"Dan has really put a great tool into a lot of people's hands. Heshang Gong has been living in a cave as far as anyone interested in Laozi has been concerned. Now he's out. And the introduction as well as the textual aids for the non-Chinese reading reader at the back really make this a major contribution to the field, especially to those readers leery of the scholarly gauntlet."

-          Red Pine (Bill Porter), translator of Lao-Tzu's Taoteching: with Selected Commentaries of the Past 2000 Years

“Reid has translated the beguiling verse of this ancient text within the framework of the 2,000-year-old Ho-Shang Kung Commentary, an obscure but authentic commentary that clarifies many points which have baffled both Chinese scholars and Western translators.

     Translating the original words of the Tao Teh Ching line by line, he follows each line with his translation of the matching commentary from Ho-Shang Kung ("The Riverside Sage"). This format provides the reader with new perspectives on this multi-faceted classic, with The Riverside Sage serving as the reader's knowing guide.

     Like the great English translator Arthur Waley, Dan G. Reid taught himself how to read classical Chinese, so he brings his own viewpoint to his work, not the views of a particular "school of thought" in Sinology. Translating the Tao Teh Ching has long been regarded as the ultimate litmus test for a translator of Chinese. Reid has passed the test with flying colors."

-         Daniel P. Reid (no relation), translator of My Journey in Mystic China (Chinese memoirs of the late writer & translator John Blofeld), author of The Tao of Health, Sex, & Longevity , and The Tao of Detox

-          

"Wonderful work and translation. I am growing spiritually from reading it!"

-         Dr. Michael Saso, Professor Emeritus of Religion, University of Hawai'I, Ph.D Classical Chinese, Author of Teachings of Taoist Master Chuang

“Ho-Shang Kung lived in today’s Langya area of Shandong Province ( 琅琊 ). He was an accomplished Taoist alchemy practitioner and it is said that he became an immortal on Tiantai mountain – nowadays Rhi-Zhao county, Shandong Province.

     His commentary on the Tao Te Ching ( 河上公章句 ) naturally carries a deep understanding of Taoist meditation, and differs greatly from that of other commentators who tried to explain the Tao Te Ching only philosophically. Written at a time when there were almost no related commentaries, it has long been the most popular. To translate it by following the exact meaning is not an easy task, but Dan G. Reid is well capable of such a task. By reading this commentary, readers can gain additional perspective and understanding of this ancient classic.”

-         Master Hu Xuezhi, author of Revealing the Tao Te Ching , and Discourse on Chuang Tzu . Master Hu teaches Taoist meditation and philosophy on Wudang Mountain

“I found this book to be very helpful in bringing a deeper understanding of Lao Tzu's work and of how it has been understood in ancient times… This volume provides a wonderful tool to delve into the text in a very deep way."

-         Review by Solala Towler (author of Practicing the Tao Te Ching ) in The Empty Vessel: The journal of Taoist philosophy and practice, Winter 2017 issue

“In my own use of the DDJ as a Daoist practice scripture it was very important to clearly see how this DDJ commentary is a guide for key Daoist concepts like emptiness, wuwei, stillness, speaking few words, yielding, the quiet dragon, and more.
     As a Daoist priest and founder of a Daoist lineage, American Dragon Gate Lineage, I highly recommend this translation by Reid and have actually made it required study for my priests-in-training.”

-      Shifu Michael J. Rinaldini, Daoist Abbot and founder of the American Dragon Gate Lineage of Quanzhen Daoism. Author of A Daoist Practice Journal:  Come Laugh With Me ; and A Daoist Practice Journal, Book 2:  Circle Walking, Qigong & Daoist Cultivation

The Ho-Shang Kung

Commentary

on

Lao Tzu’s

Tao Te Ching

老子河上公章句

by Ho-Shang Kung, and Lao Tzu

Revised Edition

Translated by Dan G. Reid

Also available from Dan G. Reid:

The Thread of Dao:

Unraveling Early Daoist Oral Traditions in Guan Zi’s

Purifying the Heart-Mind (Bai Xin),

Art of the Heart-Mind (Xin Shu I & II),

and Internal Cultivation (Nei Ye)

Center Ring Publishing

Montreal, QC, Canada

dan.graham.reid@gmail.com

www.facebook.com/HoShangKung

Copyright © 2015 Dan G. Reid

All rights reserved.

Cover art:  “Inquiring of the Dao,” by Dai Jin (1388-1462 CE).  A depiction of the Yellow Emperor going out to meet the Daoist sage Guangchengzi in the Kongtong Mountains, the story of which appears in The Chuang Tzu, chapter 11.

All rights reserved.  No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the author.

The Ho-Shang Kung Commentary on Lao Tzu’s Tao Te Ching, Revised Edition, translated by Dan G. Reid

Electronic Book

ISBN10: 0-9949781-3-8

ISBN13:  978-0-9949781-3-4

Thank you to the many teachers, scholars, priests, monks, and practitioners who have shared insights into Daoism and Classical Chinese in online forums. Your consideration for nameless strangers has led to the development of this book. Were it not for your thoughtful input, correspondence, and fellowship, I would not have had the knowledge or inspiration to put this translation out into the world.

Distant waves, each page

Riding winds of ancient words

Back to the ocean

Table of Contents

Translator’s Introduction

Romanization of Chinese names and terms

Heshang Gong

Dao, De, and Oneness in Heshang Gong’s commentary

Dating the Heshang Gong commentary

Dating the Dao De Jing, and its author(s)

Translating the Dao De Jing

Notes on this translation

Dao De Jing

The Book of Dao and Virtue

Volume One

Volume Two

The Heshang Gong Commentary on Lao Tzu’s Dao De Jing

Chapter One

Chapter Two

Chapter Three

Chapter Four

Chapter Five

Chapter Six

Chapter Seven

Chapter Eight

Chapter Nine

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Chapter 27

Chapter 28

Chapter 29

Chapter 30

Chapter 31

Chapter 32

Chapter 33

Chapter 34

Chapter 35

Chapter 36

Chapter 37

Chapter 38

Chapter 39

Chapter 40

Chapter 41

Chapter 42

Chapter 43

Chapter 44

Chapter 45

Chapter 46

Chapter 47

Chapter 48

Chapter 49

Chapter 50

Chapter 51

Chapter 52

Chapter 53

Chapter 54

Chapter 55

Chapter 56

Chapter 57

Chapter 58

Chapter 59

Chapter 60

Chapter 61

Chapter 62

Chapter 63

Chapter 64

Chapter 65

Chapter 66

Chapter 67

Chapter 68

Chapter 69

Chapter 70

Chapter 71

Chapter 72

Chapter 73

Chapter 74

Chapter 75

Chapter 76

Chapter 77

Chapter 78

Chapter 79

Chapter 80

Chapter 81

Appendix

Reading Classical Chinese

Straw-Dogs and Benevolence in Chapter Five of the Dao De Jing

ABOUT THE AUTHOR

The Thread of Dao:

Unraveling Early Daoist Oral Traditions in Guan Zi’s

Purifying the Heart Mind (Bai Xin),

Art of the Heart-Mind (Xin Shu I & II),

and Internal Cultivation (Nei Ye)

Translator’s Introduction

Romanization of Chinese names and terms

Please note that a combination of pinyin and Wade-Giles romanization will be used within this book so as to render Chinese names and terms in their most recognizable forms. Pinyin will be used in most cases, with the exception of the names Lao Tzu, and Chuang Tzu , which will appear in Wade-Giles romanization. The following names and terms are interchangeable variants of Wade-Giles and pinyin spelling, respectively:  Tao/Dao, Te/De, Ching/Jing, Ho-Shang Kung/Heshang Gong.

Heshang Gong

Very little is known about the life of Heshang Gong. His reputation is that of a reclusive hermit, and his name is only known as the epithet Riverside Elder ( 河上公 ; [1] Wade-Giles romanization: Ho Shang Kung; pinyin romanization: Heshang Gong).             

     Heshang Gong’s insights into Daoist wisdom, history, cosmogony, and meditative practices, have been an essential aid to understanding the meaning, applicability, and cultural context of the Dao De Jing for approximately 2000 years. He was the first to explain, in written form, its many paradoxical idioms and place them in context of the time and culture in which they were written. Every subsequent commentary, re-editing, and translation of the Dao De Jing has absorbed some degree of influence from his work.

     While Heshang Gong’s contributions to linguistic preservation have been appreciated for millennia, his early articulation of the connections between Lao Tzu’s verses and the Daoist meditative practices later known as Nei Dan is not so well acknowledged.

     Nei Dan, or Internal Alchemy, seeks to transcend the limits of physical existence through the cultivation of the “three treasures” of vital essence (ching/jing), energy-breath (chi/qi), and spirit (shen). This is done, in part, by merging one’s pure nature (hsing/xing) with destiny-life-force (ming). Such concepts can be found in earlier Chinese texts from various schools, including the Chuang Tzu, but are not accompanied by clear guidance as to the methods through which they can be cultivated. The cultivation of xing and ming later became a central focus in cryptic and detailed Nei Dan manuals, culminating in the teachings of the Quan Zhen (Complete Reality) patriarchs (circa 8 th to 11 th century CE), to whom over 80 religious Daoist sects are traced. While some of these manuals provide rather specific and detailed energetic maneuvers, they more commonly explain the processes of transformation which they say will naturally follow a prolonged clarity of the heart and mind.

     This clarity of the heart and mind is suggested in earlier texts such as the Dao De Jing, the Chuang-Tzu (circa 350 BCE), and the Nei Ye (circa 350 BCE), and becomes a central focus in Sima Chengzhen’s Zuowang Lun , “Discourse on Sitting and Forgetting” (circa 700 CE). While Heshang Gong’s commentary on the Dao De Jing joins these texts in showing the way towards a clear heart and mind, his commentary is unique in that, within this guidance, he also provides insights into pure nature (xing), and destiny-life-force (ming), the roots through which Virtue and Dao arrive.

     Another area in which Heshang Gong’s commentary is significant in the history of Chinese energy cultivation, is his departure from some earlier manuals’ “jing building” methods, which relied largely on diet and regimented sexual activity. [2]   Though he briefly notes the importance of stretching in order to maintain a supple body, [3] provides general cautions against an indulgent diet, and provides much guidance for one’s conduct in the world, Heshang Gong eschewed all “external” approaches to internal cultivation. This is to say that, beyond receiving a balance of nutrients from food, he makes no mention of ingesting, or absorbing, earthly substances in order to nourish jing, qi, and shen. Instead, Heshang Gong’s commentary reveals a path to nourishing the three treasures which is followed by connecting to Nature’s Way and Virtue (Dao and De), returning to the simplicity of nature (ziran), arriving at the tranquility of desirelessness, and reflecting the principles of Dao in our worldly interactions. Thereby, one roots themselves in the beneficence of Dao, Virtue, and Oneness, while becoming a conduit for the natural and harmonious order of all things.

     In Heshang Gong’s revelations of Lao Tzu’s imagery, he includes descriptions of ancient Chinese medical concepts which figure prominently in later Nei Dan manuals. This suggests that Heshang Gong also read some of the many influential texts available during the Han Dynasty (206BCE-220CE), such as “The Yellow Emperor’s Treatise on Internal Medicine,” and perhaps also the Guanzi [4] which contained the Nei Ye.

     The Guanzi was edited near the turn of the first century by a famous scholar and official named Liu Xiang (77-6BCE), who also edited and catalogued much of the Han imperial library. Some of Heshang Gong’s terminology shows the influence of Han literature, an example of which can be found in the term zhi pu 質樸 . Literally “plain substance,” zhi pu means “natural and simple,” or “unsophisticated.” The popular English rendering of pu, “simple,” as “the uncarved block” in Daoist translations, likely stemmed from Heshang Gong’s use of this term. It appears in several prominent Han texts, including the Han Shu, and Shuo Yuan, both of which were part of Liu Xiang’s work.

     Liu Xiang was a distant relative of Liu An, [5] who edited the Huainanzi, [6] an important compilation of Daoist thought which Heshang Gong also appears to have read, given the breadth of his knowledge in areas of Daoist theory. If Heshang Gong did, in fact, have access to these texts, it seems likely that he would have also discovered and read the Nei Ye, an early Daoist meditation text with many similarities to the Dao De Jing. Those who have studied the Nei Ye may perceive traces of its influence in Heshang Gong’s commentary on the Dao De Jing, though it may be that these similarities stemmed from a common oral tradition in which Heshang Gong was immersed.

     It would be conjecture to suggest that Heshang Gong may have been a descendent of the Liu family, but less so to suggest that he knew of their contributions during the Han era, and that someone with Heshang Gong’s level of study had access to many of the texts made more readily accessible by the Liu family. [7]

     This would also account for Heshang Gong’s knowledge of ancient Chinese medical theory, and his employment of terms such as “the ethereal and bodily spirits (hun and po),” “the six emotions,” and “the five natures,” in his commentary. [8]   The theories behind these terms explain the correlations between emotion and related organs, their various states of balance and imbalance, and their influences on bodily health, vitality, longevity, and personal virtues. That Heshang Gong was aware of these theories before they became a central part of the Daoist lexicon, suggests that he may have also been a practicing healer - a vocation to which many Daoist adepts are drawn, following years of interest in the interactions between body and spirit.

     Though he managed to live and practice his guidance, remaining humble and inconspicuous, the legacy of Heshang Gong’s work continues to bless untold millions. He remains, still to this day, a bounteous example of Lao Tzu’s words: “When achievements are completed, their recognition should continue, but the individual should withdraw.”

Dao, De, and Oneness in Heshang Gong’s commentary

Given the multitude of interpretations regarding these mysteries, whether personal, religious, or scholarly, the following is perhaps best received as a working understanding, rather than as a definition of terms.

     Though written, literally, as “ 德 virtue,” De, in Daoism, is the nature of Dao. Dao is the ordering principles, “ 道 the Path, Way, or method,” through which all things come into being, and reach the complete perfection of their pure natures ( 性 xing). While considered an independent part of existence, De is also the nature, quality, or character, of Dao’s principles. It is this character of Dao’s principles which make Dao the mother of all things. As Lao Tzu explains in chapter 51:

Dao actuates them

Virtue takes care of them, extends their lifespans

Teaches them, completes them

Tests them, raises them

And brings them back (to their pure natures)

Actuates them but does not possess them

Sets them in motion but does not expect of them

Extends their lives without ruling and controlling

This is called Fathomless Virtue

     All of existence is united by its shared origin in Dao, and reliance on Virtue for continuation.   In this shared origin, and base of perpetuation, lies Oneness. While Oneness refers to the unification of all things, this unification also resides in each and every thing, and holds the key to realizing Dao. As Heshang Gong comments in chapter one:  “People who maintain the absence of desire will be able to observe the key to Dao. ‘The key’ is Oneness.” That Oneness can be found in all things is also apparent in Lao Tzu’s words from chapter one:

Thus, always without desires

Observing its inner subtlety

Always with desires

Observing its outer surface

These two were born together, yet differ in name

Together, they are called Fathomless Mystery

This mystery, ever more mystifying

Is a multitude of gates

All leading to the subtlety within

     Dao can be observed in the external world, and internal world, of all things. Everything is governed by its principles. To apprehend, not only the unification of , but the unification within all things, is also called Oneness. Heshang Gong explains that by “holding Oneness” it is possible to bring about harmony in ourselves and in the world. To hold Oneness is to embrace Dao, Virtue, and everything in existence, within, while knowing that these are not separate. They exist together in oneself and all other things. There is no separation, but merely our perception of it.

     As Heshang Gong comments in chapter 10, “Referring to Oneness, it is said:  ‘In a unified consciousness, there is no division (or doubt)’.” By seeing things as separate from the Oneness, we separate ourselves from Dao and Virtue, from Heaven and Earth, and from the path of returning to our intrinsic natures. By moving towards this separation, we cannot be perfected — we cannot be completed according to the intrinsic natures bestowed upon us before birth.

     As a peach tree can only reach the complete perfection of its intrinsic nature as a peach tree, we can only reach the complete perfection of the intrinsic natures bestowed upon us; and we can only do this by not resisting Dao and Virtue, for it is Dao and Virtue which bring it about. All we can do, is to get our separate-minded, and interfering, desires out of their way. As Lao Tzu says in chapter 37

The Dao is always effortless yet without inaction

When lords and kings can guard this within

The myriad things eventually transform themselves

Transforming, yet desiring to do so intentionally

I pacify this desire with the simplicity of the nameless

The simplicity of the nameless removes all desires

When the tranquility of desirelessness is established

The world stabilizes itsel f  

     “The simplicity of the nameless” refers to Dao; however, this phrase also alludes to an important lesson in the Dao De Jing which is that people effectively destroy themselves by seeking fame and renown. This, again, brings us back to separateness, desires, and veering from the clear path. Chapter 53 illustrates that people love to distinguish themselves, yet stray far from Dao by doing so. “The granaries are so empty, yet their clothes so full of colour,” could be taken as a comment on the inner condition awaiting those who desire to be distinguished. Heshang Gong also makes this important point clear in his final comment, on chapter 81, “(Sages) do not follow lowly competitions for merit or fame, and as a result are able to retain their wisdom and merits.”

     In unifying with De and Dao, the Daoist sage embodies the selfless and nurturing qualities of Heaven, generally synonymous in ancient Chinese texts with Nature. Further describing this unification, Heshang Gong explains in chapter 65: “To follow Heaven is to unite with Virtue.”

Dating the Heshang Gong commentary

Given that The Riverside Elder maintained a prudent level of obscurity, as many ascetic mystics do, scholars have determined a wide variety of possible dates for the writing of his commentary. Tradition suggests around 160 BCE, though some scholars suggest the 3 rd or 4 th century CE, while others suggest closer to the turn of the second century CE.

     The primary evidence that Heshang Gong did not write his commentary around 160 BCE is a single use of the term “the ten directions” [9] in chapter ten. This may suggest Buddhist influence because, previous to Buddhist contact in China (mid first-century CE), the directions were referred to as “the eight directions 八極 ,” [10] “the four corners 四方 ,” [11] or “the six boundaries (of the universe) 六合 .” [12]   It was common to mention “the four corners and the six boundaries” in the same sentence to refer to both earthly and celestial space; however, Heshang Gong would have been the first to group these two designations together as “the ten directions.”

     Heshang Gong also uses the term “the five natures, 五性 ” which begins to appear in texts around the middle of the first century CE. In chapter 34, he uses the term "ai yang, 愛養 , loving and nurturing/raising" (“(Dao) loves and raises the myriad things”). Ai yang was later changed in this stanza to “yi yang, 衣養 , clothing and nurturing/raising.” Ai yang 愛養 was not a very commonly used term, but does appear in other texts from around the turn of the first century CE.

     For the above reasons, it appears that Heshang Gong wrote his commentary no earlier than 100CE.

     Heshang Gong’s commentary includes references to mystical concepts and terms which began to develop in much greater detail during the 3 rd and 4 th century, and this has led some scholars to date his commentary to this time period. Some also believed that Heshang Gong edited earlier versions of the Dao De Jing according to changes made by Wang Bi, the editor of what is now the most commonly used Dao De Jing text, and who lived between 226-249 CE.

     All of this in consideration, it seems safe to date Heshang Gong around 130 CE, thanks to a rather mythological tale about him written by Ge Xuan (164–244 CE), [13] in which Heshang Gong is sought out along the banks of the Yellow River by Emperor Wen of Han (202–157 BCE), who was seeking instruction in the Dao De Jing. In this story, Heshang Gong floats up into the air, and admonishes the emperor’s attempt to ply him with wealth and honour before giving the emperor his written commentary.

     Ge Xuan is a highly revered figure in Daoism, as is his paternal grandnephew, Ge Hong (283–343 CE), both of whom were prominent in the development of Daoist Internal Alchemy (Nei Dan). This story shows that Heshang Gong was already a mythological figure by Ge Xuan’s time, and so could not have based his edits to the Dao De Jing on those of Wang Bi. To put Heshang Gong somewhere after the arrival of Buddhism in China, and long enough before Ge Xuan (164–244 CE) that local stories of him had faded into the wind, it is most probable that Heshang Gong studied near the banks of the Yellow River in and around 130 CE.

Dating the Dao De Jing, and its author(s)

The true historical identity of Lao Tzu ( 老子 , Venerable Master), the author of the Dao De Jing ( 道德經, The Classic of [Nature’s] Way and Virtu e) , has been widely contested for over two thousand years. The earliest possible author is said to be Li Erh, posthumously known as Li Dan. According to historian Sima Qian (circa 100 BCE), Li Erh was an official librarian in the court of Zhou, an elder contemporary of Confucius, and was said to have instructed Confucius in the Rites of Zhou. Whether refutations of this history are incontrovertible will be discussed in the following paragraphs.

     The fact that some chapters differ widely in style and terminology has lead scholars to conclude that the Dao De Jing was written by various authors. The Dao De Jing is also believed by many to be a compilation of songs from an oral tradition, as many chapters have an obvious rhyming, lyrical, quality to them. These two theories are mostly in agreement.

     In the Dao De Jing, Lao Tzu often quotes ancient sayings which reveal the workings of Dao in nature. If the Dao De Jing was written close to 500 BCE, then these sayings, variously either folk saying or attributed to “the ancients,” could potentially go back at least as far as King Wen and the Duke of Zhou, who are attributed with writing the original accompanying text for the Yi Jing (I Ching) hexagrams, circa 1100 BCE. If Lao Tzu was an expert in the Rites of Zhou, as the above story about Confucius suggests, then it stands to reason that these sayings were part of the ancient Zhou tradition.

     Many also say that the criticism of Confucian morals in the Dao De Jing proves that it must have been written after the time of Confucius. What this theory does not account for, however, is that Confucius received his formal moral education in school before he went on to teach these morals on a more profound level. Given that such morals were already a well established part of the education received by middle to upper class youth, it was not necessary for Confucius to have written on these subjects before Lao Tzu could comment on them.

     The main reason it is so difficult to date the Dao De Jing is because all books which criticized tyrannical rule were burned in 213 BCE by Qin Shi Huang, the first emperor of the Qin dynasty, while following the guidance of Chancellor Li Si.

     The earliest surviving copy of the Dao De Jing, from before this time, was found in the Guodian tomb, in 1993. This copy, dated to around 300 BCE, appears to be an early manuscript which was later reconfigured and added to other writings to create the Dao De Jing as we know it today. This theory suggests that there was indeed more than one author of the Dao De Jing.

     It may be possible, however, that the inhabitant of the Guodian tomb, a noble scholar and teacher to a crown prince of Chu, did not have the entire collection of the Dao De Jing chapters in his possession. Most of the other bamboo slips found in this tomb are from the Confucian school, so those who brought these slips may have only selected, or taught, excerpts from the Dao De Jing which were not in contradiction to their own beliefs, nor in contradiction to the goals of their emperors.

     One notable difference in the Guodian text versus the “complete” text is that, while the Guodian text does contain a few stanzas warning against haphazard conquest, it is missing all of those which are most critical of conquest, namely the second half of chapter 48, and all of chapters 29, 69, 74, and 75. It could be speculated that such ideas within this text made it a less than welcome addition to the curriculum taught to an emperor’s child. This would explain why, in this case, only essential excerpts were kept in writing.

     Another possible explanation for missing verses, or the less than full acceptance of the Dao De Jing in the collection of this teacher, is the fact that it was found accompanied by the Tai Yi Sheng Shui (The Great One Gave Birth to Water). Modern scholars generally agree that the similarities in this text to ideas in the Dao De Jing show that it was also part of an early development of the Dao De Jing. This may be the case, but it should be considered that the Dao De Jing may otherwise have been a relatively recent reformation of the ideas in the Tai Yi Sheng Shui, which had not yet been accepted by traditionalists.

     Either theory might account for the fact that all chapters in the Dao De Jing, which diverge from the cosmogony of the Tai Yi Sheng Shui, are absent in the Guodian text. Of the eight chapters which mention Virtue as a nurturing cosmic force, [14] none of them appear in the Guodian. Of the chapters which mention virtue as a character trait, four of nine [15] appear in the Guodian. When the missing chapters which refer to Virtue as a cosmic force are added to the text, the meaning of the word in all cases takes on a new significance by showing how cosmic Virtue reflects itself in people, giving all instances of the word a more mystical tone.

     It might be that the cosmogony in the Dao De Jing was as influenced by the Tai Yi Sheng Shui, as it was reformative of it in re-writing its account of creation, much as the Dao De Jing was reformative of dominant ideas about the value of moral epistemology, and the value of conquest. This shift may have begun long before the Tai Yi Sheng Shui lost favour with the majority of scholars and traditionalists, and long before the Guodian scholar’s time.

     While the Tai Yi Sheng Shui speaks briefly of a cosmic Dao, has a number of parallels to the cosmogony of the Dao De Jing, and may have predated the Dao De Jing, this is not certain proof that the missing chapters of the Dao De Jing did not exist before 300 BCE. If scholars at the time were faithful to the Tai Yi Sheng Shui, and loyal to the intellectual pursuit of virtue, then many chapters of the Dao De Jing would have contradicted some of their most sacredly held beliefs, and even put the value of their knowledge and professions in danger. This speculation is no certain proof as to why the Guodian Dao De Jing text was incomplete, but it is enough to say that there were compelling reasons for less than half of the text to be circulated amongst traditional scholars and teachers, beyond the fundamental difficulty of transporting heavy bamboo scrolls in ancient times.

Translating the Dao De Jing

The Dao De Jing is considered today to be the second most translated book in the world, second only to the Bible. Many have taken up translating the Dao De Jing as a way to study it, and if all of these translations were to be published, they would likely surpass the number of translations of the Bible, especially those made from Biblical Hebrew and Biblical Aramaic.

     The mysterious and terse language within the Dao De Jing offers many new discoveries to those who take up translating this text for themselves, even into modern Mandarin.

     Because the ancient Chinese dialects are no longer spoken, “expert opinions” on correct translation can in many cases never be more than “opinions.” The way in which certain words are used to convey meaning in Classical Chinese do not correlate with the way by which these same words are used to convey meaning in English, or modern Mandarin.

     The grammatical rules of Classical Chinese are very different from modern languages. For example, the subject of a sentence, articles, and specification as to whether a word is meant as a noun, verb, or adjective, may all be included or left out, often depending on style rather than grammar. To convey the same meaning between Classical Chinese and English may require a translator to add verbs, nouns, and articles which have been implied but omitted. Without which, English sentences will lack any definitive meaning, and thus fail to transmit intended meanings. Some later editors of the Dao De Jing even removed hundreds of words in order to make the text exactly 5000 characters. Given this ancient custom and style of reading and writing with minimal word usage, translators must be able to fill in the blanks while accurately conveying the original words and ideas of the text.

Notes on this translation

Spaces will appear in the commentary where line breaks have been added within the Dao De Jing chapters so as to create paragraphs within the text.

     This translation has been created with the intention that it will appeal to the casual sinologist, as well as those with an understanding of Daoist meditation, mysticism, and parlance.

Dao De Jing

The Book of Dao

and Virtue

道德經

by

Lao Tzu

老子

Volume One

Dao:   The Way (of Nature)

道

1

The path that can be told

Is not the Eternal Path

The name that can be named

Is not the Eternal Name

The Nameless is the origin of Heaven and Earth

The Named is the mother of the myriad things

Thus, always without desires

Observing its inner subtlety

Always with desires

Observing its outer surface

These two were born together, yet differ in name

Together, they are called Fathomless Mystery

This mystery, ever more mystifying

Is a multitude of gates

All leading to the subtlety within

2

When the whole world knows the pleasing to be pleasing

This ends in despising

When all know the good to be good

This ends with what is not good

Thus, existence and non-existence are born together

Difficulty and ease result in each other

Long and short are compared to each other

Above and below are opposites of each other

Noise and tone are harmonized by each other

Front and back accompany each other

Therefore, sages handle affairs with non-action

They practice wordless instruction

And the myriad things all take their places

Without responding

Given life, but not possessed

Acted for, but not expected of

Perfection is cultivated, and not dwelled upon

Surely, what is not dwelled upon

Does not leave

3

Do not exalt the worthy

And the people will not fight

Do not praise goods which are difficult to obtain

And the people will not steal

Do not display what is desirable

And their hearts will not be in chaos

Therefore, the sage’s government

Empties the heart and enriches the stomach

Softens the will and strengthens the bones

People then remain uncontrived and without desires

While the scheming do not dare to act

Act by not acting

And everything will fall into place

4

Dao is a container

Though used again and again

It is never full

Profound!  As though the ancestor of all things

Rounding the points

Untying the knots

Softening the glare

Unifying the dust

Tranquil!  As though having a life of its own

I do not know whose child it is

It appears to have preceded the primordial ruler

5

Heaven and Earth are not (willfully) benevolent

The myriad things are treated no differently

Than grass for dogs

Sages are not (willfully) benevolent

The hundred clans are treated no differently

Than grass for dogs

The gate of Heaven and Earth

Is it not like a bagpipe?

Empty yet not finished

It moves, and again more is pushed forth

To speak countless words is worthless

This is not as good as guarding balance within

6

Be a valley to the spirit and you will not die

This is called the Fathomless and the Female

The gate to the Fathomless and the Female

Is called the Root of Heaven and Earth

Soft and gentle

This is her way of existence

Do not draw on her use laboriously

7

Heaven has longevity, Earth has continuit y 　

Heaven and Earth have the power of longevity and continuity because they do not live for themselves

This is how they can live for so long

Therefore, sages leave themselves behind

And they end up in front

They do not cater to themselves

Yet they survive

Is it not because they are without selfishness and wickedness

That they are able to fulfill themselves?

8

The highest excellence is like water

The excellence of water benefits all things

Yet does not fight against them

It dwells in the places that people avoid

How close it is to Dao!

Such excellence in dwelling can be found in the Earth

Such excellence in the heart can be found in its depths

Such excellence in giving can be found in benevolence

Such excellence in speech can be found in sincerity

Such excellence in aligning can be found in order

Such excellence in professionalism can be found in competence

Such excellence in action can be found in appropriate timing

Simply because it does not fight

(Water) has no enemy

9

To take hold and continue filling

Is not as good as coming to a stop

If you grind a blade down too far

It cannot protect anyone for very long

If gold and jade fill the court

Nothing can hold onto them

When fortune and wealth bring arrogance

They bring the misfortune of their own loss

When achievements are completed

Their recognition should continue

But the individual should withdraw 

This is the way of Heaven

10

Guard the fortress of your bodily spirits

Embrace Oneness 

Can you do this without letting them flee?

Gather together the energy-breath and become soft

This is the power of an infant

Looking deeply

Purify and eliminate

Can you be without flaw?

Caring for the people and governing the nation

Can you be without effort?

Heaven’s gate opens and closes

Can you act the part of the female?

With your awareness shining on every corner

Can you be without knowledge?

Giving them life and cultivating them

Giving them life yet not possessing them

Acting for them yet not expecting of them

Leading them forward but not managing them

This is called Fathomless Virtue

11

Thirty spokes join together on one hub

But it is where there is nothing

That the cart is used

The periphery of clay makes the pot

But it is where there is nothing

That the vessel is used

Door frames and windows are carved out to make a room

But it is where there is nothing

That the room is used

Therefore, what is there - we gain

And what is not there - we use

12

The five colours blind the eyes

The five tones deafen the ears

The five flavours numb the mouth

The intensity of the hunt

Makes the mind go mad

Goods which are difficult to obtain

Interfere with one’s journey

Thus, sages are guided by their stomachs

And not by their eyes

Leaving that

They take this

13

Favour and disgrace are both startling

Appreciate the great worrying

That both of these cause to your person

What is meant by favour and disgrace?

To be disgraced is to be put down

Winning is startling

Losing is startling

This means that favour and disgrace are both startling

What does it mean to say “Appreciate the great worrying

That both of these cause to your person?”

The reason I have great worries is because I have a self

If I did not have a self, what worries would I have?

Therefore, those who make the world to be their own self

And value it as such

On them the world can rely

Those who make the world to be their own self

And care for it as such

To them the world can be entrusted

14

By looking, it is not seen

It is known as Clear

By listening, it is not heard

It is known as Inaudible

What cannot be obtained when seized

Is known as Infinitesimal

These three things cannot be inspected

And are merged into one

Above, it is not bright

Below, it is not dark

Immeasurable and unnameable

It is again nothing

This is called “having no form or appearance”

Without a materialized image

This is called “absent-minded”

Greet it and you do not see its front

Follow it and you do not see its rear

Hold to the ancient Dao and ride it until you possess the present

Then you can know the ancient beginning 

This is called “the thread of Dao”

15

Ancient and knowledgeable masters

The subtle mystery in them explored the fathomless

Unfathomably deep

They cannot be comprehended

So I will try to describe their appearances

Patient!  As though crossing a stream in winter

Blending in!  As though fearing neighbours from all directions

Respectful!  As though guests in another’s house

Flowing!  Like thawed ice

Candid and sincere!  Plain as wood

Broad and open!  Like a valley

United!  Like muddy water

Who, by the power of their stillness

Can make clouded water slowly become clear?

Who, by the power of their serenity

Can long sustain this progress until life slowly arises?

Those who maintain this Dao do not desire fullness

It is because they are not full that they can remain covered

And not let what is new come to an end

16

Arrive at supreme emptiness

Embrace deep silence

Myriad creatures arise together

I thereby observe them returning

So many things blossoming

And each returns back to its roots

Returning to the roots is called silence

This means returning to one’s destiny-life-force (ming)

Returning to one’s destiny-life-force is called eternality

Understanding eternality is called enlightenment

Oblivious to eternality, one is reckless

And author of their own misfortune

Know how to embrace eternality

This embrace shows the way of impartiality

The way of impartiality shows the way of a king

The way of a king shows the way of Heaven

The way of Heaven shows the way of Dao

The way of Dao shows the way of longevity

And for the body to be without peril

17

The forefathers of the empire

Were simply known to exist by those below

Next were those who had a wide reputation for being loved

Next were those who were feared

Next were those who were reviled

Their sincerity was insufficient!

Of the consequence of words, take great heed!

When accomplishments are completed and left behind

The hundred families all say “We did it naturally”

18

When the peacefulness of Dao is abandoned

Benevolence and righteousness appear

When learnedness and intelligence are brought forth

Great deceit appears

When the six family relations are out of harmony

Filial piety appears

When the nation is on the eve of chaos

Loyal ministers appear

19

Quit sageliness

Abandon wisdom

And the people will benefit one hundred fold

Quit benevolence, abandon right-conduct

And the people will return to caring for their parents

Quit cleverness, abandon profit

And robbers and thieves will not exist

These three

Are only ornamental, and not satisfactory

Thus, we have the following:

Observe the natural state

Embrace the unaltered

Minimize self-importance

And have few desires

20

Stop learning

And there will be no grief

Is reluctant acceptance so different from rejection?

What is the difference between good and evil?

People in a fearful place cannot be without fear

Uncultivated!  They have not been centered!

The crowd is joyous and buoyant

As though having caught a massive beast 

As though celebrating spring rites

I alone am like the clearness of still water

Alas, in this way, making no predictions

Nor making myself predictable

Like a newborn baby

Not yet able to make these distinctions

Roaming!  As though having no home to return to

The people in the crowd all have more than they need

But I alone am as one who has lost everything

I have the mind of a simpleton, indeed

Clouded and muddy!

It is customary for people to have clear and cutting perception

I alone am as though in a twilight of understanding

It is customary for people to be curious and scrutinizing

I alone am as though in low spirits

Quick!  I am like the ocean

Drifting!  As though without any place to stop

The multitudes of people all have purpose

Yet I alone seem stubborn

And unsophisticated

I alone seem strange to others

For I cherish the nourishment of the mother

21

Openness is Virtue’s form

With your attention on Dao alone

This will arrive

Dao acts on all things spontaneously and suddenly

Sudden! Spontaneous!  Within, there is image

Spontaneous!  Sudden!  Within, there is being

Obscure!  Dark! Within, there is essence

This essence of utmost reality

Within it is sincerity

It is ancient and it is modern

Its attributes do not leave

By it, we can examine how the multitudes began

How am I able to know that the multitudes

Began according to this nature of beginnings?

By this

22

That which is flexible is preserved

That which is bent is straightened

That which is empty is filled

That which is broken is repaired

That which is lacking acquires

That which is excessive becomes confused

Therefore, the sage embraces Oneness

So as to bring the world into alignment

He does not look for himself

Thus, he has enlightened vision

He does not claim to be correct

Thus, he is believable

He is not prideful

Thus, he achieves

He does not self-aggrandize

Thus, he endures

Neither agreeing nor quarrelling

Nothing can pull him into dispute

The old saying, “be flexible in order to maintain wholeness”

Are these but empty words?

To those who keep sincerity whole

All things return

23

To speak rarely is natural

Gusting wind does not last in the early morning 

Sudden rainstorms do not last all day

Who acts in this way?  Heaven and Earth
If Heaven and Earth cannot continue in such a way

What then, should be the case for men?

They should follow the method of Dao!

(To be a person of) Dao, be one with Dao

(To be a person of) Virtue, be one with Virtue

(To be a person of) loss, be one with loss

Those who are one with Dao

Dao is also happy to have them

Those who are one with Virtue

Virtue is also happy to have them

Those who are one with loss

Loss is also happy to have them

Where faith and trust is not satisfactory

There will be no faith and trust

24

Those who stand on tiptoes are not established

Those who straddle do not stride

Those who display themselves are not brilliant

Those who claim to be correct are not believable

Those who boast are without achievement

Those who sympathize with themselves do not endure

When Dao remains, people say “surplus food goes foul”

All creatures are untrusting of that which appears foul

To hold on to Dao, these things must be avoided

25

Something exists, random and chaotic

Yet perfect and complete

Existing before Heaven and Earth were born

Still and serene, desolate and empty, it stands alone

Unchanged, it travels in circles and is not hazardous

It can thereby serve as Heaven and Earth’s mother

I do not know its name, but write its name as Dao

Impelled to name it, I call it Vast Greatness

Vast and great, I call it Drifting

Drifting, I call it Spreading Out

Spreading Out, I call it Returning

Therefore, Dao is immense, Heaven is immense

Earth is immense, and the Emperor is also immense

From the periphery to the center

There exists the Four Immensities

And the Emperor represents their unification

Man is regulated by Earth

Earth is regulated by Heaven

Heaven is regulated by Dao

Dao is regulated by its own spontaneous nature

26

Heaviness brings lightness back to the root

Calm stillness rules restlessness

Therefore the prince walks all day

Without parting from his luggage cart

Even when there are glorious things to behold

And comfortable places to stay

He overcomes his urges

And what about the master of ten thousand chariots?

If he himself is light (ungrounded)

And easily carried away by the world?

As a result of this “lightness,” his ministers are lost

As a result of their restlessness, rulers are lost

27

Excellent walking leaves no trail of footprints

Excellent speech is without fault or blame

Excellent counting does not use counting devices

Excellent closing requires no bolts

Yet the seal cannot be broken

Excellent binding requires no rope to secure it

Yet it cannot be unbound

In this way the wise of unrelenting virtue rescue people

Therefore nobody is abandoned

Unrelenting virtue saves things

Therefore nothing is abandoned

This is called “capturing light”

Therefore, those who are excellent

Are models for those who are not excellent

Those who are not excellent

Are valued as assets by those who are excellent

Those who do not value their teachers

Those who do not care for their assets

To consider these people wise would be a great illusion

It is correct to say that this is essential to the secret of life

28

Knowing the male, guard the female

And be a valley under Heaven

Be a valley under Heaven

And Virtue will never flee

But will return to her infant son

Knowing the white, guard the black

And be a guide for the world

Be a guide for the world

And Virtue will remain without wavering

Return to Wuji, Supreme Nothingness

Knowing glory, hold fast to humiliation

And be a valley under Heaven

Being a valley under Heaven

Virtue will always fulfill you

Return to your unaltered substance

Unaltered wood is shaped into vessels

Sages make use of this model

When acting in positions of leadership

Thereby, the greatest establishment is undivided

29

The wish to possess all under Heaven

And control it

I see this has no end

The world is an instrument of the gods

It cannot be controlled

Those who try, spoil it

Those who grasp, lose

Hence, sometimes leading, sometimes following

Sometimes breathing in through the nose

Sometimes breathing out through the mouth

Sometimes strong

Sometimes weak

Sometimes chopping down

Sometimes being destroyed

Therefore, the wise abstain from excess, abstain from exaggeration, and abstain from exaltation

30

As for those who use Dao to counsel the king

It is not by weapons that they have power in the world

Such activities are reciprocated

Where troops gather, thorns and brambles appear 

Following war, there is sure to be famine and misfortune

Large armies are sure to bring sadness in the future

Achieve your aim well, and then stop

Do not dare to abuse power

Achieve your aim, but do not boast

Achieve your aim, but do not attack again

Achieve your aim, but do not become arrogant

Achieve your aim, but do not claim all the credit

Achieve your aim, but do not abuse power

Things thrive in their prime and then become aged

This is called “not Dao”

What is “not Dao” ends prematurely

31

Elegant weapons are instruments of ill omen

All beings should despise them

Therefore, those who have Dao do not stay with them

The superior man (junzi) prefers to stay on the left

But those who use weapons prefer the right

Weapons are not instruments of good omen

They are not instruments of the junzi

If an attacker cannot be stopped, and weapons are used

To be calm and unemotional is considered most important

If victory is then won, do not be pleased

For to be pleased with this would be to celebrate murder

Anyone who celebrates murder

Is not capable of obtaining the will of the world!

