends on what is not.
Chapter 11 Henricks
1. Thirty spokes unite in one hub;
2. It is precisely where there is nothing, that we find the usefulness of the wheel.
3. We fire clay and make vessels;
4. It is precisely where there's no substance, that we find the usefulness of clay pots.
5. We chisel out doors and windows;
6. It is precisely in these empty spaces, that we find the usefulness of the room.
7. Therefore, we regard having something as beneficial;
8. But having nothing as useful.
Chapter 11 Lau
Thirty spokes share one hub.
Adapt the nothing therein to the purpose in hand, and you will have the use of the cart.
Knead clay in order to make a vessel.
Adapt the nothing therein to the purpose in hand, and you will have the use of the vessel.
Cut out doors and windows in order to make a room.
Adapt the nothing therein to the purpose in hand, and you will have the use of the room.
Thus what we gain is Something, yet it is by virtue of Nothing that this can be put to use.
Chapter 11 Wu
Thirty spokes converge upon a single hub;
It is on the hole in the center that the use of the cart hinges.
We make a vessel from a lump of clay;
It is the empty space within the vessel that makes it useful.
We make doors and windows for a room;
But it is these empty spaces that make the room livable.
Thus, while the tangible has advantages,
It is the intangible that makes it useful.
Chapter 12 Dyer
The five colors blind the eye.
The five tones deafen the ear.
The five flavors dull the taste.
The chase and the hunt craze people's minds.
Wasting energy to obtain rare objects only impedes one's growth.
The master observes the world but trusts his inner vision.
He allows things to come and go.
He prefers what is within to what is without.
Chapter 12 Henricks
1. The five colors cause one's eyes to go blind.
2. Racing horses and hunting cause one's mind to go mad.
3. Goods that are hard to obtain pose an obstacle to one's travels.
4. The five flavors confuse one's palate.
5. The five tones cause one's ears to go deaf.
6. Therefore, in the government of the Sage:
7. He's for the belly and not for the eyes.
8. Thus he rejects that and take this.
Chapter 12 Lau
The five colors make man's eyes blind;
The five notes make his ears deaf;
The five tastes injure his palate;
Riding and hunting
Make his mind go wild with excitement;
Goods hard to come by
Serve to hinder his progress.
Hence the sage is
For the belly
Not for the eye.
Therefore he discards the one and takes the other.
Chapter 12 Wu
The five colours blind the eye.
The five tones deafen the ear.
The five flavours cloy the palate.
Racing and hunting madden the mind.
Rare goods tempt men to do wrong.
Therefore, the Sage takes care of the belly, not the eye.
He prefers what is within to what is without.
Chapter 13 Dyer
Favor and disgrace seem alarming.
High status greatly afflicts your person.
Why are favor and disgrace alarming?
Seeking favor is degrading, alarming when it is gotten, alarming when it is lost.
Why does high status greatly afflict your person?
The reason we have a lot of trouble is that we have selves.
If we had no selves what trouble would we have?
Man's true self is eternal yet he thinks I am this body and will soon die.
If we have no body what calamities can we have?
One who sees himself as everything is fit to be guardian of the world.
One who loves himself as everyone is fit to be teacher of this world.
Chapter 13 Henricks
1. "Regard favor and disgrace with alarm."
2. "Respect great distress as you do your own person."
3. What do I mean I say "Regard favor and disgrace with alarm"?
4. Favor is inferior.
5. If you get it—be alarmed!
6. If you lose it—be alarmed!
7. This is what I mean when I say "Regard favor and disgrace with alarm."
8. What do I mean when I say "Respect great distress as you do your won person"?
9. The reason why I have distress
10. Is that I have a body.
11. If I had no body, what distress would I have?
12. Therefore, to one who values acting for himself over acting on behalf of the world,
13. You can entrust the world.
14. And to one who in being parsimonious regards his person as equal to the world,
15. You can turn over the world.
Chapter 13 Lau
Favor and disgrace are things that startle;
High rank is, like one's body, a source of great trouble.
What is meant by saying favor and disgrace are things that startle?
Favor when it is bestowed on a subject serves to startle as much as when it is withdrawn.
This is what is meant by saying that favor and disgrace are things that startle.
What is meant by saying that high rank is, like one's body, a source of great trouble?
The reason I have great trouble is that I have a body.
When I no longer have a body, what trouble have I?
Hence he who values his body more than dominion over the empire can be entrusted with the empire.
He who loves his body more than dominion over the empire can be given the custody of the empire.
Chapter 13 Wu
"Welcome disgrace as a pleasant surprise.
Prize calamities as your own body."
Why should we "welcome disgrace as a pleasant surprise"?
Because a lowly state is a boon:
Getting it is a pleasant surprise,
And so is losing it!
That is why we should "welcome disgrace as a pleasant surprise."
Why should we "prize calamities as our own body"?
Because our body is the very source of our calamities.
If we have no body, what calamities can we have?
Hence, only he who is willing to give his body for the sake of the world is fit to be entrusted with the world.
Only he who can do it with love is worthy of being the steward of the world.
Chapter 14 Dyer
That which cannot be seen is called invisible.
That which cannot be heard is called inaudible.
That which cannot be held is called intangible.
These these three cannot be defined therefore they are merged as one.
Each of these three is subtle for description.
By intuition you can see it, hear it, and feel it.
Then the Unseen, Unheard, and Untouched are present as one.
It's rising brings no dawn.
It's setting no darkness.
It goes on and on unnameable, returning into nothingness.
Approach it and there is no beginning.
Follow it and there is no end.
You cannot know it but you can be it, at ease in your own life.
Discovering how things have always been brings one into harmony with the way.
Chapter 14 Henricks
1. We look at it but do not see it;
2. We name this "the minute."
3. We listen to it but do not hear it;
4. We name this "the rarefied."
5. We touch it but do not hold it;
6. We name this "the level and smooth."
7. These three cannot be examined to the limit.
8. Thus they merge together as one.
9. "One"—there is nothing more encompassing above it,
10. And nothing smaller below it.
11. Boundless, formless! It cannot be named,
12. And returns to the state of no-thing.
13. This is called the formless form,
14. The substanceless image.
15. This is called the subtle and indistinct.
16. Follow it and you won't see its back;
17. Greet it and you won't see its head.
18. Hold on to the Way of the present—
19. To manage the things of the present,
20. And to know the ancient beginning.
21. This is called the beginning of the thread of the Way.
Chapter 14 Lau
What cannot be seen is called evanescent;
What cannot be heard is called rarefied;
What cannot be touched is called minute.
These three cannot be fathomed
And so they are confused and looked upon as one.
Its upper part is not dazzling;
Its lower part is not obscure.
Dimly visible, it cannot be named
And returns to that which is without substance.
This is called the shape that has no shape,
The image that is without substance.
This is called indistinct and shadowy.
Go up to it and you will not see its head;
Follow behind it and you will not see its rear.
Hold fast to the way of antiquity
In order to keep in control the realm of today.
The ability to know the beginning of antiquity
Is called the thread running through the way.
Chapter 14 Wu
Look at it but you cannot see it!
Its name is Formless.
Listen to it but you cannot hear it!
Its name is Soundless.
Grasp it but you cannot get it!
Its name is Incorporeal.
These three attributes are unfathomable;
Therefore they fuse into one.
Its upper side is not bright:
Its under side not dim.
Continually the Unnameable moves on,
Until it retums beyond the realm of things.
We call it the formless Form, the imageless Image.
We call it the indefinable and unimaginable.
Confront it and you do not see its face!
Follow it and you do not see its back!
Yet, equipped with this timeless Tao,
You can harness present realities.
To know the origins is initiation into the Tao.
Chapter 15 Dyer
The ancient masters were profound and subtle, their wisdom was unfathomable.
There's no way to describe it.
One can only describe them vaguely by their appearance.
Watchful like men crossing a winter stream.
Alert like men aware of danger.
Simple as uncarved wood.
Hollow like caves.
Yielding like ice about to melt.
Amorphous like muddy water.
But the muddiest water clears as it is still.
And out of that stillness life arises.
He who keeps the Dao does not want to be full.
But precisely because he is never full, he can remain like a hidden sprout and does not rush to early ripening.
Chapter 15 Henricks
1. The one who was skilled at practicing the Way in antiquity,
2. Was subtle and profound, mysterious and penetratingly wise.
3. His depth cannot be known.
4. It is only because he cannot be known
5. That therefore were I forced to describe him I'd say:
6. Hesitant was he! Like someone crossing a river in winter.
7. Undecided was he! As though in fear of his neighbors on all four sides.
8. Solemn and polite was he! Like a guest.
9. Scattered and dispersed was he! Like an ice as it melts
10. Genuine, unformed was he! Like uncarved wood.
11. Merged, undifferentiated was he! Like muddy water.
12. Broad and expansive was he! Like a valley.
13. If you take muddy water and still it, it gradually becomes clear.
14. If you bring something to rest in order to move it, it gradually comes alive.
15. The one who preserved this Way does not desire to be full;
16. Therefore he can wear out with no need to be renewed.
Chapter 15 Lau
Of old he who was well versed in the way
Was minutely subtle, mysteriously comprehending,
And too profound to be known.
It is because he could not be known
That he can only be given a makeshift description:
Tentative, as if fording a river in winter,
Hesitant, as if in fear of his neighbors;
Formal like a guest;
Falling apart like the thawing ice;
Thick like the uncarved block;
Vacant like a valley;
Murky like muddy water.
Who can be muddy and yet, settling, slowly become limpid?
Who can be at rest and yet, stirring, slowly come to life?
He who holds fast to this way
Desires not to be full.
It is because he is not full
That he can be worn and yet newly made.
Chapter 15 Wu
The ancient adepts of the Tao were subtle and flexible, profound and comprehensive.
Their minds were too deep to be fathomed.
Because they are unfathomable,
One can only describe them vaguely by their appearance.
Hesitant like one wading a stream in winter;
Timid like one afraid of his neighbours on all sides;
Cautious and courteous like a guest;
Yielding like ice on the point of melting;
Simple like an uncarved block;
Hollow like a cave;
Confused like a muddy pool;
And yet who else could quietly and gradually evolve from the muddy to the clear?
Who else could slowly but steadily move from the inert to the living?
He who keeps the Tao does not want to be full.
But precisely because he is never full,
He can always remain like a hidden sprout,
And does not rush to early ripening.
Chapter 16 Dyer
Become totally empty.
Let your heart be at peace.
Amidst the rush of worldly comings and goings observe how endings become beginnings.
Things flourish each by each, only to return to the source.
To what is and what is to be.
To return to the root is to find peace.
To find peace is to fulfill one's destiny.
To fulfill one's destiny is to be constant.
To know the constant is called insight.
Not knowing this cycle leads to eternal disaster.
Knowing the constant gives perspective.
This perspective is impartial.
Impartiality is the highest nobility.
The highest nobility is divine.
Divine you will be at one with the Dao.
Being at one with the Dao is eternal.
This way is everlasting not endangered by physical death.
Chapter 16 Henricks
1. Take emptiness to the limit;
2. Maintain tranquility in the center.
3. The ten thousand things—side-by-side they arise;
4. And by this I see their return.
5. Things [come forth] in great numbers;
6. Each one returns to its root.
7. This is called tranquility.
8. "Tranquility"—This means to return to your fate.
9. To return to your fate is to be constant;
10. To know the constant is to be wise.
11. Not to know the constant is to be reckless and wild;
12. If you're reckless and wild, your actions will lead to misfortune.
13. To know the constant is to be all-embracing;
14. To be all-embracing is to be impartial;
15. To be impartial is to be kingly;
16. To be kingly is to be [like] Heaven;
17. To be [like] Heaven is to be [one with] the Dao;
18. If you're [one with] the Dao, to the end of your days you'll suffer no harm.
Chapter 16 Lau
I do my utmost to attain emptiness;
I hold firmly to stillness.
The myriad creatures all rise together
And I watch their return.
The teaming creatures
All return to their separate roots.
Returning to one's roots is known as stillness.
This is what is meant by returning to one's destiny.
Returning to one's destiny is known as the constant.
Knowledge of the constant is known as discernment.
Woe to him who wilfully innovates
While ignorant of the constant,
But should one act from knowledge of the constant
One's action will lead to impartiality,
Impartiality to kingliness,
Kingliness to heaven,
Heaven to the way,
The way to perpetuity,
And to the end of one's days one will meet with no danger.
Chapter 16 Wu
Attain to utmost Emptiness.
Cling single-heartedly to interior peace.
While all things are stirring together,
I only contemplate the Return.
For flourishing as they do,
Each of them will return to its root.
To return to the root is to find peace.
To find peace is to fulfill one's destiny.
To fulfill one's destiny is to be constant.
To know the Constant is called Insight.
If one does not know the Constant,
One runs blindly into disasters.
If one knows the Constant,
One can understand and embrace all.
If one understands and embraces all,
One is capable of doing justice.
To be just is to be kingly;
To be kingly is to be heavenly;
To be heavenly is to be one with the Tao;
To be one with the Tao is to abide forever.
Such a one will be safe and whole
Even after the dissolution of his body.
Chapter 17 Dyer
With the greatest leader above them people barely know one exists.
Next comes one whom they love and praise.
Next comes one whom they fear.
Next comes one whom they despise and defy.
When the leader trusts no one, no one trusts him.
The great leader speaks little, he never speaks carelessly, he works without self-interest, and leaves no trace.
When all is finished the people say we did it ourselves.
Chapter 17 Henricks
1. With the highest [kind of rulers], those below simply know they exist.
2. With those one step down—they love and praise them.
3. With those one further step down—they fear them.
4. And with those at the bottom—they ridicule and insult them.
5. When trust is insufficient, there will be no trust [in them].
6. Hesitant, undecided! Like this is his respect for speaking.
Chapter 17 Lau
The best of all rulers is but a shadowy presence to his subjects.
Next comes the ruler they love and praise;
Next comes one they fear;
Next comes one with whom they take liberties.
When there is not enough faith, there is lack of good faith.
Hesitant, he does not utter words lightly.
When his task is accomplished and his work done
The people all say, 'It happened to us naturally.'
Chapter 17 Wu
The highest type of ruler is one of whose existence the people are barely aware.
Next comes one whom they love and praise.
Next comes one whom they fear.
Next comes one whom they despise and defy.
When you are lacking in faith,
Others will be unfaithful to you.
The Sage is self-effacing and scanty of words.
When his task is accomplished and things have been completed,
All the people say, "We ourselves have achieved it!"
Chapter 18 Dyer
Action arises from one's own heart.
When the greatness of the Dao is absent, action comes from the rules of kindness and justice.
If you need rules to be kind and just, if you act virtuous, this is a sure sign that virtue is absent.
Thus we see the great hypocrisy.
When kinship falls into discord, piety and rights of devotion arise.
When the country falls into chaos, official loyalists will appear and patriotism is born.
Chapter 18 Henricks
1. Therefore, when the Great Way is rejected, it is then that we have the virtues of humanity and righteousness;
2. When knowledge and wisdom appear, it is then that there is great hypocrisy;
3. When the six relations are not in harmony, it is then that we have filial piety and compassion;
4. And when the country is in chaos and confusion, it is then that there are virtuous officials.
Chapter 18 Lau
When the great way falls into disuse
There are benevolence and rectitude;
When cleverness emerges
There is great hypocrisy;
When the six relations are at variance
There are filial children;
When the state is benighted
There are loyal ministers.
Chapter 18 Wu
When the Great Tao was abandoned,
There appeared humanity and justice.
When intelligence and wit arose,
There appeared great hypocrites.
When the six relations lost their harmony,
There appeared filial piety and paternal kindness.
When darkness and disorder began to reign in a kingdom,
There appeared the loyal ministers.
Chapter 19 Dyer
Give up sainthood, renounce wisdom and it will be a hundred times better for everyone.
Throw away morality and justice and people will do the right thing.
Throw away industry and profit and there will be no thieves.
All of these are outward forms alone, they are not sufficient in themselves.
It is more important to see the simplicity to realize one's true nature.
To cast off selfishness and temper desire.
Chapter 19 Henricks
1. Eliminate sageliness, throw away knowledge,
2. And the people will benefit a hundredfold.
3. Eliminate humanity, throw away righteousness,
4. And the people will return to filial piety and compassion.
5. Eliminate craftiness, throw away profit,
6. Then we will have no robbers and thieves.
7. These three sayings—
8. Regard as a text are not yet complete.
9. Thus, we must see to it that they have the following appended:
10. Manifest plainness and embrace the genuine;
11. Lessen self-interest and make few your desires;
12. Eliminate learning and have no undue concern.
Chapter 19 Lau
Exterminate learning and there will no longer be worries.
Exterminate the sage, discard the wise,
And the people will benefit a hundredfold;
Exterminate benevolence, discard rectitude,
And the people will again be filial;
Exterminate ingenuity, discard profit,
And there will be no more thieves and bandits.
These three, being false adornments, are not enough
And the people must have something to which they can attach themselves:
Exhibit the unadorned and embrace the uncarved block,
Have little thought of self and as few desires as possible.
Chapter 19 Wu
Drop wisdom, abandon cleverness,
And the people will be benefited a hundredfold.
Drop humanity, abandon justice,
And the people will return to their natural affections.
Drop shrewdness, abandon sharpness,
And robbers and thieves will cease to be.
These three are the criss-cross of Tao,
And are not sufficient in themselves.
Therefore, they should be subordinated
To a Higher principle:
See the Simple and embrace the Primal,
Diminish the self and curb the desires!
Chapter 20 Dyer
Give up learning and you will be free from all your cares.
What is the difference between yes and no?
What is the difference between good and evil?
Must I fear what others fear?
Should I fear desolation when there is abundance?
Should I fear darkness when that light is shining everywhere?
In Spring some go to the park and climb the terrace.
But I alone am drifting, not knowing where I am.
Like a newborn babe before it learns to smile, I am alone without a place to go.
Most people have too much, I alone seem to be missing something.
Mine alone is indeed the mind of an ignoramus in its unadulterated simplicity.
I am but a guest in this world.
While others rush about to get things done, I accept what it's offered.
