名可名、非常名。
無名天地之始、
有名萬物之母。
故常無欲以觀其妙、
常有欲以觀其徵。
此兩者同出而異名。
同謂之玄。
玄之又玄、衆妙之門。
The Dao that can be spoken is not the constant Dao.
The name that can be named is not the constant name.
Without name — the beginning of heaven and earth.
With name — the mother of ten thousand things.
So: in constant emptiness, witness its subtlety.
In constant fullness, witness its edges.
These two emerge together, named differently.
Together they are called dark.
Dark within dark — the gate of all wonders.
The Way that can be followed is not the eternal Way.
The name that can be named is not the eternal name.
The nameless is the origin of heaven and earth
While naming is the origin of the myriad things.
Therefore, always desireless, you see the mystery
Ever desiring, you see the manifestations.
These two are the same—
When they appear they are named differently.
This sameness is the mystery,
Mystery within mystery;
The door to all marvels.
皆知善之爲善，斯不善已。
故有無相生，
難易相成，
長短相較，
高下相傾，
音聲相和，
前後相隨。
是以聖人處無爲之事，行不言之教。
萬物作焉而不辭，
生而不有，
爲而不恃，
功成而弗居。
夫唯弗居，是以不去。
All under heaven know beauty as beauty — therein lies ugliness.
All know goodness as goodness — therein lies not-good.
Thus presence and absence give birth to each other,
difficult and easy complete each other,
long and short delimit each other,
high and low lean on each other,
sound and voice harmonize with each other,
front and back follow each other.
Therefore the sage dwells in the work of non-action, carries out the teaching without words.
The ten thousand things arise and he does not refuse them,
gives birth and does not possess,
acts and does not rely,
achieves and does not dwell in it.
Only because he does not dwell in it — therefore it does not depart.
All in the world recognize the beautiful as beautiful.
Herein lies ugliness.
All recognize the good as good.
Herein lies evil.
Therefore
Presence and absence produce each other.
Difficulty and ease bring about each other.
Long and short delimit each other.
High and low rest on each other.
Sound and voice harmonize each other.
Front and back follow each other.
And carries out the wordless teaching.
Here, the myriad things are made, yet not separated.
Therefore the sage produces without possessing,
Acts without expectations
And accomplishes without abiding in her accomplishments.
It is precisely because she does not abide in them
That they never leave her.
不貴難得之貨，使民不爲盜。
不見可欲，使民心不亂。
是以聖人之治：
虛其心，
實其腹，
弱其志，
強其骨。
常使民無知無欲，
使夫知者不敢爲也。
爲無爲，則無不治。
Not exalting the worthy — causes the people not to contend.
Not valuing goods hard to obtain — causes the people not to steal.
Not displaying what is desirable — causes the people's hearts not to be disturbed.
Therefore the sage's governance:
empties their hearts,
fills their bellies,
weakens their ambitions,
strengthens their bones.
Constantly causes the people to be without cunning, without desire,
causes those who have cunning not to dare act.
Act without action — then nothing is ungoverned.
If you do not adulate the worthy, you will make others non-contentious.
If you do not value rare treasures, you will stop others from stealing.
If people do not see desirables, they will not be agitated.
Therefore, when the sage governs,
He clears people's minds,
Fills their bellies,
Weakens their ambition and
Strengthens their bones.
If the people are kept without cleverness and desire
It will make the intellectuals not dare to meddle.
Acting without contrivance, there is no lack of manageability.
淵兮，似萬物之宗。
挫其銳，
解其紛，
和其光，
同其塵。
湛兮，似或存。
吾不知誰之子，
象帝之先。
The Way is empty, yet in using it — it is perhaps never filled.
Fathomless — it seems the ancestor of the ten thousand things.
It blunts the sharp,
unties the tangled,
softens the glare,
together with the dust.
Deep and still — it seems perhaps to exist.
I do not know whose child it is —
it images what came before the Lord.
The Way is so vast that when you use it, something is always left.
How deep it is!
It seems to be the ancestor of the myriad things.
It blunts sharpness
Untangles knots
Softens the glare
Unifies with the mundane.
It is so full!
It seems to have remainder.
It is the child of I-don't-know-who.
And prior to the primeval Lord-on-high.
聖人不仁，以百姓爲芻狗。
天地之間，其猶橐籥乎？
虛而不屈，動而愈出。
多言數窮，不如守中。
Heaven and Earth are not benevolent — they treat the ten thousand things as straw dogs.
The sage is not benevolent — he treats the hundred surnames as straw dogs.
The space between Heaven and Earth — is it not like a bellows?
Empty yet not collapsing, moving yet more comes forth.
Many words hasten exhaustion — not as good as holding to the center.
Heaven and Earth are not humane,
And regard the myriad things as straw dogs.
The sage is not humane,
And regards all the people as straw dogs.
The space between Heaven and Earth is just like a bellows:
Empty it, it is not exhausted.
Squeeze it and more comes out.
Excessive verbiage is usually a dead end
Is not as good as holding to the center.
玄牝之門，是謂天地之根。
綿綿若存，用之不勤。
The valley spirit does not die — this is called the dark female.
The gate of the dark female — this is called the root of Heaven and Earth.
Continuous, as if persisting — use it without exhaustion.
The valley spirit never dies.
It is called "the mysterious female."
The opening of the mysterious female
Is called "the root of Heaven and Earth."
Continuous, seeming to remain.
Use it without exertion.
天地所以能長且久者，以其不自生。
故能長生。
是以聖人後其身而身先，
外其身而身存。
非以其無私耶？
故能成其私。
Heaven endures, Earth lasts.
The reason Heaven and Earth can endure and last —
because they do not give birth to themselves.
Therefore they can live long.
Thus the sage puts his body behind, yet his body is first;
puts his body outside, yet his body persists.
Is it not because he is without self-interest?
Therefore he can perfect his self-interest.
Heaven and Earth last forever.
The reason that Heaven and Earth are able to last forever
Is because they do not give birth to themselves.
Therefore, they are always alive.
Hence, the sage puts herself last and is first.
She is outside herself and therefore her self lasts.
Is it not through her selflessness
That she is able to perfect herself?
水善利萬物而不爭，
處衆人之所惡。
故幾於道。
居善地，
心善淵，
與善仁，
言善信，
正善治，
事善能，
動善時。
夫唯不爭，故無尤。
The highest good is like water.
Water is good at benefiting the ten thousand things without contending,
it dwells in places the multitude despises.
Therefore it is close to the Way.
In dwelling, be good at the ground.
In heart, be good at depth.
In giving, be good at benevolence.
In speech, be good at trustworthiness.
In governance, be good at order.
In affairs, be good at ability.
In movement, be good at timing.
Only because it does not contend — therefore there is no blame.
The highest goodness is like water.
Water easily benefits all things without struggle.
Yet it abides in places that men hate.
Therefore it is like the Way.
For dwelling, the Earth is good.
For the mind, depth is good.
The goodness of giving is in the timing.
The goodness of speech is in honesty.
In government, self-mastery is good.
In handling affairs, ability is good.
If you do not wrangle, you will not be blamed.
揣而銳之，不可長保。
金玉滿堂，莫之能守。
富貴而驕，自遺其咎。
功遂身退，天之道。
To hold and fill it — not as good as stopping.
To temper and sharpen it — cannot be long preserved.
Gold and jade filling the hall — none can guard them.
Wealth and rank with arrogance — brings calamity upon oneself.
When the work is done, withdraw the body — this is the Way of Heaven.
To hold until full is not as good as stopping.
An oversharpened sword cannot last long.
A room filled with gold and jewels cannot be protected.
Boasting of wealth and virtue brings your demise.
After finishing the work, withdraw.
This is the Way of Heaven.
專氣致柔，能嬰兒乎？
滌除玄覽，能無疵乎？
愛民治國，能無爲乎？
天門開闔，能爲雌乎？
明白四達，能無知乎？
生之，畜之。
生而不有，
爲而不恃，
長而不宰。
是謂玄德。
Carrying the soul and embracing the one — can you avoid separation?
Concentrating the breath and reaching softness — can you be an infant?
Cleansing the dark mirror — can you be without flaw?
Loving the people and governing the state — can you be without action?
The gates of Heaven opening and closing — can you be the female?
Bright understanding reaching everywhere — can you be without knowing?
Give birth to them, nourish them.
Give birth yet do not possess,
act yet do not rely,
lead yet do not rule.
This is called dark virtue.
Pacifying the agitated material soul and holding to oneness:
Are you able to avoid separation?
Focusing your energy on the release of tension:
Can you be like an infant?
In purifying your insight:
Can you un-obstruct it?
Loving the people and ruling the state:
Can you avoid over-manipulation?
In opening and closing the gate of Heaven:
Can you be the female?
In illuminating the whole universe:
Can you be free of rationality?
Give birth to it and nourish it.
Produce it but don't possess it.
Act without expectation.
Excel, but don't take charge.
This is called Mysterious Virtue.
當其無，有車之用。
埏埴以爲器，
當其無，有器之用。
鑿戶牖以爲室，
當其無，有室之用。
故有之以爲利，
無之以爲用。
Thirty spokes share one hub —
in its emptiness, there is the use of the cart.
Clay is kneaded to make a vessel —
in its emptiness, there is the use of the vessel.
Doors and windows are cut to make a room —
in its emptiness, there is the use of the room.
Therefore presence makes for benefit,
absence makes for use.
Thirty spokes join together in the hub.
It is because of what is not there that the cart is useful.
Clay is formed into a vessel.
It is because of its emptiness that the vessel is useful.
Cut doors and windows to make a room.
It is because of its emptiness that the room is useful.
Therefore, what is present is used for profit.
But it is in absence that there is usefulness.
五音令人耳聾。
五味令人口爽。
馳騁畋獵、令人心發狂。
難得之貨、令人行妨。
是以聖人、爲腹不爲目。
故去彼取此。
The five colors make a person's eyes blind.
The five tones make a person's ears deaf.
The five flavors make a person's mouth numb.
Racing and hunting make a person's heart go mad.
Rare goods make a person's conduct go astray.
Therefore the sage acts for the belly, not for the eyes.
Thus he lets go of that and takes this.
The five colors blind our eyes.
The five tones deafen our ears.
The five flavors confuse our taste.
Racing and hunting madden our minds.
Possessing rare treasures brings about harmful behavior.
Therefore the sage acts from his gut, and not from his eyes.
He lets go of that and chooses this.
貴大患若身。
何謂寵辱若驚。
寵爲上、辱爲下。
得之若驚、失之若驚。
是謂寵辱若驚。
何謂貴大患若身。
吾所以有大患者、爲吾有身。
及吾無身、吾有何患。
故貴以身爲天下、乃可寄天下。
愛以身爲天下、乃可託天下。
Favor and disgrace are like being startled.
