Dae de Jing The Way and Its Power

Do D Jng
The Way and Its Power
Lo Z
The Old Masters
translated by Patrick Edwin Moran
2009 Patrick Edwin Moran
Introduction
Introduction
Thisbookiseponymouslyknownbyitsauthor,LaoZi,andbythenameDaoDe
Jing,whichArthurWaleytranslatedasTheWayandItsPower.Laoisnota
Chinesesurname,sothenameLaoZidoesnotmeanMasterLao.Lao
meansold.SinceChinesedoesnotindicateeithersexornumber,LaoZi
maymeantheoldmaster,ortheoldmasters.Humansknownothing
beyondthesesparsehints.
Thefirstchapterhasastructurethathaslongescapedattention.Itindicatesthat
therearethreelevelsonwhicheverythingcanbeunderstood:
OneisthelevelthatinWesternthoughtcanonlybecomparedtoGod,orwhat
MeisterEckhardtcallstheGodhead,beforethecreationofthisUniversewith
itsspaceandtime.Ourspaceandourtimebeginandgoforwardfromthe
Creation.Inmodernphysicsthesamegeneralpictureemerges:Ourspaceand
ourtimebeginwiththeBigBang.
Thesecondlevelisthatofeverydayexperienceinwhichhumansseethesurface
aspectsofthings,thewavetossedsurfaceoftheocean,thestripesofthetiger,the
suspirationofabamboogrove,theodorofnewlyfallenrain.Humansexperience
thesesenseinputswithoutnecessarilyknowinganythingdeeper.
Thethirdlevelisthenoumenal,thelevelofwhatKantcalledthethinginitself.
Tracingthechainofphysicalcausesbetweenroseandredneverexplainsthe
beginningofthechainandneverexplainsthesensationofcolorattheotherend.
Humanscurrentlyareconsciousofissuesofsocialconstructionandtheideathat
mindstakesenseinputsandturnthemintowitches,holymen,fools,geniuses,
andallthemyriadthingsofhumanexperience.TheDaoDeJingoffersthehope
thathumanscanlearntoputasideallactsofconstruction,orwhatitcalls
fabrication,andseetheUniverseasitisbeforehumanmotivationsactuponit.
Thefirstchapterisconstructedofsentencesthatalternatebetweenthenoumenal
andthephenomenal.Itdescribesthenoumenalintermsoftheinterioraspectsof
humangestationtheembryo,andthephenomenalintermsoftheexternal
aspectsoffemalereproductionthelactatingbreastsofthemother.Itparallels
thesetermswiththeineffableefficacies,whichiswrittenwithaChinese
characterthatindicatesitsplacementinthecategoryofthingsfemaleandoneof
itsspecificattributesastheminimaloreventheinfinitesimal,andthefringes
Introduction
ii
whichonecouldthinkofasthesurfaceaspectsofthingssuchasthestripesofthe
tigerthatgivehumanswarningwithoutofferinganyrealinsightintothevitality
ofthebeast.
TheDaoDeJingisnotaquietisttract.TheDaoistswantpower.However,they
donotwantthekindofpowerthatpushesothersaround.Theywantthepower
topreventdiseases,providecleanwatertocommonpeople,pacifyconflicts,and
keepusallsafe,buttheywanttodoitinobscurity.
TheDaoDeJingmakesaclearconnectionbetweendesiresandperceptionsthat
areveiledasphenomenabyselfinterest.Theseperceptionsarenecessaryfor
survival.Withoutselfinterest,humanswouldneitherfeednorprotect
themselves.Sohumansneedtofabricatediscreteentitiessuchasself,other,
victim,prey,nourishment,poison,etc.inordertosurvive.However,
thisprocessissubjecttoerror.Preconceptionsarenecessarybuttheyarenot
alwayssuccessful.Theymaybecounterproductiveoutsideofverylimitedsocial
contexts.Soitisusefultobeabletoputpreconceptionsaside,andtoput
preconceptionsasideitisnecessarytosilencedesire,tosilenceallsubjective
feelingsaboutthethingsthatallhumansconstitutefortheirownuseandmay
takeupasreadymadeitemsfromtheircommunities.
InotherchapterstheDaoDeJingintroducestheideaoftheUncarvedBlock,
whichisaphysicalimagefortheUniverseasitisbeforehumansmentallycutit
intomanageablepartsfortheirownuse,orfabricateit.
Ultimately,notonlywitchesandidealhumansdissolveandflowbackinto
theoriginalunity,butevenspaceandtimeleavehumanawareness,andthe
humanbeingnolongerisseparatedfromtheOne.
Onthewaytothiskindofsagelydeconstructionordecrystallizationofthe
Universe,partialhealingoffracturesbetween,e.g.,witchesandreal
humans,canresultinnewandlessproblematicalfabricationssuchasfemale
schizophrenicpatientofindeterminateageandnominallysanehumanbeing.
Allvaluesarecalledintoquestion:Yousaythatisgood.Inwhatsenseisit
good?Whoisitgoodfor?Isitpossiblybadforsomeothers?
Atthebeginningofthetwentiethcentury,scientistsdiscoveredentitiessuchas
thephotonthatcouldnotbeseendirectly,buttheycouldbereliablycreatedone
byoneinspecialdevicesandcouldbereliablycollectedonadetectionscreen.
Butuseanexperimentalapparatusthatasksaphotonaboutitswave
Introduction
iii
characteristicsandtheanswerwillbeadescriptionofcertainfeaturesofitswave
nature,e.g.,itswavelength,itsfrequency,itsenergy,whetherithasinterfered
withitselfand,ifso,how.Useanexperimentalapparatusthatasksaphoton
aboutitsparticlecharacteristicsandtheanswerwillbe,e.g.,itsrelativisticmass,
itspointofimpactonthedetectionscreen,themomentumitdeliveredtothe
atominthedetectionscreenwhereitshowedup,etc.Isaphotonawaveora
particle?InLaoZisterms,itisbothasaphenomenonandneitherasa
noumenon.LookattheUncarvedBlockanditisinvisible.Fabricatetheblock
onewayanditappearsasawave.Fabricatetheblockanotherwayandit
appearsasaparticle.
Doubleslit
Aclassicexampleofthiskindofdualphenomenalnatureisthedoublesplit
experiment.Inthemodernversionofthisexperiment,alaserpointerisaimedat
awhitescreenafewfeetaway.Thenascreenissetuptointerruptthepathofthe
laserbeam,andthebeamdoesnotreachthedetectionscreen.Nextasingleslitis
introduced,andaspotappearsonthedetectionscreen.Withoutcareful
examinationonemightconcludethatthislightisconsistentwithaparticle
descriptionofthelightthatarrivesthere,butcloseexaminationwillshowthat
partofthelightisdeliveredtosmallerspotsoneachside.Thispatternisactually
consistentwithdiffraction,whichisawavephenomenon.
Whenasecondslitismadeinthescreen,anextendedpatternoffringes
appears,anditsstrongestpointisimmediatelybehindthecenterpostinthe
doubleslitapparatus.Thatsinglefactmakesitimpossibletoregardthephotons
asparticles,andtheextendedpatternthatresultscanonlybeunderstoodasthe
resultofinterferencebetweentwowavepatterns,onegoingthrougheachslit.
Introduction
iv
Theobviousconclusion,basedonthismuchoftheexperiment,isthatlighthasto
besomekindofwave.
Iftherateofdeliveryofphotonsissloweddowntothepointthatonlyone
photongoesthroughtheapparatusatatime,thesamepatternoffringeswill
eventuallybuildonthedetectionscreen.(Itmaybeusefultocollecttheevidence
onasheetofphotographicemulsion.)Again,itappearsthatlightisawave,and
thatsinglewavespasspartlythroughoneslitandpartlythroughanotherslit.
However,ifonelooksatthepatternthatbuildsup,itisabsolutelyclearthateach
photonhitsthescreenatasinglepointwhichisonlyconsistentwithaparticle
explanationoflight.
CH
NPA
Dao De Jing
Pinyin
English
do
way, course
k
do
can
way, course
do
direct
fi
chng
do
not
constant
way, course
mng
name
k
mng
can
name
fi
chng
mng
not
constant
name
w
mng
not have
name
tin
d
zh
sh
heaven
earth
subordinating particle
beginning
`

`
=
()

`
|

|

|

|
|
|`

|
|
`
`

`

yu
mng
have
name
wn
w
zh
m
myriad
creature
mother
g
chng
therefore
constantly
CH

NPA
Dao De Jing
Pinyin
English

`
w
y
not have
desire
|

|
|`
y
gun
q
mio
in order to
observe
its
ineffable efcacy

|
`
chng
yu
y
constantly
have
desire
|

|
|`
y
gun
q
jio
in order to
observe
its
fringes

c
| ling
zh
these
two
(the one who =) things

|`
|
tng
ch
r
y
mng
same; together
come out
and, yet
different(ly)
named

`

tng
wi
zh
xun
same; together
speak of ... as
it
dark and mysterious

|`

xun
zh
yu
xun
dark and mysterious

again
dark and mysterious
` zhng
|` mio

zh
multitude
ineffable efcacy
CH
NPA

Dao De Jing
Pinyin
English
mn
door, gate, portal
Chapter One (One possible translation)

As for ways, if one can be directed along it, it is not the constant Way. As for names, if it
can be given as a name, it is not a constant name. Nameless is the beginning of Heaven
and Earth. Named is the mother of the myriad creatures. So always be without desire in
order to observe its ineffable efficacies, and always be with desire in order to observe its
outer fringes. These two come out together and are differently named. Together, they
are spoken of as the dark and mysterious. The most dark and mysterious of all the dark
and mysterious is the portal of the myriad creatures.

|
|`
|

tin
xi
ji
zh
mi
zh
wi
mi

heaven
below
all
know
beauty, beautiful
to be
beauty, beautiful

`
|
s

y

therefore; this
evil
(nal particle=) that's all there is to it
|

`

`
ji
zh
shn
zh
wi
shn
all
know
good
to be
good

`
|
s
b
shn
y
therefore; this
not
good
(nal particle=) that's all there
CH
NPA
Pinyin

` g
| yu

w
| xing

shng
nn
|`
y
| xing
chng
chng
dun
| xing
< | jio
| xng

go
|` xi
| xing
| qng
|
yn

shng
| xing
h
| qin
` hu
| xing
su
`
sh
|
y
` shng
rn
` ch

w
English
Dao De Jing
is to it
therefore
to have
to not have
mutually, reciprocally
born
difcult
easy
complete
long (time, etc.)
short
compare > (delete erroneous character)
form (replace with correct character)
tall, high
low
turn upside down
voice; musical notes; sound
instrumental musical sounds
respond, harmonize
fore
aft
follow
it
to take ... to do something
Sage
human beings
take their place in
not have
CH

NPA
Dao De Jing
Pinyin
English

`
wi
zh
sh
to do, ado
affairs
|
`
|

|
xng
b
yn
zh
jio
carry out
not
speak
teaching
`
`
`
|

`

wn
w
zu
yn
r
b
c
myriad
creatures
arise
therein
and, yet
not
cast off, rejected

`
|
shng
r
b
yu
bear young; be born

and, yet
not
possess; possessed

`
`
wi
r
b
sh
be; do
and, yet
no, not
depend upon; take credit for

gng
chng
r
f
j
meritorious task
is completed
and, yet
no, not
reside

f
wi
f
j
(opening particle]
only
not
reside
`
sh

it
CH
NPA
Pinyin
English
|
y
` b
q
Dao De Jing

not
get rid of
Chapter Two (One possible translation)

All beneath Heaven know the beautiful to be beautiful. Thus there is the ugly. All know
the good to be good. Thus there is the bad. Being and not-being are mutually born.
Difficult and easy are mutually completed. Long and short are mutually formed. High
and low are mutually (inverted =) inverse. Voice and musical accompaniment mutually
harmonize. Fore and aft (mutually follow =) are constituted only if one thing follows the
other. Therefore the Sages take their stand on things that are done without much ado.
They carry forth a wordless teaching. All kinds of things arise from this process of
mutuality, and the Sages reject none of them. Things are produced and are not
possessed. Things are done yet nobody takes credit for them. Meritorious tasks are
accomplished and yet nobody stakes a claim for them. For it is only by not claiming
them that they are not lost.

` b
` shng
| xin
(do) not
elevate
worthy person

|
`

sh
mn
b
zhng
cause
the people
not
to struggle
`
`

`
b
gu
nn
d
zh
hu
(do) not
value
difcult
obtain
goods, merchandise

sh
| mn
` b
cause
the people
not
CH

NPA
Dao De Jing
Pinyin
English

`
wi
do
to be; to do
robber, bandit
`
|`

`
b
not
jin|xin see|make manifest
k
can, (-ible)
y
desire

|
|

`
sh
mn
xn
b
lun
`
|
`

`
sh
y
shng
rn
zh
zh

cause
the people('s)
heart, mind
not
be disordered
it
Sage
human beings
regulating

x
|
q
| xn
empty, void
his, her, their
heart, mind

|
`
sh
q
f
make full
his, her, their
belly
` ru
|
q
`
zh
weaken
his, her, their
aspirations
| qing
|
q
g
strengthen
his, her, their
bones
chng

sh
| mn
constantly
cause
the people
CH

NPA
Pinyin
English

Dao De Jing

`
w
zh
w
y

`

`

|
sh
f
zh
zh
b
gn
wi
y
cause
particle for euphony or pause
knowledge, wisdom
the one who
not
dare
to do
nal particle of strong afrmation

wi
w
wi
do
not have
to do

`
z
w
b
zh
then
not have
not
regulated

not have
to know; knowledge
not have
desire
Chapter Three (One possible translation)

Do not elevate worthy people, to avoid having the people struggle. Do not value things
that are hard to acquire, in order having the people steal. Do not display desirable
things in order to avoid the minds of the people becoming disordered.
Therefore the governance of the Sages [works by] emptying their minds, making their
bellies full, weakening their aspirations, strengthening their bones, and always making
the people without knowledge and without desires. They make those who have
knowledge not dare to act on it. By carrying forth without ado there will be nothing that
is not well regulated.
` do
chng
way,course
empty, void
CH

NPA
Dao De Jing
Pinyin
English

`

`
`
|
r
yng
zh
hu
b
yng
and, yet
use
it
perhaps
not
to ll; full

|
`
`
`

yun
x
s
wn
w
zh
zng
abyss, depths
particle (oh how!)
resemble
myriad
creatures
ancestor
` cu
|
q
` ru
blunt
its; their
sharpness
| ji
|
q

fn
untangle
its; their
confusions
h
|
q
gung
respond, harmonize
its; their
light, brightness
tng
|
q
chn
homogenize
its; their
dust
`
|
`
`

zhn
x
s
hu
cn
deep, clear
particle (oh how!)
resemble
perhaps
to preserve, to exist

`

w
b
zh
I
not
know
CH

NPA
Dao De Jing
Pinyin
English

shi
zh
z
who
child; teacher, master
|`
|`

|
xing
d
zh
xin
image; resemble
earliest ancestor; god
fore
Chapter Four (One possible translation)

The Way is empty, yet in use it seems to be inexhaustible. It is an abyss that would
appear to be the ancestor of the myriad creatures.
Blunt your sharpness. Untangle your confusions. Harmonize your glare. Homogenize
your dust.
Oh! How clear! It seems to exist. I do not know whose child it may be. It images
something before God.

|
|`
`

tin
d
b
rn

heaven
earth
not
benevolent
|
`
`

y
wn
w
wi
ch
gu

take
myriad
creatures
to be
straw
dogs
`

`

shng
rn
b
rn
Sage
human beings
not
benevolent
10
CH

NPA
Dao De Jing
Pinyin
English
|

|`

y
bi
xng
wi
ch
gu
take
hundred
surnames
to be
straw
dogs
|
|`

|
tin
d
zh
jin

heaven
earth
space between
|
|

`

q
yu
tu
yu
h

its
like
bag open at both ends
tube
interrogative particle

`

x
r
b
q
empty, void
and, yet
not
crumpled
`

`

dng
r
y
ch
move
and, yet
the more
come out

|
`

du
yn
sh
qing
many, much
speak
destined
be impoverished
`

b
r
shu
zhng
not
as good as
to maintain; to preserve
center, middle; inside
11
CH
NPA
Pinyin
English
Dao De Jing
12
Chapter Five (One possible translation)

Heaven and Earth are not benevolent. They take the myriad creatures to be straw dogs.*
The Sages are not benevolent. They take the common people to be straw dogs. The
space between Heaven and Earth is like a bellows. It is empty, but it does not crumple
up. The more it moves the more comes out.
Saying too much is bound to end up producing empty words. It would be better to keep
things to oneself.

`

g
shn
b
s
valley
spirit (positive spirit)
not
die
`
`

|`
sh
wi
xun
pn
it
speak of ... as
dark and mysterious
female (animal)

|`

xun
pn
zh
mn
dark and mysterious

female (animal)
door, gate
`
`
|
|`

sh
wi
tin
d
n
it
speak of ... as
heaven
earth
root

* In early China, gures were made of straw for use in ceremonies, and
after the ceremonies were over the straw gures were discarded.
CH

NPA
Dao De Jing
Pinyin
English
|
|
`

min
min
ru
cn
wispy
wispy
as if
preserve, exist
`

`
|
yng
zh
b
qn
use
it
not
exert effort
Chapter Six (One possible translation)

The valley spirit never dies. It is called the dark and mysterious female. The portal of
the dark and mysterious female is spoken of as the root of Heaven and Earth. It is a
wispy something that seems to exist, but it is effortless in its action.

| tin
chng
|`
d
| ji
heaven
long (time, etc.)
earth
[last a] long time

| tin
|`
d
su
|
y
nng
chng
| qi
| ji
zh
heaven
earth
that which
on account of
able to
long (time, etc.)
and, moreover
[last a] long time
the thing that
|
|
`
`


its
not
self
to be born; to bear; to produce
y
q
b
z
shng
13
CH

NPA
Dao De Jing
Pinyin
English
`

g
nng
chng
shng
therefore
able to
long (time, etc.)
to be born; to bear; to produce
`
|
`

`
|

|
sh
y
shng
rn
hu
q
shn
r
shn
xin
it
Sage
human beings
aft
his, her, their
body; self
and, yet
body; self
fore
`
|

-

wi
q
shn
r
shn
cn
to put outside
his. her, their
body; self
and, yet
body; self
preserve, exist

|
|

|
fi
y
q
w
s
y

not
on account of
his, her, their
not have
interests pertaining to one's self
`

|

g
nng
chng
q
s
therefore
able to
complete
his, her, their
14
CH
NPA
Pinyin
English
Dao De Jing
15
Chapter Seven (One possible translation)

Heaven and Earth are both long lasting. The reason that Heaven and Earth are able to
be long lasting is that they do not themselves give birth (i.e., produce something that
exists outside of themselves). Therefore the Sages put themselves in the background
and so they come to the front. They put themselves aside and so they are preserved. Is it
not because of their not having any selfish interests that their personal welfares are
secured?