I alone seem foolish, earning little, spending less.
Other people strive for fame.
I avoid the limelight preferring to be left alone.
Indeed I seem like an idiot.
No mind, no worries.
I drift like a wave on the ocean.
I blow as aimless as the wind.
All men settle down in their grooves.
I alone am stubborn and remain outside.
But wherein I am most different from others is in knowing to take sustenance from the Great Mother.
Chapter 20 Henricks
1. Agreement and angry rejection;
2. How great is the difference between them?
3. Beautiful and ugly;
4. What's it like—the difference between them?
5. The one who is feared by others,
6. Must also because of this fear other men.
7. Wild, unrestrained! It will never come to an end!
8. The multitudes are peaceful and happy;
9. Like climbing a terrace in springtime to feast at the tai-lao sacrifice.
10. But I'm tranquil and quiet—not yet having given any sign.
11. Like a child who has not yet smiled.
12. Tired and exhausted—as though I have no place to return.
13. The multitudes all have a surplus.
[13a. I alone seem to be lacking.]
14. Mine is the mind of a fool—ignorant and stupid!
15. The common people see things clearly;
16. I alone am in the dark.
17. The common people discriminate and make fine distinctions;
18. I alone am muddled and confused.
19. Formless am I! Like the ocean;
20. Shapeless am I! As though I have nothing in which I can rest.
21. The masses all have their reasons [for acting];
22. I alone am stupid and obstinate like a rustic.
23. But my desires alone differ from those of others—
24. For I value drawing sustenance from the Mother.
Chapter 20 Lau
Between yea and nay
How much difference is there?
Between good and evil
How great is the distance?
What others fear
One must also fear.
The multitude are joyous
As if partaking of the offering
Or going up to a terrace in spring.
I alone am inactive and reveal no signs,
And wax without having reached the limit.
Like a baby that has not yet learned to smile,
Listless as though with no home to go back to.
The multitude all have more than enough.
I alone seem to be in want.
My mind is that of a fool - how blank!
Vulgar people are clear.
I alone am drowsy.
Vulgar people are alert.
I alone am muddled.
Calm like the sea;
Like a high wind that never ceases.
The multitude all have a purpose.
I alone am foolish and uncouth.
I alone am different from others
And value being fed by the mother.
Chapter 20 Wu
Have done with learning,
And you will have no more vexation.
How great is the difference between "eh" and "o"?
What is the distinction between "good" and "evil"?
Must I fear what others fear?
What abysmal nonsense this is!
All men are joyous and beaming,
As though feasting upon a sacrificial ox,
As though mounting the Spring Terrace;
I alone am placid and give no sign,
Like a babe which has not yet smiled.
I alone am forlorn as one who has no home to retum to.
All men have enough and to spare:
I alone appear to possess nothing.
What a fool I am!
What a muddled mind I have!
All men are bright, bright:
I alone am dim, dim.
All men are sharp, sharp:
I alone am mum, mum!
Bland like the ocean,
Aimless like the wafting gale.
All men settle down in their grooves:
I alone am stubborn and remain outside.
But wherein I am most different from others is
In knowing to take sustenance from my Mother!
Chapter 21 Dyer
The greatest virtue is to follow the Dao and the Dao alone.
The Dao is elusive and intangible.
Although formless and intangible it gives rise to form.
Although vague and elusive it gives rise to shapes.
Although dark and obscure it is the spirit, the essence, the life breath of all things.
Throughout the ages its name has been preserved in order to recall the beginning of all things.
How do I know the ways of all things at the beginning?
I look inside myself and see what is within me.
Chapter 21 Henricks
1. The character of great virtue follows alone from the Way.
2. As for the nature of the Way—it's shapeless and formless.
3. Formless! Shapeless! Inside there are images.
4. Shapeless! Formless! Inside there are things.
5. Hidden! Obscure! Inside there are essences.
6. These essences are very real;
7. Inside them is the proof.
8. From the present back to the past,
9. Its name has never gone away.
10. It is by this that we comply with the father of the multitude [of things].
11. How do I know that the father of the multitude is so?
12. By this.
Chapter 21 Lau
In his every movement a man of great virtue
Follows the way and the way only.
As a thing the way is
Shadowy and indistinct.
Indistinct and shadowy,
Yet within it is an image;
Shadowy and indistinct,
Yet within it is a substance.
Dim and dark,
Yet within it is an essence.
This essence is quite genuine
And within it is something that can be tested.
From the present back to antiquity,
Its name never deserted it.
It serves as a means for inspecting the fathers of the multitude.
How do I know that the fathers of the multitude are like that?
By means of this.
Chapter 21 Wu
It lies in the nature of Grand Virtue
To follow the Tao and the Tao alone.
Now what is the Tao?
It is Something elusive and evasive.
Evasive and elusive!
And yet It contains within Itself a Form.
Elusive and evasive!
And yet It contains within Itself a Substance.
Shadowy and dim!
And yet It contains within Itself a Core of Vitality.
The Core of Vitality is very real,
It contains within Itself an unfailing Sincerity.
Throughout the ages Its Name has been preserved
In order to recall the Beginning of all things.
How do I know the ways of all things at the Beginning?
By what is within me.
Chapter 22 Dyer
The flexible are preserved unbroken.
The bent becomes straight.
The empty are filled.
The exhausted becomes renewed.
The poor are enriched.
The rich are confounded.
Therefore the sage embraces the One.
Because he doesn't display himself, people can see his light.
Because he has nothing to prove, people can trust his word.
Because he doesn't know who he is, people recognize themselves in him.
Because he has no goal in mind, everything he does succeeds.
The old saying that the flexible are preserved unbroken is surely right.
If you have truly attained wholeness, everything will flock to you.
Chapter 22 Henricks
1. Bent over, you'll be preserved whole;
2. When twisted, you'll be upright;
3. When hollowed out, you'll be full;
4. When worn out, you'll be renewed;
5. When you have little, you'll attain [much];
6. With much, you'll be confused.
7. Therefore the Sage holds on to the One and in this way becomes the shepherd of the world.
8. He does not show himself off; therefore he becomes prominent.
9. He does not put himself on display; therefore he brightly shines.
10. He does not brag about himself; therefore he receives credit.
11. He does not praise his own deeds; therefore he can long endure.
12. It is only because he does not compete that, therefore, no one is able to compete with him.
13. The so-called "Bent over you'll be preserved whole" of the ancients
14. Was an expression that was really close to it!
15. Truly "wholeness" will belong to him.
Chapter 22 Lau
Bowed down then preserved;
Bent then straight;
Hollow then full;
Worn then new;
A little then benefited;
A lot then perplexed.
Therefore the sage embraces the One and is a model for the empire.
He does not show himself, and so is conspicuous;
He does not consider himself right, and so is illustrious;
He does not brag, and so has merit;
He does not boast, and so endures.
It is because he does not contend that no one in the empire is in a position to contend with him.
The way the ancients had it, 'Bowed down then preserved', is no empty saying.
Truly it enables one to be preserved to the end.
Chapter 22 Wu
Bend and you will be whole.
Curl and you will be straight.
Keep empty and you will be filled.
Grow old and you will be renewed.
Have little and you will gain.
Have much and you will be confused.
Therefore, the Sage embraces the One,
And becomes a Pattern to all under Heaven.
He does not make a show of himself,
Hence he shines;
Does not justify himself,
Hence he becomes known;
Does not boast of his ability,
Hence he gets his credit;
Does not brandish his success,
Hence he endures;
Does not compete with anyone,
Hence no one can compete with him.
Indeed, the ancient saying: "Bend and you will remain whole" is no idle word.
Nay, if you have really attained wholeness, everything will flock to you.
Chapter 23 Dyer
To talk little is natural.
Fierce winds do not blow all morning.
A downpour of rain does not last the day.
Who does this?
Heaven and Earth.
But these are exaggerated, forced effects and that is why they cannot be sustained.
If Heaven and Earth cannot sustain a forced action, how much less is man able to do so?
Those who follow the Way become one with the Way.
Those who follow goodness become one with goodness.
Those who stray from the Way and goodness become one with failure.
If you conform to the Way its power flows through you.
Your actions become those of nature, your ways those of Heaven.
Open yourself to the Dao and trust your natural responses, then everything will fall into place.
Chapter 23 Henricks
1. To rarely speak—such is [the way of] Nature.
2. Fierce winds don't last the whole morning;
3. Torrential rains don't last the whole day.
4. Who makes these things?
5. If even Heaven and Earth can't make these last long—
6. How much the more is this true for man?!
7. Therefore, one who devotes himself to the Way is one with the Way;
8. One who [devotes himself to] Virtue is one with that Virtue;
9. And one who [devotes himself to] losing is one with that loss.
10. To the one who is one with Virtue, the Way also gives Virtue;
11. While for the one who is one with his loss, the Way also disregards him.
Chapter 23 Lau
To use words but rarely
Is to be natural.
Hence a gusty wind cannot last all morning, and a sudden downpour cannot last all day.
Who is it that produces these? Heaven and earth.
If even heaven and earth cannot go on forever, much less can man.
That is why one follows the way.
A man of the way conforms to the way;
A man of virtue conforms to virtue;
A man of loss conforms to loss.
He who conforms to the way is gladly accepted by the way;
He who conforms to virtue is gladly accepted by virtue;
He who conforms to loss is gladly accepted by loss.
When there is not enough faith, there is lack of good faith.
Chapter 23 Wu
Only simple and quiet words will ripen of themselves.
For a whirlwind does not last a whole morning,
Nor does a sudden shower last a whole day.
Who is their author? Heaven-and-Earth!
Even Heaven-and-Earth cannot make such violent things last long;
How much truer is it of the rash endeavours of men?
Hence, he who cultivates the Tao is one with the Tao;
He who practices Virtue is one with Virtue;
And he who courts after Loss is one with Loss.
To be one with the Tao is to be a welcome accession to the Tao;
To be one with Virtue is to be a welcome accession to Virtue;
To be one with Loss is to be a welcome accession to Loss.
Deficiency of faith on your part
Entails faithlessness on the part of others.
Chapter 24 Dyer
If you stand on tiptoe, you cannot stand firmly.
If you take long steps, you cannot walk far.
Showing off does not reveal enlightenment.
Boasting will not produce accomplishment.
He who is self-righteous is not respected.
He who brags will not endure.
All these ways of acting are odious, distasteful.
They are superfluous excesses.
They are like a pain in the stomach, a tumor in the body.
When walking the path of the Dao this the very stuff that must be uprooted, thrown out, and left behind.
Chapter 24 Henricks
1. One who boasts is not established;
2. One who shows himself off does not become prominent;
3. One who puts himself on display does not brightly shine;
4. One who brags about himself gests no credit;
5. One who praises himself does not long endure.
6. In the Way, such things are called:
7. "Surplus food and redundant action."
8. And with things—there are those who hate them.
9. Therefore, the one with the Way in them does not dwell.
Chapter 24 Lau
He who tiptoes cannot stand; he who strides cannot walk.
He who shows himself is not conspicuous;
He who considers himself right is not illustrious;
He who brags will have no merit;
He who boasts will not endure.
From the point of view of the way these are 'excessive food and useless excresences'.
As there are Things that detest them, he who has the way does not abide in them.
Chapter 24 Wu
One on tip-toe cannot stand.
One astride cannot walk.
One who displays himself does not shine.
One who justifies himself has no glory.
One who boasts of his own ability has no merit.
One who parades his own success will not endure.
In Tao these things are called "unwanted food and extraneous growths,"
Which are loathed by all things.
Hence, a man of Tao does not set his heart upon them.
Chapter 25 Dyer
There was something formless and perfect before the universe was born.
It is serene, empty, solitary, unchanging, infinite, eternally present.
It is the mother of the universe.
For lack of a better name I call it the Dao.
Call it great.
Great is boundless.
Boundless is eternally flowing, ever flowing it is constantly returning.
Therefore the Way is great.
Heaven is great.
The Earth is great.
People are great.
Thus to know humanity understand Earth.
To know Earth understand Heaven.
To know Heaven understand the Way.
To know the Way understand the great within yourself.
Chapter 25 Henricks
1. There was something formed out of chaos,
2. That was born before Heaven and Earth.
3. Quiet and Still! Pure and deep!
4. It stands on its own and does not change.
5. It can be regarded as the mother of Heaven and Earth.
6. I do not yet know its name:
7. I "style" it "the Way."
8. Were I forced to give it a name, I would call it "the Great."
9. "Great" means "to depart";
10. "To depart" means "to be far away";
11. And "to be far away" means "to return."
12. The Way is great;
13. Heaven is great;
14. Earth is great;
15. And the king is also great.
16. In the country there are four greats, and the king occupies one place among them.
17. Man models himself on the Earth;
18. The Earth models itself on Heaven;
19. Heaven models itself on the Way;
20. And the Way models itself on that which is so on its own.
Chapter 25 Lau
There is a thing confusedly formed,
Born before heaven and earth.
Silent and void
It stands alone and does not change,
Goes round and does not weary.
It is capable of being the mother of the world.
I know not its name
So I style it 'the way'.
I give it the makeshift name of 'the great'.
Being great, it is further described as receding,
Receding, it is described as far away,
Being far away, it is described as turning back.
Hence the way is great;
Heaven is great;
Earth is great;
The king is also great.
Within the realm there are four things that are great,
And the king counts as one.
Man models himself on earth,
Earth on heaven,
Heaven on the way,
And the way on that which is naturally so.
Chapter 25 Wu
There was Something undefined and yet complete in itself,
Born before Heaven-and-Earth.
Silent and boundless,
Standing alone without change,
Yet pervading all without fail,
It may be regarded as the Mother of the world.
I do not know its name;
I style it "Tao";
And, in the absence of a better word, call it "The Great."
To be great is to go on,
To go on is to be far,
To be far is to return.
Hence, "Tao is great,
Heaven is great,
Earth is great,
King is great."
Thus, the king is one of the great four in the Universe.
Man follows the ways of the Earth.
The Earth follows the ways of Heaven,
Heaven follows the ways of Tao,
Tao follows its own ways.
Chapter 26 Dyer
The heavy is the root of the light.
The still is the master of unrest.
Realizing this, the successful person is poised and centered in the midst of all activities.
Although surrounded by opulence he is not swayed.
Why should the lord of the country flit about like a fool?
If you let yourself be blown to and fro you lose touch with your root.
To be restless is to lose one's self-mastery.
Chapter 26 Henricks
1. The heavy is the root of the light;
2. Tranquility is the loard of agitation.
3. Therefore the gentleman, in traveling all day, does not get far away from his luggage carts.
4. When he's safely inside a walled-in [protected] hostel and resting at ease—only then does he transcend all concern.
5. How can the king of ten thousand chariots treat his own person more lightly than the whole world?!
6. If you regard things too lightly, then you lose the basic;
7. If you're agitated, you lose the "lord."
Chapter 26 Lau
The heavy is the root of the light;
The still is the lord of the restless.
Therefore the gentleman when travelling all day
Never lets the heavily laden carts out of his sight.
It is only when he is safely behind walls and watch-towers
That he rests peacefully and is above worries.
How, then, should a ruler of ten thousand chariots
Make light of his own person in the eyes of the empire?
If light, then the root is lost;
If restless, then the lord is lost.
Chapter 26 Wu
Heaviness is the root of lightness.
Serenity is the master of restlessness.
Therefore, the Sage, travelling all day,
Does not part with the baggage-wagon;
Though there may be gorgeous sights to see,
He stays at ease in his own home.
Why should a lord of ten thousand chariots
Display his lightness to the world?
To be light is to be separated from one's root;
To be restless is to lose one's self-mastery.
Chapter 27 Dyer
An oar of the truth travels without leaving a trace.
Speaks without causing harm.
Gives without keeping an account.
The door he shuts, though having no lock cannot be opened.
The knot he ties though using no cord cannot be undone.
Be wise and help all beings impartially.
Abandoning none, waste no opportunities.
This is called following the light.
What is a good man, but a bad man's teacher?
What is a bad man, but a good man's job.
If the teacher is not respected and the student not cared for, confusion will arise however clever one is.
This is the great secret.
Chapter 27 Henricks
1. The good traveler leaves no track behind;
2. The good speaker [speaks] without blemish or flaw;
3. The good counter doesn't use tallies or chips;
4. The good closer of doors does so without bolt or lock, and yet the door cannot be opened;
5. The good tier of knots ties without rope or cord, yet his knots can't be undone.
6. Therefore the Sage is constantly good at saving men and never rejects anyone;
7. And with things, he never rejects useful goods.
8. This is called Doubly Bright.
9. Therefore the good man is the teacher of the good,
10. And the bad man is the raw material for the good.
11. To not value one's teacher and not cherish the raw goods—
12. Though one had great knowledge, he would still be greatly confused.
13. This is called the Essential of the Sublime.
Chapter 27 Lau
One who excels in travelling leaves no wheel tracks;
One who excels in speech makes no slips;
One who excels in reckoning uses no counting rods;
One who excels in shutting uses no bolts yet what he has shut cannot be opened.
One who excels in tying uses no cords yet what he has tied cannot be undone.
Therefore the sage always excels in saving people, and so abandons no one;
Always excels in saving things, and so abandons nothing.
This is called following one's discernment.
Hence the good man is the teacher the bad learns from;
And the bad man is the material the good works on.
Not to value the teacher
Nor to love the material
Though it seems clever, betrays great bewilderment.
This is called the essential and the secret.
Chapter 27 Wu
Good walking leaves no track behind it;
Good speech leaves no mark to be picked at;
Good calculation makes no use of counting-slips;
Good shutting makes no use of bolt and bar,
And yet nobody can undo it;
Good tying makes no use of rope and knot,
And yet nobody can untie it.
Hence, the Sage is always good at saving men,
And therefore nobody is abandoned;
Always good at saving things,
And therefore nothing is wasted.
This is called "following the guidance of the Inner Light."
Hence, good men are teachers of bad men,
While bad men are the charge of good men.
Not to revere one's teacher,
Not to cherish one's charge,
Is to be on the wrong road, however intelligent one may be.
This is an essential tenet of the Tao.