For auspicious matters they [junzi] stay on the left

For ominous matters, (the junzi) stay on the right

When the low ranking officer is on the left

And the high ranking officer is on the right

This is said to observe the rites of mourning

When many people are killed

This is cause for sympathy and mourning

Victory in war

Is also cause for the mourning rites to be observed

32

The Way is always without name

Simple, and seemingly insignificant

Nothing in the world can subordinate it

If lords and kings would embrace it

The myriad things would willingly submit to them

Heaven and Earth would unite

And sweet dew would descend

The people would be given no commands

Yet they would willingly treat each other as equals

When the beginning was established, names came into being

When this naming began, it was too late

Even before things are known

Know them

Thereby, you will not be endangered

Just as Dao exists in the world

Valley streams flow into the ocean

33

Those who know others, are wise

Those who know themselves, are clear-sighted

Those who overpower others, have strength

Those who overpower themselves, have fortitude

Those who know contentment, are rich

Those who exercise this fortitude have will-power

Those who do not lose their station, continue

Those who die but do not disappear, live long

34

Oh how the Great Dao is overflowing

It can go both left and right

When the myriad things trust in it

They live, and are not refused

It accomplishes its work

Yet makes no name for itself

It loves and raises the myriad things

Yet does not act as their master

Always without wants, it can be known by its smallness

All things return to it yet it does not act as their master

It can be known by its greatness

Therefore, when finishing, sages’ actions are not grandiose

Thus, they can complete what is great

35

By holding onto the great image

The world is put into motion

When it is put into motion and harm is not inflicted

Tranquility and stability reach their ultimate

Joyful music and sweets entice passing travelers to stop

When Dao appears in the mouth

It is watery and without taste

Looking at it, it is not seen

Listening to it, it is not heard

Using it, it is not used up

36

Those wishing to draw in, first set up expansion

Those wishing for there to be weakness, first set up power

Those wishing for there to be failure, first set up success

Those wishing to rob, first set up allegiance

This is called minimalist intelligence

The soft and yielding win over the rigid and inflexible

Fish should not leave the cover of deep waters

The state’s sharp instruments should not be revealed

37

The Dao is always effortless yet without inaction

When lords and kings can guard this within

The myriad things eventually transform themselves

Transforming, yet desiring to do so intentionally

I pacify this desire with the simplicity of the nameless

The simplicity of the nameless removes all desires

When the tranquility of desirelessness is established

The world stabilizes itself

Volume Two

De:   The Virtue (of Nature)

德

38

Highest virtue is not (noticeably) virtuous

Therefore it has Virtue

Lower virtue is unmistakably virtuous

Therefore it is without Virtue

Highest Virtue is without action

It does not exist by its actions

Lower virtue takes action

It exists because of its actions

Highest benevolence takes action

Yet does not exist by its actions

Highest righteousness takes action

And exists because of its actions

Highest etiquette takes action

And when its obligations are not met

People are taken by the arm and forced to obey

Thus, when Dao is lost, virtue appears

When virtue is lost, benevolence appears

When benevolence is lost, righteousness appears

When righteousness is lost, etiquette appears

In etiquette, sincerity and selflessness are lacking

And this is the beginning of chaos

This trajectory can be recognized

When people who don’t know

Display flowery appearances of the Dao

And speak as though they know how to recognize what is coming

This is the beginning of idiocy

Therefore, great and noble men stay with what is substantial

And not with what is slight

They stay with the fruit

And not with the flower

They leave that and choose this

39

In the beginning was the attainment of Oneness

Heaven attained Oneness

And became clear

Earth attained Oneness

And became serene

Gods attained Oneness

and became spirit-like

Valleys attained Oneness

And became full

The myriad things attained Oneness

And were born

Lords and kings attained Oneness

And made the whole world loyal

Then occurred the following

Heaven was lacking

And though clear

Began to tremble and split open

Earth was lacking

And though serene

Became fearful and began to gush forth

The gods were lacking

And though spirit-like

Became fearful and stopped moving

The valley was lacking

And though full

Became fearful and began to drain

The myriad things were lacking

And though living

Became fearful and began to die out

The lords and kings were lacking

And though being praised and elevated

Became fearful and began to fall

Therefore, value the lowest and treat it as the root source

Elevate the low and treat it as the foundation

This is why lords and kings

Call themselves orphans, widows

And “no hub-of-the-wheel”

Is this not treating the lowest as the root source?

Is it not?

Thus, they are sent several palanquins without a palanquin

Have no desires for fine jade

Nor for cheap necklaces and stones

40

Returning!  The movement of Dao

Gentle!  The employment of Dao

Everything in the world is born from what is

What is, is born from what is not

41

When the highest student hears the Way

Diligently, he treads the path

When the mediocre student hears the Way

At first present, he falls back

When the lowest student hears the Way

He breaks into a great laugh

If he did not laugh

It wouldn’t be the path

Thus, such sayings have been established:

The illuminated path appears dark

The path forward seems to go back

The level path appears uneven

The highest virtue, low as a valley

Great purity appears disgraced

Magnanimous virtue appears insufficient

Deep Virtue appears easily detached

True substance seems to change

Great squares are without corners

Great vessels develop slowly

Great voices rarely speak

Great images are without form

The Way is hidden and without name

Yet kindly lends itself

To our fruition

42

Dao gave birth to the One

The One gave birth to Two

Two gave birth to Three

Three gave birth to the myriad things

The myriad things carry the Yin principle (on their backs)

While embracing the Yang principle (in front of them)

They are infused with energy-breath

And made to be harmonious

People consider it terrible

To be orphaned, widowed, and outcast

Yet kings and elders refer to themselves in this way

This is because things sometimes diminish themselves

And then benefit

Sometimes benefit themselves

And are then diminished

When others teach

I also teach

Those who use brute force obtain only death

I take this as the father of my teaching

43

The softest thing in the world

Runs through the hardest thing in the world

That which is without form

Penetrates that which is without spaces or cracks

I thereby know that there is benefit in effortlessness

And in teaching without words

The benefit of effortlessness

Restores hope for the world

44

Reputation or yourself

Which do you hold most dear?

Yourself or your possessions

Which is of greater value?

To gain or to lose

Which does greater harm?

Strong craving assures great expense

Extensive hoarding assures substantial loss

Know what is sufficient, and you will not be disgraced

Know when to stop, and you will not be endangered

Thereby, you can endure

45

Great completion seems to be lacking

But when used, it is never depleted

Great fullness seems as though empty

But when used, it is never finished

Great straightness seems as though bent

Great skill seems as though clumsy
Great eloquence seems like mumbling

What is tense becomes cold

What is tranquil becomes warm

Clarity and tranquility

Can bring all under Heaven into alignment

46

When all under Heaven is in accord with Dao

People go back to leading their horses on foot

While (plowing and) fertilizing (their fields)

When all under Heaven is out of accord with Dao

War horses are bred in the countryside

There is no greater (cause for) weakness

Than what is desirable

There is no greater (cause for) misfortune

Than not recognizing sufficiency

There is no greater (cause for) error

Than the desire to obtain

Therefore, know how to be content with sufficiency

And you will have enduring satisfaction

47

Without going out the door

Know all under Heaven

Without glancing out the window

See Heaven’s Way

The further out one goes

The less they know

Therefore, the sage does not move

Yet he knows

He describes and names (things)

Without seeing (them)

He brings about perfection

Without acting

48

The pursuit of learning requires daily accumulation

The pursuit of Dao requires daily reduction

Reducing and reducing

Until arriving at effortlessness

Effortless, yet without inaction

Conquering all under Heaven

Is best done without the endeavour to do so

Perpetually, this endeavour will continue

Without satisfaction

Even when all under Heaven has been conquered

49

The Sage is without a fixed mind

Because he does not take his mind to be different

From that of the common people

To those who are excellent, I am excellent

To those who are not excellent, I am also excellent

This is the virtue of excellence

To those who are sincere, I am sincere

To those who are not sincere, I am also sincere

This is the virtue of sincerity

The sage lives amongst the world with much timidity

Acting in the world as though clouded in his mind

The hundred families all focus their ears and eyes

And the sage treats them all as his children

50

To depart from life is to enter death

The companions of life are thirteen

The companions of death are thirteen

In their way of living, people approach death-traps

By way of (these) thirteen

Why is this so?

Because they live life to excess

I have heard that those who are good at absorbing life

Travel the land without encountering rhinoceros or tigers

That they walk into groups of soldiers

Without requiring armour, or soldiers, for protection

The rhinoceros has no place to thrust its horn

The tiger has no place to grab with its claw

And the soldier has nowhere to place his weapon

Why is this so?

Because these people are without any death-traps

51

Dao actuates them

Virtue takes care of them

Power completes them

This is why the myriad things

Cannot help but to respect Dao and cherish Virtue

Respecting Dao and cherishing Virtue

This is not commanded

Yet it has always been in their nature

Dao actuates them

Virtue takes care of them, extends their lifespans

Teaches them, completes them

Tests them, raises them

And brings them back (to their pure natures)

Actuates them but does not possess them

Sets them in motion but does not expect of them

Extends their lives without ruling and controlling

This is called Fathomless Virtue

52

The world has an origin

Known as the Mother of All Under Heaven

Having known the Mother, know the Son

Having known the Son, guard the Mother within

With no self, there is no danger

Seal the doors

Close the gate

By opening the doors

And increasing pursuits

There will be no help for you in later years

Seeing what is small is called “seeing clearly”

Maintaining suppleness is called “strengthening”

Use this light

Turn this clear vision back to its source

And you will not lose the body to illness

This is called “studying the Eternal”

53

If I were steadfast in understanding

I would simply walk the Great Path

Having only one rightful fear

The Great Way is like cleared land

Yet the people love narrow tracks

The court is kept immaculate

Yet the fields are overgrown with weeds

The granaries are so empty

Yet their clothes so full of colour

In their belts are sharp swords

While they waste food and drink

Hoarding treasures to rival a mint

This is called thieving and boasting

It is surely not the Way!

54

If well established it is not uprooted

If well embraced it is not torn away

Children and grandchildren

Will then make sacrificial offerings without end

Cultivate this in the body

And its Virtue will be true

Cultivate this in the home

And its Virtue will be overabundant

Cultivate this in the village

And its Virtue will be long lasting

Cultivate this in the nation

And its Virtue will be plentiful

Cultivate this in the world

And its Virtue will be widespread

Thus, it is by the body that the body is observed

It is by the home that the home is observed

It is by the village that the village is observed

It is by the nation that the nation is observed

And it is by the world that the world is observed

How do I know the world to be this way? 

By this

55

He who embraces abundant Virtue

Is like an infant

Poisonous snakes do not sting him

Ferocious beasts will not steal him

Birds of prey will not take him away

His bones are flexible and tendons pliant

Yet his grasp is firm

He does not yet know

About the joining of male and female

Yet becomes aroused

He is full of vitality

He can scream all day long

And his voice does not become hoarse

He is full of calmness

To know calm is called “endurance”

To know endurance is called “illumination”

Nourishing life is called “predicting the future”

When the mind is attuned to the breath

This is called “powerful”

When things have grown and become old

We call this “not Dao”

What is “not Dao,” finishes early

56

Those who know, do not speak

Those who speak, do not know

Close your ports

Shut your gates

Dull your points

Separate your tangles

Soften your glare

Be like ashes

This is to say

“Be one with the sacred”

(Such a state) cannot be attained by affection

It cannot be attained by neglect

It cannot be attained by profiting

It cannot be attained by harming

It cannot be attained by importance

And it cannot be attained by worthlessness

Thus, it is the most valuable thing under Heaven

57

When aligned, the nation is well governed

When aberrant, the military is effective

It is by having no endeavour to do so

That the world is conquered

How do I know this to be the case? 

By this

When taboos are abundant in the world

The people are extremely poor

When the people have an abundance of sharp weapons

The nation grows dark

When people have an abundance of skill and ingenuity

Irregular things flourish

When standards are increasingly publicized

Thieves and robbers abound

Thus the sage says:

I do nothing, and the people reform themselves

I love stillness, and the people regulate themselves

I do not endeavour, and the people enrich themselves

I am without desires, and the people are natural

58

When the government is dull and confused

The people are unadulterated

When the government is discriminating and analytical

The people are lacking

Misfortune!  Good fortune relies on it

Good fortune!  Misfortune is concealed within it

Who knows where the limits lie?

When there is no alignment

Proper alignment reverts to abberance

Excellence reverts to divergence

While the people are transfixed, days become years

Therefore, the sage keeps things square

And doesn’t make alterations

(He is) honourable, yet not injurious

Upright, yet not excessive

Shining, yet not dazzling

59

In governing people

And serving Heaven

There is nothing like being thrifty

Only by being thrifty

Can one say they have prepared early

To be prepared early

Means resolving to accumulate Virtue

By resolving to accumulate Virtue

Nothing is insurmountable

When nothing is insurmountable

Limits are unknown

When limits are unknown

There can be a nation

Possessing the Mother of the nation

One’s rule will have longevity

This is called deepening the roots

And strengthening the stalk

Long life endures by observing the Dao

60

Govern a large state as though boiling a small fish

When Dao reaches all under Heaven

Ghosts will not take over the spirit

It is not that ghosts will not take over the spirit

But that the spirit will not injure the person

It is not that the spirit will not injure the person

But that the sage also will not injure people

So both of them will not bring injury

Thus, Virtue will intermingle and return

61

The greatness of a state lies in it being beneath the current

It is the junction of the world

It is the female of the world

The female always uses gentleness to overcome the male

And by gentleness puts herself underneath him

Thus, the greatness of a state

Lies in being below the small state

So that it can absorb the small state

The small state is then brought under the large state

So that it can absorb from the large state

Then again, the low absorbs

And again, the low becomes absorbed

The large state limits its desires

To uniting the efforts of farmers

The small state limits its desires

To the profitability of professions

These two both attain to their desires

When the large properly puts itself below

62

The Dao is the mystery of all things

It is the excellent man’s treasure

It is the bad man’s refuge

Pleasant words can be used for currency

Acts of reverence can be used for social advancement

Why, then, would bad men be rejected?

When the Son of Heaven is enthroned

Three ministers are appointed

He is given the jade seal

And preceded by four cavalrymen

This, however, is not as good

As sitting down and moving forward in this Dao

Why did the ancients treasure the Dao?

Was it not said: “By it, those who seek, shall obtain

And the guilty will be liberated?”

Thus, the whole world treasures it

63

Act without acting

Work without working

Taste without tasting

Treat the great as small

And the many as few

Respond to hatred with virtue

In this world, difficult endeavours

Must be approached through what is easy

Deal with what is wide through what is thin

In this world, all great endeavours

Must be approached through what is easy

Therefore sages, with their focus on the end

Do not attack what is great

Thus, they can complete great things

So, frivolous promises surely lack sincerity

Abundant ease ensures abundant difficulty

Therefore, sages prepare for difficulty to arise

And thus finish without difficulty

64

That which is stable is easy to hold

That which has not yet shown a sign is easy to plan for

That which is brittle is easy to crumble

That which is small is easy to scatter

Act on what has not yet come into existence

Bring order to what has not yet gone into chaos

A tree trunk which you can barely wrap your arms around

Began as insignificant, and thin as a hair

A nine storey tower began with the movement of dirt

The journey of 1000 li began with a single step

Those who take control are defeated

Those who cling will lose

Therefore, sages do not take control and so are not defeated

They do not take hold and so do not lose

When people pursue endeavours

They are usually a short distance from finishing

When defeated

By being as cautious in the end as you are in the beginning

You will not be defeated in your endeavours

Therefore, the sage’s desire is to not desire

They do not value things that are difficult to obtain

And they teach what is not taught

Returning to what the masses have disregarded

They protect the spontaneous nature of all things

And do not dare try to control them

65

The ancient masters who aligned society with Dao

Did not do so by enlightening the people

But rather, fostered their simplicity 

Difficulty in governing people

Comes from a wealth of wisdom

Hence, when knowledge is used to govern the nation

This results in thievery from the nation

Not using knowledge to govern the nation

Blesses the nation

Understand the broader application of these two principles

There is an infinite understanding

Which can be found in these principles

This is called Fathomless Virtue

Fathomless Virtue, profound and far-reaching

Following it, things return back to their nature

Arriving at great submission

66

The rivers and oceans

Can be the kings to so many valley streams

Because they are good at being below them

Thus, they can be the kings to so many valley streams

Therefore, if you want to be above people

You must speak as though below them

Desiring to lead the people

You must put yourself behind them

Therefore the sage resides above,

And the people do not feel his weight

He resides in front

And the people do not feel mistreated

As a result all under Heaven advance happily

And are not embittered

It is because he does not force anyone

That the world cannot respond to his force

67

Everyone says my way is vast

And yet, it appears to be foolish

Because it is great

It appears foolish

As though reflecting a time long since past

It is delicate

I have three treasures

Which I maintain and uphold

The first is kindness

The second is forgoing

The third is not brazenly taking precedence over the world

Through kindness, there can be courage

Through forgoing, there can be generosity

Through not brazenly taking precedence over the world

I can fashion vessels of longevity

Now, if one neglects kindness in courage

Neglects forgoing in generosity

Neglects humility in being at the forefront

They will die.

So, kindness in times of war brings victory

And protecting it brings strength and stability

Heaven will bring its aid

And kindness will be protected

68

Those who are good at managing armies

Do not encourage warfare

Those who are skilled at warfare

Do not become angry

Those who are skilled at overpowering enemies

Do not clash with them

Those who are skilled at employing people

Put themselves in service to them

This is called the power and virtue of non-combatitiveness

This is called directing people’s skills

This is called reflecting Heaven

As it was at the beginning of time

69

In the employment of an army, there is a saying:

“I dare not be the host, but I will be a guest

I dare not advance an inch, but will step back a foot”

This is called advancing without advancing

Embracing without arms

Attacking without an enemy

Guarding without militant force

Misfortune has no greater cause

Than not respecting an enemy

By not respecting an enemy

How much do we risk destroying what is precious?

Hence, armies standing in opposition

Could benefit by standing together

Those who are saddened (by this destruction)

Will be victorious!

70

My words are very easy to understand, very easy to follow

Yet none in the world are able to understand them

None are able to put them into practice

Words have a lineage, actions have a ruler

It is because there is no knowledge (of these things)

That I am not known

Those who understand me are rare

And so, those few I treasure

It is for these reasons

That the sage wraps himself in coarse cloth

While concealing jade in his heart

71

To know that you do not know is best

Not knowing, but thinking you know, is illness

Only by presuming to have this illness

Does one not become ill

Sages are not ill because they presume to have this illness

72

When the people do not fear displays of power

Greater displays of power will follow

Let their homes not be disrespected

Let their lives not be tiresome

If they are not tiresome

They will not grow tired of them

Therefore the sage knows himself

But does not display himself

Loves and cares for himself

But does not overestimate himself

He abandons that and chooses this

73

Courage that is reckless brings death

Courage that is not reckless brings life

Of these two

One is useful, the other is harmful

Heaven’s lurking ferocity

Who has ever known its extent?

Therefore the sage also endures this circumstance

Heaven’s Dao does not contend

Yet is excellent at overcoming

Does not speak

Yet is excellent at accomplishing what is necessary

Does not give summons

Yet is excellent at drawing towards itself

Remains uncontrived

Yet is excellent at organizing

Heaven’s net is immense

It is loose

Yet loses nothing

74

If the people do not fear death

Why make death something to be terrified of?

To make the people constantly afraid of death

And of doing things against the ordinary

We effectively seize and kill them

Who dares (to do such a thing)?

The Eternal is in charge of executions

To replace this executioner

This is called “making the cuts of a master craftsman”

When making these cuts in place of a master craftsman

It is incredibly rare that is there no injury

To one’s own hand

75

The people are starving

Because those above them indulge in over-taxation

This causes starvation

The people are difficult to govern

Because those above them are meddlesome

This causes difficulty in governing

The people are careless towards death

Because they seek fullness of life

This causes carelessness towards death

So then, only those without regard for their lives

Will strive for fullness of life

Therein resides the virtue of valuing life

76

When born, people are soft and pliant

At death, they become hard and inflexible

As with all things

When plants and trees begin to grow

They are flexible and pliant

Yet, when dying

They become dry and rotten

Thus, hardness and inflexibility are the approach of death

While softness and pliancy are the approach of life

Therefore armies that are rigid will not be victorious

When the tree is strong

It encompasses both (rigidity and suppleness)

The rigid and large reside at the bottom

While the soft and delicate reside at the top

77

The Way of Heaven

Is it not like the stretching of a bow?

What is high, it causes to be pulled low 

What is low, it causes to be uplifted

What has excess, it causes to be diminished

What lacks sufficiency it causes to be restored

Heaven’s Way diminishes what has excess

And restores what lacks sufficiency

The way of man, however, is not this way

Diminishing what suffers lack

And assisting where there is excess

Who can have in excess, and care for all under Heaven? 

Only those who have Dao

Therefore, sages act but do not expect anything in return

They achieve their ends without lingering

And have no desire to exhibit inner worth

78

In all under Heaven

Nothing is softer or more adaptable than water

Yet, for attacking that which is hard and strong

Nothing is more capable of victory

There is nothing which does so with such ease

Weakness overcomes strength

Softness overcomes rigidity

In all under Heaven, nothing is ignorant of this

Yet nothing puts it into practice

Therefore the sage says:

Receiving (responsibility for) the state’s foulness

For this, one is called Governor of the Province (Host of the Gods of Soil and Grain)

Receiving (responsibility for) the state’s bad omens

For this, one is called Emperor of All Under Heaven

Though correct, such words seem reversed

79

When pacifying a great rivalry

Some hatred surely remains

How can this be considered excellent?

Therefore, the sage holds the left side of the contract

And does not oblige the other party

Those with virtue take initiative in fulfilling the treaty

Those without virtue take initiative in mounting invasions

The way of Heaven has no partiality

It always serves to further excellence amongst people

80

(Rule the nation like) a small state with few people

Furnished with a file of ten equipped soldiers

But not employing them 

(Where) its people respect the seriousness of death

And never migrate

Though having boats and carriages

They are without any reason to ride in them

Though having a military and weapons

There is no reason to display them

Have the people return to the simple notation system

Of knotting ropes

If their food is tasty

If their clothing is beautiful

If their homes are tranquil

And their customs are joyous

The neighbouring states could be close enough to see

Their chickens and dogs heard on each side

Yet the people will grow old and pass away

Without ever going to visit those places

81

True words are not beautified

Beautified words are not true words 

The skilled are not argumentative

The argumentative are not skilled

Those who (presume to) know do not remain open-minded

The open-minded do not (presume to) know

Sages do not hoard

Having helped others

Oneself gains more

Having given to others

Oneself continues to gain

The Dao of Heaven is effective

And does no harm

The Dao of the sage is to actuate

And not oppose

The Heshang Gong

Commentary

on

Lao Tzu’s

Dao De Jing

老子河上公章句

Volume One

Dao:   The Way (of Nature)

道

Chapter One

體道 Form and Dao

道可道，謂經術政教之道也。

“ The path that can be told”

This refers to the way in which classic texts, the arts, and statecraft, are taught.

非常道。非自然生長之道也。常道當以無為養神，無事安民，含光藏暉，滅跡匿端，不可稱道。

“Is not the Eternal Path”

It is not the Path of natural spontaneity and long life. The Eternal Path nourishes the spirit with effortlessness. Taking no initiative, it brings peace to the people. It envelops light, conceals radiance, leaves no tracks, and hides its periphery. It is not possible to give a proper name to Dao.

名可名，謂富貴尊榮，高世之名也。

“The name that can be named”

This refers to the name which is the most lofty, honourable, venerable, and glorious, in the world.

非常名。非自然常在之名也。常名當如嬰兒之未言，雞子之未分，明珠在蚌中，美玉處石間，內雖昭昭，外如愚頑。

“Is not the Eternal Name”

This is not the nature of the eternally existing name. The Eternal Name can only be like that of a child who has not yet spoken; like baby chicks which have not come out of their eggs; like a brilliant and precious pearl which is still within its oyster; like beautiful jade which is still between the rocks. Internally, it is bright and luminous, while externally, it seems dull and dim. [16]

無名，天地之始。無名者謂道，道無形，故不可名也。始者道本也，吐氣布化，出於虛無，為天地本始也。

“ The Nameless is the origin of Heaven and Earth”

“The nameless” refers to Dao. Dao is without form. This is why it cannot be named. “The origin” is Dao - the root. It springs forth energy-breath, covering and transforming. It comes out of emptiness and nothingness. It is the root from which Heaven and Earth began. 

有名，萬物之母。有名謂天地。天地有形位、有陰陽、有柔剛，是其有名也。萬物母者，天地含氣生萬物，長大成熟，如母之養子也。

“The Named is the mother of the myriad things”

“The named” refers to Heaven and Earth. Heaven and Earth are the seat of form. They are yin and yang, soft and hard. This is why they have names. They are the mother of the myriad things because Heaven and Earth accumulate energy-breath and give birth to the myriad things, maturing their great and lasting completion like a mother supports her child.

故常無欲，以觀其妙；妙，要也。人常能無欲，則可以觀道之要，要謂一也。一出布名道，讚敘明是非。

“Thus, always without desires, observing its inner subtlety”

The “inner subtlety,” here, means the key. People who maintain the absence of desire will be able to observe the key to Dao. “The key” is Oneness. Oneness sends forth and proliferates the names of Dao, to which people sing praises for having clarified right from wrong.

常有欲，以觀其徼。徼，歸也。常有欲之人，可以觀世俗之所歸趣也。

“Always with desires, observing its outer surface”

The “outer surfaces” are what people return to. By maintaining the desires that people commonly have, you can observe the ways of their time and place, to which they continually return.

此兩者，同出而異名，兩者，謂有欲無欲也。同出者，同出人心也。而異名者，所名各異也。名無欲者長存，名有欲者亡身也。

“These two were born together, yet differ in name”

“These two” refers to the presence of desire, and the absence of desire. They are born together because they are both born in people’s hearts. They differ in name because each one has a different reputation. The reputation of the absence of desire is that it brings long life. The reputation of the presence of desire is that it destroys the body.

同謂之玄，玄，天也。言有欲之人與無欲之人，同受氣於天也。

“Together, they are called Fathomless Mystery”

Xuan (Fathomless) refers to Heaven. This is to say that people who have desires, and people who have no desires, both receive energy-breath from Heaven.

玄之又玄，天中復有天也。稟氣有厚薄，得中和滋液，則生賢聖，得錯亂污辱，則生貪淫也。

“(This) mystery, ever more mystifying”

Returning to the center of Heaven, there is another Heaven. It dispenses energy-breaths which can be robust or weak. Obtaining harmonious fertile fluid from its center, this gives birth to the worthy and wise; If one receives polluted, chaotic, and aberrant (energies), this gives birth to greed and licentiousness.

眾妙之門。能之天中復有天，稟氣有厚薄，除情去欲守中和，是謂知道要之門戶也。

“(Is a) multitude of gates, all leading to the profound subtlety within”

Heaven can return to the Heaven within itself, and dispense energy-breaths which are either robust or weak. Eliminating strong emotions, abandoning desires, and guarding balance and harmony within:  this is called “knowing the gate-key to the door of Dao.”

Chapter Two

養身 Self-Cultivation

天下皆知美之為美，自揚己美，使彰顯也。

“When the whole world knows the pleasing to be pleasing”

When the beautiful praise themselves, they put themselves on display.

斯惡已；有危亡也。

“This ends in despising”

They are in danger of being killed.

皆知善之為善，有功名也。

“When all know the good to be good”

When people are known to have accomplishments and fame

斯不善已。人所爭也。

“This ends with what is not good”

Others compete and fight with them.

故有無相生，見有而為無也。

“Thus, existence and non-existence are born together”

Seeing existence, people determine non-existence

難易相成，見難而為易也。

“Difficulty and ease result in each other”

Seeing what is difficult, people determine what is easy.

長短相較，見短而為長也。

“Long and short are compared to each other”

Seeing what is short, people determine what is long.

高下相傾，見高而為下也。

“Above and below are opposites of each other”

Seeing what is high, people determine what is low.

音聲相和，上唱下必和也。

“Noise and tone are harmonized by each other”

When a superior sings, those below him must harmonize.

前後相隨。上行下必隨也。

“Front and back accompany each other”

When superiors advance, those below them must follow.

是以聖人處無為之事，以道治也。

“Therefore, sages handle affairs with non-action”

They allow the Dao to bring order.

行不言之教，以身師導之也。

“They practice wordless instruction”

They make themselves a guiding example.

萬物作焉, 各自動也。

“And the myriad things all take their places”

Each one moves by themselves.

而不辭，不辭謝而逆止。

“Without responding”

They do not respond, or thank the sage for his instruction, but rebellions come to an end.

生而不有，元氣生萬物而不有。

“Given life, yet not possessed”

The original energy-breath (yuan qi) gives birth to the myriad things, but does not possess them.

為而不恃，道所施為，不恃望其報也。

“Acted for, but not expected of”

The Dao is the giver of action, but it does not expect any reciprocal offering.

功成而弗居。功成事就，退避不居其位。

“Perfection is cultivated, and not dwelled upon”

(Sages) bring things to completion as situations arrive, and then withdraw. They do not remain in positions of authority.

夫唯弗居，夫惟功成不居其位。

“Surely, what is not dwelled upon”

(Sages) cultivate perfection and do not linger i n positions of authorit y .

是以不去。福德常在，不去其身也。此言不行不可隨，不言不可知疾。上六句有高下長短，君開一源，下生百端，百端之變，無不動亂。

“Does not leave”

The blessing of Virtue will always remain, and not leave (such) a person. Those who do not advance cannot be followed. Those who do not speak cannot have their weaknesses known. The above six phrases speak of high and low, and long and short, because when the ruler creates one opening, those below give rise to one hundred extremes. This requires one hundred adjustments, (and creates a situation where) there is nothing which is not in confusion.

Chapter Three

安民 Bringing Peace to The People

不尚賢，賢謂世俗之賢，辯口明文，離道行權，去質為文也。不尚者，不貴之以祿，不貴之以官

“Do not exalt the worthy”

“The worthy” refers here to those who are deemed by a generation’s customs to be worthy. Their mouths are eloquent and their appearances are glorious, but they leave the Dao and chase power and authority. They discard (real) substance and fabricate appearances.

     “Do not exalt,” here, means:  do not honour them with high salaries or positions.

使民不爭。不爭功名，返自然也。

“And the people will not fight”

They will not fight for merit and fame, but will return to their natures.

不貴難得之貨，言人君不御好珍寶，黃金棄於山，珠玉捐於淵也。

“Do not praise goods which are difficult to obtain”

This is to say that rulers should not ride about in chariots embedded with precious jewels. They should put their gold back in the mountains and throw their jewels and jade into the abyss.

使民不為盜。上化清靜，下無貪人。

“And the people will not steal”

When those above are clear and tranquil, there will be no greedy men below them.

不見可欲，放鄭聲，遠美人。

“Do not display what is desirable”

Get rid of licentious music and send away tantalizers.

使心不亂。不邪淫，不惑亂也。

“And their hearts will not be in chaos”

Where there is no wickedness and licentiousness, there is no chaos and confusion.

是以聖人之治，說聖人治國與治身同也。

“Therefore, the sage’s government”

The sage governs the nation in the same way that he governs his body.

虛其心，除嗜欲，去亂煩。

“Empties the heart”

By eliminating cravings and desires, he banishes chaos and trouble.

實其腹，懷道抱一守，五神也。

“And enriches the stomach”

He carries Dao in his heart, embraces Oneness, and protects the five spirits. [17]

弱其志，和柔謙讓，不處權也。

“Softens the will”

Harmonious and soft, humble, modest, and accommodating, the sage does not linger in positions of authority.

強其骨。愛精重施，髓滿骨堅。

“And strengthens the bones”

He cherishes his vital essence and takes seriously what was bestowed upon him (by Heaven, Earth, and his parents). Thus, his bone marrow is full, and his bones are strong.

常使民無知無欲。返樸守淳。

“People then remain uncontrived and without desires”

They return to the unaltered state (by) guarding simplicity within.

使夫知者不敢為也。思慮深，不輕言。

“While the scheming do not dare to act”

They become concerned and think deeply. They do not speak carelessly.

為無為，不造作，動因循。

“Act by not acting”

Do not create more work. Move when there is reason to do so.

則無不治。德化厚，百姓安。

“And everything will fall into place”

Virtue will bring about great transformation, and all people will become peaceful.

Chapter Four

無源 Without Origin

道沖而用之,沖，中也。道匿名藏譽，其用在中

“Dao is a container. Though used”

“A container” [18] means that it is “within.” Dao hides its name and conceals its fame. Its use is found within.

或不盈，或，常也。道常謙虛不盈滿。

“Again and again, it is never full

“Again,” here, means “always.” Dao is always humble and empty, and never full or self-satisfied.

淵乎似萬物之宗。道淵深不可知，似為萬物知宗祖。

“Profound!  As though the ancestor of all things”

Dao is so deep that its depths cannot be known. (Trying to know it) is like the myriad things trying to know their first ancestors.

挫其銳，銳，進也。人欲銳精進取功名，當挫止之，法道不自見也。

“Rounding the points”

“Points” refer to pushing forward. People wish to direct their vital essence towards receiving merit and fame. They should dull this (desire) until it has stopped, and follow the example of Dao by not displaying themselves.

解其紛，紛，結恨也。當念道無為以解釋。

“Untying the knots”

“The knots” refers to knots of hatred. Giving your thoughts to the effortlessness of Dao, untie and release them.

和其光，言雖有獨見之明，當知闇昧，不當以擢亂人也。

“Softening the glare”

Lao Tzu is saying that if you are the only person who sees with brilliant and illuminated vision, you should obscure your knowledge and not draw others into confusion. [19]

同其塵。當與眾庶同垢塵，不當自別殊。

“Unifying the dust”

You should associate with the multitudes in the same dirt and dust. You should not separate and differentiate yourself from them.

湛兮似若存。言當湛然安靜，故能長存不亡。

“Tranquil!  As though having a life of its own”

This is to say that you should find tranquility and stillness at the depths of your nature. Then you will be able to endure and not die.

吾不知誰之子，老子言：我不知，道所從生。

“I do not know whose child it is”

Lao Tzu is saying: “I do not know from whom or what the Dao was born.”

象帝之先。道自在天帝之前，此言道乃先天地之生也。至今在者，以能安靜湛然，不勞煩欲使人修身法道。

“It appears to have preceded the primordial ruler”

Dao existed before Heaven’s first ruler. This means that Dao was born before Heaven and Earth. To arrive at Dao today, people can simply find the tranquility and stillness residing in the depths of their nature. When not beckoned by the calls of desire, they can cultivate themselves and follow the example of Dao.

Chapter Five

虛用 Utilizing Emptiness

天地不仁，天施地化，不以仁恩，任自然也。

“Heaven and Earth are not (willfully) benevolent” [20]

Heaven bestows, and Earth transforms. It is not because of benevolence or mercy that they do this, but simply because it is in their nature (ziran)

以萬物為芻狗。天地生萬物，人最為貴，天地視之如芻草狗畜，不貴望其報也。

“The myriad things are treated no differently than grass for dogs”

Heaven and Earth gave birth to the myriad things. People are highly valued, (yet) Heaven and Earth see them as they see grass and straw (for) dogs and farm animals. Heaven and Earth do not value people with expectations of being treated the same way in response.

聖人不仁，聖人愛養萬民，不以仁恩，法天地行自然。

“Sages are not (willfully) benevolent"

Sages love and take care of the myriad people. It is not because of benevolence or mercy that they do so, but because they follow the example of Heaven and Earth and act according to natural spontaneity.

以百姓為芻狗。聖人視百姓如芻草狗畜，不貴望其禮意。

“The hundred clans are treated no differently than grass for dogs”

Sages see the hundred clans as they see grass and straw for dogs and farm animals. They do not honour people with any expectation of reciprocal courtesy in their minds.

天地之間，天地之間空虛，和氣流行，故萬物自生。人能除情欲，節滋味，清五臟，則神明居之也。

“The gate of Heaven and Earth”

The gate of Heaven and Earth is hollow and empty. Harmonious energy-breath flows forth from it. Thus, the myriad things arise spontaneously. By eliminating desires and strong emotions, and abstaining from ingesting too many flavours, the five organs will be purified. Spiritual intelligence will then remain.

其猶橐籥乎。橐籥中空虛，人能有聲氣。

“Is it not like a bagpipe?”

The center of a bagpipe [21] is hollow and empty, yet people can obtain musical energy from it.

虛而不屈，動而愈出。言空虛無有屈竭時，動搖之，益出聲氣也。

“Empty yet not finished. It moves, and again more is pushed forth”

This means that, though hollow and empty, it has not been exhausted. By moving it back and forth, more musical energy comes out of it.

多言數窮，多事害神，多言害身，口開舌舉，必有禍患。

“To speak countless words is worthless”

Having too many duties harms the spirit. Speaking too many words does harm to oneself. When the mouth is open and the tongue cleaves to the roof of the mouth, there is sure to be misfortune and worries.

不如守中。不如守德於中，育養精神，愛氣希言

“This is not as good as guarding balance within”

It is not as good as guarding De within. Nurture and support the spiritual vitality, cherish the energy-breath, and speak infrequently. [22]

Chapter Six

成象 Formation and Image

谷神不死，谷，養也。人能養神則不死也。神，謂五臟之神也。肝藏魂，肺藏魄，心藏神，腎藏精，脾藏志，五藏盡傷，則五神去矣。

“Be a valley to the spirit and you will not die”

A valley is nourishing. People have the power to nourish the spirit and not die. “Spirit” refers to the five organ spirits. The liver hides the ethereal (hun) spirit; the lungs hide the corporeal (po) spirit; the heart hides the mind (shen) spirit; the kidneys and sexual organs hide the essence (jing) spirit; and the spleen hides the will (zhi) spirit. [23] If these five hidden spirits are exhausted and injured, they will leave.

是謂玄牝。言不死之有，在於玄牝。玄，天也，於人為鼻。牝，地也，於人為口。天食人以五氣，從鼻入藏於心。五氣輕微，為精、神、聰、明、音聲五性。其鬼曰魂，魂者雄也，主出入於人鼻，與天通，故鼻為玄也。地食人以五味，從口入藏於胃。五味濁辱，為形、骸、骨、肉、血、脈六情。其鬼曰魄，魄者雌也，主出入於人口，與地通，故口為牝也。

“This is called the Fathomless and the Female”

What cannot die are the Fathomless and the Female. The Fathomless is of Heaven. In people, this is the nose. The Female is of the Earth. In people, this is the mouth.

     Heaven feeds people with the five energy-breaths. They go in through the nose, and are stored in the heart. The five energy-breaths are refined to make the vital essence, shen-spirit, intelligence, clear vision, vocal expression, and the five intrinsic natures. [24]   Their entity is the ethereal spirit (hun). This entity is male. It controls the outflow and inflow of a person’s nose so that Heaven can pass through them. Thus, the nose is the Fathomless.    

     Earth feeds people with the five flavours. They go in through the mouth and are stored in the stomach. The five flavours are mixed and compacted to create the form, the bones, the skeletal framework, the muscles, the blood, the blood channels, and the six emotions. [25]   Their entity is the corporeal spirit (po). This entity is female. It controls the outflow and inflow of a person’s mouth, so that Earth can pass through them. Thus, the mouth is the Female.

玄牝之門，是謂天地根。根，元也。言鼻口之門，是乃通天地之元氣所從往來也。

“The gate to the Fathomless and the Female is called The Root of Heaven and Earth”

The root is the origin. This means that the original energy-breaths (yuan qi) of Heaven and Earth are sent out and drawn in through the gates of the nose and the mouth.

綿綿若存，鼻口呼噏喘息，當綿綿微妙，若可存，復若無有。

“Soft and gentle. This is her way of existence”

The nose and mouth exhale and inhale, breathe in deeply and let the breath out slowly. (The breath) should be soft and gentle, unnoticeable and subtle, returning to be as though not there.