Value great trouble as you value your body.
What does "favor and disgrace are like being startled" mean?
Favor is above, disgrace is below.
Receiving it is like being startled, losing it is like being startled.
This is what "favor and disgrace are like being startled" means.
What does "value great trouble as you value your body" mean?
The reason I have great trouble is that I have a body.
When I no longer have a body, what trouble could I have?
Therefore, one who values the world as one's own body can be entrusted with the world.
One who loves the world as one's own body can be given care of the world.
Accept humiliation as a surprise.
Value great misfortune as your own self.
What do I mean by "Accept humiliation as a surprise"?
When you are humble
Attainment is a surprise
And so is loss.
That's why I say, "Accept humiliation as a surprise."
What do I mean by "Value great misfortune as your own self"?
If I have no self, how could I experience misfortune?
Therefore, if you dedicate your life for the benefit of the world,
You can rely on the world.
If you love dedicating yourself in this way,
You can be entrusted with the world.
聽之不聞、名曰希。
搏之不得、名曰微。
此三者不可致詰。
故混而爲一。
其上不皦、其下不昧。
繩繩不可名、復歸於無物。
是謂無狀之狀、無物之象。
是謂惚恍。
迎之不見其首、隨之不見其後。
執古之道、以御今之有。
能知古始、是謂道紀。
Look at it and do not see it — call it "level."
Listen to it and do not hear it — call it "rare."
Grasp at it and do not get it — call it "subtle."
These three cannot be fully examined.
Therefore they blend and become one.
Its top is not bright, its bottom is not dark.
Continuous and unnameable, it returns to nothing.
This is called the shape of no shape, the image of no thing.
This is called the dim and indistinct.
Go to meet it and you do not see its head.
Follow behind it and you do not see its back.
Hold to the Way of old to manage the existence of now.
To know the ancient beginning — this is called the thread of the Way.
Look for it, it cannot be seen.
It is called the distant.
Listen for it, it cannot be heard.
It is called the rare.
Reach for it, it cannot be gotten.
It is called the subtle.
These three ultimately cannot be fathomed.
Therefore they join to become one.
Its top is not bright;
Its bottom is not dark;
Existing continuously, it cannot be named and it returns to no-thingness.
Thus, it is called the formless form,
The image of no-thing.
This is called the most obscure.
Go to meet it, you cannot see its face.
Follow it, you cannot see its back.
By holding to the ancient Way
You can manage present existence
And know the primordial beginning.
This is called the very beginning thread of the Way.
夫唯不可識、故強爲之容。
豫兮若冬渉川。
猶兮若畏四鄰。
儼兮其若客。
渙兮若冰之將釋。
敦兮其若樸。
曠兮其若谷。
混兮其若濁。
孰能濁以靜之徐淸。
孰能安以動之徐生。
保此道者、不欲盈。
夫唯不盈、故能蔽不新成。
The ancients who were good at being scholars were subtle, dark, and penetrating — deep beyond recognition.
Because they cannot be recognized, I will try to describe their appearance.
Cautious, like crossing a river in winter.
Watchful, like fearing neighbors on all sides.
Dignified, like being a guest.
Yielding, like ice about to melt.
Honest, like uncarved wood.
Open, like a valley.
Murky, like muddy water.
Who can make the murky gradually clear by stilling it?
Who can make the still gradually come alive by moving it?
Those who hold this Way do not desire fullness.
Only by not being full can they be worn out and not newly completed.
The ancient masters of the Way
Had subtle marvelous mystic penetration
A depth that cannot be known.
It is exactly because that they are unknowable
That we are forced to pay attention to their appearance.
Hesitant, like one crossing an ice-covered river.
Ready, like one afraid of his neighbors on all sides.
Dignified, like a guest.
Loose, like ice about to melt.
Straightforward, like an uncarved block of wood.
Open, like a valley.
Obscure, like muddy water.
Who can be muddled, and use clarity to gradually become lucid?
Who can be calm, and use constant application for eventual success?
The one who holds to this path does not crave fulfillment.
Precisely because he does not crave fulfillment
He can be shattered
And do without quick restitution.
萬物竝作、吾以觀復。
夫物芸芸、各復歸其根。
歸根曰靜。
是謂復命。
復命曰常。
知常曰明。
不知常、妄作凶。
知常容。
容乃公。
公乃王。
王乃天。
天乃道。
道乃久。
没身不殆。
Attain the utmost emptiness, hold firmly to stillness.
The ten thousand things arise together, and I witness their return.
All things flourish and flourish, each returns to its root.
Returning to the root is called stillness.
This is called returning to life.
Returning to life is called the constant.
Knowing the constant is called clarity.
Not knowing the constant, reckless action leads to disaster.
Knowing the constant, one is receptive.
Being receptive, one is impartial.
Being impartial, one is kingly.
Being kingly, one is like Heaven.
Being like Heaven, one is like the Way.
Being like the Way, one endures.
To the end of the body, there is no danger.
Effect vacuity to the extreme.
Keep stillness whole.
Myriad things act in concert.
I therefore watch their return.
All things flourish and each returns to its root.
Returning to the root is called quietude.
Quietude is called returning to life.
Return to life is called constant.
Knowing this constant is called illumination.
Acting arbitrarily without knowing the constant is harmful.
Knowing the constant is receptivity, which is impartial.
Impartiality is kingship.
Kingship is Heaven.
Heaven is the Way
the Way is eternal.
Though you lose the body, you do not die.
其次、親而譽之。
其次、畏之。
其次、侮之。
信不足焉、有不信焉。
悠兮其貴言。
功成事遂、百姓皆謂我自然。
The highest — those below know it exists.
The next — they feel close to it and praise it.
The next — they fear it.
The next — they despise it.
When trust is insufficient, there is distrust.
How careful with precious words!
When the work is done and affairs are completed, the hundred families all say: "We did it ourselves."
From great antiquity forth they have known and possessed it.
Those of the next level loved and praised it.
The next were in awe of it.
And the next despised it.
If you lack sincerity no one will believe you.
How careful she is with her precious words!
When her work is complete and her job is finished,
Everybody says: "We did it!"
慧智出、有大僞。
六親不和、有孝慈。
國家昏亂、有忠臣。
When the great Way is abandoned, there is humaneness and righteousness.
When cleverness and knowledge emerge, there is great falseness.
When the six relations are not in harmony, there is filial piety and parental love.
When the state is in darkness and chaos, there are loyal ministers.
When the great Way perishes
There is humaneness and justice.
When intelligence is manifest
There is great deception.
When the six relationships are not in harmony
There is filial piety and compassion.
When the country is in chaos
Loyal ministers appear.
絕仁棄義、民復孝慈。
絕巧棄利、盜賊無有。
此三者、以爲文不足。
故令有所屬。
見素抱樸、少私寡欲。
Cut off sageness, abandon cleverness — the people will benefit a hundredfold.
Cut off humaneness, abandon righteousness — the people will return to filial piety and parental love.
Cut off skill, abandon profit — thieves and robbers will not exist.
These three, as written expressions, are not enough.
Therefore let there be something to belong to:
See plainness, embrace simplicity, lessen selfishness, diminish desires.
Get rid of "holiness" and abandon "wisdom" and the people will benefit a hundredfold.
Get rid of "humaneness" and abandon "rightness" and the people will return to filial piety and compassion.
Get rid of cleverness and abandon profit, and thieves and gangsters will not exist.
Since the above three are merely words, they are not sufficient.
Therefore there must be something to include them all.
See the origin and keep the non-differentiated state.
Lessen selfishness and decrease desire.
唯之與阿、相去幾何。
善之與惡、相去若何。
人之所畏、不可不畏。
荒兮其未央哉。
衆人煕煕、如享太牢、如春登臺。
我獨泊兮其未兆、如嬰兒之未孩。
儽儽兮若無所歸。
衆人皆有餘。
而我獨若遺。
我愚人之心也哉。
沌沌兮。
俗人昭昭。
我獨昏昏。
俗人察察。
我獨悶悶。
澹兮其若海、飂兮若無止。
衆人皆有以。
而我獨頑似鄙。
我獨異於人、而貴食母。
Cut off learning and there is no worry.
"Yes" and "yeah" — how far apart are they?
Good and evil — how far apart are they?
What people fear, one cannot not fear.
Desolate — it has not yet reached its end!
The multitude are joyful, as if enjoying the great sacrifice, as if ascending a terrace in spring.
I alone am still and have not yet shown signs, like an infant who has not yet smiled.
Weary, as if having no home to return to.
The multitude all have plenty.
I alone seem to have lost everything.
Mine is the heart of a fool!
So confused.
Common people are bright and clear.
I alone am dim and dull.
Common people are sharp and discerning.
I alone am muddled and vague.
Calm like the sea, drifting as if without end.
The multitude all have their purposes.
I alone am stubborn and uncouth.
I alone differ from others, and value being nourished by the mother.
Get rid of "learning" and there will be no anxiety.
How much difference is there between "yes" and "no"?
How far removed from each other are "good" and "evil"?
Yet what the people are in awe of cannot be disregarded.
I am scattered, never having been in a comfortable center.
All the people enjoy themselves, as if they are at the festival of the great sacrifice,
Or climbing the Spring Platform.
I alone remain, not yet having shown myself.
Like an infant who has not yet laughed.
Weary, like one despairing of no home to return to.
All the people enjoy extra
While I have left everything behind.
I am ignorant of the minds of others.
So dull!
While average people are clear and bright, I alone am dull and dim.
Average people know everything.
To me alone all seems covered.
So flat!
Like the ocean.
Blowing around!
It seems there is no place to rest.
Everybody has a goal in mind.
I alone am as ignorant as a bumpkin.
I alone differ from people.
I enjoy being nourished by the mother.
道之爲物、惟恍惟惚。
惚兮恍兮、其中有象。
恍兮惚兮、其中有物。
窈兮冥兮、其中有精。
其精甚眞、其中有信。
自古及今、其名不去、以閱衆甫。
吾何以知衆甫之狀哉。以此。
The appearance of great virtue follows only the Way.
The Way as a thing is only dim and indistinct.
Indistinct and dim — within it there is image.
Dim and indistinct — within it there is substance.
Deep and dark — within it there is essence.
Its essence is most real — within it there is trust.
From ancient times to now, its name has not departed, so one may witness the beginning of all.
How do I know the form of the beginning of all? By this.
The form of great virtue is something that only the Way can follow.
The Way as a "thing" is only vague and obscure.
How obscure! How vague! In it there is form.
How vague! How obscure! In it are things.
How deep! How dark! In it there is an essence.
The essence is so real—therein is belief.