Chapter 28 Dyer
Know the strength of man, but keep a woman's care.
Be a valley under Heaven.
If you do, the constant virtue will not fade away.
One will become like a child again.
Know the white, keep to the black and be the pattern of the world.
To be the pattern of the world is to move constantly in the path of virtue without erring a single step and to return again to the infinite.
One who understands splendor while holding to humility acts in accord with eternal power.
To be the fountain of the world is to live the abundant life of virtue.
When the unformed is formed into objects its original qualities are lost.
If you preserve your original qualities you can govern anything.
Truly the best governor governs least.
Chapter 28 Henricks
1. When you know the male yet hold on to the female,
2. You'll be the ravine of the country.
3. When you're the ravine of the country,
4. Your constant virtue will not leave.
5. And when your constant virtue doesn't leave,
6. You'll return to the state of the infant.
7. When you know the pure yet hold on to the soiled,
8. You'll be the valley of the country.
9. When you're the valley of the country,
10. Your constant virtue is complete.
11. And when your constant virtue is complete,
12. You'll return to the state of uncarved wood.
13. When you know the white yet hold on to the black,
14. You'll be the model for the country.
15. And when you're the model for the country,
16. Your constant virtue will not go astray.
17. And when your constant virtue does not go astray,
18. You'll return to the condition which has no limit.
19. When uncarved wood is cut up, it's turned into vessels;
20. When the Sage is used, he becomes the Head of Officials.
21. Truly, great carving is done without splitting up.
Chapter 28 Lau
Know the male
But keep to the role of the female
And be a ravine to the empire.
If you are a ravine to the empire,
Then the constant virtue will not desert you
And you will again return to being a babe.
Know the white
But keep to the role of the sullied
And be a model to the empire.
If you are a model to the empire,
Then the constant virtue will not be wanting
And you will return to the infinite,
Know honour
But keep to the role of the disgraced
And be a valley to the empire.
If you are a valley to the empire,
Then the constant virtue will be sufficient
And you will return to being the uncarved block.
When the uncarved block shatters it becomes vessels.
The sage makes use of these and becomes the lord over the officials.
Hence the greatest cutting does not sever.
Chapter 28 Wu
Know the masculine,
Keep to the feminine,
And be the Brook of the World.
To be the Brook of the World is
To move constantly in the path of Virtue
Without swerving from it,
And to return again to infancy.
Know the white,
Keep to the black,
And be the Pattern of the World.
To be the Pattern of the World is
To move constantly in the path of Virtue
Without erring a single step,
And to return again to the Infinite.
Know the glorious,
Keep to the lowly,
And be the Fountain of the World.
To be the Fountain of the World is
To live the abundant life of Virtue,
And to return again to Primal Simplicity.
When Primal Simplicity diversifies,
It becomes useful vessels,
Which, in the hands of the Sage, become officers.
Hence, "a great tailor does little cutting."
Chapter 29 Dyer
Do you think you can take over the universe and improve it?
I do not believe it can be done.
Everything under Heaven is a sacred vessel and cannot be controlled.
Trying to control leads to ruin.
Trying to grasp we lose.
Allow your life to unfold naturally.
Know that it too is a vessel of perfection.
Just as you breathe in and breathe out, there's a time for being ahead and a time for being behind.
A time for being in motion and a time for being at rest.
A time for being vigorous and a time for being exhausted.
A time for being safe and a time for being in danger.
To the sage all of life is a movement toward perfection.
So what need has he for the excessive, the extravagant, or the extreme?
Chapter 29 Henricks
1. For those who would like to take control of thw world and act on it—
2. I see that with this they simply will not succeed.
3. The world is a sacred vessel;
4. It is not something that can be acted upon.
5. Those who act on it destroy it;
6. Those who hold on to it lose it.
7. With things—some go forward, others follow;
8. Some are hot, others submissive and weak;
9. Some rise up while others fall down.
10. Therefore the Sage:
11. Rejects the extreme, the excessive, and the extravagant.
Chapter 29 Lau
Whoever takes the empire and wishes to do anything to it I see will have no respite.
The empire is a sacred vessel and nothing should be done to it.
Whoever does anything to it will ruin it;
whoever lays hold of it will lose it.
Hence some things lead and some follow;
Some breathe gently and some breathe hard;
Some are strong and some are weak;
Some destroy and some are destroyed.
Therefore the sage avoids excess, extravagance, and arrogance.
Chapter 29 Wu
Does anyone want to take the world and do what he wants with it?
I do not see how he can succeed.
The world is a sacred vessel, which must not be tampered with or grabbed after.
To tamper with it is to spoil it, and to grasp it is to lose it.
In fact, for all things there is a time for going ahead, and a time for following behind;
A time for slow-breathing and a time for fast-breathing;
A time to grow in strength and a time to decay;
A time to be up and a time to be down.
Therefore, the Sage avoids all extremes, excesses and extravagances.
Chapter 30 Dyer
One who would guide a leader of men in the uses of life will warn him against the use of arms for conquest.
Weapons often turn upon the wielder where armies settle.
Nature offers nothing but briars and thorns.
After a great battle has been fought the land is cursed.
The crops fail, the Earth lies stripped of its motherhood.
After you have attained your purpose you must not parade your success.
You must not boast of your ability.
You must not feel proud.
You must rather regret that you had not been able to prevent the war.
You must never think of conquering others by force.
Whatever strains with force will soon decay.
It's not attuned to the Way.
Not being attuned to the Way its end comes all too soon.
Chapter 30 Henricks
1. Those who assist their rulers with the Way,
2. Don't use weapons to commit violence in the world.
3. Such deeds easily rebound.
4. In places where armies are stationed, thorns and brambles will grow.
5. The good [general] achieves his result and that's all;
6. He does not use the occasion to seize strength from it.
7. He achieves his result but does not become arrogant;
8. He achieves his result but does not praise his deeds;
9. He achieves his result and yet does not brag.
10. He achieves his result, yet he abides with the result because he has no choice.
11. This is called achieving one's result [without] using force.
12. When things reach their primes, they get old;
13. We called this "not the Way."
14. What is not the Way will come to an early end.
Chapter 30 Lau
One who assists the ruler of men by means of the way does not intimidate the empire by a show of arms.
This is something which is liable to rebound.
Where troops have encamped
There will brambles grow;
In the wake of a mighty army
Bad harvests follow without fail.
One who is good aims only at bringing his campaign to a conclusion and dare not thereby intimidate.
Bring it to a conclusion but do not brag;
Bring it to a conclusion but do not be arrogant;
Bring it to a conclusion but only when there is no choice;
Bring it to a conclusion but do not intimidate.
A creature in its prime doing harm to the old
Is known as going against the way.
That which goes against the way will come to an early end.
Chapter 30 Wu
He who knows how to guide a ruler in the path of Tao
Does not try to override the world with force of arms.
It is in the nature of a military weapon to turn against its wielder.
Wherever armies are stationed; thorny bushes grow.
After a great war, bad years invariably follow.
What you want is to protect efficiently your own state,
But not to aim at self-aggrandisement.
After you have attained your purpose,
You must not parade your success,
You must not boast of your ability,
You must not feel proud,
You must rather regret that you had not been able to prevent the war.
You must never think of conquering others by force.
For to be over-developed is to hasten decay,
And this is against Tao,
And what is against Tao will soon cease to be.
Chapter 31 Dyer
Weapons are the tools of violence.
All decent men detest them.
Therefore followers of the Dao never use them.
Arms serve evil.
They are the tools of those who oppose wise rule.
Use them only as a last resort, for peace and quiet are dearest to the decent man's heart and to him even a victory is no cause for rejoicing.
He who thinks triumph beautiful is one with a will to kill.
And one with a will to kill shall never prevail upon the world.
It is a good sign when man's higher nature comes forward.
A bad sign when his lower nature comes forward.
With the slaughter of multitudes we have grief and sorrow.
Every victory is a funeral.
When you win a war you celebrate by mourning.
Chapter 31 Henricks
1. As for weapons—they are instruments of ill omen.
2. And among things there are those that hate them.
3. Therefore, the one who has the Way, with them does not dwell.
4. When the gentleman is at home, he honors the left;
5. When at war, he honors the right.
6. Therefore, weapons are not the instrument of the gentleman—
7. Weapons are instruments of ill omen.
8. When you have no choice but to use them, it's best to remain tranquil and calm.
9. You should never look upon them as things of beauty.
10. If you see them as beautiful things—this is to delight in the killing of men.
11. And when you delight in the killing of men, you'll not realize your goal in the land.
12. Therefore, in happy events we honor the left,
13. But in mourning we honor the right.
14. Therefore, the lieutenant general stands on the left;
15. And the supreme general stands on the right.
16. Which is to say, they arrange themselves as they would at a funeral.
17. When multitudes of people are killed, we stand before them in sorrow and grief.
18. When we're victorious in battle, we treat the occasion like a funeral ceremony.
Chapter 31 Lau
It is because arms are instruments of ill omen and there are Things that detest them that the one who has the way does not abide by their use.
The gentleman gives precedence to the left when at home, but to the right when he goes to war.
Arms are instruments of ill omen, not the instruments of the gentleman.
When one is compelled to use them, it is best to do so without relish.
There is no glory in victory, and so to glorify it despite this is to exult in the killing of men.
One who exults in the killing of men will never have his way in the empire.
On occasions of rejoicing precedence is given to the left;
On occasions of mourning precedence is given to the right.
A lieutenants place is on the left;
The general's place is on the right.
This means that it is mourning rites that are observed.
When great numbers of people are killed, one should weep over them with sorrow.
When victorious in war, one should observe the rites of mourning.
Chapter 31 Wu
Fine weapons of war augur evil.
Even things seem to hate them.
Therefore, a man of Tao does not set his heart upon them.
In ordinary life, a gentleman regards the left side as the place of honour:
In war, the right side is the place of honour.
As weapons are instruments of evil,
They are not properly a gentleman's instruments;
Only on necessity will he resort to them.
For peace and quiet are dearest to his heart,
And to him even a victory is no cause for rejoicing.
To rejoice over a victory is to rejoice over the slaughter of men!
Hence a man who rejoices over the slaughter of men cannot expect to thrive in the world of men.
On happy occasions the left side is preferred:
On sad occasions the right side.
In the army, the Lieutenant Commander stands on the left,
While the Commander-in-Chief stands on the right.
This means that war is treated on a par with a funeral service.
Because many people have been killed, it is only right that survivors should mourn for them.
Hence, even a victory is a funeral.
Chapter 32 Dyer
The eternal Dao has no name.
Although simple and subtle no one in the world can master it.
If kings and lords could harness them, the ten thousand things would naturally obey.
Heaven and Earth would rejoice with the dripping of sweet dew.
Everyone would live in harmony, not by official decree but by their own goodness.
Once the hole is divided the parts need names.
There are already enough names.
Know when to stop.
Know when reason sets limits to avoid peril.
Rivers and streams are born of the ocean and all creation is born of the Dao.
Just as all water flows back to become the ocean, all creation flows back to become the Dao.
Chapter 32 Henricks
1. The Dao is constantly nameless.
2. Though in its natural state it seems small, no one in the world dares to treat it as a subject.
3. Were marquises and kings able to maintain it,
4. The ten thousand things would submit to them on their own,
5. And Heaven and Earth would unite to send forth sweet dew.
6. By nature it would fall equally on all things, with no one among the people ordering that it be so.
7. As soon as we start to establish a system, we have names.
8. And as soon as there are set names,
9. Then you must also know that it's time to stop.
10. By knowing to stop—in this way you'll come to no harm.
11. The Way's presence in the world
12. Is like the relationship of small valley [streams] to rivers and seas.
Chapter 32 Lau
The way is for ever nameless.
Though the uncarved block is small
No one in the world dare claim its allegiance.
Should lords and princes be able to hold fast to it
The myriad creatures will submit of their own accord,
Heaven and earth will unite and sweet dew will fall,
And the people will be equitable, though no one so decrees.
Only when it is cut are there names.
As soon as there are names
One ought to know that it is time to stop.
Knowing when to stop one can be free from danger.
The way is to the world as the River and the Sea are to rivulets and streams.
Chapter 32 Wu
Tao is always nameless.
Small as it is in its Primal Simplicity,
It is inferior to nothing in the world.
If only a ruler could cling to it,
Everything will render homage to him.
Heaven and Earth will be harmonized
And send down sweet dew.
Peace and order will reign among the people
Without any command from above.
When once the Primal Simplicity diversified,
Different names appeared.
Are there not enough names now?
Is this not the time to stop?
To know when to stop is to preserve ourselves from danger.
The Tao is to the world what a great river or an ocean is to the streams and brooks.
Chapter 33 Dyer
One who understands others has knowledge.
One who understands himself has wisdom.
Mastering others requires force.
Mastering the self needs strength.
If you realize that you have enough you are truly rich.
One who gives himself to his position surely lives long.
One who gives himself to the Dao surely lives forever.
Chapter 33 Henricks
1. To understand others is to be knowledgeable;
2. To understand yourself is to be wise.
3. To conquer others is to have strength;
4. To conquer yourself is to be strong.
5. To know when you have enough is to be rich.
6. To go forward with strength is to have ambition.
7. To not lose your place is to last long.
8. To die but not be forgotten—that's [true] long life.
Chapter 33 Lau
He who knows others is clever;
He who knows himself has discernment.
He who overcomes others has force;
He who overcomes himself is strong.
He who knows contentment is rich;
He who perseveres is a man of purpose;
He who does not lose his station will endure;
He who lives out his days has had a long life.
Chapter 33 Wu
He who knows men is clever;
He who knows himself has insight.
He who conquers men has force;
He who conquers himself is truly strong.
He who knows when he has got enough is rich,
And he who adheres assiduously to the path of Tao is a man of steady purpose.
He who stays where he has found his true home endures long,
And he who dies but perishes not enjoys real longevity.
Chapter 34 Dyer
The great way is universal.
It can apply to the left or the right.
All beings depend on it for life.
Even so, it does not take possession of them.
It accomplishes its purpose but makes no claim for itself.
It covers all creatures like the sky, but does not nominate them.
All things return to it as to their home but it does not lord it over them.
Thus it may be called great.
The sage imitates this conduct.
By not claiming greatness, the sage achieves greatness.
Chapter 34 Henricks
1. The Way floats and drifts;
2. It can go left or right.
3. It accomplishes its tasks and completes its affairs, and yet for this it is not given a name.
4. The ten thousand things entrust their lives to it, and yet it does not act as their master.
5. Thus it is constantly without desires.
6. It can be named with the things that are small.
7. The ten thousand things entrust their lives to it, and yet it does not not act as their master.
8. It can be named with the things that are great.
9. Therefore the Sage's ability to accomplish the great
10. Comes from his not playing the role of the great.
11. Therefore he is able to accomplish the great.
Chapter 34 Lau
The way is broad, reaching left as well as right.
The myriad creatures depend on it for life yet it claims no authority.
It accomplishes its task yet lays claim to no merit.
It clothes and feeds the myriad creatures yet lays no claim to being their master.
For ever free of desire, it can be called small;
Yet as it lays no claim to being master when the myriad creatures turn to it, it can be called great.
It is because it never attempts itself to become great that it succeeds in becoming great.
Chapter 34 Wu
The Great Tao is universal like a flood.
How can it be turned to the right or to the left?
All creatures depend on it,
And it denies nothing to anyone.
It does its work,
But it makes no claims for itself.
It clothes and feeds all,
But it does not lord it over them:
Thus, it may be called "the Little."
All things return to it as to their home,
But it does not lord it over them:
Thus, it may be called "the Great."
It is just because it does not wish to be great
That its greatness is fully realised.
Chapter 35 Dyer
All men will come to him who keeps to the One.
They flock to him and receive no harm.
For in him they find peace, security, and happiness.
Music and dining are passing pleasures, yet they cause people to stop.
How bland and insipid are the things of this world when one compares them to the Dao.
When you look for it there's nothing to see.
When you listen for it there's nothing to hear.
When you use it it cannot be exhausted.
Chapter 35 Henricks
1. Hold on to the Great Image and the whole world will come to you.
2. Come to you and suffer no harm; but rather know great safety and peace.
3. Music and food—for these passing travelers stop.
4. Therefore, of the Dao's speaking, we say:
5. Insipid, it is! It's lack of flavor.
6. When you look at it, it's not sufficient to be seen;
7. When you listen to it, it's not sufficient to be heard;
8. Yet when you use it, it can't be used up.
Chapter 35 Lau
Have in your hold the great image
And the empire will come to you.
Coming to you and meeting with no harm
It will be safe and sound.
Music and food
Will induce the wayfarer to stop.
The way in its passage through the mouth is without flavor.
It cannot be seen,
It cannot be heard,
Yet it cannot be exhausted by use.
Chapter 35 Wu
He who holds the Great Symbol will attract all things to him.
They flock to him and receive no harm, for in him they find peace, security and happiness.
Music and dainty dishes can only make a passing guest pause.
But the words of Tao possess lasting effects,
Though they are mild and flavourless,
Though they appeal neither to the eye nor to the ear.
Chapter 36 Dyer
Should you want to contain something you must deliberately let it expand.
Should you want to weaken something you must deliberately let it grow.
Should you want to eliminate something you must deliberately allow it to flourish.
Should you want to take something away you must deliberately grant it access.
The lesson here is called the wisdom of obscurity.
The gentle outlasts the strong.
The obscure outlast the obvious.
Fish cannot leave deep waters and a country's weapons should not be displayed.
Chapter 36 Henricks
1. If you wish to shrink it,
2. You must certainly stretch it.
3. If you wish to weaken it,
4. You must certainly strengthen it.
5. If you wish to desert it,
6. You must certainly work closely with it.
7. If you wish to snatch something from it,
8. You must certainly give something to it.
9. This is called the Subtle Light.
10. The submissive and weak conquer the strong.
11. Fish should not be taken out of the depths;
12. The state's sharp weapons should not be shown to the people.
Chapter 36 Lau
If you would have a thing shrink,
You must first stretch it;
If you would have a thing weakened,
You must first strengthen it;
If you would have a thing laid aside,
You must first set it up;
If you would take from a thing,
You must first give to it.