用之不勤。用氣當寬舒，不當急疾懃勞也。

“Do not draw on her use laboriously”

Use of the breath should be wide, spacious, open, stretched, easy, and comfortable. It should not be quick and urgent, difficult, overzealous, or laborious.

Chapter Seven

韜光 Sheathing Light

天長地久，說天地長生久壽，以喻教人也。

“Heaven has longevity, Earth has continuity”

Heaven and Earth live for a long time, and are thus used as an example to instruct people.

天地所以能長且久者，以其不自生，天地所以獨長且久者，以其安靜，施不求報，不如人居處，汲汲求自饒之利，奪人以自與也。

“Heaven and Earth have the power of longevity and continuity because they do not live for themselves” 

Heaven and Earth continue to exist because they are peaceful and gentle. They give and do not seek reciprocation. This is not how people live. People draw and draw (from the world), and seek abundant profit for themselves. They take from others and give to themselves.

故能長生。以其不求生，故能長生不終也。

“This is how they can live for so long”

Because they do not seek after life, they can extend their lives endlessly.

是以聖人後其身，先人而後己也。

“Therefore, sages leave themselves behind”

They put others first, and themselves behind.

而身先，天下敬之，先以為長。

“And end up in front”

The world respects them, and they lead by having endured the longest.

外其身，薄己而厚人也。

“They do not cater to themselves”

They do without, and enhance others.

而身存。百姓愛之如父母，神明祐之若赤子，故身常存。

“Yet they survive”

All people love them like their own mothers and fathers. The spiritual lights (shen ming) [26] protect them like a newborn child. Thus, they always remain.

非以其無私邪。聖人為人所愛，神明所祐，非以其公正無私所致乎。

“Is it not because they are without selfishness and wickedness”

Sages act with love towards people and are protected by the spiritual lights. Is this not because they are fair, upright, and without selfishness?

故能成其私。人以為私者，欲以厚己也。聖人無私而己自厚，故能成其私也。

“That they are able to fulfill themselves?”

People who act with selfishness wish to enhance themselves. Sages are without selfishness, yet they enhance themselves. As a result, they are able to fulfill themselves.

Chapter Eight

易性 The True Nature of Ease

上善若水。上善之人，如水之性。

“The highest excellence is like water”

People of highest excellence resemble the nature of water.

水善利萬物而不爭，水在天為霧露，在地為源泉也。

“The excellence of water benefits all things, yet does not fight against them”

Water exists in the sky as mist and dew, and in the earth as springs.

處眾人之所惡，眾人惡卑濕垢濁，水獨靜流居之也。

“It dwells in the places that people avoid”

The people all avoid places that are low, damp, dirty, and muddy. Only water quietly circulates and lives there.

故幾於道。水性幾於道同。

“How close it is to Dao!”

The nature of water is similar to Dao.

居善地，水性善喜於地，草木之上即流而下，有似於牝動而下人也。

“Such excellence in dwelling can be found in the earth”

The nature of water excels in loving the earth. Plants and trees immediately spring up when it flows down to them. It resembles how females put themselves below males.

心善淵，水深空虛，淵深清明。

“Such excellence in the heart can be found in its depths”

At the depths of water there is emptiness. Its depths are pure and clear.

與善仁，萬物得水以生。與虛不與盈也。

“Such excellence in giving can be found in benevolence”

The myriad things obtain water for life. It gives where there is emptiness and not where there is fullness.

言善信，水內影照形，不失其情也。

“Such excellence in speech can be found in sincerity”

Water shows the reflections and shadows of forms but does not lose its temperament.

正善治，無有不洗，清且平也。

“Such excellence in aligning can be found in order”

Everything it cleans becomes pure and peaceful.

事善能，能方能圓，曲直隨形。

“Such excellence in professionalism can be found in competence”

It can be square, it can be circular, it can be bent, and it can be straight. It can follow any form.

動善時。夏散冬凝，應期而動，不失天時。

“Such excellence in action can be found in appropriate timing”

In summer it disperses; in winter it freezes. It abides by the time when going into action; it does not neglect Heaven’s schedule.

夫唯不爭，壅之則止，決之則流，聽從人也。

“Simply because it does not fight”

Stop it and it halts; direct it and it flows. It complies with people.

故無尤。水性如是，故天下無有怨尤水者也。

“(Water) has no enemy”

Because the nature of water is like this, there is nothing in the world which has any hatred or enmity towards it.

Chapter Nine

運夷 Fortune Through Evenness

持而盈之，不如其已。盈，滿也。已，止也。持滿必傾，不如止也。

“To take hold and continue filling is not as good as coming to a stop”

What is continually filled becomes full. To come to a stop means to desist. To hold something and continue filling it ensures that it will overflow. This is not as good as stopping ahead of time.

揣而梲之，不可長保。揣，治也。先揣之，後必棄捐。

“If you grind a blade down too far, it cannot protect anyone for very long”

(A blade is) grinded to prepare it. If your primary intention is to grind it down, it will later be discarded.

金玉滿堂，莫之能守。嗜欲傷神，財多累身。

“If gold and jade fill the court, nothing can hold onto them”

A weakness towards desires injures the spirit. Abundant valuables cause worry for a person.

富貴而驕，自遺其咎。夫富當賑貧，貴當憐賤，而反驕恣，必被禍患也。

“When fortune and wealth bring arrogance, they bring the misfortune of their own loss”

The rich should help the poor and the noble should sympathize with the abject. They should not become proud and indulgent. Otherwise, they will surely be met with suffering and misfortune.

功成、名遂、身退，天之道。言人所為，功成事立，名跡稱遂，不退身避位，則遇於害，此乃天之常道也。譬如日中則移，月滿則虧，物盛則衰，樂極則哀。

“When achievements are completed, their recognition should continue, but the individual should withdraw. This is the Way of Heaven”

This is to say that when people accomplish things while serving the throne, when they seek fame and renown, and when they do not step back so as to avoid vying for the throne, they bring great danger to themselves. This is brought about by Heaven’s enduring Dao. For example, when the sun reaches its height at mid-day, it then moves downwards. When the moon reaches fullness, it then diminishes its light. Things flourish and then decline again. Music reaches its climax, and then becomes nostalgic.

Chapter 10

能為 Potential and Action

載營魄，營魄，魂魄也。人載魂魄之上得以生，當愛養之。喜怒亡魂，卒驚傷魄。魂在肝，魄在肺。美酒甘肴，腐人肝肺。故魂靜志道不亂，魄安得壽延年也。

“Guard the fortress of your bodily (po) spirits”

The fortress of bodily spirits refers to one’s ethereal spirits (hun) and bodily spirits (po). People carry

their ethereal and bodily spirits in order to live. They should cherish them.

     Over-excitement and anger kills the ethereal spirits; over-exertion and fear injure the bodily spirits. The ethereal spirits are in the liver; the bodily spirits are in the lungs. Those who enjoy alcohol and delicacies suffer deterioration of the liver and lungs. When the ethereal spirits are tranquil and focused on Dao, there is no confusion; when the bodily spirits are peaceful, one obtains old age and delays the aging process.

抱一，能無離乎，言人能抱一，使不離於身，則長存。一者，道始所生，太和之精氣也。故曰：一布名於天下，天得一以清，地得一以寧，侯王得一以為正平，入為心，出為行，布施為德，摠名為一。一之為言，志一無二也。

“Embrace Oneness. Can you do this without letting them flee?” [27]

People who can embrace Oneness, and not let it leave them, live for a long time. In Oneness, Dao began to situate life by the supreme harmony of the vital energy-breaths. [28] Therefore it is said:  “Oneness covered the world with names.”

     Heaven attained Oneness and became clear. Earth attained Oneness and became serene. Lords and kings attained Oneness and became upright and peace-loving. Going within, it created the mind. Going outwards it created actions. In covering all with its blessing, it created Virtue. All the names together are One. Referring to Oneness, it is said:  “In a unified consciousness, there is no division (or doubt).” [29]

專氣致柔，專守精氣使不亂，則形體能應之而柔順。

“Gather together the energy-breath and become soft”

Gather and embrace the vital energy-breaths within. Then they will not be chaotic and the body will become soft and pliant.

能嬰兒。能如嬰兒內無思慮，外無政事，則精神不去也。

“This is the power of an infant”

Have the power of an infant. Be, internally, without a thought or worry, and externally, without official duties. Then the spiritual vitality will not leave.

滌除玄覽，當洗其心，使潔淨也。心居玄冥之處，覽知萬事，故謂之玄覽也。

“Looking deeply, purify and eliminate”

One should wash the heart-mind until it is clean and pure. The heart-mind lives in the fathomless depths of emptiness. Investigate. Know its myriad engagements. This is called “investigating the fathomless.”

能無疵。不淫邪也，淨能無疵病乎。

“Can you be without flaw?”

Do not be licentious or evil. When purified, one can be without flaw or sickness.

愛民治國，治身者，愛氣則身全；治國者，愛民則國安。

“Caring for the people and governing the nation”

Those who govern the body cherish energy-breath and their bodies are thereby maintained. Those who govern the nation cherish the people and the nation is thereby stable and peaceful.

能無為。治身者呼吸精氣，無令耳聞；治國者，佈施惠德，無令下知也。

“Can you be without effort?”

Those who govern the body breathe out, and breathe in the vital energy-breaths without commanding their ears to hear it. Those who govern the nation share kindness and Virtue without commanding those below to know about it.

天門開闔，天門謂北極紫微宮。開闔謂終始五際也。治身：天門謂鼻孔,開謂喘,息闔,謂呼吸也

“Heaven’s gate opens and closes”

“Heaven’s gate” refers to the Purple Point Palace near the North Star. Opening and closing, here, refers to the ending and beginning of the five directions. [30]

     In regards to governing the body:  Heaven’s gate corresponds to the nostrils. To take in a deep breath is “opening.” To rest after this is “closing.” This refers to exhalation and inhalation.

能為雌。治身當如雌牝，安靜柔弱，治國應變，合而不唱也。

“Can you act the part of the female?”

Those who govern the body should be like a female (bird on its nest eggs) - peaceful, still, soft, and gentle. Those who govern the nation should adapt to changes and unite (with the people), rather than sing songs (of conquest and try to appear dominant like the male bird).

明白四達，言達明白，如日月四通，滿於天下八極之外。故曰：視之不見，聽之不聞，彰布之於十方，煥煥煌煌也。

“With your awareness shining on every corner”

Pure awareness is like the sun and moon which shine on every corner of the world. They fill the eight directions to the utmost distance. This is called “observing without seeing, and listening without hearing.” Their presence covers the ten directions in luminous brilliance.

能無知。無有能知道滿於天下者。

“Can you be without knowledge?”

It is not possible to understand how Dao permeates the world.

生之、畜之。道生萬物而畜養之。

“Giving them life and cultivating them”

Dao gives birth to the myriad things, cultivates them, and supports them.

生而不有，道生萬物，無所取有。

“Giving them life yet not possessing them”

Dao gives birth to the myriad things but does not take ownership of them.

為而不恃，道所施為，不恃望其報也。

“Acting for them yet not expecting of them”

The Dao gives, yet does not seek any reciprocation.

長而不宰，道長養萬物，不宰割以為器用。

“Leading them forward but not managing them”

Dao leads the myriad things towards longevity; it supports them but does not decide where they must stop. It simply makes them into useful vessels.

是謂玄德。言道行德，玄冥不可得見，欲使人如道也。

“This is called Fathomless Virtue”

This is to say that Dao advances a Virtue which is unfathomable. One cannot obtain a glance of it and so should only desire to accord with Dao.

Chapter 11

無用 Utilizing Nothingness

三十輻共一轂，古者車三十輻，法月數也。共一轂者，轂中有孔，故眾輻共湊之。治身者當除情去欲，使五藏空虛，神乃歸之。治國者寡能，摠眾弱共使強也。

“Thirty spokes join together on one hub”

The ancient carts had thirty spokes in each wheel, following the average of a lunar month. Together they form one wheel with a hole at the center where the spokes all come together.

     When governing the body, one should eliminate strong emotions and abandon desires, so that the five organs are hollow and empty, and their spirits can return.

     When governing a nation, a humble ruler can assemble the masses and, by their collective acquiescence, make a powerful nation.

當其無，有車之用。無，謂空虛。轂中空虛，輪得轉行，轝中空虛，人得載其上也。

“But it is where there is nothing, that the cart is used”

“Where there is nothing” means hollowness and emptiness. Where the center of the wheel is hollow and empty, the wheel is able to turn and move forward. Where the carriage is empty, people can ride in it.

埏埴以為器，埏，和也。埴，土也。和土以為飲食之器。

“The periphery of clay makes the pot”

The periphery, here, refers to harmony. Clay is from the earth. By bringing a harmonious order to the clay, you can make a vessel to drink and eat from.

當其無，有器之用。器中空虛，故得有所盛受。

“But it is where there is nothing, that the vessel is used”

The vessel’s center is hollow and empty. Thus when something is obtained, there is a space to receive and be filled.

鑿戶牖以為室，謂作屋室。

“Door frames and windows are carved out to make a room”

This refers to building the rooms of a house.

當其無有室之用。言戶牖空虛，人得以出入觀視；室中空虛，人得以居處，是其用。

“But it is where there is nothing, that the room is used”

Doors and windows are made hollow and empty so that people can enter, leave, and look out to see what is there. Rooms are made empty so that people can sit and live in them. This is how they are used.

故有之以為利，利，物也，利於形用。器中有物，室中有人，恐其屋破壞，腹中有神，畏其形亡也。

“Therefore, what is there - we gain”

We gain things. Things which have form are useful. Within vessels, there are things. Within rooms, there are people who worry that the home will fall to ruin. Within the belly, there is a spirit which fears the form will die.

無之以為用。言虛空者乃可用盛受萬物，故曰虛無能制有形。道者空也。

“And what is not there - we use”

That which is empty and hollow can be used. It can receive, and be filled with innumerable things. Thus, it is said: “Empty nothingness can establish the existence of forms.” The Dao is hollow.

Chapter 12

檢欲 Examining Desires

五色令人目盲；貪淫好色，則傷精失明也。

“The five colours blind the eyes”

Greed and lust for beautiful appearances cause injury to the vital essence and loss of brilliance.

五音令人耳聾；好聽五音，則和氣去心，不能聽無聲之聲。

“The five tones deafen the ears”

If one longs to hear the five notes, harmonious energy-breath leaves the heart and they cannot hear the sound of the soundless.

五味令人口爽；爽，亡也。人嗜於五味於口，則口亡，言失於道也。

“The five flavours numb the mouth” [31]

They excite and destroy it. People who have a weakness for the five flavours end up destroying their mouths. This is to say that they lose Dao.

馳騁畋獵，令人心發狂，人精神好安靜，馳騁呼吸，精神散亡，故發狂也。

“The intensity of the hunt makes the mind go mad”

People’s spiritual vitality loves tranquility and stillness. Quickly breathing in and out in haste causes the spiritual vitality to scatter and die. A person then becomes insane.

難得之貨，令人行妨。妨，傷也。難得之貨，謂金銀珠玉，心貪意欲，不知饜足，則行傷身辱也

“Goods which are difficult to obtain interfere with one’s journey”

Interfere, here, means to injure. “Goods which are difficult to obtain” refers to gold, silver, precious stones, and jade. The heart-mind which is greedy, and thinks about what it desires does not know how to be content when it has enough. This causes one’s journey to suffer and their character to be insulted.

是以聖人為腹，守五性，去六情，節志氣，養神明。

“Thus, sages are guided by their stomachs”

By guarding the five intrinsic natures, abandoning the six emotions, [32] and uniting the energy-breath of the will, [33] spiritual intelligence is cultivated.

不為目，目不妄視，妄視泄精於外。

“And not by their eyes”

The eyes should not look frantically. Regarding frantically leaks out vital essence.

故去彼取此。去彼目之妄視，取此腹之養性。

“Leaving that, they take this”

They leave frantic looking, and take the cultivation of pure nature (xing) by way of the stomach. [34]

Chapter 13

厭恥 Detest and Humiliation

寵辱若驚，身寵亦驚，身辱亦驚。

“Favour and disgrace are both startling”

When a person is favoured, they are startled. When they are disgraced, they are also startled.

貴大患若身。貴，畏也。若，至也。謂大患至身，故皆驚。

“Appreciate the great worrying that both of these cause to your person”

Appreciate, here, means fear. Cause, here, means bring. This means that great suffering is brought to the person, and so they should both be feared.

何謂寵辱。問何謂寵，何謂辱。寵者尊榮，辱者恥辱。及身還自問者，以曉人也。

“What is meant by favour and disgrace?”

What is favour?  What is disgrace?  To be favoured is to be respected and honoured. To be disgraced is to be shamed and humiliated. In regards to self (cultivation), one examines themselves when they are exposed to others.

辱為下，辱為下賤。

“To be disgraced is to be put down”

To be disgraced is to be lowered and devalued.

得之若驚，得寵榮驚者，處高位如臨深危也。貴不敢驕，富不敢奢。

“Winning is startling”

Obtaining favour and honour is startling. Maintaining high position is like constantly approaching dangerous depths. The honoured should never dare to be proud, and the rich should never dare to be extravagant.

失之若驚，失者，失寵處辱也。驚者，恐禍重來也。

“Losing is startling”

To lose, here, means to lose favour and be ashamed. Being startled, here, means to fear danger and concern oneself with its approach.

是謂寵辱若驚。解上得之若驚，失之若驚。

“This means that favour and disgrace are both startling”

Summarizing the above, to obtain them is startling and to lose them is startling.

何謂貴大患若身。復還自問：何故畏大患至身。

“What does it mean to say “appreciate the great worrying that both of these cause to your person?”

Going back to reflect on the question: “for what reason do fear and worry arrive in oneself?”

吾所以有大患者，為吾有身。吾所以有大患者，為吾有身。有身憂者，勤勞念其飢寒，觸情從欲，則遇禍患也。

“The reason I have great worries is because I have a self”

The reason I have great worries is because I have a self. Having a self causes one to have grief, to focus laboriously on thoughts about starving and freezing, to be stricken with strong emotions, and to be compelled by desires. This is how one approaches misfortune and worries.

及吾無身，吾何有患。使吾無有身體，得道自然，輕舉昇雲，出入無間，與道通神，當有何患。

“If I did not have a self, what worries would I have?”

If I did not have a body, I could obtain the natural spontaneity of Dao; I could be light enough to ascend peacefully into the clouds; I could leave and enter without there being any opening; I could follow Dao’s urgings to my spirit. What trouble, then, would I have?

故貴以身為天下者，則可寄天下，言人君貴其身而賤人，欲為天下主者，則可寄立，不可以久也

“Therefore, those who make the world to be their own self, and value it as such - on them the world can rely”

Lao Tzu is saying that rulers who appreciate themselves, while not others, have the desire to be king of the world. Though they might take the throne, they cannot keep it for long.

愛以身為天下，若可託天下。言人君能愛其身，非為己也，乃欲為萬民之父母。以此得為天下主者，乃可以託其身於萬民之上，長無咎也。

“Those who make the world to be their own self, and care for it as such - to them the world can be entrusted”

Lao Tzu is saying that rulers who are able to cherish themselves, but not act for themselves, will desire to be father and mother of the myriad people. As a result, they can obtain kingship of the world. They can be trusted to put the selves of the myriad people above their own, and so will lead without error.

Chapter 14

贊玄 Assistance from the Fathomless

視之不見名曰夷，無色曰夷。言一無采色，不可得視而見之。

“By looking, it is not seen. It is known as Clear.”

What is without colour and appearance is called Clear. This is to say that Oneness is without accumulated colour and appearance. It cannot be inspected or observed.

聽之不見名曰希，無聲曰希。言一無音聲，不可得聽而聞之。

“By listening, it is not heard. It is known as Inaudible.”

What is without sound is called Inaudible. This is to say that Oneness is without tone and pitch. It cannot be listened to or heard.

搏之不得名曰微。無形曰微。言一無形體，不可摶持而得之。

“What cannot be obtained when seized is known as Infinitesimal”

What is without form is called Infinitesimal. This is to say that Oneness is without form or body. It cannot be touched or held.

此三者不可致詰，三者，謂夷、希、微也。不可致詰者，夫無色、無聲、無形，口不能言，書不能傳，當受之以靜，求之以神，不可問詰而得之也。

“These three things cannot be inspected”

“These three” refers to the Clear, Inaudible, and Infinitesimal. It is not possible to inspect what has no colour or appearance, no sound, and no form; no mouth that can speak, nor a book which can transmit. You should receive it by stillness and seek it by the spirit. You cannot attain it through interrogation.

故混而為一。混，合也。故合於三名之為一。

“And are merged into one”

To be merged is to be combined. These three names are combined to make one.

其上不皦，言一在天上，不皦。皦，光明。

“Above, it is not bright”

Oneness in the Heavens is not bright. It is not bright, shining, or brilliant.

其下不昧。言一在天下，不昧。昧，有所闇冥。

“Below, it is not dark”

Oneness in the world is not dark. It is not dark, dismal, or gloomy.

繩繩不可名，繩繩者，動行無窮級也。不可名者，非一色也，不可以青黃白黑別，非一聲也，不可以宮商角徵羽聽，非一形也，不可以長短大小度之也。

“Immeasurable and unnameable”

What is immeasurable continues on without stopping. It cannot be named because it has not even a single colour; thus, it cannot be named blue, green, yellow, white, black, or any other colour. It has not even a single pitch, and so it cannot be named after (any of the five pitches) doh, ray, me, so, or la, which may be heard. It has not even a single form, and so cannot be named long, short, large, small, or any other measurement.

復歸於無物。物，質也。復當歸之於無質。

“It is again nothing”

“Nothing,” here, means without any substance. As it also returns, one should return to it in nothingness.

是謂無狀之狀，言一無形狀，而能為萬物作形狀也。

“This is called ‘having no form or appearance’”

Oneness is without any form or appearance, yet can cause the myriad things to take on their own forms and appearances.

無物之象，一無物質，而為萬物設形象也。

“Without a materialized image”

Oneness is without any materialized substance, yet it can cause the myriad things to display their own forms and images.

是謂惚恍。一忽忽恍恍者，若存若亡，不可見之也。

“This is called ‘absent-minded’”

Oneness is sudden, abrupt, and seemingly absent-minded. It is as though existing, and as though not existing. It cannot be seen.

迎之不見其首，一無端末，不可預待也。除情去欲，一自歸之也。

“Greet it and you do not see its front”

Oneness is without any end or beginning, so you cannot welcome it. Eliminate strong emotions and abandon desires. Oneness will then return of its own accord.

隨之不見其後，言一無影跡，不可得而看。

“Follow it and you do not see its rear”

Oneness has no tracks or shadows. It cannot be obtained by tracking it.

執古之道，以御今之有，聖人執守古道，生一以御物，知今當有一也。

“Hold to the ancient Dao and ride it until you possess the present”

Sages hold and embrace the ancient Dao which gave birth to Oneness and allowed them to commandeer things. Understand the present by holding onto Oneness.

能知古始，是謂道紀。人能知上古本始有一，是謂知道綱紀也。

“Then you can know the ancient beginning. This is called the thread of Dao”

People are able to know the foundation and beginning of the highest antiquity by holding Oneness. This is called “knowing the thread of Dao.”

Chapter 15

顯德 Manifestions of Virtue

古之善為士者，謂得道之君也。

“Ancient and knowledgeable masters”

This refers to rulers who obtained Dao.

微妙玄通，玄，天也。言其志節玄妙，精與天通也。

“The subtle mystery in them explored the fathomless”

The fathomless, here, means “Heaven.” Lao Tzu is saying that their will joined with the fathomless mystery, and their vital essence followed the urgings of Heaven.

深不可識。道德深遠，不可識知，內視若盲，反聽若聾，莫知所長。

“Unfathomably deep”

Dao’s Virtue is of such great depth that it is unknowable. To look for it within, one is as though blind. To listen back for it, one is as though deaf. Its length cannot be known.

夫唯不可識，故強為之容。謂下句也。

“They cannot be comprehended, so I will try to describe their appearances”

Referring to the following sentences.

與兮若冬涉川；舉事輒加重慎與。與兮若冬涉川，心難之也。

“Patient!  As though crossing a stream in winter”

When taking up affairs, they took great caution. Patient! [35]   As though crossing a stream in winter, they were mindful of difficulty.

猶兮若畏四鄰；其進退猶猶如拘制，若人犯法，畏四鄰知之也。

“Blending in!  As though fearing neighbours from all directions”

When advancing or retreating, they would blend in as though adhering to an established system, or like a person committing a crime who is afraid that his neighbours will find out.

儼兮其若客；如客畏主人，儼然無所造作也。

“Respectful!  As though guests in another’s house”

As though guests in the house of a fearsome and powerful person, they were naturally respectful and not obsequious.

渙兮若冰之將釋，渙者，解散。釋者，消亡。除情去欲，日以空虛。

“Flowing!  Like thawed ice”

That which disperses (flows) is loosened and then scattered. When ice releases water, it melts away until completely gone. Remove strong emotions and abandon desires until there is emptiness and hollowness.

敦兮其若朴，敦者，質厚。朴者，形未分。內守精神，外無文采也。

“Candid and sincere!  Plain as wood”

Those who are candid and sincere are of real substance; plain wood has a form which has not been altered. Internally, hold on to the spiritual vitality; externally, be without learned accumulations.

曠兮其若谷；曠者，寬大。谷者，空虛。不有德功名，無所不包也。

“Broad and open!  Like a valley”

That which is broad is vast and open; a valley is empty and hollow — it does not have virtue, achievement, or fame, yet there is nothing it does not embrace.

渾兮其若濁。渾者，守本真，濁者，不照然。與眾合同，不自專也。

“United!  Like muddy water”

That which is united embraces the foundation of reality. It is not the nature of muddy water to shine. (The ancient masters) associated with the masses and united as one with them. They were not concerned only with themselves.   

孰能濁以靜之，徐清。孰，誰也。誰能知水之濁止而靜之，徐徐自清也。

“Who, by the power of their stillness, can make clouded water slowly become clear?”

Who can know how to make disturbed water stop and become still — to slowly and quietly clarify oneself?

孰能安以久動之，徐生。誰能安靜以久，徐徐以長生也。

“Who, by the power of their serenity, can long sustain this progress until life slowly arises?”

Who has the power to remain stable and clear — to slowly and calmly lengthen life?

保此道者，不欲盈。保此徐生之道，不欲奢泰盈溢。

“Those who maintain this Dao do not desire fullness”

Protecting this quiet calm is the Dao of (extending) life. Do not desire to be extravagant or exalted, nor to fill up and overflow.

夫惟不盈，故能蔽不新成。夫為不盈滿之人，能守蔽不為新成。蔽者，匿光榮也。新成者，貴功名。

“It is because they are not full that they can remain covered, and not let what is new come to an end”

Those who do not fill to overflowing can remain covered up and not let what is new come to an end. Those who conceal, hide their light from glory; those who do not let what is new come to an end, accomplish praiseworthy things without becoming famous.

Chapter 16

歸根 Return to the Root

致虛極，得道之人，捐情去欲，五內清靜，至於虛極。

“Arrive at supreme emptiness”

Become a man of Dao. Give up strong emotions and discard desires. Then the five internal organs will be clear and tranquil, arriving at supreme emptiness.

守靜篤，守清靜，行篤厚。

“Embrace deep silence”

Hold onto clarity and tranquility until it is deep and substantial.

萬物並作，作，生也。萬物並生也。

“Myriad creatures arise together”

Arise, here, means they are born. The myriad creatures are born side by side.

吾以觀復。言吾以觀見萬物無不皆歸其本也。人當念重其本也。

“I thereby observe them returning”

Lao Tzu is saying “I watch and observe the myriad creatures, and there is not one which does not return to the root foundation.” People should consider the heaviness of the foundation. [36]

夫物芸芸，芸芸者，華葉盛也。

“So many things blossoming”

Blossoming refers to abundant flowers and leaves.

各復歸其根，言萬物無不枯落，各復反其根而更生也。

“And each returns back to its roots”

There is not one of the myriad things which does not dry out and fall. Each returns back to the root, and then many more are born.

歸根曰靜，靜謂根也。根安靜柔弱，謙卑處下，故不復死也。

“Returning to the roots is called silence”

Silence is another word for the root. The root is peaceful and still, soft and pliant. Modestly and humbly, it remains below. Thus, it does not return to death.

是謂復命。言安靜者是為復還性命，使不死也。

“This means returning to one’s destiny-life-force (ming)”

Lao Tzu is saying that peace and stillness are the correct way to return to pure nature (xing) and the destiny-life-force (ming). Then one will not die.

復命曰常。復命使不死，乃道之所常行也。

“Returning to one’s destiny-life-force is called eternality”

By returning (to) the destiny-life-force, one will not die but will follow Dao eternally.

知常曰明；能知道之所常行，則為明。

“Understanding eternality is called enlightenment”

Knowing how to follow Dao at all times is to be enlightened.

不知常，妄作凶。不知道之所常行，妄作巧詐，則失神明，故凶也。

“Oblivious to eternality, one is reckless, and author of their own misfortune”

Not knowing how to follow Dao at all times, people recklessly work on developing deceptive skills. As a result, they lose spiritual intelligence. Disaster then befalls them.

知常容，能知道之所常行，去情忘欲，無所不包容也。

“Know how to embrace eternality”

Know how to follow Dao at all times. Leave strong emotions and forget desires. Then there will be nothing which is not wrapped in this embrace.

容乃公，無所不包容，則公正無私，眾邪莫當。

“This embrace shows the way of impartiality” [37]

When there is nothing which is not wrapped in this embrace, there is impartiality, uprightness, and unselfishness. No wickedness can obstruct it.

公乃王，公正無私，可以為天下王。治身正則形一，神明千萬，共湊其躬也。

“The way of impartiality shows the way of a king”

Impartial, honourable, and unselfish, one can become king of all under Heaven. By governing and aligning the body, form is unified. Countless spiritual lights then assemble in the body.

王乃天，能王，德合神明，乃與天通。

“The way of a king shows the way of Heaven”

Being a king, here, means that Virtue will gather spiritual lights and take you through the Heavens.

天乃道，德與天通，則與道合同也。

“The way of Heaven shows the way of Dao”

When Virtue takes you through the Heavens, you follow Dao and become united as one with it.

道乃久。與道合同，乃能長久。

“The way of Dao shows the way of longevity”

Following Dao and becoming united with it, one can endure indefinitely.

沒身不殆。能公能王，通天合道，四者純備，道德弘遠，無殃無咎，乃與天地俱沒，不危殆也。

“And for the body to be without peril”

If one can follow the way of impartiality and kings, they can travel through Heaven and unite with Dao. These four things prepare one for Dao and Virtue to expand immensely. One will be without misfortune and without error. Then they can be a companion of Heaven and Earth until both have disappeared, yet they will not be endangered.

Chapter 17

淳風 (The Sounds of) Simplicity in the Wind

太上，下知有之。太上，謂太古無名之君。下知有之者，下知上有君，而不臣事，質朴也。

“The forefathers of the empire were simply known to exist by those below”

“The forefathers of the empire” refer to the most ancient rulers who are now unknown. [38]   “Are simply known to exist by those below” means that the lower classes knew of a ruler above them but not of his ministers’ works. (This is because) things remained in their unaltered states.

其次，親之譽之。其德可見，恩惠可稱，故親愛而譽之。

“Next were those who had a wide reputation for being loved”

Their virtue could be seen, and their charity and kindness could be recognized. Thus, they were loved and praised.

其次畏之。設刑法以治之。

“Next were those who were feared”

They governed by establishing punishments and laws.

其次侮之。禁多令煩，不可歸誠，故欺侮之。

“Next were those who were reviled”

To have many prohibitions causes many troubles. The nation could not return to sincerity and truth, so the people were not honest with these rulers, but secretly reviled them.

信不足焉。君信不足於下，下則應之以不信，而欺其君也。

“Their sincerity was insufficient!”

When the ruler’s sincerity is not sufficient towards those below him, those below him follow his example, act insincerely, and try to cheat the ruler.

猶兮其貴言。說太上之君，舉事猶，貴重於言，恐離道失自然也。

“ Of the consequence of words, take great heed!”

The forefathers of the emperor measured their actions against this standard. They honoured the seriousness of words for fear of moving away from Dao and losing their natural spontaneity.

功成事遂，謂天下太平也。

“When accomplishments are completed and left behind”

This refers to the peace which existed during the time of the forefathers.

百姓皆謂我自然。百姓不知君上之德淳厚，反以為己自當然也。

“The hundred families all say ‘we did it naturally”

When the hundred families do not know of the ruler’s superior virtue and authenticity, they rediscover the natural spontaneity within themselves.

Chapter 18

俗薄 The Frailty of Social Custom

大道廢，有仁義。大道之時，家有孝子，戶有忠信，仁義不見也。大道廢不用，惡逆生，乃有仁義可傳道。

“When the peacefulness of Dao is abandoned, benevolence and righteousness appear”

During times when there is peace and Dao, children obey their parents and there is loyalty and sincerity in the home. Benevolence and righteousness are not seen. When the peacefulness of Dao is abandoned rather than utilized, hatred and disobedience arise. Then benevolence and righteousness appear so as to restore Dao (in the home).

智慧出，有大偽。智慧之君賤德而貴言，賤質而貴文，下則應之以為大偽姦詐。

“When learnedness and intelligence are brought forth, great deceit appears”

When the ruler is knowledgeable and intelligent, he disdains virtue, and values words; he disdains substance, but values ornamentation. The lower classes then follow his example and act with great deceit, debauchery, and fraudulence.

六親不和，有孝慈。六紀絕，親戚不合，乃有孝慈相牧養也。

“When the six family relations are out of harmony, filial piety appears”

When the six family relations are broken, parents and relatives do not gather together. Filial piety is then needed to bring them together and make them help each other.

國家昏亂，有忠臣。政令不明，上下相怨，邪僻爭權，乃有忠臣匡正其君也。此言天下太平不知仁，人盡無欲不知廉，各自潔己不知貞。大道之世，仁義沒，孝慈滅，猶日中盛明，眾星失光。

“When the nation is on the eve of chaos, loyal ministers appear”

When official orders do not come from a place of enlightenment, those above and below fight with each other and commit atrocious acts in vying for power. Then there appear loyal ministers who will correct the situation, and re-align the ruler (with Dao).

     This is to say that when the world has great peace, there is no knowledge of benevolence. People die without desires and do not know anything about being upright. Each person purifies themselves but does not know about virtue. During times of the great peace of Dao, benevolence and right-conduct are submerged and filial piety disappears. This is similar to the brilliant light of mid-day when the multitude of starlights can no longer be seen.

Chapter 19

還淳 Return to Simplicity

絕聖,絕聖制作，反初守元。五帝垂象，倉頡作書，不如三皇結繩無文。

“Quit sageliness”

Quit building institutions of sageliness. Return to the beginning and embrace the origin. The five emperors passed down knowledge of the constellations and Cang Jie brought forth literacy, but they were not as good as the Three Sovereigns [39] who notated with knotted cords and had no written characters.

棄智，棄智慧，反無為。

“Abandon wisdom”

Abandon wisdom and intelligence; return to effortlessness.

民利百倍。農事修，公無私。

“And the people will benefit one hundred fold”

They will study farming and agriculture; they will be fair and without selfishness.

絕仁棄義，絕仁之見恩惠，棄義之尚華言。

“Quit benevolence, abandon right-conduct”

Quit benevolent displays of kindness and charity. Abandon right-conduct that emphasizes superficial speech.

民復孝慈。德化淳也。

“And the people will return to caring for their parents”

Their virtue will become sincere.

絕巧棄利，絕巧者，詐偽亂真也。棄利者，塞貪路閉權門也。

“Quit cleverness, abandon profit”

Quit cleverness, swindling, deceit, and confusing the truth. Abandon profit, block the road to greed, and close the doors to power and authority.

盜賊無有。上化公正，下無邪私。

“And robbers and thieves will not exist”

When those above become fair and upright, those below will be without wickedness and selfishness.

此三者，謂上三事所棄絕也。

“These three”

Meaning the above three actions of quitting and abandoning.

以為文不足，以為文不足者，文不足以教民。

“Are only ornamental, and not satisfactory”

They are ornamental and not satisfactory because what is ornamental does not instruct the people satisfactorily.

故令有所屬。當如下句。

“Thus, we have the following:”

Referring to the sentences which follow.

見素抱樸，見素者，當抱素守真，不尚文飾也。抱朴者，當見其篤朴，以示下，故可法則。

“Observe the natural state, embrace the unaltered”

Seeing the natural state, you should embrace the natural state; hold onto reality rather than ornamentation. Embrace unaltered substance. See the genuine unaltered state when it shows itself in the world so that you can abide by its example.

少私寡欲。少私者，正無私也。寡欲者，當知足也。

“Minimize self-importance and have few desires”

Those who minimize self-importance become honourable and without self-importance. Those who have few desires know satisfaction.

Chapter 20

異俗 Strange Customs

絕學, 絕學不真，不合道文。

“Stop learning”

Stop learning what is not real; do not mix Dao with superficialities.

無憂。除浮華則無憂患也。

“And there will be no grief”

Eliminate flowery and lofty speech and there will be no grief and worry.

唯之與阿，相去幾何。同為應對而相去幾何。疾時賤質而貴文。

“Is reluctant acceptance so different from rejection?”

Both are necessary responses, yet how do they differ?  The problem today is that people do not value the substance, but instead value embellishments and appearances.

善之與惡，相去若何。善者稱譽，惡者諫諍，能相去何如。疾時惡忠直，用邪佞也。

“What is the difference between good and evil?”

Those who are good are praised and awarded titles. Those who are evil are admonished and remonstrated. How can these be so different?  The problem today is that evil people are loyal to the upright but use their evil to flatter them.

人之所畏，不可不畏。人謂道人也。人所畏者，畏不絕學之君也。不可不畏，近令色，殺仁賢。

“People in a fearful place cannot be without fear”

People, here, refers to people with Dao. People in a fearful place fear that the emperor will not stop learning (false teachings). They cannot be without the fear that he will order the execution of the benevolent and virtuous.

荒兮其未央哉！言世俗人荒亂，欲進學為文，未央止也。

“Uncultivated!  They have not been centered!”

The customs of today’s people amount to uncultivated chaos. Their desires for advancement, and their study of superficialities, have never been centered or stopped.

眾人熙熙，熙熙，放淫多情欲也。

“The crowd is joyous and buoyant”

Joyous and buoyant, here, means openly licentious, with many desires and strong emotions.

如享太牢，如飢思太牢之具，意無足時也。

“As though having caught a massive beast “

As though hungry and preparing to slaughter a massive animal.

如春登臺。春，陰陽交通，萬物感動，登台觀之，意志淫淫然。

“As though celebrating spring rites”

In spring, yin and yang mix and pass through each other. The emotions of the myriad things are stirred, and they travel upwards to look at the stars. Their thoughts and intentions burn with licentiousness.

我獨怕兮其未兆，我獨怕然安靜，未有情欲之形兆也。

“I alone am like the clearness of still water, alas, in this way, making no predictions nor making myself predictable”

I alone am apprehensive, and so calm and tranquil – not yet possessing any form or sign of desires and strong emotions.

如嬰兒之未孩。如小兒未能答偶人時也。

“Like a newborn baby, not yet able to make these distinctions”

Like a small child, not yet able to participate in such festivities.

乘乘兮若無所歸。我乘乘如窮鄙，無所歸就。

“Roaming!  As though having no home to return to”

I roam about as though poor and with nowhere to which I return or leave from.

眾人皆有餘，眾人餘財以為奢，餘智以為詐。

“The people in the crowd all have more than they need”

When the masses have too many valuables, they waste them; when they have too much cleverness, they use it to cheat others.

而我獨若遺。我獨如遺棄，似於不足也。

“But I alone am as one who has lost everything”

I alone am as though having lost or discarded everything, seeming to not have enough.

我愚人之心也哉，不與俗人相隨，守一不移，如愚人之心也。

“I have the mind of a simpleton, indeed,”

He does not follow the customs that others all partake in together. He embraces Oneness and does not move. This is like someone who has the mind of a simpleton.

沌沌兮。無所分別。

“Clouded and muddy!”

He is without separation or differentiation (from Oneness).

俗人昭昭，明且達也。

“It is customary for people to have clear and cutting perception”

They clearly perceive and define things.

我獨若昏。如闇昧也。

“I alone am as though in a twilight of understanding” 

He is as though in the dark and unable to see.

俗人察察，察察，急且疾也。

“It is customary for people to be curious and scrutinizing”

They are curious and scrutinizing with an urgency that borders on illness.