` shng
` shn
` ru
shu
highest
good
like
water
shu
` shn
|`
l

` wn
`
w

r
` b

zhng
water
good at
benetting
myriad
creatures
and, yet
not
struggle
` ch
` zhng
rn

zh
su
`
w
take its place in

multitude
human beings
that which
detest, hate
`
|

`
therefore
be near
to
way, course

`
g
j
y
do

j
shn
residence
good
CH
NPA
Pinyin
|`
|
`

`

|
`
|`
< `
`
`
`
`
`

`
`

`

`

|
d
English
Dao De Jing
earth (location)
xn
shn
yun
heart, mind
good
abyss, depths
y
shn
rn
giving
good
benevolence
yn
shn
xn
speaking
good
trustworthy; credibility
zhng
zhng
shn
zh
upright >
government
good
regulating
sh
shn
nng
event, affair
good
ability
dng
shn
sh
movement, action
good
timeliness
f
wi
b
zhng
(opening particle)
only
not
struggle
g
w
yu
therefore
not have
grudge, resentment
16
CH
NPA
Pinyin
English
Dao De Jing
17
Chapter Eight (One possible translation)

The highest good is like water. Water is good at benefiting the myriad creatures without
struggling at it. It resides in the places that the multitudes of human being all detest. It
therefore approximates to the Way.
Residences are appreciated for their settings. Hearts are appreciated for their depth.
Gifts are appreciated for their benevolence. Speech is appreciated for its credibility.
Government is appreciated for its getting things well regulated. Activities are
appreciated for their abilities to get things done. Movements are appreciated for their
timeliness. Now it is only when there is no struggle that there will be no lingering
resentment.

ch

r
|
yng

zh
` b
r
|
q
|
y
chui

r
< zhu
` ru

zh
` b
k
chng
bo
| jn
`
y
mn
tng
hold
and, yet
to ll
it
not
as good as
its
stopping
to test by feeling
and, yet
a staff>
sharpen
it
not
can
long (time, etc.)
protect
gold
jade
ll
halls
CH
NPA
`

`
`

|
`
|
|
|`

|

`
|

`

Dao De Jing
Pinyin
English
m
zh
nng
shu
there are none who

it
are able
f
gu
r
jio

wealthy
noble
and, yet
arrogant
z
y
q
ji

self
bequeath
its
retribution
gng
chng
meritorious task
completed
mng
su
shn
tu
name
follows
body; self
retreats
tin
zh
do
zi
heaven
way, course

18
Chapter Nine (One possible translation)

To hold onto something and fill it up is not as good as just stopping. If one keeps on
testing and sharpening something, then it cannot long remain undamaged. If gold and
jade fill up one's halls, there is nobody who can preserve them. If one becomes arrogant
on account of wealth or noble status, then one calls forth one's own punishment. When
one completes a meritorious task, then fame will follow and one must retreat. That is
the way of Heaven.
CH
NPA
Dao De Jing
Pinyin
English
19
< `
|
{ |
zi
yng
yng
p
bo
y
load on>
nurture
bright (alternative reading as same character minus the
Mathews 7465) }
earthly spirit, anima
embrace; hold onto
one, unity
nng
w
l

h
able to
not
depart
zhun
q
zh
ru
make sole, singular

lifebreath
make most perfect
supple; exible
nng
yng
r
h
able to[be]
infant
child
d
ch
xun
ln
jin
cleanse
(weed) out
dark and mysterious
vision>
mirror
nng
w
c
h
able to
not have
a aw, a fault
i
mn
zh
gu
love
the people
regulate
country, nation
`

|

|

|`
`

|-

|

<
|`

`
|
`

CH
NPA

<

|

<

|

`

<

`

`
|

Dao De Jing
Pinyin
English
nng
w
zh
wi
h
able to
not have
know >
to do
tin
mn
ki
h
heaven
door, gate
open
close

nng
w
wi
c
h
able to
not have>
be
female
mng
bi
s
d
brightness; enlightenment
whiteness
four (directions)
penetrate to
nng
w
wi
zh
h
able to
not have
to do >
know; knowledge
shng
zh
x
zh
bear; produce
he, she, it, them
rear; cultivate
he, she, it, them
shng
r
b
yu
bear; produce
and, yet
no, not
have; possess
wi
do
20
CH

NPA
Dao De Jing
Pinyin
English

`
`
r
b
sh
and, yet
not

`

zhng
r
b
zi
be senior to
and, yet
not
rule over
`
`

sh
wi
xun
d
it
speak of ... as
dark and mysterious
virtue
21
Chapter Ten (One possible translation)

Nurture the earthly spirit and hold fast to unity; can you avoid lapses? Unify your
lifebreath and make it perfectly flexible; can you be like a child? Cleanse the dark and
mysterious mirror; can you make it without flaw? Love the people and regulate the
nation; can you do so without ado? In the opening and closing of the heavenly gate, can
you take the female part? Extend your perceptivity fully in all directions: can you do so
without [accumulating] knowledge? Produce and cultivate them. In producing them, do
not take possession. Do things [for these creatures] without taking credit for them. Be
senior to them and yet do not lord it over them. This is spoken of as the dark and
mysterious virtue.

`
|

|

sn
sh
f
three
ten
spokes
gng
y
g
share
one
hub
dng
q
w
at the point of
its
not have
CH
NPA
|

`
< |

|

| `

|

|
| `

`

`
|
|

`

|

|
`

`
`
|
Dao De Jing
Pinyin
English
yu
ch
zh
yng
have
vehicle
use, utility, function
yn
tun
zh
y
wi
q
boundary, limit >

roll round with the hand
clay
in order to
make
utensil
dng
q
w
at the point of
its
not have
yu
q
zh
yng
have
utensil
zo
h
yu
y
wi
sh
bore
door
window
in order to
make
house

dng
q
w
at the point of
its
not have
yu
sh
zh
yng
have
house
use, utility
g
yu
therefore
have
22
CH

NPA
Pinyin
English

|

| `
zh
y
wi
l

|

`
w
zh
y
wi
yng
Dao De Jing
23
it
in order to
make, be
benet; sharp; conguration
not have
it
in order to
make, be
Chapter Eleven (One possible translation)

Thirty spokes share one hub. It is the empty place [in the center] that gives the vehicle
its function. Roll clay to make vessels. It is the empty space within that gives the utensil
its function. Bore doors and windows to make a [cave] dwelling. It is only where there
is a void that the dwelling has its function. So that which is solid forms a thing's
configuration, and that which is not provides for its function.

w
` s
| lng
rn
` m
mng
ve
colors
cause
human beings
eyes
be blind

w
|
yn
| lng
rn

r
lng
ve
voices; musical notes; sounds
cause
human beings
ears
deaf

w
` wi
| lng
rn
ve
tastes, avors
command
human beings
CH
NPA
Pinyin
English
Dao De Jing

ku
mouth
shung to miss, to fail

|
|`
ch
chng
tin
li
to gallop
to gallop
to hunt
to hunt
|`

|

lng
rn
xn
f
kung
cause
human beings
hearts, minds
to emit
madness

`
nn
d
zh
hu
difcult
to obtain
goods, merchandise
|`

|

lng
rn
xng
fng
cause
human beings
to carry out
harm
`
|
`

`
sh
y
shng
rn
wi
f
it
Sage
human beings
are for
belly
`
`
`
b
wi
m
not
are for
eye
`

|

g
q
b
q
therefore
get rid of
that
take

24
CH
NPA

Pinyin
c
English
Dao De Jing
25
this
Chapter Twelve (One possible translation)

The five colors cause the eyes of human beings to become blind. The five musical notes
cause the ears of humans to become deaf. The five flavors cause the mouths of human
beings to lose their discrimination of tastes. Galloping in the hunt causes human hearts
to go mad. Rare goods cause human beings to do harm. Therefore the Sages act for the
bellies of humans and not for their eyes. Therefore they get rid of that and take up this.
chng
r
` ru
| jng
< ` gu
` d
` hun
` ru

shn
h
` wi
chng
r
` ru
| jng
chng

zh
wi
|` xi
d

zh
` ru
favor
disgrace
if; as; like
a fright
noble; to value >
great
suffering
if; as; like
body; self
what
(speak of as =) means
favor
disgrace
if; as; like
a fright
favor
it
to be; to do
below,inferior
obtain; attain
it
like
CH
NPA
Pinyin
| jng

sh

zh
` ru
| jng
`
sh
` wi
chng
r
` ru
| jng
h
` wi
< ` gu
` d
` hun
` ru

shn

w
su
|
y
| yu
` d
` hun
zh
wi

w
| yu

shn
|
j

w

w

shn
English
Dao De Jing
a fright
lose
it
like
a fright
it
(speak of .. as =) means
favor
disgrace
if; as; like
a fright
what
(speak of ... as =) means
ennoble; value >
great
suffering
as, like
body; self
I, my
it
to have
great
suffering
the one who; the thing that
is
I
have
body; self
to reach to (the time when)
I
not have
body; self
26
CH
NPA

|

`
`
`
|

|
|`
`

|`
|
|`
`
|

|
|`
`

|
|`
Dao De Jing
Pinyin
English
w
yu
h
hun
I
have
what
suffering
g
gu
y
shn
y
wi
tin
xi
therefore
value
to take...to do something
body; self
in; at
(to do =) to try to manage
heaven
below
ru
k
j
tin
xi
as though
can
entrust with
heaven
below

i
y
shn
y
wi
tin
xi
love
body; self
in; at
(to do =) to try to manage
heaven
below
ru
k
tu
tin
xi
as though
can
entrust with
heaven
below

Chapter Thirteen (One possible translation)

Favor and disgrace both lead to fright.
Great suffering is intimately connected to having a (body =) self.
27
CH
NPA
Pinyin
English
Dao De Jing
28
Why is it said that both flavor and disgrace lead to fright? Those who received favor are
the ones who reside in an inferior position. If they receive favor it results in
apprehension. If they [later on] lose favor it also results in apprehension. That is what
"Favor and disgrace both lead to fright" means.
Why is it said that great suffering is intimately connected to having a self? The reason
that I can experience great suffering is that I have a self. At the point that I cease to have
a self, what suffering could I experience?
Now he who takes his own self to be more valuable than running the world may be
entrusted with the world. And he who loves his own self more than running the world
may be given guardianship of the world.

`

`
|`
sh
zh
b
jin
look at
it
not
see
| mng

yu
|
y
name
is called
level, plain
|

`

tng
zh
b
wn
listen to
it
not
hear
| mng

yu
|
x
name
is called
raried

`

grasp, seize
it
not
obtain
b
zh
b
d

| mng

yu
name
is called
CH

NPA
Dao De Jing
Pinyin
English
wi
minute

`

`
|
c
sn
zh
b
k
zh
ji
these
three
(things that =) of them
not
can
make most perfect
examine, investigate
` g
hn

r
wi
|
y
therefore
muddle together
and
be; make
one
|
q
` shng
` b
| jio
its
top
not
brilliant, dazzling
|
|`
`
`
q
xi
b
mi
its
bottom
not
dark

`

|
shng
shng
b
k
mng
wispy
wispy
not
can
name
`

`
f
gu
y
w
w
again; repeat
return
to
not have (not be)
creature
`
`
sh
wi

this
speak of ... as
29
CH
NPA
Pinyin
English
Dao De Jing

`

`
w
zhung
zh
zhung
not have
form, shape, appearance
form, shape, appearance

`

|`
w
w
zh
xing
not have
creature
image
`
sh
` wi

h
hung
this
speak of ... as
obscure, abstruse
wild, mad, ustered

|

`
|`
|

yng
zh
b
jin
q
shu
go forward to meet
it
not
see
its
head

`
|`
|
`
su
zh
b
jin
q
hu
follow
it
not
see
its
aft

`
zh
g
zh
do

grasp
ancient
way, course
|
`
|-

|
y
y
jn
zh
yu

in order to
control
now, the present
to have (existence)
30
CH

NPA
Dao De Jing
Pinyin
English

nng
zh
g
sh
able
to know
ancient
beginning
`
`
`
|`
sh
wi
do
j
this
speak of ... as
way, course
sorted threads

Chapter Fourteen (One possible translation)

If you look right at it but do not see it, it is named "the plain."
If you listen for it but cannot hear it, it is called "the rarified."
If you grab for it but cannot get it, it is called "the infinitesimal."
These three [characterizations] cannot be given any more exhaustive investigation, so
they will be muddled together as "the One."
From above it is not dazzling.
From beneath it is not dark.
Wispy, wispy, it cannot be named.
It retreats into not being any thing.
It is called the the shape without any form, and
The image without any [corresponding] thing.
It is called the obscure and the wildly flustered.
If one goes forward to meet it, one will not see its head.
If one follows it, one will not see its rear.
Grasp the Way of antiquity in order to control the things of the present.
Be able to know ancient beginnings. They are spoken of as the Thread of the Way.

`

`

g
zh
shn
wi
sh

zh
ancient
good at
being
knight, literate ofcer of the
government
the ones who
31
CH
NPA

|`

`

`

`

`
`
|

`
< |
|
`

`

|
|
`
`
`
|
|
|
Dao De Jing
Pinyin
English
wi
mio
xun
tng
minute
ineffable efcacy
dark and mysterious
penetrating
shn
b
k
sh
deep
not
can
be aware of, perceive
f
wi
b
k
sh
(opening particle)
only
not
can

g
qing
wi
zh
rng
therefore
in a forced way
make
it
a description
y
yn
x
ru
dng
sh
chun
cautious
therein >
particle (oh how!)
like
winter
ford
river
yu
x
ru
wi
s
ln

apprehensive
particle (oh how!)
like
fear
four
neighbors
yn
x
deferential
particle (oh how!)
32
CH
NPA
|
`
<
`
`
|
`
|

|
`
`
|
|
`

`
|
|
`

|
|
`

|
|`

|
Dao De Jing
Pinyin
English
q
ru
rng
k
its
like
to contain; a description >
guest
hun
x
ru
bng
zh
jing
sh
scattered, riven
particle (oh how!)
like
ice
in future
to loosen
dn
x
q
ru
p
honest, sincere, wholesome

particle (oh how!)
its
like
uncarved wood
kung
x
q
ru
g
empty
particle (oh how!)
its
like
valley
hn
x
q
ru
zhu
turbid
particle (oh how!)
its
like
muddy, impure
sh
nng
zhu
y
jng
zh
x
qng
who
able to
be muddy, be impure
in order that
tranquil
go to
gradually
pure, clear
33
CH
NPA

|
`

`

`
`
|

`
|
`

< |`
|`
< `

|

Dao De Jing
Pinyin
English
sh
nng
n
y
dng
zh
x
shng
who
able to
be peaceful
in order that
move
go to
gradually
to be born; to be produced
bo
c
do
zh
b
y
yng
protect
this
way, course
the one who
not
desire
to be full
f
wi
b
yng
(opening particle)
only
not
to be full
g
nng
b
b
b
r
xn
chng
therefore
able to
undergrowth>
worn out
no, not >
and, yet
new(ly)
complete
Chapter Fifteen (One possible translation)

Those of antiquity who were good at being officers of the government were subtle,
possessed of ineffable efficacy, dark and mysterious, penetrating [in their awareness],
and so deep that they could not be perceived. It is only because they cannot be
perceived that they are given a forced description:
Oh, how cautious, as though fording a river in winter.
34
CH
NPA
Pinyin
English
Dao De Jing
Oh how apprehensive, as though in fear of those on all four sides.

Oh, how deferential, as though a guest.
Oh, how riven, as though ice on the verge of melting.
Oh, how wholesome, as though they are the Uncarved Block.
Oh, how empty, as though a valley.
Oh, how turbid, as though muddy or impure.
Who is able to be muddy and impure in order that ti will eventually purify through
tranquility?
Who is able to be peaceful in order that they will gradually give birth to motion?
Those who protect this Way do not desire fullness, and therefore they are able to get
worn out and yet become newly complete.
`

|

|`

`
`
|`
`

|

|
`

`

`
`
zh
x
j

go all the way to

void
polar extreme
shu
jng
d
maintain; preserve
tranquil
thick, rich, genuine
wn
w
bng
zu
myriad
creatures
side-by-side
arise
w
y
gun
q
f
I
take ...
to observe
its
recapitulations
f
w
yn
yn
(opening particle]
creatures
rich-colored; numerous
rich-colored; numerous

g
f
each and every

again; repeat
35
CH

NPA
Pinyin
English
Dao De Jing
gu
|
q

gn
return
their
root

|`
gu
gn
yu
jng
to return
root
to say means
to be tranquil
`
`
`
|`
sh
wi
f
mng
this
speak of ... as
to return to
mandate
`
|`

f
mng
yu
chng
to return to
mandate
to say means
to be constant

|
zh
chng
yu
mng
to know
constant
to say means
`

b
zh
chng
not
to know
constant
` wng
` zu
xing
recklessly, heedlessly
give rise to
inauspicious things; evil

zh
chng
rng
to know
constant
to contain, to accept
rng
ni
gng
to contain, to accept
then
fair
36
CH

NPA
Pinyin
English
Dao De Jing
gng
ni
wng
fair
then
king
wng
ni
| tin
king
then
heaven(ly)
| tin
ni
` do
heaven(ly)
then
way, course
` do
ni
| ji
way, course
then
[last a] long time
`

`
`
to sink, to perish
body; self
not
be in danger
m
shn
b
di
37
Chapter Sixteen (One possible translation)

Go all the way to extreme voidness. Preserve a wholesome tranquility. The myriad
creatures arise side by side and I use it to see their recapitulations. Now the myriad
creatures, profusely vibrant, return again to their root. To return to the root means to be
tranquil. We speak of this as returning to the Mandate. Now the Mandate implies
constancy, and knowing constancy implies enlightenment. If one does not know
constancy, one will heedlessly give rise to ill-omened things. To know constancy is to be
accepting. To be accepting means to be impartial. To be fair means to be kingly. To be
kingly means to be heavenly.* The heavenly is [with] the Way. The Way is then long
lasting. One's body may perish but one will not be in danger.
*"Heavenly" is to be understood as "produced by Heaven," i.e., natural.
`
`
ti
shng
most
high
CH
NPA
< |`
`

|

|
`

Pinyin
English
Dao De Jing
xi
b
zh
yu
zh

down >
not
know
have
he, she, it, them
q
c

its
sequent
|

`

qn
r
y
zh

emotionally close
and
to laud
he, she, it, them
|
`
q
c

its
sequent
`

wi
zh
to fear
he, she, it, them
|
`
q
c
its
sequent

w
zh
to insult, to ridicule
he, she, it, them
|`
`

|
xn
b
z
yn

trust; trustworthy
not
be enough
therein
|
`
|`
|
yu
b
xn
yn

have
not
trust; trustworthy
therein
|
|
yu
x
distant
particle (oh how!)

38
CH

NPA
Pinyin
English
Dao De Jing
|
q
` gu
|
yn
his, her, its, their

value
words
gng
chng
meritorious task
completed
`
h
su
event, affair
follow

|`
|
`
hundred
surnames
all
say
bi
xng
ji
wi
w
`
z
rn
I
self
thus
Chapter Seventeen (One possible translation)

In the highest antiquity, nobody knew that they existed. Next, people became close to
them and lauded them. Next they feared them. After that they insulted them. When
there is insufficient trust, then there will be untrustworthiness. Oh how distant they
were in not speaking lightly. When meritorious acts were completed and the results
followed, the common people all said, "We did it all by ourselves."

`
`
`
d
do
fi
great
way, course
to do away with; abandon
|

|`
yu
rn
y
have
benevolence
righteousness
39
CH

NPA
Pinyin
English
Dao De Jing
`
zh
` hu

ch
knowledge, intelligence
wisdom
come out
|
`
`
yu
d
wi
have
great
falsity, artice
|`
|
`

li
qn
b
h
six
close relatives
not
harmonize

| yu
|` xio

c
have
lial piety
compassion

|

`
country, nation
family
dusky; benighted, stupid
disordered
gu
ji
hn
lun
| yu
zhng
chn
have
loyal
minister
Chapter Eighteen (One possible translation)

When the great Way is abandoned, benevolence and righteousness will come into
existence. When knowledge and wisdom emerge, great artifice will come to be. When
the six kinds of family members fall out of harmony, there will be filial piety and
compassion. When the whole country becomes benighted and disordered, then it will
have loyal ministers.
ju
` shng
|`
q
cut off
Sage(liness)
discard
40
CH

NPA
Dao De Jing
Pinyin
English
`
zh
knowledge, wisdom
|
|`

`
mn
l
bi
bi
the people
benet
hundred
-fold

|`
|`
ju
rn
q
y

cut off
benevolence
discard
righteousness
|
`
|`

mn
f
xio
c

the people
again, return to
lial piety
compassion
ju
| qio
|`
q
|`
l
cut off
ingenious; cleverness
discard
benet, prot
`

|
do
z
w
yu
robber, bandit
thief
not
have

|

`

c
sn
zh
y
wi
wn

b
z

` g
| lng
| yu
these
three
(the things that =) things
to take ...
to be
ornament (outer expression of
inner nature)
not
be enough
therefore
cause
to have
41
CH

NPA
Pinyin
English
su
sh
|`
`

Dao De Jing
42
that which
subsumed under
jin | xin see | make manifest

s
unbleached fabric
bo
embrace; hold onto
p
uncarved wood
sho

s
gu
`
y
diminish
diminish
desire

|
cut off
study, learning
not have
grief; worries
ju
xu
w
yu

Chapter Nineteen (One possible translation)

Extirpate Sageliness, discard wisdom, and the benefit to the people will increase one
hundred fold. Extirpate benevolence, discard righteousness, and the people will return
to filial piety and compassion. Extirpate ingenuity, discard profit, and there will be no
more bandits and thieves. Because these three [principles] have received insufficient
elaboration, they are hereinafter given a epigram:
Show forth the unbleached fabric,
Hold onto the Uncarved Block,
Diminish selfishness and desire,
Cut off study,
And you will be worry free.
<

|
ju
xu
w
yu

cut off
study, learning
not have
grief; worries
CH
NPA
Pinyin
>
wi

zh

y
< `

k
| xing
q
| j

h
` shn

zh

y
`

| xing
` q
` ru
h
rn

zh
su
` wi
` b

k
` b
` wi
hung
|
x
|
q
` wi
|
yng

zi
` zhng
English
Dao De Jing
sound of assent
and
assent >
upbraiding
leave (i.e., depart from)
how much
what
good
and
evil, bad
leave (i.e., be different from)
as; like
what
human beings
subordinating]particle
that which
fear
not
can
not
fear
wild, reckless
particle (oh how!)
its
not yet
hit the center
exclamatory particle
multitude
43
CH

<

>

NPA

|
|
Dao De Jing
Pinyin
English
rn
x
x
human beings
bright, splendid
bright, splendid
r
| xing
` ti
lo
like; as though
enjoy
greatest
(sacrice at shrine to land and grain)

-

r
chn
dng
ti
like
spring season
ascend
terrace

|
|
`
`
w
d
b
x
q
wi
zho
I
alone, solely
am placid
particle (oh how!)
its
not yet
omen, sign

|

`

r
yng
r
zh
wi
hi
like
infant
child
not yet
an infant old enough to smile
`
`
li
li
wearied
wearied

li
li

dispirited
dispirited
|
x
particle (oh how!)
` ru
as; like
44
CH

NPA
Pinyin
English
Dao De Jing

w
su
gu
not have
place
to return
`

|
|

zhng
rn
ji
yu
y
multitude
human beings
all
have
left over, an excess

`
|
r
w
d
ru
y

and, yet
I
alone
as; like
lost; something missing

|
|

w
y
rn
zh
xn
y

zi

I
ignorant, stupid
human beings
heart, mind
nal particle of strong
afrmation
exclamatory particle
` dn
` dn
|
x
chaotic
chaotic
particle (oh how!)