This is called subtle discernment:
The submissive and weak will overcome the hard and strong.
The fish must not be allowed to leave the deep;
The instruments of power in a state must not be revealed to anyone.
Chapter 36 Wu
What is in the end to be shrunken,
Begins by being first stretched out.
What is in the end to be weakened,
Begins by being first made strong.
What is in the end to be thrown down,
Begins by being first set on high.
What is in the end to be despoiled,
Begins by being first richly endowed.
Herein is the subtle wisdom of life:
The soft and weak overcomes the hard and strong.
Just as the fish must not leave the deeps,
So the ruler must not display his weapons.
Chapter 37 Dyer
The Dao does nothing but leaves nothing undone.
If powerful men could center themselves in it, the whole world would be transformed by itself in its natural rhythms.
When life is simple pretenses fall away.
Our essential natures shine through by not wanting.
There is calm and the world will straighten itself.
When there is silence one finds the anchor of the universe within oneself.
Chapter 37 Henricks
1. The Dao is constantly nameless.
2. Were Marquises and kings able to maintain it,
3. The ten thousand things would transform on their own.
4. Having transformed, were their desires to become active,
5. I would subdue them with the nameless simplicity.
6. Having subdued them with the nameless simplicity,
7. I would not disgrace them.
8. By not being disgraced, they will be tranquil.
9. And Heaven and Earth will of themselves be correct and right.
10. The Way—2,426 [characters]
Chapter 37 Lau
The way never acts, yet nothing is left undone.
Should lords and princes be able to hold fast to it,
The myriad creatures will be transformed of their own accord.
After they are transformed, should desire raise its head,
I shall press it down with the weight of the nameless uncarved block.
The nameless uncarved block
Is but freedom from desire,
And if I cease to desire and remain still,
The empire will be at peace of its own accord.
Chapter 37 Wu
Tao never makes any ado,
And yet it does everything.
If a ruler can cling to it,
All things will grow of themselves.
When they have grown and tend to make a stir,
It is time to keep them in their place by the aid of the nameless Primal Simplicity,
Which alone can curb the desires of men.
When the desires of men are curbed, there will be peace,
And the world will settle down of its own accord.
Chapter 38 Dyer
A truly good man is not aware of his goodness and is therefore good.
A foolish man tries to be good and is therefore not good.
The master does nothing yet he leaves nothing undone.
The ordinary man is always doing things yet many more are left to be done.
The highest virtue is to act without a sense of self.
The highest kindness is to give without condition.
The highest justice is to see without preference.
When the Dao is lost there is goodness.
When goodness is lost there is morality.
When morality is lost there is ritual.
Ritual is the husk of true faith, the beginning of chaos.
The great master follows his own nature and not the trappings of life.
It is said he stays with the fruit and not the fluff.
He stays with the firm and not the flimsy.
He stays with the true and not the false.
Chapter 38 Henricks
1. The highest virtue is not virtuous; therefore it truly has virtue.
2. The lowest virtue never loses sight of its virtue; therefore it has no true virtue.
3. The highest virtue takes no action, yet it has no reason for acting this way;
4. The highest humanity takes action, yet it has no reason for acting this way;
5. The highest righteousness takes action, and it has its reason for acting this way;
6. The highest propriety takes action, and when no one responds to it, then it angrily rolls up its sleeves and forces people to comply.
7. Therefore, when the Way is lost, only then do we have virtue;
8. When virtue is lost, only then do we have humanity;
9. When humanity is lost, only then do we have righteousness;
10. And when righteousness is lost, only then do we have propriety.
11. As for propriety, it's but the thin edge of loyalty and sincerity, and the beginning of disorder.
12. And foreknowledge is but the flower of the Way, and the beginning of stupidity.
13. Therefore the Great Man
14. Dwells in the thick and doesn't dwell in the thin;
15. Dwells in the fruit and doesn't dwell in the flower.
16. Therefore, he rejects that and takes this.
Chapter 38 Lau
A man of the highest virtue does not keep to virtue and that is why he has virtue.
A man of the lowest virtue never strays from virtue and that is why he is without virtue.
The former never acts yet leaves nothing undone.
The latter acts but there are things left undone.
A man of the highest benevolence acts, but from no ulterior motive.
A man of the highest rectitude acts, but from ulterior motive.
A man most conversant in the rites acts, but when no one responds rolls up his sleeves and resorts to persuasion by force.
Hence when the way was lost there was virtue;
When virtue was lost there was benevolence;
When benevolence was lost there was rectitude;
When rectitude was lost there were the rites.
The rites are the wearing thin of loyalty and good faith
And the beginning of disorder;
Foreknowledge is the flowery embellishment of the way
And the beginning of folly.
Hence the man of large mind abides in the thick not in the thin, in the fruit not in the flower.
Therefore he discards the one and takes the other.
Chapter 38 Wu
High Virtue is non-virtuous;
Therefore it has Virtue.
Low Virtue never frees itself from virtuousness;
Therefore it has no Virtue.
High Virtue makes no fuss and has no private ends to serve:
Low Virtue not only fusses but has private ends to serve.
High humanity fusses but has no private ends to serve:
High morality not only fusses but has private ends to serve.
High ceremony fusses but finds no response;
Then it tries to enforce itself with rolled-up sleeves.
Failing Tao, man resorts to Virtue.
Failing Virtue, man resorts to humanity.
Failing humanity, man resorts to morality.
Failing morality, man resorts to ceremony.
Now, ceremony is the merest husk of faith and loyalty;
It is the beginning of all confusion and disorder.
As to foreknowledge, it is only the flower of Tao,
And the beginning of folly.
Therefore, the full-grown man sets his heart upon the substance rather than the husk;
Upon the fruit rather than the flower.
Truly, he prefers what is within to what is without.
Chapter 39 Dyer
These things from ancient times arise from One.
The sky is whole and clear.
The Earth is whole and firm.
The spirit is whole and full.
The ten thousand things are whole and the country is upright.
All these are in virtue of wholeness.
When man interferes with the Dao the sky becomes filthy, the Earth becomes depleted, the equilibrium crumbles, creatures become extinct.
Therefore nobility is rooted in humility.
Loftiness is based on lowliness.
This is why noble people refer to themselves as alone, lacking, and unworthy.
The pieces of a chariot are useless unless they work in accordance with the whole.
A man's life brings nothing unless he lives in accordance with the whole universe.
Playing one's part in accordance with the universe is true humility.
Too much honor means no honor.
It's not wise to shine like jade and resound like stone chimes.
Chapter 39 Henricks
1. Of those in the past that attained the One—
2. Heaven, by attaining the One became clear;
3. Earth, by attaining the One became stable;
4. Gods, by attaining the One became divine;
5. Valley, by attaining the One became full;
6. Marquises and kings, by attaining the One made the whole land ordered and secure.
7. Taking this to its logical conclusion we would say—
8. If Heaven were not by means of it clear, it would, I'm afraid, shatter;
9. If the Earth were not by means of it stable, it would, I'm afraid, let go.
10. If the gods were not by means of it divine, they would, I'm afraid, be powerless.
11. If valley were not by means of it full, they would, [I'm afraid,] dry up.
12. And if marquises and kings were not by means of it noble and high, they would, I'm afraid, topple and fall.
13. Therefore, it must be the case that the noble has the base as its root;
14. And it must be the case that the high has the low for its foundation.
15. Thus, for this reason, marquises and kings call themselves "The Orphan," "The Widower," and "The One Without Grain."
16. This is taking the base as one's root, is it not?!
17. Therefore, they regard their large numbers of carriages as having no carriage.
18. And because of this, they desire not to dazzle and glitter like jade,
19. But to remain firm and strong like stone.
Chapter 39 Lau
Of old, these came to be in possession of the One:
Heaven in virtue of the One is limpid;
Earth in virtue of the One is settled;
Gods in virtue of the One have their potencies;
The valley in virtue of the One is full;
The myriad creatures in virtue of the One are alive;
Lords and princes in virtue of the One become leaders of the empire.
It is the One that makes these what they are.
Without what makes it limpid heaven might split;
Without what makes it settled earth might sink;
Without what gives them their potencies gods might spend themselves;
Without what makes it full the valley might run dry;
Without what keeps them alive the myriad creatures might perish;
Without what makes them leaders lords and princes might fall.
Hence the superior must have the inferior as root;
The high must have the low as base.
Thus lords and princes refer to themselves as 'solitary', 'desolate', and 'hapless'.
This is taking the inferior as root, is it not?
Hence the highest renown is without renown,
Not wishing to be one among many like jade
Nor to be aloof like stone.
Chapter 39 Wu
From of old there are not lacking things that have attained Oneness.
The sky attained Oneness and became clear;
The earth attained Oneness and became calm;
The spirits attained Oneness and became charged with mystical powers;
The fountains attained Oneness and became full;
The ten thousand creatures attained Oneness and became reproductive;
Barons and princes attained Oneness and became sovereign rulers of the world.
All of them are what they are by virtue of Oneness.
If the sky were not clear, it would be likely to fall to pieces;
If the earth were not calm, it would be likely to burst into bits;
If the spirits were not charged with mystical powers, they would be likely to cease from being;
If the fountains were not full, they would be likely to dry up;
If the ten thousand creatures were not reproductive, they would be likely to come to extinction;
If the barons and princes were not the sovereign rulers, they would be likely to stumble and fall.
Truly, humility is the root from which greatness springs,
And the high must be built upon the foundation of the low.
That is why barons and princes style themselves "The Helpless One," "The Little One," and "The Worthless One."
Chapter 40 Dyer
Returning is the motion of the Dao.
Yielding is the way of the Dao.
The ten thousand things are born of being.
Being is born of non-being.
Chapter 40 Henricks
1. "Reversal" is the movement of the Dao;
2. "Weakness" is the function of the Dao.
3. The things of the world originate in being,
4. And being originates in nonbeing.
Chapter 40 Lau
Turning back is how the way moves;
Weakness is the means the way employs.
The myriad creatures in the world are born from
Something, and Something from Nothing.
Chapter 40 Wu
The movement of the Tao consists in Returning.
The use of the Tao consists in softness.
All things under heaven are born of the corporeal:
The corporeal is born of the Incorporeal.
Chapter 41 Dyer
A great scholar hears of the Dao and begins diligent practice.
A middling scholar hears of the Dao and retains some and loses some.
An inferior scholar hears of the Dao and roars with ridicule.
Without that laugh it would not be the Dao.
So there are constructive sayings on this.
The way of illumination seems dark.
Going forward seems like retreat.
The easy way seems hard.
True power seems weak.
True purity seems tarnished.
True clarity seems obscure.
The greatest art seems unsophisticated.
The greatest love seems indifferent.
The greatest wisdom seems childish.
The Dao is hidden and nameless.
The Dao alone nourishes and brings everything to fulfillment.
Chapter 41 Henricks
1. When the highest type of men hear the Way, with diligence thye're able to practice it;
2. When the average men hear the Way, some things they retain and others they lose;
3. When the lowest type of men hear the Way, they laugh out loud at it.
4. If they didn't laught at it, it couldn't be regarded as the Way.
5. Therefore, there is a set saying about this that goes:
6. The bright Way appears to be dark;
7. The Way that goes forward appears to retreat;
8. The smooth Way appears to be uneven;
9. The highest virtue [is empty] like a valley;
10. The purest white appears to be soiled;
11. Vast virtue appears to be insufficient;
12. Firm virtue appears thin and weak;
13. The simplest reality appears to change.
14. The Great Square has no corners;
15. The Great Vessel takes long to complete;
16. The Great Tone makes little sound;
17. The Great Image has no shape.
18. The Way is Great but has no name.
19. Only the Way is good at beginning things and also good at bringing things to completion.
Chapter 41 Lau
When the best student hears about the way
He practises it assiduously;
When the average student hears about the way
It seems to him there one moment and gone the next;
When the worst student hears about the way
He laughs out loud.
If he did not laugh
It would be unworthy of being the way.
Hence the Chien yen has it:
The way that is bright seems dull;
The way that is forward seems to lead backward;
The way that is even seems rough.
The highest virtue is like the valley;
The sheerest whiteness seems sullied;
Ample virtue seems defective;
Vigorous virtue seems indolent;
Plain virtue seems soiled;
The great square has no corners.
The great vessel takes long to complete;
The great note is rarefied in sound;
The great image has no shape.
The way conceals itself in being nameless.
It is the way alone that excels in bestowing and in accomplishing.
Chapter 41 Wu
When a wise scholar hears the Tao,
He practises it diligently.
When a mediocre scholar hears the Tao,
He wavers between belief and unbelief.
When a worthless scholar hears the Tao,
He laughs boisterously at it.
But if such a one does not laugh at it,
The Tao would not be the Tao!
The wise men of old have truly said:
The bright Way looks dim.
The progressive Way looks retrograde.
The smooth Way looks rugged.
High Virtue looks like an abyss.
Great whiteness looks spotted.
Abundant Virtue looks deficient.
Established Virtue looks shabby.
Solid Virtue looks as though melted.
Great squareness has no corners.
Great talents ripen late.
Great sound is silent.
Great Form is shapeless.
The Tao is hidden and nameless;
Yet it alone knows how to render help and to fulfill.
Chapter 42 Dyer
The Dao gave birth to one.
One gave birth to two.
Two gave birth to three.
All three begat the ten thousand things.
The ten thousand things carry Yin and embraced Yang.
They achieve harmony by combining these forces.
People suffer at the thought of being without parents, without food, or without worth.
Yet this is the very way that kings and lords once described themselves.
For one gains by losing and loses by gaining.
What others taught I teach:
The violent do not die a natural death.
This is my fundamental teaching.
Chapter 42 Henricks
1. The Way gave birth to the One.
2. The One gave birth to the Two.
3. The Two gave birth to the Three.
4. And the Three gave birth to the ten thousand things.
5. The ten thousand things carry Yin on their backs and wrap their arms around Yang.
6. Through the blending of the qi they arrive at a state of harmony.
7. The things that are hated by the whole world
8. Are to be orphaned, widowed, and have no grain.
9. Yet kings and dukes take these as their names.
10. Thus with all things—some are increased by taking away;
11. While some are diminished by adding on.
12. Therefore, what other men teach,
13. [I] will also consider and then teach to others.
14. Thus, "The strong and violent do not come to a natural end."
15. I will take this as the father of my studies.
Chapter 42 Lau
The way begets one;
One begets two;
Two begets three;
Three begets the myriad creatures.
The myriad creatures carry on their backs the yin and embrace in their arms the yang and are the blending of the generative forces of the two.
There are no words which men detest more than 'solitary', 'desolate', and 'hapless', yet lords and princes use these to refer to themselves.
Thus a thing is sometimes added to by being diminished and diminished by being added to.
What others teach I also teach.
'The violent shall not come to a natural end.'
I shall take this as my precept.
Chapter 42 Wu
Tao gave birth to One,
One gave birth to Two,
Two gave birth to Three,
Three gave birth to all the myriad things.
All the myriad things carry the Yin on their backs and hold the Yang in their embrace,
Deriving their vital harmony from the proper blending of the two vital Breaths.
What is more loathed by men than to be "helpless," "little," and "worthless"?
And yet these are the very names the princes and barons call themselves.
Truly, one may gain by losing;
And one may lose by gaining.
What another has taught let me repeat:
"A man of violence will come to a violent end."
Whoever said this can be my teacher and my father.
Chapter 43 Dyer
The softest of all things overrides the hardest of all things.
That without substance enters where there is no space.
Hence I know the value of non-action.
Teaching without words, performing without action, few in the world can grasp it.
That is the Master's way.
Rare indeed are those who obtain the bounty of this world.
Chapter 43 Henricks
1. The softest, most pliable thing in the world runs roughshod over the firmest things in the world.
2. that which has no substance gets into that which has no spaces or cracks.
3. I therefore know that there is benefit in taking no action.
4. The wordless teaching, the benefit of taking no action—
5. Few in the world can realize these!
Chapter 43 Lau
Exterminate learning, and there will no longer be worries.
The most submissive thing in the world can ride roughshod over the hardest in the world;
That which is without substance entering that which has no crevices.
That is why I know the benefit of resorting to no action.
The teaching that uses no words, the benefit of resorting to no action, these are beyond the understanding of all but a very few in the world.
Chapter 43 Wu
The softest of all things
Overrides the hardest of all things.
Only Nothing can enter into no-space.
Hence I know the advantages of Non-Ado.
Few things under heaven are as instructive as the lessons of Silence,
Or as beneficial as the fruits of Non-Ado.
Chapter 44 Dyer
Which means more to you, you or your renown?
Which brings more to you, you or what you own?
I say what you gain is more trouble than what you lose.
Love is the fruit of sacrifice.
Wealth is the fruit of generosity.
A contented man is never disappointed.
He who knows when to stop is preserved from peril.
Only thus can you endure long.
Chapter 44 Henricks
1. Fame or your body—which is more dear?
2. Your body or possessions—which is worth more?
3. Gain or loss—in which is there harm?
4. If your desires are great, you're bound to be extravagant;
5. If your store much away, you're bound to lose a great deal.
6. Therefore, if you know contentment, you'll not be disgraced.
7. If you know when to stop, you'll suffer no harm.
8. And in this way you can last a very long time.
Chapter 44 Lau
Your name or your person,
Which is dearer?
Your person or your goods,
Which is worth more?
Gain or loss,
Which is a greater bane?
That is why excessive meanness
Is sure to lead to great expense;
Too much store
Is sure to end in immense loss.
Know contentment
And you will suffer no disgrace;
Know when to stop
And you will meet with no danger.
You can then endure.
Chapter 44 Wu
As for your name and your body, which is the dearer?
As for your body and your wealth, which is the more to be prized?
As for gain and loss, which is the more painful?
Thus, an excessive love for anything will cost you dear in the end.
The storing up of too much goods will entail a heavy loss.
To know when you have enough is to be immune from disgrace.
To know when to stop is to be preserved from perils.
Only thus can you endure long.