我獨悶悶。悶悶，無所割截。

“I alone am as though in low spirits”

He seems to be in low spirits, as though he was not given his share.

忽兮若海，我獨忽忽，如江海之流，莫知其所窮極也。

“Quick!  I am like the ocean”

I alone am sudden and spontaneous, like the Yangtze river flowing into the ocean.

漂兮若無所止。我獨漂漂，若飛若揚，無所止也，志意在神域也。

“Drifting!  As though without any place to stop”

I alone am drifting and floating about, as though high, spreading out, and without any place to stop. My will and thoughts are in the land of the gods.

眾人皆有以，以，有為也。

“The multitudes of people all have purpose”

Purpose, here, means to be taking action.

而我獨頑, 我獨無為。

“Yet I alone seem stubborn”

I alone am not taking action.

似鄙。鄙，似若不逮也。

“And unsophisticated”

He seems as though un-ambitious.

我獨異於人,我獨與人異也。

“I alone seem strange to others”

He is the only one amongst them who seems strange.

而貴食母。食，用也。母，道也。我獨貴用道也

“For I cherish the nourishment of the mother”

Nourishment is utilized. Mother, here, means Dao. “I alone cherish the utilization of Dao.” [40]

Chapter 21

虛心 Empty the Heart and Mind

孔德之容，孔，大也。有大德之人，無所不容，能受垢濁，處謙卑也。

“Openness is Virtue’s form”

Openness means immense. Those with immense Virtue can take on anything. They can accept the dirt and stains yet remain humble and low.

唯道是從。唯，獨也。大德之人，不隨世俗所行，獨從於道也。

“With your attention on Dao alone, this will arrive”

To keep focus means to keep a solitary focus. Those of immense Virtue do not follow the ways and practices of the world, but focus only on following Dao.

道之為物，唯怳唯忽。道之於萬物，獨怳忽往來，於其無所定也。

“Dao acts on all things spontaneously and suddenly”

Dao comes and goes in things spontaneously and suddenly. It is not bound to any one place.

忽兮怳兮，其中有象；道唯忽怳無形，之中獨有萬物法象。

“Sudden! Spontaneous!  Within, there is image”

Dao is sudden and spontaneous. Within its formlessness, the myriad things conform to their appearances.

怳兮忽兮，其中有物。道唯怳忽，其中有一，經營生化，因氣立質。

“Spontaneous!  Sudden!  Within, there is being”

Dao is spontaneous and sudden. At its center is Oneness. It passes through barriers to transform life, and uses energy-breath to establish substance.

窈兮冥兮，其中有精，道唯窈冥無形，其中有精實，神明相薄，陰陽交會也。

“Obscure!  Dark! Within, there is essence”

The Dao is obscure, dark, and without form. Within it is the essence of reality. Spirit and radiance join together in one thin line. Yin and yang blend together.  

其精甚真，言存精氣，其妙甚真，非有飾也。

“This essence of utmost reality”

Lao Tzu is talking here about the existence of the [Dao’s] vital energy-breath, a mystery which is very real. It is not a deception.

其中有信。道匿功藏名，其信在中也。

“Within, it is sincerity”

Dao conceals its skill, and hides itself from being known, yet it is sincere through to the center.

自古及今，其名不去，自，從也。自古至今，道常在不去。

“It is ancient and it is modern. Its attributes do not leave”

Dao follows itself. It is ancient and modern, for Dao is always present. It never leaves.

以閱眾甫，閱，稟也。甫，始也。言道稟與，萬物始生，從道受氣。

“By it, we can examine how the multitudes began”

To examine is to show. To examine the beginning is to find the start. Lao Tzu is saying that Dao shows how the myriad things began to arise. While guided by Dao, they received energy-breath.

吾何以知眾甫之然哉。吾何以知萬物從道受氣。

“How am I able to know that the multitudes began according to this nature of beginnings?”

(In other words) “How can I know that the myriad things followed Dao to be infused with energy-breath?”

以此。此，今也。以今萬物皆得道精氣而生，動作起居，非道不然。

“By this”

“This” refers to “the present.” In this very moment, the myriad things all receive the Dao’s vital energy-breath in order to live, to move, to stand up, and to rise to their places. If not by a Path (Dao), this could not have happened.

Chapter 22

益謙 Advantages of Humility

曲則全，曲己從眾，不自專，則全其身也。

“That which is flexible is preserved”

By being flexible for the greater good, and not doing things only for oneself, one’s body and character are preserved.

枉則直，枉，屈己而伸人，久久自得直也。

“That which is bent is straightened”

Bending, here, means that by bending yourself low in order to stretch others high, over time you will also be straight.

窪則盈，地窪下，水流之；人謙下，德歸之。

“That which is empty is filled”

Where the earth is low, water flows into it. When people humble themselves, Virtue returns to them.

敝則新，自受弊薄，後己先人，天下敬之，久久自新也。

“That which is broken is repaired”

If someone is put in charge of criminals and weaklings, but puts themselves behind them in order to lead them, over time they will be respected in the world and make themselves anew.

少則得，自受取少則得多也，天道祐謙，神明託虛。

“That which is lacking acquires”

Those who take only very little for themselves obtain far more. Heaven and Dao protect the humble. Spiritual intelligence requires emptiness.

多則惑。財多者，惑於所守，學多者，惑於所聞

“That which is excessive becomes confused”

Those who possess many valuables are not sure what they have. Those who study too much are confused about what they have heard.

是以聖人抱一為天下式。抱，守也。式，法也。聖人守一，乃知萬事，故能為天下法式也。

“Therefore, the sage embraces Oneness so as to bring the world into alignment”

Embrace, here, means to guard within. Order, here, means principle. The sage guards Oneness within and so knows every action to take. Thus, he can bring the world into alignment.

不自見故明，聖人不以其目視千里之外也，乃因天下之目以視，故能明達也。

“He does not look for himself, thus, he has enlightened vision”

The sage does not use his eyes to look a thousand miles away, but uses the eyes of the empire to investigate. Therefore, he can see clearly and intelligently.

不自是故彰，聖人不自以為是而非人，故能彰顯於世。

“He does not claim to be correct, thus, he is believable”

The sage does not claim himself to be correct and others to be wrong. Thus, he can be obvious and apparent.

不自伐故有功，伐，取也。聖人德化流行，不自取其美，故有功於天下。

“He is not prideful, thus, he achieves”

To be prideful is to take for oneself. The sage’s Virtue transforms by flowing and circulating. He does not take its beauty to be his own. Thus, his achievements remain in the world.

不自矜故長。矜，大也。聖人不自貴大，故能久不危。

“He does not self-aggrandize, [41] thus, he endures”

To sympathize means to aggrandize. The sage does not aggrandize his honour; thus, he can endure without danger.

夫惟不爭，故天下莫能與之爭。此言天下賢與不肖，無能與不爭者爭也。

“Neither agreeing nor quarrelling, nothing can pull him into dispute”

Those who all under heaven deem to be worthy act among others as though they were not (worthy), as though they cannot win disputes. This is how they approach disputes.

古之所謂曲則全者，豈虛言哉。傳古言，曲從則全身，此言非虛妄也。

“The old saying, ‘be flexible in order to maintain wholeness’ - are these but empty words?”

Lao Tzu transmits the old saying, “Flexibility preserves the body.” These words are not empty and foolish.

誠全而歸之。誠，實也。能行曲從者，實其肌體，歸之於父母，無有傷害也。

“To those who keep sincerity whole, all things return”

Sincerity, here, means what is real. Those who can practice flexibility and bring the muscles of the body back to their true state of flexibility, as provided by their mother and father, will not injure or damage them.

Chapter 23

虛無 Emptiness and Nothingness

希言自然。希言者，謂愛言也。愛言者，自然之道。

“To speak rarely is natural”

To speak rarely means to hold words precious. To hold words precious is natural to the Dao.

故飄風不終朝，驟雨不終日。飄風，疾風也。驟雨，暴雨也。言疾不能長，暴不能久也。

“Gusting wind does not last in the early morning. Sudden rainstorms do not last all day”

Gusting wind refers to the winds of illness. “Sudden rainstorms” refers to raining down violence. Illness cannot last. Violence cannot continue.

孰為此者？天地。孰，誰也。誰為此飄風暴雨者乎？天地所為。

“ Who acts in this way?  Heaven and Eart h ”

Who causes these gusting winds and violent rainstorms?  Heaven and Earth.

天地尚不能久，不能終於朝暮也。

“If Heaven and Earth cannot continue in such a way”

If they cannot go on like this from morning until night

而況於人乎？天地至神合為飄風暴雨，尚不能使終朝至暮，何況人欲為暴卒乎。

“What then, should be the case for men?”

Heaven and Earth combine their spirits to make gusting winds and violent rainstorms, yet cannot make them go on from morning until night. Given this, why should men wish to drive their armies forward?

故從事於道者，從，為也。人為事當如道安靜，不當如飄風驟雨也。

“They should follow the method of Dao!”

Follow, here, means “act.” Men should conduct affairs like the Dao, in peace and stillness, and should not conduct affairs like gusting winds and violent rainstorms.

道者同於道，道者，謂好道人也。同於道者，所謂與道同也。

“(To be a person of) Dao, be one with Dao”

“Of Dao” refers to those who love Dao. “One with Dao” means that they follow Dao and unify with it.

德者同於德，德者，謂好德之人也。同於德者，所謂與德同也。

“(To be a person of) Virtue, be one with Virtue”

“Of Virtue” refers to those who love Virtue. “One with Virtue” means that they follow Virtue and unify with it.

失者同於失。失，謂任己而失人也。同於失者，所謂與失同也。

“(To be a person of) loss, be one with loss”

“Of loss” means that they follow only themselves, and so lose others. “One with loss” means that they follow loss and unify with it.

同於道者，道亦樂得之。與道同者，道亦樂得之也。

“Those who are one with Dao, Dao is also happy to have them”

Those who encounter Dao, and are one with it, Dao is also happy to have them.

同於德者，德亦樂得之，與德同者，德亦樂得之也。

“Those who are one with Virtue, Virtue is also happy to have them”

Those who encounter Virtue, and are one with it, Virtue is also happy to have them.

同於失者，失亦樂得之。與失同者，失亦樂失之也。

“Those who are one with loss, loss is also happy to have them”

Those who encounter loss, and are one with it, loss is also happy to lose them.

信不足焉，君信不足於下，下則應君以不信也。

“Where faith and trust is not satisfactory”

Rulers who do not sufficiently trust those below them are not trusted by those below them.

有不信焉。此言物類相歸，同聲相應，同氣相求。雲從龍，風從虎，水流濕，火就燥，自然之類也。

“There will be no faith and trust”

This explains that things which are of the same type return to each other. Notes resonate together, energy-breaths seek each other, clouds follow the dragon, wind follows the tiger, water drifts towards what is wet, fire approaches what is dry. This is the spontaneous nature of types. [42]

Chapter 24

苦恩 Hardship and Mercy

企者不立，企，進也。謂貪權慕名，進取功榮，則不可久立身行道也。

“Those who stand on tiptoes are not established”

Standing on tiptoes, here, refers to status seekers. Greedy for position and longing for fame, status seekers chase after glory and so cannot endure in establishing themselves on the path of Dao.

跨者不行，自以為貴而跨於人，眾共蔽之，使不得行。

“Those who straddle do not stride”

Those who try to bring honours and glory to themselves by sitting above others will be blocked by others and not gain any ground.

自見者不明，人自見其形容以為好，自見其所行以為應道，殊不知其形醜，操行之鄙。

“Those who display themselves are not brilliant”

Some people display themselves, believing their appearance to be pleasant. Some display their actions, believing them to be in accord with the Dao. Finding themselves extraordinary, they do not know when they are disgraceful but carry on their petty ways.

自是者不彰，自以為是而非人，眾共蔽之，使不得彰明。

“Those who claim to be correct are not believable”

Those who claim themselves to be correct, and others to be wrong, will be blocked by others. (Thus,) they will not attain a clear perspective.

自伐者無功，所謂輒自伐取其功美，即失有功於人也。

“Those who boast are without achievement”

Those who try to load themselves with claims about their own achievements and refinement soon lose others’ esteem about any such achievements.

自矜者不長。好自矜大者，不可以長久。

“Those who sympathize with themselves do not endure”

Those who are pleased with themselves and proudly aggrandize themselves cannot endure for long.

其在道也，曰：餘食贅行。贅，貪也。使此自矜伐之人，在治國之道，日賦歛餘祿食以為貪行。

“When Dao remains, people say ‘surplus food goes foul’”

Surplus, here, refers to greed. Proud men will aggrandize themselves and, if governing a state, will extract excessive taxes when there is surplus. Greed is then perpetuated (amongst the people).

物或惡之。此人在位，動欲傷害，故物無有不畏惡之者。

“All creatures are untrusting of that which appears foul”

Those who hold the throne, yet are perverted by a desire to injure and kill, will be feared and despised by all creatures.

故有道者不處。言有道之人不居其國也。

“To hold on to Dao, these things must be avoided”

Lao Tzu is saying that men of Dao will not stay in nations like this.

Chapter 25

象元 Image and Origin

有物混成，先天地生。謂道無形，混沌而成萬物，乃在天地之前。

“Something exists, random and chaotic, yet perfect and complete, existing before Heaven and Earth were born”

This means that Dao is without form. It is stirred up and chaotic, yet completes the myriad things. It existed before Heaven and Earth.

寂兮寥兮，獨立而不改，寂者，無音聲。寥者，空無形。獨立者，無匹雙。不改者，化有常。

“Still and serene, desolate and empty, it stands alone, unchanged”

What is still and serene has no sound or voice. What is empty is hollow and without form. What stands alone is not paired. (Dao) does not change because its transformations are constant.

周行而不殆，道通行天地，無所不入，在陽不焦，託蔭不腐，無不貫穿，而不危怠也。

“It travels in circles and is not hazardous”

Dao passes over, and through, Heaven and Earth. There is nothing it does not go into. It brings yang into being, but is not burned. It supports yin but does not wear out. There is nothing it does not go through. Further, it is never idle or dangerous.

可以為天下母。道育養萬物精氣，如母之養子。

“It can thereby serve as Heaven and Earth’s mother“

Dao gives birth to, and nurtures, the myriad things, giving them its vital energy-breath like a mother raising children.

吾不知其名，字之曰道，我不見道之形容，不知當何以名之，見萬物皆從道所生，故字之曰道。

“I do not know its name, but write its name as Dao”

(Lao Tzu says) “I do not see Dao’s form or appearance, and so do not know what to call it. Seeing that the myriad things follow a path towards life, I therefore call it the Path (Dao).”

強為之名曰大。不知其名，強曰大者，高而無上，羅而無外，無不包容，故曰大也。

“Impelled to name it, I call it Vast Greatness”

(Lao Tzu says) “I do not know its name, but if forced, I would call it Vast Greatness. So high that nothing is above it; its net is so wide that nothing is outside of it. There is nothing that it does not enwrap and cover. Therefore, I call it Vast Greatness.”

大曰逝，其為大，非若天常在上，非若地常在下，乃復逝去，無常處所也。

“Vast and great, I call it Drifting”

Its reach is vast. Unlike Heaven, which is always above; unlike Earth, which is always below; it comes and goes, never residing in only one place.

逝曰遠，言遠者，窮乎無窮，布氣天地，無所不通也。

“Drifting, I call it Spreading Out”

Spreading out, it has nothing, yet there is nothing it does not have. Covering Heaven and Earth with energy-breath, there is nothing it does not pass through.

遠曰反。言其遠不越絕，乃復反在人身也。

“Spreading Out, I call it Returning”

Spreading out, it does not go on without stopping, but also returns and exists in the human body.

故道大，天大，地大，王亦大。道大者，包羅天地，無所不容也。天大者，無所不蓋也。地大者，無所不載也。王大者，無所不制也。

“Therefore, Dao is immense, Heaven is immense, Earth is immense, and the Emperor is also immense”

Dao is immense. It wraps Heaven and Earth in its net. There is nothing it does not enclose. Heaven is immense. There is nothing it does not cover. Earth is immense. There is nothing it does not carry. The Emperor is immense. There is nothing he does not overpower.

域中有四大，四大，道、天、地、王也。凡有稱有名，則非其極也。言道則有所由，有所由然後謂之為道，然則是道稱中之大也，不若無稱之大也，無稱不可而得為名，曰域也。天地王皆在乎無稱之內也，故曰域中有四大者也。

“From the periphery to the center, there exists the Four Immensities”

The Four Immensities are Dao, Heaven, Earth, and the Emperor. Together, this is their name. This is not to say that they are The Ultimate (Ji). Lao Tzu is saying that because there is Dao, there is a cause. Because this cause is in nature, what it leaves behind are called “the creations of Dao.” In nature, this Dao is called The Immensity Within. This is not the same as calling it The Nameless Immensity – The nameless which cannot be given a name is called The Ultimate. Heaven, Earth, and the Emperor all have the nameless within them!  For this reason, it is said: “from the periphery to the center, The Four Immensities exist.”

而王居其一焉。八極之內有四大，王居其一也。

“And the Emperor represents their unification”

Within the extremes of the eight directions, there are Four Immensities, and the Emperor represents their unification.

人法地，人當法地安靜和柔也，種之得五穀，掘之得甘泉，勞而不怨也，有功而不置也。

“Man is regulated by Earth”

Man should follow the example of Earth’s peacefulness, stillness, harmony, and softness. People sow seeds and obtain the five grains. They dig and obtain sweet springs. Though they work the Earth, the Earth is not resentful. It provides bounteous results and does not abandon its dependents.

地法天，天澹泊不動，施而不求報，生長萬物，無所收取。

“Earth is regulated by Heaven”

Heaven is an anchor of tranquility that does not move. It provides and does not seek anything in return. It extends the lives of the myriad things without collecting anything from them.

天法道，道清靜不言，陰行精氣，萬物自成也。

“Heaven is regulated by Dao”

The Dao is clear, tranquil and does not speak. Yin circulates vital energy-breaths, and the myriad things complete themselves.

道法自然。道性自然，無所法也。

“Dao is regulated by its own spontaneous nature”

The nature of Dao is self-sufficient. It is without any regulator.

Chapter 26

重德 The Virtue of Heaviness

重為輕根，人君不重則不尊，治身不重則失神，草木之花葉輕，故零落，根重故長存也。

“Heaviness brings lightness back to the root”

Rulers who do not remain (grounded and) “heavy” are not respected. Ruling the body without this “heaviness” results in loss of the spirit. The flowers and leaves of plants and trees are light, thus they all fall off. Their foundations are heavy, and thus survive a long time.

靜為躁君。人君不靜則失威，治身不靜則身危，龍靜故能變化，虎躁故夭虧也。

“Calm stillness rules restlessness”

When a ruler is not calm, he loses his powerful appearance. When people who govern their bodies are not calm, they put their bodies in danger. Dragons remain calm, and are therefore able to adapt and change. Tigers are restless, and so perish early.

是以聖人終日行，不離輜重。輜，靜也。聖人終日行道，不離其靜與重也。

“Therefore the prince walks all day without parting from his luggage cart”

“His luggage cart” refers to his calm stillness. Sages do not stop practicing Dao at any time. They do not part from their calm stillness, but rather exemplify this “heaviness.”

雖有榮觀，燕處超然。榮觀，謂宮闕。燕處，后妃所居也。超然，遠避而不處也。

“Even when there are glorious things to behold, and comfortable places to stay, he overcomes his urges”

“Glorious things to behold” refers to palatial towers. “Comfortable places to stay” refers to the residences of (foreign) queens. “He overcomes his urges” means that he stays far away from them, and does not spend any time there.

奈何萬乘之主,奈何者，疾時主傷痛之辭。萬乘之主謂，王者。

“And what about the master of ten thousand chariots?”

The injuries committed during his era would be spoken of painfully. The master of ten thousand chariots refers to the ruler.

而以身輕天下？王者至尊，而以其身行輕躁乎。疾時王奢恣輕淫也。

“If he himself is light, (ungrounded,) and easily carried away by the world?”

Will rulers be venerated if they are “light,” (ungrounded,) and easily carried away by restlessness?  Their era will suffer if they are extravagant and indulgent, ungrounded, and licentious.

輕則失臣，王者輕淫則失其臣，治身輕淫則失其精。

“As a result of this ‘lightness,’ his ministers are lost”

Rulers who are flippant and licentious lose their ministers. To become “light” and licentious while governing the body results in loss of vital essence.

躁則失君。王者行躁疾則失其君位，治身躁疾則失其精神也。

“As a result of their restlessness, rulers are lost”

Rulers who become restless will lose the throne. To become restless while governing the body results in loss of spiritual vitality.

Chapter 27

巧用 Employing Skill

善行無轍迹，善行道者求之於身，不下堂，不出門，故無轍迹。

“Excellent walking leaves no trail of footprints”

Those who are excellent at walking the Dao seek it in themselves, and do not go down to the hall or out of the gates. Thus, they leave no trail of footprints.

善言無瑕讁，善言謂擇言而出之，則無瑕疵讁過於天下。

“Excellent speech is without fault or blame”

Excellent speech means choosing words and imparting them without the world finding fault or blame in them.

善數不用籌策，善以道計事者，則守一不移，所計不多，則不用籌策而可知也。

“Excellent counting does not use counting devices”

Those who are excellent at finding a strategy to attain Dao simply guard Oneness within and do not shift from it. Their strategies are not numerous, and so they do not use counting devices to know them all.

善閉無關楗而不可開,善以道閉情欲、守精神者，不如門戶有關楗可得開。

“Excellent closing requires no bolts yet the seal cannot be broken”

For excellence in the way of sealing off desires and strong emotions, guard the spiritual vitality within and do not be like gates and doors. Locked bolts can be opened.

善結無繩約而不可解。善以道結事者，乃可結其心，不如繩索可得解也。

“Excellent binding requires no rope to secure it, yet it cannot be unbound”

Achieve excellence by tying Dao into your usual affairs. Then you can tie it to your heart. This will not be like ropes and cords, which can be untied.

是以聖人常善救人，聖人所以常教人忠孝者，欲以救人性命。

“In this way the wise of unrelenting virtue rescue people”

Sages always teach (the selflessness of) loyalty and filial piety, hoping to rescue people’s pure nature (xing) and destiny-life-force (ming).

故無棄人；使貴賤各得其所也。

“Therefore nobody is abandoned”

Both rich and poor are employed.

常善救物，聖人所以常教民順四時者，欲以救萬物之殘傷。

“Unrelenting virtue saves things”

Sages always teach people to obey the four seasons, desiring to save the myriad things from injury and waste.

故無棄物。聖人不賤名而貴玉視之如一。

“Therefore nothing is abandoned”

Sages do not take common things for granted while cherishing what is precious, but rather, they see them equally as one.

是謂襲明。聖人善救人物，是謂襲明大道。

“This is called ‘capturing light’”

Sages are good at rescuing people and things. This is called capturing the light of the Great Dao.

故善人者，不善人之師；人之行善者，聖人即以為人師。

“Therefore, those who are excellent are models for those who are not excellent”

People who practice excellence are quick to follow the sages’ teachings.

不善人者，善人之資。資，用也。人行不善者，聖人猶教導使為善，得以給用也。

“Those who are not excellent are valued as assets by those who are excellent”

Valued as assets, here, means that they are useful. Those who do not practice excellence, the sages teach and guide, making them excellent so that they can be useful.

不貴其師，獨無輔也。

“Those who do not value their teachers”

(Who leave them) alone and without assistance.

不愛其資, 無所使也。

“Those who do not care for their assets”

Who do not put them to good use.

雖智大迷，雖自以為智。言此人乃大迷惑。

“To consider these people wise would be a great illusion”

If people such as this still consider themselves wise, Lao Tzu says that they have deluded themselves.

是謂要妙。能通此意，是謂知微妙要道也。

“It is correct to say that this is essential to the secret of life”

If you can penetrate this idea, this is what it means to know the subtlest mystery and essential secret of Dao.

Chapter 28

反朴 Return to the Unaltered State

知其雄，守其雌，為天下谿。雄以喻尊，雌以喻卑。人雖自知其尊顯，當復守之以卑微，去雄之強梁，就雌之柔和，如是則天下歸之，如水流入深谿也。

“Knowing the male, guard the female, and be a valley under Heaven”

The male is a metaphor for receiving honour. The female is a metaphor for being humble. While it may be obvious that they are venerated, people should hold onto humility and smallness. Leave the male’s power and rigidity, and approach the female’s gentle harmony. Then all under Heaven will return to you like water currents flow into deep valleys.

為天下谿，常德不離，人能謙下如深谿，則德常在，不復離於己。

“Be a valley under Heaven, and Virtue will never flee”

In people who can humble and lower themselves like mountain streams, Virtue will always exist and never again leave them.

復歸於嬰兒。當復歸志於嬰兒，惷然而無所知也

“But will return to her infant son”

Return to the intentions of an infant son – his playful nature is without knowledge.

知其白守其黑，為天下式。白以喻昭昭，黑以喻默默。人雖自知昭昭，明白當復守之以默默，如闇昧無所見，如是則可為天下法式，則德常在。

“Knowing the white, guard the black, and be a guide for the world”

White is a metaphor for intense brightness. Black is a metaphor for quiet stillness. Though someone may know that they are full of light, they should understand the white while holding onto quiet stillness, close themselves within a darkness which cannot be seen, and be well aligned (with Dao). This enables them to be a standard and guide for the world. Then Virtue will always be with them.

為天下式，常德不忒，人能為天下法式，則德常在於己，不復差忒。

“Be a guide for the world, and Virtue will remain without wavering”

When someone can be a standard and guide for the world, Virtue will always be with them, unwaveringly.

復歸於無極。德不差忒，則常生久壽，歸身於無窮極也。

“Return to Wuji, Supreme Nothingness”

When Virtue does not waver, it always brings long life and reconnects the body to that which is without any exhaustible limit.

知其榮，守其辱，為天下谷。榮以喻尊貴，辱以喻污濁。人能知己之有榮貴，當復守之以污濁，如是則天下歸之，如水流入深谷也。

“Knowing glory, hold fast to humiliation, and be a valley under Heaven”

Knowing praise refers to respect and honour. Humiliation refers to unworthiness. If you can, knowing your own respectability and value, return and hold fast to your unworthiness (lit. foul muddiness), all under Heaven will return to you like water currents flow to deep valleys.

為天下谷，常德乃足,足，止也。人能為天下谷，則德乃常止於己。

“Being a valley under Heaven, Virtue will always fulfill you”

To be fulfilled is to come to rest. To people who can be (empty, open, and nourishing like) a valley under Heaven, virtue will always come to rest.

復歸於樸。復當歸身於質樸，不復為文飾。

“Return to your unaltered substance”

Return yourself to the unaltered state. Do not go on covering yourself with ornamentation.

樸散則為器，器，用也。萬物之樸散則為器用也。若道散則為神明，流為日月，分為五行也。

“Unaltered wood is shaped into vessels”

Vessels are useful. The simplicity of the myriad things is altered to make useful tools. Similarly, the Dao makes alterations in order to create spiritual intelligence, the alterations of day and night, and the separation of the five elements.

聖人用之則為官長。聖人升用則為百官之元長也

“Sages make use of this model when acting in positions of leadership”

Using only a few ounces of leadership, the sage plays the role of one hundred leaders.

故大制不割。聖人用之則以大道制御天下，無所傷割，治身則以大道制御情欲，不害精神也。

“Thereby, the greatest establishment is undivided”

The sage uses (leaders). Thereby, the Great Dao is established in managing all under Heaven without causing harm or division.

     In governing the body, when the Great Dao is established it drives out desires and strong emotions (so that they) do not injure the spiritual vitality.

Chapter 29

無為 Effortlessness (Wu Wei)

將欲取天下, 欲為天下主也。

“The wish to possess all under Heaven”

The wish to rule all under Heaven.

而為之，欲以有為治民。

“And control it”

The wish to have control of, and govern, the people.

吾見其不得已。我見其不得天道人心已明矣，天道惡煩濁，人心惡多欲。

“I see this has no end”

I see that this cannot be obtained. Heaven’s Dao and people’s hearts are too intelligent!  Heaven’s Dao dislikes trouble and contamination. People’s hearts dislike too much desire.

天下神器，不可為也。器，物也。人乃天下之神物也，神物好安靜，不可以有為治。

“The world is an instrument of the gods. It cannot be controlled”

The instrument, here, refers to “beings” — humans become spirit beings on the earth. Spirit beings like peace and tranquility; they do not like to be forcibly governed.

為者敗之，以有為治之，則敗其質性。

“Those who try, spoil it”

By trying to force and control the world, they spoil its pure nature and substance.

執者失之。強執教之，則失其情實，生於詐偽也

“Those who grasp, lose”

If you try to forcibly hold and indoctrinate the population, their true feelings will be lost and they will become artificial and deceitful.

故物或行或隨，上所行，下必隨之也。

“Hence, sometimes leading, and sometimes following”

Superiors lead, and those below must follow them.

或歔或吹，歔，溫也。吹，寒也。有所溫必有所寒也。

“Sometimes breathing in through the nose, and sometimes breathing out through the mouth”

Breathing in through the nose means warming; breathing out through the mouth means cooling. If there is warming, there must be cooling.

或強或羸，有所強大，必有所贏弱也。

“Sometimes strong, and sometimes weak”

When there is strength and greatness, there must also be weakness and adaptability.

或挫或隳。載，安也。隳，危也。有所安必有所危，明人君不可以有為治國與治身也。

“Sometimes chopping down, sometimes being destroyed”

There is both support of peace, and destruction and danger. If there is peace, there must be danger. Enlightened rulers do not try to forcibly control the nation but follow the way of governing the body.

是以聖人去甚，去奢，去泰。甚謂貪淫聲色。奢謂服飾飲食。泰謂宮室臺榭。去此三者，處中和，行無為，則天下自化。

“Therefore, the wise abstain from excess, abstain from exaggeration, and abstain from exaltation”

Excess means wanton and licentious music and prostitutes. Exaggeration means fancy clothes, drinks, and food. Exaltation means lofty towers and pavilions.

     By abstaining from these three, remaining internally harmonious and effortless in activity, all under Heaven will reform itself.

Chapter 30

儉武 Limiting Militancy

以道佐人主者，謂人主能以道自輔佐也。

“As for those who use Dao to counsel the king”

This means that the king can use Dao to protect and counsel himself.

不以兵強天下。以道自佐之主，不以兵革，順天任德，敵人自服。

“It is not by weapons that they have power in the world”

By Dao, the king can counsel himself. Then, without using weapons and armour but by submitting to Heaven and trusting in Virtue, his enemies will surrender themselves.

其事好還。其舉事好還自責，不怨於人也。

“Such activities are reciprocated”

If he accepts responsibility for harmonizing himself, he will not be hated by others.

師之所處，荊棘生焉。農事廢，田不修。

“Where troops gather, thorns and brambles appear. Following war, there is sure to be famine and misfortune”

Agriculture is forgotten and the fields cannot be cultivated.

大軍之後，必有凶年。天應之以惡氣，即害五穀，盡傷人也。

“Large armies are sure to bring sadness in the future”

Heaven responds to the energy-breath of a bad harvest by quickly destroying the five grains. This exhausts and injures the people.

善有果而已，善用兵者，當果敢而已，不美之。

“Achieve your aim well, and then stop”

With proper employment of the military, results should be won and the campaign then stopped and not indulged in.

不敢以取強。不以果敢取強大之名也。

“Do not dare to abuse power”

Do not, after winning results, try to gain a reputation of great strength.

果而勿矜, 當果敢謙卑，勿自矜大也。

“Achieve your aim, but do not boast”

When results have been won, be humble and do not boast and aggrandize yourself.

果而勿伐，當果敢推讓，勿自伐取其美也。

“Achieve your aim, but do not attack again”

When results have been won, move forward or pull back, but do not become proud and conceited.

果而勿驕，驕，欺也。果敢勿以驕欺人。

“Achieve your aim, but do not become arrogant”

Arrogant, here, means deceitful. Achieve results but do not become arrogant and deceitful.

果而不得已，當過果敢至誠，不當逼迫不得已也

“Achieve your aim, but do not claim all the credit”

If you exceed your aim, remain honest. Do not bully anyone, nor claim all the credit.

果而勿強,果敢勿以為強兵、堅甲以欺凌人也。

“Achieve your aim, but do not abuse power”

Achieve your aim without using the power of the military, and do not hide behind your armour to cheat and insult others.

物壯則老，草木壯極則枯落，人壯極則衰老也。言強者不可以久。

“Things thrive in their prime and then become aged”

Grass and trees become fully grown, then dry out and fall; people reach their prime, then decline until death. So it is said, “the forceful cannot live long.”

是謂不道。枯老者，坐不行道也。

“This is called ‘not Dao’”

Drying out and aging is not the journey of Dao.

不道早已。不行道者早死。

“What is ‘not Dao’ ends prematurely”

Those who do not practice Dao, die prematurely.

Chapter 31

偃武 Putting Away Militancy

夫佳兵者，不祥之器，佳，飾也。祥，善也。兵者，驚精神，濁和氣，不善人之器也，不當修飾之。

“Elegant weapons are instruments of ill omen”

Elegant, here, means decorative. Ill omen, here, means not good. Weapons startle the spiritual vitality and contaminate the energy-breath. They are not the good man’s instrument, for he does not cultivate decoration.

物或惡之，兵動則有所害，故萬物無有不惡之者

“All beings should despise them”

When weapons are employed, they cause injury. This is why all living things hate them.

故有道者不處。有道之人不處其國。

“Therefore, those who have Dao do not stay with them”

Those who have Dao do not remain in violent nations.

君子居則貴左，貴柔弱也。

“The superior man (junzi) prefers to stay on the left”

He maintains softness and flexibility. [43]

用兵則貴右。貴剛強也，此言兵道與君子之道反，所貴者異也。

“But those who use weapons prefer the right”

They prefer the rigid and inflexible. This is to say that the way of the soldier moves opposite to the way of the junzi. What they prefer is different.

兵者，不祥之器，兵，革者。不善之器也。

“Weapons are not instruments of good omen”

Weapons and armour are not instruments of good.

非君子之器，非君子所貴重之器也。

“They are not instruments of the junzi”

They are not instruments that the junzi favours.

不得已而用之。謂遭衰逆亂禍，欲加萬民，乃用之以自守。

“If an attacker cannot be stopped, and weapons are used”

This is referring to when the state is in decline and there is a rebellion that results in chaos and disaster — when all the people’s desires have multiplied and you must do something to protect yourself.

恬淡為上。不貪土地，利人財寶。

“To be calm and unemotional is considered most important”

Do not be greedy for land, nor profit by taking people’s possessions and valuables.

勝而不美，雖得勝而不以為利己也。

“If victory is then won, do not be pleased”

Even though attaining victory, do not take things for yourself.

而美之者，是樂殺人。美得勝者，是為喜樂殺人者也。

“For to be pleased with this would be to celebrate murder”

Those who are pleased after attaining victory act as though they enjoy and celebrate murder.

夫樂殺人者，則不可以得志於天下矣。為人君而樂殺人者，此不可使得志於天下矣，為人主必專制人命，妄行刑誅。

“Anyone who celebrates murder is not capable of obtaining the will of the world!”

Acting as though a junzi yet celebrating murder, one will never be able to obtain the will of the world!  Acting like a king requires a human being to establish the will of Heaven. It would be absurd, then, for that person to execute people.

吉事尚左，左，生位也。

“For auspicious matters they [junzi] stay on the left”

The left is the position of life. [44]

凶事尚右，陰道殺人。

“For ominous matters, (the junzi) stay on the right”

The yin side of Dao is deadly.

偏將軍居左，偏將軍卑而居陽者，以其不專殺也

“When the low ranking officer is on the left”

The low rank of an officer is humble. It resides here in the yang position, and so is not tasked with killing.

上將軍居右。上將軍尊而居陰者，以其專主殺也

“And the high ranking officer is on the right”

The high rank of an officer is respected. He resides in the yin position here, and so is responsible for the king’s execution orders.

言以喪禮處之。上將軍居右，喪禮尚右，死人貴陰也。

“This is said to observe the rites of mourning”

The high ranking officer is on the right. In funeral rites, he customarily stays on the right because the dead prefer yin.

殺人之眾，以哀悲泣之；傷己德薄，不能以道化人，而害無辜之民。

“When many people are killed, this is cause for sympathy and mourning”

One does injury to themselves when their Virtue is weak. They cannot reform people by Dao, and they kill people who have committed no crime.

戰勝，以喪禮處之。古者戰勝，將軍居喪主禮之位，素服而哭之，明君子貴德而賤兵，不得以而誅不祥，心不樂之，比於喪也，知後世用兵不已故悲痛之。

“Victory in war is also cause for the mourning rites to be observed”

In ancient times, when a battle was won, a Master of Ceremony conducted official funeral rites. People wore plain clothing and wept. The enlightened junzi valued virtue and not weapons. He did not take up these instruments of ill omen to execute people, and did not celebrate in his heart. These were the funeral rites. They knew that the use of weapons would not stop in the future, and so were sad and mournful.

Chapter 32

聖德 Wisdom and Virtue

道常無名，道能陰能陽，能弛能張，能存能亡，故無常名也。

“The Way is always without name”

The Dao has the power of yin, the power of yang, the power of looseness, the power of tension, the power of life, and the power of death. Therefore, it is without a constant name.

樸雖小，天下莫能臣也。道樸雖小，微妙無形，天下不敢有臣使道者也。

“Simple, and seemingly insignificant, nothing in the world can subordinate it”

The Dao is simple and seemingly insignificant. Infinitesimal and mysterious, it is without form. Nothing in the world dares to subordinate it, and so it is the Dao.

侯王若能守之，萬物將自賓。侯王若能守道無為，萬物將自賓，服從於德也。

“If lords and kings would embrace it, the myriad things would willingly submit to them”

If lords and kings could embrace the effortlessness of Dao, the myriad things would willingly submit to them. Their Virtue would then spread far and wide.

天地相合，以降甘露，侯王動作能與天相應和，天即降下甘露善瑞也。

“Heaven and Earth would unite, and sweet dew would descend”

When lords and kings move into action in accord with Heaven, they ensure harmony. Heaven then descends sweet dew as a most auspicious omen.

民莫之令而自均。天降甘露善瑞，則萬物莫有教令之者，皆自均調若一也。

“The people would be given no commands, yet they would willingly treat each other as equals”

Heaven would descend sweet dew as an auspicious omen, and without needing to be taught, the myriad things would treat each other as equals — transforming in accord with Oneness.

始制有名，始，道也。有名，萬物也。道無名能制於有名，無形，能制於有形也。

“When the beginning was extablished, names came into being”

“The beginning” refers to the Dao. “Names came into being,” refers to the myriad things. The Dao is without name, yet can establish what has names. Dao is without form, yet can establish what has forms.

名亦既有，既，盡也。有名之物，盡有情欲，叛道離德，故身毀辱也。

“When this naming began, it was too late”

Too late, here, means near the end. Putting names on things leads to desires and strong emotions as a result of them — to rejecting Dao, and abandoning Virtue. Thereby, oneself is brought to ruin.

夫亦將知之。人能法道行德，天亦將自知之。

“Even before things are known”

People can align with Dao and act in accordance with Virtue. In this way, they will know Heaven in themselves.

知之，所以不殆。天知之，則神靈祐助，不復危怠。

“Know them. Thereby, you will not be endangered”

When the Way of Heaven is known, spiritual forces bring protection and aid, and there is no return to the dangerous state of neglecting (the Way of Heaven).

譬道之在天下，猶川谷之與江海。譬言道之在天下，與人相應和，如川谷與江海相流通也。

“Just as Dao exists in the world - valley streams flow into the ocean”

This is a metaphor to say that Dao’s presence in the world brings people together in harmony, just like valley streams flow together into the ocean where they are united.

Chapter 33

辯德 Dispute and Virtue

知人者智，能知人好惡，是為智。

“Those who know others, are wise”

Those who can know others’ likes and dislikes are wise.

自知者明。人能自知賢與不肖，是為反聽無聲，內視無形，故為明也。

“Those who know themselves, are clear-sighted”

Those who can know their own worthiness and unworthiness - this is to turn around and listen to what has no voice, and look within at what has no form. This is to be clear-sighted.

勝人者有力，能勝人者，不過以威力也。

“Those who overpower others, have strength”

The ability to overpower others is no more than showing off might and physical strength.

自勝者強。人能自勝己情欲，則天下無有能與己爭者，故為強也。

“Those who overpower themselves, have fortitude”

When a person has overcome their emotions and desires, nothing in the world can make this person contend with them. Hence, they are powerful.