`
`
s
rn
zho
zho
common, ordinary
human beings
shine
shine

w
d
hn

hn

I
alone
dusky; benighted, stupid;
muddled
dusky; benighted, stupid;
muddled
45
CH

NPA
Pinyin
English

Dao De Jing

s
rn
ch
ch

`
`
w
d
mn
mn
I
alone
closed off, melancholy
`
|
|
`

dn
x
q
ru
hi
agitated
particle (oh how!)
its; their
as; like
sea
|`
|
`

li
x
ru
w
zh
high wind
particle (oh how!)
as; like
not have
stop
`

|
|
|
zhng
rn
ji
yu
y

common, ordinary
human beings
inspect
inspect
multitude
human beings
all
have

r
w
d
wn
| qi
|
b
and, yet
I
alone, solely
doltish, heedless
and, moreover
low, mean, vile

|`

I
alone, solely
different
from
w
d
y
y

46
CH

NPA
Dao De Jing
Pinyin
English
rn
human beings

`

r
gu
sh
m
and, yet
value
eat; take sustenance from
mother
47
Chapter Twenty (One possible translation)

How much difference is there between "yeah" and "bah"?
How much difference is there between good and bad?
What other people fear, one can but fear.
Oh how wild and reckless they are in their failure to hit the mark!
The multitudes are bright and splendid, as though they were enjoying the Great
Sacrifice or as though ascending the terraces in the springtime.
Oh how placid am I alone, who has yet to give any inkling,
like an infant who has never yet smiled.
Oh how dispirited am I, like someone who has no refuge.
The multitudes all have more than enough, while I along seem to be missing something.
I have the mind of an stupid person!
Oh, how chaotic!
The common people glisten and shine.
I alone am dusky and muddled.
The common people pry into everything.
I alone remain closed off and melancholy.
Oh how agitated they are, like the sea.
Oh how stormy they are, as though they will never come to a stop.
The multitudes all have their ways and means.
I alone am doltish and vile.
I alone am different from other people,
and value taking sustenance from the Mother.

kng
d

zh
rng
great
virtue
(to contain =) description
CH

NPA
Dao De Jing
Pinyin
English

`
`

wi
do
sh
cng
only
way, course
it
follows
`

`
do
zh
wi
w
way, course
to be
creature

wi
hung
wi

h
only
wild, mad, ustered
only
obscure, abstruse

h
|
x
hung
|
x
obscure, abstruse
particle (oh how!)
wild, mad, ustered
particle (oh how!)
|

|
|`
its
center; middle
has
elephant; ivory; image; resemble
q
zhng
yu
xing
hung
|
x

h
|
x
wild, mad, ustered

particle (oh how!)
obscure, abstruse
particle (oh, how!)
|

|
`
q
zhng
yu
w
its
center; middle
has
creatures
|
|
|
|
yo
x
mng
x
secluded, profound
particle (oh how!)
dark, obscure
particle (oh how!)
48
CH

NPA
Dao De Jing
Pinyin
English
|

|
|
q
zhng
yu
jng
its
center; middle
has
seminal essence
|
|
`

q
jng
shn
zhn
its
seminal essence
extremely
genuine
|

|
|`
q
zhng
yu
xn
its
center; middle
has
trust; regularity
`

|
|
z
g
j

jn
from
ancient (times)
reaching to
the present
|
|
`

q
mng
b
q
its
name
not
get rid of
|
`
`

y
yu
zhng
f
in order to
inspect
multitude
progenitors

|

`

w
h
y
zh
zhng
f
zh
rn
zi
I
what
to take ...
to know
multitude
progenitors
the way things are
49
CH
NPA
|

Pinyin
y
c
English

Dao De Jing
by means of
this
Chapter Twenty-one (One possible translation)

The acceptingness of the the great virtue follows from the Way alone.
As for the sense in which the Way is a "thing,"
It can only be [described as being] wild and obscure.
Oh how obscure!
Oh how wild!
Within it there are foreshadowings.
Oh how obscure!
Oh how wild!
Within it there are creatures.
Oh how profound!
Oh how obscure!
Within it there is a seminal essence.
Its seminal essence is extremely pure.
Within it there is dependability.
From antiquity down to the present, its name has never perished,
And by that means one is able to inspect the multitude of progenitors.
By what means do I know the characteristics of the multitude of progenitors?
By this!

q
z
qun
crooked, bent
then
complete
wng
z

zh
crooked
then
straight

|
w
z
yng
deep; sunken in
then
full
|`
b
worn out
50
CH
NPA
Pinyin
English
Dao De Jing
z
then
| xn
new
sho
few
z
then
d
obtain; attain
du
many, much
z
then
` hu
delusion
`
sh
it
|
y
` shng
Sage
rn
human beings
` bo
embrace; hold onto
|
y
one, unity
wi
to be
| tin
heaven
|` xi
below
`
sh
form, pattern
` b
not
`
z
self
|` jin
see
|` xin | make manifest
` g
therefore
| mng
bright
` b
not
`
z
self
`
sh
afrm
` g
therefore

zhng resplendent
` b
not
`
z
self

f
aggrandize; boast
51
CH

NPA
Pinyin
English
Dao De Jing
` g
| yu
gng
therefore
have
merit
`
`
|
b
z
jn
not
self
boast, brag
`

g
zhng
therefore
be senior

`

f
wi
b
zhng
(opening particle]
only
not
struggle
`
|
|`
`

g
tin
xi
m
nng
y
zh
zhng
therefore
heaven
below
there are none who
able to
with
them
struggle
g

zh
su
` wi

q
z
qun
zh
ancient
that which
speak of as
crooked, bent
then
complete
(the ones who =) these words
|

|

how can it be
empty, void
speech
q
x
yn
zi

52
CH

NPA

Pinyin
English
chng
qun
r
gu
zh
truly
complete
and, yet
return to
it
Dao De Jing
53
Chapter Twenty-two (One possible translation)

Crumpled and as a result complete, crooked and as a result straight, deeply excavated
and as a result full, worn out and as a result new, depleted and thus refilled, a plenitude
and thus delusional -- For that reason the Sages embrace the One in order to serve as the
exemplar for all below Heaven. They do not show themselves off and therefor they
shine brightly. They do not make affirmations regarding themselves and therefore they
are resplendent. They do not boast on themselves, and therefore they have merit. They
do not brag on themselves, and therefore they stand senior to all. Now it is only because
of their not struggling that nobody in all under Heaven is able to struggle with them.
Could it be empty words when in antiquity people said: "Crumpled and as a result
complete " ? When one is truly complete then one will return [to the Way].

|
|
`

x
yn
z
rn

silent; make few

speak
self
thus
`
|

`

g
pio
fng
b
zhng
zho
therefore
violent (wind)
wind
not
to the end of
morning
`

`

`
zu
y
b
zhng
r
squall
rain
not
to the end
day
CH

NPA
Pinyin
English

sh
wi
c
zh
who
do
this
ones who
|
|`
tin
d
heaven
earth
Dao De Jing
| tin
|`
d
` shng
` b
nng
| ji
heaven
earth
still, even
not
able to
[last a] long time

`

r
kung
y
rn
h
and, yet
how much the more
in
human beings
`

`

`

g
cng
sh
y
do
zh
therefore
to involve self with
event, affair
in
way, course
the ones who
`

`
do
zh
tng
y
do
way, course
the ones who
same
in; at
way, course

y

d
zh
tng

d
virtue
the ones who
same
in; at
virtue
54
CH

NPA
Pinyin
English

-
sh
zh
tng
y
sh
lose
the ones who
same
in; at
loss

`

tng
y
do
zh
same
in; at
way, course
the ones who
`
|

do
y
l
d
zh
way, course
also
enjoy
obtain
them

tng
y
d
zh
same
in; at
virtue
the ones who

|

d
y
l
d
zh
virtue
also
enjoy
obtain
them

tng
y
sh
zh
same
in; at
lose
the ones who
-
|

sh
y
l
d
zh
loss
also
enjoy
obtain
them

|` xn
trust
Dao De Jing
55
CH

NPA
Pinyin
English
`

|
b
z
yn
not
be enough
therein
|
`
|`
|
yu
b
xn
yn
have
not
trustworthy
therein

Dao De Jing
56
Chapter Twenty-three
Sparse locutions are nature's way.
So a violent wind will not last all of one morning.
A rain squall will not last an entire day.
Who produces them? Heaven and Earth.
Heaven and Earth have not ever kept things going for long. How much the more should
that be a pattern for human beings to emulate.
So as for those who do things in accord with the Way,
Their way is the same as the Way;
Their power is the same as the Power.
Their losses are the same as Loss.
The Way delights in acquiring those who are in accord with the Way.
Power delights in acquiring those who are in accord with Power.
Loss also delights in acquiring those who are in accord with loss.
When there is an insufficiency of trustworthiness it is because there is a lack of trust.

|`

`
|`
q
zh
b
l
rise on tiptoe
the ones who
not
stand
`

`
|
ku
zh
b
xng
straddle
the ones who
not
go
`
z
self
CH
NPA
|`

`
|
`
`

`

`

`
|

`

|
`
`
|

`
< |
|
`
`
`

Pinyin
English
Dao De Jing
jin | xin see | make manifest

zh
the ones who
b
not
mng
bright
z
sh
zh
b
zhng
self
afrm
the ones who
not
resplendent
z
f
zh
w
gng
self
aggrandize; boast
the ones who
not have
merit
z
jn
zh
b
zhng
self
boast, brag
the ones who
not
be senior
q
zi
do
y
its
being located at
way, course
particle

yu
(to say =) that means
y
sh
zhu
xng
xng
left over
things to eat
excrescence
to go >
form
w
hu
w
zh
creatures
always
loathe
them

57
CH

NPA
`
|
`

`
`
Dao De Jing
Pinyin
English
g
yu
do
zh
b
ch
therefore
have
way, course
the ones who
not
take their place therein
Chapter Twenty-four (One possible translation)

Those who stretch on tiptoe cannot stand [firm].
Those who straddle their legs far apart cannot walk.
Those who put the spotlight on themselves are not luminous.
Those who affirm themselves are not resplendent.
Those who are self aggrandizing do not have merit.
Those who boast on themselves will not be senior.
Regarding their position in relation to the Way it is said:
Creatures always loathe leftovers and excrescences,
and so those who have the Way will not get involved with them.

|
`
`

yu
w
hn
chng
(to have=) there is

creature
turbidly
completed
|
|
|`

xin
tin
d
shng
before
heaven
earth
born
|
|
|
|
j
x
lio
x
still, quiet, solitary

(oh how!)
empty, vacant, desolate
(oh how!)

|`
d
l

alone, solely
stand
58
CH

NPA
Pinyin
English
Dao De Jing

r
` b
gi
and, yet
not
change

|

`

zhu
xng
r
b
di
on all sides
go
and, yet
not
be in danger

|

|
|`

k
y
wi
tin
xi
m
can
take
to be
heaven
below
mother

`

|
|
w
b
zh
q
mng
I
not
know
its
name
`

`
z
zh
yu
do
give a name that outsiders may use

it
(to say=) call
way, course

| qing
wi

zh
| mng

yu
` d
in a forced way
make
it
taboo name
(to say=) call
great
`

`
d
yu
sh
great
(to say =) means
to go forth
`
sh
to go forth
59
CH

NPA
Pinyin
English
Dao De Jing

yu
yun
(to say =) means

distant
yun

yu
fn
distant
(to say =) means
return
`
`
`
g
do
d
therefore
way, course
great
|
`
tin
d
heaven
great
|`
`
d
d
earth
great

|
`
wng
y
d
king
also
great
`

|
`
`
y
zhng
yu
s
d
domain
(center=) in the
(have=) there are
four
greats

|
|
|
r
wng
j
q
y
yn
and, yet
king
reside
its
one
nal particle
rn
f
|`
d
human beings
emulate
earth
| `
d
f
earth
emulates
60
CH

NPA
|
Pinyin
English
tin
heaven
| tin
f
` do
heaven
emulates
way, course
`

`

way, course
emulates
self
thus
do
f
z
rn

Dao De Jing
Chapter Twenty-five (One possible translation)

There is a creature, turbidly formed,
born before Heaven and Earth.
Oh how silent,
Oh how desolate.
In isolation it stands, without changing.
It moves in all directions and yet it never gets in danger.
It can serve as the mother of all below Heaven.
I do not know its name, so I give it a sobriquet, "the Way."
If forced to give it a true name I would have to call it "Great."
To be great means to go forth. To go forth means to become distant.
To get far away means to return.
So the Way is great, Heaven is great, Earth is great, and the king is also great.
There are four greats in the domain, and the king is one of them.
Humans emulate Earth, Earth emulates Heaven, Heaven emulates the Way, and the
Way emulates the "self thus" (ultimate autonomy)..

`

|

zhng
wi
qng
gn
|` jng
wi
` zo
heavy
is
light; levity
root
tranquil
is
haste
61
CH
NPA
Pinyin
jn
`
sh
|
y
` shng
rn
zhng
`
r
| xng
` b
|
l

z
` zhng
< su
wi
| yu
<
rng
gun
>
hun
gun
< |`
yn
|`
yn
` ch

cho
rn
` ni
h
` wn
` shng

zh
zh
English
Dao De Jing
ruler
it
Sage
human beings
to the end
day
go
not
depart from
baggage, baggage wagon
heavy
although >
only
have
beautiful
to observe
surround
ofcial residence
swallow (bird) >
at peace
take ones place in
transcend
-like
how
what
myriad
team of four horses
master, lord
62
CH
NPA

|

|
|
|`
|

<

`

Dao De Jing
Pinyin
English
r
y
shn
qng
tin
xi
and, yet
to take ... to be something
body; self
light; levity
heaven
below
qng
z
sh
bn
gn
light; levity
then
lose
root>
root
zo
z
sh
jn
haste
then
lose
sovereignty

63
Chapter Twenty-six (One possible translation)

Heaviness is the root of levity.
Tranquility is the ruler of haste.
For that reason, the Sage stays in action all day long,
yet never leaves his freight wagon.
He only has his official residence and grounds.
where he resides in transcendent peace.
How could the master of a myriad chariots take his own person to be less valuable than
all below Heaven?
Lacking gravitas one loses one's root.
Acting hastily one loses sovereignty.

`
|

`
|
shn
xng
w
ch
j

good
going, traveling
not have
rut
footprint, trace
CH

NPA
Dao De Jing
Pinyin
English
`
|

|

shn
yn
w
xi
zh
good
speaking
not have
aw
blame
`
`
`
`

`
shn
sh
b
yng
chu
c
good
counting
not
use
calculating
bamboo counting slips
`
|`

|`

`

shn
b
w
gun
jin
r
b
k
ki
good
closures
not have
shut
bolt of a lock
and, yet
not
can
open
` shn
| ji

w
shng

yu

r
` b
k
| ji
good
binding
not have
rope, cord
to bind
and, yet
not
can
untie
`
|
`

`
|`
it
Sage
human beings
constant
good at
rescuing
sh
y
shng
rn
chng
shn
ji
64
CH
NPA

`

|`

`
|`
`
`

|`
`
`
`
< |
|
|
`
`

`
`

`
`

`
Dao De Jing
Pinyin
English
rn
human beings
g
w
q
rn
therefore
not have
discarding
human beings

chng
shn
ji
w
constant
good at
rescuing
creatures
g
w
q
w
therefore
not have
discarding
creatures

sh
wi
x
x
mng
it
speak of as
lined garment; hidden >
practicing
g
shn
rn
zh
therefore
good
human beings
the ones who
b
shn
rn
zh
sh
not
good
human beings
teacher
b
shn
rn
zh
not
good
human beings
the ones who
shn
good
65
CH

NPA
Dao De Jing
Pinyin
English

rn
zh
z
human beings
material
`
`
|

b
gu
q
sh

not
value
his, her, their
teacher
`
`
|

b
i
q
z
not
love
his, her, their
material

`
`
|
su
zh
d
m

although
wise; knowledgeable
greatly
lost, benighted
`
`
|
|`
sh
wi
yo
mio
it
speak of ... as
most important
inexplicable efcacy
Chapter Twenty-seven (One possible translation)

Good traveling leaves neither ruts nor footprints.
Good speaking has neither flaw nor cause for blame.
Good counting involves no calculating slips.
Good closures have no bolts and yet cannot be opened.
Good bindings involve no binding ropes and yet cannot be untied.
For that reason the Sages are good at rescuing people, and so they cast nobody aside.
They are good at rescuing creatures, and so they do not discard creatures.
That is called practicing illumination.
So good people are the teachers of people who are not good, and
bad people are the raw materials of the good people.
If one does not hold one's teacher in esteem,
if one does not love one's raw materials, then
66
CH
NPA
Pinyin
English
Dao De Jing
even though knowledgeable one is yet greatly benighted.