Chapter 45 Dyer
The greatest perfection seems imperfect and yet its use is inexhaustible.
The greatest fullness seems empty and yet its use is endless.
Great straightness seems twisted.
Great intelligence seems stupid.
Great eloquence seems awkward.
Great truth seems false.
Great discussions seem silent.
Activity conquers cold.
Inactivity conquers heat.
Stillness and tranquility set things in order in the universe.
Chapter 45 Henricks
1. Great completion seems incomplete;
2. Yet its usefulness is never exhausted.
3. Great fullness seems to be empty;
4. Yet its usefulness is never used up.
5. Great straightness seems to be bent.
6. Great skill seems to be clumsy.
7. Great surplus seems to stammer.
8. Activity overcomes cold;
9. Tranquility overcomes heat.
10. If you're quiet and tranquil you can become the ruler of the world.
Chapter 45 Lau
Great perfection seems chipped,
Yet use will not wear it out;
Great fullness seems empty,
Yet use will not drain it;
Great straightness seems bent;
Great skill seems awkward;
Great eloquence seems tongue-tied.
Restlessness overcomes cold;
Stillness overcomes heat.
Limpid and still,
One can be a leader in the empire.
Chapter 45 Wu
The greatest perfection seems imperfect,
And yet its use is inexhaustible.
The greatest fullness seems empty,
And yet its use is endless.
The greatest straightness looks like crookedness.
The greatest skill appears clumsy.
The greatest eloquence sounds like stammering.
Restlessness overcomes cold,
But calm overcomes heat.
The peaceful and serene
Is the Norm of the World.
Chapter 46 Dyer
When the world has the Way, running horses are retired to till the fields.
When the world lacks the Way, war horses are bred in the countryside.
There is no greater loss than losing the Dao.
No greater curse than covetousness.
No greater tragedy than discontentment.
The worst of fault is wanting more always.
Contentment alone is enough.
Indeed the bliss of eternity can be found in your contentment.
Chapter 46 Henricks
1. When the world has the Way, ambling horses are retired to fertilize [fields].
2. When the world lacks the Way, war horses are reared in the suburbs.
3. Of crimes—none is greater than having things that one desires;
4. Of disasters—none is greater than not knowing when one has enough.
5. Of defects—none brings more sorrow than one desire to attain.
6. Therefore, the contentment one has when he knows that he has enough, is abiding contentment indeed.
Chapter 46 Lau
When the way prevails in the empire, fleet-footed horses are relegated to ploughing in the fields;
When the way does not prevail in the empire, war-horses breed on the border.
There is no crime greater than having too many desires;
There is no disaster greater than not being content;
There is no misfortune greater than being covetous.
Hence in being content, one will always have enough.
Chapter 46 Wu
When the world is in possession of the Tao,
The galloping horses are led to fertilize the fields with their droppings.
When the world has become Taoless,
War horses breed themselves on the suburbs.
There is no calamity like not knowing what is enough.
There is no evil like covetousness.
Only he who knows what is enough will always have enough.
Chapter 47 Dyer
Without going out the door, know the world.
Without looking out the window, you may see the ways of Heaven.
The farther one goes the less one knows.
Therefore the sage does not venture forth and yet knows.
Does not look and yet names.
Does not strive and yet attains completion.
Chapter 47 Henricks
1. No need to leave your door to know the whole world;
2. No need to peer through your windows to know the Way of Heaven.
3. The farther you go, the less you know.
4. Therefore the Sage knows without going,
5. Names without seeing,
6. And completes without doing a thing.
Chapter 47 Lau
Without stirring abroad
One can know the whole world;
Without looking out the window
One can see the way of heaven.
The further one goes
The less one knows.
Therefore the sage knows without having to stir,
Identifies without having to see,
Accomplishes without having to act.
Chapter 47 Wu
Without going out of your door,
You can know the ways of the world.
Without peeping through your window,
You can see the Way of Heaven.
The farther you go,
The less you know.
Thus, the Sage knows without travelling,
Sees vithout looking,
And achieves without Ado.
Chapter 48 Dyer
Learning consists of daily accumulating.
The practice of the Dao consists of daily diminishing.
Decreasing and decreasing until doing nothing.
When nothing is done, nothing is left undone.
True mastery can be gained by letting things go their own way.
It cannot be gained by interfering.
Chapter 48 Henricks
1. Those who work at their studies increase day after day;
2. Those who have heard the Dao decrease day after day.
3. They decrease and decrease, till they get to the point where they do nothing.
4. They do nothing and yet there's nothing left undone.
5. When someone wants to take control of the world, he must always be unconcerned with affairs.
6. For in a case where he's concerned with affairs,
7. He'll be unworthy, as well, of taking control of the world.
Chapter 48 Lau
In the pursuit of learning one knows more every day;
In the pursuit of the way one does less every day.
One does less and less until one does nothing at all, and when one does nothing at all there is nothing that is undone.
It is always through not meddling that the empire is won.
Should you meddle, then you are not equal to the task of winning the empire.
Chapter 48 Wu
Learning consists in daily accumulating;
The practice of Tao consists in daily diminishing.
Keep on diminishing and diminishing,
Until you reach the state of Non-Ado.
No-Ado, and yet nothing is left undone.
To win the world, one must renounce all.
If one still has private ends to serve,
One will never be able to win the world.
Chapter 49 Dyer
The sage has no fixed mind.
He is aware of the needs of others.
Those who are good he treats with goodness.
Those who are bad he also treats with goodness because the nature of his being is good.
He is kind to the kind.
He is also kind to the unkind because the nature of his being is kindness.
He is faithful to the faithful.
He is also faithful to the unfaithful.
The sage lives in harmony with all below Heaven.
He sees everything as his own self.
He loves everyone as his own child.
All people are drawn to him.
He behaves like a little child.
Chapter 49 Henricks
1. The Sage constantly has no [set] mind;
2. He takes the mind of the common people as his mind.
3. Those who are good he regards as good;
4. Those who are not good he also regards as good.
5. [In this way] he attains goodness.
6. Those who are trustworthy he trusts;
7. And those who are not trustworthy he also trusts.
8. [In this way] he gets their trust.
9. As for the Sage's presence in the world—he is one with it.
10. And with the world he merges his mind.
11. The common people all fix their eyes and ears on him.
12. And the Sage treats them all as his children.
Chapter 49 Lau
The sage has no mind of his own.
He takes as his own the mind of the people.
Those who are good I treat as good.
Those who are not good I also treat as good.
In so doing I gain in goodness.
Those who are of good faith I have faith in.
Those who are lacking in good faith I also have faith in.
In so doing I gain in good faith.
The sage in his attempt to distract the mind of the empire seeks urgently to muddle it.
The people all have something to occupy their eyes and ears, and the sage treats them all like children.
Chapter 49 Wu
The Sage has no interests of his own,
But takes the interests of the people as his own.
He is kind to the kind;
He is also kind to the unkind:
For Virtue is kind.
He is faithful to the faithful;
He is also faithful to the unfaithful:
For Virtue is faithful.
In the midst of the world, the Sage is shy and self-effacing.
For the sake of the world he keeps his heart in its nebulous state.
All the people strain their ears and eyes:
The Sage only smiles like an amused infant.
Chapter 50 Dyer
Between birth and death, three in ten are followers of life.
Three in ten are followers of death.
And men just passing from birth to death also number three in ten.
Why is this so?
Because they clutch to life and cling to this passing world.
But there is one of ten that say so sure of life that tigers and wild bulls keep clear.
Weapons turn from him on the battlefield.
Rhinoceroses have no place to horn him.
Tigers find no place for claws.
And soldiers have no place to thrust their blades.
Why is this so?
Because he dwells in that place where death cannot enter.
Chapter 50 Henricks
1. We come out into life and go back into death.
2. The companions of life are thirteen;
3. The companions of death are thirteen;
4. And yet people, because they regard life as LIFE, in all of their actions move towards the thirteen that belong to the realm of death.
5. Now, why is this so?
6. It's because they regard life as LIFE.
7. You've no doubt heard of those who are good at holding on to life:
8. When walking through hills, they don't avoid rhinos and tigers;
9. When they go into battle, they don't put on armor or shields;
10. The rhino has no place to probe with its horn;
11. The tiger finds no place to put its claws.
12. And weapons find no place to hold their blades.
13. Now, why is this so?
14. Because there is no place for death in them.
Chapter 50 Lau
When going one way means life and going the other means death, three in ten will be comrades in life, three in ten will be comrades in death, and there are those who value life and as a result move into the realm of death, and these also number three in ten.
Why is this so? Because they set too much store by life.
I have heard it said that one who excels in safeguarding his own life does not meet with rhinoceros or tiger when travelling on land nor is he touched by weapons when charging into an army.
There is nowhere for the rhinoceros to pitch its horn;
There is nowhere for the tiger to place its claws;
There is nowhere for the weapon to lodge its blade.
Why is this so? Because for him there is no realm of death.
Chapter 50 Wu
When one is out of Life, one is in Death. The
companions of life are thirteen; the companions
of Death are thirteen; and, when a living person moves
into the Realm of Death, his companions are also thir-
teen. How is this? Because he draws upon the resources
of Life too heavily.
It is said that he who knows well how to live meets
no tigers or wild buffaloes on his road, and comes out
from the battle-ground untouched by the weapons of
war. For, in him, a buffalo would find no butt for his
horns, a tiger nothing to lay his claws upon, and a
weapon of war no place to admit its point. How is this?
Because there is no room for Death in him.
Chapter 51 Dyer
Realize your essence and you will witness the end without ending.
The Way connects all living beings to their source.
It Springs into existence.
Unconscious, perfect, free and takes on a physical body.
Let's circumstances completed.
Therefore all beings honor the way and value its virtue.
They have not been commanded to worship the Dao and do homage to virtue but they always do so spontaneously.
The Dao gives them life.
Virtue nourishes and nourishes them.
Rears and shelters and protects them.
The Dao produces but does not possess.
The Dao gives without expecting.
The Dao fosters growth without ruling.
This is called hidden virtue.
Chapter 51 Henricks
1. The Way gives birth to them and Virtue nourishes them;
2. Substance gives them form and their unique capacities complete them.
3. Therefore the ten thousand things venerate the Way and honor Virtue.
4. As for their veneration of the Way and their honoring of Virtue—
5. No one rewards them for it; it's constantly so on its own.
6. The Way gives birth to them, nourishes them, matures them, completes them, rests them, rears them, supports them, and protects them.
7. It gives birth to them but doesn't try to own them;
8. It acts on their behalf but doesn't make them dependent;
9. It matures them but doesn't rule them.
10. This we call Profound Virtue.
Chapter 51 Lau
The way gives them life;
Virtue rears them;
Things give them shape;
Circumstances bring them to maturity.
Therefore the myriad creatures all revere the way and honor virtue.
Yet the way is revered and virtue honored not because this is decreed by any authority but because it is natural for them to be treated so.
Thus the way gives them life and rears them;
Brings them up and nurses them;
Brings them to fruition and maturity;
Feeds and shelters them.
It gives them life yet claims no possession;
It benefits them yet exacts no gratitude;
It is the steward yet exercises no authority.
Such is called the mysterious virtue.
Chapter 51 Wu
Tao gives them life,
Virtue nurses them,
Matter shapes them,
Environment perfects them.
Therefore all things without exception worship Tao and do homage to Virtue.
They have not been commanded to worship Tao and do homage to Virtue,
But they always do so spontaneously.
It is Tao that gives them life:
It is Virtue that nurses them, grows them, fosters them, shelters them, comforts them, nourishes them, and covers them under her wings.
To give life but to claim nothing,
To do your work but to set no store by it,
To be a leader, not a butcher,
This is called hidden Virtue.
Chapter 52 Dyer
All under Heaven have a common beginning.
This beginning is the mother of the world.
Having known the mother we may proceed to know her children.
Having known the children we should go back and hold on to the mother.
Keep your mouth shut.
Guard the senses and life is ever full.
Open your mouth, always be busy, and life is beyond hope.
Seeing the small is called clarity.
Keeping flexible is called strength.
Using the shining radiance you return again to the light and save yourself misfortune.
This is called the practice of eternal light.
Chapter 52 Henricks
1. The world had a beginning,
2. Which can be considered the mother of the world.
3. Having attained the mother, in order to understand her children.
4. If you return and hold on to the mother, till the end of your life you'll suffer no harm.
5. Block up the holes;
6. Close the doors;
7. And till the end of your life you'll not labor.
8. Open the holes;
9. Meddle in affairs;
10. And till the end of your life you'll not be saved.
11. To receive the small is called "discernment."
12. To hold on to the pliant is called "strength."
13. If you use the rays to return to the bright light,
14. You'll not abandon your life to peril.
15. This is called Following the Constant.
Chapter 52 Lau
The world had a beginning
And this beginning could be the mother of the world.
When you know the mother
Go on to know the child.
After you have known the child
Go back to holding fast to the mother,
And to the end of your days you will not meet with danger.
Block the openings,
Shut the doors,
And all your life you will not run dry.
Unblock the openings,
Add to your troubles,
And to the end of your days you will be beyond salvation.
To see the small is called discernment;
To hold fast to the submissive is called strength.
Use the light
But give up the discernment.
Bring not misfortune upon yourself.
This is known as following the constant.
Chapter 52 Wu
All-under-Heaven have a common Beginning.
This Beginning is the Mother of the world.
Having known the Mother,
We may proceed to know her children.
Having known the children,
We should go back and hold on to the Mother.
In so doing, you will incur no risk
Even though your body be annihilated.
Block all the passages!
Shut all the doors!
And to the end of your days you will not be worn out.
Open the passages!
Multiply your activities!
And to the end of your days you will remain helpless.
To see the small is to have insight.
To hold on to weakness is to be strong.
Use the lights, but return to your insight.
Do not bring calamities upon yourself.
This is the way of cultivating the Changeless.
Chapter 53 Dyer
If I have even just a little sense I should walk in the great Way.
And my only fear would be straying.
The great Way is very smooth and straight and yet the people prefer devious paths.
That is why the court is corrupt, the fields lie in waste, the granaries are empty.
Dressing magnificently, wearing a sharp sword, stuffing oneself with food and drink, amassing wealth to the extent of not knowing what to do with it, is being like a robber.
I say this pomp at the expense of others is like the boasting of thieves after a looting.
This is not the Dao.
Chapter 53 Henricks
1. Were I to have the least bit of knowledge, in walking on a Great Rod, it's only going astray that I would fear.
2. The Great Way is very level;
3. But people greatly delight in tortuous paths.
4. The courts are swept very clean;
5. While the fields are full of weeds;
6. And the granaries are all empty.
7. Their clothing—richly embroidered and colored;
8. While at their waists they carry sharp swords.
9. They gorge themselves on food, and of possessions and goods they have plenty.
10. This is called thievery!
11. And thievery certainly isn't the Way!
Chapter 53 Lau
Were I possessed of the least knowledge, I would, when walking on the great way, fear only paths that lead astray.
The great way is easy, yet people prefer by-paths.
The court is corrupt,
The fields are overgrown with weeds,
The granaries are empty;
Yet there are those dressed in fineries,
With swords at their sides,
Filled with food and drink,
And possessed of too much wealth.
This is known as taking the lead in robbery.
Far indeed is this from the way.
Chapter 53 Wu
If only I had the tiniest grain of wisdom,
I should walk in the Great Way,
And my only fear would be to stray from it.
The Great Way is very smooth and straight;
And yet the people prefer devious paths.
The court is very clean and well garnished,
But the fields are very weedy and wild,
And the granaries are very empty!
They wear gorgeous clothes,
They carry sharp swords,
They surfeit themselves with food and drink,
They possess more riches than they can use!
They are the heralds of brigandage!
As for Tao, what do they know about it?
Chapter 54 Dyer
Whoever is planted in the Dao will not be rooted up.
Whoever embraces the Dao will not slip away.
Generations honor generations endlessly.
Cultivated in the self virtue is realized.
Cultivated in the family virtue overflows.
Cultivated in the community virtue increases.
Cultivated in the state virtue abounds.
The Dao is everywhere.
It has become everything.
To truly see it, see it as it is.
In a person see it as a person.
In a family see it as a family.
In a country see it as a country.
In the world see it as the world.
How do I know this is true?
By looking inside myself.
Chapter 54 Henricks
1. What is firmly set up can't be pulled down;
2. What is firmly embraced cannot slip free.
3. And your sons and grandsons, as a result, will sacrifice without end.
4. When you cultivate it in your person, your virtue will then be genuine;
5. When you cultivate it in your family, your virtue will then be overflow;
6. When you cultivate it in your village, your virtue will then be long lasting;
7. When you cultivate it in your state, your virtue will then be abundant;
8. And when you cultivate it throughout the world, your virtue will then be widespread.
9. Use the individual to examine the individual;
10. Use the family to examine the family;
[10a Use the village to examine the village;]
11. Use the state to examine the state;
12. And use the world to examine the world;
13. How do I know that the world is so?
14. By this.
Chapter 54 Lau
What is firmly rooted cannot be pulled out;
What is tightly held in the arms will not slip loose;
Through this the offering of sacrifice by descendants will never come to an end.
Cultivate it in your person
And its virtue will be genuine;
Cultivate it in the family
And its virtue will be more than sufficient;
Cultivate it in the hamlet
And its virtue will endure;
Cultivate it in the state
And its virtue will abound;
Cultivate it in the empire
And its virtue will be pervasive.
Hence look at the person through the person;
Look at the family through the family;
Look at the hamlet through the hamlet;
Look at the state through the state;
Look at the empire through the empire.
How do I know that the empire is like that?
By means of this.
Chapter 54 Wu
What is well planted cannot be uprooted.
What is well embraced cannot slip away.
Your descendants will carry on the ancestral sacrifice for generations without end.
Cultivate Virtue in your own person,
And it becomes a genuine part of you.
Cultivate it in the family,
And it will abide.
Cultivate it in the community,
And it will live and grow.
Cultivate it in the state,
And it will flourish abundantly.
Cultivate it in the world,
And it vill become universal.
Hence, a person must be judged as person;
A family as family;
A community as community;
A state as state;
The world as world.