知足者富，人能知足，則長保福祿，故為富也。

“Those who know contentment, are rich”

When a person knows how to be content, they enjoy lasting happiness and blessings. Hence they are rich.

強行者有志，人能強力行善，則為有意於道，道亦有意於人。

“Those who exercise this fortitude, have will-power”

Those who exercise fortitude and strength with good (intentions) have Dao in their intention, while Dao also has them in its own intention.

不失其所者久，人能自節養，不失其所受天之精氣，則可以長久。

“Those who do not lose their station, continue”

Those who can nurture a connection within themselves, and not lose their place to receive Heaven’s vital energy-breath, will continue for a very long time.

死而不亡者壽。目不妄視，耳不妄聽，口不妄言，則無怨惡於天下，故長壽。

“Those who die, but do not disappear, live long”

When the eyes do not observe frantically, the ears do not listen frantically, and the mouth does not speak frantically, there will be no blame or hatred of the world. Thus, lifespans will be long.

Chapter 34

任成 Trust and Completion

大道氾兮，言道氾氾，若浮若沉，若有若無，視之不見，說之難殊。

“Oh how the Great Dao is overflowing”

The Dao is flooding; overflowing; covering; submerging; As though present; as though absent. It cannot be seen through observation. To describe it is unusually difficult.

其可左右。道可左可右，無所不宜。

“It can go both left and right”

Dao can be on both the left and the right. It has no place that is out of place.

萬物恃之而生，恃，待也。萬物皆待道而生。

“When the myriad things trust in it, they live”

“Trust,” here, means rely. The myriad things all rely on Dao to give them life.

而不辭，道不辭謝而逆止也。

“And are not refused”

Dao does not refuse (the myriad things), nor does it stop (supporting them).

功成不名有，有道不名其有功也。

“It accomplishes its work, yet makes no name for itself”

The Dao does not try to make itself known, though it has accomplishments.

愛養萬物而不為主。道雖愛養萬物，不如人主有所收取。

“It loves and raises the myriad things, yet does not act as their master”

Dao only loves [45] and raises the myriad things. Unlike man, it does not try to act as their master and take possession of them.

常無欲，可名於小。道匿德藏名，怕然無為，似若微小也。

“Always without wants, it can be known by its smallness”

Dao, in concealing its Virtue, hides from notoriety. It seems as though small and afraid to take action.

萬物歸焉而不為主，萬物皆歸道受氣，道非如人主有所禁止也。

“All things return to it, yet it does not act as their master”

All things return to Dao and receive energy-breath. Unlike man, Dao does not try to master things and keep them from rest.

可名為大。萬物橫來橫去，使名自在，故可名於大也。

“It can be known by its greatness”

Over every land, the myriad things come and go. They make the Dao known by their very existence. Thus it can be known by its greatness.

是以聖人終不為大，聖人法道匿德藏名，不為滿大。

“Therefore, when finishing, sages’ actions are not grandiose”

Sages follow the way of Dao. They conceal their virtue and hide from notoriety; they are not extravagant.

故能成其大。聖人以身師導，不言而化，萬事修治，故能成其大。

“Thus, they can complete what is great”

Sages lead by example. Without having to speak, they reform things, influencing them to study and cultivate balance. Through this potent influence, they complete great things.

Chapter 35

仁德 The Virtue of Benevolence

執大象，天下往。執，守也。象，道也。聖人守大道，則天下萬民移心歸往之也。治身則天降神明，往來於己也。

“By holding onto the great image, the world is put into motion”

“Holding onto,” here, means holding close. “Image,” here, means Dao. The sage holds the Great Dao close to him, and everything in the world shifts its heart to the way things once were. He governs his body and Heaven sends down spiritual lights which go back and forth between his body (and Heaven).

往而不害，安平太。萬民歸往而不傷害，則國家安寧而致太平矣。治身不害神明，則身安而大壽也。

“When it is put into motion and harm is not inflicted, tranquility and stability reach their Ultimate”

When the myriad people return to the way that things once were, and do not inflict harm, the nation will be tranquil, serene, and arrive at supreme peace. When governing the body, do not harm the spiritual intelligence. Then the body will be peaceful and have a great lifespan.

樂與餌，過客止，餌，美也。過客，一也。人能樂美於道，則一留止也。一者，去盈而處虛，忽忽如過客。

“Joyful music and sweets entice passing travelers to stop”

“Sweets” refers to pleasantness. “Passing travelers” refers to Oneness. When people enjoy the pleasantness of Dao, Oneness comes to visit. Oneness leaves fullness, and remains in emptiness, spontaneously and suddenly like the passing traveller.

道之出口，淡乎其無味，道出入於口，淡淡非如五味有酸鹹苦甘辛也。

“When Dao appears in the mouth, it is watery and without taste”

When Dao goes into the mouth, it is watery. It is not like the five flavours:  sour, salty, bitter, sweet, and pungent.

視之不足見，足，得也。道無形，非若五色有青黃赤白黑可得見也。

“Looking at it, it is not seen”

Zu 足 is an alternate of de 得 (which would function here as a grammatical particle). Dao is without form. It does not resemble the five colours: blue-green, yellow, red, white, and black. It cannot be seen.

聽之不足聞，道非若五音有宮商角徵羽可得聽聞也。

“Listening to it, it is not heard”

Dao does not resemble the five tones: gong (doh), shang (ray), jue (me), zhi (so), yu (la). [46]   It cannot be heard.

用之不足既。既，盡也。謂用道治國，則國安民昌。治身則壽命延長，無有既盡之時也。

“Using it, it is not used up”

This means that when Dao is used to govern a nation, the nation is peaceful and the people are radiant. When Dao is used to govern the body, aging is delayed and one’s destined lifespan is extended indefinitely.

Chapter 36

微明 The Intelligence of Minimalism

將欲歙之，必固張之。先開張之者，欲極其奢淫

“Those wishing to draw in, first set up expansion”

If at first they are open and stretched, desires will extend to extravagance and licentiousness.

將欲弱之，必固強之。先強大之者，欲使遇禍患

“Those wishing for there to be weakness, first set up power”

If at first they are great and powerful, their desires will bring about disaster and suffering.

將欲廢之，必固興之。先興之者，欲使其驕危。

“Those wishing for there to be failure, first set up success”

If at first they are successful, their desires will bring about arrogance and danger.

將欲奪之，必固與之。先與之者，欲極其貪心。

“Those wishing to rob, first set up allegiance”

If at first they are accepted, their desires will extend to a greedy mind.

是謂微明。此四事，其道微，其效明也。

“This is called minimalist intelligence”

These four operations use minimalist method and effective intelligence.

柔弱勝剛強。柔弱者久長，剛強者先亡也。

“The soft and yielding win over the rigid and inflexible”

The soft and yielding last the longest; the tough and rigid are first to die.

魚不可脫於淵，魚脫於淵，謂去剛得柔，不可復制焉。

“Fish should not leave the cover of deep waters”

Taking fish out of water refers to abandoning the rigid for the soft. Why not return to this principle?

國之利器，不可以示人。利器者，謂權道也。治國權者，不可以示執事之臣也。治身道者，不可以示非其人也。

“The state’s sharp instruments should not be revealed”

“Sharp instruments” refers to the Dao of power. Those who govern a nation should not display their political strategies. The Dao of governing the self should not be revealed to the wrong sorts of people.

Chapter 37

為政 Active Government

道常無為而無不為。道以無為為常也。

“The Dao is always effortless yet without inaction”

The Dao’s effortlessness is always active.

侯王若能守之，萬物將自化。言侯王若能守道萬物將自化效於己也。

“When lords and kings can guard this within, the myriad things eventually transform themselves”

When lords and kings can hold on to Dao, the myriad things progress and transform themselves by their own power.

化而欲作，吾將鎮之以無名之樸。吾，身也。無明之樸，道德也。萬物已化效於己也。復欲作巧偽者，侯王當身鎮撫以道德也。

“Transforming yet desiring to do so intentionally, I pacify this desire with the simplicity of the nameless”

“I,” here, means within his body. Dao and Virtue are invisible in their unaltered simplicity. The myriad things transform themselves by their own power. When the desire to interfere through skillful artifice returns, lords and kings should pacify and soothe it with Dao and Virtue.

無名之樸，夫亦將無欲。不欲以靜，言侯王鎮撫以道德，民亦將不欲，故當以清靜導化之也。

“The simplicity of the nameless removes all desires. When the tranquility of desirelessness is established”

When lords and kings pacify and soothe (the desire to interfere) with Dao and Virtue, the people also stop desiring. Thus, clarity and tranquility must guide their transformation.

天下將自定。能如是者，天下將自正定也。

“The world stabilizes of itself”

Those who can be like this, help the world to align and stabilize itself.

Volume Two

De:   The Virtue (of Nature)

德

Chapter 38

論德 Discourse on Virtue

上德不德，上德，謂太古無名號之君，德大無上，故言上德也。不德者，言其不以德教民，因循自然，養人性命，其德不見，故言不德也。

“Highest virtue is not (noticeably) virtuous”

This refers to the virtue of the rulers of great antiquity who were without fame or title. Their virtue was great and without superior. Thus, it is called “highest virtue.”

     To say that it was “not (noticeably) virtuous” means that they did not teach the people virtues, but caused them to follow their natural spontaneity, thereby supporting the development of their pure nature (xing), and destiny-life-force (ming). Their virtue was not put on display. Thus, Lao Tzu describes it as “not (noticeably) virtuous.”

是以有德。言其德合於天地，和氣流行，民德以全也。

“Therefore it has Virtue”

This refers to the Virtue which unites Heaven and Earth. Its harmonious energy-breath flows and circulates, refining Virtue in the people.

下德不失德，下德，謂號謚之君，德不及上德，故言下德也。不失德者，其德可見，其功可稱也

“Lower virtue is unmistakably virtuous”

Lower virtue refers to that which is signified by an honorary title. This cannot equal the highest virtue, and so is called lower virtue. It is “unmistakably virtuous,” which means that such virtue is put on display, and accomplishments are officially recognized.

是以無德。以有名號及其身故。

“Therefore it is without Virtue”

It is but a name attributed to an individual.

上德無為，謂法道安靜，無所施為也。

“Highest Virtue is without action”

This means that the character of Dao is peaceful, still, and without intentional actions.

而無以為，言無以名號為也。

“It does not exist by its actions”

It is without name or recognition for its actions.

下德為之，言為教令，施政事也。

“Lower virtue takes action”

(Lower virtue) acts by teaching, giving commands, and carrying out duties.

而有以為。言以為己取名號也。

“It exists because of its actions”

Its actions create reputations and titles.

上仁為之,上仁謂行仁之君，其仁無上，故言上仁。為之者，為人恩也。

“Highest benevolence takes action”

“Highest benevolence” refers to the benevolent actions of a ruler. His benevolence has no superior. Thus it is called highest benevolence. He actively treats all people with kindness and charity.

而無以為，功成事立，無以執為。

“Yet does not exist by its actions”

When his achievements have been completed as required by his position, there is no attachment to those actions.

上義為之, 為義以斷割也。

“Highest righteousness takes action”

It acts in the name of righteousness by interrupting and dividing.

而有以為。動作以為己，殺人以成威，賊下以自奉也。

“And exists because of its actions”

It moves out of self-interest, kills people to create an air of power, robs those below, and serves only itself.

上禮為之，謂上禮之君，其禮無上，故言上禮。為之者，言為禮制度，序威儀也。

“Highest etiquette takes action”

This refers to the highest etiquette of a ruler without superior(s). Thus it is called highest etiquette. It is active because it standardizes etiquette according to hierarchy and ceremony.

而莫之應，言禮華盛實衰，飾偽煩多，動則離道，不可應也。

“And when its obligations are not met”

This is to say that flowery displays of class and refinement are artificial and create much tension. This moves away from the Dao, and so cannot be necessary.

則攘臂而扔之。言禮煩多不可應，上下忿爭，故攘臂相仍引。

“People are taken by the arm and forced to obey”

Etiquette causes many unnecessary tensions. When people are taken by the arm and forced to obey these rules, it creates hostility and competition between authorities and subordinates.

故失道而後德，言道衰而德化生也。

“Thus, when Dao is lost, virtue appears”

When Dao declines, permutations of Virtue arise.

失德而後仁，言德衰而仁愛見也。

“When virtue is lost, benevolence appears”

When virtue declines, benevolence and love are put on display.

失仁而後義，言仁衰而分義明也。

“When benevolence is lost, righteousness appears”

When benevolence declines, it is clearly distinguished from righteousness.

失義而後禮。言義衰則失禮聘，行玉帛也。

“When righteousness is lost, etiquette appears”

When righteousness declines, it is lost to etiquette and gifts of jade and silk.

夫禮者，忠信之薄,言禮廢本治末，忠信日以衰薄。

“In etiquette, sincerity and selfless loyalty are lacking”

This implies that etiquette discards the root and focuses on the branches, causing sincerity and selfless loyalty to gradually weaken.

而亂之首。禮者賤質而貴文，故正直日以少，邪亂日以生。

“And this is the beginning of chaos”

Etiquette is of cheap substance and wealthy appearance. As a result, honour gradually declines while wickedness and chaos arise.

前識者，道之華不知而言知為前識，此人失道之時，得道之華。

“This trajectory can be recognized when people who don’t know display flowery appearances of the Dao, and speak as though they know how to recognize what is coming”

This is how people lose the right timing of Dao while taking on flowery appearances of Dao.

而愚之始。言前識之人，愚闇之倡始也。

“This is the beginning of idiocy”

This is to say that foolhardy fortune tellers begin to lead people blindly.

是以大丈夫處其厚，大丈夫謂得道之君也。處其厚者，謂處身於敦樸。

“Therefore, great and noble men stay with what is substantial”

“Great and noble people” refers to rulers who have attained Dao. “Staying with what is substantial” means keeping one’s character candid and plain.

不居其薄，不處身違道，為世煩亂也。

“And not with what is slight”

They do not keep themselves in opposition to Dao, as this would cause tension and chaos in the world.

處其實，處忠信也。

“They stay with the fruit”

They maintain sincerity and selfless loyalty.

不居其華。不尚華言也。

“And not with the flower”

They are not in the habit of using flowery words.

故去彼取此。去彼華薄，取此厚實。

“They leave that, and choose this”

They leave the flowery and lacking, and choose what is substantial – they choose the fruit.

Chapter 39

法本 Guided by the Root

昔之得一者：昔，往也。一，無為，道之子也。

“In the beginning was the attainment of Oneness”

“Begin,” here, means “from the outset.” Oneness is effortless – a child of Dao.

天得一以清，言天得一故能垂象清明。

“Heaven attained Oneness and became clear”

Heaven attained Oneness and was thereby able to send down images of clarity and brilliance.

地得一以寧，言地得一故能安靜不動搖。

“Earth attained Oneness and became serene”

Earth attained Oneness and was thereby able to remain peaceful and still, not moving or shaking.

神得一以靈，言神得一故能變化無形。

“Gods attained Oneness and became spirit-like”

Gods attained Oneness and were thereby able to transform without form.

谷得一以盈，言谷得一故能盈滿而不絕也。

“Valleys attained Oneness and became full”

Valleys attained Oneness and were thereby able to fill until overflowing without cease.

萬物得一以生，言萬物皆須道以生成也。

“The myriad things attained Oneness and were born”

The myriad things all followed Dao and lived their full lifespans.

侯王得一以為天下貞。言侯王得一故能為天下平正。

“Lords and kings attained Oneness, and made the whole world loyal”

Lords and kings attained Oneness and were thereby able to make the entire world peaceful and honourable.

其致之。致，誡也。謂下六事也。

“Then occurred the following”

This is a warning, referring to the following six incidents.

天無以清將恐裂，言天當有陰陽弛張，晝夜更用，不可但欲清明無已時，將恐分裂不為天。

“Heaven was lacking and, though clear, began to tremble and split open”

Heaven has both yin and yang, laxity and tension, day, night, and other workings. It could not want only clarity and brilliance without cease, and so became fearful and divided, no longer acting like Heaven.

地無以寧將恐發，言地當有高下剛柔，節氣五行，不可但欲安靜無已時，將恐發泄不為地。

“Earth was lacking and, though serene, became fearful and began to gush forth”

Earth has both high and low, hard and soft, and joins the energy-breaths of the five elements. It could not want only peace and stillness without cease and so became fearful and began to gush and flow, no longer acting like Earth.

神無以靈將恐歇，言神當有王相囚死休廢，不可但欲靈變無已時，將恐虛歇不為神。

“The gods were lacking and, though spirit-like, became fearful and stopped moving”

The gods are both kings and prisoners of an unending death. They could not want to be only spirit-like and adaptive, so they became fearful and lost their power to move, no longer acting like gods.

谷無以盈將恐竭，言谷當有盈縮虛實，不可但欲盈滿無已時，將恐枯竭不為谷。

“The valley was lacking and, though full, became fearful and began to drain”

The valleys were full, filling their emptiness with wealth. They could not want to only continue filling without cease, and so became fearful and dried out until empty, no longer acting like the valleys.

萬物無以生將恐滅，言萬物當隨時生死，不可但欲長生無已時，將恐滅亡不為物。

“The myriad things were lacking and, though living, became fearful and began to die out”

The myriad things followed the seasons of birth and death. They could not want only for long life without cease, and so became fearful and began to die out, no longer acting like living things.

侯王無以貴高將恐蹶。言侯王當屈己以下人，汲汲求賢，不可但欲貴高於人無已時，將恐顛蹶失其位。

“The lords and kings were lacking and, though being praised and elevated, became fearful and began to fall”

The lords and kings bent themselves down to serve the people, and drank abundantly from the well of Virtue. They could not be satisfied with being praised and elevated by the people without cease, and so became fearful, fell from the summit, and lost the throne.

故貴以賤為本，言必欲尊貴，當以薄賤為本，若禹稷躬稼，舜陶河濱，周公下白屋也。

“Therefore, value the lowest and treat it as the root source”

This is to say that it is necessary for those who are highly honoured to treat the weak and low as the root source. This is like King Yu becoming the minister of agriculture and personally sowing the grain, like King Shun digging clay and making pottery, or like the Duke of Zhou humbling himself at simple dwellings.

高以下為基,言必欲尊貴，當以下為本基，猶築牆造功，因卑成高，不下堅固，後必傾危。

“Elevate the low and treat it as the foundation”

This is to say that those who are highly honoured must treat the low as the root foundation. This is similar to building a wall. Preparing well, begin low so as to end high. If you do not lend strength to the low, the future will surely overflow with danger.

是以侯王自謂孤、寡、不轂。孤寡喻孤獨，不轂喻不能如車轂為眾輻所湊。

“This is why lords and kings call themselves orphans, widows, and ‘no hub-of-the-wheel’”

Being an orphan is a metaphor for being alone. Not being the hub of the wheel is a metaphor for not being able to unite the masses like spokes in a wheel.

此非以賤為本邪？言侯王至尊貴，能以孤寡自稱，此非以賤為本乎，以曉人？

“Is this not treating the lowest as the root source?”

This is to say that lords and kings attain honour by calling themselves orphans and widows. Is this not treating the low as the root, and thereby understanding others?

非乎！嗟嘆之辭。

“Is it not?”

This is an expression of admiration.

故致數輿無輿，致，就也。言人就車數之為輻、為輪、為轂、為衡、為轝，無有名為車者，故成為車，以喻侯王不以尊號自名，故能成其貴。

“Thus, they are sent several palanquins without a palanquin”

“Sent,” here means that they approach. This is to say that one approaches (the making of) a cart by making spokes, making wheels, making wheel hubs, making measurements, and taking blame for errors; yet, those who make the cart have no fame. Thus, completing the construction of a cart is a metaphor for lords and kings who, by not giving themselves reverential titles and names, make themselves worthy of praise.

不欲琭琭如玉，珞珞如石。琭琭喻少，落落喻多，玉少故見貴，石多故見賤。言不欲如玉為人所貴，如石為人所賤，當處其中也。

“Have no desires for fine jade, nor for cheap necklaces and stones”

Fine jade is a metaphor for scarcity, while cheap necklaces are a metaphor for surplus. Jade is scarce and thus is seen as valuable. Stones are abundant and thus they are seen as cheap. This is to say that we should not want to be like jade, which people value highly, nor like stones which people find worthless, but rather stay in between these two.

Chapter 40

去用 Abandoning and Using

反者道之動，反，本也。本者，道之所以動，動生萬物，背之則亡也。

“Returning!  The movement of Dao” 

“Returning” means returning to the root. From here, the Dao moves, and its movement gives birth to the myriad things. Refusing this brings death.

弱者道之用。柔弱者，道之所常用，故能常久。

“Gentle!  The employment of Dao”

Adaptive and gentle. The Dao always operates in this way and thus always endures.

天下萬物生於有，天下萬物皆從天地生，天地有形位，故言生於有也。

“Everything in the world is born from what is”

Everything in the world is born from Heaven and Earth. Heaven and Earth are the seat of form. Therefore, Lao Tzu says “born from what is.”

有生於無。天地神明，蜎飛蠕動，皆從道生。道無形，故言生於無也。此言本勝於華，弱勝於強，謙虛勝盈滿也。

“What is, is born from what is not”

Heaven and Earth have spiritual intelligence, as do even mosquitos, flies, and wasps. All things trace their birth back to Dao. Dao is without form. Therefore, Lao Tzu says “born from what is not.” This explains why the root overcomes the flower, the soft overcomes the hard, and the humble and empty overcome the full and satisfied.

Chapter 41

同異 Similarity and Difference

上士聞道，勤而行之。上士聞道，自勤苦竭力而行之。

“ When the highest student hears the Way, diligently he treads the path”

When the highest student hears of the Dao, he gathers his resolves, and expends every effort to persevere through the difficulties of practicing it.

中士聞道，若存若亡。中士聞道，治身以長存，治國以太平，欣然而存之，退見財色榮譽，惑於情欲，而復亡之也。

“ When the mediocre student hears the Way, at first present, he falls back”

When the mediocre student hears of the Dao, he governs himself to live long; governs the nation to achieve great peace; and is naturally joyful in his life. Taking a step backwards in his cultivation, he looks at wealth and appearances, glory, and fame. His resolve becomes confused by desires and strong emotions, and he moves back again towards death.

下士聞道，大笑之。下士貪狠多欲，見道柔弱，謂之恐懼，見道質樸，謂之鄙陋，故大笑之。

“ When the lowest student hears the Way, he breaks into a great laugh”

The lowest student is greedy, cruel, and lascivious. Seeing softness and flexibility as cowardice, and what is simple and natural as low and unattractive, he breaks into laughter.

不笑不足以為道。不為下士所笑，不足以名為道

“ If he did not laugh, it wouldn’t be the path” [47]

If they did not make the lowest student laugh, the names used to describe the Path would not be sufficient.

故建言有之：建，設也。設言以有道，當如下句

“Thus, such sayings have been established”

“Established,” here, means well established – the well established sayings about Dao in the following sentences.

明道若昧，明道之人，若闇昧無所見。

“The illuminated path appears dark”

Enlightened men of Dao seem oblivious, in the dark, and without vision.

進道若退，進取道者，若退不及。

“The path forward seems to go back”

Advancing to attain Dao is like going backwards and not attaining it.

夷道若纇。夷，平也。大道之人不自別殊，若多比類也。

“The level path appears uneven”

“Level,” here, means peaceful. The great man of Dao does not separate himself as being different or special, yet seems to be many different things.

上德若谷，上德之人若深谷，不恥垢濁也。

“The highest virtue, low as a valley”

A man of the highest virtue is like a deep valley. He is not ashamed of dirt and mud.

大白若辱，大潔白之人若汙辱，不自彰顯。

“Great purity appears disgraced”

A man of great cleanliness and purity seems as though filthy and ashamed. He does not make a clear display of himself.

廣德若不足，德行廣大之人，若愚頑不足也。

“Magnanimous virtue appears insufficient”

The man whose virtue is shown through acts of great magnanimity seems as though foolish, stubborn, and not satisfied.

建德若偷，建設道德之人，若可偷引使空虛也。

“Deep Virtue appears easily detached”

When Dao is well established in a man of virtue, it seems as though his virtue could be extracted or stolen, leaving him hollow and empty.

質真若渝，質樸之人，若五色有渝淺不明也。

“True substance seems to change”

A man of simplicity and naturalness appears to change colours on the surface, as though he does not have much depth, and is not enlightened.

大方無隅，大方正之人，無委屈廉隅。

“Great squares are without corners”

Great men who are square and true do not let an appointment to office bend them. They remain honourable in every corner of their being.

大器晚成，大器之人，若九鼎瑚璉，不可卒成也

“Great vessels develop slowly”

Men who are great vessels (of Virtue) are like tributary bronze cauldrons, or coral grain bowls. They never wear out.

大音希聲，大音猶雷霆待時而動，喻當愛氣希言也。

“Great voices rarely speak”

Great voices are like cracks of thunder. They wait for the right time and then act. This is a metaphor for cherishing the energy-breath and thus speaking rarely.

大象無形，大法象之人，質樸無形容。

“Great images are without form”

Great men who model themselves in the image of Dao remain simple, natural, and without any apparent form.

道隱無名。道潛隱，使人無能指名也。

“The Way is hidden and without name”

The Dao is concealed and hidden. People are incapable of pointing to, or naming, it.

夫惟道，善貸且成。成，就也。言道善稟貸人精氣，且成就之也。

“Yet kindly lends itself to our fruition”

“Fruition,” here, means “to be approached.” This is to say that Dao kindly endows people with its own vital energy-breath, thereby bringing them towards completion.

Chapter 42

道化 The Transformations of Dao

道生一，道使所生者一也。

“Dao gave birth to the One”

Dao sent forth life, and there was Oneness.

一生二，一生陰與陽也。

“The One gave birth to Two”

The One gave birth to Yin and Yang.

二生三，陰陽生和清濁，三氣分為天地人也。

“Two gave birth to Three”

Yin and Yang gave birth to the harmony between clear and opaque. This separated into three energy-breaths, creating Heaven, Earth, and Humanity.

三生萬物。天地人共生萬物也，天施地化，人長養之也。

“Three gave birth to the myriad things“

Heaven, Earth, and Humanity gave life to the myriad things. Heaven bestows upon them and Earth transforms them. Humanity leads them and helps them grow.

萬物負陰而抱陽，萬物無不負陰而向陽，迴心而就日。

“The myriad things carry the Yin principle (on their backs), while embracing the Yang principle (in front of them)”

The myriad things always carry yin and face towards yang. Though they may turn around, their hearts and minds go towards the sun.

沖氣以為和。萬物中皆有元氣，得以和柔，若胸中有藏，骨中有髓，草木中有空虛與氣通，故得久生也。

“They are infused with energy-breath, and made to be harmonious”

Inside of all things is the original energy-breath (yuan qi), attained through harmony and softness. If it is concealed in the breast, it will also be within the bone marrow, just as it is in plants and trees in the empty hollows where energy-breath circulates. Thereby (do all things) obtain long life.

人之所惡，惟孤﹑寡﹑不穀，而王公以為稱。孤寡不轂者，不祥之名，而王公以為稱者，處謙卑，法空虛和柔。

“People consider it terrible to be orphaned, widowed, and outcast, yet kings and elders refer to themselves in this way”

“Orphan,” “widow,” and “outcast” are not auspicious names, yet kings and elders refer to themselves with them. By remaining humble and modest, this hollowness and emptiness allows them to be harmonious and flexible.

故物或損之而益，引之不得，推之必還。

“This is because things sometimes diminish themselves and then benefit”

Trying to extract may not obtain anything, but offering may result in a return.

或益之而損。夫增高者志崩，貪富者致患。

“Sometimes benefit themselves and are then diminished”

Those who increase their grandeur have an unstable will. Their greed for wealth makes them suffer worries.

人之所教，謂眾人所教，去弱為強，去柔為剛。

“When others teach”

The masses are taught to abandon flexibility and be inflexible — to abandon gentleness and be rigid.

我亦教之。言我教眾人，使去強為弱，去剛為柔

“I also teach”

Lao Tzu is saying “I teach the masses to abandon inflexibility and be flexible — to abandon rigidity and be gentle.

強梁者不得其死，強梁者，謂不信玄妙，背叛道德，不從經教，尚勢任力也。不得其死者，為天命所絕，兵刃所伐，王法所殺，不得以壽命死。

“Those who use brute force obtain only death”

“Those who use brute force” refers to those who do not trust in the fathomless mystery — who turn their backs on, and rebel against, Dao and Virtue. They do not follow the teachings of the ancient classics, and so are compelled to rely on force.

     They “obtain only death” because they cause Heaven to cut short their life and destiny. Soldiers attack them, and kings order their deaths. Without obtaining long life or destiny, they die.

吾將以為教父。父，使也。老子以強梁之人為教，誡之始也。

“I take this as the father of my teaching”

“Father,” here, means “the cause.” Lao Tzu teaches those who use brute force by beginning with this warning.

Chapter 43

徧用 Pervasive and Useful

天下之至柔，馳騁天下之至堅。至柔者，水也。至堅者，金石也。水能貫堅入剛，無所不通。

“The softest thing in the world runs through the hardest thing in the world”

The softest thing is water. The hardest things are metal and stone. Water can go through what is tough and enter what is hard. There is nothing it cannot pass through.

無有入無間。無有謂道也。道無形質，故能出入無間，通神明濟群生也。

“That which is without form penetrates that which is without spaces or cracks”

“That which is without form” means Dao. Dao is without form or substance. Hence, it can leave and enter what is without spaces or cracks. Breaking through, the spiritual intelligence of the multitudes arises.

吾是以知無為之有益。吾見道無為而萬物自化成，是以知無為之有益於人也。

“I thereby know that there is benefit in effortlessness”

I see that Dao is effortless, yet the myriad things are naturally transformed and completed. Therefore, I know that effortlessness is beneficial to people.

不言之教，法道不言，師之以身。

“And in teaching without words”

The system of Dao is not spoken, but is learned through the body.

無為之益，法道無為，治身則有益於精神，治國則有益於萬民，不勞煩也。

“The benefit of effortlessness”

The system of Dao is effortless. By governing the body (with effortlessness), the spiritual vitality is benefited. By governing the nation (with effortlessness), things and people are benefited. Do not over-exert or agitate them.

天下希及之。天下，人主也。希能有及道無為之治身治國也。

“Restores hope for the world”

“The world,” here, means people and rulers. There is hope for them to attain Dao by governing the body, and governing the nation, with effortlessness.

Chapter 44

立戒 Established Warnings

名與身孰親。名遂則身退也。

“Reputation or yourself, which do you hold most dear?”

When reputation takes precedence, character and self-cultivation lose priority.

身與貨孰多。財多則害身也。

“Yourself or your possessions, which is of greater value?”

Having too many possessions causes harm to the individual.

得與亡孰病。好得利則病於行也。

“To gain or to lose, which does greater harm?”

The wish to acquire and profit brings contamination to one’s activities and behaviour.

甚愛必大費，甚愛色，費精神。甚愛財，遇禍患。所愛者少，所亡者多，故言大費。

“Strong craving assures great expense”

Strong cravings for beautiful appearances bring expenses to the spiritual vitality. Strong cravings for material wealth bring misfortune and worries. Though only a few things may be strongly craved, the losses will still be many. Hence the words “great expense.”

多藏必厚亡。生多藏於府庫，死多藏於丘墓。生有攻劫之憂，死有掘塚探柩之患。

“Extensive hoarding assures substantial loss”

Those who are alive store many things in municipal storehouses. Those who are dead store many things in burial mounds. The living are saddened when they are robbed. The dead are worried when grave robbers search their tombs.

知足不辱，知足之人絕利去欲，不辱於身。

“Know what is sufficient and you will not be disgraced”

People who know what is sufficient will regulate profits and abandon desires. They will not disgrace themselves.

知止不殆，知可止，則財利不累於身，聲色不亂於耳目，則身不危殆也。

“Know when to stop and you will not be endangered”

By knowing how to stop, wealth and profits will not disturb one’s character, sounds and appearances will not confuse the ears and eyes, and the body will not be endangered.

可以長久。人能知止足則福祿在己，治身者，神不勞；治國者，民不擾，故可長久。

“Thereby you can endure”

When people know how to stop at sufficiency, happiness and blessings will surround them. When governing the body, do not over-exert the spirit. In governing the nation, do not agitate the people. Thereby, these things may continue for a long time.

Chapter 45

洪德 Flooding with Virtue

大成若缺，謂道德大成之君也。若缺者，滅名藏譽，如毀缺不備也。

“Great completion seems to be lacking”

This means that when Dao and Virtue are greatly developed in the ruler, he seems as though deficient in them. Rejecting titles and hiding from fame, he seems as though injured, deficient, and not ready (to rule).

其用不弊，其用心如是，則無敝盡時也。

“But when used, it is never depleted”

When the heart-mind is used properly, it does not become broken or exhausted.

大盈若沖，謂道德大盈滿之君也。若沖者，貴不敢驕也，富不敢奢也。

“Great fullness seems as though empty”

This means that when Dao and Virtue are great and full in a ruler, he seems as though empty. Though praised, he does not dare to be arrogant. Though wealthy, he does not dare to be extravagant.

其用不窮。其用心如是，則無窮盡時也。

“But when used, it is never finished”

When the heart-mind is used properly, it does not become depleted or finished up.

大直若屈，大直，謂修道法度正直如一也。若屈者，不與俗人爭，若可屈折。

“Great straightness seems as though bent”

“Great straightness” means cultivating and following the natural principles of Dao as they accord with Oneness. Those who “seem as though bent” do not follow along with man’s habitual combatitiveness and so appear flexible and bent.

大巧若拙，大巧謂多才術也。若拙者，亦不敢見其能。

“Great skill seems as though clumsy”

Great skill means abundantly talented and skilled. Those who “seem as though clumsy” simply do not show their abilities.

大辯若訥。大辯者，智無疑。若訥者，口無辟。

“Great eloquence seems like mumbling”

Those with great eloquence do not question their own wisdom. Those who seem to mumble use their mouths without restraint.

躁勝寒，勝，極也。春夏陽氣躁疾於上，萬物盛大，極則寒，寒則零落死亡也。言人不當剛躁也

“What is tense becomes cold”

“Becomes,” here, means “reaches to.” In spring and summer, yang energy-breath is excitable and (related) illnesses increase while the myriad things multiply. At the extreme of yang, the cold seasons begin and coldness continues while things wither and die. (For these reasons) it is said that people should not be rigid and tense. [48]    

靜勝熱，秋冬萬物靜於黃泉之下，極則熱，熱者生之源。

“What is tranquil becomes warm”

In autumn and winter, the myriad things are still, and yellow spring is in the earth. When cold arrives at its extreme, the warm seasons begin. This warmth activates the wellspring of life.

清靜能為天下正。能清靜則為天下之長，持身正則無終已時也。

“Clarity and tranquility can bring all under Heaven into alignment”

Clarity and tranquility can bring longevity to all under Heaven. By maintaining alignment in the body, it will not end before its time.

Chapter 46

儉欲 Economize Desires

天下有道，謂人主有道也。

“When all under Heaven is in accord with Dao”

This refers to when people and rulers are in accord with Dao.

卻走馬以糞，糞者，糞田也。兵甲不用，卻走馬治農田，治身者卻陽精以糞其身。

“People go back to leading their horses on foot, while (plowing and) fertilizing (their fields)”

“Fertilizing,” here, means fertilizing fields. Soldiers are not employed, and people go back to leading their horses on foot while managing and farming their fields. Those who govern the body lead yang essence to fertilize the body.

天下無道，謂人主無道也。

“When all under Heaven is out of accord with Dao”

This refers to when people and rulers are out of accord with Dao.

戎馬生於郊。戰伐不止，戎馬生於郊境之上，久不還也。

“War horses are bred in the countryside”

Military attacks do not stop, and war horses are bred in the upper regions and outer villages.

罪莫大於可欲。好淫色也。

“There is no greater (cause for) weakness than what is desirable”

Than being tempted by lewd appearances

禍莫大於不知足，富貴不能自禁止也。

“There is no greater (cause for) misfortune than not recognizing sufficiency”

Than possessing abundant wealth, and having no capacity for self-restraint

咎莫大於欲得。欲得人物，利且貪也。

“There is no greater (cause for) error than the desire to obtain”

Than the desire to obtain people and things for profit and greed

故知足之足，守真根也。

“Therefore, know how to be content with sufficiency”

Guard the root of reality within.

常足。無欲心也。

“And you will have enduring satisfaction”

You will have no desires in your heart.

Chapter 47

鑒遠 Mirror the Distant

不出戶知天下，聖人不出戶以知天下者，以己身知人身，以己家知人家，所以見天下也。

“Without going out the door, know all under Heaven”

The sage does not go out the door to know the world. By his own body, he knows the bodies of others. By his own house he knows the houses of others. This is seeing all under Heaven.

不窺牖見天道，天道與人道同，天人相通，精氣相貫。人君清淨，天氣自正，人君多欲，天氣煩濁。吉兇利害，皆由於己。

“Without glancing out the window, see Heaven’s Way”

Heaven’s Dao and man’s Dao are united, for Heaven and man are in communication with each other. Vital energy-breaths pass between them. When the ruler is pure and peaceful, Heaven’s energy-breath is aligned. When the ruler has many desires, Heaven’s energy-breath is troubled and turbulent. Prosperity, terror, assistance, and harm, can all be brought about by oneself.

其出彌遠，其知彌少。謂去其家觀人家，去其身觀人身，所觀益遠，所見益少也。

“The further out one goes, the less they know”

This means that if you distance yourself from your house to observe others’ houses, or distance yourself from your character to observe the character of others, then the benefit of observation will be distant, and the benefit of seeing will be small.

是以聖人不行而知，聖人不上天，不入淵，能知天下者，以心知之也。

“Therefore, the sage does not move, yet he knows”

The sage does not go up to Heaven, nor does he go into the ocean, but he can still understand the world. This is because he understands the heart and mind.

不見而名，上好道，下好德；上好武，下好力。聖人原小知大，察內知外。

“He describes and names (things) without seeing (them)”

When those above love Dao, those below love Virtue. When those above love military might, those below love power. The sage begins with the small to know the large, examines the internal to know the external.

不為而成。上無所為，則下無事，家給人足，萬物自化就也。

“He brings about perfection without acting”

When those above are not impetuous, those below are not overworked. When people find satisfaction within their own houses, the myriad things are naturally drawn towards self-transformation.

Chapter 48

忘知 Forget Knowledge

為學日益，學謂政教禮樂之學也。日益者，情欲文飾日以益多。

“The pursuit of learning requires daily accumulation”

“Learning,” here, means learning the proprieties of rites and music. For those who gain every day, strong emotions, desires, and sophistications, increase over time.

為道日損。道謂之自然之道也。日損者，情欲文飾日以消損。

“The pursuit of Dao requires daily reduction”

Dao means the Dao of natural spontaneity. For those who reduce each day, desires, strong emotions, and sophistications, eventually vanish.

損之又損，損情欲也。又損之，所以漸去。

“Reducing and reducing”

Reduce desires and strong emotions until they gradually disappear.

以至於無為，當恬淡如嬰兒，無所造為也。

“Until arriving at effortlessness”

Be quiet and unnoticeable like an infant, not taking on initiatives.

無為而無不為。情欲斷絕，德於道合，則無所不施，無所不為也。

“Effortless, yet without inaction”

When desires are completely removed, Virtue and Dao join together. Then there is nothing which is not taken care of, nothing which is not managed.

取天下常以無事，取，治也。治天下當以無事，不當以勞煩也。

“Conquering all under Heaven is best done without the endeavour to do so”

“Conquering,” here, means governing. When governing all under Heaven, one should be without the endeavour to do so. It should not be done with over-exertion and agitation.

及其有事，不足以取天下。及其好有事，則政教煩，民不安，故不足以治天下也。

“Perpetually, this endeavour will continue, without satisfaction, even when all under Heaven has been conquered”

By perpetuating the dream of this endeavour, the government teaches vexation and agitation, and the people are not at peace. As a result, even ruling the world will not bring satisfaction.

Chapter 49

任德 Trust in Virtue

聖人無常心，聖人重改更，貴因循，若自無心。

“The Sage is without a fixed mind”

The sage puts more importance on being able to change and improve. He places value on adjusting to a situation. This resembles having no mind of his own.

以百姓心為心。百姓心之所便，聖人因而從之。

“Because he does not take his mind to be different from that of the common people”

When the hundred families’ minds are at ease - so too, then, is the sage’s.

善者吾善之，百姓為善，聖人因而善之。

“To those who are excellent, I am excellent”

When the hundred families act with excellence - so too, then, does the sag e .

不善者吾亦善之，百姓雖有不善者，聖人化之使善也。

“To those who are not excellent, I am also excellent”

When the hundred families do not act with excellence, the sage reforms them by being excellent, himself.