From the present to antiquity, its name has never left it, so we can examine all origins.
How do I know the form of all origins?
By this.
枉則直。
窪則盈。
敝則新。
少則得。
多則惑。
是以聖人抱一、爲天下式。
不自見、故明。
不自是、故彰。
不自伐、故有功。
不自矜、故長。
夫唯不爭、故天下莫能與之爭。
古之所謂曲則全者、豈虛言哉。
誠全而歸之。
Bent, then whole.
Crooked, then straight.
Hollow, then full.
Worn, then new.
Little, then gain.
Much, then confusion.
Therefore the sage embraces the one, becomes the pattern for all under heaven.
Does not show himself, therefore is bright.
Does not affirm himself, therefore is evident.
Does not boast of himself, therefore has merit.
Does not exalt himself, therefore endures.
Only because he does not contend, none under heaven can contend with him.
The ancient saying "bent, then whole" — how could it be empty words?
Truly whole, and returning to it.
The imperfect is completed.
The crooked is straightened.
The empty is filled.
The old is renewed.
With few there is attainment.
With much there is confusion.
Therefore the sage grasps the one and becomes the model for all.
She does not show herself, and therefore is apparent.
She does not affirm herself, and therefore is acknowledged.
She does not boast and therefore has merit.
She does not strive and is therefore successful.
It is exactly because she does not contend, that nobody can contend with her.
How could the ancient saying, "The imperfect is completed" be regarded as empty talk?
Believe in the complete and return to it.
故飄風不終朝、驟雨不終日。
孰爲此者。天地。
天地尚不能久、而況於人乎。
故從事於道者。
道者同於道、德者同於德、失者同於失。
同於道者、道亦樂得之。
同於德者、德亦樂得之。
同於失者、失亦樂得之。
信不足焉、有不信焉。
Few words, that is natural.
Therefore a whirlwind does not last the morning, a downpour does not last the day.
Who makes these? Heaven and earth.
If even heaven and earth cannot make them last, how much less can people.
Therefore one who follows the Way:
One with the Way is together with the Way, one with virtue is together with virtue, one who loses is together with loss.
One together with the Way, the Way also gladly receives him.
One together with virtue, virtue also gladly receives him.
One together with loss, loss also gladly receives him.
Where trust is lacking, there is distrust.
To speak little is natural.
Therefore a gale does not blow a whole morning
Nor does a downpour last a whole day.
Who does these things? Heaven and Earth.
If even Heaven and Earth cannot force perfect continuity
How can people expect to?
Therefore there is such a thing as aligning one's actions with the Way.
If you accord with the Way you become one with it.
If you accord with virtue you become one with it.
If you accord with loss you become one with it.
The Way accepts this accordance gladly.
Virtue accepts this accordance gladly.
Loss also accepts accordance gladly.
If you are untrustworthy, people will not trust you.
跨者不行。
自見者不明。
自是者不彰。
自伐者無功。
自矜者不長。
其在道也、曰餘食贅行。
物或惡之。
故有道者不處。
One who stands on tiptoe does not stand firm.
One who straddles does not walk.
One who shows himself is not bright.
One who affirms himself is not evident.
One who boasts of himself has no merit.
One who exalts himself does not endure.
In terms of the Way, these are called leftover food and excess baggage.
Things perhaps detest them.
Therefore one who has the Way does not dwell in them.
Standing on tiptoe, you are unsteady.
Straddle-legged, you cannot go.
If you show yourself, you will not be seen.
If you affirm yourself, you will not shine.
If you boast, you will have no merit.
If you promote yourself, you will have no success.
Those who abide in the Way call these
Leftover food and wasted action
And all things dislike them.
Therefore the person of the Way does not act like this.
寂兮寥兮。
獨立不改、周行而不殆。
可以爲天下母。
吾不知其名。
字之曰道。
強爲之名曰大。
大曰逝。
逝曰遠。
遠曰反。
故道大。天大。地大。人亦大。
域中有四大、而人居其一焉。
人法地。
地法天。
天法道。
道法自然。
There is a thing formed in chaos, born before heaven and earth.
Silent and empty.
Standing alone, unchanging, moving everywhere without peril.
It can be regarded as mother of all under heaven.
I do not know its name.
I call it Way.
Forced to give it a name, I call it great.
Great means going forth.
Going forth means far.
Far means returning.
Therefore the Way is great. Heaven is great. Earth is great. Humans are also great.
Within the realm there are four greats, and humans dwell as one of them.
Humans model themselves on earth.
Earth models itself on heaven.
Heaven models itself on the Way.
The Way models itself on what is natural.
There is something that is perfect in its disorder
Which is born before Heaven and Earth.
So silent and desolate! It establishes itself without renewal.
Functions universally without lapse.
We can regard it as the Mother of Everything.
I don't know its name.
Hence, when forced to name it, I call it "Way."
When forced to categorize it, I call it "great."
Greatness entails transcendence.
Transcendence entails going-far.
Going-far entails return.
Hence, the Way is great, Heaven is great, the Earth is great
And the human is also great.
Within our realm there are four greatnesses and the human being is one of them.
Human beings follow the Earth.
Earth follows Heaven
Heaven follows the Way
The Way follows things as they are.
是以聖人、終日行不離輜重。
雖有榮觀、燕處超然。
奈何萬乘之主、而以身輕天下。
輕則失本、躁則失君。
Heavy is the root of light, still is the master of restless.
Therefore the sage travels all day without leaving his heavy baggage.
Though there are splendid sights, he sits detached and at ease.
How could the lord of ten thousand chariots take himself lightly before all under heaven?
Light, then he loses the root; restless, then he loses mastery.
Heaviness is the root of lightness.
Composure is the ruler of instability.
Therefore the sage travels all day
Without putting down his heavy load.
Though there may be spectacles to see
He easily passes them by.
This being so
How could the ruler of a large state
Be so concerned with himself as to ignore the people?
If you take them lightly you will lose your roots.
If you are unstable, you will lose your rulership.
善數無用籌策。
善閉無關楗、而不可開。
善結無繩約、而不可解。
是以聖人、常善救人。故無棄人。
常善救物。故無棄物。
是謂襲明。
故善人者、不善人之師、不善人者、善人之資。
不貴其師、不愛其資。雖智大迷。
是謂要妙。
Good travel leaves no track or trace, good speech has no flaw or blame.
Good counting needs no tally sticks.
Good closing needs no bolt or bar, yet cannot be opened.
Good binding needs no rope or cord, yet cannot be loosened.
Therefore the sage is constantly good at saving people. Hence no one is abandoned.
Constantly good at saving things. Hence nothing is abandoned.
This is called following the light.
Therefore the good person is the teacher of the not-good, the not-good is the resource of the good.
Not honoring the teacher, not cherishing the resource — though clever, greatly confused.
This is called the essential subtlety.
A good traveler leaves no tracks.
Good speech lacks faultfinding.
A good counter needs no calculator.
A well-shut door will stay closed without a latch.
Skillful fastening will stay tied without knots.
It is in this manner that the sage is always skillful in elevating people.
Therefore she does not discard anybody.
She is always skillful in helping things
Therefore she does not discard anything.
This is called "the actualization of her luminosity."
Hence, the good are the teachers of the not-so-good.
And the not-so-good are the charges of the good.
Not valuing your teacher or not loving your students:
Even if you are smart, you are gravely in error.
This is called Essential Subtlety.
爲天下谿、常德不離、復歸於嬰兒。
知其白、守其黑、爲天下式。
爲天下式、常德不忒、復歸於無極。
知其榮、守其辱、爲天下谷。
爲天下谷、常德乃足、復歸於樸。
樸散則爲器。
聖人用之、則爲官長。
故大制不割。
Know the male, keep to the female, become a ravine for all under heaven.
Being a ravine for all under heaven, constant virtue does not depart, return to infancy.
Know the white, keep to the black, become the pattern for all under heaven.
Being the pattern for all under heaven, constant virtue does not err, return to the limitless.
Know glory, keep to disgrace, become a valley for all under heaven.
Being a valley for all under heaven, constant virtue is then sufficient, return to the uncarved block.
The uncarved block, when scattered, becomes vessels.
The sage uses it, then becomes chief of officials.
Therefore great governing does not cut.
Know the Masculine, cleave to the Feminine
Be a valley for everyone.
Being a valley for everyone
You are always in virtue without lapse
And you return to infancy.
Be a model for everyone.
Being a model for everyone
You are always in virtue and free from error
You return to limitlessness.
Know Glory but cleave to Humiliation
Be the valley for everyone.
When your constancy in virtue is complete
You return to the state of the "uncarved block."
The block is cut into implements.
If the sage uses it, he ends up being an official.
Therefore the great tailor does not cut.
天下神器。不可爲也。
爲者敗之、執者失之。
故物或行或隨、或歔或吹、或強或羸、或載或隳。
是以聖人、去甚、去奢、去泰。
Those who would take all under heaven and act on it, I witness that they cannot succeed.
All under heaven is a sacred vessel. It cannot be acted upon.
Those who act on it ruin it, those who grasp it lose it.
Therefore among things: some lead, some follow; some breathe gently, some blow hard; some are strong, some are weak; some carry, some are toppled.
Therefore the sage removes the excessive, removes the extravagant, removes the extreme.
If you want to grab the world and run it
I can see that you will not succeed.
The world is a spiritual vessel, which can't be controlled.
Manipulators mess things up.
Grabbers lose it. Therefore:
Sometimes you lead
Sometimes you follow
Sometimes you are stifled
Sometimes you breathe easy
Sometimes you are strong
Sometimes you are weak
Sometimes you destroy
And sometimes you are destroyed.
Hence, the sage shuns excess
Shuns grandiosity
Shuns arrogance.
其事好還。
師之所處、荊棘生焉。
大軍之後、必有凶年。
善者果而已。不敢以取強。
果而勿矜、果而勿伐、果而勿驕。
果而不得已、果而勿強。
物壯則老、是謂不道。
不道早已。
One who assists a ruler with the Way does not use arms to force all under heaven.
Such affairs like to return.
Where armies have camped, thorns and brambles grow.
After a great war, there are sure to be years of famine.
The good one achieves his result, nothing more. He dares not use it to seize strength.
Achieve the result but do not boast, achieve but do not brag, achieve but do not be arrogant.
Achieve because there is no alternative, achieve but do not force.
Things at their prime then grow old — this is called not-Way.
Not-Way comes to an early end.
If you used the Way as a principle for ruling
You would not dominate the people by military force.
What goes around comes around.
Where the general has camped
Thorns and brambles grow.
In the wake of a great army
Come years of famine.
If you know what you are doing
You will do what is necessary and stop there, not daring to use force.