This is spoken of as the most important of the ineffable efficacies.

zh
|
q
xing
know
its
male
shu
|
q

c
maintain; preserve
its
female

|
|`
|
wi
tin
xi
q

be
heaven
below
deep gorge

|
|`
|
wi
tin
xi
q

be
heaven
below
deep gorge

`
|
chng
d
b
l

constant
virtue
not
depart from
`

|

f
gu
y
yng
r
again
return
to
infant
child

|

zh
q
bi
know
its
white
shu
|
q
maintain; preserve
its
67
CH

NPA
Dao De Jing
Pinyin
English
hi
black

|
| `
`
wi
tin
xi
sh

be
heaven
below
form, pattern

|
| `
`

`
`
wi
tin
xi
sh
chng
d
b
t
be
heaven
below
form, pattern
constant
virtue
not
be lacking
`

|
f
gu
y
w
j
again
return
to
not have
polar extreme

zh
|
q
rng
know
its
glory
shu
|
q
r
maintain; preserve
its
disgrace,

|
| `

wi
tin
xi
g

be
heaven
below
valley

|
| `

wi
tin
xi
g

be
heaven
below
valley
68
CH

NPA
Dao De Jing
Pinyin
English

chng
d
ni
z
constant
virtue
then
be enough
`

f
gu
y
p

again; repeat
return
to
uncarved wood

|`
p
sn
z
wi
q
uncarved wood
dispersed
then
be
utensils
`

`

shng
rn
yng
zh
Sage
human beings
use
it

z
wi
gun
zhng
then
be
government ofcial
elder, superior
`
`
`
`

g
d
zh
b
g
therefore
great
fabrication
not
cut, rend apart

Chapter Twenty-eight (One possible translation)

Know its masculinity, but keep to its femininity and be a ravine to all below Heaven.
If one is a ravine to all below Heaven, then the constant virtue/power will not leave
one, and one will return to the condition of an infant.
69
CH
NPA
Pinyin
English
Dao De Jing
70
Know its whiteness, but keep to its blackness and be a pattern for all under Heaven.
When one is a pattern to all under Heaven, the constant virtue/power will not be found
lacking, and one will return to the condition of being limitless.
Know its glory, but keep to its ignominy and be a valley to all below Heaven. If one is a
valley to all below Heaven, then there will be a sufficiency of the constant virtue/power
and one will return to the state of the Uncarved Block.
When the Uncarved Block is sundered then there will be utensils. But when the Sages
use the Uncarved Block it becomes the servants of society. So the great fabrication does
not rend apart.

|
`

|
| `

jing
y
q
tin
xi
r
wi
zh
in future
desire
take
heaven
below
and, yet
do
it

|`
|
`

|
w
jin
q
b
d
y
I
see
its
not
obtain
stopping
|
| `

|`
tin
xi
shn
q
heaven
below
utensil
` b
k
wi
not
can
do
wi
zh
` bi
do
the ones who
defeat; destroy
CH

NPA
Dao De Jing
Pinyin
English

zh
it

zh
zh
sh
zh
grasp
the ones who
lose
it

`
`
|
`

f
w
hu
xng
hu
su
[opening particle]
creatures
perhaps
going, traveling
perhaps
follow
`
| `
`

hu
x
hu
chu
perhaps
to suck
perhaps
to blow
`
|
`

hu
qing
hu
li
perhaps
strong
perhaps
weak
`

`

hu
pi
hu
hu
perhaps
to nurture
perhaps
destroyed
`
|
`

`
shi
y
shng
rn
q
shn
it
Sage
human beings
get rid of
extremes
q

sh
get rid of
extravagance
q
get rid of
71
CH
NPA
`
Pinyin
ti
English
Dao De Jing
72
excesses
Chapter Twenty-nine (One possible translation)

If one would take all below Heaven and control it, in my view that could not be
accomplished. All below Heaven is a holy vessel, and cannot be controlled. Those who
would control it destroy it, and those who would grasp it lose it.
Now some things go before and some things follow,
Some things inhale and some things exhale,
Some things are strong and some things are weak,
Some things are nurtured and some things are destroyed.
For that reason the Sages get rid of extremes, get rid of extravagances, and get rid of
excesses.

|
`
`

y
do
zu
rn
zh
zh

way, course
to aid
human beings
master, lord
the ones who
`
|
|
|
|
| `
b
y
bng
qing
tin
xi
not
weapon; soldier
in a forced way
heaven
below
|
`

q
sh
ho
hun
its
event, affair
good at
to return

sh
zh
teacher
it
CH

NPA
Pinyin
English
Dao De Jing
su
` ch
that which
take ones place in
|
|

|
jng
j
shng
yan1
thorns
brambles
are produced
therein
`

`
d
jn
zh
hu
great
army
aft
|`
|

|
b
yu
xing
nin
must
have
inauspicious things; evil
year
` g
` shn
zh
gu

r
|
y
therefore
good
the ones who
fruit, come to a conclusion
and, yet
stop
`

|

|
not
to dare
take
take by force
b
gn
y
q
qing
gu

r
`
w
| jio


and, yet
do not
arrogant
gu

r
`
w
| jn


and, yet
do not
boast, brag
73
CH

NPA
Pinyin
English
Dao De Jing
gu

r
`
w

f


and, yet
do not
aggrandize; boast
gu

r
` b
d
|
y


and, yet
not
obtain
gu

r
`
w
| qing

and, yet
do not
in a forced way
`
`

w
zhung
z
lo
creatures
mature
then
old age
`

`
wi
zh
fi
do
speak of ... as
it
not
way, course

`

|
fi
do
zo
y

74
not
way, course
early
stop
Chapter Thirty (One possible translation)

Those who use the Way to aid the rulers of men will not use warfare to take over all
under Heaven by force. Such actions are good at coming back on their perpetrators.
Where an army has trodden, thorns and brambles will spring up. After a great army has
passed, there must be a year of bad crops. So the good cases are when events are taken
to a satisfactory conclusion and then dropped. Dare not use the ways of conquest by
CH
NPA
Pinyin
English
Dao De Jing
75
force. When plans come to fruition, do not become arrogant. When plans come to
fruition, do not boast. When plans come to fruition, do not brag. When events come to
fruition it is just an unavoidable result. When events come to a conclusion, do not try to
dominate.
When creatures come to their prime, then the will age, and that is spoken of as going
against the Way. Whatever goes against the Way will come to an early end.

|
|

`
|

|`
`
`
`

f
ji
bng
zh
b
xing
zh
q
w
hu
w
zh
[opening particle]
excellent
weapon; soldier
the ones who
not
auspicious
it
utensil
creatures
always
abhor
it
`
|
`
`
`
g
yu
do
b
ch
therefore
have
way, course
not
take ones place in

jn

z

j
z
` gu
zu
sovereign
reside
then
value
left-hand
`
|

`
use
weapon; soldier
then
value
yng
bng
z
gu
CH

NPA
Dao De Jing
Pinyin
English
|`
|

`
|

|`
yu
bng
zh
b
xing
zh
q
right
weapon; soldier
the ones who
not
auspicious
it
utensil

|`
fi
jn
z
zh
q
not
sovereign
it
utensil'
`

|

`

b
d
y
r
yng
zh
not
obtain
stop
and, yet
use
it
|
`

`
tin
dn
wi
shng
placid
bland, insipid
be
high

` g
` b
mi
therefore
not
beauty, beautiful
` ru
mi

zh
as; like
beauty, beautiful
it
`

sh
l
sh
rn

it
enjoy
to kill
human beings
f
[opening particle]
76
CH

NPA
Pinyin
English
Dao De Jing
l

sh
zh
enjoy
to kill
the ones who
`

|

|
| `
not
can
obtain
meaning, intention
to, in
heaven
below
b
k
d
y
y
tin
xi

` g
|
j
`
sh
` shng
zu
therefore
auspicious
event, affair
still, even
left-hand

`
`
|`
inauspicious
event, affair
still, even
right
xing
sh
shng
yu
`
sh
|
y
| pin
| jing
jn

j
zu
it
side-, associate
general
army
reside
left-hand
`
|

|`
high
general
army
reside
right
shng
jing
jn
j
yu

sh
rn
` zhng
to kill
human beings
multitude
77
CH

NPA
Pinyin
English
Dao De Jing
du
many, much
|

| `

y
bi
i
q
zh

sorrowing
sorrowing
weep
it
`
`
zhn
shng
wage warfare
win
|

|
`

y
i
l
ch
zh

sorrowing
propriety
take ones place in
it

78
Chapter Thirty-one (One possible translation)

Excellent weapons are ill-omened instruments. Creatures always abhor them. Therefore
those who have the Way do not get involved with them. When the morally noble man is
in residence at court he values the left hand [minister]. When he goes to war he values
the right hand [minister]. Weapons are inauspicious utensils, not the utensils of a
morally noble man. They are only to be used when there is no other way out. [And
then] placidity and blandness are tops. Victory is not a beautiful thing. Should one [hold
them up as] beautiful [things], that would be to take joy in killing people. Now those
who take joy in killing others will never achieve what they intend in the world.
Therefore, in the case of auspicious events one make the left hand ascendant, but in the
case of inauspicious events one makes the right hand ascendant. For that reason the
lesser generals take their places on the left side, and the high generals take their places
on the right side. That means that one ought to treat [military] affairs with the rites of
mourning. When great numbers of people have been killed, they are wept for with
sorrow. After a war has been won, it is commemorated with the rites of mourning.
`

do
chng
way, course
constant
CH

NPA
Pinyin
English
Dao De Jing

w
| mng
not have
name
p
su
| xio
uncarved wood
although
small
|
|`
`

|
tin
xi
m
nng
chn
y
heaven
below
there are none who
able to
(make it function as a) minister

`

hu
wng
ru
nng
shu
zh
feudal lord
king
if
able to
maintain; preserve
it
`
`
|
`
|
wn
w
jing
z
bn
myriad
creature
in future
self
guest
|
|`
|

tin
d
xing
h
heaven
earth
come together
|
|`

`
y
jing
gn
l
in order to
let fall
sweet
dew
| mn
` m

zh
the people
there are none who
it
79
CH
NPA
Pinyin
| lng

r
`
z
jn

sh
`
zh
| yu
| mng
| mng
|
y
|`
j
| yu
f
|
y
| jing

zh

zh

zh

zh
< k

su
|
y
` b
` di
|`
p
` do

zh
` zi
| tin
|` xi
|
yu
chun
g
English
Dao De Jing
cause; command
and, yet
self
equally distributed
begin
fabrication
have
name
name
also
already
have
(opening particle]
also
in future
know
stop
know
stop
can>
it
not
be in danger
for example
way, course
located at
heaven
below
like
river
valley
80
CH
NPA

<

|

Dao De Jing
Pinyin
English
zh
y
y
jing
hi
in; at >
give to; and
river
sea
81
Chapter Thirty-two (One possible translation)

The Way is always nameless. Although the Uncarved Block is minute, there is nothing
in all under Heaven that can subordinate it. Lords and kings, if able to preserve it, will
[draw in] the myriad creatures as guests, and Heaven will cleave to Earth in order to let
fall the sweet dew, so, without the people giving any command it is equally self
[distributed].
Once it has endured fabrication there come to be names. Names having been given, one
should know enough to stop. It is by knowing when to stop that danger is avoided.
The Way in relation to all under Heaven may be compared to the streams and valleys
contributing to the great rivers and the sea.

`
zh
rn
zh
zh
know
human beings
the ones who
knowledge, wisdom
`

|
z
zh
zh
mng
self
know
the ones who
enlightened
`

|
|`
shng
rn
zh
yu
l
overcome
human beings
the ones who
have
strength; force
`
z
self
CH

NPA
Pinyin
English
Dao De Jing
` shng
zh
| qing
overcome
the ones who
strong

`
zh
z
zh
f
know
to be enough
the ones who
wealthy
|
|

|
`
qing
xng
zh
yu
zh
strong
act, put into operation
the ones who
have
aspirations
` b

sh
|
q
su
zh
| ji
not
lose
its
place
the one who
[last a] long time

`

`
die
and, yet
not
perish
the ones who
long-lived
s
r
b
wng
zh
shu
Chapter Thirty-three (One possible translation)

Those who know about other people are wise, but
Those who know about themselves are enlightened.
Those who overcome other people are forceful, but
Those who overcome themselves are strong.
Those who know when they have enough are wealthy, but
Those who act strongly have aspirations.
Those who do not lose their own niche will last long. But
those who die and yet do not perish have everlasting life.
82
CH
NPA
Pinyin
English
Dao De Jing
` d
` do
` fn
|
x
|
q
k
zu
|`
yu
` wn
`
w
`
sh

zh

r

shng

r
` b

c
- gng
chng
< ` b
| mng
| yu

r
` b
| yu
|
y
| yng
` wn
`
w

r
` b
wi
zh
great
way, course
overowing, ood-like
(oh how!)
it
can
left
right
myriad
creatures
depend upon
it
and
are born
and, yet
not
cast off
meritorious task
completed
not
name
to have>
and, yet
not
have, possess
clothe
nurture
myriad
creature
and, yet
not
be
master, lord
83
CH

NPA

`
Pinyin
English
chng
w
y
constant
not have
desire
Dao De Jing
k
| mng

y
| xio
can
name
in; at
small
`
`

|

`

wn
w
gu
yn
r
b
wi
zh
myriad
creature
return
thereto
and, yet
not
be
master, lord

|

`
k
mng
wi
d
can
name
to be
great
|
|

`
`

`
y
q
zhng
b
z
wi
d
on account of
its
to the end
not
self
(take to) be
great
`

|
`
g
nng
chng
q
d
therefore
able to
complete
its
greatness
84
CH
NPA
Pinyin
English
Dao De Jing
85
Chapter Thirty-four (One possible translation)

The great Way is like a flood. It can go in any direction.
The myriad creatures depend on it to be born and do not get cast off.
When meritorious acts are accomplished, [the Way] does not claim possession [of them],
But clothes and nurtures the myriad creatures without lording it over them.
Those who are constantly without desires may be said to be insignificant, but
The myriad creatures take refuge in them and are not ruled by them, and so
it can be termed great.
On account of its not ever taking itself to be great,
It can achieve their own greatness.

zh
` d
|` xing
grasp
great
image
| tin
|` xi
wng
heaven
below
go toward

`
`
go toward
and, yet
not
injure
wng
r
b
yu

n
| png
` ti
peaceful
even, uneventful
most, highest degree
`

music
and
alluring tastes
yu
y
r
` gu
` k

zh
passing by
guest
stop
`
way, course
do
CH
NPA

<
|
`

|

`
`

`

|`
|

`

`

`

|`
Pinyin
zh
ch
ku
yn
English

Dao De Jing
come out
mouth>
speak
dn
h
q
w
wi
bland; avorless
[oh how!]
it
not have
tastes
sh
zh
b
z
jin
look at
it
not
be enough
to see
tng
zh
b
z
wn
listen to
it
not
be enough
to hear
yng
zh
b
z
j
use
it
not
be enough
to nish
Chapter Thirty-five (One possible translation)

Take hold of the great Image, and all under Heaven will come your way.
They will come your way and no injury will be done -The highest degree of peace and security.
Because of music and alluring tastes, passersby will stop to visit.
[But] how bland are the verbal expressions of the Way, tasteless.
Look right at it and there is not enough to be seen.
Listen for it and there is not enough to be heard.
Use it and there is never enough [lost] to finish it off.
86
CH
NPA
Dao De Jing
Pinyin
English
|
`
| `

jing
y
x
zh
in future
desire
to contract
it
| `
`

b
g
zhng
zh
must
rmly
draw; expand
it
|
`
`

jing
y
ru
zh
in future
desire
to weaken
it
| `
b
` g
| qing

zh
must
rmly
strengthen
it
|
`
`

jing
y
fi
zh
in future
desire
to do away with
it
|`
`
|

b
g
xng
zh
must .
rmly
cause to ourish
it
|
`

jing
y
du
zh
in future
desire
to snatch away
it
|`
`
b
g
must
rmly

87
CH

NPA
Dao De Jing
Pinyin
English

y
zh
give
it
`
`

|
sh
wi
wi
mng
it
speak of as
minute

`
`

|
ru
ru
shng
gng
qing
supple, exible, pliant

weak
overcome
rigid; hard
strong

`

y
b
k
tu
y
yun
sh
not
can
escape
from
abyss

|`
|`
`

|
`

gu
zh
l
q
b
k
y
sh
rn
country, nation
sharp
utensils
not
can
to take ... to
show to
the people

Chapter Thirty-six (One possible translation)

If you would get something contracted, you must firmly drawn it out.
If you would get something weakened, you must firmly strengthen it.
If you would get rid of something, you must firmly cause it to flourish.
If you would snatch something to you, you must firmly give it away.
This is called the subtle discernment.
The pliant and weak overcome the rigid and strong.
88
CH
NPA
Pinyin
English
Dao De Jing
Fish cannot be removed from the abyss, and

The bladed utensils of the state cannot be flourished before the people.

`

`

do
chng
w
wi
r
w
b
wi
way, course
constantly
not have
to do
and, yet
not have
not
done

`

hu
wng
ru
nng
shu
zh
feudal lord
king
if
able to
maintain; preserve
it
`
`
|
`
`
wn
w
jing
z
hu
myriad
creature
in future
self
transform
`

`
`
hu
r
y
zu
transform
and, yet
desire
arise

|
`

|

|
w
jing
zhn
zh
y
w
mng
I, my
in future
suppress
it
by means of
not have
name
89
CH

NPA
Dao De Jing
Pinyin
English

zh
p
uncarved wood

|

w
mng
zh
p
not have
name
uncarved wood

|
|

`
f
y
jing
w
y
(opening particle)
also
in future
not have
desire
`
`
|
|`
b
y
y
jng
not
desire
in order to
be tranquil
|
|`
|
`
|`
tin
xi
jing
z
dng
heaven
below
in future
self
become established, stable
shu

zh
maintain; preserve
it
`
`
|
`
`
wn
w
jing
z
hu
myriad
creature
in future
self
transform
`

`
`
hu
r
y
zu
transform
and, yet
desire
arise

w
I, my
90
CH

NPA
Dao De Jing
Pinyin
English
|
`

|

|

jing
zhn
zh
y
w
mng
zh
p
in future
suppress
it
by means of
not have
name
sub. particle
uncarved wood

|

w
mng
zh
p
not have
name
uncarved wood

|
|

`
f
y
jing
w
y
(opening particle)
also
in future
not have
desire
`
`
|
|`
b
y
y
jng
not
desire
in order to
be tranquil
|
|`
|
`
|`
tin
xi
jing
z
dng
heaven
below
in future
self
become established, stable
Chapter Thirty-seven (One possible translation)

The Way is always without ado and yet there is nothing it fails to do.
If the nobles and kings could manage to preserve it, then the myriad creatures would
transform by themselves.
Should they transform and yet desire arise I would suppress it by means of the
nameless Uncarved Block.
{By means of] the nameless Uncarved Block, [they] will in future be without desire.
91
CH
NPA
Pinyin
English
Dao De Jing
By desirelessness stilled, all beneath Heaven will in the future become settled on their
own.

<

`

`

shng
d
b
d
high
virtue
not
virtue
`
|
|

sh
y
yu
d

it
have
virtue
|`

`

xi
d
b
sh
d

low
virtue
not
lose
virtue
`
|

sh
y
w
d

it
not have
virtue
`

|

shng
d
w
wi
r
w
y
wi
high
virtue
not have
(forceful) action
and, yet
not have
that by which
to do
|`

xi
d
wi
zh
low
virtue
does
it

92
CH

>

NPA
Pinyin
English
Dao De Jing

|
|

r
yu
y
wi

and, yet
have
that by which
to do
`

|

shng
rn
wi
zh
r
w
y
wi
high
benevolence
does
it
and, yet
not have
that by which
to do
`
|`

|
|

shng
y
wi
zh
r
yu
y
wi
high
righteousness
does
it
and, yet
have
that by which
to do
`
|

`

|
shng
l

wi
zh
r
m
zh
yng
high
propriety
does
it
and, yet
there are none who
it
respond

|`

z
rng
b
r
rng
zh
then
bare, shove
forearm
and
push
it, them
93
CH

NPA
Pinyin
English
Dao De Jing
`

`

`

g
sh
do
r
hu
d

therefore
lose
way, course
and
afterwards
virtue

`

sh
d
r
hu
rn

lose
virtue
and
afterwards
benevolence

`
`
sh
rn
r
hu
y
lose
benevolence
and
afterwards
righteousness

|`

`
|
sh
y
r
hu
l

lose
righteousness
and
afterwards
propriety

|

|`

f
l

zh
zhng
xn
zh
b
(opening particle)
propriety
(the one who=) what is called
loyalty
trust
thin (part)

`

r
lun
zh
shu
and, yet
disorder
head
| qin
`
sh
before
94
CH

NPA
Pinyin
English
Dao De Jing
zh
the ones who
` do

zh
hu
way, course
ower > detritus

r
y
zh
sh
and, yet
ignorance, stupidity
beginning
`
|
`
`

`
|
`
sh
y
d
zhng
f
ch
q
hu
it
great
one worthy of respect
man
take (one's) place it or at
its
thick (rich, etc.)
`

|

b
j
q
b
not
reside in
its
thin (part)
`
|

ch
q
sh
take (one's) place it or at

its
fruit; real; solid
`

|

b
j
q
hu

no, not
reside in
its
owery detritus
`

|

g
q
b
q
c

therefore
get rid of
that
take
this

95
CH
NPA
Pinyin
English
Dao De Jing
96
Chapter Thirty-eight (One possible translation)

The highest virtue is not virtuous. It is for that reason that it has virtue.
The lowest virtue never loses its virtue. It is for that reason without virtue.
The highest virtue does not have anything that it does, and has nothing by which it
does things. The lowest virtue does things, and it has things it uses to do things. The
highest benevolence does things and does not have anything used to do things. The
highest righteousness does things and has that which it uses to get things accomplished.
The highest propriety does things, but nobody responds, so they take off the gloves and
give them a shove. So after the Way is lost there is virtue. After virtue is lost there is
benevolence. After benevolence is lost there is righteousness. After righteousness is lost
there is propriety. Now propriety is the mere scrapings of loyalty and trust, and the
leading edge of disorder.
The earliest insights are the detritus of the Way, and the beginnings of benightedness.
For that reason, the great men base themselves on its richness and substantiality, and do
not reside in the thin spots. They base themselves on its concreteness, and do not reside
in its detritus. So they get rid of that and take up this.