德善。百姓德化，聖人為善。

“This is the virtue of excellence”

By acting with excellence, the sage transforms the virtue of the hundred families.

信者吾信之，百姓為信，聖人因而信之。

“To those who are sincere, I am sincere”

When the hundred families are sincere, the sage is also sincere.

不信者吾亦信之，百姓為不信，聖人化之為信者也。

“To those who are not sincere, I am also sincere”

When the hundred families are not sincere, the sage reforms them by acting sincerely.

德信。百姓德化，聖人以為信。

“This is the virtue of sincerity”

By acting sincerely, the sage transforms the virtue of the hundred families.

聖人在天下怵怵，聖人在天下怵怵常恐怖，富貴不敢驕奢。

“The sage lives amongst the world with much timidity”

The sage lives in the world with much timidity, always apprehensive and cautious, like a wealthy person hoping to maintain their wealth, and thus not daring to act arrogantly and ostentatiously.

為天下渾其心。言聖人為天下百姓混濁其心，若愚闇不通也。

“Acting in the world as though clouded in his mind”

The sage goes about the world and the hundred families as though he were clouded in his mind, seeming as though stupid, deaf, and dumb.

百姓皆注其耳目，注，用也。百姓皆用其耳目為聖人視聽也。

“The hundred families all focus their ears and eyes”

“Focus,” here, means “use.” The hundred families all use their ears and eyes to observe and listen to the sage.

聖人皆孩之。聖人愛念百姓如嬰孩赤子，長養之而不責望其報。

“And the sage treats them all as his children”

The sage loves and thinks of the hundred families as though they were children and infants, supporting them for a long time, yet not hoping to receive anything from them in the future. [49]

Chapter 50

貴生 Treasuring Life

出生入死。出生，謂情欲出五內，魂靜魄定，故生。入死，謂情欲入於胸臆，精勞神惑，故死。

“To depart from life is to enter death”

When emotions and desires leave the five internal organs, the yang spirits ( hun , in the liver) become calm, and the yin spirits ( po , in the lungs) become settled. Vitality then flourishes.

     When emotions and desires go deep into the consciousness of the heart, vital essence is over-exerted, and the spirit (shen) becomes confused. This causes death.

生之徒十有三，死之徒死十有三，言生死之類各有十三，謂九竅四關也。其生也目不妄視，耳不妄聽，鼻不妄嗅，口不妄言，味，手不妄持，足不妄行，精神不妄施。其死也反是也。

“The companions of life are thirteen, The companions of death are thirteen”

  Lao Tzu is saying that (the path to) life and death are both governed by thirteen things: the nine bodily apertures and four closures. [50]   To nourish life, the eyes should not observe frantically, the ears should not listen frantically, the nose should not smell frantically, the mouth should not speak or taste frantically, the hands should not grasp frantically, the feet should not walk frantically, and the spiritual vitality should not be frantically engrossed. For death, it is the opposite of this.

人之生，動之死地十有三。人知求生，動作反之十三死也。

“In their way of living, people approach death-traps by way of (these) thirteen”

People know to seek life; however, going against this, they bring about death by these thirteen things.

夫何故，問何故動之死地也。

“Why is this so?”

Asking why death arrives this way.

以其求生之厚。所以動之死地者，以其求生活之事太厚，違道忤天，妄行失紀。

“Because they live life to excess”

Those who die by seeking life try to make a living in order to support an excessive lifestyle. Defying Dao and disobeying Heaven, their frantic behaviour causes them to lose the true path.

蓋以聞善攝生者，攝，養也。

“I have heard that those who are good at absorbing life”

“Absorbing,” here, means supporting.

路行不遇兕虎，自然遠離，害不干也。

“Travel the land without encountering rhinoceros’ or tigers”

Natural spontaneity keeps them far away from harm, and also from going on the attack.

入軍不披甲兵，不好戰以殺人。

“That they walk into groups of soldiers without requiring armour, or soldiers, for protection”

They do not approve of battle or killing.

兕無投其角，虎無所措爪，兵無所容其刃。養生之人，兕虎無由傷，兵刃無從加之也。

“The rhinoceros has no place to thrust its horn, the tiger has no place to grab with its claw, and the soldier has nowhere to place his weapon”

The rhinoceros and tiger have no reason to injure those who nurture life. The soldier has nothing to gain by doing so either.

夫何故，問兕虎兵甲何故不加害之。

“Why is this so?”

Why do the rhinoceros, tiger, and armed soldier have nothing to gain from hurting them?

以其無死地。以其不犯十三之死地也。言神明營護之，此物不敢害。

“Because these people are without any death-traps.”

They do not violate the thirteen places of death. Lao Tzu is saying that when spiritual lights fortify and protect a protect (those who nurture life), these things will not dare to cause injury.

Chapter 51

養德 The Virtue of Nurturing

道生之，道生萬物。

“Dao actuates them”

Dao actuates the myriad things.

德畜之，德，一也。一主布氣而蓄養物形之，一為萬物設形像也。

“Virtue takes care of them”

“Virtue,” here, means “Oneness.” Oneness is the host of all things. It surrounds them with energy-breath, and gathers and rears things into form. Oneness establishes the form and image of all things.

勢成之。一為萬物作寒暑之勢以成之。

“Power completes them”

Oneness uses the power of hot and cold to complete all things.

是以萬物莫不尊道而貴德。道德所為，無不盡驚動，而尊敬之。

“This is why the myriad things cannot help but to respect Dao and cherish Virtue”

Without Dao and Virtue, there would be no impetus for action. This is why they are venerated and respected.

道之尊，德之貴，夫莫之命而常自然。道一不命召萬物，而常自然應之如影響。

“Respecting Dao and cherishing Virtue. This is not commanded, yet it has always been in their nature to do so”

Dao and Oneness do not issue official commands to the myriad things, yet, they are naturally compelled to cherish that which resembles Dao and Oneness in image or sound.

故道生之，德畜之，長之育之，成之孰之，養之覆之。道之於萬物，非但生而已，乃復長養、成孰、覆育，全其性命。人君治國治身，亦當如是也。

“Dao actuates them; Virtue takes care of them, extends their lifespans, teaches them, completes them, tests them, raises them, and brings them back (to their pure natures)”

Dao does stop simply at giving life to the myriad things, but also gives them longevity, supports them, completes them and tests them, brings them back (to their pure natures), and teaches them. It maintains the wholeness of their pure nature (xing), and destined lifespan (ming). Rulers who govern a nation, or govern their own bodies, should also follow this.

生而不有，道生萬物，不有所取以為利也。

“Actuates them but does not possess them”

Dao gives life to the myriad things but does not take ownership of them or use them for profit.

為而不恃，道所施為，不恃望其報也。

“Sets them in motion but does not expect of them”

Dao puts things into action but does not expect any reward.

長而不宰，道長養萬物，不宰割以為利也。

“Extends their lives without ruling and controlling”

Dao rears and extends the lifespan of all things. It does not dominate them or separate them from their profits.

是謂玄德。道之所行恩德，玄闇不可得見。

“This is called Fathomless Virtue”

The Dao’s mercy is carried out through Virtue. Fathomless and obscure, it cannot be seen.

Chapter 52

歸元 Return to the Origin

天下有始，始有道也。

“The world has an origin”

This origin is Dao.

以為天下母。道為天下萬物之母。

“Which acts as the Mother of all under Heaven”

Dao acts in the world as the mother of all things.

既知其母,復知其子，子，一也。既知道己，當復知一也。

“Having known the Mother, know the Son”

“The Son,” here, is Oneness. Having known the Dao for yourself, return to knowing Oneness.

既知其子，復守其母，己知一，當復守道反無為也。

“Having known the Son, guard the Mother within”

Having known Oneness for yourself, you should return to keeping Dao within and reverting to non-action.

沒身不殆。不危殆也。

“With no self, there is no danger”

It will not be in grave danger. [51]

塞其兌，兌，目也。目不妄視也。

“Seal the doors”

“The doors” refer to the eyes. The eyes should not make frivolous observations.

閉其門，門，口也。使口不妄言終身不勤。人當塞目不妄視，閉口不妄言，則終生不勤苦。

“Close the gate”

“The gate” refers to the mouth. If the mouth does not speak frantically, then the body will not be over-exerted. When people seal their eyes, not making frantic observations, and close their mouths, not making frantic speech, this results in a life without strain or hardship.

開其兌，開目視情欲也。

“By opening the doors”

By opening the eyes to observe what one craves.

濟其事，濟，益也。益情欲之事。

“And increasing pursuits”

“Increasing,” here, means “advancing;” advancing in   the pursuits of your cravings.

終身不救。禍亂成也。

“There will be no help for you in later years”

This is to pursue misfortune and chaos.

見小曰明，萌芽未動，禍亂未見為小，昭然獨見為明。

“Seeing what is small is called ‘seeing clearly’”

A sprouting shoot which has not yet moved is like misfortune and chaos not seen while they were small. Only by seeing with enlightened clarity does the present become illuminated.

守柔日強。守柔弱，日以強大也。

“Maintaining suppleness is called strengthening”

Maintaining suppleness and flexibility makes one stronger day by day.

用其光，用其目光於外，視時世之利害。

“Use this light”

Using the eyes externalizes the light. Chasing the world with your eyes can cause you harm.

復歸其明。復當返其光明於內，無使精神泄也。

“Turn this clear vision back to its source”

Return it by sending this light and clear vision back inside of you so that your spiritual vitality will not leak out.

無遺身殃，內視存神，不為漏失。

“And you will not lose the body to illness”

Direct your gaze to the spirit within so that it is not neglected or lost.

是謂習常。人能行此，是謂修習常道。

“This is called ‘studying the Eternal’”

All people can practice this. This is called “studying and practicing the Eternal Dao.”

Chapter 53

益證 Evidence of Profiteering

使我介然有知，行於大道。介，大也。老子疾時王不行大道，故設此言。使我介然有知於政事，我則行於大道，躬行無為之化。

“If I were steadfast in understanding, I would simply walk the Great Path”

“Steadfast,” here, means “great.” Lao Tzu was sickened by the kings of his day who did not walk the Great Path. Thus, he wrote:  “If I were steadfast in understanding political affairs, I would simply walk the Great Path. I would practice it in myself, and reform without effort.”

唯施是畏。唯，獨也。獨畏有所施為，恐失道意。欲賞善，恐偽善生；欲信忠恐詐忠起。

“Having only one rightful fear”

“Only,” here, means “single.” The only fear that could be had is the fear of forgetting the Dao. If you desire to be rewarded for excellence, beware the emergence of false excellence. If you desire sincerity and selflessness, beware the emergence of false selflessness.

大道甚夷，而民好徑。夷，平易也。徑，邪、不平正也。大道甚平易，而民好從邪徑也。

“The Great Way is like cleared land, yet the people love narrow tracks”

“Cleared land,” here, means flat and easy. “Narrow paths” refer to wickedness, which is not flat and straightforward. The Great Dao is flat and easy, yet people prefer to follow the wicked and narrow paths.

朝甚除，高台榭，宮室修。

“The court is kept immaculate”

Old towering pavilions, and palatial study halls.

田甚蕪，農事廢，不耕治。

“Yet the fields are overgrown with weeds”

Agricultural professions are discarded, and ploughing times are poorly managed.

倉甚虛，五穀傷害，國無儲也。

“The granaries are so empty”

The five grains becomes diseased and the nation has no reserves.

服文綵，好飾偽，貴外華。

“Yet their clothes so full of colour”

Their illustrious appearances are deceptive. Their honour is but an external decoration.

帶利劍，尚剛強，武且奢。

“In their belts are sharp swords”

Their rigid and unyielding strength is wasteful and exaggerated.

厭飲食，財貨有餘，多嗜欲，無足時。

“While they waste food and drink, and hoard treasures (to rival a mint)”

Having many desirous weaknesses, one is never satisfied.

是謂盜誇。百姓而君有餘者，是由劫盜以為服飾，持行誇人，不知身死家破，親戚並隨也。

“This is called thieving and boasting”

When the hundred families and elites have excessive possessions, thieves and robbers wear fancy clothes, and boastfulness is encouraged. Not realizing that their bodies will die and their houses will rot - so do their parents and relatives.

非道哉。人君所行如是，此非道也。復言也哉者，痛傷之辭。

“It is surely not the Way!”

Rulers who act like this are on the wrong path. As though repeating the sentence, he follows this with an exclamation. It is an impassioned lament.

Chapter 54

修觀 Cultivating Observation

善建者不拔，建，立也。善以道立身立國者，不可得引而拔之。

“If well established, it is not uprooted”

“Established” means fixed in place. When Dao is firmly fixed in place within the body, or within the nation, it cannot be pulled out and uprooted.

善抱者不脫，善以道抱精神者，終不可拔引解脫

“If well embraced, it is not torn away”

This excellence is obtained by those who embrace the spiritual vitality with Dao. They can never be uprooted. They cannot be pulled out by loosening this embrace and removing them.

子孫祭祀不輟。為人子孫能修道如是，長生不死，世世以久，祭祀先祖，宗廟無絕時。

“Children and grandchildren will then make sacrificial offerings without end”

When people have children and grandchildren who can cultivate Dao like this, they have long life and do not die. From generation to generation, they continue to worship and sacrifice to the original ancestor, and the ancestral shrines are well kept.

修之於身，其德乃真，修道於身愛氣養神，益壽延年。其德如是，乃為真人。

“Cultivate this in the body and its Virtue will be true”

Cultivate Dao in the body by cherishing the energy-breath and nurturing the spirit. This will benefit you by prolonging the aging process. With such Virtue you will become a “True Human.” [52]

修之於家，其德乃餘，修道於家，父慈子孝，兄友弟順，夫信妻貞。其德如是，乃有餘慶及於來世子孫。

“Cultivate this in the home and its Virtue will be overabundant”

Cultivate Dao in the home and fathers will be kind, children will be filial, older brothers will be friendly, younger sibling will be obedient, and wives will be trustworthy and virtuous. With such Virtue, you will have an overabundance of celebrations, and many generations of children and grandchildren.

修之於鄉，其德乃長，修道於鄉，尊敬長老，愛養幼少，教誨愚鄙。其德如是，乃無不覆及也。

“Cultivate this in the village and its Virtue will be long lasting”

Cultivate Dao in the village and elders will be respected and honoured, infants and children will be loved and supported, and the uneducated will be taught and encouraged. With such Virtue, there will be no one who is not protected and supported.

修之於國，其德乃豐，修道於國，則君信臣忠，仁義自生，禮樂自興，政平無私。其德如是，乃為豐厚也。

“Cultivate this in the nation and its Virtue will be plentiful”

When Dao is cultivated in the nation, rulers are trustworthy, and ministers are loyal. Benevolence and righteousness naturally arise, and courtesy and joy naturally follow. Political affairs are also peaceful and not affected by self-interest. When virtue is like this, it brings substantial abundance.

修之於天下，其德乃普。人主修道於天下，不言而化，不教而治，下之應上，信如影響。其德如是，乃為普博。

“Cultivate this in the world and its Virtue will be widespread”

Leaders who cultivate Dao in the world do not speak, yet there is reform. They do not teach, yet there is order. Humble duties are respected, and their sincerity leaves a lasting impression. When virtue is like this, it expands into all areas.

故以身觀身，以修道之身，觀不修道之身，孰亡孰存也。

“Thus, it is by the body that the body is observed”

To cultivate Dao in the body, observe what happens when one does not cultivate Dao in the body. By learning what causes the loss of life, learn what preserves life.

以家觀家，以修道之家，觀不修道之家。

“It is by the home that the home is observed”

To cultivate Dao in the home, observe what happens when Dao is not cultivated in the home.

以鄉觀鄉，以修道之鄉，觀不修道之鄉也。

“It is by the village that the village is observed”

To cultivate Dao in the village, observe what happens when Dao is not cultivated in the village.

以國觀國，以修道之國，觀不修道之國也。

“It is by the nation that the nation is observed”

To cultivate Dao in the nation, observe what happens when Dao is not cultivated in the nation.

以天下觀天下。以修道之主，觀不修道之主也。

“And it is by the world that the world is observed”

To cultivate Dao in the ruler, observe what happens when Dao is not cultivated in the ruler.

吾何以知天下之然哉，以此。老子言，吾何知天下修道者昌，背道者亡。以此五事觀而知之也。

“How do I know the world to be this way?  By this.”

Lao Tzu says “How do I know that those who cultivate Dao, prosper, and those who oppose Dao, die?  It is by these five observations that I know this.”

Chapter 55

玄符 Mysterious Signs

含德之厚，謂含懷道德之厚也。

“He who embraces abundant Virtue”

This means that when you embrace Dao in your heart, Virtue is abundant (in you).

比於赤子。神明保佑含德之人，若父母之於赤子也。

“Is like an infant”

Spiritual lights protect Virtuous people as a father and mother protect their infant.

毒蟲不螫，蜂蠇蛇虺不螫。

“Poisonous snakes do not sting him”

Wasps and poisonous snakes do not bite him.

猛獸不據，玃鳥不搏。赤子不害於物，物亦不害之。故太平之世，人無貴賤，仁心，有刺之物，還返其本，有毒之蟲，不傷於人。

“Ferocious beasts will not steal him. Birds of prey will not take him away”

Infants do not harm creatures, so creatures do not harm them. In eras of supreme peace, people do not distinguish between rich and poor, but hold benevolence in their hearts; stinging creatures go underground, and poisonous creatures do no harm.

骨弱筋柔而握固。赤子筋骨柔弱而持物堅固，以其意心不移也。

“His bones are flexible and tendons pliant, yet his grasp is firm”

The infant’s tendons and bones are pliant and weak, yet he can hold things firmly in his grasp. This is because his will and heart do not waver.

未知牝牡之合而峻作精之至也。赤子未知男女會合而陰陽作怒者，由精氣多之所致也。

“He does not yet know about the joining of male and female, yet becomes aroused. He is full of vitality.”

The infant does not know about male, female, or copulation, yet yin and yang arouse his passions. His vital energy-breaths are abundant.

終日號而不啞，和之至也。赤子從朝至暮啼號聲不變易者，和氣多之所至也。

“He can scream all day long and his voice does not become hoarse. He is full of calmness.”

An infant can easily scream, cry, and talk from morning until night, yet his harmonious energy-breath remains abundant.

知和日常，人能和氣柔弱有益於人者，則為知道之常也。

“To know calm is called ‘endurance’”

People can harmonize the energy-breath and obtain the benefits of softness and flexibility within the body. This will teach them the endurance of Dao.

知常日明，人能知道之常行，則日以明達於玄妙也。

“To know endurance is called ‘illumination’”

Knowing and practicing the endurance of Dao, day by day, one becomes clear-sighted, and sacred mysteries are revealed.

益生日祥，祥，長也。言益生欲自生，日以長大

“Nourishing life is called ‘predicting the future’”

“Predicting the future,” here, means longevity. This is to say that nourishing life brings the desire to live out one’s days, while also greatly extending them.

心使氣日強。心當專一和柔而神氣實內，故形柔。而反使妄有所為，和氣去於中，故形體日以剛強也。

“When the mind is attuned to the breath, this is called ‘powerful’”

When the mind unifies in harmony and softness, spirit-energy flourishes within. The body then becomes pliant. Reverting to reckless actions, the harmonized energy-breath abandons equilibrium, and the body gradually becomes unyielding.

物壯則老，萬物壯極則枯老也。

“When things have grown and become old”

When fully grown, things become dry and old.

謂之不道，枯老則不得道矣。

“We call this ‘not Dao’”

Drying out and aging is not the way to attain Dao!

不道早已。不得道者早死。

“What is ‘not Dao,’ finishes early”

Not obtaining Dao, they die early.

Chapter 56

玄德 Sacred Virtue

知者不言，知者貴行不貴言也。

“Those who know do not speak”

Those who know, value practice rather than words.

言者不知。駟不及舌，多言多患。

“Those who speak do not know”

A team of four horses could not catch up to the tongue. Many words - many worries.

塞其兌，閉其門，塞閉之者，欲絕其源。

“Close your ports, shut your gates”

Block and shut them, for desires separate you from the root.

挫其銳，情欲有所銳為，當念道無為以挫止之。

“Dull your points”

When desires and strong emotions push for action, you should effortlessly dull and stop them by giving your thoughts over to Dao.

解其紛，紛，結恨不休也。當念道恬怕以解釋之

“Separate your tangles”

The tangles are knots of hatred which do not stop (becoming entangled). You should give your thoughts over to Dao while quietly and carefully untying and releasing them.

和其光，雖有獨見之明，當和之使闇昧，不使曜亂。

“Soften your glare”

If you are the only one who sees clearly, you should calmly allow yourself to be closed and obscured. Do not dazzle and confuse others.

同其塵，不當自別殊也。

“Be like ashes”

You should not distinguish yourself as separate and special.

是謂玄同。玄，天也。人能行此上事，是謂與天同道也。

“This is to say:  Be one with the sacred”

Sacred, here, means Heaven. For all people, to practice this is the highest pursuit. This requires following the same way by which Heaven is one with Dao.

故不可得而親，不以榮譽為樂，獨立為哀。

“(Such a state) cannot be attained by affection”

Do not be delighted by honour and glory. The one who stands alone is sad.

亦不可得而踈；志靜無欲，故與人無怨。

“It cannot be attained by neglect”

With a tranquil will, free of desires, one associates with others without resentment.

不可得而利，身不欲富貴，口不欲五味。

“It cannot be attained by profiting”

Let the self not desire riches and honour. Let the mouth not desire the five flavours.

亦不可得而害，不與貪爭利，不與勇爭氣。

“It cannot be attained by harming”

Do not follow others in their greed and competition for profit; do not follow others in striving and competing for air.

不可得而貴，不為亂世主，不處暗君位。

“It cannot be attained by importance”

Do not take on the chaos of being master of the world. Do not sit in the darkness of the ruler’s throne.

亦不可得而賤，不以乘權故驕，不以失志故屈。

“And it cannot be attained by worthlessness”

Do not charge after power like a team of horses, nor lose your determination and become resigned.

故為天下貴。其德如此，天子不得臣，諸侯不得屈，與世沉浮容身避害，故天下貴也。

“Thus, it is the most valuable thing under Heaven”

When your virtue is like this, the Son of Heaven will not force you to be one of his ministers, and the marquis and lords will not seek to subdue you. Being in accord with the time, you can sink and float (with the waves), and avoid bringing harm to yourself. Thus, (being one with the sacred) is the most valuable thing in the world.

Chapter 57

淳風 In a Simple Manner

以正治國，以，至也。天使正身之人，使有國也

“When aligned, a nation is well governed”

“When,” here, means “by arriving at.” Heaven brings alignment to the body, and also to the nation.

以奇用兵，奇，詐也。天使詐偽之人，使用兵也

“When aberrant, the military is effective” [53]

Aberrant, here, means “deceptive.” Heaven causes the deceitful to be cheated, and for the military to be used against them.

以無事取天下。以無事無為之人，使取天下為之主。

“It is by having no endeavour to do so, that the world is conquered”

While being without such endeavours, the man of non-action causes the world to be conquered by a king’s actions.

吾何以知其然哉，以此。此，今也。老子言，我何以知天意然哉，以今日所見知。

“How do I know this to be the case?  By this”

“By this,” means, “by present circumstances.” Lao Tzu says “How do I know that things are like this?  By observing present circumstances.”

天下多忌諱而民彌貧。天下謂人主也。忌諱者防禁也。今煩則姦生，禁多則下詐，相殆故貧。

“When taboos are abundant in the world, the people are extremely poor”

“The world,” here, refers to the king. Those who fear taboos defend their restrictions. Today’s troubles result from a debaucherous lifestyle. When restrictions are many, those below become dishonest. This puts them in danger, and thus, in poverty.  

民多利器，國家滋昏。利器者，權也。民多權則視者眩於目，聽者惑於耳，上下不親，故國家昏亂。

“When the people have an abundance of sharp weapons, the nation grows dark”

Sharp weapons signify authoritative power. When the people have excessive power, what they see dazzles the eyes, what they hear baffles the ears, high and low status are not treated as one family, and the nation then falls into darkness and confusion.

人多伎巧，奇物滋起。人謂人君、百里諸侯也。多技巧，謂刻畫宮觀，雕琢章服，奇物滋起，下則化上，飾金鏤玉，文繡彩色日以滋甚。

“When people have an abundance of skill and ingenuity, irregular things flourish”

By “people,” here is meant the lords and marquis connected to rulers of 100 villages. When there is an abundance of skill and ingenuity in carving, painting, architecture, decoration, inlaying, cutting jade, and fashion, strange things begin to multiply. Those below can join the elite ranks by making decorative gold inlays and jade carvings. Decorative embroidery of varied hues and colours multiply day by day.

法物滋彰，盜賊多有。法物，好物也。珍好之物滋生彰著，則農事廢，飢寒並至，而盜賊多有也

“When standards are increasingly publicized, thieves and robbers abound”

“Standards,” here, refer to the love of material things. When the love of material things is held in high esteem, and becomes a part of everyday life, the farming professions are no longer valued, and people on all sides become hungry and cold. Thieves and robbers then multiply.  

故聖人云：謂下事也。

“Thus the sage says”

Speaking from a humble position

我無為而民自化，聖人言：我修道承天，無所改作，而民自化成也。

“I do nothing, and the people reform themselves”

The sage says “I cultivate Dao and receive from Heaven. Without being made anew, the people transform and perfect themselves.

我好靜而民自正，聖人言：我好靜，不言不教，而民自忠正也。

“I love stillness, and the people regulate themselves”

The sage says “I love stillness, and do not speak or teach, yet the people are, of themselves, loyal and honourable.”

我無事而民自富，我無徭役徵召之事，民安其業故皆自富也。

“I do not endeavour, and the people enrich themselves”

I do not enslave people or use the law to put them to work, yet the people are peaceful and professional, all enriching themselves.

我無欲而民自朴。我常無欲，去華文，微服飾，民則隨我為質樸也。聖人言：我修道守真，絕去六情，民自隨我而清也。

“I am without desires, and the people are natural”

I am always without desires, abandoning flowery decorations and wearing only simple clothing and ornaments. The people then follow me in being simple and natural.

     The sage says “I cultivate Dao and hold onto reality (by) cutting off and discarding the six emotions. The people then follow me of their own accord and become pure.

Chapter 58

順化 Following and Transforming

其政悶悶，其政教寬大，悶悶昧昧，似若不明也

“When the government is dull and confused”

When the government teaches people to be open-minded and generous, the people know that there is much they do not know and seem almost unintelligent.

其民醇醇，政教寬大，故民醇醇富厚，相親睦也

“The people are unadulterated”

When the government teaches people to be open-minded and generous, the people are pure, wealthy, and kind, treating everyone like family and friends.

其政察察，其政教急疾，言決於口，聽決於耳也

“When the government is discriminating and analytical”

When the government only quickly teaches people what they need to know in emergencies, people speak only from their mouths, and hear only with their ears.

其民缺缺。政教急疾。民不聊生。故缺缺日以踈薄。

“The people are lacking”

When the government only quickly teaches people what they need to know in emergencies, the people do not appreciate the small things in life. The people then act as though there are not enough days in the year, and neglect those in need.

禍兮福所倚，倚，因也。夫福因禍而生，人遭禍而能悔過責己，修道行善，則禍去福來。

“Misfortune!  Good fortune relies on it”

“Relies on it,” here, means “is the reason for it.” So, good fortune relies on the misfortune from which it arose. When people come across misfortune yet are able to repent for ignoring their responsibilities, they cultivate Dao and walk the good road. Then misfortune leaves them and good fortune arrives.

福兮禍所伏。禍伏匿於福中，人得福而為驕恣，則福去禍來。

“Good fortune!  Misfortune is concealed within it”

Misfortune creeps into good fortune when people obtain good fortune and then act haughty and unrestrained in their self-indulgence. Good fortune then leaves them and misfortune arrives.

孰知其極，禍福更相生，誰能知其窮極時。

“Who knows where the limits lie?”

In alterations of misfortune and fortune, who can know when destitution may reach its limit and swing in the other direction?

其無正，無，不也。謂人君不正其身，其無國也

“When there is no alignment”

“Is not,” here, means “does not.” So, when the ruler does not properly align his person, there will be no proper alignment (with Dao) in the nation.

正復為奇，奇，詐也。人君不正，下雖正，復化上為詐也。

“Proper alignment reverts to abberance”

Abberance, here, means dishonesty. When the ruler is not properly aligned, those below, even though upright, are changed by the dishonesty of those above them.

善復為訞。善人皆復化上為訞祥也。

“Excellence reverts to divergence”

People of excellence are all changed by the strange ways of those above them.

人之迷，其日固久。言人君迷惑失正以來，其日已固久。

“While the people are transfixed, days become years”

While the ruler is charmed and mislead, the loss of his proper alignment approaches. Then days disappear into years.

是以聖人方而不割，聖人行方正者，欲以率下，不以割截人也。

“Therefore, the sage keeps things square and doesn’t make alterations”

The sage acts upright and true, wishing to set a good example for those below. He does not divide and obstruct the people.

廉而不害，聖人廉清，欲以化民，不以傷害人也。今則不然，正己以害人也。

“(He is) honourable, yet not injurious”

The sage’s honour is pure, hoping to thereby reform the people, and not harm or injure them. The tendency today is not like this, where people align themselves only to harm others.

直而不肆，肆，申也。聖人雖直，曲己從人，不自申也。

“Upright, yet not excessive”

Excessive, here, means extending upwards. Sages, though upright, will bend themselves to assist others. They do not continue extending upwards in spite of others needs.

光而不曜。聖人雖有獨見之明，當如闇昧，不以曜亂人也。

“Shining, yet not dazzling”

The sage, though he may be the only one to see clearly, seems as though in the dark. He does not try to dazzle and confuse people.

Chapter 59

守道 Guarding Dao Within

治人，謂人君治理人民。

“In governing people”

This refers to (using) logic and reason when ruling and governing people of all classes.

事天，事，用也。當用天道，順四時。

“And serving Heaven”

Serving, here, means applying. To apply Heaven’s Way is to obey the four seasons.

莫若嗇。嗇，愛惜也。治國者當愛民財，不為奢泰。治身者當愛精氣，不為放逸。

“There is nothing like being thrifty”

Thrifty, here, means caring and regretting (waste). Those who govern the nation must cherish the people as the wealth (of the nation), and not be wasteful and extravagant. Those who govern the body must cherish their vital energy-breaths, and not cause them to flee.

夫為嗇，是謂早服。早，先也。服，得也。夫獨愛民財，愛精氣，則能先得天道也。

“Only by being thrifty can one say they have prepared early”

Early, here, refers to prioritizing. Prepared, here, refers to obtaining. So, it is only by cherishing the people as the wealth (of the nation), and by cherishing the vital energy-breaths, that one can prioritize obtaining the Way of Heaven.

早服謂之重積德。先得天道，是謂重積得於己也

“To be prepared early means resolving to accumulate Virtue”

The first priority should be to obtain the Way of Heaven. This means appreciating the gravity of obtaining it in oneself.

重積德則無不剋，剋，勝也。重積德於己，則無不勝。

“By placing importance on accumulating Virtue, nothing is insurmountable”

To overcome means victory. By appreciating the gravity of accumulating Virtue, one will never be defeated.

無不剋則莫知其極，無不剋勝，則莫知有知己德之窮極也。

“When nothing is insurmountable, limits are unknown”

When nothing is insurmountable, nobody thinks about what they have, or whether their Virtue is destitute or limitless.

莫知其極可以有國。莫知己德者有極，則可以有社稷，為民致福。

“When limits are unknown, there can be a nation”

When nobody presumes to know the limits of Virtue, the provinces and their people can be blessed.

有國之母，可以長久。國身同也。母，道也。人能保身中之道，使精氣不勞，五神不苦，則可以長久。

“Possessing the mother of the nation, one’s rule will have longevity”

For the nation and the body, this is the same. The mother means “the Dao.” People can protect the body and keep the Dao within when the vital energy-breaths are not over-exerted. Then the five spirits [54] will not suffer, and longevity will continue.

是謂深根固蒂，人能以氣為根，以精為蒂，如樹根不深則拔，蒂不堅則落。言當深藏其氣，固守其精，使無漏泄。

“This is called deepening the roots and strengthening the stalk”

People can use energy-breath to work the root, and use vital essence to work the stalk. Similarly, if a tree’s roots are not deep, it will be uprooted, and a stalk that is not firm will fall. This suggests deepening and accumulating energy-breath, while strengthening vital essence. Then there will be no leaking or flowing out. [55]

長生久視之道。深根固蒂者，乃長生久視之道。

“Long life endures by observing the Dao”

By deepening the roots and solidifying the stalk, you will lengthen your life and continue to observe Dao.

Chapter 60

居位 Inhabiting the Throne

治大國者若烹小鮮。鮮，魚。烹小魚不去腸、不去鱗、不敢撓，恐其糜也。治國煩則下亂，治身煩則精散。

“Govern a large state as though boiling a small fish”

When boiling a small fish, the intestines are not removed, the scales are not removed, and you shouldn’t dare touch it for fear that it will become mashed. Governing the state with vexation brings chaos to those below. Governing the body with vexation causes the spiritual vitality to scatter.

以道蒞天下，其鬼不神。以道德居位治天下，則鬼不敢以其精神犯人也。

“When Dao reaches all under Heaven, ghosts will not take over the spirit”

When Dao and Virtue inhabit the throne [56] and govern the nation, ghosts do not dare violate the spiritual vitality in men.

非其鬼不神，其神不傷人。其鬼非無精神也，非不入正，不能傷自然之人。

“It is not that ghosts will not take over the spirit, but that the spirit will not injure the person.”

Ghosts are not without spiritual vitality. It is not that they are unable to enter morally strong people, but that they are unable to injure those who follow the simplicity of nature (ziran).

非其神不傷人，聖人亦不傷。非鬼神不能傷害人。以聖人在位不傷害人，故鬼不敢干之也。

“It is not that the spirit will not injure the person, but that the sage also will not injure people”

It is not that ghosts and spirits are unable to injure and kill people, but that a sage in the throne will not injure and kill people. Thus, ghosts will not dare to oppose them.

夫兩不相傷，鬼與聖人俱兩不相傷也。

“So both of them will not bring injury”

Ghosts obey the sage and so neither will injure the other.

故德交歸焉。夫兩不相傷，則人得治於陽，鬼神得治於陰，人得保全其性命，鬼得保其精神，故德交歸焉。

“Thus, Virtue will intermingle and return”

These two do not injure each other. People obtain order through yang, while ghosts and spirits obtain order through yin. People obtain the protection and health of their pure nature (xing) and destiny-life-force (ming). Ghosts obtain the protection of their spiritual vitality. As a result, Virtue intermingles and returns.

Chapter 61

謙德 The Virtue of Humility

大國者下流，治大國，當如居下流，不逆細微。

“The greatness of a state lies in it being beneath the current”

To govern a large state requires residing below the current, and not rejecting all that is small.

天下之交，大國，天下士民之所交會。

“It is the junction of the world”

The large state is where the world’s scholars meet and collaborate.

天下之牝。牝者，陰類也。柔謙和而不昌也。

“It is the female of the world”

Female is of the yin category:  Soft and pliant, modest, harmonious, and not flashy.

牝常以靜勝牡，女所以能屈男，陰勝陽，以，安靜不先求之也。

“The female always uses gentleness to overcome the male”

A woman can bend a man’s will. Yin conquers yang. A woman does this by being calm and gentle, and not putting her demands first.

以靜為下。陰道以安靜為謙下。

“And, by gentleness, puts herself underneath him”

The yin of Dao, through tranquility and gentleness, humbles and lowers (all things.)

故大國以下小國，則取小國，能謙下之，則常有之。

“Thus, the greatness of a state lies in being below the small state, so that it can absorb the small state”

By being humbly beneath (the small state), (the large state) can always possess it.

小國以下大國，則取大國。此言國無大小，能持謙畜人，則無過失也。

“The small state is then brought under the large state so that it can absorb from the large state”

This says that when a nation no longer distinguishes the large from the small, it can support humble farmers, and so not have too many losses.

故或下以取，或下而取。下者謂大國以下小國，小國以下大國，更以義相取。

“Then again, the low absorbs, and again the low becomes absorbed”

“The low,” here, refers to the large state because the large state has put itself below the small state. The small state, having the large state below it, enjoys righteousness and mutual benefit.

大國不過欲兼畜人，大國不失下，則兼併小國而牧畜之。

“The large state limits its desires to uniting the efforts of farmers”

The large state does not lose its position underneath, and so combines the small states’ farmers and livestock.

小國不過欲入事人。使為臣僕。

“The small state limits its desires to the profitability of professions “

It allocates the use of ministers and servants.

夫兩者各得其所欲，大者宜為下。大國小國各欲得其所，大國又宜為謙下。

“These two both attain to their desires when the large properly puts itself below”

With the large state and small states each desiring to profit their people, the large state returns appropriately to humbly putting itself below.

Chapter 62

為道 Acting With Dao

道者萬物之奧，奧，藏也。道為萬物之藏，無所不容也。

“The Dao is the mystery of all things”

Mystery, here, means hidden. Dao is hidden in all things. It has no appearance of its own.

善人之寶，善人以道為身寶，不敢違也。

“It is the excellent man’s treasure”

Men of excellence treasure Dao in their bodies and do not dare to be apart from it.

不善人之所保。道者，不善人之保倚也。遭患逢急，猶知自悔卑下。

“It is the bad man’s  refuge”

Dao is relied on by bad men to protect them. When they come across suffering and urgent situations, they know to repent and humble themselves below it.

美言可以市，美言者獨可於市耳。夫市交易而退，不相宜善言美語，求者欲疾得，賣者欲疾售也

“Pleasant words can be used for currency”

Pleasant words alone can be used for trade. This exchange makes for ease, and retirement. Beautiful language is not the same as appropriate and good speech. Demanding such words from people is to have a desire for illness; those who sell these words hope to sell such an illness.

尊行可以加入。加，別也。人有尊貴之行，可以別異於凡人，未足以尊道。

“Acts of reverence can be used for social advancement”

Improve, here, means “to distinguish.” Men praise lofty activities which will help them to distinguish themselves as different from ordinary people. Some attain this by praising Dao.  

人之不善，何棄之有。人雖不善，當以道化之。蓋三皇之前，無有棄民，德化淳也。

“Why, then, would bad men be rejected?”

Bad men can be reformed by Dao. Under the protection of the Three Sovereigns, [57] people were never rejected. They were reformed by Virtue and became honest and simple.

故立天子，置三公，欲使教化不善之人。

“When the Son of Heaven is enthroned, three ministers are appointed”

This is in hopes of teaching and reforming bad men.

雖有拱璧以先駟馬，不如坐進此道。雖有美璧先駟馬而至，故不如坐進此道。

“He is given the jade seal, and preceded by four cavalrymen. This, however, is not as good as sitting down and moving forward in this Dao”

Having the jade seal and being preceded by four cavalrymen is not as good as sitting down and moving forward in this Dao.

古之所以貴此道者，何不日以求得？古之所以貴此道者，不日日遠行求索，近得之於身。

“Why did the ancients treasure the Dao? Was it not said: ‘By it, those who seek, shall obtain?”

The ancients treasured the Dao. They did not seek for it day after day, far and wide, but rather obtained it from nearby, within themselves.

有罪以免耶，有罪謂遭亂世，闇君妄行形誅，修道則可以解死，免於眾也。

“’And the guilty will be liberated?’”

To be guilty means to be caught up in the chaos of the world where foolish rulers act recklessly in sentencing people to execution. Those who study Dao may, thereby, escape death. It liberates the masses.

故為天下貴。道德洞遠，無不覆濟，全身治國，恬然無為，故可為天下貴也。

“Thus, the whole world treasures it”

Dao and Virtue are like an endless treasure house, where nothing that goes in is not returned. The body can be maintained, and the nation governed, with this natural calm and effortlessness. For this reason, the whole world treasures them.

Chapter 63

恩始 The Gift of Beginning Early

為無為，因成循故，無所造作。

“Act without acting”

Things can be completed by following the state of events and not creating additional tasks.

事無事，預有備，除煩省事也。

“Work without working”

Prepare in advance in order to eliminate worries and minimize tasks.

味無味。深思遠慮，味道意也。

“Taste without tasting”

Deeply consider issues that are far off. Taste Dao in your intent.

大小多少，陳其戒令也。欲大反小，欲多反少，自然之道也。

“Treat the great as small and the many as few”

Make a decision at the first appearance of a warning. Desiring the great to become small, and the many to become few, is the nature of the Dao.

報怨以德。脩道行善，絕禍於未生也。

“Respond to hatred with virtue”

When seeking Dao and practicing excellence, stop calamities before they arise.