How do I know about the world?
By what is within me.
Chapter 55 Dyer
He who is in harmony with the Dao is like a newborn child.
Deadly insects will not sting him.
Wild beasts will not attack him.
Birds of prey will not strike him.
Bones are weak, muscles are soft.
Yet his grasp is firm.
He has not experienced the union of man and woman, but his whole, his manhood, is strong.
He screams all day without becoming hoarse.
This is perfect harmony.
To know harmony is to know the changeless.
To know the changeless is to have insight.
Things in harmony with the Dao remain.
Things that are forced grow for a while but then wither away.
This is not the Dao and whatever is against the Dao soon ceases to be.
Chapter 55 Henricks
1. One who embraces the fullness of Virtue,
2. Can be compared to a newborn babe.
3. Wasps and scorpions, snakes and vipers do not sting him;
4. Birds of prey and fierce beasts do not seize him;
5. His bones and muscles are weak and pliant, yet his grasp is firm;
6. He does not yet know the meeting of male and female, yet his organ is aroused—
7. This is because his essence is at its height.
8. He can scream all day, yet he won't become hoarse—
9. This is because his harmony is at its height.
10. To know harmony is called "the constant";
11. To know the constant is called "being wise";
12. To add on to life is called a "bad omen";
13. For the mind to control the breath—that's called "forcing things."
14. When things reach their prime they get old;
15. This is called "not the Way."
16. What is not the Way will come to an early end.
Chapter 55 Lau
One who possesses virtue in abundance is comparable to a new born babe:
Poisonous insects will not sting it;
Ferocious animals will not pounce on it;
Predatory birds will not swoop down on it.
Its bones are weak and its sinews supple yet its hold is firm.
It does not know the union of male and female yet its male member will stir:
This is because its virility is at its height.
It howls all day yet does not become hoarse:
This is because its harmony is at its height.
To know harmony is called the constant;
To know the constant is called discernment.
To try to add to one's vitality is called ill-omened;
For the mind to egg on the breath is called violent.
A creature in its prime doing harm to the old
Is known as going against the way.
That which goes against the way will come to an early end.
Chapter 55 Wu
One who is steeped in Virtue is akin to the new-born babe.
Wasps and poisonous serpents do not sting it,
Nor fierce beasts seize it,
Nor birds of prey maul it.
Its bones are tender, its sinews soft,
But its grip is firm.
It has not known the union of the male and the female,
Growing in its wholeness, and keeping its vitality in its perfect integrity.
It howls and screams all day long without getting hoarse,
Because it embodies perfect harmony.
To know harmony is to know the Changeless.
To know the Changeless is to have insight.
To hasten the growth of life is ominous.
To control the breath by the will is to overstrain it.
To be overgrown is to decay.
All this is against Tao,
And whatever is against Tao soon ceases to be.
Chapter 56 Dyer
Those who know do not talk.
Those who talk do not know.
Block all the passages.
Close your mouth.
Cordon off your senses.
Blunt your sharpness.
Untie your knots.
Soften your glare.
Settle your dust.
This is primal union for the secret embrace.
One who knows this secret is not moved by attachment or aversion.
Chapter 56 Henricks
1. Those who know don't talk about it; those who talk don't know it.
2. He blocks up his holes,
3. Closes his doors,
4. Softens the glare,
5. Settles the dust,
6. Files down the sharp edges,
7. And unties the tangles.
8. This is called Profound Union.
9. Therefore, there is no way to get intimate with him,
10. But there is also no way to shun him.
11. There is no way to benefit him,
12. But there is also no way to harm him.
13. There is no way to ennoble him,
14. But there is also no way to debase him.
15. For this very reason he's the noblest thing in the world.
Chapter 56 Lau
One who knows does not speak;
One who speaks does not know.
Block the openings;
Shut the doors.
Blunt the sharpness;
Untangle the knots;
Soften the glare;
Let your wheels move only along old ruts.
This is known as mysterious sameness.
Hence you cannot get close to it, nor can you keep it at arm's length;
You cannot bestow benefit on it, nor can you do it harm;
You cannot ennoble it, nor can you debase it.
Therefore it is valued by the empire.
Chapter 56 Wu
He who knows does not speak.
He who speaks does not know.
Block all the passages!
Shut all the doors!
Blunt all edges!
Untie all tangles!
Harmonize all lights!
Unite the world into one whole!
This is called the Mystical Whole,
Which you cannot court after nor shun,
Benefit nor harm, honour nor humble.
Therefore, it is the Highest of the world.
Chapter 57 Dyer
Swayed by profit or loss or touched by honor or disgrace, he is far beyond the cares of men.
Yet comes to hold the dearest place in their hearts.
This therefore is the highest state of man.
If you want to be a great leader you must learn to follow the Dao.
Stop trying to control them.
Let go of fixed plans and concepts and the world will govern itself.
How do I know this is so?
Because in this world the greater the restrictions and prohibitions the more people are impoverished.
The more advanced the weapons of state the darker the nation.
The more artful and crafty the plan the stranger the outcome.
The more laws are posted the more thieves appear.
Therefore the sage says I take no action and the people are reformed.
I enjoy peace and people become honest.
I do nothing and people become rich.
If I keep from imposing on people they become themselves.
Chapter 57 Henricks
1. Use the upright and correct to order the state;
2. Use surprise tactics when you use troops;
3. Use unconcern with affairs to take control of the world.
4. How do I know that this is so?
5. Well, the more taboos and prohibitions there are in the world, the poorer the people will be;
6. The more sharp weapons the people possess, the more muddled the states will be;
7. The more knowledge and skill people have, the more novel things will appear;
8. The more legal matters are made prominent, the more robbers and thieves there will be.
9. Therefore, the words of the Sage say:
10. I do nothing, and the people of themselves are transformed;
11. I love tranquility, and the people of themselves are upright;
12. I'm unconcerned with affairs, and the people of themselves become rich.
13. I desire not to desire, and the people of themselves are [genuine and simple, like] uncarved wood.
Chapter 57 Lau
Govern the state by being straightforward;
Wage war by being crafty;
But win the empire by not being meddlesome.
How do I know that it is like that?
By means of this.
The more taboos there are in the empire
The poorer the people;
The more sharpened tools the people have
The more benighted the state;
The more skills the people have
The further novelties multiply;
The better known the laws and edicts
The more thieves and robbers there are.
Hence the sage says,
I take no action and the people are transformed of themselves;
I prefer stillness and the people are rectified of themselves;
I am not meddlesome and the people prosper of themselves;
I am free from desire and the people of themselves become simple like the uncarved block.
Chapter 57 Wu
You govern a kingdom by normal rules;
You fight a war by exceptional moves;
But you win the world by letting alone.
How do I know that this is so?
By what is within me!
The more taboos and inhibitions there are in the world,
The poorer the people become.
The sharper the weapons the people possess,
The greater confusion reigns in the realm.
The more clever and crafty the men,
The oftener strange things happen.
The more articulate the laws and ordinances,
The more robbers and thieves arise.
Therefore, the Sage says:
I do not make any fuss, and the people transform themselves.
I love quietude, and the people settle down in their regular grooves.
I do not engage myself in anything, and the people grow rich.
I have no desires, and the people return to Simplicity.
Chapter 58 Dyer
When the ruler knows his heart, people are simple and pure.
When he meddles with their lives they become restless and disturbed.
Bad fortune is what good fortune leans on.
Good fortune is what bad fortune hides in.
Who knows the ultimate end of this process?
Is there no norm of right?
Yet what is normal soon becomes abnormal.
People's confusion is indeed long-standing.
Thus the master is content to serve as an example and not to impose his will.
He is he is pointed but does not pierce.
He straightens but does not disrupt.
He illuminates but does not dazzle.
Chapter 58 Henricks
1. When the government is muddled and confused,
2. The people are genuine and sincere.
3. When the government is discriminate and clear,
4. The state is crafty and cunning.
[4a Disaster is that on which good fortune depends.]
5. Good fortune is that in which disaster's concealed.
6. Who knows where it will end?
7. For there is no [fixed] "correct."
8. The "correct" turns into the "deviant";
9. And "good" turns into "evil."
10. People's state of confusion
11. Has certainly existed for a long time.
12. Therefore be square but don't cut;
13. Be sharp but don't stab;
14. Be straightforward but not unrestrained;
15. Be bright but don't dazzle.
Chapter 58 Lau
When the government is muddled
The people are simple;
When the government is alert
The people are cunning.
It is on disaster that good fortune perches;
It is beneath good fortune that disaster crouches.
Who knows the limit? Does not the straightforward exist?
The straighforward changes again into the crafty, and the good changes again into the monstrous.
Indeed, it is long since the people were perplexed.
Therefore the sage is square-edged but does not scrape,
Has corners but does not jab,
Extends himself but not at the expense of others,
Shines but does not dazzle.
Chapter 58 Wu
Where the ruler is mum, mum,
The people are simple and happy.
Where the ruler is sharp, sharp,
The people are wily and discontented.
Bad fortune is what good fortune leans on,
Good fortune is what bad fortune hides in.
Who knows the ultimate end of this process?
Is there no norm of right?
Yet what is normal soon becomes abnormal,
And what is auspicious soon turns ominous.
Long indeed have the people been in a quandary.
Therefore, the Sage squares without cutting, carves vfithout disfiguring, straightens without straining, enlightens without dazzling.
Chapter 59 Dyer
In governing people and serving nature nothing surpasses thrift and moderation.
Restraint begins with giving up one's own ideas.
This depends on virtue gathered in the past.
If there's a good store of virtue then nothing is impossible.
If nothing is impossible then there are no limits.
If a man knows no limits he is fit to lead.
This is the way to be deeply rooted and firmly planted in the Dao.
The secret of long life and lasting vision.
Chapter 59 Henricks
1. For ordering humanity and serving Heaven, nothing's so good as being sparing.
2. For only if you are sparing can you, therefore, early submit [to the Way].
3. Early submission—this is called to repeatedly accumulate Virtue.
4. If you repeatedly accumulate Virtue, then there is nothing you can't overcome.
5. When there is nothing you can't overcome, no one knows where it will end.
6. When no one knows where it will end, you can possess the state.
7. And when you possess the mother of the state, you can last a very long time.
8. This is called [having] deep roots and a firm base,
9. It's the Way of long life and long-lasting vision.
Chapter 59 Lau
In ruling the people and in serving heaven it is best for a ruler to be sparing.
It is because he is sparing
That he may be said to follow the way from the start;
Following the way from the start he may be said to accumulate an abundance of virtue;
Accumulating an abundance of virtue there is nothing he cannot overcome;
When there is nothing he cannot overcome, no one knows his limit;
When no one knows his limit
He can possess a state;
When he possesses the mother of a state
He can then endure.
This is called the way of deep roots and firm stems by which one lives to see many days.
Chapter 59 Wu
In governing a people and in serving Heaven,
There is nothing like frugality.
To be frugal is to return before straying.
To return before straying is to have a double reserve of virtue.
To have a double reserve of virtue is to overcome everything.
To overcome everything is to reach an invisible height.
Only he who has reached an invisible height can have a kingdom.
Only he who has got the Mother of a kingdom can last long.
This is the way to be deep-rooted and firm-planted in the Tao,
The secret of long life and lasting vision.
Chapter 60 Dyer
Governing a large country is like frying a small fish.
You spoil it with too much poking.
Approach the universe with the Dao and evil will have no power.
Not that evil is not powerful.
But its power will not be used to harm others.
Not only will it not do harm to others but the sage himself will also be protected.
If only the ruler and his people would refrain from harming each other all the benefits of life would accumulate to the kingdom.
Chapter 60 Henricks
1. Ruling a large state is like cooking small fish.
2. When you use the Way to govern the world, evil spirits won't have godlike power.
3. Actually, it's not that evil spirits won't have godlike power,
4. It's that their power will not harm men.
5. But it's not [just] that their power won't harm men,
6. The Sage, also, will not harm them.
7. Since these two do not harm others,
8. Therefore their Virtues intermingle and return to them.
Chapter 60 Lau
Governing a large state is like boiling a small fish.
When the empire is ruled in accordance with the way,
The spirits lose their potencies.
Or rather, it is not that they lose their potencies,
But that, though they have their potencies, they do not harm the people.
It is not only they who, having their potencies, do not harm the people,
The sage, also, does not harm the people.
As neither does any harm, each attributes the merit to the other.
Chapter 60 Wu
Ruling a big kingdom is like cooking a small fish.
When a man of Tao reigns over the world, demons
have no spiritual powers. Not that the demons have no
spiritual powers, but the spirits themselves do no harm
to men. Not that the spirits do no harm to men, but the
Sage himself does no harm to his people. If only the
ruler and his people would refrain from harming each
other, all the benefits of life would accumulate in the
kingdom.
Chapter 61 Dyer
A great country is like the lowland toward which all streams flow.
It is the reservoir of all under Heaven, the feminine of the world.
The female overcomes the male with stillness by lowering herself through her quietness.
So if a great country lowers itself before a small one, it wins friendship and trust.
And if a small country can lower itself before a great one, it will win over that great country.
The one wins by stooping the other by remaining low.
Chapter 61 Henricks
1. The large state is like the lower part of a river;
2. It is the female of the world;
3. It is the meeting point of the world.
4. The female constantly overcomes the male with tranquility.
5. Because she is tranquil, therefore she is fittingly underneath.
6. The large state—if it is below the small state, then it takes over the small state;
7. The small state—if it is below the large state, then it is taken over by the large state.
8. Therefore some by being low take over,
9. And some by being low are taken over.
10. Therefore the large state merely desires to unite and rear others;
11. While the small state merely desires to enter and serve others.
12. If both get what they want,
13. Then the large state should fittingly be underneath.
Chapter 61 Lau
A large state is the lower reaches of a river:
The place where all the streams of the world unite.
In the union of the world,
The female always gets the better of the male by stillness.
Being still, she takes the lower position.
Hence the large state, by taking the lower position, annexes the small state;
The small state, by taking the lower position, affiliates itself to the large state.
Thus the one, by taking the lower position, annexes;
The other, by taking the lower position, is annexed.
All that the large state wants is to take the other under its wing;
All that the small state wants is to have its services accepted by the other.
If each of the two wants to find its proper place,
It is meet that the large should take the lower position.
Chapter 61 Wu
A great country is like the lowland toward which all
streams flow. It is the Reservoir of all under heaven,
the Feminine of the world. The Feminine always conquers the Masculine by her
quietness, by lowering herself through her quietness. Hence, if a great country can lower itself before a
small country, it will win over the small country; and if a
small country can lower itself before a great country, it
will win over the great country. The one wins by
stooping; the other, by remaining low. What a great country wants is simply to embrace
more people; and what a small country wants is simply
to come to serve its patron. Thus, each gets what it
wants. But it behooves a great country to lower itself.
Chapter 62 Dyer
The Dao is the treasure house.
The true nature.
The secret source of everything.
It is the treasure of the good man and the refuge of the bad.
If a person seems wicked do not cast him away.
Awaken him with your words.
Elevate him with your deeds.
Repay his injury with your kindness.
Do not cast him away.
Cast away his wickedness.
Thus when a new leader is chosen do not offer to help him with your wealth or your expertise.
Help him to meditate on the principle.
Offer instead to teach him about the Dao.
Why did the ancients make so much of the principle?
Is it not because it is the source of all good and the remedy for all evil?
It is the most noble thing in the world.
Chapter 62 Henricks
1. The Way is that toward which all things flow.
2. It is the treasure of the good man,
3. And that which protects the bad.
4. Beautiful words can be bought and sold;
5. Honored deeds can be presented to others as gifts;
6. [Even with] things that people regard as no good—will they be rejected?
7. Therefore, when the So of Heaven is being enthroned or the Three Ministers installed,
8. Though you might salture them which disks of jade preceded by teams of four horses,
9. That's not so good as sitting still and offering this.
10. The reason why the ancients valued this—what was it?
11. Did they not say, "Those who seek, with this will attain, and those who commit offenses, with this will escape"?!
12. Therefore, it's the most valued thing in the world.
Chapter 62 Lau
The way is the refuge for the myriad creatures.
It is that by which the good man protects,
And that by which the bad is protected.
Beautiful words when offered will win high rank in return;
Beautiful deeds can raise a man above others.
Even if a man is not good, why should he be abandoned?
Hence when the emperor is set up and the three ducal ministers are appointed, he who makes a present of the way without stirring from his seat is preferable to one who offers presents of jade disks followed by a team of four horses.
Why was this way valued of old?
Was it not said that by means of it one got what one wanted and escaped the consequences when one transgressed?
Therefore it is valued by the empire.
Chapter 62 Wu
The Tao is the hidden Reservoir of all things.
A treasure to the honest, it is a safeguard to the erring.
A good word will find its own market.
A good deed may be used as a gift to another.
That a man is straying from the right path
Is no reason that he should be cast away.
Hence, at the Enthronement of an Emperor,
Or at the Installation of the Three Ministers,
Let others offer their discs of jade, following it up with teams of horses;
It is better for you to offer the Tao without moving your feet!
Why did the ancients prize the Tao?
Is it not because by virtue of it he who seeks finds,
And the guilty are forgiven?
That is why it is such a treasure to the world.
Chapter 63 Dyer
Work without doing.
Taste the tasteless.
Magnify the small.
Increase the few.
Reward bitterness with care.
See simplicity in the complicated.
Achieve greatness in little things.
Take on difficulties while they are still easy.
Do great things while they are still small.
The sage does not attempt anything very big and thus achieves greatness.
If you agree too easily you will be little trusted.
Because the sage always confronts difficulties he never experiences them.
Chapter 63 Henricks
1. Act without acting;
2. Serve without concern for affairs;
3. Find flavor in what has no flavor.
4. Regard the small as large and the few as many,
5. And repay resentment with kindness.
6. Plan for the difficult while it is easy;
7. Act on the large while it's minute.
8. The most difficult things in the world begin as things that are easy;
9. The largest things in the world arise from the minute.
10. Therefore the Sage, to the end does not strive to do the great,
11. And as a result, he is able to accomplish the great;
12. Those who too lightly agree will necessarily be trusted by few;
13. And those who regard many things as easy will necessarily [end up] with many difficulties.
14. Therefore, even the Sage regards things as difficult,
15. And as a result, in the end he has no difficulty.
Chapter 63 Lau
Do that which consists in taking no action;
Pursue that which is not meddlesome;
Savor that which has no flavor.