|

|

x
zh
d
y
zh
ancient times
obtain; attain
one, unity
the ones who
|

|
|
|
tin
d
y
y
qng
heaven
obtain; attain
one, unity
in order to
pure, clear
|`

|
|
|
d
d
y
y
nng
earth
obtain; attain
one, unity
in order to
peace, tranquility
CH
NPA

|
|
|

|
|
|
`
`

|
|

|
|

|
|`
<
`
|
`

|
|
|

Dao De Jing
Pinyin
English
shn
d
y
y
lng

obtain; attain
one, unity
in order to
spiritually responsive
g
d
y
y
yng
valley
obtain; attain
one, unity
in order to
to ll; be full
wn
w
d
y
y
shng
myriad
creatures
obtain; attain
one, unity
in order to
to be born; reproduce; to live
hu
wng
d
y
y
wi
tin
xi
zhn
zhng
feudal lord
king
obtain; attain
one, unity
in order to
to be
heaven
below
correct rmness>
upright
q
zh
zh
its
make most perfect
it
y
y
one, unity
tin
w
heaven
not have
97
CH
NPA
Pinyin
|
y
| qng
| jing
kng
| li
|`
d

w
|
y
| nng
| jing
kng

f
` fi
shn

w
|
y
| lng
| jing
kng
| xi
g

w
|
y
|
yng
| jing
kng
| ji
` wn
`
w

w
|
y

shng
| jing
kng
|` mi
English
Dao De Jing
in order to
pure, clear
in future
fear
split
earth
not have
that by which to
peace, tranquility
in future
fear
emit
do away with; be ruined
not have
that by which
spiritually responsive
in future
fear
stop; leave off
valley
not have
that by which
ll; be full
in future
fear
exhaust
myriad
creature
not have
that by which
to be born
in future
fear
extinguish
98
CH

NPA
Pinyin
English
Dao De Jing
hu
wng

w
|
y
` gu

go
| jing
kng
ju
feudal lords
king
not have
that by which
to be noble
high
in future
fear
stumble, fall
`
`
|
|`

g
gu
y
jin
wi
bn
therefore
nobility
takes ...
ignoble, valueless
to be
root, fundament

|
|`

|
go
y
xi
wi
j
high
takes ...
low
to be
foundation
`
|

`
`

sh
y
hu
wng
z
wi
g

it
feudal lord
king
self
speak of as
orphaned
gu
alone, friendless
` b
g
not
fortuitous, of substance (value)

|
|`

c
fi
y
jin
this
not
to take
ignoble, valueless
99
CH

NPA
Pinyin
English
Dao De Jing
wi
bn
|
y
to be
root, fundament

fi
h
not
`
`

`

`
g
zh
sh
y
w
y

therefore
make most perfect
most, highest
laud, praise
not have
laud, praise
`
`
`
`

`
b
y
l
l
r
y

not
desire
glistening
glistening
like
jade
`
`

lu
lu
r
sh

stony
stony
like
rocks
Chapter Thirty-nine (One possible translation)

Of those in antiquity who got the One:
Heaven got the One in order that it might be clear.
Earth got the One in order that it might be tranquil.
The spirits got the One in order that they might be spiritually responsive.
The valleys got the One in order that they might be full.
The myriad creatures got the One in order that they might have life.
The lords and kings got the One in order that they might be upright in this world.
What made them the most perfect was the One.
Should Heaven lose that by which it is pure, I fear it would surely split.
Should Earth lose its that by which it is tranquil, I fear it would surely be ruined.
100
CH
NPA
Pinyin
English
Dao De Jing
101
Should the spirits lose that by which they have spiritual responsiveness, I fear they
would surely stand exhausted.
If the valleys did not have the means to be filled, they would probably become
exhausted.
Should the myriad creatures lose that by which they have life I fear they would become
extinct.
Should the lords and kings lose that by which they are noble and high, I fear they
would fall.
Now the noble takes the things of minimal value as its base, and
The high take that below as foundation.
It is for that reason that the lords and nobles call themselves as "the orphaned," "the
friendless," and "the unworthy."
Does this not mean taking the worthless as the root? Is that not so?
So the highest praise is to receive no praise.
Do not desire to be glistening like jade.
Rather, be gritty like rocks.

(

`

`
`

`

`
|
|`
`
`

|
fn
fn
zh
do
zh
dng
to overturn; to oppose
to return)
(this kind of thing)
way, course
to move; activity
ru
zh
do
zh
yng
weak
(this kind of thing)
way, course
use; function
tin
xi
wn
w
shng
y
yu
heaven
below
myriad
creatures
are born
from
to have; (i.e., what exists)
CH

NPA
|

Dao De Jing
Pinyin
English
yu
shng
y
w
to have (i.e., existence)

is born
from
not have; [i.e., non-existence)
Chapter Forty (One possible translation)

To return is the action of the Way.
Weakness is the function of the Way.
All of the myriad creatures in the world are born from substantiality.
Substantiality is produced from the void.

`
`

`
shng
sh
wn
do
high
knight, literate ofcer of the government
hear
way, course
|

|

qn
r
xng
zh
exert effort
and
put into operation
it

`

`
zhng
sh
wn
do
middle
hear
way, course
`

`

ru
cn
ru
wng
as though
exist
as though
perish
|`
`

`
xi
sh
wn
do
low
hear
way, course
102
CH

NPA
Pinyin
English
Dao De Jing
` d
|` xio

zh
greatly
laugh at
it
` b
|` xio
not
laugh
`

|

`
b
z
y
wi
do

not
be enough
to take
to be
way, course
`
|`
|
|

g
jin
yn
yu
zh
therefore
established
words
have
it
|
`
`
`
mng
do
ru
mi
bright
way, course
as though
dark
|`
`
`
`
jn
do
ru
tu

advancing
way, course
as though
retreating
|
`
`
`
y
do
ru
li

even, level
way, course
as though
knotted, rough; uneven
`

`

shng
d
ru
g
high
virtue
like
valley
`
d
great
103
CH
NPA
Pinyin
`
bi
` ru
r
gung
d
` ru
` b
z
|` jin
d
` ru

tu

zh
<
zhn
d
` ru

y
` d

fng

w

y
` d
|`
q
wn
chng
` d
|
yn
|
x

shng
` d
|` xing

w
| xng
English
Dao De Jing
white
like
disgraced, sullied
broad, generous
virtue
as though
not
enough
established
virtue
as though
stealthy
substance, unornamented
genuine>
virtue
as though
silted up; mired
great
square
not have
corner, angle
great
utensil
late
to be completed
great
voice; musical notes; sound
faint; inaudible
sound
great
image
not have
form
104
CH
NPA
Pinyin
` do
| yn

w
| mng
f
wi
` do
` shn
di
| qi
` shn
chng
English
Dao De Jing
way, course
hidden away in
not have
name
(opening particle)
only
way, course
good at
bestowing
and, moreover
good at
completing
Chapter Forty-one (One possible translation)

When the highest knights hear of the Way, they industriously put it into operation.
When the middling knights hear of the Way, it is as though it is there and yet it is not.
When the lowest knights hear of the Way, they roar with laughter.
If they were not to laugh, it would not qualify as being the Way.
Now an old saying reports:
The bright Way appears to be dark.
'The advancing Way seems to be retreating.
The level Way seems to be rough.
The highest virtue is like a valley.
The greatest whiteness seems to be sullied.
Generous virtue seems to be insufficient.
Established virtue seems to be sneaky.
Wholesome virtue seems to be mired down.
The greatest square is without corners.
The greatest vessel is late to be completed.
The greatest voice is an inaudible sound.
The greatest image is without any form.
The Way is hidden away in namelessness.
Now it is only the Way that is good at bestowing and good at completing.
105
CH
NPA
Dao De Jing
Pinyin
English
`

|
do
shng
y
way, course
bear; produce
one, unity
|

`
y
shng
r
one, unity
bear; produce
two
`

r
shng
sn
two
bear; produce
three

`
`
sn
shng
wn
w
three
bear; produce
myriad
creatures
`
`
`
|

|
wn
w
f
yn
r
bo
yng
myriad
creatures
bear on back
feminine principle
and, yet
embrace; hold onto
masculine principle

|`
|

chng
q
y
wi
h
blend
lifebreath
in order to
be; (do =) make
responsive; harmony

rn

zh
su
`
w
human beings
that which
abominate

only
orphaned
wi
g
106
CH

NPA
Pinyin
English
Dao De Jing
gu
alone, friendless
` b
g
not
fortuitous

|

r
wng
gng
y
wi
chng
and, yet
king
duke
take
to be
appellation
` g
`
w
` hu
sn

zh

r
|`
y
therefore
creatures
perhaps
wear away; diminish
them
and
augment; benet
` hu
|`
y

zh

r
sn
perhaps
augment; benet
them
and, yet
wear away; diminish
rn

zh
su
| jio
human beings
that which
teach

|
|

I
also
teach
it
w
y
jio
zh

| qing
| ling
zh
strong
thieves
the ones who are
107
CH

NPA
Dao De Jing
Pinyin
English
`

|

b
d
q
s
not
obtain; attain
their
[normal] death

|
|

|
`
w
jing
y
wi
jio
f
I
in future
take
to be
teaching
father
108
Chapter Forty-two (One possible translation)

The Way produced the one. The one produced the two. The two produced the three.
The three produced the myriad creatures. The myriad creatures bear Yin (the feminine
principle) on their backs and clasp themselves around Yang (the masculine principle).
They blend their lifebreaths in order to create a harmony. Human beings only fear to be
orphaned, friendless, and jinxed, but the dukes and kings take these terms as self
appellations.
Creatures may either be diminished and so ultimately augmented, or augmented and so
ultimately diminished. What other people teach I also teach. "Strong-arm thieves do not
have good ends." I will take that to be the father of my teaching.

|
|`

`

tin
xi
zh
shn
ru
heaven
below
most
supple; exible

|
|`

`
ch
chng
tin
xi
zh
shn
canter
gallop
heaven
below
most
CH

NPA
Dao De Jing
Pinyin
English
|
jin
hard

|
`

|
w
yu
r
w
jin

not have
(have =) being
enter
not have
space between; interval

`
|

|
|`
w
sh
y
zh
w
wi
zh
yu
y

I
it
know
not have
to do
have
benet
`
|

|
b
yn
zh
jio

not
speak
teach

|`
w
wi
zh
y

not have
to do
benet
|
|`
|
|

tin
xi
x
j
zh

heaven
below
few
reach to
it
109
Chapter Forty-three (One possible translation)

The most supple of all things beneath Heaven run all over the hardest. The immaterial
can enter into seamless solids. It is for that reason that I know the benefit of non-action.
Few in the world attain to wordless teaching and the benefits of non-action.
CH
NPA
Dao De Jing
Pinyin
English
|

|
mng
y
shn
sh
qn
name
and
body; self
which
emotionally close

`

shn
y
hu
sh
du
body; self
and
goods, merchandise
which
much

|`
d
y
wng
sh
bng
obtain; attain
and
perish, lose
which
illness; defect
`
`
`
`
|`
`
`
sh
g
shn
i
b
d
fi
it; this
reason
most
love
must
great
expenditure

|`
`

du
cng
b
hu
wng
many, much
treasure away
must
thick (rich, heavy, etc.)
loss

`

zh
z
b
r
know
to be enough
not
disgrace

zh

know
110
CH

NPA
Pinyin
English
Dao De Jing

zh
` b
di
to stop
not
be in danger
k
|
y
chng
| ji
can
long (time, etc.)
[last a] long time
Chapter Forty-four (One possible translation)

Which is dearer, your name or your person? Which counts for more, your person or
your merchandise? Which is a greater sickness, gain or loss? It is for that reason great
loves incur high costs and high accumulations imply heavy losses. Know what is
enough and avoid disgrace. Know when to stop and avoid danger. That way you can
last a long time.
`

`

|
`
`
< |`
|`
`
|
`

|
`
`

d
chng
ru
qu
great
completion
like
deciency
q
yng
b
b
b
its
use
not
malpractice, corruption >
worn out
d
yng
ru
chng
great
fullness
like
emptiness, void
q
yng
b
qing
its
use
not
impoverished
111
CH

NPA
`

`

Pinyin
d
zh
ru
q
English
Dao De Jing

great
straight
like
crumpled
` d
| qio
` ru
zhu
great
ingenious
like
clumsy
`
|`
`
`
d
bin
ru
nu
great
explication, argumentation
like
speak hesitatingly
`
`

zo
shng
hn
haste
win over; overcome
cold
|` jng
` shng
` r
tranquil
win over; overcome
heat
|
|`

|
|`
`
pure, clear
tranquil
are
heaven
below
upright
qng
jng
wi
tin
xi
zhng
112
Chapter Forty-five (One possible translation)

A great completion may look like a deficiencym yet there is no impairment in its
function. A great fullness may look like a void, yet in its use it will not become
impoverished. Something that is truly straight make appear to be crumpled. A great
ingenuity may appear to be clumsiness. A great eloquence can look like halting speech.
Haste overcomes the cold, and placidity overcomes the heat. Purity and tranquility are
the upright ones in the world.
CH
NPA
Pinyin
English
Dao De Jing
| tin
heaven
|` xi
below
| yu
have
` do
way, course
` qu
turn back
zu
run
m
horse
|
y
to take ... to
` fn
manure
| tin
heaven
|` xi
below

w
not have
` do
way, course
rng
military, for war
m
horse

shng
be born

y
in; at
| jio
outskirts; sacricial mounds
the following passage is in doubt.

` zu
transgressions
` m
there are none
` d
greater

y
than
k
permit
`
y
desire
the preceding passage is in doubt.

` hu
disasters
` m
there are none
` d
greater

y
than
` b
not

zh
know
z
sufciency
113
CH

NPA
Pinyin
English
Dao De Jing
|`
`
`

`

ji
m
d
y
y
d

retributions
there are none
greater
than
desiring
to obtain; to attain
`

g
zh
z
zh
z

therefore
to know
sufciency
sufciency

|
chng
z
y
114
constant
sufciency
(decl. sentence ending)
Chapter Forty-six (One possible translation)

When all under Heaven has the Way, they turn the chargers back to manure the fields.
When all under Heaven loses the Way, then war horses are raised even in the sacrificial
mounds on the outskirts of cities.
There is no greater transgression than giving rein to desire. (This sentence is not present
in the Wang Bi version of the text.) There is no disaster greater than failing to recognize
when you have enough. There is no greater punishment than having desires for things.
Therefor the sufficiency of knowing when you have enough is a constant sufficiency
indeed.

`

`
b
ch
h
not
come out
door

|
zh
tin
know
heaven
CH
NPA
|`
`

|
|`
|
`
|

|

|

|

`
|
`

`
|

`
|`

< |
|
`

Dao De Jing
Pinyin
English
xi
below
b
ku
yu
jin
tin
do
not
peer out of
window
see
heaven
way, course
q
ch
m
yun
his, her, their

come out
even more
distant
q
zh
m
sho
his, her, their

knowledge
even more
diminish
sh
y
shng
rn
b
xng
r
zh
it
Sage
human beings
not
go
and, yet
know
b
jin
r
mng
mng
not
see
and, yet
name>
b
wi
r
chng
not
do
and, yet
completeness, accomplishment
115
CH
NPA
Pinyin
English
Dao De Jing
116
Chapter Forty-seven (One possible translation)

Know all beneath Heaven without going out your door. See the Way of Heaven without
peering out your window. The farther one goes the less one knows. For that reason, the
Sages does not go anywhere yet knows, does not look and yet sees with illumination,
does not do anything and yet has accomplishments.

`
|`
wi
xu
r
y

do
study, learning
daily
augment
wi
` do
`
r
sn
do
way, course
daily
wear away; diminish
sn

zh
|`
yu
sn
wear away; diminish

again
wear away; diminish
|
`

y
zh
y
w
wi


arrive at
at
not have
to do

`

w
wi
r
w
b
wi

not have
to do
and, yet
not have
not
do
q
| tin
|` xi
take
heaven
below
CH

NPA
Dao De Jing
Pinyin
English

|

`
chng
y
w
sh
constantly
not have
things to do
|
|
|
`
j
q
yu
sh

reaching (in time) to

its
having
things to do
`

|

|
|`
b
z
y
q
tin
xi

not
be enough
take
heaven
below
117
Chapter Forty-eight (One possible translation)

Engage in study and you will be augmented daily. Engage in the Way and you will be
diminished daily. Through many iterations of diminishment you will arrive at nonaction. By means of non-action, nothing will fail to be done. Taking control of the world
is always done by means of not having things to do. When things reach a pass where
people have things to do, then nobody will be sufficient in capacity to take control of the
world.

`

|
shng
rn
w
chng
xn
Sage
human beings
not have
constant
heart, mind
|

|`
|

y
bi
xng
xn
wi
take
hundred
surnames
heart, mind
to be
CH

NPA
Dao De Jing
Pinyin
English
|
xn
heart, mind
`

`

shn
zh
w
shn
zh
good
the ones who are
I
good
them
`
`

|
`

b
shn
zh
w
y
shn
zh
not
good
the ones who are
I
also
good
them

`
d
shn
virtue; get
good
|`

|`

xn
zh
w
xn
zh
trustworthy
the ones who are
I
trust
them
`
|`

|
|`

b
xn
zh
w
y
xn
zh
not
trustworthy
the ones who are
I
also
trust
them
d
|` xn
virtue; get
trust
`

`
|
Sage
human beings
located at
heaven
shng
rn
zi
tin
118
CH

NPA
Pinyin
English
Dao De Jing
|` xi
below
|`
|`
|
x
x
yn
contract
contract
therein
`
|
|`

|
|
wi
tin
xi
hn
q
xn
for the sake of

heaven
below
(make) chaotic
his, her, their
heart, mind

|`
|
`
|

`
bi
xng
ji
zh
q
r
m
hundred
surname
all
(pour out =) x, strain
their
ears
eyes
`

|

shng
rn
ji
hi
zh
Sage
human beings
all
child; treat as a child
them
119
Chapter Forty-nine (One possible translation)

The Sages do not have fixed minds. They take the minds of the ordinary people to be
their own minds.
The good people I treat as good, and those who are not good people I also treat as good.
So doing yields goodness. Those who are trustworthy I trust, and those who are not
trustworthy I also trust. So doing yields trustworthiness.
In their interactions with all under Heaven, the Sages minimize themselves and make
their own minds chaotic for its sake. The ordinary people all strain their ears and eyes.
The Sages treat them all as children.
CH
NPA
Dao De Jing
Pinyin
English

`

ch
shng
r
s
come out
to be born
enter
to die

|

shng
zh
t
sh
yu
sn
life
disciples
ten (parts)
have
three

|

s
zh
t
sh
yu
sn
death
disciples
ten (parts)
have
three

rn
zh
shng
human beings
life
`

|`
|

|

dng
zh
s
d
y
sh
yu
sn
move
go to
death
place
also
ten (parts)
have
three

`
f
h
g

[opening particle]
what
cause
|
|
y
q

on account of
their

120
CH

NPA
Dao De Jing
Pinyin
English

`
shng
shng
zh
hu
produce
life
thick (richness, etc.)
`

`
`

gi
wn
shn
sh
shng
zh
(initial particle)
to hear (I have heard)
good at
take care of and protect
life
the ones who are
`
|
`
`
`

l
xng
b
y
s
h
dry land
to go, to travel
not
encounter by chance
rhinoceros
tiger
`

`
|
|
|
r
jn
b
p
ji
bng
enter
army
not
wear; carry on one's person
armor
weapon
`
s

w
su
tu
|
q
| jio
rhinoceros
not have
that wherein
to enter with
its
horn
h

w
su
` cu
|
q
zhu
tiger
not have
that wherein
to place
its
claws
121
CH

NPA
Pinyin
English
Dao De Jing
| bng

w
su
rng
|
q
` rn
weapon
not have
that wherein
to contain
its
blade edge

`
f
h
g

[opening particle]
what
cause, reason
|
|

|`
y
q
w
s
d

on account of
its
not have
death
place
122
Chapter Fifty (One possible translation)

In situations wherein one may go out and secure life or go in an secure death, the
followers of life are three out of ten, the followers of death are three out of ten. In living
their lives, those who move in the direction of deadly perilous situations are also three
in ten. Now why is this? Because their aim is for the richness of their own lives.
Now I have heard that those who are good at protecting their lives may travel by land
and never encounter a rhinoceros or tiger. They may enter the army and yet not wear
armor or carry weapons. The rhinoceros finds no point at which to insert its horn. The
tiger finds no place to land its claws. Weapons find no spot that will accept their blades.
Now why is that? Because they have no vulnerable points.