圖難於其易，欲圖難事，當於易時，未及成也。

“In this world, difficult endeavours must be approached through what is easy”

Desiring to plan for difficult tasks, take charge of them while they are easy, rather than catching up at the end.

為大於其細。欲為大事，必作於小，禍亂從小來也。

“Deal with what is wide through what is thin”

Wishing to manage great tasks, it is important to work on what is small. Misfortune and chaos can arise from what is small.

天下難事必作於易，天下大事必作於細。從易生難，從細生著。

“In this world, all great endeavours must be approached through what is easy”

In this world, great endeavours must be approached through what is tiny. What is easy gives birth to what is difficult; what is tiny gives birth to what is fully developed.

是以聖人終不為大，故能成其大。處謙虛，天下共歸之也。

“Therefore sages, with their focus on the end, do not attack what is great. Thus, they can complete great things”

Staying humble and empty, the whole world returns to them.

夫輕諾必寡信，不重言也。

“So, frivolous promises surely lack sincerity”

Do not take words too seriously.

多易必多難。不慎患也。

“Abundant ease ensures abundant difficulty”

Without caution, there will be suffering.

是以聖人猶難之，聖人動作舉事，猶進退，重難之，欲塞其源也。

“Therefore, sages prepare for difficulty to arise”

Sages move into action when issues arise. Whether issues are advancing or retreating, heavy or light, they want to stop them at the source.

故終無難矣。聖人終生無患難之事，猶避害深也

“And thus finish without difficulty”

Sages finish life without worry, or difficult tasks, by staying far away from harm.

Chapter 64

守微 Preserving the Small

其安易持，治身治國安靜者，易守持也。

“That which is stable is easy to hold”

When governing the body, or governing a nation, that which is calm and stable is easy to protect and hold onto.

其未兆易謀，情欲禍患未有形兆時，易謀止也。

“That which has not yet shown a sign is easy to plan for”

When strong emotions, desires, disasters, and worries, have not yet shown any portent, they are easy to plan for and stop.

其脆易破，禍亂未動於朝，情欲未見於色，如脆弱易破除。

“That which is brittle is easy to crumble”

Misfortune and chaos which have not yet begun, and desires and strong emotions which have not yet appeared, all resemble what is brittle and weak. Thus, they are easy to destroy and eliminate.

其微易散。其未彰著，微小易散去也。

“That which is small is easy to scatter”

That which is microscopically small, and not yet clearly manifest, is easy to scatter and eliminate.

為之於未有，欲有所為，當於未有萌芽之時塞其端也。

“Act on what has not yet come into existence”

The desire to act is like a sprout which has not yet pushed through the soil, yet is not blocked from above.

治之於未亂。治身治國於未亂之時，當豫閉其門也。

“Bring order to what has not yet gone into chaos”

To govern the body, or state, which has not yet become chaotic, is as easy as closing the gates.

合抱之木生於毫末；從小成大。

“A tree trunk which you can barely wrap your arms around began as insignificant, and thin as a hair”

This refers to moving from small to large.

九層之臺起於累土；從卑立高。

“A nine storey tower began with the movement of dirt”

This refers to moving from a humble status to being established in a high position.

千里之行始於足下。從近至遠。

“The journey of 1000 li [58] began with a single step”

This refers to moving from near to distant.

為者敗之，有為於事，廢於自然；有為於義，廢於仁；有為於色，廢於精神也。

“Those who take control are defeated”

Trying to control and interfere abandons the simplicity of nature. Trying to force righteousness discards humanity. Trying to control appearances abandons the spiritual vitality.

執者失之。執利遇患，執道全身，堅持不得，推讓反還。

“Those who cling will lose”

Clinging to profit brings about worry. Clinging to Dao maintains the body. Clenching the hand does not allow one to obtain anything, while opening it and giving something may bring more in return.

是以聖人無為故無敗，聖人不為華文，不為色利，不為殘賊，故無敗壞。

“Therefore, sages do not take control, and so are not defeated”

Sages do not partake in flowery sophistication. They do not try to make things appear of more worth than they are, and they do not get involved in punishing traitors. As a result, they are not defeated or ruined.

無執故無失。聖人有德以教愚，有財以與貧，無所執藏，故無所失於人也。

“They do not take hold and so do not lose”

Sages posses Virtue and use it to teach simplicity. They possess wealth and use it to share with the poor. They do not clench and hoard these things, and so are without any place to lose them.

民之從事，常於幾成而敗之。從，為也。民之為事，常於功德幾成，而貪位好名，奢泰盈滿而自敗之也。

“When people pursue endeavours, they are usually a short distance from finishing when defeated”

The people, in trying to accomplish their goals, are often far closer than they realize to perfecting their Virtue when greed for position, and love of reputation, cause them to exaggerate and exalt themselves, to overflow with self-satisfaction, and thereby cause their own defeat.

慎終如始，則無敗事。終當如始，不當懈怠。

“By being as cautious in the end as you are in the beginning, you will not be defeated in your endeavours”

Treat the end the same as the beginning — do not become idle and negligent.

是以聖人欲不欲，聖人欲人所不欲。人欲彰顯，聖人欲伏光；人欲文飾，聖人欲質朴；人欲色，聖人欲於德。

“Therefore, the sage’s desire is to not desire”

Sages desire what others do not desire. Others desire to be noticed. The sage desires to conceal his light. Others desire ornamentation. Sages desire what is simple and natural. Others desire appearances. Sages desire to be Virtuous.

不貴難得之貨；聖人不眩為服，不賤石而貴玉。

“They do not value things that are difficult to obtain”

Sages do not get excited over fashionable clothes, cheap stones, or valuable jade.

學不學，聖人學人所不能學。人學智詐，聖人學自然；人學治世，聖人學治身；守道真也。

“And they teach what is not taught”

Sages teach what others cannot teach. Others teach how to be clever and deceptive. Sages teach the simplicity of nature. Others teach about governing the world. Sages teach about governing the self, and holding the true Dao within.

復眾人之所過；眾人學問反，過本為末，過實為華。復之者，使反本也。

“Returning to what the masses have disregarded”

The masses learn through questions and answers, and disregard the root as though it were insignificant. They disregard what is most valuable and pursue flowery outward appearances. The sage brings them back to the root.

以輔萬物之自然。教人反本實者，欲以輔助萬物自然之性也。

“They protect the spontaneous nature of all things”

In teaching people to return to the root [59] and appreciate its supreme value, their desire is to foster the intrinsic simplicity of nature in all things.

而不敢為。聖人動作因循，不敢有所造為，恐遠本也。

“And do not dare try to control them”

Sages are aroused to action in accordance with events. They do not dare to use superfluous effort for fear of straying from the root.

Chapter 65

淳德 The Virtue of Simplicity

古之善為道者，非以明民，將以愚之。說古之善以道治身及治國者，不以道教民明智巧詐也，將以道德教民，使質朴不詐偽。

“The ancient masters who aligned society with Dao, did not do so by enlightening the people, but rather fostered their simplicity” 

The ancient masters employed Dao to govern the body, and applied this same skill to governing the state. They did not teach Dao to the people as intellectual knowledge that would help them to be clever and deceitful. To transmit Dao and Virtue to the people is to teach them to be simple and natural, rather than artificial and deceitful.

民之難治，以其智多。民之所以難治者，以其智多而為巧偽。

“Difficulty in governing people comes from a wealth of wisdom”

People are difficult to govern because they use their abundant knowledge to be clever and deceitful.

故以智治國，國之賊；使智慧之人治國之政事，必遠道德，妄作威福，為國之賊也。

“Hence, when knowledge is used to govern the nation, this results in thievery from the nation”

When people of knowledge and intelligence govern the affairs of the nation, they are sure to go far from Dao and Virtue. In their foolishness, they act pompously when the nation receives blessings and become thieves of the nation.

不以智治國，國之福。不使智慧之人治國之政事，則民守正直，不為邪飾，上下相親，君臣同力，故為國之福也。

“Not using knowledge to govern the nation, blesses the nation”

When people of shrewd intelligence are not involved in governing the affairs of the nation, the people foster correctness and uprightness. They do not do evil things or act deceptively. The upper and lower classes treat each other like one family, and the emperor unifies their strength. This causes a nation to be blessed.

知此兩者亦稽式。兩者謂智與不智也。常能智者為賊，不智者為福，是治身治國之法式也。

“Understand the broader application of these two principles”

“These two” means using knowledge, and not using knowledge. It is common for learnedness to create thieves, and for un-learnedness to create good fortune. This same pattern applies to both governing the body, and governing the nation.

常知稽式，是謂玄德。玄，天也。能知治身及治國之法式，是謂與天同德也。

“There is an infinite understanding which can be found in these principles. This is called Fathomless Virtue”

Fathomless, here, means Heavenly. If one understands the principles of governing the body, they will understand the principles of governing the nation. Of this, it is said “to follow Heaven is to unite with Virtue.”

玄德深矣，遠矣，玄德之人深不可測，遠不可及也。

“Fathomless Virtue, profound and far-reaching”

The man of fathomless Virtue is immeasurably deep. His depth cannot be fully reached.

與物反矣！玄德之人與萬物反異，萬物欲益己，玄德施與人也。

“Following it, things return”

The man of fathomless Virtue helps all creatures to go against what is not right. The myriad things desire to profit themselves, while fathomless Virtue brings assistance to others.

然後乃至於大順。玄德與萬物反異，故能至大順。順天理也。

“Back to their nature, arriving at great submission”

Fathomless Virtue helps the myriad things to go against what is not right. Thus, they can arrive at great submission. This means submitting to Heaven’s intrinsic order.

Chapter 66

後己 Leaving Oneself Behind

江海所以能為百谷王者，以其善下之，故能為百谷王。江海以卑，故眾流歸之，若民歸就王。以卑下，故能為百谷王也。

“The rivers and oceans can be the kings to so many valley streams because they are good at being below them. Thus, they can be the kings to so many valley streams.”

It is because the large oceans are humble and low that the currents all flow towards them. In the same way, the people are drawn towards the king. It is by being low and humble that the king can rule the hundred families.

是以欲上民，欲在民之上也。

“Therefore, if you want to be above people”

Desiring to be the people’s superior

必以言下之；法江海處謙虛。

“You must speak as though below them”

You must follow the oceans, making yourself humble and empty.

欲先民，欲在民之前也。

“Desiring to lead the people”

Desiring to be in front of the people

必以身後之。先人而後己也。

“You must put yourself behind them”

Lead others by putting yourself behind them

是以聖人處上而民不重，聖人在民上為主，不以尊貴虐下，故民戴而不為重。

“Therefore the sage resides above, and the people do not feel his weight”

The sage places the people in the position of honour, of the host. He does not perpetuate any reverence of the wealthy, or oppression of the poor. Thus, the people are supportive of him and do not feel weighed down.

處前而民不害。聖人在民前，不以光明蔽後，民親之若父母，無有欲害之心也。

“He resides in front, and the people do not feel mistreated”

The sage stands in front of the people, but does not block the light of truth from shining behind him. Like the peoples’ fathers and mothers, he has no wish to injure their minds.

是以天下樂推而不厭。聖人恩深愛厚，視民如赤子，故天下樂推進以為主，無有厭也。

“As a result, all under Heaven advance happily, and are not embittered”

The sage’s kindness is profound and his affectionate love is plentiful. He looks after the people as though they were infants. Thus, the whole world pushes forward happily, treating the sage as their chief and not holding onto any bitterness.

以其不爭，天下無厭聖人時，是由聖人不與人爭先後也。

“It is because he does not force anyone”

No one in the world dislikes the sage’s rule, so all unite under the sage and do not fall into man’s contentious ways of fighting with those ahead or behind them.

故天下莫能與之爭。言人皆有為，無有與吾爭無為。

“That the world cannot respond to his force”

This is to say that all people use force, but there is no way to resist what does not use any force.

Chapter 67

三寶 Three Treasures

天下皆謂我道大，似不肖。老子言：天下謂我德大，我則佯愚似不肖。

“Everyone says my way is vast. And yet, it appears to be foolish”

Lao Tzu says:  “When the world declares my Virtue to be vast, I feign stupidity and appear to be foolish.”

夫唯大，故似不肖，唯獨名德大者為身害，故佯愚似若不肖。無所分別，無所割截，不賤人而自責。

“Because it is great, it appears foolish”

Those who hold a reputation for great virtue bring trouble to themselves. Hence, Lao Tzu feigns stupidity and appears foolish. By not distinguishing, separating, categorizing, or alienating, he does not demean people or exalt himself.

若肖久矣。肖，善也。謂辨惠也。若大辨惠之人，身高自貴行察察之政所從來久矣。

“As though reflecting a time long since past”

“Reflecting” here, means appearing to be excellent. People who distinguish and exalt themselves are scrutinized and compared against the kingdoms of the past.

其細也夫。言辨惠者唯如小人，非長者。

“It is delicate”

In seeking recognition and favour, only petty men exalt themselves. They will not last.

我有三寶，持而保之。老子言：我有三寶，抱持而保倚。

“I have three treasures, which I maintain and uphold”

Lao Tzu says “I have three treasures which I hold, defend, and rely on.”

一曰慈，愛百姓若赤子。

“The first is kindness”

To love all people as though they were infants [60]

二曰儉，賦歛若取之於己也。

“The second is forgoing”

To reduce taxes as though I were taking them from myself.

三曰不敢為天下先。執謙退，不為倡始也。

“The third is not brazenly taking precedence over the world”

Holding firmly onto humility, standing back, and not initiating with force.

慈故能勇，以慈仁，故能勇於忠孝也。

“Through kindness, there can be courage”

Because of their kindness and consideration of others, people can be courageous and devoted to filial duties.

儉故能廣，天子身能節儉，故民日用廣矣。

“Through forgoing, there can be generosity”

When the Son of Heaven is frugal towards himself, the people can be generous in their daily affairs.

不敢為天下先，不為天下首先。

“Through not brazenly taking precedence over the world”

By not pretending to be the chief leader

故能成器長。成器長，謂得道人也。我能為得道人之長也。

“I can fashion vessels of longevity”

Fashioning vessels of longevity means helping people to attain Dao. “I can help bring about the longevity of those who attain Dao.”

今舍慈且勇，今世人舍慈仁，但為勇武。

“Now, if one neglects kindness in courage”

If someone neglects kindness and consideration of others, while acting courageously and aggressively;

舍儉且廣，舍其儉約，但為奢泰。

“Neglects forgoing in generosity”

If they neglect their budget, and act wastefully and debaucherously;

舍後且先，舍其後己，但為人先。

“Neglects humility in being at the forefront”

If they neglect to humble themselves, and put themselves at the forefront,

死矣！所行如此，動入死地。

“They will die.”

Such behaviour is like walking into a deathtrap.

夫慈以戰則勝，以守則固。夫慈仁者，百姓親附，并心一意，故以戰則勝敵，以守衛則堅固。

“So, kindness in times of war brings victory, and protecting it brings strength and stability”

Having kindness and consideration of others brings the hundred families to care for both their own families and those of others with the unified focus of their hearts. This results in a resolute and stable defense, and thus, if there is war, victory over enemies.

天將救之，以慈衛之。天將救助善人，必與慈仁之性，使能自營助也。

“Heaven will bring its aid, and kindness will be protected”

Heaven gives assistance to people of excellence. It is imperative that all abide by their intrisically kind and considerate natures, so that they too may be assisted and protected.

Chapter 68

配天 Reflecting Heaven

善為士者不武，言貴道德，不好武力也。

“Those who are good at managing armies do not encourage warfare”

This is a counsel to value Dao and De, and not dream of military power.

善戰者不怒，善以道戰者，禁邪於胸心，絕禍於未萌，無所誅怒也。

“Those who are skilled at warfare do not become angry”

Those who are skilled in the ways of war do not allow wickedness to enter their hearts, but cut off this source of misfortune before it sprouts. This way, they do not kill in anger..

善勝敵者不與，善以道勝敵者，附近以仁，來遠以德，不與敵爭，而敵自服也。

“Those who are skilled at overpowering enemies do not clash with them”

Those who are skilled in the ways of overpowering enemies remain altruistic with those near them, and draw people from afar by Virtue. They do not fight with enemies but rather dress them in their own uniforms.

善用人者為之下。善用人自輔佐者，常為人執謙下也。

“Those who are skilled at employing people put themselves in service to them”

Those who are skilled at employing people protect themselves by acting subordinate, and always maintaining a position of humility when engaging with others.

是謂不爭之德，謂上為之下也。是乃不與人爭之道德也。

“This is called the power and virtue of non-combatitiveness”

This means that the superior acts as though inferior. In this way, they do not follow along with man’s contentious ways, but adhere to Virtue.

是謂用人之力，能身為人下，是謂用人臣之力也

“This is called directing people’s skills”

The ability of an individual depends on those beneath him. This means that to direct people is to minister their skills.

是謂配天古之極。能行此者，德配天也。是乃古之極要道也。

“This is called reflecting Heaven as it was at the beginning of time”

The ability to act in this way reflects the Virtue of Heaven. It is the most ancient characteristic of Dao.

Chapter 69

玄用 Utilizing the Fathomless

用兵有言：陳用兵之道。老子疾時用兵，故託己設其義也。

“In the employment of an army, there is a saying”

This is advice for employing military strategy. Lao Tzu was troubled by the prevalence of military force during his time. Thus, he tried to transmit a basis of righteousness.

吾不敢為主而為客，主，先也。不敢先舉兵。客者，和而不倡。用兵當承天而後動。

“I dare not be the host, but I will be a guest”

To be “the host” means to be “the first.” Do not be the first to initiate military action. Being the guest is to remain peaceful, and not introduce battle. Use of military force will then accord with Heaven and receive support and momentum.

不敢進寸而退尺。侵人境界，利人財寶，為進；閉門守城，為退。

“I dare not advance an inch, but will step back a foot”

Crossing others’ borders to take their treasures and money is advancing an inch. Closing the gates to protect the municipality is stepping back a foot.

是謂行無行，彼遂不止，為天下賊，雖行誅之，不成行列也。

“This is called advancing without advancing”

Advancement without cease is the thief of all under Heaven. Only by terminating this does it not cross every line.

攘無臂，雖欲大怒，若無臂可攘也。

“Embracing without arms”

When desire turns into great anger, it is without arms yet takes possession.

扔無敵，雖欲仍引之，若無敵可仍也。

“Attacking without an enemy”

When desires are continually pursued, they have no enemy but continue to pursue.

執無兵。雖欲執持之，若無兵刃可持用也。何者？傷彼之民罹罪於天，遭不道之君，愍忍喪之痛也。

“Guarding without militant force”

When desires are held onto and protected, this is like not having an army but still putting it to use. How is this so?  Injuring others and causing them sorrow is a crime against Heaven. When a ruler who does not follow Dao is encountered, mercy, remorse, and sympathy will accompany the funeral rites.

禍莫大於輕敵。夫禍亂之害，莫大於欺輕敵家，侵取不休，輕戰貪財也。

“Misfortune has no greater cause than not respecting an enemy”

The great turmoil of social upheaval has no greater cause than crossing, and not respecting, an enemy and his territory. Invasions and conquests continue without rest when war is considered to be less significant than one’s own greed for wealth.

輕敵，幾喪吾寶。幾，近也。寶，身也。欺輕敵者，近喪身也。

“By not respecting an enemy, how much do we risk destroying what is precious?”

By “how much” is meant “how close.” By “what is precious” is meant “the body.” By cheating and not respecting an enemy, one comes close to losing their body.

故抗兵相加，兩敵戰也。

“Hence, armies standing in opposition could benefit by standing together”

This refers to two armies at war.

哀者勝矣。哀者慈仁，士卒不遠於死。

“Those who are saddened (by this destruction) will be victorious!”

Those who are saddened are merciful (ci), and considerate of others (ren). They will not have their soldiers sent off to die in foreign lands.

Chapter 70

知難 The Difficulty of Knowing

章吾言甚易知，甚易行。老子言：吾所言省而易知，約而易行。

“My words are very easy to understand, very easy to follow”

Lao Tzu says, “My speech is concise and easy to understand. These precepts are easy to follow.”

天下莫能知，莫能行。人惡柔弱，好剛強也

“Yet none in the world are able to understand them, none are able to put them into practice”

Men hate the soft and pliant, but like the hard and tough.

言有宗，事有君。我所言有宗祖根本，事有君臣上下，世人不知者，非我之無德，心與我之反也

“Words have a lineage, actions have a ruler”

(In other words) “My words come from a lineage of ancestors connected to the root. My actions have a ruler who ministers over what is above and below. The people of today’s generations do not know of these. Were I without Virtue, my mind would have also led me away from them.”

夫唯無知，是以不我知。夫唯世人之無知者，是我德之暗，不見於外，窮微極妙，故無知也。

“It is because there is no knowledge (of these things), that I am not known”

It is because people today do not know of these things that my secret virtue is not seen on the surface. Infinitesimal, immeasurably mysterious, it is therefore unknown.

知我者希，則我者貴。希，少也。唯達道者乃能知我，故為貴也。

“Those who understand me are rare, and so, those few I treasure”

Rare, here, means few. Only those who arrive at Dao are able to understand me. For this reason, they are treasured.

是以聖人被褐懷玉。被褐者薄外，懷玉者厚內，匿寶藏德，不以示人也。

“It is for these reasons that the sage wraps himself in coarse cloth while concealing jade in his heart”

Those who wear coarse cloth appear poor, externally. Those who conceal jade in their hearts have great wealth, internally. By hiding treasure, and concealing Virtue, they are not put on display for others.

Chapter 71

知病 Knowledge and Illness

知不知上，知道言不知，是乃德之上。

“To know that you do not know is best”

Those who know Dao say that they do not know, yet their Virtue is superior.

不知知病。不知道言知，是乃德之病。

“Not knowing, but thinking you know, is illness”

Those who do not know Dao, yet say that they know - their virtue is ill.

夫唯病病，是以不病。夫唯能病苦眾人有強知之病，是以不自病也。

“Only by presuming to have this illness does one not become ill.” [61]

Only if one can feel the suffering of this illness, when everyone else feels powerful their knowledge, will they themselves not succumb to it.

聖人不病，以其病病，是以不病。聖人無此強知之病者，以其常苦眾人有此病，以此非人，故不自病。夫聖人懷通達之知，託於不知者，欲使天下質朴忠正，各守純性。小人不知道意，而妄行強知之事以自顯著，內傷精神，減壽消年也。

“Sages are not ill because they presume to have this illness.”

The sage is without the illness of trying to appear clever. Ordinary people all suffer from this illness, but because he is not like these people, he does not suffer from this. For the sage to be intelligent, he must allow knowledge to pass through him. This requires that he maintain a position of uncertainty.

     Desiring that all under Heaven be plain in substance, loyal, and honourable, he protects the purity of their true nature (xing). Petty men do not know the Dao other than in their own minds, and so absurdly follow their stubborn beliefs and act in ways that reveal their ignorance. Internally, this injures the spiritual vitality and decreases the lifespan by many years.

Chapter 72

愛己 Cherishing Oneself

民不畏威，則大威至。威，害也。人不畏小害則大害至。大害者，謂死亡也。畏之者當愛精神，承天順地也。

“When the people do not fear displays of power, greater displays of power will follow”

Displays of power, here, refer to injuries. When people do not fear small injuries, greater injuries follow. By greater injuries is meant “death and destruction.” Those who fear these things should cherish their spiritual vitality, receive from Heaven, and submit to Earth.

無狎其所居，謂心居神，當寬柔，不當急狹也。

“Let their homes not be disrespected”

This means that for the heart-mind to house the spirit, it is important to be broad and flexible, not urgent and tight.

無厭其所生，人所以生者，以有精神。託空虛，喜清靜，飲食不節，忽道念色，邪僻滿腹，為伐本厭神也。

“Let their lives not be tiresome”

Man’s place of life contains his spiritual vitality. When clear and empty, when enjoying clarity and tranquility, and when drink and food are not stagnating, revelations of Dao spontaneously come to mind. When filling the belly with foul things, you effectively attack the root and exhaust the spirit.

夫唯不厭，是以不厭。夫唯獨不厭精神之人，洗心濯垢，恬泊無欲，則精神居之不厭也。

“If they are not tiresome, they will not grow tired of them.”

This refers to not exhausting people’s spiritual vitality. Cleanse the heart-mind, wash away the stains; anchor yourself in tranquility, and be without desires. Then spiritual vitality will not grow tired of its house.

是以聖人自知，不自見，自知己之得失，不自顯見德美於外，藏之於內。

“Therefore the sage knows himself but does not display himself”

He knows himself and his inner gains and losses. He does not show his virtue and beauty externally, but conceals them within.

自愛不自貴。自愛其身以保精氣，不自貴高榮名於世。

“Loves and cares for himself but does not overestimate himself”

He cares for himself and his body by securing his vital energy-breaths. [62] He neither appraises himself nor puts value on worldly glory and renown.

故去彼取此。去彼自見、自貴，取此自知、自愛

“Abandons that and chooses this”

He abandons displaying himself and overestimating himself while choosing to know himself, and care for himself.

Chapter 73

任為 Relying on Force

勇於敢則殺，勇敢有為，則殺其身。

“Courage that is reckless brings death”

Courage that is reckless is forceful – wei. This brings death to the body.

勇於不敢則活。勇於不敢有為，則活其身。

“Courage that is not reckless brings life”

Courage that is neither reckless, nor forceful, brings life to the body. [63]

此兩者，謂敢與不敢也。

“Of these two,”

Meaning not reckless, and reckless.

或利或害，活身為利，殺身為害。

“One is useful, the other is harmful”

Bringing life to the body is useful, bringing death to the body is harmful.

天之所惡。惡有為也。

“Heaven’s lurking ferocity”

This ferocity is forceful.

孰知其故？誰能知天意之故而不犯？

“Who has ever known its extent?”

Who can know Heaven’s plan and not disobey it?

是以聖人猶難之。言聖人之明德猶難於勇敢，況無聖人之德而欲行之乎？

“Therefore the sage also endures this circumstance”

This means that the sage’s enlightened virtue does not exempt him from difficulty were he to be recklessly courageous. Imagine then, being without the sage’s virtue and wishing to act this way!

天之道，不爭而善勝，天不與人爭貴賤，而人自畏之。

“Heaven’s Dao does not contend yet is excellent at overcoming”

Heaven does not abide by men’s class struggles, yet men are naturally afraid of it.

不言而善應，天不言，萬物自動以應時。

“Does not speak yet is excellent at accomplishing what is necessary”

Heaven does not speak, yet all things naturally move in accord with its timing.

不召而自來，天不呼召，萬物皆負陰而向陽。

“Does not give summons yet is excellent at drawing towards itself”

Heaven does not shout commands, yet the myriad things all carry yin and follow yang.

繟然而善謀。繟，寬也。天道雖寬博，善謀慮人事，修善行惡，各蒙其報也。

“Remains uncontrived yet is excellent at organizing”

繟 Chan means open-minded, and spontaneous. Heaven’s way, though it acts spontaneously and takes chances, is good at organizing. In looking after one’s own affairs, cultivate excellence and shun evil, for each will suffer their own fate.

天網恢恢，疏而不失。天所網羅恢恢甚大，雖疏遠，司察人善惡，無有所失。

“Heaven’s net is immense. It is loose, but loses nothing”

Heaven’s net, like those used for catching birds, is immense. Though loose and spanning a great distance, it is capable of noticing men’s goodness and wickedness, with no place going unnoticed.

Chapter 74

制惑 A System in Confusion

民不畏死，治國者刑罰酷深，民不聊生，故不畏死也。治身者嗜欲傷神，貪財殺身，民不知畏之也。

“If the people do not fear death”

If those who rule a nation go too far in the severity of their punishments, the people will neither value life, nor fear death. If those who govern their bodies are weakened by desires, they will injure their spirit. Greed for wealth kills the body. People do not know to fear these things.

奈何以死懼之？人君不寬刑罰，教民去情欲，奈何設刑法以死懼之？

“Why make death something to be terrified of?”

If the rulers do not carefully consider punishments and penalties, nor teach the people to abandon their desires and strong emotions, how can the establishment of punishments and laws cause them to fear death?

若使民常畏死，當除己之所殘剋，教民去利欲也

“To make the people constantly afraid of death”

They should stop themselves from injuring and subduing people by abandoning profiteering motives and desires.

而為奇者，吾得執而殺之。孰敢？以道教化而民不從，反為奇巧，乃應王法執而殺之，誰敢有犯者？老子疾時王不先道德化之，而先刑罰也。

“And of doing things against the ordinary, we effectively seize and kill them. Who dares (to do such a thing)?”

When Dao shows the way to reform and the people do not follow, going against it and practicing occult skills, the king declares it a crime and executes them. Who dares to commit such a crime?  It was troubling to Lao Tzu that the kings of his day did not first reform themselves by Dao and Virtue, before they started punishing and penalizing others.

常有司殺者。司殺者，謂天居高臨下，司察人過。天網恢恢，疏而不失也。

“The Eternal is in charge of executions“

What is in charge of executions is Heaven. It resides above, and descends to the bottom. It is in charge of examining people’s crimes. Heaven’s net is immense, loose, yet nothing is lost.

夫代司殺者，是謂代大匠斲。天道至明，司殺有常，猶春生夏長，秋收冬藏，斗杓運移，以節度行之。人君欲代殺之，是猶拙夫代大匠斲木，勞而無功也。

“To replace the executioner - this is called “making the cuts of a master craftsman”

Heaven’s Way is enlightened. In taking charge of killing, this is also the case. The same goes for sprouting in spring, growing in summer, harvesting in autumn, and storing in winter. The handle of the big dipper in the sky changes fortune as it moves, each section moving in precise measurement. When rulers desire to replace this in matters of killing, this is akin to a clumsy man trying to do the carving of a highly skilled craftsman, and doing the work without any skill.

夫代大匠斲者，希有不傷手矣。人君行刑罰，猶拙夫代大匠斲，則方圓不得其理，還自傷。代天殺者，失紀綱，不得其紀綱還受其殃也。

“When making these cuts in place of a master craftsman, it is incredibly rare that is there no injury to one’s own hand”

When rulers take control of executions and punishments, it is akin to a clumsy man trying to do the carving of a highly skilled craftsman. In this case, the square and the round will not be true, and he will injure himself. Replacing Heaven in deciding on executions, one will miss the guidelines. They will not obtain their objectives and, missing the guidelines, misfortune will fall on them as well.

Chapter 75

貪損 The Consequences of Greed

民之饑，以其上食稅之多，是以飢。人民所以饑寒者，以其君上稅食下太多，民皆化上為貪，叛道違德，故饑。

“The people are starving because those above them indulge in over-taxation. This causes starvation.”

The people starve in the cold when rulers increase taxes until there is no longer enough food to go around. The people then become greedy, rebel against Dao, and disobey Virtue. This causes starvation.

民之難治，以其上之有為，是以難治。民之不可治者，以其君上多欲，好有為也。是以其民化上有為，情偽難治。

“The people are difficult to govern because those above them are meddlesome. This causes difficulty in governing.”

Rulers who perpetuate their many desires and wish to be in control, are unable to govern the people. The people, influenced by those above them, become false in their sentiments and difficult to govern.

民之輕死，以其上求生之厚，人民所以侵犯死者，以其求生活之道太厚，貪利以自危。

“The people are careless towards death because they seek fullness of life.”

The people will invade homes, rob, and murder, when they seek to live a lifestyle of excess. Their greed becomes a danger to themselves.

是以輕死。以求生太厚之故，輕入死地也。

“This causes carelessness towards death.”

By seeking a life of excess, people’s recklessness leads them into perilous traps.

夫為無以生為者，是賢於貴生。夫唯獨無以生為務者，爵祿不干於意，財利不入於身，天子不得臣，諸侯不得使，則賢於貴生也。

“So then, only those without regard for their lives will strive for fullness of life. Therein resides the virtue of valuing life.”

It is only the solitary man, without concern for life, who truly strives for life and does not think of being blessed with rank and title. When valuables and favours do not take precedence over the concern for one’s own body and character, ministers will not try to overtake the emperor, and lords will not be betrayed by their messengers. This follows the virtue of valuing life.

Chapter 76

戒強 Admonishing Rigidity

人之生也柔弱，人生含和氣，抱精神。故柔弱也

“When born, people are soft and pliant”

When people are born, they are filled with a harmonious energy-breath. They embrace the spiritual vitality and are thus soft and pliant.

其死也堅強。人死和氣竭，精神亡，故堅強也。

“At death, they become hard and inflexible”

When people die, the harmonious energy-breath is exhausted and the spiritual vitality perishes, resulting in hardness and inflexibility.

萬物草木之生也柔脆，和氣存也。

“As with all things, when plants and trees begin to grow, they are flexible and pliant”

Their harmonious energy-breath remains.

其死也枯槁。和氣去也。

“Yet, when dying, they become dry and rotten”

Their harmonious energy-breath departs.

故堅強者死之徒，柔弱者生之徒。以上二事觀之，知堅強者死，柔弱者生也。

“Thus, hardness and inflexibility are the approach of death, while softness and pliancy are the approach of life”

These two functions can now be observed, knowing that hardness and inflexibility bring death, and that softness and pliancy bring life.

是以兵強則不勝，強大之兵輕戰樂殺，毒流怨結，眾弱為一強，故不勝。

“Therefore armies that are rigid will not be victorious”

Strong and large armies take war lightly and take pleasure in murder. This spreads like a poison and congeals the hatred of the formerly acquiescent masses, making them united and powerful. This does not lead to victory.

木強則共。本強大則枝葉共生其上。

“When the tree is strong, it encompasses both (rigidity and suppleness)”

When the roots are strong and large, branches and leaves will grow above them.

強大處下，柔弱處上。興物造功，大木處下，小物處上。天道抑強扶弱，自然之效。

“The rigid and large reside at the bottom, while the soft and delicate reside at the top”

By rising up, things develop their abilities. The large part of a tree resides at the bottom, while the small parts reside at the top. Heaven’s Dao presses down the strong, and lifts up the weak. This is the result of natural spontaneity (ziran).

Chapter 77

天道 Heaven’s Dao

天之道，其猶張弓與,天道暗昧，舉物類以為喻也。

“The Way of Heaven - is it not like the stretching of a bow?”

Heaven’s Way is dark and obscure. Various categories of things are used to describe it metaphorically.

高者抑之，下者舉之，有餘者損之，不足者補之。言張弓和調之，如是乃可用耳，夫抑高舉下，損強益弱，天之道也。

“What is high, it causes to be pulled low. What is low, it causes to be uplifted. What has excess, it causes to be diminished. What lacks sufficiency it causes to be restored.”

This describes the stretching of a bow and its harmonizing movement. The ears can also be attuned in the same way by pressing down what is high and raising what is low. Impairing the powerful and assisting the gentle is Heaven’s Way.

天之道，損有餘而補不足。天道損有餘而益謙，常以中和為上。

“Heaven’s Way diminishes what has excess, and restores what lacks sufficiency”

By always upholding balance and harmony, Heaven’s Way diminishes what has excess and benefits the humble.

人之道則不然，損不足以奉有餘。人道則與天道反，世俗之人損貧以奉富，奪弱以益強也。

“The way of man, however, is not this way - diminishing what suffers lack, and assisting where there is excess”

Man’s way goes in the opposite direction of Heaven’s way. Today it is customary to hinder the poor and serve the rich; to rob the weak and profit the strong.

孰能有餘以奉天下？唯有道者。言誰能居有餘之位，自省爵祿以奉天下不足者乎？唯有道之君能行也。

“Who can have in excess, and care for all under Heaven?  Only those who have Dao”

Lao Tzu asks “who can maintain their inner peace while in possession of the royal surplus?”  Originally, during times of prosperity, the provincial lords would make donations to the population rather than satiating themselves. Only rulers who have Dao can practice this.

是以聖人為而不恃，聖人為德施，不恃其報也。

“Therefore, sages act but do not expect anything in return”

Sages act virtuously and generously, without requiring acknowledgement.

功成而不處，功成事就，不處其位。

“They achieve their ends without lingering”

They achieve what needs to be done without lingering in positions of authority.

其不欲見賢。不欲使人知己之賢，匿功不居榮，畏天損有餘也。

“And have no desire to exhibit inner worth”

They have no desire to make grand statements and have their worthiness known to others. Hiding their achievements, they do not bask in glory, fearing that Heaven will diminish what has excess.

Chapter 78

任信 Relying on Sincerity

天下莫柔弱於水，圓中則圓，方中則方，壅之則止，決之則行。

“In all under Heaven, nothing is softer or more adaptable than water”

When inside a circle it fits the circle. When inside a boat it fits the boat. When obstructed it halts; when the decision is made, it follows through. [64]

而攻堅強者莫之能勝，水能懷山襄陵，磨鐵消銅，莫能勝水而成功也。

“Yet, for attacking that which is hard and strong, nothing is more capable of victory”

Water is able to embrace a mountain, nourish a mound, wear down iron, and disintegrate copper. Nothing is more capable of victory than water when it comes to completing these tasks.

以其無以易之。夫攻堅強者，無以易於水。

“There is nothing which does so with such ease”

When attacking the hard and strong, nothing does this as easily as water.

弱之勝強，水能滅火，陰能消陽。

“Weakness overcomes strength”

Water can extinguish fire. Yin can disintegrate yang.

柔之勝剛，舌柔齒剛，齒先舌亡。

“Softness overcomes rigidity”

The tongue is soft and the teeth are hard, but the teeth die before the tongue.

天下莫不知，知柔弱者久長，剛強者折傷。

“In all under Heaven, nothing is ignorant of this”

All know that the soft and pliant endure a long time, while the hard and strong break and get injured.

莫能行。恥謙卑，好強梁。

“Yet nothing puts it into practice”

Ashamed of a humble position, they dream of being powerful and immovable.

是以聖人云：謂下事也。

“Therefore the sage says:”

In reference to the following positions

受國之垢，是謂社稷主；人君能受國之垢濁者，若江海不逆小流，則能長保其社稷，為一國之君主也。

“Receiving (responsibility for) the state’s foulness - for this, one is called Governor of the Province (Host of the Gods of Soil and Grain)”

Rulers who can take on the foulness of a state are like large rivers and seas which do not reject the water from smaller channels. In this way, they can long protect the province, and create one nation for the emperor.

受國不祥，是為天下王。人君能引過自與，代民受不祥之殃，則可以王天下。

“Receiving (responsibility for) the state’s bad omens - for this, one is called Emperor of All Under Heaven”

If a ruler can go beyond serving himself, and put himself in front of the people while dealing with disasters and bad omens, he may become emperor of all under Heaven.

正言若反。此乃正直之言，世人不知，以為反言

“Though correct, such words seem reversed”

These correct and proper words are unknown today, which causes the reverse to be spoken.

Chapter 79

任契 Relying on Contracts

和大怨，殺人者死，傷人者刑，以相和報。

“When pacifying a great rivalry”

Those who murder people are killed, and those who injure people are punished. This refers to bringing calm to these situations.

必有餘怨，任刑者失人情，必有餘怨及於良人也

“Some hatred surely remains”

Those who rely on punishments lose the faith of the people. Some hatred is then certain to remain and catch up even to the virtuous.

安可以為善？言一人，則先天心，安可以和怨為善？

“How can this be considered excellent?”

The words of this one man echo the original mind of Heaven. In the pursuit of peace, how can quiet hatred be considered excellent?  

是以聖人執左契而不責於人。古者聖人執左契，合符信也。無文書法律，刻契合符以為信也。但刻契為信，不責人以他事也。

“Therefore, the sage holds the left side of the contract, and does not oblige the other party”

In the past, when sages held the left side of the contract, this meant that they united the tally with honesty. They did not embellish the books, standards, or laws, but tallied and inscribed the contract with honesty. They did not oblige the other party with new affairs.

有德司契，有德之君，司察契信而已。

“Those with virtue take initiative in fulfilling the treaty”

When an emperor is virtuous, initiative is taken to examine a contract, ensuring that it is fair and complete.

無德司徹。無德之君，背其契信，司人所失。

“Those without virtue take initiative in mounting invasions”

When an emperor is without virtue, he betrays the agreements of the contract, and forces people from their homes.

天道無親，常與善人。天道無有親疏，唯與善人，則與司契同也。

“The way of Heaven has no partiality. It always serves to further excellence amongst people.”

The way of Heaven does not have any familial loyalties. It only helps people of excellence. Therefore, those who take initiative in adhering to the contract will receive its assistance.

Chapter 80

獨立 Standing Alone

小國寡民，聖人雖治大國，猶以為小，儉約不奢泰。民雖眾，猶若寡少，不敢勞之也。

“(Rule the nation like) a small state with few people” 

The sage rules the large nation as though it were small, and is minimalistic when drawing a constitution rather than extravagant with his authority. The people, though very many, are treated as though very few so that he does not dare over-exert them.