Make the small big and the few many;
Do good to him who has done you an injury.
Lay plans for the accomplishment of the difficult before it becomes difficult;
Make something big by starting with it when small.
Difficult things in the word must needs have their beginnings in the easy;
Big things must needs have their beginnings in the small.
Therefore it is because the sage never attempts to be great that he succeeds in becoming great.
One who makes promises rashly rarely keeps good faith;
One who is in the habit of considering things easy meets with frequent difficulties.
Therefore even the sage treats some things as difficult.
That is why in the end no difficulties can get the better of him.
Chapter 63 Wu
Do the Non-Ado.
Strive for the effortless.
Savour the savourless.
Exalt the low.
Multiply the few.
Requite injury with kindness.
Nip troubles in the bud.
Sow the great in the small.
Difficult things of the world
Can only be tackled when they are easy.
Big things of the world
Can only be achieved by attending to their small beginnings.
Thus, the Sage never has to grapple with big things,
Yet he alone is capable of achieving them!
He who promises lightly must be lacking in faith.
He who thinks everything easy will end by finding everything difficult.
Therefore, the Sage, who regards everything as difficult,
Meets with no difficulties in the end.
Chapter 64 Dyer
What is at rest is easily managed.
What is not yet manifest is easy to prevent.
The brittle is easily shattered.
The small is easily scattered.
Act before things exist.
Manage them before there is disorder.
Remember a tree that fills a man's embrace grows from a seedling.
A tower nine stories high starts with one brick.
A journey of a thousand miles begins with a single step.
Act and destroy it.
Grasp it and lose it.
The sage does not act and so is not defeated.
He does not grasp and therefore does not lose.
People usually fail when they are on the verge of success.
So give as much care at the end as at the beginning.
Then there will be no failure.
The sage does not treasure what is difficult to attain.
He does not collect precious things.
He learns not to hold on to ideas.
He helps the ten thousand things find their own nature but does not venture to lead them by the nose.
Chapter 64 Henricks
1. What is at rest is easy to hold;
2. What has not yet given a sign is easy to plan for;
3. The brittle is easily shattered;
4. The minute is easily scattered;
5. Act on it before it comes into being;
6. Order it before it turns into chaos.
7. A tree [so big] that it takes both arms to surround starts out as the tiniest shoot;
8. A nine-story terrace rises up from a basket of dirt.
9. A high place one hundred, one thousand feet high begins from under your feet.
10. Those who act on it ruin it;
11. Those who hold on to it lose it.
12. Therefore the Sage does not act,
13. And as a result, he doesn't ruin [things];
14. He does not hold on to [things],
15. And as a result, he doesn't lose [things];
16. In people's handling of affairs, they always ruin things when they're right at the point of completion.
17. Therefore we say, "If you're as careful at the end as you were at the beginning, you'll have no failures."
18. Therefore the Sage desires not to desire and doesn't value goods that are hard to obtain;
19. He learns not to learn and returns to what the masses pass by;
20. He could help all things to be natural, yet he dare not do it.
Chapter 64 Lau
It is easy to maintain a situation while it is still secure;
It is easy to deal with a situation before symptoms develop;
It is easy to break a thing when it is yet brittle;
It is easy to dissolve a thing when it is yet minute.
Deal with a thing while it is still nothing;
Keep a thing in order before disorder sets in.
A tree that can fill the span of a man's arms
Grows from a downy tip;
A terrace nine storeys high
Rises from hodfuls of earth;
A journey of a thousand miles
Starts from beneath one's feet.
Whoever does anything to it will ruin it;
Whoever lays hold of it will lose it.
Therefore the sage, because he does nothing, never ruins anything;
And, because he does not lay hold of anything, loses nothing.
In their enterprises the people
Always ruin them when on the verge of success.
Be as careful at the end as at the beginning
And there will be no ruined enterprises.
Therefore the sage desires not to desire
And does not value goods which are hard to come by;
Learns to be without learning
And makes good the mistakes of the multitude
In order to help the myriad creatures to be natural and to refrain from daring to act.
Chapter 64 Wu
What is at rest is easy to hold.
What manifests no omens is easily forestalled.
What is fragile is easily shattered.
What is small is easily scattered.
Tackle things before they have appeared.
Cultivate peace and order before confusion and disorder have set in.
A tree as big as a man's embrace springs from a tiny sprout.
A tower nine stories high begins with a heap of earth.
A journey of a thousand leagues starts from where your feet stand.
He who fusses over anything spoils it.
He who grasps anything loses it.
The Sage fusses over nothing and therefore spoils nothing.
He grips at nothing and therefore loses nothing.
In handling affairs, people often spoil them just at the point of success.
With heedfulness in the beginning and patience at the end, nothing will be spoiled.
Therefore, the Sage desires to be desireless,
Sets no value on rare goods,
Learns to unlearn his learning,
And induces the masses to return from where they have overpassed.
He only helps all creatures to find their own nature,
But does not venture to lead them by the nose.
Chapter 65 Dyer
The ancient ones were simple-hearted and blended with the common people.
They did not shine forth.
They did not rule with cleverness.
So the nation was blessed.
When they think that they know the answers people are difficult to guide.
When they know that they do not know people can find their own way.
Not using cunning to govern a country is good fortune for the country.
The simplest pattern is the clearest.
Content with an ordinary life you can show all people the way back to their own true nature.
Chapter 65 Henricks
1. Those who practiced the Way in antiquity,
2. Did not use it to enlighten the people.
3. Rather, they used it to make them dumb.
4. Now the reason why people are difficult to rule is because of their knowledge;
5. As a result, to use knowledge to rule the state
6. Is thievery of the state;
7. To use ignorance to rule the state
8. Is kindness to the state.
9. One who constantly understands these two,
10. Also [understands] the principle.
11. To constantly understand the principle—
12. This is called Profound Virtue.
13. Profound Virtue is deep, is far-reaching,
14. And together with things it returns.
15. Thus we arrive at the Great Accord.
Chapter 65 Lau
Of old those who excelled in the pursuit of the way did not use it to enlighten the people but to hoodwink them.
The reason why the people are difficult to govern is that they are too clever.
Hence to rule a state by cleverness
Will be to the detriment of the state;
Not to rule a state by cleverness
Will be a boon to the state.
These two are models.
Always to know the models
Is known as mysterious virtue.
Mysterious virtue is profound and far-reaching,
But when things turn back it turns back with them.
Only then is complete conformity realized.
Chapter 65 Wu
In the old days, those who were well versed in the
practice of the Tao did not try to enlighten the
people, but rather to keep them in the state of simplicity.
For, why are the people hard to govern? Because they
are too clever! Therefore, he who governs his state
with cleverness is its malefactor; but he who governs
his state without resorting to cleverness is its
benefactor. To know these principles is to possess a
rule and a measure. To keep the rule and the measure
constantly in your mind is what we call Mystical
Virtue. Deep and far-reaching is Mystical Virtue! It
leads all things to return, till they come back to Great
Harmony!
Chapter 66 Dyer
Why is the sea king of a hundred streams?
Because it lies below them.
Humility gives it its power.
Therefore those desiring a position above others must speak humbly.
Those Desiring to lead must follow.
Thus it is that when a sage stands above the people they do not feel the heaviness of his weight.
And when he stands in front of the people they do not feel hurt.
The sage stays low so the world never tires of exalting him.
He remains a servant so the world never tires of making him its king.
Chapter 66 Henricks
1. The reason why rivers and oceans are able to be the kings of the one hundred valleys is that they are good at being below them.
2. for this reason they are able to be the kings of the one hundred valleys.
3. Therefore in the Sage's desire to be above the people,
4. He must in his speech be below them.
5. And in his desire to be at the front of the people,
6. He must in his person be behind them.
7. Thus he dwells above, yet the people do not regard him as heavey;
8. And he dwells in front, yet the people do not see him as posing a threat.
9. The whole world delights in his praise and never tires of him.
10. Is it not because he is not contentious,
11. That, as a result, no one in the world can contend with him?!
Chapter 66 Lau
The reason why the River and the Sea are able to be king of the hundred valleys is that they excel in taking the lower position.
Hence they are able to be king of the hundred valleys.
Therefore, desiring to rule over the people,
One must in one's words humble oneself before them;
And, desiring to lead the people,
One must, in one's person, follow behind them.
Therefore the sage takes his place over the people yet is no burden;
takes his place ahead of the people yet causes no obstruction.
That is why the empire supports him joyfully and never tires of doing so.
It is because he does not contend that no one in the empire is in a position to contend with him.
Chapter 66 Wu
How does the sea become the king of all streams?
Because it lies lower than they!
Hence it is the king of all streams.
Therefore, the Sage reigns over the people by humbling himself in speech;
And leads the people by putting himself behind.
Thus it is that when a Sage stands above the people, they do not feel the heaviness of his weight;
And when he stands in front of the people, they do not feel hurt.
Therefore all the world is glad to push him forward without getting tired of him.
Just because he strives with nobody,
Nobody can ever strive with him.
Chapter 67 Dyer
All the world talks about my Dao with such familiarity.
What folly!
The Dao is not something found at the marketplace or passed on from father to son.
It is not something gained by knowing or lost by forgetting.
If the Dao were like this it would have been lost and forgotten long ago.
I have three treasures which I hold fast and watch closely.
The first is mercy.
The second is frugality.
The third is humility.
From mercy comes courage.
From frugality comes generosity.
From humility comes leadership.
Now if one were bold but had no mercy, if one were broad but were not frugal, if one went ahead without humility, one would die.
Love vanquishes all attackers.
It is impregnable in defense.
When Heaven wants to protect someone does it send an army?
No it protects him with love.
Chapter 67 Henricks
1. The whole world says, I'm Great;
2. Great, yet unlike [everyone else],
3. But it's precisely because I'm unlike [everyone else], that I'm therefore able to be Great.
4. Were I like [everyone else], for a long time now I'd have seemed insignificant and small.
5. I constantly have three treasures;
6. Hold on to them and treasure them.
7. The first is compassion;
8. The second is frugality;
9. And the third is not presuming to be at the forefront in the world.
10. Now, it's because I'm compassionate that I therefore can be courageous;
11. And it's because I'm frugal that I therefore can be magnamimous;
12. And it's because I don't presume to be at the forefront in the world that I therefore can be the head of those with complete talent.
13. Now, if you abandon this compassion and yet try to be courageous,
14. And if you abandon this frugality and yet try to be magnanimous,
15. And if you abandon this staying behind and yet go to the fore,
16. Then you will die.
17. If with compassion you attack, then you'll win;
18. If you defend, then you'll stand firm.
19. When Heaven's about to establish him,
20. It's as though he surrounds him with the protective wall of compassion.
Chapter 67 Lau
The whole world says that my way is vast and resembles nothing.
It is because it is vast that it resembles nothing.
If it resembled anything, it would, long before now, have become small.
I have three treasures
Which I hold and cherish.
The first is known as compassion,
The second is known as frugality,
The third is known as not daring to take the lead in the empire;
Being compassionate one could afford to be courageous,
Being frugal one could afford to extend one's territory,
Not daring to take the lead in the empire one could afford to be lord over the vessels.
Now, to forsake compassion for courage, to forsake frugality for expansion, to forsake the rear for the lead, is sure to end in death.
Through compassion, one will triumph in attack and be impregnable in defence.
What heaven succours it protects with the gift of compassion.
Chapter 67 Wu
All the world says that my Tao is great, but seems
queer, like nothing on earth. But it is just because
my Tao is great that it is like nothing on earth! If it were
like anything on earth, how small it would have been
from the very beginning!
I have Three Treasures, which I hold fast and watch
over closely. The first is Mercy. The second is Frugality.
The third is Not Daring to Be First in the World. Because
I am merciful, therefore I can be brave. Because I am
frugal, therefore I can be generous. Because I dare not
be first, therefore I can be the chief of all vessels.
If a man wants to be brave without first being
merciful, generous without first being frugal, a leader
without first wishing to follow, he is only courting
death!
Mercy alone can help you to win a war. Mercy alone
can help you to defend your state. For Heaven will
come to the rescue of the merciful, and protect him
with its Mercy.
Chapter 68 Dyer
A good soldier is not violent.
A good fighter is not angry.
Good winners do not contend.
Good employers serve their workers.
The best leader follows the will of the people.
All of them embody the virtue of non-competition.
This is called the virtue of non-contending.
This is called employing the power of others.
This since ancient times has been known as the ultimate unity with heaven.
Chapter 68 Henricks
1. Therefore, one who is good at being a warrior doesn't make a show of his might;
2. One who is good in battle doesn't get angry;
3. One who is good at defeating the enemy doesn't engage him.
4. And one who is good at using men places himself below them.
5. This is called the virtue of not competing;
6. This is called [correctly] using men;
7. This is called matching Heaven.
8. It's the high point of the past.
Chapter 68 Lau
One who excels as a warrior does not appear formidable;
One who excels in fighting is never roused in anger;
One who excels in defeating his enemy does not join issue;
One who excels in employing others humbles himself before them.
This is known as the virtue of non-contention;
This is known as making use of the efforts of others;
This is known as matching the sublimity of heaven.
Chapter 68 Wu
A good soldier is never aggressive;
A good fighter is never angry.
The best way of conquering an enemy
Is to win him over by not antagonising him.
The best way of employing a man
Is to serve under him.
This is called the virtue of non-striving!
This is called using the abilities of men!
This is called being wedded to Heaven as of old!
Chapter 69 Dyer
There is a saying among soldiers:
I dare not make the first move but would rather play the guest.
I dare not advance an inch but would rather withdraw a foot.
This is called going forward without advancing.
Pushing back without using weapons.
There is no greater misfortune than feeling I have an enemy.
For when I and enemy exist together there is no room left for my treasure.
Thus when two opponents meet the one without an enemy will surely triumph.
When armies are evenly matched the one with compassion wins.
Chapter 69 Henricks
1. Those who use weapons have a saying which goes:
2. "I don't presume to act like the host, and instead play the part of the guest;
3. I don't advance an inch, but rather retreat a foot."
4. This is called moving forward without moving forword—
5. Rolling up one's sleeves without baring one's arms—
6. Grasping firmly without holding a weapon—
7. And enticing to fight when there's no opponent.
8. Of disasters, none is greater than [thinking] you have no rival.
9. To think you have no rival is to come close to losing my treasures.
10. Therefore, when weapons are raised and [the opponents] are farily well matched,
11. Then it's the one who feels grief that will win.
Chapter 69 Lau
The strategists have a saying,
I dare not play the host but play the guest,
I dare not advance an inch but retreat a foot instead.
This is known as marching forward when there is no road,
Rolling up one's sleeves when there is no arm,
Dragging one's adversary by force when there is no adversary,
And taking up arms when there are no arms.
There is no disaster greater than taking on an enemy too easily.
So doing nearly cost me my treasure.
Thus of two sides raising arms against each other,
It is the one that is sorrow-stricken that wins.
Chapter 69 Wu
The strategists have a saying: I dare not be a host, but rather a guest; I dare not advance an inch, but rather retreat a foot.
This is called marching without moving,
Rolling up one's sleeves without baring one's arms,
Capturing the enemy without confronting him,
Holding a weapon that is invisible.
There is no greater calamity than to under-estimate the strength of your enemy.
For to under-estimate the strength of your enemy is to lose your treasure.
Therefore, when opposing troops meet in battle, victory belongs to the grieving side.
Chapter 70 Dyer
My teachings are very easy to understand and very easy to practice yet so few in this world understand and so few are able to practice.
My words have an ancestor.
My deeds have a lord.
The people have no knowledge of this.
Therefore they have no knowledge of me.
This is why the sage dresses plainly even though his interior is filled with precious gems.
Chapter 70 Henricks
1. My words are easy to understand,
2. And easy to put into practice.
3. Yet no one in the world can understand them,
4. And no one can put them into practice.
5. Now my words have an ancestor, and my deeds have a lord,
6. And it's simply because [people] have no understanding [of them], that they therefore don't understand me.
7. But when those who understand me are few, then I'm of great value.
8. Therefore the Sage wears coarse woolen cloth, but inside it he holds on to jade.
Chapter 70 Lau
My words are very easy to understand and very easy to put into practice,
Yet no one in the world can understand them or put them into practice.
Words have an ancestor and affairs have a sovereign.
It is because people are ignorant that they fail to understand me.
Those who understand me are few;
Those who harm me are honoured.
Therefore the sage, while clad in homespun, conceals on his person a priceless piece of jade.
Chapter 70 Wu
My words are very easy to understand, and very easy to practise:
But the world cannot understand them, nor practise them.
My words have an Ancestor.
My deeds have a Lord.
The people have no knowledge of this.
Therefore, they have no knowledge of me.
The fewer persons know me,
The nobler are they that follow me.
Therefore, the Sage wears coarse clothes,
While keeping the jade in his bosom.
Chapter 71 Dyer
Knowing ignorance is strength.
Ignoring knowledge is sickness.
Only when we are sick of our sickness shall we cease to be sick.
The sage is not sick but is sick of sickness.
This is the secret of health.
Chapter 71 Henricks
1. To know you don't know is best.
2. Not to know you [don't] know is a flaw.
3. Therefore, the Sage's not being flawed
4. Stems from his recognizing a flaw as a flaw.
5. Therefore, he is flawless.
Chapter 71 Lau
To know yet to think that one does not know is best;
Not to know yet to think that one knows will lead to difficulty.
It is by being alive to difficulty that one can avoid it.
The sage meets with no difficulty.
It is because he is alive to it that he meets with no difficulty.
Chapter 71 Wu
To realize that our knowledge is ignorance,
This is a noble insight.
To regard our ignorance as knowledge,
This is mental sickness.
Only when we are sick of our sickness
Shall we cease to be sick.