Accomplish but don't boast
Accomplish without show
Accomplish without arrogance
Accomplish without grabbing
Accomplish without forcing.
When things flourish they decline.
This is called non-Way
The non-Way is short-lived.
故有道者不處。
君子居則貴左、用兵則貴右。
兵者不祥之器、非君子之器。
不得已而用之、恬淡爲上。
勝而不美。
而美之者、是樂殺人。
夫樂殺人者、則不可以得志於天下矣。
吉事尚左、凶事尚右。
偏將軍居左、上將軍居右。
言以喪禮處之。
殺人之衆、以哀悲泣之、戰勝以喪禮處之。
Fine weapons are instruments of ill omen, things perhaps detest them.
Therefore one who has the Way does not dwell in them.
The gentleman at home honors the left, in war honors the right.
Weapons are instruments of ill omen, not instruments of the gentleman.
When using them cannot be avoided, calm detachment is best.
Victory is not to be glorified.
Those who glorify it take pleasure in killing people.
Those who take pleasure in killing people cannot achieve their aims under heaven.
Auspicious affairs esteem the left, inauspicious affairs esteem the right.
The lieutenant general stands at the left, the supreme general stands at the right.
This says they are conducted with funeral rites.
When many people have been killed, mourn them with sorrow and weeping; conduct victory in war with funeral rites.
Sharp weapons are inauspicious instruments.
Everyone hates them.
Therefore the man of the Way is not comfortable with them.
In the domestic affairs of the gentleman
The left is the position of honor.
In military affairs the right is the position of honor.
Since weapons are inauspicious instruments, they are not the instruments of the gentleman
So he uses them without enjoyment
And values plainness.
Victory is never sweet.
Those for whom victory is sweet
Are those who enjoy killing.
If you enjoy killing, you cannot gain the trust of the people.
On auspicious occasions the place of honor is on the left.
On inauspicious occasions the place of honor is on the right.
The lieutenant commander stands on the left.
The commander-in-chief stands on the right.
And they speak, using the funerary rites to bury them.
The common people, from whom all the dead have come
Weep in lamentation.
The victors bury them with funerary rites.
樸雖小、天下莫能臣也。
侯王若能守之、萬物將自賓。
天地相合、以降甘露。
民莫之令而自均。
始制有名。
名亦旣有、夫亦將知止。
知止所以不殆。
譬道之在天下、猶川谷之於江海。
The Way is constantly without name.
The uncarved block, though small, none under heaven can make it submit.
If lords and kings could hold to it, the ten thousand things would come as guests of their own accord.
Heaven and earth join together, and sweet dew descends.
The people, without being commanded, are naturally balanced.
When regulation begins, names arise.
Once names exist, one must also know when to stop.
Knowing when to stop is how to avoid danger.
The Way's presence in the world is like valley streams flowing into rivers and seas.
The Way is always nameless.
And even though a sapling might be small
No one can make it be his subject.
If rulers could embody this principle
The myriad things would follow on their own.
Heaven and Earth would be in perfect accord
And rain sweet dew.
Without being ordered, the people naturally govern themselves.
And so you have the beginning of division into names.
Once there is a name sort something,
Then you should stop.
Knowing where to stop, you can avoid trouble.
The Way's existence in the world
Is like valley streams running into the rivers and seas.
勝人者有力、自勝者強。
知足者富。
強行者有志。
不失其所者久。
死而不亡者壽。
One who knows others is wise; one who knows oneself is illuminated.
One who overcomes others has force; one who overcomes oneself is strong.
One who knows sufficiency is rich.
One who acts with vigor has will.
One who does not lose their place endures long.
One who dies without perishing has longevity.
If you understand others you are smart.
If you understand yourself you are illuminated.
If you overcome others you are powerful.
If you overcome yourself you have strength.
If you know how to be satisfied you are rich.
If you can act with vigor, you have a will.
If you don't lose your objectives you can be long-lasting.
If you die without loss, you are eternal.
萬物恃之而生而不辭。
功成不名有。
衣養萬物而不爲主。
常無欲、可名於小。
萬物歸焉而不爲主、可名爲大。
以其終不自爲大、故能成其大。
The great Way floods and overflows; it can go left or right.
The ten thousand things depend on it for life and it does not refuse them.
Work is accomplished, yet it claims no possession.
It clothes and nourishes the ten thousand things yet does not act as master.
Constantly without desire, it can be named among the small.
The ten thousand things return to it yet it does not act as master; it can be named great.
Because it never regards itself as great, therefore it can accomplish its greatness.
The great Way flows over, spreading in every direction.
The myriad things are produced relying on it, but it does not distinguish them.
It brings them to completion without claiming possession.
It clothes and feeds all things without lording over them.
Always desireless, it can be called "the small."
The myriad things rely on it and it doesn't true to rule them
Thus it can be called "great."
Till the end, it does not regard itself as Great.
Therefore it is able to be great.
往而不害、安平太。
樂與餌、過客止。
道之出口、淡乎其無味。
視之不足見。
聽之不足聞。
用之不可旣。
Hold fast to the great image, and all under heaven will come.
They come and are not harmed; they find peace and great tranquility.
Music and bait cause the passing traveler to stop.
The Way, when it emerges from the mouth, is bland and without flavor.
Look at it — not enough to be witnessed.
Listen to it — not enough to be heard.
Use it — it cannot be exhausted.
Grasping to the Great Form
Proceeding forth unharmed, they rest in calm peace.
It is for food and music that the passing traveler stops.
When the Way emerges from its opening
It is insipid, having no taste.
Look at it, you cannot see it.
Listen, you cannot hear it.
Use it
You cannot exhaust it.
將欲弱之、必固強之。
將欲廢之、必固興之。
將欲奪之、必固與之。
是謂微明。
柔弱勝剛強。
魚不可脫於淵。
國之利器、不可以示人。
If you want to shrink something, you must first stretch it.
If you want to weaken something, you must first strengthen it.
If you want to abolish something, you must first raise it up.
If you want to take something, you must first give to it.
This is called subtle illumination.
The soft and weak overcome the hard and strong.
Fish cannot leave the depths.
The state's sharp instruments should not be shown to the people.
That which will be shrunk
Must first be stretched.
That which will be weakened
Must first be strengthened.
That which will be torn down
Must first be raised up.
That which will be taken
Must first be given.
This is called "subtle awareness."
The soft and weak overcomes the hard and strong.
A fish should not leave the depths of the waters.
The country's potent weapons
Should not be shown to its people.
侯王若能守之、萬物將自化。
化而欲作、吾將鎭之以無名之樸。
無名之樸、夫亦將無欲。
不欲以靜、天下將自定。
The Way is constantly without action, yet nothing is left undone.
If lords and kings could hold to it, the ten thousand things would transform of their own accord.
If in transforming desire arises, I would calm it with the nameless uncarved block.
The nameless uncarved block — with it too one becomes without desire.
Without desire and thus still, all under heaven would settle of its own accord.
The Way is always "not-doing"
Yet there is nothing it doesn't do.
If the rulers are were able to embody it
Everyone will naturally be changed.
Being changed, they desire to do things.
So I must restrain them, using the nameless "uncarved block."
Using the nameless uncarved block
They become desireless.
Desireless, they are tranquil and
All-under-Heaven is naturally settled.
下德不失德、是以無德。
上德無爲而無以爲。
下德爲之而有以爲。
上仁爲之而無以爲。
上義爲之而有以爲。
上禮爲之而莫之應、則攘臂而扔之。
故失道而後德。
失德而後仁。
失仁而後義。
失義而後禮。
夫禮者、忠信之薄、而亂之首。
前識者、道之華、而愚之始。
是以大丈夫處其厚、不居其薄。
處其實、不居其華。
故去彼、取此。
Superior virtue does not virtue itself, and so it has virtue.
Inferior virtue does not let go of virtue, and so it is without virtue.
Superior virtue is without action and without motive.
Inferior virtue acts and has motive.
Superior benevolence acts yet is without motive.
Superior righteousness acts and has motive.
Superior propriety acts, and when none respond, it rolls up its sleeves and forces compliance.
Thus, when the Way is lost, afterward comes virtue.
When virtue is lost, afterward comes benevolence.
When benevolence is lost, afterward comes righteousness.
When righteousness is lost, afterward comes propriety.
Now propriety is the thin shell of loyalty and trust, and the beginning of disorder.
Foreknowledge is the flower of the Way, and the beginning of folly.
Therefore the great person dwells in the thick, not in the thin.
Dwells in the fruit, not in the flower.
Thus, discard that and take this.
Superior virtue is not virtuous
Therefore it has virtue.
Inferior virtue never fails to be virtuous
Therefore it has no virtue.
Superior virtue does not "act"
And has no intentions.
Inferior virtue "acts"
And always has intentions.
But has no intentions.
Superior justice "acts"
But has intentions.
Superior propriety "acts," and if you don't respond
They will roll up their sleeves and threaten you.
Thus, when the Way is lost there is virtue
And when justice is lost there is propriety.
Now "propriety" is the external appearance of loyalty and sincerity
And the beginning of disorder.
Occult abilities are just flowers of the Way
And the beginning of foolishness.
Therefore the Great Person dwells in the substantial
And not in the superficial.
Rests in the fruit and not in the flower.
So let go of that and grasp this.
天得一以淸。
地得一以寧。
神得一以靈。
谷得一以盈。
萬物得一以生。
侯王得一以爲天下貞。
其致之、一也。
天無以淸將恐裂。
地無以寧將恐發。
神無以靈將恐歇。
谷無以盈將恐竭。
萬物無以生將恐滅。
侯王無以貞將恐蹶。
故貴以賤爲本、高以下爲基。
是以侯王自謂孤寡不穀。
此非以賤爲本邪。非乎。
故致數輿無輿。
不欲琭琭如玉、珞珞如石。
Those of old that attained the One:
Heaven attained the One and became clear.
Earth attained the One and became stable.
Spirits attained the One and became numinous.
Valleys attained the One and became full.
The ten thousand things attained the One and came to life.
Lords and kings attained the One and became upright for all under heaven.
What brought this about was the One.
Without clarity, heaven would fear to crack.
Without stability, earth would fear to quake.
Without numinosity, spirits would fear to fade.
Without fullness, valleys would fear to run dry.
Without life, the ten thousand things would fear to perish.
Without uprightness, lords and kings would fear to stumble.
Therefore the noble takes the lowly as its root; the high takes the low as its foundation.
Thus lords and kings call themselves "the orphan," "the desolate," "the unworthy."
Is this not taking the lowly as the root? Is it not?
Therefore, count the parts of a carriage and there is no carriage.
Do not desire to be lustrous like jade, but clatter like stones.