`

do
shng
zh
way, course
bear; produce
it, them

`

d
x
zh
virtue
rear; cultivate, nurture
it, them
CH

NPA
Pinyin
English
Dao De Jing
`
w
| xng

zh
creature
form
it, them
`

sh
chng
zh
power congurations
complete
it, them
`
|
`
`
`
`

`

`

sh
y
wn
w
m
b
zn
do
r
gu
d
it
myriad
creatures
there are none who
not
respect, venerate
way, course
and
value
virtue
` do

zh
zn
way, course
veneration
d

zh
` gu
virtue
nobility, value

`

|`

`

f
m
zh
mng
r
chng
z
rn
[opening particle]
there are none who
it
mandate
and, yet
constantly
self
thus
`
`
g
do
therefore
way, course
123
CH
NPA

<
`

`

|

|

`

`
|

`
`

`

Dao De Jing
Pinyin
English
shng
zh
bear; produce
them
d
x
zh
virtue >
rear; cultivate
them
zhng
zh
grow
them
y
zh
nurture
them
tng
zh
give refuge
them
d
zh
peace, pacify
them
yng
zh
nurture, raise (animals, children)

them
f
zh
give shelter
them
shng
r
b
yu
bear; produce
and, yet
not
possess
wi
r
b
sh
do
and, yet
not

zhng
r
b
zi
be elder to
and, yet
not
rule over
124
CH

NPA
`
`

Dao De Jing
Pinyin
English
sh
wi
xun
d
it
speak of as
dark and mysterious
virtue
125
Chapter Fifty-one (One possible translation)

The Way gives birth to them. Virtue nurtures them. Creatures give them form. Power
configurations complete them. For that reason, none of the myriad creatures fail to
venerate the Way or fail to value virtue.
Those who venerate the Way and value virtue have not been commanded to do so by
anyone. It is always an autonomous act.
So the Way produces them, nurtures them, grows them, nurtures them, gives them
refuge, gives them peace, raises them, and gives them shelter. It produces them but is
not possessive. It does things for them and does not take credit for so doing. It is senior
to all but does not rule over them. That is called the dark and mysterious virtue.

|
|`
|

tin
xi
yu
sh

heaven
below
have
beginning
|

|
|`

y
wi
tin
xi
m

to take ... to
be
heaven
below
mother
|`

|

j
d
q
m

already; since
obtain; attain
its
mother
|

y
zh
in order to
know
CH

NPA
Pinyin
English
Dao De Jing
|

q
z

its
child
|`

|

j
zh
q
z

already; since
know
its
child
`

|

f
shu
q
m
return to
maintain; preserve
its
mother
`

`

m
shn
b
di
sink; lose
body; self
not
be in danger
` si
|
q
` du
plug up
its
crevice, orice
|`
|

b
q
mn
close up
its
door, gate

`
|
zhng
shn
b
qn
end; to the end of

(body; self =) life
not
exert effort
`
ki
|
q
` du
open
its
crevice, orice
|
|
`
aid
its
have something to do; endeavor
j

q
sh
zhng
end; to the end of
126
CH
NPA

`
|`
|`
|

|

|
`
|

`

|
|

|

|
`

< |
|

Dao De Jing
Pinyin
English
shn
b
ji
(body; self =life

not
rescue
jin
xio
yu
mng
to see
small
(to say =) means
shu
ru
yu
qing
exibility, pliancy
(to say =) means
to be strong
yng
q
gung
use
its
light, brightness
f
gu
q
mng
to return to; to again

return to
its
w
y
shn
yng
not have
abandon
body; self
calamity
sh
wi
x
x
chng
this
is
practice>
to depend on
constant
127
Chapter Fifty-two (One possible translation)

The world has a beginning. It serves as the mother of the world. Having acquired the
mother, it can be used to understand the children. Once you know these children, you
CH
NPA
Pinyin
English
Dao De Jing
128
can come back to preserve their mother, and thereby even though one is sunk one will
not be in danger.
Plug up your crevices, close up your doors, and all through life you will not exert effort.
Open your crevices, advance your endeavors, and all through life you will be in need of
rescue.
To perceive the minute is called being enlightened. To preserve flexibility is called being
strong. Use your light to return to illumination, and you will not suffer the calamity of
abandoning your self. In so doing one depends on the constant.

|`

|
<
`
|

`
`

`
`
`
`
`
|

|

|`
sh
w
ji
rn
yu
zh
zh

cause
me
small
-like
to have
to know>
knowledge
xng
y
d
do
to go
on
great
way, course
wi
sh
sh
wi
only
put into effect
is
to[be] fear[ed]

d
do
shn
y
great
way, course
extremely
even, level
r
mn
ho
jng
and, yet
the people
like
byways
CH

NPA

`

Dao De Jing
Pinyin
English
cho
shn
ch
the ruler's court

extremely
(weeded out=) immaculate
| tin
` shn

w
farm elds
extremely
weedy

`

cng
shn
x
granary
extremely
empty

f
wn
ci
wear
ornamented
colored silk
di
|`
l
|` jin
carry on one's person

sharp
double-edged sword
|`
|

yn
yn
sh
be satiated (with)
drink
feed, things to eat

`
|

ci
hu
yu
y

wealth
goods, merchandise
have
left over
`
`
`

sh
wi
do
ku

this
speak of as
robber, bandit
(great=) excess

`
|

fi
do
y
zi

not
way, course
nal particle
129
CH
NPA
Pinyin
English
Dao De Jing
130
Chapter Fifty-three (One possible translation)

Should I in some minor way possess knowledge and employ it on the great Way, it
would only merit trepidation. The great Way is extremely smooth, yet the people love to
find byways.
The royal court is immaculate while the fields are choked with weeds. The granaries are
extremely depleted. Yet they wear ornamented silks, bear sharp swords, eat and drink
to satiety, and have an excess of wealth and treasures. So doing is called banditry and
excess. That is indeed not the Way.

`
|`

`

shn
jin
zh
b
b
good, well
established
the one who [is]
not
pull (as a tooth is pulled)
`

`

shn
bo
zh
b
tu
good, well
embraced; held onto
the one who [is]
not
escape

|
|`
`
`
`
z
sn
y
j
s
b
chu
child
grandchild
to sacrice
to sacrice
not
stop
|

xi
zh
y
shn
cultivate
it
in; at
body; self
CH

NPA
Dao De Jing
Pinyin
English
|

q
d
ni
zhn
its
virtue
then
genuine
|

|
xi
zh
y
ji

cultivate
it
in; at
family
|

q
d
ni
y

its
virtue
then
more than enough
|

|
xi
zh
y
xing
cultivate
it
in; at
village
|

q
d
ni
chng
its
virtue
then
long (time, etc.)
|

xi
zh
y
gu
cultivate
it
in; at
country, nation
|

q
d
ni
fng
its
virtue
then
abundant
|

|
|`
xi
zh
y
tin
xi
cultivate
it
in; at
heaven
below

131
CH

NPA
Pinyin
English

Dao De Jing
|

q
d
ni
p
`
|

g
y
shn
gun
shn
therefore
take
body; self
to observe
body; self
|
|

|
y
ji
gun
ji
take
family
to observe
family
|
|

|
y
xing
gun
xing
take
village
to observe
village
|

y
gu
gun
gu
take
country, nation
to observe
country, nation
|
|
|`

|
|`
y
tin
xi
gun
tin
xi
take
heaven
below
to observe
heaven
below

|

|
|`
w
h
y
zh
tin
xi
I
what
to know
heaven
below

its
virtue
then
all-pervading
132
CH

NPA
Dao De Jing
Pinyin
English

rn
zi
thus; the way it is

|

y
c
by means of
this

133
Chapter Fifty-four (One possible translation)

What is well established cannot be uprooted. What is well clasped cannot escape. One's
children and grand children with never fail to provide sacrifices [to your ghost].
When you cultivate it in yourself, this virtue will then be genuine. When you cultivate it
in your family, this virtue will then be more than enough. When you cultivate it in your
community, this virtue will be long-lasting. When you cultivate it in your nation, then
this virtue will be abundant. When you cultivate it in all under Heaven, then this virtue
will be all-pervading.
So use your self to observe [other] selves. Use your family to observe [other] families.
Use your community to observe [other] communities. Use your nation to observe
[other] communities. Use all under Heaven to observe all under Heaven.
How do I know the way the world is? By this.

`

`
hn
d
zh
hu

contain
virtue
thick (rich, etc.)
|

`

b
y
ch
z

comparable
to
(red=) newborn
child

fng
`
chi
hu
sh
wasp, hornet
scorpion
viper
snake
CH
NPA
`
`

`
`
`

|
`

`
|

`
`
`

|`

<

`
|

`
|

`

Dao De Jing
Pinyin
English
b
sh
not
inject venom
mng
shu
b
j
erce
animals, beasts
not
seize
ju
nio
b
b
raptor
bird
not
grasp, seize
g
ru
jn
ru
r
w
g

bones
weak
muscle
supple, exible, pliant
and, yet
grip
rm
wi
zh
pn
m
zh
h
r
qun
jun
zu
not yet
to know
female (animal)
male (animal)
come together
and, yet
complete>
infant's penis
arises
jng
zh
zh
y
seminal essence
arrive at; the highest
zhng
r
ho
to the end of
day
cry
134
CH
NPA

`
< `
|

`
|

|
|`

|
|

|`

|
`
`

`

< `
|
Dao De Jing
Pinyin
English
r
b
sh
yn
and, yet
not
hoarse>
lose one's voice
h
zh
zh
y
responsiveness, harmony
arrive at; the highest

zh
h
yu
chng
to know
harmony
(to say =) means
constant
zh
chng
yu
mng
to know
constant
(to say =) means
y
shng
yu
xing
augment
life
(to say =) means
inauspicious
xn
sh
q
yu
qing
heart, mind
to cause
lifebreath
(to say =) means
to take or compel by force
w
zhung
z
lo
creature
at it's prime
then
old; to age
wi
zh
b
p
speak of ... as
it
not>
retrograde, negative

135
CH
NPA
`
< `
|
`

|
Dao De Jing
Pinyin
English
do
way, course
b
p
do
zo
y
not>
retrograde, negative
way, course
early
stop
136
Chapter Fifty-five (One possible translation)

When you are possessed of a richness of virtue you may be compared to an infant.
Wasps, scorpions, vipers, and snakes will not inject their venoms. Fierce animals will
not seize it. Raptors will not clamp it in their claws. Infants' bones are weak, their
muscles are supple, and yet their grips are firm. They have yet to experience the
coupling of male and female and yet they have full erections. That is the highest level of
seminal essence. They cry for the entire day without getting hoarse. That is the highest
level of harmony. To know harmony means to be constant. To know constancy means to
be enlightened.
To augment life is called a bad omen. For the mind to take control of the lifebreath is
called forcing things. When a thing reaches its prime it begins a downward decline.
That is called a retrograde way. Whatever is on a retrograde way will have an early end.

`
|
zh
zh
b
yn
know
-er
not
speak
|

`

yn
zh
b
zh
speak
-er
not
know
`
si
|
q
` du
plug up
its
crevice, orice
CH

NPA
Dao De Jing
Pinyin
English
b
q
mn
close up
its
door, gate
` cu
|
q
` ru
blunt
its
sharpness
| ji
|
q

fn
untangle
its
confusions
h
|
q
gung
harmonize
its
light, brightness
tng
|
q
chn
make same
its
dust
`
`

sh
wi
xun
tng
this
speak of ... as
dark and mysterious
same(ness)
`
`

|
g
b
k
d
r
qn

therefore
not
can
obtain
and
(make) close
`

b
k
d
r
sh

not
can
obtain
and
(make) distant
|`
|

` b
k
not
can
137
CH

NPA
Dao De Jing
Pinyin
English

|`
d
r
l
obtain
and
benet
`

`
b
k
d
r
hi

not
can
obtain; attain
and
injure
`

`
b
k
d
r
gu

not
can
obtain; attain
and
ennoble
`

|`
b
k
d
r
jin
not
can
obtain
and
(ignoble=) degrade
`

|
|`
`
g
wi
tin
xi
gu
therefore
be
heaven
below
noble

138
Chapter Fifty-six (One possible translation)

Those who know do not talk. Those who talk do not know. Plug up your crevices. Close
up your doors. Blunt your sharpness. Unravel your tangles. Harmonize your glare.
Homogenize your dust [with that of the world]. So doing is called the dark and
mysterious identification.
They cannot be made to be intimate, and they cannot be alienated. They cannot be
benefitted, and they cannot be injured. They cannot be ennobled, and they cannot be
humbled. Therefore they are the nobility of the world.
CH
NPA
Dao De Jing
Pinyin
English
|
`
`

y
zhng
zh
gu
take, use
upright
to regulate
country, nation
|
|
`
|
y
q
yng
bng
take, use
deception, guile
to use
weapon; soldier; war
|

`

|
|`
y
w
sh
q
tin
xi

take, use
not have
things to do
to take
heaven
below

|

|

w
h
y
zh
q
rn
zi

I, my
what
know
its
the way things are; thus
|

y
c

by means of
this
|
|`

|`
`
tin
xi
du
j
hu
heaven
below
many, much
shun
taboo

|
|
|
r
mn
m
pn
and, yet
the people
even more
impoverished

139
CH

NPA
Dao De Jing
Pinyin
English
|

|`
|`
mn
du
l
q
the people
many, much
sharp
utensil

|

gu
ji
z
hn
country, nation
family
nourish and increase
benightedness, stupidity
rn
du
|
j

| qio
human beings
many, much
cleverness
ingenious
|
`

|

strange
creature
arising
f
| lng

z

zhng
law, regulation
commandment
resplendence
`

|
do
z
du
yu
robber, bandit
thief
many, much
have
`
`

g
shng
rn
yn
therefore
Sage
human beings
say(s)

w
w
wi
r
I
not have
to do
and, yet
q
w
z
q

140
CH

NPA
Pinyin
English
| mn
`
z
` hu
the people
self
transform

`
|`

|
`
`
w
ho
jng
r
mn
z
zhng
I
like
tranquility
and
the people
self
upright

`

|
`
`
w
w
sh
r
mn
z
f
I
not have
things to do
and
the people
self
wealthy

`

|
`

w
w
y
r
mn
z
p
I
not have
desire
and
the people
self
wholesome
Dao De Jing
141
Chapter Fifty-seven (One possible translation)

Use uprightness to regulate the nation. Use guile to wage war. Use not having things to
do to take over the world. How do I know that things are this way? By this.
When the world is burdened with many taboos, the people become evermore
impoverished. When the ordinary people have many sharp weapons, the nation will be
increasingly benighted. When human beings are widely clever and ingenious, weird
creatures will burgeon and flourish. When laws and commandments gain growing
resplendence, then robbers and thieves will grow in number.
CH
NPA
Pinyin
English
Dao De Jing
142
Therefore the Sages say:

I am without forceful action and the people become transformed by themselves. I love
tranquility and the people will become upright on their own account. I am without
things to do and the people prosper by their own activities. I am without desire and the
people become wholesome (like the Uncarved Block) without outside intervention.

|
`
`
`
q
zhng
mn
mn
its
government
|
|

q
mn
dn
dn

its
people
wholesome
wholesome
|
`

q
zhng
ch
ch
its
government
inspect
inspect
|
|

q
mn
qu
qu
its
people
decient
decient
` hu
|
x
f

zh
su
|
y
disaster
(particle, oh how!)
good fortune
that which it
depends on
f
|
x
` hu
good fortune
(particle, oh how!)
disaster
CH

NPA
Pinyin
English
Dao De Jing

zh
su
f
that where it
lies in ambush

|
|
sh
zh
q
j
who
knows
its
polar extreme
|

`
q
w
zhng
its
not having
upright
`
`

|
zhng
f
wi
q
upright
again
becomes
guile
`
`

|
shn
f
wi
yo
good
again
becomes
pernicious

|
rn
zh
m
human beings
bafement

|
q
`
r
` g
| ji
its
days
rmly; indeed
long time
`
|
`

`

it
Sage
human beings
square
and, yet
not
cut, rend apart
sh
y
shng
rn
fng
r
b
g
143
CH

NPA
Pinyin
English
Dao De Jing
|

`
`
lin
r
b
gu

incorruptible; probe out

and, yet
not
slash

`
`
zh
r
b
s

straight
and, yet
not
force into line

`
|
gung
r
b
yo
144
bright
and, yet
not
dazzling
Chapter Fifty-eight (One possible translation)

When their governance seems to be withdrawn and melancholy, the people will be fully
wholesome. When their governance tries to pry into everything, the people will become
dour. Disaster is something that depends on good fortune. Good fortune lurks in
disaster. Who knows the limit [of this series] or of its irregularity?
The upright cycles over again to being guileful. The good cycles over again to be
pernicious. Surely the days of the bafflement of people have lasted long. For that reason,
the Sages square and yet do not cut things. They probe and yet they do not slash. They
are straight but they do not force others into line. They are bright and yet not dazzling.

`

zh
rn
to regulate
human beings
`
|
sh
tin
to serve
heaven
`
m
there is nothing
CH

NPA
Pinyin
English
Dao De Jing
` ru
` s
like
frugality

`
f
wi
s
[opening particle]
only
frugality
`
`

sh
wi
zo
f
is
spoken of as
early
compliance

`

|

zo
f
wi
zh
chng
j

d
early
compliance
(speak of ... as=) call
it
doubly
accumulated
virtue

|

`
`
chng
j

d
z
w
b
k
doubly
accumulate
virtue
then
not have
not
overcome

`
`

`

|
|
w
b
k
z
m
zh
q
j

not have
not
overcome
then
there are none who
know
its
polar extreme
`

|
m
zh
q
there are none who

know
its
145
CH
NPA
Pinyin
English
Dao De Jing

|
j
polar extreme

|
|

k
y
yu
gu

can
take
to have
country, nation
|

yu
gu
zh
m

have
country, nation
mother

| ji
`
sh

zh
` do

[last a] long time

look at
way, course

| ji
`
sh

zh
` do

[last a] long time

look at
way, course
k
|
y
chng
| ji
can
long (time, etc.)
[last a] long time
`
`

`
|
sh
wi
shn
gn
g
d
it
is spoken of as
deep
root
rm
root

chng
shng
long (time, etc.)

life
146
CH
NPA
Pinyin
English
Dao De Jing
147
Chapter Fifty-nine (One possible translation)

In ordering the people and in serving Heaven, there is nothing to compete with
frugality. Only frugality is spoken of as an early coming into compliance. An early
compliance is spoken of as a double accumulation of virtue. A double accumulation of
virtue means that there is nothing that cannot be overcome. Since there is nothing that
cannot be overcome, nobody can know how far it can go. Since it has unknowable
limits, the nation may be possessed. If one has the mother of the nation, then one can
last for a long time. That is spoken of as having deep and firm roots, a long life, and the
way of observing things for the long term.