The Sage is not sick, being sick of sickness;
This is the secret of health.
Chapter 72 Dyer
When people lack a sense of awe there will be disaster.
When people do not fear worldly power a greater power will arrive.
Do not limit the view of yourself.
Do not despise the conditions of your birth.
Do not resist the natural course of your life.
In this way you will never weary of this world.
Therefore the sage knows himself but makes no show of himself.
Loves himself but does not exalt himself.
He prefers what is within to what is without.
Chapter 72 Henricks
1. When the people don't respect those in power, then what they greatly fear is about to arrive.
2. Don't narrow the size of the places in which they live;
3. Don't oppress them in their means of livelihood.
4. It's simply because you do not oppress them, that they therefore will not be fed up.
5. Therefore the Sage knows himself but doesn't show himself;
6. he cherishes himself but doesn't value himself.
7. For this reason, he rejects that and takes this.
Chapter 72 Lau
When the people lack a proper sense of awe, then some awful visitation will descend upon them.
Do not constrict their living space;
Do not press down on their means of livelihood.
It is because you do not press down on them that they will not weary of the burden.
Hence the sage knows himself but does not display himself,
Loves himself but does not exalt himself.
Therefore he discards the one and takes the other.
Chapter 72 Wu
When the people no longer fear your power,
It is a sign that a greater power is coming.
Interfere not lightly vith their dwelling,
Nor lay heavy burdens upon their livelihood.
Only when you cease to weary them,
They will cease to be wearied of you.
Therefore, the Sage knows himself,
But makes no show of himself,
Loves himself,
But does not exalt himself.
He prefers what is within to what is without.
Chapter 73 Dyer
Bold action against others leads to death.
Bold action in harmony with the Dao leads to life.
Both of these things sometimes benefit and sometimes injure.
It is Heaven's way to conquer without striving.
It does not speak yet it is answered.
It does not ask yet it is supplied with all that it needs.
It does not hurry yet it completes everything on time.
The net of Heaven catches all.
Its mesh is coarse but nothing slips through.
Chapter 73 Henricks
1. If you're brave in being daring, you'll be killed;
2. If you're brave in not being daring, you'll live.
3. With these two things, in one case there's profit, in the other there's harm.
4. The things Heaven hates—who knows why?
5. The Way of Heaven is not to fight yet to be good at winning—
6. Not to speak yet skillfully respond—
7. No one summons it, yet it comes on its own—
8. To be at ease yet carefully plan.
9. Heaven's net is large and vast;
10. Its mesh may be coarse yet nothing slips through.
Chapter 73 Lau
He who is fearless in being bold will meet with his death;
He who is fearless in being timid will stay alive.
Of the two, one leads to good, the other to harm.
Heaven hates what it hates,
Who knows the reason why?
Therefore even the sage treats some things as difficult.
The way of heaven
Excels in overcoming though it does not contend,
In responding though it does not speak,
In attracting though it does not summon,
In laying plans though it appears slack.
The net of heaven is cast wide.
Though the mesh is not fine, yet nothing ever slips through.
Chapter 73 Wu
He who is brave in daring will be killed;
He who is brave in not daring will survive.
Of these two kinds of bravery, one is beneficial, while the other proves harmful.
Some things are detested by Heaven,
But who knows the reason?
Even the Sage is baffled by such a question.
It is Heaven's Way to conquer without striving,
To get responses without speaking,
To induce the people to come without summoning,
To act according to plans without haste.
Vast is Heaven's net;
Sparse-meshed it is, and yet
Nothing can slip through it.
Chapter 74 Dyer
If you realize that all things change there is nothing you will try to hold on to.
If you're not afraid of dying there's nothing you cannot achieve.
There's always a Lord of Death.
He who takes the place of the Lord of Death is like one who cuts with the blade of a master carpenter.
Whoever cuts with the blade of a master carpenter is sure to cut his own hands.
Chapter 74 Henricks
1. If the people were constant [in their behavior] and yet did not fear death,
2. How could you use execution to intimidate them?
3. If you brought it about that the people were constant [in their behavior] and moreover feared, and [we] took those who behaved in abnormal ways and killed them—who would dare act in this way?!
4. If the people are constant and moreover necessarily fear death, then we constantly have the one in charge of executions.
5. Now killing people in place of the one in charge of executions, this [is like] cutting wood in place of the head carpenter.
6. And of those who cut wood in place of the head carpenter, very few do not hurt their hands!
Chapter 74 Lau
When the people are not afraid of death, wherefore frighten them with death?
Were the people always afraid of death, and were I able to arrest and put to death those who innovate, then who would dare?
There is a regular executioner whose charge it is to kill.
To kill on behalf of the executioner is what is described as chopping wood on behalf of the master carpenter.
In chopping wood on behalf of the master carpenter, there are few who escape hurting their own hands instead.
Chapter 74 Wu
When the people are no longer afraid of death,
Why scare them with the spectre of death?
If you could make the people always afraid of death,
And they still persisted in breaking the law,
Then you might with reason arrest and execute them,
And who would dare to break the law?
Is not the Great Executor always there to kill?
To do the killing for the Great Executor
Is to chop wood for a master carpenter,
And you would be lucky indeed if you did not hurt your own hand!
Chapter 75 Dyer
When taxes are too high people go hungry.
When the government is too intrusive people lose their spirit.
Act for the people's benefit.
Trust them.
Leave them alone.
Chapter 75 Henricks
1. The reason why people starve,
2. Is because they take so much in tax-grain.
3. Therefore they starve.
4. The reason why the common people cannot be ruled,
5. Is because their superiors have their reason for acting.
6. Therefore they cannot be ruled.
7. The reason why people take death lightly,
8. Is because they so avidly seek after life.
9. Therefore they take death lightly.
10. Only those who do not act for the purpose of living—
11. Only these are superior to those who value life.
Chapter 75 Lau
The people are hungry:
It is because those in authority eat up too much in taxes
That the people are hungry.
The people are difficult to govern.
It is because those in authority are too fond of action
That the people are difficult to govern.
The people treat death lightly:
It is because the people set too much store by life
That they treat death lightly.
It is just because one has no use for life that one is wiser than the man who values life.
Chapter 75 Wu
Why are the people starving?
Because those above them are taxing them too heavily.
That is why they are starving.
Why are the people hard to manage?
Because those above them are fussy and have private ends to serve.
That is why they are hard to manage.
Why do the people make light of death?
Because those above them make too much of life.
That is why they make light of death.
The people have simply nothing to live upon!
They know better than to value such a life!
Chapter 76 Dyer
Man is born gentle and weak.
At his death he is hard and stiff.
All things including the grass and trees are soft and pliable in life, dry and brittle in death.
Stiffness is thus a companion of death.
Flexibility a companion of life.
An army that cannot yield will be defeated.
A tree that cannot bend will crack in the wind.
The hard and stiff will be broken.
The soft and supple will prevail.
Chapter 76 Henricks
1. When people are born, they're supple and soft;
2. Whey they die, they end up stretched out firm and rigid;
3. When the ten thousand things and grasses and trees are alive, they're supple and pliant;
4. When they're dead, they're withered and dried out.
5. Therefore we say that the firm and rigid are compassions of death,
6. While the supple, the soft, the weak, and the delicate are compassions of life.
7. If a soldier is rigid, he won't win;
8. If a tree is rigid, it will come to its end.
9. Rigidity and power occupy the inferior position;
10. Suppleness, softness, weakness, and delicateness occupy the superior position.
Chapter 76 Lau
A man is supple and weak when living, but hard and stiff when dead.
Grass and trees are pliant and fragile when living, but dried and shrivelled when dead.
Thus the hard and the strong are the comrades of death;
The supple and the weak are the comrades of life.
Therefore a weapon that is strong will not vanquish;
A tree that is strong will suffer the axe.
The strong and big takes the lower position,
The supple and weak takes the higher position.
Chapter 76 Wu
When a man is living, he is soft and supple.
When he is dead, he becomes hard and rigid.
When a plant is living, it is soft and tender.
When it is dead, it becomes withered and dry.
Hence, the hard and rigid belongs to the company of the dead:
The soft and supple belongs to the company of the living.
Therefore, a mighty army tends to fall by its own weight,
Just as dry wood is ready for the axe.
The mighty and great will be laid low;
The humbie and weak will be exalted.
Chapter 77 Dyer
The way of Heaven is like drawing a bow.
The high is lowered the low is raised.
When it is surplus it reduces.
When it is deficient it increases.
The dao of mankind is the opposite.
It reduces the deficiency in order to add to the surplus.
It strips the needy to serve those who have too much.
Only the one who has the Dao offers his surplus to others.
What man has more than enough and gives it to the world?
Only the man of the Dao.
The master can keep giving because there's no end to his wealth.
He acts without expectation, succeeds without taking credit, and does not think that he is better than anyone else.
Chapter 77 Henricks
1. The Way of Heaven is like the flexing of a bow.
2. The high it presses down; the low it raises up.
3. From those with a surplus it takes away; to those without enough it adds on.
4. Therefore the way of Heaven—
5. Is to reduce the excessive and increase the insufficient;
6. The Way of Man—
7. Is to reduce the insufficient and offer more to the excessive.
8. Now, who is able to have a surplus and use it to offer to Heaven?
9. Clearly, it's only the one who possesses the Way.
10. Therefore the Sage—
11. Take actions but does not possess them;
12. Accomplishes his tasks but does not dwell on them.
13. Like this, is his desire not to make a display of his worthiness.
Chapter 77 Lau
Is not the way of heaven like the stretching of a bow?
The high it presses down,
The low it lifts up;
The excessive it takes from,
The deficient it gives to.
It is the way of heaven to take from what has in excess in order to make good what is deficient.
The way of man is otherwise: it takes from those who are in want in order to offer this to those who already have more than enough.
Who is there that can take what he himself has in excess and offer this to the empire?
Only he who has the way.
Therefore the sage benefits them yet exacts no gratitude,
Accomplishes his task yet lays claim to no merit.
Is this not because he does not wish to be considered a better man than others?
Chapter 77 Wu
Perhaps the Way of Heaven may be likened to the
stretching of a composite bow! The upper part is
depressed, while the lower is raised. If the bow-string is
too long, it is cut short: if too short, it is added to.
The Way of Heaven diminishes the more-than-
enough to supply the less-than-enough. The way of
man is different: it takes from the less-than-enough to
swell the more-than-enough. Who except a man of
the Tao can put his superabundant riches to the
service of the world?
Therefore, the Sage does his work without setting
any store by it, accomplishes his task without dwelling
upon it. He does not want his merits to be seen.
Chapter 78 Dyer
Nothing in the world is softer and weaker than water.
But for attacking the hard, the unyielding, nothing can surpass it.
There is nothing like it.
The weak overcomes the strong.
The soft surpasses the hard.
In all the world there is no one who does not know this but no one can master the practice.
Therefore the master remains serene in the midst of sorrow.
Evil cannot enter his heart.
Because he has given up helping he is people's greatest help.
True words appear paradoxical.
Chapter 78 Henricks
1. In the whole world, nothing is softer and weaker than water.
2. And yet for attacking the hard and strong, nothing can bear it,
3. Because there is nothing you can use to replace it.
4. That water can defeat the unyielding—
5. That the weak can defeat the strong—
6. There is no one in the whole world who doesn't know it,
7. And yet there is no one who can put it into practice.
8. For this reason, the words of the Sage say:
9. To take on yourself the disgrace of the state—this is called being the lord of [the altars of] earth and grain;
10. To assume responsibility for all ill-omened events in the state—this is called being the king of the world.
11. Correct words seem to say the reverse [of what you expect them to say].
Chapter 78 Lau
In the world there is nothing more submissive and weak than water.
Yet for attacking that which is hard and strong nothing can surpass it.
This is because there is nothing that can take its place.
That the weak overcomes the strong,
And the submissive overcomes the hard,
Everyone in the world knows yet no one can put this knowledge into practice.
Therefore the sage says,
One who takes on himself the humiliation of the state
Is called a ruler worthy of offering sacrifices to the gods of earth and millet.
One who takes on himself the calamity of the state
Is called a king worthy of dominion over the entire empire.
Straightforward words seem paradoxical.
Chapter 78 Wu
Nothing in the world is softer and weaker than water;
But, for attacking the hard and strong, there is nothing like it!
For nothing can take its place.
That the weak overcomes the strong, and the soft overcomes the hard,
This is something known by all, but practised by none.
Therefore, the Sage says:
To receive the dirt of a country is to be the lord of its soil-shrines.
To bear the calamities of a country is to be the prince of the world.
Indeed, Truth sounds like its opposite!
Chapter 79 Dyer
After a bitter quarrel some resentment remains.
What can one do about it?
Being content with what you have is always best in the end.
Someone must risk returning injury with kindness or hostility will never turn to goodwill.
So the wise always give without expecting gratitude.
One with true virtue always seeks a way to give.
One who lacks true virtue always seeks a way to get.
To the giver comes the fullness of life.
To the taker just an empty hand.
Chapter 79 Henricks
1. To make peace where there has been great resentment, there is bound to be resentment left over.
2. How could this be regarded as good?
3. Therefore the Sage [holds] the right tally yet makes no demands of others.
4. For this reason, those who have virtue are in charge of the tally;
5. Those without virtue are in charge of the taxes.
6. The Way of Heaven has no favorites,
7. It's always with the good man.
Chapter 79 Lau
When peace is made between great enemies,
Some enmity is bound to remain undispelled.
How can this be considered perfect?
Therefore the sage takes the left-hand tally, but exacts no payment from the people.
The man of virtue takes charge of the tally;
The man of no virtue takes charge of exaction.
It is the way of heaven to show no favoritism.
It is for ever on the side of the good man.
Chapter 79 Wu
When a great wound is healed,
There will still remain a scar.
Can this be a desirable state of affairs?
Therefore, the Sage, holding the left-hand tally,
Performs his part of the covenant,
But lays no claims upon others.
The virtuous attends to his duties;
The virtueless knows only to levy duties upon the people. The Way of Heaven has no private affections,
But always accords with the good.
Chapter 80 Dyer
Imagine a small country with few people.
They have weapons and do not employ them.
They enjoy the labor of their hands and do not waste time inventing labor-saving machines.
They take death seriously and do not travel far since they dearly love their homes.
They are not interested in travel.
Although they have boats and carriages no one uses them.
They are content with healthy food, pleased with useful clothing, satisfied in snug homes, and protective of their way of life.
Although they live within sight of their neighbors and crowing cocks and barking dogs can be heard across the way, they leave each other in peace while they grow old and die.
Chapter 80 Henricks
1. Let the country be small and people few—
2. Bring it about that there are weapons for "tens" and "hundreds," yet let no one use them;
3. Have the people regard death gravely and put migrating far from their minds.
4. Though they might have boats and carriages, no one will ride them;
5. Though they might have armor and spears, no one will display them.
6. Have the people return to knotting cords and using them.
7. They will relish their food,
8. Regard their clothing as beautiful,
9. Delight in their customs,
10. And feel safe and secure in their homes.
11. Neighboring states might overlook one another,
12. And the sounds of chickens and dogs might be overheard,
13. Yet the people will arrive at old age and death with no comings and goings between them.
Chapter 80 Lau
Reduce the size of the population and the state.
Ensure that even though the people have tools of war for a troop or a battalion they will not use them;
And also that they will be reluctant to move to distant places because they look on death as no light matter.
Even when they have ships and carts, they will have no use for them;
And even when they have armor and weapons, they will have no occasion to make a show of them.
Bring it about that the people will return to the use of the knotted rope,
Will find relish in their food
And beauty in their clothes,
Will be content in their abode
And happy in the way they live.
Though adjoining states are within sight of one another,
And the sound of dogs barking and cocks crowing in one state can be heard in another,
yet the people of one state will grow old and die without having had any dealings with those of another.
Chapter 80 Wu
Ah, for a small country with a small population!
Though there are highly efficient mechanical
contrivances, the people have no use for them. Let them
mind death and refrain from migrating to distant places.
Boats and carriages, weapons and armour there may still
be, but there are no occasions for using or displaying
them. Let the people revert to communication by
knotting cords. See to it that they are contented with
their food, pleased with their clothing, satisfied with
their houses, and inured to their simple ways of living.
Though there may be another country in the
neighbourhood so close that they are within sight of
each other and the crowing of cocks and barking of dogs
in one place can be heard in the other, yet there is no
traffic between them, and throughout their lives the two
peoples have nothing to do with each other.
Chapter 81 Dyer
True words are not beautiful.
Beautiful words are not true.
Good men do not argue.
Those who argue are not good.
Those who have virtue do not look for faults.
Those who look for faults have no virtue.
Sages do not accumulate anything but give everything to others, having more, the more they give.
Heaven does good to all, doing no evil to anyone.
The sage imitates it acting for the good of all and opposing himself to no one.
Chapter 81 Henricks
1. Sincere words are not showy;
2. Showy words are not sincere.
3. Those who know are not "widely learned";
4. Those "widely learned" do not know.
5. The good do not have a lot;
6. Those with a lot are not good.
7. The Sage accumulates nothing.
8. Having used what he had for others,
9. He has even more.
10. Having given what he had to others,
11. What he has is even greater.
12. Therefore, the Way of Heaven is to benefit and not cause any harm;
13. The Way of Man is to act on behalf of others and not to compete with them.
Chapter 81 Lau
Truthful words are not beautiful;
Beautiful words are not truthful.
Good words are not persuasive;
Persuasive words are not good.
He who knows has no wide learning;
He who has wide learning does not know.
The sage does not hoard.
Having bestowed all he has on others, he has yet more;
Having given all he has to others, he is richer still.
The way of heaven benefits and does not harm;
The way of the sage is bountiful and does not contend.
Chapter 81 Wu
Sincere words are not sweet,
Sweet words are not sincere.
Good men are not argumentative,
The argumentative are not good.
The wise are not erudite,
The erudite are not wise.
The Sage does not take to hoarding.
The more he lives for others, the fuller is his life.
The more he gives, the more he abounds.
The Way of Heaven is to benefit, not to harm.
The Way of the Sage is to do his duty, not to strive with anyone.