These in the past have attained wholeness:
Heaven attains wholeness with its clarity;
The Earth attains wholeness with its firmness;
The Spirit attains wholeness with its transcendence;
The Valley attain wholeness when filled;
The Myriad Things attain wholeness in life;
The Ruler attains wholeness in the correct governance of the people.
In effecting this:
If Heaven lacked clarity it would be divided;
If the Earth lacked firmness it would fly away;
If the spirit lacked transcendence it would be exhausted;
If the valley lacked fullness it would be depleted;
If the myriad things lacked life they would vanish.
If the ruler lacks nobility and loftiness he will be tripped up.
Hence
Nobility has lowliness as its root
The High has the Low as its base.
Thus the kings call themselves "the orphan, the lowly, the unworthy."
Is this not taking lowliness as the fundamental? Isn't it?
In this way you can bring about great effect without burden.
Not desiring the rarity of gems
Or the manyness of grains of sand.
弱者道之用。
天下萬物生於有、有生於無。
Return is the movement of the Way.
Weakness is the function of the Way.
The ten thousand things under heaven are born from being; being is born from non-being.
Return is the motion of the Way.
Softening is its function.
All things in the cosmos arise from being.
Being arises from non-being.
中士聞道、若存若亡。
下士聞道、大笑之。
不笑不足以爲道。
故建言有之。
明道若昧。
進道若退。
夷道若纇。
上德若谷。
大白若辱。
廣德若不足。
建德若偸。
質眞若渝。
大方無隅。
大器晩成。
大音希聲。
大象無形。
道隱無名。
夫唯道、善貸且成。
When superior scholars hear of the Way, they diligently practice it.
When middling scholars hear of the Way, they half keep it, half lose it.
When inferior scholars hear of the Way, they laugh out loud at it.
If they did not laugh, it would not be sufficient to be the Way.
Therefore the established sayings have it:
The bright Way seems dark.
The advancing Way seems retreating.
The level Way seems rough.
Superior virtue seems like a valley.
Great whiteness seems soiled.
Broad virtue seems insufficient.
Firm virtue seems lax.
Solid genuineness seems changeable.
The great square has no corners.
The great vessel is completed late.
The great sound is faint.
The great image has no form.
The Way is hidden and without name.
Yet only the Way is good at lending and completing.
When superior students hear of the Way
They strive to practice it.
When middling students hear of the Way
They sometimes keep it and sometimes lose it.
When inferior students hear of the Way
They have a big laugh.
But "not laughing" in itself is not sufficient to be called the Way, and therefore it is said:
The sparkling Way seems dark
Advancing in the Way seems like regression.
Settling into the Way seems rough.
True virtue is like a valley.
The immaculate seems humble.
Extensive virtue seems insufficient.
Established virtue seems deceptive.
The face of reality seems to change.
The great square has no corners.
Great ability takes a long time to perfect.
Great sound is hard to hear.
The great form has no shape.
The Way is hidden and nameless.
This is exactly why the Way is good at developing and perfecting.
一生二，
二生三，
三生萬物。
萬物負陰而抱陽，
沖氣以爲和。
人之所惡，唯孤寡不穀，
而王公以爲稱。
故物或損之而益，
或益之而損。
人之所教，我亦教之。
強梁者不得其死。
吾將以爲教父。
The Way gives birth to one,
one gives birth to two,
two gives birth to three,
three gives birth to the ten thousand things.
The ten thousand things carry yin and embrace yang,
blending breath to make harmony.
What people hate is only "orphan," "lonely," "unworthy,"
yet kings and dukes take these as titles.
So things may be diminished and yet increase,
or be increased and yet diminish.
What others teach, I also teach:
"The forceful do not get their death."
I take this as the father of teachings.
The Way produces one, one produces two.
The two produce the three and the three produce all things.
They soften their energy to achieve harmony.
People hate to think of themselves as "orphan," "lowly," and "unworthy"
Yet the kings call themselves by these names.
Some lose and yet gain,
Others gain and yet lose.
That which is taught by the people
I also teach:
"The forceful do not choose their place of death."
I regard this as the father of all teachings.
馳騁天下之至堅。
無有入無間。
吾是以知無爲之有益。
不言之教，
無爲之益，
天下希及之。
The softest thing under heaven
gallops through the hardest thing under heaven.
Non-being enters where there is no gap.
By this I know the benefit of non-action.
The teaching without words,
the benefit of non-action—
few under heaven attain them.
The softest thing in the world
Will overcome the hardest.
Non-being can enter where there is no space.
Therefore I know the benefit of unattached action.
The wordless teaching and unattached action
Are rarely seen.
身與貨孰多？
得與亡孰病？
是故甚愛必大費，
多藏必厚亡。
知足不辱，
知止不殆，
可以長久。
Fame or the body—which is closer?
The body or possessions—which is more?
Gain or loss—which is sickness?
Therefore excessive love surely means great expense,
much hoarding surely means heavy loss.
Knowing enough, no disgrace.
Knowing when to stop, no danger.
Thus one can endure long.
Which is dearer, fame or your life?
Which is greater, your life or possessions?
Which is more painful, gain or loss?
Therefore we always pay a great price for excessive love
And suffer deep loss for great accumulation.
Knowing what is enough, you will not be humiliated.
Knowing where to stop, you will not be imperiled
And can be long-lasting.
大盈若沖，其用不窮。
大直若屈，
大巧若拙，
大辯若訥。
躁勝寒，
靜勝熱。
淸靜爲天下正。
Great completion seems lacking, yet its use is not exhausted.
Great fullness seems empty, yet its use is not depleted.
Great straightness seems bent,
great skill seems clumsy,
great eloquence seems stammering.
Agitation overcomes cold,
stillness overcomes heat.
Clarity and stillness become the standard for all under heaven.
Great perfection seems flawed, yet functions without a hitch.
Great fullness seems empty, yet functions without exhaustion.
Great straightness seems crooked,
Great skill seems clumsy,
Great eloquence seems stammering.
Excitement overcomes cold, stillness overcomes heat.
Clarity and stillness set everything right.
天下無道，戎馬生於郊。
禍莫大於不知足，
咎莫大於欲得。
故知足之足，常足矣。
When there is Way under heaven, war horses are turned back to haul manure.
When there is no Way under heaven, war horses are bred in the borderlands.
No disaster is greater than not knowing enough,
no fault greater than wanting to gain.
Therefore the sufficiency of knowing enough is constant sufficiency.
When the Way prevails in the land
Fine horses leisurely graze and fertilize the ground.
When the Way is lacking in the land
War horses are bred outside the city.
There is no greater disaster as bad as not knowing what is enough.
No greater than not wanting more.
Therefore the sufficiency that comes from knowing what is enough is an eternal sufficiency.
不闚牖，見天道。
其出彌遠，其知彌少。
是以聖人不行而知，
不見而名，
不爲而成。
Without going out the door, know all under heaven.
Without looking out the window, witness the Way of heaven.
The further one goes, the less one knows.
Therefore the sage knows without traveling,
names without witnessing,
completes without action.
Without going out the door, knowing everything,
Without peeking out the window shades, seeing the Way of Heaven.
The further you go, the less you know.
Hence the sage
Understands without having to go through the whole process.
Is perfected without striving.
爲道日損。
損之又損，以至於無爲。
無爲而無不爲。
取天下常以無事。
及其有事，不足以取天下。
In pursuing learning, one gains daily.
In pursuing the Way, one loses daily.
Losing and again losing, until arriving at non-action.
Non-action, and nothing is left undone.
Taking all under heaven is constantly through non-interference.
When there is interference, it is not enough to take all under heaven.
In studying, each day something is gained.
In following the Way, each day something is lost.
Lost and again lost.
Until there is nothing left to do.
Not-doing, nothing is left undone.
You can possess the world by never manipulating it.
No matter how much you manipulate
You can never possess the world.
以百姓心爲心。
善者吾善之，
不善者吾亦善之，
德善。
信者吾信之，
不信者吾亦信之，
德信。
聖人在天下，歙歙爲天下渾其心。
百姓皆注其耳目，
聖人皆孩之。
The sage has no constant heart,
taking the hundred families' heart as heart.
The good, I treat them as good.
The not-good, I also treat them as good.
Virtue is goodness.
The trustworthy, I trust them.
The untrustworthy, I also trust them.
Virtue is trust.
The sage in all under heaven draws in breath, for all under heaven muddying their heart.
The hundred families all fix their ears and eyes upon them,
the sage treats them all as children.
The sage has no fixed mind,
She takes the mind of the people as her mind.
I treat the good as good, I also treat the evil as good.
This is true goodness.
I trust the trustworthy, I also trust the untrustworthy.
This is real trust.
When the sage lives with people, she harmonizes with them
And conceals her mind for them.
The sages treat them as their little children.
生之徒十有三，
死之徒十有三，
人之生，動之死地亦十有三。
夫何故？
以其生生之厚。
蓋聞，善攝生者，
陸行不遇兕虎，
入軍不被甲兵。
兕無所投其角，
虎無所措其爪，
兵無所容其刃。
夫何故？
以其無死地。
Coming forth is life, entering is death.
The followers of life are three in ten,
the followers of death are three in ten,
those whose living moves them into death-ground are also three in ten.
Why is this?
Because they grasp life too thickly.
Now I have heard, those good at nurturing life—
traveling on land they do not encounter rhinoceros or tiger,
entering battle they wear no armor or weapons.
The rhinoceros finds no place to thrust its horn,
the tiger finds no place to plant its claws,
weapons find no place to receive their blades.
Why is this?
Because they have no death-ground.
Coming into life and entering death,
The followers of life are three in ten.
The followers of death are three in ten.
Those whose life activity is their death ground are three in ten.
Why is this?
Because they live life grasping for its rich taste.
Now I have heard that those who are expert in handling life
Can travel the land without meeting tigers and rhinos,
Can enter battle without being wounded.
The rhino has no place to plant its horn,
The tiger has no place to place its claws,
Weapons find no place to receive their sharp edges.
Why?
Because he has no death-ground.
物形之，勢成之。
是以萬物莫不尊道而貴德。
道之尊，德之貴，
夫莫之命而常自然。
故道生之，德畜之，
長之，育之，
亭之，毒之，
蓋之，覆之。
生而不有，
爲而不恃，
長而不宰。
是謂玄德。
The Way gives birth to them, virtue nurtures them,
things form them, circumstance completes them.
Therefore among the ten thousand things none does not honor the Way and treasure virtue.
The honor of the Way, the treasure of virtue—
none commands it, yet it is constantly so of itself.
So the Way gives birth to them, virtue nurtures them,
grows them, raises them,
shelters them, ripens them,
covers them, protects them.
Giving birth yet not possessing,
acting yet not relying,
growing yet not ruling.