`
zh
` d
gu
to regulate
great
country, nation
` ru

png
| xio
| xin
like
cook
small
fresh sh
|
`
|`
|
|`
to take
way, course
to manage
heaven
below
y
do
l
tin
xi

|
q
gu
` b
shn
its
ghost, earth-returning spirit
not
spirit (heaven-returning spirit)

fi
|
q
gu
` b
shn
not the case that

its
ghost, earth-returning spirit
not
spirit (heaven-returning)
|
its
q
CH
NPA
Pinyin
shn
` b

shng
rn

fi
|
q
shn
` b

shng
rn
` shng
rn
|
y
` b

shng
rn
f
| ling
` b
| xing

shng
` g
d d
| jio
gu
|
yn
English
Dao De Jing
148

not
injure
human beings
not the case that
its
not
injure
human beings
Sage
human beings
also
not
injure
human beings
(opening particle]
two
not
injure
therefore
virtue; virtuous
intertwine, interaction
to return
therein; thereto
Chapter Sixty (One possible translation)

Regulating a great nation is like frying small fish. When the Way is used to manage all
below Heaven, its earth-returning ghosts will not extend [into the world of human
affairs]. It is not [actually] that the earth-returning ghosts will not extend, but that what
extends [into the world of human affairs] will not injure people. It is not [just] that what
extends will not injure people, but that the Sages will not injure people either. Now,
CH
NPA
Pinyin
English
Dao De Jing
149
when the two of them do no injury to each other, their virtues will intertwine and return
thereto.
`

|`
|
|
|`

< |
|`
|
|`

< |
|
d
gu
zh
xi
li
great
country, nation
the one who
down; lower
ow
tin
xi
zh
jio
pn
heaven
below
intertwine, interact>
female (animal)
tin
xi
zh
pn
jio
heaven
below
female (animal) >
intertwine, interact

{

|`

|
|`
`

pn
chng
y
jng
shng
m
female (animal)
constant
tranquility
to win; to overcome
male (animal)
|
|`

|`
y
jng
wi
xi

tranquility
to be
below
`
|

g
y
wi
therefore
suitable, appropriate
to be; to do
CH
NPA
Pinyin
|` xi
| y
}
` g
` d
gu
|
y
|` xi
| xio
gu
z
q
| xio
gu
| xio
gu
|
y
|` xi
` d
gu
z
q

y
` d
gu
` g
` hu
|` xi
|
y
q
` hu
|` xi

r
q
English
Dao De Jing
below
therefore
great
country, nation
to the . . . of
be below
small
country, nation
then
takes
small
country, nation
small
country, nation
be below
great
country, nation
then
take
by
great
country, nation
therefore
perhaps
being below
in order to
take
perhaps
being below
and
(be) take(n)
150
CH

NPA
`

`
`
`
|
`

Pinyin
d
gu
b
gu
y
jin
x
rn
English

Dao De Jing
great
country, nation
not
go beyond
desire
unite in one
to rear; to cultivate
human beings
| xio
gu
` b
` gu
`
y
` r
`
sh
rn
small
country, nation
not
go beyond
desire
enter
to serve
human beings
f
| ling
zh
` g
d
|
q
su
`
y
(opening particle]
(the) two
[the one who=] of them
each
obtain; attain
its
[object marker]; what it
desire
`

|

|`
great
the one who
suitable, appropriate
to be
below
d
zh
y
wi
xi
151
Chapter Sixty-one (One possible translation)

Great nations are in the lower river course, and they are the females in the world. The
intercourse [among the nations] under Heaven is such that the females always
CH
NPA
Pinyin
English
Dao De Jing
152
overcome the males by means of their tranquility because tranquility is lower.

{Therefore it is appropriate to be lower.}
So when great nations are below the smaller nations they can take in the smaller
nations. If small nations are below the greater nations then they can be taken in by the
larger. So perhaps one is below in order to take in [others], or below in order to be taken
in. The greater nations do no more than desire to unite and nurture all humans. The
smaller nations do no more than desire to enter [into cooperative relationships] and
serve human beings.
So the two [groups of nations] each get what they desire. It is fitting that the greater
nations put themselves below [the other nations].

`

`
`

`
do
zh
wn
w
zh
o
way, course
this thing
myriad
creatures
sanctum
`

shn
rn
zh
bo
good
human beings
treasure
` b
` shn
rn

zh
su
bo
not
good
human beings
that which
protects

`
`
rn
zh
b
shn
human beings
no, not
good
h
what
CH
NPA
Pinyin
English
Dao De Jing
|`
q
discarding

zh
it; them
| yu
have; exist
mi
beauty, beautiful
|
yn
speech
k
can
|
y
`
sh
to market to
rn
human beings
[silk text punctuates here]
zn
respectable
|` xng
behavior
k
can
|
y
< | ji
` h
rn
` g
|`
l
| tin

z
`
zh

sn
gng
su
| yu
gng
|`
b
|
y
| xin
`
s
m
` b
r

add >
give as a present to
human beings
therefore
to establish
heaven's
child
to put in place
three
duke
although
have
spanned by the hands
jade disk
in order to
precede
team of four
horses
not
as good as
153
CH
NPA
Pinyin
` zu
|` jn

c
` do
g

zh
su
|
y
` gu

c
` do
zh
h
` b

yu
< |
y
` b
| qi
|
y
d
| yu
` zu
|
y
| min
|
y
` g
wi
| tin
|` xi
` gu
English
Dao De Jing
sit
to advance; to put forth
this
way, course
ancient, antiquity
that which
to take ... to
ennoble; value
this
way, course
the one who (the reason that)
what
not
say mean
to take ... to do something>
do not
seek
to take to do something
obtain; attain
have
transgression
avoid
therefore
be
heaven
below
noble
154
CH
NPA
Pinyin
English
Dao De Jing
155
Chapter Sixty-two (One possible translation)

The Way is the sanctum of the myriad creatures. It is the treasure of the good person,
and it that by which the people who are not good are protected. How can people who
are not good be discarded? Beautiful words can be used to market [things] to people.
Respectful behavior can serve as a present given to people. So in the enthronement of
the Son of Heaven, or in the installation of the Three Dukes, even better than presenting
a jade ceremonial disk formally delivered by [wagon] being drawn by a team of four
would be to kneel while presenting this Way.
Why was this Way ennobled in antiquity? Is it not said: "By it one obtains without
seeking. By it one escapes from one's transgressions"? Therefore it holds noble status in
the world.

wi
w
wi
do
not have
to do
`

`
sh
w
sh
take as one's business

not have
things to do
`

`
wi
w
wi
taste
not have
tastes
` d
| xio
du
sho
greaten
small
increase
few
`
`
|

bo
yun
y
d
repay
enmity
by means of; by use of
virtue

t
nn
plan for
difcult
CH

NPA
Dao De Jing
Pinyin
English

|
|`
y
q
y
in; at
its
easy

`

|
|`
wi
d
y
q
x

do
great
in; at
its
ne, small in diameter
|
|`

`
tin
xi
nn
sh

heaven
below
difcult
event, affair
|`
`

|`
b
zu
y
y

must
arise
in; at
easy
|
|`
`
`
tin
xi
d
sh

heaven
below
great
event, affair
|`
`

|`
b
zu
y
x

must
arise
in; at
ne, small in diameter
`
|
`

`

`
sh
y
shng
rn
zhng
b
wi
d
it
Sage
human beings
to the end
not
to be; to do
great
`
g
therefore
156
CH

NPA

|
`
Pinyin
English
nng
chng
q
d
able to
to complete
their
greatness
Dao De Jing
f
| qng
` nu
|`
b
gu
|` xn
[opening particle]
lightly
accede, acquiesce
must
diminish
trust

|`
|`

du
y
b
du
nn
increase
the easy
must
increase
difculty
`
|
`

|

sh
y
shng
rn
yu
nn
zh
it
Sage
human beings
still; even more
(treat as) difcult
it
`

|
g
zhng
w
nn
y
therefore
to the end
not have
difculty
157
Chapter Sixty-three (One possible translation)

Act by non-activity. Take as one's way of conducting business not having anything to
do. Let flavors by non-flavors. Make great the small. Make many the few. Repay enmity
with virtue. Plan for difficult challenges while they are yet easy. Do great things while
they are still small. All of the difficult things in the world must be done while they are
still easy. All the great things in the world must be done while they are still small.
CH
NPA
Pinyin
English
Dao De Jing
158
So the Sages never do big things, and therefore they can have great accomplishments.
Now what is lightly agreed to must [eventually] diminish trust. When one exaggerates
what is easy there must [eventually] be more difficulties. Therefore the Sages treat
things as though they were especially difficult and therefore they will never experience
any difficulties.
|

|`

|
`
`
|`

|
`
|`
< `
`
|

|`
`

`
|
`

`
q
n
y
ch

its
peaceful (state or stage)
easy
to hold
q
wi
zho
y
mu
its
not yet (having)
omen, sign
easy
to plan for
q
cu
y
pn
pn
its
crisp (state, condition)
easy
shore, bank>
to cut in half
q
wi
y
sn
its
minute
easy
to scatter, to disperse
wi
zh
y
wi
yu

do
it
in; at
not yet
to have (exist)
zh
zh
y
wi

regulate
it
in; at
not yet
CH

NPA
Pinyin
English
Dao De Jing
` lun
disordered

`
h
bo
zh
m
unite; together
to embrace; to hold onto
tree

`
shng
y
ho
m

to be born
in; at
nest hairs in fur
tip
| ji

cng

zh
`
ti
nine
layer
terrace
|

q
y
li
t
arise
in; at
accumulate, layer up
dirt
|
|

|
qin
l

zh
xng
thousand
chinese mile
travel

|`
sh
y
z
xi
begins
in; at
foot
beneath

`

wi
zh
bi
zh

zh
zh

sh
do
the ones who
defeats, destroys
it
grasp
the ones who
to lose
159
CH

NPA
Dao De Jing
Pinyin
English

zh
it
`
|
`

sh
y
shng
rn
w
wi
it
Sage
human beings
not have
to do
`

`
g
w
bi
therefore
not have
defeat

w
zh
not have
grasp
`

-
g
w
sh
therefore
not have
loss
|

`
mn
zh
cng
sh
the people
to follow; apply oneself to
event, affair

|

`

chng
y
j

chng
r
bi
zh
constantly
in; at
be near to
completion
and, yet
defeat; destroy
it
`

shn
zhng
r
sh
be cautious of
the end
like; as
the beginning

z
w
then
not have
160
CH

NPA
Dao De Jing
Pinyin
English
`
`
bi
sh
defeat; destroy
event, affair
`
|
`

`
`
`
sh
y
shng
rn
y
b
y
it
Sage
human beings
desire
no, not
desire
`
`

`
b
gu
nn
d
zh
hu
no, not
ennoble; to value
difcult
obtain; attain
goods, merchandise
xu
` b
xu
study, learn
no, not
study, learning
` f
` zhng
rn

zh
su
` gu
return to
multitude
human beings
that which
pass through
|

`
`

`

in order to
help; support
myriad
creature
self
thus
y
f
wn
w
zh
z
rn

r
` b
gn
and, yet
no, not
dare
161
CH
NPA

Pinyin
English
wi
to do
Dao De Jing
162
Chapter Sixty-four (One possible translation)

When things are at peace they are easy to maintain. When things have yet to give an
inkling they are easy to plan for. When things are crisp they are easy to break in half.
When things are minute they are easy to disperse. Do things before there is anything to
deal with. Regulate things before they fall into disorder. A tree of two arm-spreads in
diameter was produced from a tiny tip. A terrace of nine layers arose from layers of dirt.
A journey of a thousand miles begins with what is beneath your feet. Those who do
things defeat them. Those who hang onto things lose them. Therefore the Sages do not
do things and so never have failures. They do not hang onto things and therefore they
do not lose them. The way the people engage in affairs they constantly ruin things when
they are on the verge of success. Be as cautious about the end as about the beginning.
Then you will not ruin things. Therefore the Sages desire to be without desire, do not
value things that are difficult to acquire, learn how to unlearn, and return to the state
that the multitudes of people have missed. In order to support the autonomy of the
myriad creatures they do not dare to do things.

`

`

g
zh
shn
wi
do
zh
ancient
good
to be; to do
way, course
the one who

|
|
|
fi
y
mng
mn
not
to enlighten
the people
|
|

jing
y
y
zh
in future
make ignorant, to stupefy
them
| mn
the people
CH

NPA
Dao De Jing
Pinyin
English

`
zh
nn
zh
being difcult
to regulate
|
|
`

y
q
zh
du
on account of
their
knowledge, wisdom
many, much
`
|
`
`

g
y
zh
zh
gu
therefore
to take ...
knowledge, wisdom
to regulate
country, nation

gu

zh
z
country, nation
thief; to injure; injury
`
|
`
`

not
knowledge, wisdom
to regulate
country, nation
b
y
zh
zh
gu

gu

zh
f

zh

c
| ling
zh
|
y
< |
j

| ji
`
sh
chng
country, nation
good fortune
know
these
two
(the ones who=) this situation
also
together; same>
model, pattern
form, pattern
constantly
163
CH
NPA
Pinyin

< |
|
`
`
`

|

|

`

(
|

`

`
`
`
zh
j
ji
sh
English

Dao De Jing
164
to know
together; same>
model, pattern
form, pattern
sh
wi
xun
d
it
speak of as
dark and mysterious
virtue
xun
d
shn
y
dark and mysterious

virtue
deep
yun
y
distant
y
w
fn
fn
y
with
creatures
opposed
to return)
rn
hu
ni
zh
d
shn
thus
after
then
arrive at
great
conuence
Chapter Sixty-five (One possible translation)

Those of antiquity who were good at faring the Way did not act in order to make the
people bright but in order to stupefy them. The people are difficult to regulate on
account of their great knowledge. So one who uses knowledge to regulate the nation is
the injurer of the nation. To not use knowledge to regulate the nation is to bring
blessings to it. Those who know these two things are the model. To have a constant
awareness of the model is spoken of as the dark and mysterious virtue. The dark and
CH
NPA
Pinyin
English
Dao De Jing
mysterious virtue is deep and far-reaching. It opposes the [inclinations of] creatures,
and after that all arrive at the great confluence.

| jing
hi
su
|
y
nng
wi
bi
g
wng
zh
river
sea
that which
able
to be
hundred
valleys
king
(one who =) the reason that
|
|
`
|`

y
q
shn
xi
zh
on account of
its
good at
(staying) below
them
`

g
nng
wi
bi
g
wng
therefore
able to
to be
hundred
valleys
king
`
|
`
`
|
sh
y
y
shng
mn
it
desire
be higher than
the people
|`
|
|
|`

b
y
yn
xi
zh
must
to take ...
speech
to go lower than
them

165
CH

NPA
Pinyin
English
Dao De Jing
`
y
| xin
| mn
desire
go in front of
the people
|`
|

`

b
y
shn
hu
zh
must
to take ...
body; self
go behind
them
`
|
`

`
`

|
`
`
sh
y
shng
rn
ch
shng
r
mn
b
zhng
it
Sage
human beings
take a place
on top
and, yet
the people
not
(count as) heavy
`
|

|
`
`
ch
qin
r
mn
b
hi
take a place
before
and, yet
the people
not
(count as) injury
`
|
|
|`
`

`
|`
sh
y
tin
xi
l
tu
r
b
yn
it
heaven
below
to enjoy; joy
push[to the fore]
and, yet
no, not
be satiated
|
y
by reason of
166
CH

NPA
Dao De Jing
Pinyin
English
|
`

q
b
zhng
his
not
struggling; contending
`
|
|`
`

g
tin
xi
m
nng
y
zh
zhng
therefore
heaven
below
there are none who
able to
with
him
struggle; contend
167
Chapter Sixty-six (One possible translation)

The reason that the rivers and the seas can be the king of the hundred valleys is their
being good at staying below. For that reason if you desire to be higher than the people
then you must in your speech put yourself beneath them. If you want to guide the
people then you must put yourself behind them. Therefore, if the Sages take their places
on top then the people do not count them as a heavy burden. If they take their places at
the front, then the people do not hold them to be an injury. For that reason, all in the
world take joy in pushing forward and never reach satiety.
On account of their not contending, none in the world are able to contend with them.

|
|`
|
`

`
`
tin
xi
ji
wi
w
do
d

`
s
` b
|` xio
heaven
below
all
say
my
way, course
great
seems
not
to replicate an ideal model
CH

NPA
Dao De Jing
Pinyin
English

`
f
wi
d
[opening particle]
only
great
`
`

|`
g
s
b
xio
therefore
seems
not
to replicate an ideal model
` ru
|` xio
if
replicate an ideal model
| ji
|
y
|
q
|`
x
| y
f
[for] long time

its
ne, small
nal particle

|

w
yu
sn
bo
I
have
three
treasures

ch
r
bo
zh
hold
and, yet
protect
them
|`

y
yu
c
one
to say is called
compassion
`
r

yu
| jin
two
to say is called
frugality, thrift

`
three
to say is called
not
sn
yu
b
168
CH

NPA
Pinyin
English

|
|`
|
gn
wi
tin
xi
xin
daring
to be
heaven
below
foremost

`

c
g
nng
yng
compassion
therefore
able to
brave
Dao De Jing
| jin
` g
nng
gung
frugality, thrift
therefore
able to
broad, generous
`

|
|`
|
b
gn
wi
tin
xi
xin
not
dare
to be
heaven
below
foremost
`

|`

g
nng
chng
q
zhng
therefore
able to
complete; become
utensil
elder
| jn
` sh

c
| qi
yng
now
abandon
compassion
and
be brave
` sh
| jin
| qi
gung
abandon
frugality, thrift
and
be broad, generous
169
CH

NPA
Pinyin
English
Dao De Jing
` sh
` hu
| qi
| xin
abandon
being behind
and, moreover
be foremost

|
s
y

death

f
c

[opening particle]
compassion
|
`

`
y
zhn
z
shng

warfare
then
win
|

`
y
shu
z
g

then
rm
|
|
|

tin
jing
ji
zh
heaven
in future
to rescue, to save
it, them
|

`

y
c
wi
zh

compassion
to protect
it, them

170
Chapter Sixty-seven (One possible translation)

All in the world say that my way is great but that it seems not to look right. Now it is
only because it is great that it does not look right. If it looked right, it would long have
been something minor.
I have three treasures that I hold onto and protect. The first is called compassion. The
second is called frugality. The third is to not dare be foremost in the world. Because of
CH
NPA
Pinyin
English
Dao De Jing
171
compassion one is able to be brave. Because of frugality one is able to be generous. And
because one dares not be foremost in the world one is able to function as the chief
among public servants. If one abandons compassion and bravery, if one abandons
frugality and generosity, if one abandons putting oneself in the background and thereby
being [in another sense] in the foreground, that is death.
Now if one uses compassion to wage war then one will win. If one uses compassion to
preserve things then they will be secure. If one would save the nation then one should
use compassion to protect it.

`

`

`

shn
wi
sh
zh
b
w
good
to be
the one who
not
martial
`
`

`
shn
zhn
zh
b
n
good
wage warfare
the one who
not
angry, wrathful
`
`
|

`

shn
shng
d
zh
b
y
good
to win; to overcome
enemy
he one who
not
[give=] join issue
`
`

|`
shn
yng
rn
zh
wi
zh
xi
good
use
human beings
the one who
be
them
below
CH
NPA
`
`
`

`
`
`

`
`
`
`
|
<

|
Dao De Jing
Pinyin
English
sh
wi
b
zhng
zh
d
it
speak of as
not
struggle; contend
virtue
sh
wi
yng
rn
zh
l
it
speak of as
use
human beings
strength
sh
wi
pi
tin
g
zh
j
it
speak of as
to match
heaven
ancient>
polar extreme (perfection)

172
Chapter Sixty-eight (One possible translation)

Those who are good at being knights are not warlike. Those who are good at warfare
are not wrathful. Those who are good at overcoming their enemies do not join issue.
Those who are good at employing others put themselves beneath others. That is called
the virtue of non-contending. That is called the strength of using people. That is called
perfection in being a counterpart to Heaven.

`
|
|
|
yng
bng
yu
yn
use
weapon; soldier
have
saying

w
CH
NPA
`

`
`

|`
`

`

`
`
|

< |
|

|`

|

|
`
`
`

Dao De Jing
Pinyin
English
b
gn
wi
zh
r
wi
k
not
dare
to be
master, lord
and
be
guest
b
gn
jn
cn
r
tu
ch
not
dare
to advance
inch
and, yet
retreat
a foot
sh
wi
xng
w
xng
xng
it
speak of as
to go
not have
to go >
form
rng
w
b
to bare, to shove
not have
forearm
rng
w
d
to cast out; to destroy

not have
enemy
zh
w
bng
grasp; wield
not have
weapon
hu
m
d
y
disaster
there is none that
greater
[in; at=] compared
173
CH
NPA
|
|
|
|
|

`
`
|
|
< |
`

`
|
Dao De Jing
Pinyin
English
qng
d
to underestimate
enemy
qng
d
j

sng
w
bo
to underestimate
enemy
is near to
losing
my
protect
g
kng
bng
xing
ji
ru
therefore
oppose
soldiers
to add>
[if; as; like=] equal
i
zh
shng
y
sorrowing
the one who is
win; overcome
174
Chapter Sixty-nine (One possible translation)

Those who use the implements of warfare have a saying:
"I do not dare to take the initiative and instead play the part of (guest =) respondent. I
do not dare to advance an inch, and instead I retreat one foot. "
This is referred to as a formless movement, an armless shoving, destroying without
having an enemy, and a weaponless wielding. There is no disaster greater than underestimating one's enemy. To underestimate one's enemy is tantamount to losing one's
treasure.
Now when opposing troops are of equal strength those who act in sorrow will win.
CH
NPA
Pinyin
English
w
yn
shn
y
zh
my
words
extremely
easy
to know
Dao De Jing

|
`
|`

` shn
|`
y
| xng
extremely
easy
to put into practice
|
|`
`

tin
xi
m
nng
zh
heaven
below
there are none who
able to
to know
` m
nng
| xng
there are none who

able to
put into practice
|
yn
| yu
zng
words; sayings
have
ancestors
`
sh
| yu
jn
events
to have
rulers

f
wi
w
zh

[opening
only
not
know
`
|
`

sh
y
b
w
zh

it
not
me
know
175
CH
NPA

|

<
`
`
|
`

|

`
Dao De Jing
Pinyin
English
zh
w
zh
x
know
me
the ones who
rare; few
z
w
zh
gu
emulate
me
the one who >
noble
sh
y
shng
rn
p
h
hui
y
it
Sage
human beings
wear
coarse woolen clothing
hold in the bosom
jade
Chapter Seventy (One possible translation)

My words are extremely easy to know and to put into practice, but none in the world
are able to understand it or put it into practice.
Words have ancestors, and events have rulers. Now it is only those who do not know
this who do not understand me. Those who know me are few, and so I am noble. It is
for that reason that the Sages wear coarse woolen clothing over the jade held to their
bosom.