This is called dark virtue.
Way gives birth to it,
Virtue rears it,
Materiality shapes it,
Activity perfects it.
Therefore, there are none of the myriad things who do not venerate the Way or esteem its virtue.
This veneration of the Way and esteeming of its virtue is something they do naturally, without being forced.
Therefore, the Way gives birth.
Its virtue rears, develops, raises, adjusts and disciplines,
Nourishes, covers and protects,
Produces but does not possess,
Acts without expectation,
Leads without forcing.
This is called "Mysterious Virtue."
旣得其母、以知其子、
旣知其子、復守其母、没身不殆。
塞其兌、閉其門、終身不勤。
開其兌、濟其事、終身不救。
見小曰明、守柔曰強。
用其光、復歸其明、無遺身殃。
是爲習常。
All under heaven has a beginning — regard it as the mother of all under heaven.
Having attained the mother, thereby know her children.
Having known the children, return and keep to the mother — to the end of the body, no danger.
Stop up the openings, close the gates — to the end of life, no toil.
Open the openings, busy yourself with affairs — to the end of life, no rescue.
Witnessing the small is called illumination; keeping to the soft is called strength.
Use its light, return to its illumination — leave no disaster upon the body.
This is called practicing the constant.
All things have a beginning, which we can regard as their Mother.
Knowing the mother, we can know its children.
Knowing the children, yet still cleaving to the mother
You can die without pain.
Stop up the holes
Shut the doors,
You can finish your life without anxiety.
Open the doors,
Increase your involvements,
In the end you can't be helped.
Seeing the subtle is called illumination.
Keeping flexible is called strength.
Use the illumination, but return to the light.
Don't bring harm to yourself.
This is called "practicing the eternal."
大道甚夷、而民好徑。
朝甚除、田甚蕪、倉甚虛。
服文綵、帶利劍、厭飫食、財貨有餘。
是謂盜夸。非道也哉。
If I have even a little knowledge, walking upon the great Way, only straying do I fear.
The great Way is very level, yet the people love bypaths.
The court is very swept, the fields are very overgrown, the granaries are very empty.
Wearing patterned silks, carrying sharp swords, sated with food and drink, wealth and goods in excess.
This is called robber's boasting. It is not the Way!
If I had just a little bit of wisdom
I should walk the Great Path and fear only straying from it.
Though the Way is quite broad
People love shortcuts.
The court is immaculate,
While the fields are overgrown with weeds,
And the granaries are empty.
They wear silk finery,
Carry sharp swords,
Sate themselves on food and drink
Having wealth in excess.
They are called thieving braggarts.
This is definitely not the Way.
子孫以祭祀不輟。
修之於身、其德乃眞。
修之於家、其德乃餘。
修之於鄕、其德乃長。
修之於國、其德乃豐。
修之於天下、其德乃普。
故以身觀身、以家觀家、
以鄕觀鄕、以國觀國、
以天下觀天下。
吾何以知天下然哉。以此。
What is well-established cannot be uprooted; what is well-embraced does not slip away.
Children and grandchildren will not cease their ancestral offerings.
Cultivate it in the body — its virtue becomes true.
Cultivate it in the family — its virtue becomes abundant.
Cultivate it in the village — its virtue becomes lasting.
Cultivate it in the state — its virtue becomes flourishing.
Cultivate it in all under heaven — its virtue becomes universal.
Therefore, witness the body through the body, witness the family through the family,
witness the village through the village, witness the state through the state,
witness all under heaven through all under heaven.
How do I know all under heaven is thus? By this.
The well-established cannot be uprooted.
The well-grasped does not slip away.
Generation after generation carries out the ancestor worship without break.
Cultivate it in yourself and virtue will be real.
Cultivate it in the family and virtue will overflow.
Cultivate it in the town and virtue will be great.
Cultivate it in the country and virtue will abundant.
Cultivate it in the world and virtue will be everywhere.
Therefore, take yourself and observe yourself.
Take the family and observe the family.
Take the town and observe the town.
Take the country and observe the country.
Take the world and observe the world.
How do I know the world as it is?
By this.
蜂蠆虺蛇不螫、猛獸不據、攫鳥不持。
骨弱筋柔而握固。
未知牝牡之合而全作。精之至也。
終日號而不嗄。和之至也。
知和曰常、知常曰明。
益生曰祥、心使氣曰強。
物壯則老、謂之不道。
不道早已。
One who contains virtue thickly is compared to an infant.
Wasps, scorpions, vipers, and snakes do not sting; fierce beasts do not seize; birds of prey do not strike.
Bones weak, sinews soft, yet the grip is firm.
Not yet knowing the union of female and male, yet wholly aroused — the utmost of essence.
Crying all day yet not becoming hoarse — the utmost of harmony.
Knowing harmony is called the constant; knowing the constant is called illumination.
Enhancing life is called auspicious; the heart directing the breath is called strength.
Things grown strong then grow old — this is called not the Way.
Not the Way comes to an early end.
One who remains rich in virtuous power
Is like a newborn baby.
Bees, scorpions and venomous snakes do not bite it,
The wild beasts do not attack it,
Birds of prey do not sink their claws into it.
Though its bones are weak
And muscles soft,
Its grip is strong.
Without knowing of the blending of male and female
S/he is a perfect production,
The ultimate in vitality.
S/he cries all day without getting hoarse.
S/he is the ultimate in harmony.
Understanding harmony is called the Constant.
Knowing the Constant is called illumination.
Nourishing life is called blessing.
Having control of your breath is called strength.
After things blossom they decay, and
This is called the non-Way.
The non-Way expires quickly.
塞其兌、閉其門、
挫其銳、解其紛、
和其光、同其塵。
是謂玄同。
故不可得而親、不可得而疏。
不可得而利、不可得而害。
不可得而貴、不可得而賤。
故爲天下貴。
One who knows does not speak; one who speaks does not know.
Stop up the openings, close the gates,
blunt the sharpness, untangle the knots,
soften the glare, become together with the dust.
This is called dark togetherness.
Therefore: cannot be made intimate with, cannot be made distant from.
Cannot be made to benefit, cannot be made to harm.
Cannot be made noble, cannot be made base.
Therefore it becomes valued by all under heaven.
One who knows does not speak.
One who speaks does not know.
Close your holes, shut your doors,
Soften your sharpness, loosen your knots.
Soften your glare and merge with the everyday.
This is called mysteriously attaining oneness.
Though you cannot possess it, you are intimate with it
And at the same time, distant.
Though you cannot possess it, you are benefitted by it,
And harmed by it.
You cannot possess it, but are esteemed through it
And humbled by it.
Therefore the world values you.
吾何以知其然哉。以此。
天下多忌諱、而民彌貧。
民多利器、國家滋昏。
人多伎巧、奇物滋起。
法令滋彰、盜賊多有。
故聖人云、
我無爲而民自化。
我好靜而民自正。
我無事而民自富。
我無欲而民自樸。
Govern the state with rectitude; deploy troops with surprise; take all under heaven through non-action.
How do I know it is thus? By this.
When all under heaven has many prohibitions, the people become ever poorer.
When the people have many sharp weapons, the state becomes ever darker.
When people have many clever skills, strange things increasingly arise.
When laws and edicts are increasingly proclaimed, thieves and robbers grow more numerous.
Therefore the sage says:
I act without action, and the people transform of themselves.
I love stillness, and the people correct themselves.
I have no affairs, and the people enrich themselves.
I have no desires, and the people become simple of themselves.
Use fairness in governing the state.
Use surprise tactics in war.
Be unconcerned and you will have the world.
How do I know it is like this?
Because:
The more regulations there are,
The poorer people become.
The more people own lethal weapons,
The more darkened are the country and clans.
The more clever the people are,
The more extraordinary actions they take.
The more picky the laws are,
The more thieves and gangsters there are.
Therefore the sages say:
I do not force my way and the people transform themselves.
I enjoy my serenity and the people correct themselves.
I do not interfere and the people enrich themselves.
I have no desires
And the people find their original mind.
其政察察、其民缺缺。
禍兮福之所倚、福兮禍之所伏。
孰知其極。其無正。
正復爲奇、善復爲妖。
人之迷、其日固久。
是以聖人方而不割、
廉而不劌、
直而不肆、
光而不耀。
When government is muffled and dull, the people are pure and simple.
When government is sharp and scrutinizing, the people are crafty and deficient.
Misfortune — fortune leans upon it. Fortune — misfortune hides within it.
Who knows where it ends? There is no fixed standard.
The straight reverts to the crooked; the good reverts to the monstrous.
The people's bewilderment — these days have been long indeed.
Therefore the sage is square but does not cut,
has edges but does not pierce,
is straight but does not impose,
shines but does not glare.
When the government is laid back
The people are relaxed.
When the government is nitpicking
The people have anxiety.
Misfortune depends upon fortune.
Fortune conceals misfortune.
What has a definite delimitation?
Or abnormality?
The normal reverts to strangeness.
Goodness reverts to perversion.
People certainly have been confused for a long time.
Therefore the sage squares things without cutting.
Edges without separating.
Straightens without lining up.
Shines but does not glare.
夫唯嗇、是謂早服。
早服謂之重積德。
重積德、則無不克。
無不克、則莫知其極。
莫知其極、可以有國。
有國之母、可以長久。
是謂深根、固柢、長生、久視之道。
In governing people and serving heaven, nothing compares to frugality.
Now, only frugality — this is called early preparation.
Early preparation is called the repeated accumulation of virtue.
With repeated accumulation of virtue, nothing cannot be overcome.
When nothing cannot be overcome, none knows its limit.
When none knows its limit, one can possess the state.
Possessing the mother of the state, one can long endure.
This is called deep roots, firm foundation — the Way of long life and enduring vision.
In governing the country and serving Heaven
There is nothing like frugality.
Only by being frugal can you recover quickly.
When you recover quickly you accumulate virtue.
Having accumulated virtue,
There is nothing you can't overcome.
When there is nothing you can't overcome
Who knows the limits of your capabilities?
These limits being unfathomable
You can possess the country.
The Mother who possesses the country can be long-living.
This is called "planting the roots deeply and firmly."
The way to long life and eternal vision.
以道莅天下、其鬼不神。
非其鬼不神、其神不傷人。
非其神不傷人、聖人亦不傷人。
夫兩不相傷。故德交歸焉。
Governing a great state is like cooking a small fish.
When the Way governs all under heaven, ghosts lose their spiritual power.
Not that ghosts lose their spiritual power — their spirits do not harm people.
Not that their spirits do not harm people — the sage also does not harm people.
Since both do not harm each other, virtue returns to both together.
Governing a large country is like cooking a small fish.
When you govern people with the Way
Not that they don't have power,
But their power will not harm people.
Not only does their power not harm people:
The sage also doesn't harm people,
Since the two do not harm each other.
牝常以靜勝牡。以靜爲下。
故大國以下小國、則取小國。
小國以下大國、則取大國。
故或下以取、或下而取。
大國不過欲兼畜人、
小國不過欲入事人。
夫兩者各得其所欲。大者宜爲下。
A great state is the lower course of a river — the meeting place of all under heaven, the female of all under heaven.
The female constantly overcomes the male through stillness. Through stillness she takes the lower position.
Therefore if a great state lowers itself to a small state, it wins the small state.
If a small state lowers itself to a great state, it wins the great state.
Therefore some lower themselves in order to win; some, being lower, win.
A great state desires nothing more than to unite and nurture people.
A small state desires nothing more than to enter and serve people.
Both get what they desire. The greater should be below.
The great state should be like a river basin.
The mixing place of the world,
The feminine of the world.
The feminine always overcomes the masculine by softness
Because softness is lesser.
Therefore if a large state serves a small state
It will gain the small state.
If a small state serves a large state
It will gain the large state.
Therefore some serve in order to gain
And some gain despite their servitude.
The large state wants nothing more
Than to unite and feed its people.
The small state wants nothing more
Than to enter into the service of the right person.
Thus both get what they want.
Greatness lies in placing oneself below.
善人之寶、不善人之所保。
美言可以市、尊行可以加人。
人之不善、何棄之有。
故立天子、置三公、
雖有拱壁以先則駟馬、
不如坐進此道。
古之所以貴此道者何。
不曰以求得、有罪以免邪。
故爲天下貴。
The Way is the hidden depth of the ten thousand things.
The treasure of the good, the refuge of the not-good.
Beautiful words can be traded at market; honored conduct can elevate a person.
Those who are not good — why abandon them?
Therefore when the Son of Heaven is enthroned and the three ministers installed,
though there are jade discs presented before teams of four horses,
this is not as good as sitting and advancing in this Way.
Why did the ancients prize this Way?
Did they not say: seek and you shall find; have guilt and be pardoned?
Therefore it is prized by all under heaven.
The Way is hidden deeply in all things.
It is the treasure of the good
And the refuge of the not-so-good.
With skillful words you can be successful.
With honorable actions you can be included.
People may not be so good, but how can you deny them?
Therefore, even though there are great jewels brought in by teams of horses at the coronation of the emperor and the installation of the three princes,
This is not as good as staying where you are
And advancing in this Way.
Why did the ancients so value the Way?
You can't say that it was for seeking gain
Or to have punishments to deter crime.
Therefore it is the most prized in the world.
大小多少、報怨以德。
圖難於其易、爲大於其細。
天下難事必作於易、天下大事必作於細。
是以聖人終不爲大、故能成其大。
夫輕諾必寡信、多易必多難。
是以聖人猶難之。
故終無難矣。
Act without action, serve without serving, taste without tasting.
Make the great small, make the many few. Respond to resentment with virtue.
Plan the difficult while it is easy; do the great while it is small.
The difficult affairs under heaven must begin from the easy; the great affairs under heaven must begin from the small.
Therefore the sage never acts great, and so can achieve greatness.
Light promises surely lead to little trust; much ease surely leads to much difficulty.
Therefore the sage treats things as difficult.
And so in the end has no difficulty.
Do without "doing."
Get involved without manipulating.
Taste without tasting.
Make the great small,
The many, few.
Respond to anger with virtue.
Deal with difficulties while they are still easy.
Handle the great while it is still small.
The difficult problems in life
Always start off being simple.
Great affairs always start off being small.
Therefore the sage never deals with the great
And is able to actualize his greatness.
Now light words generate little belief,
Much ease turns into much difficulty.
Therefore the sage treats things as though they were difficult,
And hence, never has difficulty.
其脆易泮、其微易散。
爲之於未有、治之於未亂。
合抱之木、生於毫末。
九層之臺、起於累土。
千里之行、始於足下。
爲者敗之、執者失之。
是以聖人、無爲、故無敗。
無執、故無失。
民之從事、常於幾成而敗之。
愼終如始、則無敗事。
是以聖人欲不欲、不貴難得之貨。
學不學、復衆人之所過。
以輔萬物之自然、而不敢爲。
What is at rest is easy to hold; what has not yet shown signs is easy to plan for.
What is brittle is easy to break; what is minute is easy to scatter.
Act on things before they exist; govern things before they are in disorder.
A tree you can wrap your arms around grows from a tiny sprout.
A tower of nine stories rises from heaped earth.
A journey of a thousand miles begins beneath your feet.
Those who act on things defeat them; those who grasp things lose them.
Therefore the sage is without action, and so without defeat.
Without grasping, and so without loss.
People pursuing their affairs constantly defeat them when almost complete.
Be as careful at the end as at the beginning — then there are no defeated affairs.
Therefore the sage desires non-desire, does not prize goods hard to obtain.
Studies non-study, returns to what the multitude has passed by.
To assist the ten thousand things in their naturalness, yet dares not act.
That which is at rest is easy to grasp.
That which has not yet come about is easy to plan for.
That which is fragile is easily broken.
That which is minute is easily scattered.
Handle things before they arise.
Manage affairs before they are in a mess.
A thick tree grows from a tiny seed.
A tall building arises from a mound of earth.
A journey of a thousand miles starts with one step.
Contriving, you are defeated;
Grasping, you lose.
The sage doesn't contrive, so she isn't beaten.
Not grasping, she doesn't lose.
When people are carrying out their projects
They usually blow it at the end.
If you are as careful at the end
As you were at the beginning,
You won't be disappointed.
Therefore the sage desires non-desire,
Does not value rare goods,
Studies the unlearnable
So that she can correct the mistakes of average people
And aid all things in manifesting their true nature
Without presuming to take the initiative.
民之難治、以其智多。
故以智治國、國之賊。
不以智治國、國之福。
知此兩者、亦稽式。
常知稽式、是謂玄德。
玄德深矣、遠矣、與物反矣。
然後乃至大順。
The ancients skilled in the Way did not use it to enlighten the people, but to keep them simple.
The people are difficult to govern because their cleverness is too much.
Therefore to govern the state with cleverness is to be a thief of the state.
Not to govern the state with cleverness is to be a blessing to the state.
To know these two is also to know the standard.
To constantly know the standard — this is called dark virtue.
Dark virtue is deep, is far-reaching, turns back with things.
Only then does it arrive at the great accord.
The ancients who were skillful at the Way
Did not illuminate the people
But rather kept them simple.
When the people are difficult to rule
It is because of their cleverness.
Therefore
If you use cleverness to rule the state
You are a robber of the state.
If you don't use cleverness to rule the state
You are a blessing to the state.
If you understand these two points, you know the proper norm for governing.
To be continuously understanding the proper norm is called Mysterious Virtue.
How deep and far-reaching Mysterious Virtue is!
It makes all return
Until they reach the Great Norm.
故能爲百谷王。
是以欲上民、必以言下之。
欲先民、必以身後之。
是以聖人、處上而民不重、處前而民不害。
是以天下樂推而不厭。
以其不爭故、天下莫能與之爭。
The reason rivers and seas can be kings of the hundred valleys is that they are good at staying below them.
Therefore they can be kings of the hundred valleys.
Thus to be above the people, you must in speech stay below them.
To be ahead of the people, you must put yourself behind them.
Thus the sage dwells above yet the people do not feel burdened; dwells in front yet the people are not harmed.
Thus all under heaven delight in pushing him forward and do not tire of it.
Because he does not contend, no one under heaven can contend with him.
The reason the river and sea can be regarded as
The rulers of all the valley streams
Is because of their being below them.
Therefore they can be their rulers.
So if you want to be over people
You must speak humbly to them.
If you want to lead them
You must place yourself behind them.
Thus the sage is positioned above
And the people do not feel oppressed.
He is in front and they feel nothing wrong.
Therefore they like to push him front and never resent him.
Since he does not contend
No one can contend with him.
夫唯大、故似不肖。
若肖、久矣、其細也夫。
我有三寶、持而保之。
一曰慈、二曰儉、三曰不敢爲天下先。
慈、故能勇。
儉、故能廣。
不敢爲天下先、故能成器長。
今舍慈且勇、舍儉且廣、舍後且先、死矣。
夫慈以戰則勝、以守則固。
天將救之、以慈衞之。
All under heaven say my Way is great yet seems like nothing.
It is only because it is great that it seems like nothing.
If it resembled something, long ago it would have become small.
I have three treasures that I hold and protect.
The first is called compassion, the second is called frugality, the third is called not daring to be first under heaven.
Compassion — therefore able to be brave.
Frugality — therefore able to be broad.
Not daring to be first under heaven — therefore able to become chief of vessels.
Now to abandon compassion yet be brave, abandon frugality yet be broad, abandon the rear yet be first — this is death.
With compassion, in battle you will win; in defense you will hold firm.
When heaven is about to save someone, it guards them with compassion.
The reason everybody calls my Way great
Is because there is nothing quite like it.
If there were something that were consistently like it
How could it be small?
I have three treasures that I hold and cherish.
The first is compassion,
The second is frugality,
The third is not daring to put myself ahead of everybody.
Having compassion, I can be brave.
Having frugality, I can be generous.
Not daring to put myself ahead of everybody
I can take the time to perfect my abilities.
Now if I am brave without compassion
Generous without frugality, or
Go to the fore without putting my own concerns last,
I might as well be dead.
If you wage war with compassion you will win.
If you protect yourself with compassion you will be impervious.
Heaven will take care of you,
Protecting you with compassion.
善戰者不怒。
善勝敵者不與。
善用人者爲之下。
是謂不爭之德、
是謂用人之力、
是謂配天之極。
One skilled as a warrior is not martial.
One skilled in battle is not angry.
One skilled in defeating the enemy does not engage.
One skilled in employing others places himself below them.
This is called the virtue of non-contention.
This is called the power of employing others.
This is called matching the utmost of heaven.
The best warrior is never aggressive.
The best fighter is never angry.
The best tactician does not engage the enemy.
The best utilizer of people's talents places himself below them.
This is called the virtue of non-contention.
It is called the ability to engage people's talents.
It is called the ultimate in merging with Heaven.
吾不敢爲主而爲客、
不敢進寸而退尺。
是謂行無行、攘無臂、扔無敵、執無兵。
禍莫大於輕敵。
輕敵幾喪吾寶。
故抗兵相如、哀者勝矣。
Those who use arms have a saying:
I dare not act as host but act as guest;
dare not advance an inch but retreat a foot.
This is called marching without marching, raising arms without arms, throwing without an enemy, grasping without weapons.