`

zh
b
zh
to know
no, not
know
`
shng
highest
`
b
no, not
176
CH
NPA

`

|`

|`
| `
`
|

|`
`

`
|`
|
|
|`
|`
`
|

|`
Dao De Jing
Pinyin
English
zh
b
zh
to know
no, not
know
bng
defect
f
wi
bng
bng
opening particle
only
treat as defect or disease
defect, disease
sh
y
b
bng
it
not
defect, disease
shng
rn
b
bng
Sage
human beings
not
defect, disease
y
q
bng
bng
on account of
their
treat as defect, disease
defect, disease
sh
y
b
bng
it
not
defect, disease
177
Chapter Seventy-one (One possible translation)

Those who know that they do not know are the highest. To not know when one does
not know is a defect. It is only by treating defects as such that there can be no defect.
The Sages are without defect on account of their treating defects as such and eliminating
them.
CH
NPA
Pinyin
English
Dao De Jing
| mn
` b
` wi

wi
z
` d

wi
`
zh

w
< | xi
| xi
|
q
su
j

w
< |`
yn
|
y
|
q
su

shng
f
wi
` b
< |`
yn
|
y
`
sh
|
y
` b
< |`
yn
|
y
`
sh
|
y
the people
not
fear
terrible things
then
great
terrible things
arrive
do not
be disrespectful to >
to narrow
their
[object marker=] that wherein
reside
do not
be satiated>
press down
their
that which
live
[opening particle]
only
not
be satiated>
press down
it
not
be satiated>
be pressed down
it
178
CH

NPA
Dao De Jing
Pinyin
English
`

`

`
|`
shng
rn
z
zh
b
z
xin
Sage
human beings
self
know
not
self
make manifest
`
`

`
`
z
i
b
z
gu

self
love
not
self
ennoble; to value
`

|

g
q
b
q
c

therefore
to get rid of
that
take
this
Chapter Seventy-two (One possible translation)

When the people do not fear dreadful things, then the most terrible things arrive. Do
not restrict their dwellings. Do not oppress their livelihoods. Now it is only by not
oppressing them that feel themselves oppressed. It is for that reason that the Sages
know themselves but do not let themselves be seen. They love themselves but do not
hold themselves to be nobles. They get rid of that and take this.

yng
y
gn
z
sh
brave
in
daring
then
die
yng

y
` b
brave
in
not
179
CH

<

>

NPA
Pinyin
English
Dao De Jing
gn
z
hu
daring
then
live

c
| ling
zh
these
two
[the one who=] things
`
|`
`
`
perhaps
benet
perhaps
injure
hu
l
hu
hi
| tin

zh
su
`
w
heaven
that which
dislike, abominate

|
`
sh
zh
q
g
who
knows
its
reason
`
|
`

|

sh
y
shng
rn
yu
nn
zh
it
Sage
human beings
even more
take as difcult
it, them
|

`
tin
zh
do
heaven
way, course
`

b
zhng
r
not
struggle
and, yet

180
CH
NPA
`
`
`
|

`
|
`
`

`

<

`

|

`

Dao De Jing
Pinyin
English
shn
shng
good at
win; overcome
b
yn
r
shn
yng
not
speak
and, yet
good at
responding
b
zho
r
z
li
not
summon
and, yet
self
come
chn
tn
rn
r
shn
mu
slack>
broad and level; peaceful
-like
and, yet
good at
planning
tin
wng
hu
hu
heaven
net
great; broad
great; broad
sh
r
b
sh
distant
and, yet
not
lose

181
Chapter Seventy-three (One possible translation)

Those whose bravery is expressed in daring will die. Those whose bravery is expressed
in not daring will live. These two things may either benefit or injure. Who can know the
reasons for what Heaven abominates. The way of Heaven is to not struggle and yet be
good at winning, to not speak and yet be good at responding, to not beckon and yet
CH
NPA
Pinyin
English
Dao De Jing
182
have creatures approach of their own accord. While in repose it is yet good at planning.
The net of Heaven is spreads far and wide, and its mesh is coarse yet nothing escapes it.

|

`

mn
b
wi
s
the people
not
fear
death
`

|

`

ni
h
y
s
j
zh
how
what
death
to frighten
them
`

|

`

ru
sh
mn
chng
wi
s
if
cause
the people
constantly, ordinarily
to fear
death

|

r
wi
q
zh
and, yet
to be; to do
strange; abnormal
things

w
d
zh
r
sh
zh
I
obtain; attain
grasp, seize
and then
kill
them

sh
gn
who
dares
constantly, ordinarily
chng
CH

NPA
Dao De Jing
Pinyin
English
|

yu
s
sh
zh
sh
to have there is
control, manage
execution
-er
to kill

f
di
s
sh
zh
sh
[opening particle]
take place of
control, manage
execution
-er
to kill
`
`

`
|`

sh
wi
di
d
jing
zhu
it
speak of as
take place of
great
workman, artisan
to hew

`
|`

f
di
d
jing
zhu
zh
[opening particle]
take place of
great
workman, artisan
to hew
the one who
|
|
`

|

|
x
yu
b
shng
q
shu
y
rare[case]
have
not
injure
his
hand
183
Chapter Seventy-four (One possible translation)

If the people are not afraid of death then how can they be intimidated by the threat of
death? If the people are caused to ordinarily fear death and take it to be a rare
CH
NPA
Pinyin
English
Dao De Jing
184
occurrence, then if I get some people and execute them who will dare [to oppose the
law]? In the normal course of affairs there are executioners to execute people. To take
the place of executioners to execute people is described as being like taking the place of
a great artisan to hew wood. Few of those who take the place of a great artisan to hew
wood escape injuring their hands.

| mn

zh
|
j

the people
famine; starvation
|
|
`

`

y
q
shng
sh
shu
zh
du
on account of
their
superiors
eat
tax (grain)
much
`
|
|
sh
y
j

it
famine; starvation
|

`
mn
zh
nn
zh
the people
difcult
to regulate
|
|
`

|

y
q
shng
zh
yu
wi
on account of
their
superiors
have
to do
`
|

`
sh
y
nn
zh
it
difcult
to regulate

CH

NPA
Dao De Jing
Pinyin
English
|

|

mn
zh
qng
s
the people
lightly
die
|
|
`
|

`
y
q
shng
qi
shng
zh
hu
on account of
their
superiors
seek
life
thickness (richness, etc.)
`
|
|

sh
y
qng
s
it
lightly
die

|

f
wi
w
y
shng
wi
zh
(opening particle]
only
not have
for the sake of
life
do (things)
the ones who
`
|

`

sh
xin
y
gu
shng
it; those (people)

good
at
valuing
life
185
Chapter Seventy-five (One possible translation)

Famine is brought upon the people by their superiors' taxing so much grain. That is the
reason they starve. The reason that it is difficult to regulate the people is that their
superiors have things to do. That is why they are hard to regulate. The reason that the
people take death lightly is the way their superiors seek the richness of life. That is why
CH
NPA
Pinyin
English
Dao De Jing
they take death lightly. Now it is only those who do not act for the sake of living who
are good at valuing life.

|

`
rn
zh
shng
y
ru
ru
human beings
to be born; life
particle (terminates topic)
supple; exible
weak
|

|
|
|
q
s
y
jin
qing
their
death
hard
strong
`
`

`

|

`
wn
w
co
m
zh
shng
y
ru
cu
myriad
creature
grass
tree
life
supple; exible
crisp
|

|

q
s
y
k
go
their
death
dried out, brittle
withered
`
|
|

g
jin
qing
zh
s
zh
therefore
hard
strong
the one who
death
186
CH
NPA
Pinyin
English
Dao De Jing

t

`

`
|
|
|

`
`
|

< |
`
|
`
`
|`

`
`
ru
ru
zh
shng
zh
t
supple; exible
weak
the one who
life
disciple
sh
y
bng
qing
z
b
shng
it
soldiers
strong
then
not
win
m
qing
z
bng
gng
tree
strong
then
weapon; soldier >
terminate [life]
qing
d
ch
xi
strong
great
take their place
below
ru
ru
shng
supply; exible
weak
above
187
disciple
Chapter Seventy-six (One possible translation)

In life people are supple and weak. In death they are hard and strong. The myriad
creatures, the grasses and trees, in life are supple and crisp. In death they are brittle and
withered. So things that are hard and strong are the followers of death, and things that
are supple and weak are the followers of life. For that reason, when soldiers are strong
CH
NPA
Pinyin
English
Dao De Jing
188
they will not win, when trees are strong they get terminated. The strong and great are in
the inferior position, and the supple and weak are in the superior position.

|

`
tin
zh
do
heaven
way, course
|
|

q
yu
zhng
gng
y
its
like
drawing
bow
nal particle

|`

go
zh
y
zh
high
the one who (is)
depress
it
|`

xi
zh
j
zh
low
the one who (is)
raise
it
| yu

y
zh
sn

zh
to have
left over
the one who
wear away; diminish
it

b
z
zh
b
zh
not
sufcient
the one who
supplement
it
|

`
tin
zh
do
heaven
way, course
CH

NPA
Pinyin
English
Dao De Jing
sn
| yu

y

r
b
` b
z
wear away; diminish

have
left over
and, yet
supplement, augment
not
sufcient

`
rn
zh
do
human beings
way, course

`

z
b
rn
then
not
that way
sn
` b
z
|
y
` fng
| yu

y
wear away; diminish

not
sufcient
in order to
present to
have
left over

|

|
`
|
|`
sh
nng
yu
y
y
fng
tin
xi
who
able
to have
left over
in order to
present to
heaven
below

|
`

wi
yu
do
zh
only
have
way, course
the ones who
`
sh
it
189
CH

NPA
Dao De Jing
Pinyin
English
|
`

`
y
shng
rn
wi
r
b
sh

Sage
human beings
do
and, yet
not
to depend upon; to take credit for

`
gng
chng
r
b
ch
meritorious task
complete
and, yet
not
take one's place
|
`
`
|`

q
b
y
xin
xin
his
not
desire
make manifest
worthiness
190
Chapter Seventy-seven (One possible translation)

The way of Heaven is like the drawing of a bow. The top gets depressed and the bottom
gets raised. What is in excess gets diminished and what is insufficient gets
supplemented. It is the way of Heaven to diminish the excess and supplement the
insufficient. The way of humans is not that way. It takes away from what is already
insufficient in order to give to those who already have too much. Who is able to have
more than enough in order to give to the world? Only those who have the Way. For that
reason the Sages do things but do not take credit for them. When meritorious tasks are
accomplished they do not lay claim to them. They do not desire to be seen as worthy.

|
|`
`

`

tin
xi
m
ru
ru
y

heaven
below
there are none who
supple; exible
weak
[in; at=] than
CH

NPA
Pinyin
English
Dao De Jing
shu
water

|
|

`

`
r
gng
jin
qing
zh
m
zh
nng
shng
and, yet
attack
hard
strong
the ones who
there are none who
it
able to
overcome, surpass
|
|

|
|`

y
q
w
y
y
zh
on account of
its
not have[anything]
to take ... to
change
it
`

`
|
ru
zh
shng
qing
weakness
win; overcome
strong

`

ru
zh
shng
gng
suppleness; exibility
to win; to overcome
rigid; hard
|
|`
`
`

tin
xi
m
b
zh

heaven
below
there are none who
not
know
` m
nng
| xng
there are none who

able to
put into practice
`
it

sh
191
CH

NPA
Dao De Jing
Pinyin
English
|
`

y
shng
rn
yn

Sage
human beings
say(s)
`

`
shu
gu
zh
gu
receive
country, nation
dirt, lth
`
`
`
|`

sh
wi
sh
j
zh
it
speak of as
altar to the earth god
millet (the god of grain)
master, lord
`

`
|
shu
gu
b
xing
receive
country, nation
n
auspicious
`
`
|
|`

sh
wi
tin
xi
wng
it
speak of as
heaven
below
king
`
|
`

zhng
yn
ru
fn
upright
speech
like
the opposite
Chapter Seventy-eight (One possible translation)

There is nothing under Heaven that is more flexible and weak than water, yet it is
matchless in its ability to attack the hard and the strong on account of their not being
able to change it. There is nobody in the world who fails to know how weakness
192
CH
NPA
Pinyin
English
Dao De Jing
193
overcomes strength and flexibility overcomes rigidity, yet there is nobody who can put
[this knowledge] into practice. Therefore the Sages say:
That which accepts the dirt of the nation is called the master of the altar of Earth and
grain. The one who accepts the ill-omened things of the nation is called the king of the
world.
True words seem to be the opposite.

`
`
h
d
yun
harmonize
great
resentment, grievance, enmity
|`
|

`
b
yu
y
yun
must
have
left over
resentment, grievance, enmity

|

`
n
k
y
wi
shn
how?
can
to take ...
to be
good
`
sh
|
y
` shng
rn

zh
zu
|`
q

r
` b
z

y
rn
it
Sage
human beings
grasp
left-hand
contract tally
and, yet
not
make demands
on
human beings
|
to have
yu
CH

NPA
Dao De Jing
Pinyin
English

|`
d
s
q
virtue
control, manage
contract tally

`
w
d
s
ch
not have
virtue
control, manage
to peel, to skin, to carry off
|
`

|
tin
do
w
qn
heaven
way, course
not have
emotionally close, favorites

`

chng
y
shn
rn

194
constantly
give[to]
good
human beings
Chapter Seventy-nine (One possible translation)

After a great enmity is harmonized there will inevitably be left over resentments. How
can that be considered a good thing? For that reason the Sage will take the left-hand
(obligation) part of the contract tally and not impose demands on other people. Those
who have virtue manage contract obligations. Those who do not have virtue manage
skinning others. The way of Heaven does not play favorites. It always gives to the good
people.

| xio
gu
gu
| mn
small; make small

country, nation
few; diminish
the people

|

cause
to have
military unit of ten
military unit of one hundred
sh
yu
sh
b

CH

NPA
Dao De Jing
Pinyin
English

|`

`
zh
q
r
b
yng
utensils
and, yet
not
use

|
`

`

|
sh
mn
zhng
s
r
b
yun
x
cause
the people
count as heavy
death
and
not
distant
move place of abode

|

su
yu
zhu
y
although
to have
boats
vehicles

w
su
chng

zh
not have
[object marker=] anybody
to ride
them
su
| yu
| ji
| bng
although
have
armor
weapon; soldier

w
su
chn

zh
not have
[object marker=] anybody
lay out on display
them

|
`
|

cause
the people
return to
knot
ropes, cords
sh
mn
f
ji
shng
195
CH

NPA
Pinyin
English

`

r
yng
zh
and
use
them

|

gn
q
sh
enjoy
their
things to eat
Dao De Jing
mi
|
q
f
count as beautiful
their
clothing

|

n
q
j
count as peaceful
their
residences
`
|

l
q
s
to enjoy
their
common practices, customs
|

|
`
ln
gu
xing
wng
neighbor
country, nation
look toward
|
j

qun

zh

shng
| xing
wn
chickens
dogs
sounds
hear
|
`

`
|

the people
arrive at
old age
death
(not=) without
go toward
come (back)

mn
zh
lo
s
b
xing
wng
li
196
CH
NPA
Pinyin
English
Dao De Jing
197
Chapter Eighty (One possible translation)

A small country with few people: Even if they were to be supplied with the utensils of
the squads and regiments they would not use them. Let the people take death as a
serious matter and not go far from home. Even if they had boats and vehicles there
would be nobody who would ride in them. Even though they have shields and edged
weapons, there would not be anyone who would show them off. Let the people return
to the use of knotted cords [to record information]. They enjoy in their food, enjoy the
look of their clothing, are at peace in their dwellings, and take joy in their own customs.
Neighboring countries are in sight of each other, and they can hear the sounds of each
other's chickens and dogs, yet even though they live to a ripe old age the people never
travel back and forth.

|`
|
`

xn
yn
b
mi

trustworthy
speech
not
beautiful

|

|`
mi
yn
b
xn

beautiful
speech
not
trustworthy
`

|`
shn
zh
b
bin
good
the ones who
not
engage in disputation
|`

`
bin
zh
b
shn
engage in disputation
the one who
not
good

zh
zh
` b
know
the ones who
not
CH

NPA
Pinyin
English
Dao De Jing
b

`

b
zh
b
zh
erudite
the one who
not
know
`

`
|
shng
rn
b
j

Sage
human beings
not
accumulate
|`
|
`

|
`
|
j
y
wi
rn
j
y
yu

since
for the sake of
human beings
self
the more
have
|`
|

|
`

j

y
y
rn
j

y
du
since
give to
human beings
self
the more
many, much
|

`
tin
zh
do
heaven
way, course
|`

`
l
r
b
hi
benet; sharp
and, yet
not
injure
`

shng
rn
zh

erudite
Sage
human beings
198
CH

NPA
Pinyin
English
`
do
way, course

`

wi
r
b
zhng
do
and, yet
not
struggle
Dao De Jing
199
Chapter Eighty-one (One possible translation)

Trustworthy speech is not beautiful, and beautiful speech is not worthy of trust. Good
people do not engage in disputation, and those who engage in disputation are not good.
Those who know things are not erudite, and those who are erudite do not know things.
The Sages do not accumulate [wealth]. Since they do things for the people, they
themselves have more. Since they give things to the people, they themselves have more.
The Way of Heaven is to benefit and not to injure. The way of the Sages is to do things
without struggling.

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Dae de Jing The Way and Its Power

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Do D Jng

The Way and Its Power

dark and mysterious

door, gate, portal

Chapter One (One possible translation)

bear young; be born

to take ... to do something

Chapter Two (One possible translation)

Chapter Three (One possible translation)

Chapter Four (One possible translation)

Chapter Five (One possible translation)

dark and mysterious

Chapter Six (One possible translation)

to take ... to do something

Chapter Seven (One possible translation)

take its place in

Chapter Eight (One possible translation)

there are none who

Chapter Nine (One possible translation)

make sole, singular

Chapter Ten (One possible translation)

boundary, limit >

Chapter Eleven (One possible translation)

Chapter Twelve (One possible translation)

Chapter Thirteen (One possible translation)

Chapter Fourteen (One possible translation)

honest, sincere, wholesome

Chapter Fifteen (One possible translation)

Oh how apprehensive, as though in fear of those on all four sides.

go all the way to

each and every

Chapter Sixteen (One possible translation)

his, her, its, their

Chapter Seventeen (One possible translation)

Chapter Eighteen (One possible translation)

jin | xin see | make manifest

Chapter Nineteen (One possible translation)

particle (oh how!)

Chapter Twenty (One possible translation)

wild, mad, ustered

Chapter Twenty-one (One possible translation)

Chapter Twenty-two (One possible translation)

silent; make few

jin | xin see | make manifest

(to say =) that means

Chapter Twenty-four (One possible translation)

(to have=) there is

still, quiet, solitary

give a name that outsiders may use

(to say =) means

Chapter Twenty-five (One possible translation)

Chapter Twenty-six (One possible translation)

Chapter Twenty-seven (One possible translation)

even though knowledgeable one is yet greatly benighted.

Chapter Twenty-eight (One possible translation)

Chapter Twenty-nine (One possible translation)

to take ... to do something

fruit, come to a conclusion

fruit, come to a conclusion

fruit, come to a conclusion

fruit, come to a conclusion

fruit, come to a conclusion

Chapter Thirty (One possible translation)

jin | xin see | make manifest

jin | xin see | make manifest