There is no greater disaster than taking the enemy lightly.
Taking the enemy lightly nearly costs me my treasures.
Therefore when opposing armies meet as equals, the one who grieves will win.
Strategists have a saying:
I prefer to be able to move, rather than be in a fixed position
I prefer to retreat a foot rather than advancing an inch.
This is called progress without advancing;
Preparing without showing off;
Smashing where there is no defense;
Taking him without a fight.
There is no greater danger than under-estimating your opponent.
If I under-estimate my opponent
I will lose that which is most dear.
Therefore
When opponents clash
The one who is sorry about it will be the winner.
天下莫能知、莫能行。
言有宗、事有君。
夫唯無知、是以不我知。
知我者希、則我者貴。
是以聖人、被褐懷玉。
My words are very easy to understand, very easy to practice.
Yet no one under heaven can understand them, no one can practice them.
Words have an ancestor; affairs have a lord.
It is only because of not understanding that they do not understand me.
Those who understand me are few; those who emulate me are precious.
Therefore the sage wears coarse cloth but harbors jade within.
My words are easy to understand
And easy to practice.
Yet nobody understands them or practices them.
My words have an origin;
My actions have a principle.
It is only because of your not understanding this
That you do not understand me.
Since there are few who understand me
I am valued.
Therefore the sage wears coarse clothes.
Yet hides a jewel in his bosom.
夫唯病病、是以不病。
聖人不病、以其病病。
是以不病。
To know yet think you do not know is best. To not know yet think you know is sickness.
Only by being sick of sickness can you be free of sickness.
The sage is not sick because she is sick of sickness.
Therefore she is not sick.
There is nothing better than to know that you don't know.
Not knowing, yet thinking you know—
This is sickness.
Only when you are sick of being sick
Can you be cured.
The sage's not being sick
Is because she is sick of sickness.
Therefore she is not sick.
無狎其所居、無厭其所生。
夫唯不厭、是以不厭。
是以聖人、自知不自見、自愛不自貴。
故去彼取此。
When the people do not fear authority, then great authority arrives.
Do not narrow their dwellings, do not oppress their livelihood.
Only by not oppressing, are they not oppressed.
Thus the sage knows herself but does not display herself, loves herself but does not prize herself.
Therefore she lets go of that and takes this.
When the people do not fear your might
Then your might has truly become great.
Don't interfere with their household affairs.
Don't oppress their livelihood.
If you don't oppress them they won't feel oppressed.
Thus the sage understands herself
But does not show herself.
Loves herself
But does not prize herself.
Therefore she lets go of that
And takes this.
此兩者或利、或害。
天之所惡、孰知其故。
是以聖人猶難之。
天之道不爭而善勝、不言而善應、不召而自來、繟然而善謀。
天網恢恢、疏而不失。
Courage in daring brings death, courage in not-daring brings life.
Of these two, one brings benefit, one brings harm.
What Heaven despises — who knows its reason?
Thus even the sage finds this difficult.
The Way of Heaven: without contending, good at winning; without speaking, good at responding; without summoning, it comes of itself; unhurried, yet good at planning.
Heaven's net is vast and wide — loose, yet nothing slips through.
If you are courageous in daring you will die.
If you are courageous in not-daring you will live.
Among these two, one is beneficial and the other is harmful.
Who understands the reason why Heaven dislikes what it dislikes?
Even the sage has difficulty in knowing this.
The Way of Heaven is to win easily without struggle.
To respond well without words,
To naturally come without special invitation,
To plan well without anxiety.
Heaven's net is vast.
It is loose.
Yet nothing slips through.
若使民常畏死、而爲奇者、吾得執而殺之、孰敢。
常有司殺者殺。
夫代司殺者殺、是謂代大匠斵。
夫代大匠斵者、希有不傷其手矣。
When the people do not fear death, how can you frighten them with death?
If you make the people constantly fear death, and those who act strangely — I could seize and kill them — who would dare?
There is constantly one who presides over killing, who kills.
To kill in place of the one who presides over killing — this is called carving in place of the master carpenter.
Those who carve in place of the master carpenter — rare are those who do not wound their hands.
If the people don't fear death
How will you scare them with death?
If you make the people continuously fear death
By seizing anybody who does something out of the ordinary
And killing them,
Who will dare to move?
There is always an official executioner to handle this.
If you play the role of the official executioner
It is like cutting wood in the capacity of Master Carpenter.
There are few who will not cut their hands.
民之難治、以其上之有爲。是以難治。
民之輕死、以其上求生之厚。是以輕死。
夫唯無以生爲者、是賢於貴生。
The people starve because those above consume too much in taxes. Thus they starve.
The people are hard to govern because those above act with intention. Thus they are hard to govern.
The people take death lightly because those above pursue life too thickly. Thus they take death lightly.
Only those who do not make life their purpose — these are wiser than those who prize life.
The reason people starve
Is because their rulers tax them excessively.
They are difficult to govern
Because their rulers have their own ends in mind.
The reason people take death lightly
Is because they want life to be rich.
Therefore they take death lightly.
It is only by not living for your own ends
That you can go beyond valuing life.
草木之生也柔脆、其死也枯槁。
故堅強者死之徒、柔弱者生之徒。
是以兵強則滅、木強則折。
強大處下、柔弱處上。
In life, a person is soft and supple; in death, hard and stiff.
In life, grass and trees are soft and tender; in death, withered and dry.
Thus the hard and stiff are companions of death; the soft and supple are companions of life.
Therefore an army that is strong will be destroyed; a tree that is strong will be broken.
The strong and great dwell below; the soft and supple dwell above.
When people are born they are gentle and soft.
At death they are hard and stiff.
When plants are alive they are soft and delicate.
When they die, they wither and dry up.
Therefore the hard and stiff are followers of death.
The gentle and soft are the followers of life.
Thus, if you are aggressive and stiff, you won't win.
When a tree is hard enough, it is cut. Therefore
The hard and big are lesser,
The gentle and soft are greater.
高者抑之、下者擧之。
有餘者損之、不足者補之。
天之道損有餘而補不足。
人之道則不然、損不足以奉有餘。
孰能有餘以奉天下。唯有道者。
是以聖人、爲而不恃、功成而不處、其不欲見賢。
The Way of Heaven — is it not like drawing a bow?
What is high, it presses down; what is low, it raises up.
What has excess, it diminishes; what is lacking, it supplements.
The Way of Heaven diminishes excess and supplements what is lacking.
The way of humans is not so: it diminishes what is lacking to serve what has excess.
Who can have excess and offer it to all under heaven? Only one who has the Way.
Thus the sage acts but does not rely on it, accomplishes but does not dwell in it — she does not desire to display her worth.
The Way of Heaven
Is like stretching a bow.
The top is pulled down,
The bottom is pulled up.
Excess string is removed
Where more is needed, it is added.
It is the Way of Heaven
To remove where there is excess
And add where there is lack.
The way of people is different:
They take away where there is need
And add where there is surplus.
Who can take his surplus and give it to the people?
Only one who possesses the Way.
Therefore the sage acts without expectation.
Does not abide in his accomplishments.
Does not want to show his virtue.
而攻堅強者莫之能勝、以其無以易之。
弱之勝強、柔之勝剛、天下莫不知、莫能行。
是以聖人云、受國之垢、是謂社稷主、受國不祥、是爲天下王。
正言若反。
In all under heaven, nothing is softer or weaker than water.
Yet in attacking the hard and strong, nothing can surpass it — because nothing can alter it.
That the weak overcomes the strong, that the soft overcomes the hard — all under heaven know this, yet none can practice it.
Thus the sage says: one who receives the filth of the state is called master of the altars of grain; one who receives the misfortune of the state becomes king of all under heaven.
Straight words seem reversed.
Nothing in the world is softer than water,
Yet nothing is better at overcoming the hard and strong.
This is because nothing can alter it.
That the soft overcomes the hard
And the gentle overcomes the aggressive
Is something that everybody knows
But none can do themselves.
Therefore the sages say:
The one who accepts the dirt of the state
Becomes its master.
The one who accepts its calamity
Becomes king of the world.
Truth seems contradictory.
是以聖人執左契而不責於人。
有德司契、無德司徹。
天道無親、常與善人。
When great resentment is reconciled, there is always resentment left over. How can this be considered good?
Thus the sage holds the left tally but does not demand from others.
One with virtue oversees the contract; one without virtue oversees the exaction.
The Way of Heaven has no favorites — it constantly gives to those who are good.
After settling down for great anger
There are always resentments left over.
How can this be considered as good?
Therefore the sage keeps the left part of the contract
And doesn't badger the other party.
The virtuous ascertain the content of the contract itself;
Those without virtue pursue collecting on it.
The Heavenly Way has no favorites:
It always accompanies the good person.
使民重死而不遠徙。
雖有舟輿、無所乘之、雖有甲兵、無所陳之。
使人復結繩而用之。
甘其食、美其服、安其居、樂其俗。
鄰國相望、鷄犬之聲相聞、民至老死不相往來。
A small state with few people — let there be tools for tens and hundreds, but not used.
Let the people regard death gravely and not travel far.
Though there be boats and carriages, let there be no place to ride them; though there be armor and weapons, let there be no place to display them.
Let people return to knotting cords and use them.
Sweet their food, beautiful their clothing, peaceful their dwellings, joyful their customs.
Neighboring states within sight of each other, the sounds of chickens and dogs heard between them — the people grow old and die without ever visiting one another.
Let there be a small country with few people,
Who, even having much machinery, don't use it.
Who take death seriously and don't wander far away.
Even though they have boats and carriages, they never ride in them.
Having armor and weapons, they never go to war.
Let them return to measurement by tying knots in rope.
Sweeten their food, give them nice clothes, a peaceful abode and a relaxed life.
Even though the next country can be seen and its dogs and chickens can be heard,
The people will grow old and die without visiting each other's land.
善者不辯、辯者不善。
知者不博、博者不知。
聖人不積、旣以爲人己愈有、旣以與人己愈多。
天之道、利而不害。
聖人之道、爲而不爭。
Truthful words are not beautiful; beautiful words are not truthful.
The good do not argue; those who argue are not good.
Those who know are not broadly learned; the broadly learned do not know.
The sage does not accumulate — having acted for others, she has more herself; having given to others, she has more still.
The Way of Heaven: benefits and does not harm.
The Way of the sage: acts and does not contend.
True words are not pretty.
Pretty words are not true.
The good are not argumentative.
The argumentative are not good.
The one who really knows is not broadly learned,
The broadly learned do not really know.
The sage does not hoard,
She gives people her surplus.
Giving her surplus to others she is enriched.
The way of Heaven is to help and not harm.
The way of the Sage is to act without wrangling.