使有什伯之器而不用，使民各有部曲什伯，貴賤不相犯也。器謂農人之器。而不用，不徵召奪民良時也。

“Furnished with a file of ten equipped soldiers, but not employing them” 

When every person has a family member in their local military, neither rich nor poor will commit crimes against each other. “Equipped” means equipped with farming tools. “Not employing them” means that the people are not drafted into the army during peace time.

使民重死而不遠徙。君能為民興利除害，各得其所，則民重死而貪生也。政令不煩則民安其業，故不遠遷徙離其常處也。

“(Where) its people respect the seriousness of death, and never migrate”

The Son of Heaven can influence the people to live an active lifestyle, to be skilful and effective, to remove dangers and obstacles, and to each obtain their place in the world. As a result, the people will respect the seriousness of death and have a powerful desire for life. Governmental decrees should not cause difficulty. Then the people will stabilize their professions and not migrate away to establish themselves somewhere else.

雖有舟輿，無所乘之；清靜無為，不作煩華，不好出入遊娛也。

“Though having boats and carriages, they are without any reason to ride in them”

Clear, tranquil, and effortless, they will not trouble themselves with gross luxuries, nor yearn to travel around for pleasure.

雖有甲兵，無所陳之。無怨惡於天下。

“Though having a military and weapons, there is no reason to display them”

There will be no hatred or evil in the world.

使民復結繩而用之，去文反質，信無欺也。

“Have the people return to the simple notation system of knotting ropes”

Leaving embellishments and returning to the basics, their words will be sincere and without deception.

甘其食，甘其蔬食，不漁食百姓也。

“If their food is tasty”

If they enjoy sweet vegetables, they will not seek food from others.

美其服，美其惡衣，不貴五色。安其居，安其茅茨，不好文飾之屋。

“If their clothing is beautiful”

If it is beautiful enough that they do not hate their clothes, they will not prize many-coloured garments.

安其居，安其茅茨，不好文飾之屋。

“If their homes are tranquil”

If they have tranquil straw thatched homes, they will not wish to adorn their rooms with decorations.

樂其俗。樂其質朴之俗，不轉移也。

“And their customs are joyous”

If they enjoy the basic substance of the customs, and do not alter them.

鄰國相望，雞犬之聲相聞，相去近也。

“The neighbouring states could be close enough to see, their chickens and dogs heard on each side”

Meaning that they are separated by very little distance.

民至老死不相往來。其無情欲。

“Yet the people will grow old and pass away without ever going to visit those places”

They will be free from desires and strong emotions.

Chapter 81

顯質 Appearance and Substance

信言不美，信者，如其實也。不美者，朴且質也

“True words are not beautified”

True words are like authentic treasures. “Not beautified” means that they are of true substance.

美言不信。美言者，滋美之華辭。不信者，飾偽多空虛也。

“Beautified words are not true words” 

By “beautified words” is meant long winded and flowery speech. “Not true words” means that these ornate fabrications are just hollow and empty.

善者不辯，善者，以道修身也。不綵文也。

“The skilled are not argumentative” 

“The skilled” refers to those who practice Dao and self-cultivation. They do not use dazzling rhetoric.

辯者不善。辯者，謂巧言也。不善者，舌致患也。山有玉，掘其山；水有珠，濁其淵；辯口多言，亡其身。

“The argumentative are not skilled” 

“Argumentative” means skilled in debate. “Not skilled” means that their tongues bring worry and suffering. Mountains containing jade are excavated. Water containing jewels is turned into a muddy abyss. An argumentative mouth with many words destroys the body.

知者不博，知者，謂知道之士。不博者，守一元也。

“Those who (presume to) know do not remain open-minded” 

“Knowledgeable” refers to the academic’s way of knowing. This is not open-minded. Embrace the origin of Oneness.

博者不知。博者，多見聞也。不知者，失要真也

“The open-minded do not (presume to) know” 

“Open-minded” means seeing and hearing much. This is not “knowing,” (because knowledge) misses the vital truth.

聖人不積，聖人積德不積財，有德以教愚，有財以與貧也。

“Sages do not hoard” 

Sages accumulate Virtue. They do not hoard material wealth. Having Virtue, they teach simplicity. Having material wealth, they give to the poor.

既以為人己愈有，既以為人施設德化，己愈有德

“Having helped others, oneself gains more” 

Having helped others to develop and reform their virtue, one’s own virtue increases.

既以與人己愈多。既以財賄布施與人，而財益多，如日月之光，無有盡時。

“Having given to others, oneself continues to gain” 

When valuables, money, and clothes, are freely given to others, their value and benefit is increased. Like the light of the sun and moon, (this value) is never exhausted.

天之道，利而不害；天生萬物，愛育之，令長大，無所傷害也。

“The Dao of Heaven is effective and does no harm” 

Heaven gives life to the myriad things. It lovingly rears them to become long lived and fully grown; it has no intention to injure or kill them.

聖人之道，為而不爭。聖人法天所施為，化成事就，不與下爭功名，故能全其聖功也。

“The Dao of the sage is to actuate and not oppose” 

Sages follow Heaven’s principle of generosity by putting it into action. They transform and perfect things as situations present themselves. They do not follow lowly competitions for merit or fame, and as a result, are able to retain their wisdom and merits.

Appendix

Reading Classical Chinese

The following is a condensed lesson in Classical Chinese, which will help those who are interested to follow along with the Chinese text while reading the translation. This may help to reveal additional, or personal, interpretations of the original texts.

     By recognizing the most commonly used words in these texts, it will be easier to navigate through each line and determine how each character relates to the translation. The definitions given below are only those which appear most often.

     Please note that Classical Chinese is to modern Mandarin what Latin is to Italian, and that learning it will help one to recognize Chinese characters, but cannot be used to communicate in Mandarin. For this reason, and to simplify the learning process, pinyin spelling has not been included below. As is usually the case for Classical Chinese texts, traditional script will be used.

Beginning, ending, and transition words

故 thus

是以 therefore

以 because of/by

則 transition word, similar to “thus”/then

使 transition word, similar to “thus”/then/send

乃 and then/brings about

而 and/yet/but

於 in/at/on/often indicates passive tense

夫 starts a new thought/“Now,..”

此 this/these

也 ends a thought 

何 how/what/why/?

兮 exclamation!  Oh!

言 words/(he or she) says/this is to say

謂 definition/(this) means/

Verbs, nouns, adjectives, etc.

有 You: is/has/possesses/being

為 Wei: make/do/be/force/action

不 is not/do not

無 Wu: is not/is without/non-being

未 not yet

無為 Wu wei: without action/without force/effortless

事 duties, affairs, position

能 can/able

可 can/may

不能 cannot

不可 cannot

若 is similar to/as though

如 similar to/to like/to want

同 united

治 govern

行 walk/practice

守 guard

化 transform/become

知 know/knowledge

聖 wisdom

欲 desire

愛 love/affection

生 life/give birth to/give rise to

用 use/useful

得 obtain/attain to

失 lose

復 return to

止 stop

其 pronoun/the/their

之 pronoun/it/them

我 I/me/my/our

身 body/self

自 self/themselves

己 self/their

所 place/pronoun/may designate proceeding word as a noun

皆 all

多 many

少　few

貴 valuable/to value or honour

惡 dislike/hate

善 good/excellent

不善 bad

上 high/above

下 low/below

大 great/large

小 small

是 correct/this

非 incorrect/false

內 internal/inside

外 external/outside

道 Dao: Dao/path/principles of the universe / method /doctrine

德 De: De/mystical force of Virtue in nature/virtues /character/integrity

明 luminous/enlightened

心 heart and mind

虛 Emptiness

常 always/eternal

名 name/fame

神 Shen: spirit/gods

氣 Qi/Chi: energy/air/breath

精 Jing: essences/bodily fluid /vital/pure

精神 Jing-Shen: spiritual vitality

長 longevity/long

自然 Ziran: naturally/spontaneously

天 Heaven

地 Earth

天下 the world/all under heaven

人 people/others/humanity

民 the people/the commoners/citizens

聖人 Sages

國 the state/country

物 thing

萬物 the myriad things

百姓 the hundred family names/all people/all types of people/Note:  this excluded all but the ruling and aristocratic classes until around 500BCE, as only these classes had clan names, 姓 xing, previous to this time.

Common sentence structures

Sentences are often created with an A=B structure, which can be accomplished by simply putting two thoughts or words next to each other. This is made more apparent when the end of a sentence is marked with 也 .

Example 1:

作，生也

“Arise, here, means they are born”

( “ 作 arise = 生 born”)

A simple subject-verb-object sentence will use few if any articles, and will often appear in sequences of four words at a time:

Example 2:

多言害身

“Speaking too many words does harm to oneself.”

( 多 many 言 words/speak 害 harms 身 body/self)

A common fifth word might be 之 , which is sometimes used to connect adjectives that follow the object or subject to which they pertain. It functions similar to the word “of,” but with the adjective and object in the reverse order.

Example 3:

天地之間空虛

“The gate of Heaven and Earth is hollow and empty”

( 天 Heaven 地 Earth 之 of 間 gate 空 hollow 虛 empty)

之 can also function as the pronoun “it”:

Example 4:

壅之則止

“When obstructed it halts”

( 壅 Obstruct 之 it 則 then 止 stop)

Example 5:

得之若驚

“Winning is startling”

( 得 Winning/gaining 之 it 若 is like 驚 startle)

失之若驚

“Losing is also startling”

( 失 Losing 之 it 若 is like 驚 startle)

Example 5 shows that, while pronouns common to English might be left out of Classical Chinese phrases, Classical Chinese pronouns may occasionally be left out of English translations. Example 5 also shows the flexibility of certain words. Note that “ 若 similar” was used here to say “also.”

A common exception to the subject-verb-object structure, however, is when 者 appears after a description to say “those who/that which,” or “as for.”

Example 6:

治身者

“Those who govern the body”

治國者

“Those who govern the state”

( 治 govern 國 state 者 those who)

Example 7: 

自勝者強

“Those who overpower themselves are powerful”

自 self 勝 overpower 者 those who 強 powerful

When reading the commentary which follows a phrase, the reiteration of terms and ideas will usually make it easier to determine which characters correspond to the words in the translation:

Example 8a (from chapter 34):

大道氾兮，言道氾氾，若浮若沉，若有若無，視之不見，說之難殊。

“Oh how the Great Dao is overflowing”

The Dao is flooding, overflowing, covering, submerging. As though present, as though absent. It cannot be seen through observation. To describe it is unusually difficult.

The phrase “ Oh how the Great Dao is overflowing ” begins with two easily recognizable words — “ 大 great” and “ 道 Dao.” From the list above, you will recognize “ 兮 exclamation!/oh!” so the remaining character of the sentence is revealed to mean “ 氾 overflowing ” by following along with the translation.

The first character in the commentary is “ 言 this says” (see “beginning, ending, and transition words” above) which is implied, but omitted from the translation in this case. Then, as is common, some of Lao Tzu’s words are repeated. See how “ 氾 overflowing” is repeated twice to say “very overflowing.” This device may also be used to turn a verb into an adjective. In this case, two definitions of fa n 氾 were used to translate it.

There may be some confusion about the order of the remaining 16 characters; however, by recognizing “ 若 as though, ” the words following this character can be ascertained. “ 有 is/being” and “ 無 without/non-being” can also be located in “ present and absent .” Looking at the translation again, “ The Dao is flooding, overflowing, covering, submerging, ” it can be determined that 若 ruo was left out of the translation to avoid redundancy.

“ It cannot be seen through observation ” can be located in the line by finding “不 not” in “ 不見 not seen .” Then the rest of the sentence may begin to appear as “ 視 Observing 之 it 不 not 見 seen.”

The characters for “ To describe it is unusually difficult ” can be determined by finding “ 之 it,” and seeing that the verb ( describe ) before this object ( it ) was “ 說 describe” (see example 8, again).

Now, knowing which character means “ difficult ,” and which means “ unusual ” might escape you (especially since they appear in the reverse order in English ), but the objective at this point is to simply match the translation, phrase by phrase, and get a vague idea of how it was originally worded. As you do this, and your vocabulary expands, more characters will be recognized.

The next line reads:

Example 8b:

其可左右。道可左可右，無所不宜。

“It can go both left and right”

Dao can be on both the left and the right. It has no place that is out of place.

Recognizing the pronoun, 其 , and the verb “ 可 can,” it is understood that 左 and 右 mean “ 左 left and 右 right .” Now these characters can be found in the commentary to determine how it says “ Dao can be on both the left and the right. It has no place that is out of place .”

The first sentence should be easily discernable at this point. Now, knowing that 無 wu means “ without ,” it can be determined that 所 means “ place .” The last word may be difficult to define, but there is enough information in the translation to determine that it means something along the lines of “ 宜 suitable.”

While this is a very brief lesson in Classical Chinese, it should give those who are new to it a few tools with which to get started, eventually helping them to read the ancient masters’ teachings in the same words through which they were transmitted.

Straw-Dogs and Benevolence in Chapter Five of the Dao De Jing

For approximately 2000 years, scholars have been rather uncertain, and troubled, about the meaning of the opening lines in chapter five of the Dao De Jing. Following its most common understanding, these lines are translated:

天地不仁, 以萬物為芻狗

Heaven and Earth are not benevolent

They treat the myriad things as grass-dogs

聖人不仁 , 以百姓為芻狗

The Sage is not benevolent

He treats the hundred clans (all people) as grass-dogs

     Given the phrase, “the Sage is not benevolent,” it appears that the next statement, “he treats the hundred clans as grass(-)dogs,” describes this inhumanity. What makes these lines difficult to accept, however, is that the way of the Daoist Sage, as described in any other chapter of the Dao De Jing, is quite to the contrary of this statement. Reading most any other chapter in this text, one sees that the Daoist Sage’s role in the world is to bring harmony and fulfillment to all under Heaven.

     Adding to the immediate impression of this phrase, are some apparently similar phrases in Confucian texts. In the Book of History’s “Book of Zhou” (Jun-Chen, in Zhou Shu, in Shan Shu), one finds:

“[King Wu said]  'Formerly, the duke of Zhou acted as teacher and guardian of the myriads of the people, who cherish (the remembrance of) his virtue. Go and with sedulous care enter upon his charge; act in accordance with his regular ways, and exert yourself to illustrate his lessons; so shall the people be regulated. I have heard that he said, "Perfect government has a piercing fragrance, and influences the spiritual intelligences. It is not the millet which has the piercing fragrance; it is bright virtue." Do make this lesson of the duke of Zhou your rule, being diligent from day to day, and not presuming to indulge in luxurious ease. Ordinary men, while they have not yet seen a sage, (are full of desire) as if they should never get a sight of him; and after they have seen him, they are still unable to follow him. Be cautioned by this! You are the wind; the inferior people ( 下民 ) are the grass (草 ). In revolving the plans of your government, never hesitate to acknowledge the difficulty of the subject. Some things have to be abolished, and some new things to be enacted going out and coming in, seek the judgment of your people about them, and, when there is a general agreement, exert your own powers of reflection.” (trans. Legge)

     In Analects 12:19, a somewhat milder use of this metaphor is found:

季康子問政於孔子曰：如殺無道，以就有道，何如？孔子對曰：子為政，焉用殺？子欲善，而民善矣。君子之德風，小人之德草。草上之風，必偃

“Ji Kang asked Confucius about government, saying, "What do you say to killing the unprincipled for the good of the principled?" Confucius replied, "Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation between superiors and inferiors is like that between the wind and the grass (草 ). [literally: “the superior man’s virtue is the wind, and the inferior man’s virtue is the grass”]. The grass must bend, when the wind blows across it. " (trans. Legge)

     The third and fourth lines of chapter five in the Dao De Jing are generally understood to say: “The Sage is not benevolent; he treats the hundred clans as (sacrificial) grass-dogs.” This interpretation appears to be supported by a story from chapter 14 of the Chuang Tzu, in which music-master Jin is asked about Confucius’ practices. Jin responds that they are akin to ceremonial straw-dogs, which are treated with utmost reverence, and then destroyed after they have been offered. Jin then continues to explain his meaning by saying:  “If you take a boat which can move on water, and try to push it on land, it will never get you anywhere…  To seek now to practice the ancient precepts of Zhou, in the state of Lu, will get you no further than a boat on land.”

     This shows that the purpose of Chuang Tzu’s straw-dogs story was to say that things may be of use in some situations, but only a hindrance in others. Perhaps most revealing, is that the precepts from ancient Zhou, taught later by Confucius and considered by Chuang Tzu to be but fabricated, intentional, and willful enactments of benevolence and righteousness, are what Jin depicts as the worthless “straw-dogs.”

     Worthy of consideration, in understanding chapter five, is that Lao Tzu specifies “ 百姓 the hundred clans” rather than simply “ 民 the common people.” Until approximately 500BCE, only people in the ruling and aristocratic classes held one of “the hundred family names.” Thus, it should be noted that the statement in question was not advocating a tyrannical elitism, as it referred to all levels of society. Treating “the hundred clans” this way may, therefore, also suggest equality and justice throughout society, and that, like blades of grass, or dogs, all people simply have an equal place in the Oneness of all things.

     Humanity is generally seen in Daoism to be above the rest of the myriad things, with the Emperor and sages bringing about their unification. However, Daoism also recognizes the interconnectivity of all things. While humans see themselves as most important, this self-mindedness is considered an illusion. Grass and straw grow on the earth, and mindlessly serve the biosphere, just as Dao and De nurture life without any intention or thought of doing so. Dao’s actions are exemplified by De, Virtue, which can be seen throughout the text to be inalterably selfless and nurturing towards all of the myriad things. The Sage knows that he is a part of nature, and is not ostentatious, or resentful, for he knows that this is what it means to be alive. His intrinsic nature is not the same as that of grass and straw, but his function as part of the Dao is no different.

     While the image of grass may seem to suggest lowliness, and unimportance, it should be noted that the perennial quality of many grasses has made it somewhat of a universal symbol of immortality. It was this quality that made wheat a symbol of the immortality of Osiris in ancient Egypt. The 4 th c. BCE Chinese book of mythology, the Shanghaijing, tells a story of the three legged “Sun Crows,” also found on Neolithic pottery and imperial robes, feasting on grasses of immortality. Chapter 16 of the Dao De Jing also refers to perennials with similar imagery:

Myriad creatures arise together

I thereby observe them return

So many things blossoming

And each returns back to its roots

Returning to the roots is called silence

This means returning to one’s destiny-life-force (ming)

Returning to one’s destiny-life-force is called eternality

Understanding eternality is called enlightenment

     What is generally evoked to explain the discrepancy between the statement “Sages are not benevolent,” and the Sage’s obvious concern for the wellbeing of others, exhibited throughout the Dao De Jing, is Lao Tzu’s treatment of “benevolence” elsewhere in the text. “Ren,” translated here as “benevolence,” carries with it a cumbersome degree of cultural context and influence, especially when linked to Confucian ideals of propriety, which are not associated with its English equivalent. Lao Tzu explains that ren requires intention, even fabrication, and arises only when true harmony has been lost; thus, it was not the ideal but rather a sign that Dao had been strayed from. In chapter 18, this is illustrated as follows:

When the Great Dao is abandoned

Benevolence and righteousness appear

When learnedness and intelligence are brought forth

Great deceit appears

When the six family relations are out of harmony

Filial piety appears

When the nation is on the eve of chaos

Loyal ministers appear

     According to Lao Tzu’s view of benevolence in chapter 38, even “highest benevolence” takes willful action, as opposed to “Highest Virtue” which takes no action: 

Highest Virtue is without action

It does not exist by its actions

Lower virtue takes action

It exists because of its actions

Highest benevolence takes action

Yet does not exist by its actions

     Wu wei , translated as non-action, effortlessness, or no wilful action, is held as the ultimate strategy, virtue, power, and necessity for bringing harmony to all under Heaven. Proof of this efficacy is found in the wu wei of Dao, De, and Heaven, all of which bring about positive transformations without taking action. Heaven, synonymous with nature, takes no wilful action, but spontaneously follows Dao; thus, Heaven cannot be benevolent, since even “highest benevolence” takes action. This purview of ren (benevolence) is reflected in Chuang Tzu’s story of music-master Jin, and his relegation of ren to so many other limited forms, all to be transcended by those who walk the Great Path. To paraphrase the greatest masters of most every art, when the form is mastered, it is forgotten.

     Heshang Gong explains the fourth line of chapter five with his comment: 

Sages see the hundred clans as they see grass and straw for dogs and farm animals. They do not value people with any expectation of reciprocal courtesy in their minds.

     Straw (“for farm animals”), 草 , is the character used to describe the grasses sought out by nomadic herdsmen. So, Heshang Gong appears to suggest that “grass-dogs” was meant as grass “for” dogs. Dogs are omnivorous and often eat various types of grasses as an abundantly available filler and source of fibre and nutrients. Enjoying it too much, some dogs eat grass too quickly and vomit it up, resulting in the common belief that they only eat grass to induce vomiting. This is not the case, however. Wild dogs will even eat the stomach contents of grass eating prey before anything else. The fact of the matter is that dogs have nearly the same affinity for eating grass as herbivorous animals. Given that few domesticated dogs now eat more than their owners give them, this formerly obvious connection between grass and dogs has been widely ignored.

     So then, what does it mean that sages treat the hundred clans as grass for dogs? 

     If the preceding chapters are any indication, “grass for dogs” may suggest that the Sage does not act benevolently, but simply allows the hundred clans to roam and take care of themselves, knowing that they will find what they need, just as roaming dogs will find their own grass to fill up on. He lets the dogs be dogs, and the grass be grass. If so, this would create an image of the same idea, presented in chapters two and three:

2

When the whole world knows the pleasing to be pleasing

This ends in despising

When all know the good to be good

This ends with what is not good

[…]

Therefore, sages handle affairs with non-action

They practice wordless instruction

And the myriad things all take their places

Without responding

Given life, but not possessed

Acted for, but not expected of

Perfection is cultivated, and not dwelled upon

Surely, what is not dwelled upon

Does not leave

3

Do not exalt the worthy

And the people will not fight

Do not praise goods which are difficult to obtain

And the people will not steal

[…]

Act by not acting

And everything will fall into place

     Chapter four does not continue with this idea, but reflects the latter part of chapter five:

4

Dao is a container

Though used again and again

It is never full

[…]

5

[…]

The gate of Heaven and Earth

Is it not like a bagpipe?

Empty yet not finished.

It moves, and again more is pushed forth

[..]

     These impressions of wu wei might carry into one’s reading of chapter five, and likely informed Wang Bi’s (226-249 CE) commentary on its opening lines. Wang Bi begins this commentary by saying:

天地不仁，以万物为刍狗：天地任自然，无为无造，万物自相治理，故不仁也。

“ Heaven and Earth are not benevolent .”

Heaven and Earth are ziran (natural, not wilful). They are without action, and without endeavour. The myriad things are all governed together and managed in the same way. Thus, (Heaven and Earth) are not benevolent.

仁者必造立施化，有恩有为。造立施化，则物失其真；有恩有为，则物不具存。物不具存，则不足以备载矣。

As for benevolence, it endeavours to establish reformation through kindness and wilful action. Endeavouring to establish reform, things lose their genuineness. Being obviously kind, and acting wilfully, these actions are not genuine. If things are not genuine, then there is no use in preparing them and carrying them about.

天地不为兽生刍，而兽食刍；不为人生狗，而人食狗。无为于万物而万物各适其所用， 则莫不赡矣。若慧由己树，未足任也。

Heaven and Earth do not make animals grow grass, yet they eat the grass. They do not make people grow dogs, yet they eat dogs. (Heaven and Earth) are without willful action towards the myriad things, yet the myriad things each develop their appropriate uses, and there is nothing which is not provided for. It seems self-evident from this that things will establish themselves, even if they have not yet reached self reliance.

     Wang Bi shows that Heaven and Earth do not act willfully, yet the myriad things all find their places and are provided for. As Heshang Gong often notes, when the Sage’s virtue is abundant, the people are naturally reformed without any interference from the Sage.

     This recurring concept of non-interference, in fact, takes us back to Chuang Tzu’s story of music-master Jin, and the sacrificial offering of grass-dogs. When these effigies are prepared, Jin relates, 

“Before the grass-dogs are set forth (at the sacrifice), they are deposited in a box or basket, and wrapt up with elegantly embroidered cloths, while the representative of the dead and the officer of prayer prepare themselves by fasting to present them”

(trans. Legge).

     Note that those who handle the grass-dogs purify themselves before touching them, keep them in a box, wrapped in expensive cloth, and treat them with the utmost care and delicacy. This degree of delicacy, and the care taken not to pollute these vessels, is also represented in chapter 60 of the Dao De Jing, which is elucidated in Heshang Gong’s commentary:

“ Govern a large state as though boiling a small fish ”

When boiling a fresh fish, the intestines are not removed, the scales are not removed, and you shouldn’t dare touch it, for fear that it will become mashed (and thus contaminated). Governing the state with vexation brings chaos to those below. Governing the body with vexation causes the spiritual vitality to scatter.

     Chapter 60 goes on to explain that a ruler must handle the state with such care, so that its people will not be polluted by noxious entities. This is reminiscent of officers of prayer, who must purify themselves before handling the grass-dogs to ensure that they do not contaminate these vessels with unwanted energies.

Govern a large state as though boiling a small fish

When Dao reaches all under Heaven

Ghosts will not take over the spirit

It is not that ghosts will not take over the spirit

But that the spirit will not injure the person

It is not that the spirit will not injure the person

But that the Sage also will not injure people

So both of them will not bring injury

Thus, Virtue will intermingle and return

     Was it this same care and delicacy, in the image of boiling a small fish, that was being suggested in the phrase “the Sage treats the hundred clans like grass-dogs?”  If we are to understand this phrase in the context of the chapters leading up to it, and keep in mind the overall role of the Sage, which is to enable Virtue to enter and transform the myriad things so that they may be perfected and the world made harmonious, this would appear the most appropriate context in which to read this metaphor. Echoes of this delicate approach resound throughout the Dao De Jing, while the importance of purifying oneself to bring Virtue into the world, without disturbing, agitating, or interfering, is made abundantly clear throughout Heshang Gong’s commentary.

     Some of the most obvious examples of this are in the following excerpts, excluding those presented above:

29

The wish to possess all under Heaven

And control it

I see this has no end

The world is an instrument of the gods

It cannot be controlled

Those who try, spoil it

Those who grasp, lose

34

It accomplishes its work

Yet makes no name for itself

It loves and raises the myriad things

Yet does not act as their master

(note: Heshang Gong replaced “yi/cover” with “ai/love” in this stanza)

48

Conquering all under Heaven

Is best done without the endeavour to do so

Perpetually, this endeavour will continue

Without satisfaction

Even when all under Heaven is conquered

57

When taboos are abundant in the world

The people are extremely poor

When the people have an abundance of sharp weapons

The nation grows dark

When people have an abundance of skill and ingenuity

Irregular things flourish

When standards are increasingly publicized

Thieves and robbers abound

     And from Heshang Gong’s commentary:

37

“ When lords and kings can guard this within, the myriad things eventually transform themselves ”

When lords and kings can hold on to Dao, the myriad things progress and transform themselves by their own power.

“ Transforming yet desiring to do so intentionally, I pacify this desire with the simplicity of the nameless ”

“I,” here, means within his body. Dao and Virtue are invisible in their unaltered simplicity. The myriad things transform themselves by their own power. When the desire to interfere through skillful artifice returns, lords and kings should pacify and soothe it with Dao and Virtue.

“ The simplicity of the nameless removes all desires. When the tranquility of desirelessness is established ”

When lords and kings pacify and soothe (the desire to interfere) with Dao and Virtue, the people also stop desiring. Thus, clarity and tranquility must guide their transformation.

“ The world stabilizes of itself ”

Those who can be like this, help the world to align and stabilize itself.

     By purifying themselves, officers of prayer allowed the grass-dogs to be purified, and not polluted, by those presenting them. These offerings would become worthy of gods, while being handled immaculately by those worthy of doing so. In the same way, the Sage helps people to return to their intrinsic nature (xing) by purifying themselves of desire, including any desires to control this transformation.

     Heshang Gong also makes a clear statement in this regard, in chapter 74:

It was troubling to Lao Tzu that the kings of his day did not first reform themselves by Dao and Virtue, before they started punishing and penalizing others.

     In the same way that the officers of prayer must treat the straw effigies immaculately, the Sage must avoid filling the people’s minds with too many ideas about good and bad, or the need to be praiseworthy and not disgraceful (see chapter two). Thereby, the people may remain “empty” and become pure, just as the purity of straw offerings allows them to naturally accumulate pure energy, and be worthy of gods. As Heshang Gong explains in chapter 42:

“ (The myriad things) are infused with energy-breath, and made to be harmonious ”

Inside of all things is the original energy-breath (yuan qi), attainted to through harmony and softness. If it is concealed in the breast, it will also be within the bone marrow, just as it is in plants and trees, in the empty hollows where energy-breath circulates. Thereby, (all things) obtain long life.

     Letting the people be allows them to revert to harmony and softness, and not become rigid and tense while trying to resist the force of willful manipulation. As Heshang Gong explains in chapter 67, “there is no way to resist what does not use any force.” This softness and pliancy is crucial to the cultivation of life, according to Lao Tzu, while the willful intentions of benevolence are not a true reflection of the Highest Virtue, for the Highest Virtue “unites Heaven and Earth. Its harmonious energy-breath flows and circulates, refining Virtue in the people” (Heshang Gong, chapter 38).

     A similar treatment to that of the straw dogs can be found in practices of Daoist and folk herbalism, where prayers and intentions will be infused into medicine. When the medicinal properties have been absorbed, the dregs will be thrown onto the road “thus symbolically casting the disease out of the house, there to be crushed by the wheels of passing buses and trucks.” [65] The end treatment of the medicine is, of course, not the ultimate reflection of how these herbs are used. Prayers and intentions are infused into the medicine in hopes that they will bring peace and harmony to the patient, much as the prayers and intentions infused into the straw dogs were believed to foster peace and harmony in Heaven, and consequently on Earth and amongst Humanity. We may take from this that the Sage, therefore, does not simply tell people how to act and how to care for those closest to him, but puts his best attention and intention to all people, as though they were the mediums through which he would communicate his love and reverence for De and Dao.

ABOUT THE AUTHOR

Dan G. Reid taught himself how to read Classical Chinese with the help of textbooks, online tools, and internet forums. Dan also studies and practices sitting meditation, Qigong, Taiji, and is a multi-instrumentalist and poet. The Ho-Shang Kung Commentary on Lao Tzu’s Tao Te Ching was his first published translation, followed by The Thread of Dao: Unraveling Early Daoist Oral Traditions in Guan Zi’s Purifying the Heart-Mind (Bai Xin), Art of the Heart-Mind (Xin Shu I & II), and Internal Cultivation (Nei Ye) . 

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The Thread of Dao:

Unraveling Early Daoist Oral Traditions in Guan Zi’s

Purifying the Heart-Mind (Bai Xin),

Art of the Heart-Mind (Xin Shu I & II),

and Internal Cultivation (Nei Ye)

Ancient Chinese meditation and mindfulness traditions were often quietly imparted through wisdom on government policy and health preservation. Underlying these teachings are subtle instructions in "the art of the heart-mind" — the Sages' technique for self purification, cultivating enlightenment and harmony within, and fostering virtue throughout the world.

     While Lao Zi is said to be the founder of Daoism (Taoism) and author of the Dao De Jing , his classic on attaining the way of Nature is believed to have transmitted an earlier oral tradition. Modern scholars now believe that four texts, found in the ancient Guan Zi encyclopedia, are likely to have predated the completion of the Dao De Jing . These texts, Purifying the Heart-Mind (Bai Xin) , Art of the Heart-Mind (Xin Shu I&II) , and Internal Cultivation (Nei Ye) , provide exceptionally direct explanations of Daoist spiritual, mental, and energetic cultivation, making them invaluable keys to the teachings of early Daoist masters. Thread of Dao translates and explores these texts alongside comparable teachings in the Dao De Jing and other Daoist, Buddhist, Confucian, and traditional Chinese medical sources, tracing their origins to a common thread of wisdom.

     In translating Guan Zi’s Purifying the Heart-Mind (Bai Xin), Art of the Heart-Mind (Xin Shu I&II), and Internal Cultivation (Nei Ye), Thread of Dao justifies the “received” version of these texts, rather than adopting revisions commonly accepted by modern scholars. With his annotations and commentary, Reid offers important contributions to several fields of Chinese studies, including Daoist and Buddhist Studies, pre-Qin history, Classical Chinese, and Chinese Political Science.

The Thread of Dao is available on Amazon.

[1] Shang 上　being an early form of “anshang, 岸上 , bank/shore”

[2] See Cleary’s “Sex, Health, and Long Life,” a translation of texts attributed to the Yellow Emperor, found in the Mawangdui tombs, the contents of which are dated to approximately 200 BCE

[3] See chapter 22

Note:  Stretching exercises from the Han Dynasty are preserved in the silk Daoyintu painting (c. 168 BCE), the reconstruction of which provides illustrations of 44 stretching postures. These postures appear to have been dynamic movements synchronized with the breath, as some of them resemble movements common to many qigong (also spelled chi kung) styles. Similar exercises, called the Five Animal Frolics, were also developed near the end of the first century CE by the celebrated doctor, Hua Tuo. With an emphasis on toning internal organs, these exercises are also also qigong practices.

[4] The Guanzi is a compilation of political and philosophical treatise, some of which are attributed to the 7 th century BCE Prime Minister Guan Zhong, while others have been attributed to the Jixia Academy. The Jixia Academy was a center of learning, and debates, between the 100 Schools of Thought around the 3 rd century BCE, during the lifetimes of Chuang Tzu (370-287BCE) and Mencius (372-289BCE).

[5] Liu An (d. 122 BCE) was a grandson of the founding Emperor of the Han Dynasty, Liu Bang. At 16 years old, he became “Prince of Huainan.”

[6] Lit. “The Masters of Huainan”

[7] Liu Xiang’s son, Liu Xin, also followed in this tradition of scholarship, by starting the Old Texts school of Confucianism.

[8] See, especially, chapter six, and the footnote in chapter five.

[9] Inherited by Buddhism from the Hindu tradition, they include the 8 octagonal directions (north, northeast, etc.), plus above and below

[10] Eight octagonal directions

[11] The northern, southern, eastern, and western directions of the earth

[12] north, south, east, west, above, and below, not limited to the earth

[13] Alan Chan’s “Two Visions of the Way,” which compares excerpts and concepts from the Wang Bi and Heshang Gong commentaries, describes disputes as to the authorship of this story. Based on the information provided by Chan, these disputes rely on the strong likelihood that the received version of Ge Xuan’s story developed out of a similar story which appears in “Lives of Immortals,” written by his grandnephew, Ge Hong. While this appears to be the case, given Ge Hong’s close affiliation and scholarship with his granduncle, it would also appear likely that Ge Xuan taught Ge Hong this “history.”

[14] Chapters 10, 21, 23, 28, 51, 55, 60, and 65

[15] Chapters 41, 54, 59, and 63 (in Guodian text) plus  27, 38, 49, 68, 73, and 79 (not in Guodian text)

[16] The earlier Mawangdui copies have the Dao volume following the De volume. Thus, chapter one proceeded from chapter 81’s “True words are not beautified…”

[17] The five spirits are discussed in chapter six

[18] Usually translated as “empty,” 沖　chong suggests an empty vessel, and literally means “immersion,” made up of the radicals for “water” and “within.” In ancient classics, chong appeared in compound words for youth ( 沖人 , 沖子 ) and so may also allude to inexhaustible youth, and the ‘eternal child’ in this chapter.

[19] Chapter 20 may illustrate this concept.

[20] Please see “Straw-Dogs, Benevolence, and Chapter Five of the Dao De Jing,” in the appendix.

[21] Literally “bag-flute.” Heshang Gong’s commentary seems to suggest a musical instrument, perhaps similar to the sheng.

[22] Heshang Gong may also use jing-shen (spiritual vitality) to refer to the organ spirits mentioned in chapter six. Jing-shen is somewhat like a derivative of shen (spirit), and should not be confused with the shen, which refers to the spiritual consciousness as a whole.

[23] Heshang Gong diverges here from the Yellow Emperor’s Classic on Internal Medicine , which places intention (yi) in the spleen and will (zhi) in the kidneys.

[24] “The five intrinsic natures” refer to the natural states of the human spirit before they are disturbed by the six emotions.

     The five intrinsic natures correspond to the five organs as follows:  benevolence 仁 (ren)/liver, propriety 礼 (li)/heart, trustworthiness 信 (xin)/spleen, loyalty 義 (yi)/lungs, wisdom 智 (zhi)/kidneys.

[25] The six emotions are:  like 好 (hao), dislike 惡 (wu), excitement 喜 (xi), anger 怒 (nu), sorrow 哀 (ai), and pleasure 樂 (le).

[26] The shen ming are also mentioned in the Tai Yi Sheng Shui, and texts by Chuang Tzu, Confucius, and Mo Tzu. They are considered as emissaries of Heaven which determine fortune and misfortune according to the purity of one’s virtue. Shen ming can also mean spiritual intelligence, or “brilliance of the spirit.”

[27] Li, 離 , contains imagery of a rare bird, meaning “flee” like a startled bird, rather than simply “leave, 去 , qu.”

[28] In Chinese medicine, jing-qi ( 精氣 ) generally refers to the energetic essence of a particular organ or phenomena, such as the jing-qi of Heaven, or the jing-qi of the kidneys or lungs, etc. (see Nei Jing, Ling Shu Jing, ch. 17). Heshang Gong, uniquely, also refers to the jing-qi of Dao (see chapters 21 and 25).

[29] Undivided” usually meant “ 無貳爾心　without doubt (without two) in your heart,” but suggests the literal meaning here as well.

[30] The five directions with their elements are: wood/east, fire/south, earth/center, metal/west, and water/north

[31] The commentary here suggests that a great desire for these things makes one no longer able to perceive them.

[32] See footnote in chapter six for an explanation of the five intrinsic natures and the six emotions.

[33] 志　Zhi, intention, will, resolve, consciousness.

There are also “five wills, 五志　(wuzhi).” These are emotional states associated with the five organs, which can exist in balance, but cause the six emotions when imbalanced.

The five wills and their correspondences are:  vigor/anger 怒 (nu) in the liver, love/over-excitement 喜 (xi) in the heart, contemplation/worry 思 (si) in the spleen, nostalgia/sorrow 悲 (bei) in the lungs, and awe/fear 恐 (kong) in the kidneys.

[34] May refer to the “dantien” energy center below the nave l

[35] A more verbatim translation might be “following/acquiescing (to circumstance).”

[36] See chapter 26, “The Virtue of Heaviness.”

[37] 公 (gong) means both “elder” (as in Heshang Gong) and “impartial,” as in serving the public, rather than private, interest. 

[38] " 太上 " also appears in various ancient books with the meaning "great antiquity" (trans. Legge) Given its reference to ancient rulers here, taishang may have suggested Taishang Huang: " 太上皇 Emperor's Father; ‘Puppet Master.’"  Please also see footnote in chapter 19 regarding the Three Sovereigns.

[39] The Three Sovereigns are:  Fuxi, Nuwa, and Shennong. Nuwa (Fuxi’s sister) is sometimes substituted in this group with Huang Di, The Yellow Emperor. Fuxi and Nuwa could be described as a god-like Adam and Eve who are also credited with a number of cultural advancements. Shennong is credited with the invention of agriculture and medicine. Huang Di is considered the father of Chinese civilization.

[40] Dao is empty. Emptiness is used (See chapter 11). To utilize emptiness is to be filled with Virtue (See chapter 22).

[41] 自矜 , translated as “self-aggrandize,” means literally “to sympathize with oneself.”

[42] Chapter 23 can be understood as an explanation of ganying 感應　(lit. “feeling response,” aka “resonance response”), a term which appears in numerous ancient Chinese texts of various traditions, and which correlates closely to the modern term “the law of attraction.”

[43] The left is the side of life, and yang (please see next footnote).

[44] In the ‘pre-heaven’ arrangement of the trigrams (representing natural forces), the yang trigrams are all on the left (Eastern) side, while the yin trigrams are all on the right (Western) side.

[45] Heshang Gong uses “ai 愛 , love” in this stanza, where Wang Bi and Fu Yi have “yi, 衣 , clothe.” The word “ai 愛 , love/care/cherish” appears about three-dozen times in Heshang Gong’s commentary, showing that he felt it was a worthy virtue to cultivate along with detachment from desires.

[46] The names of these tones translate respectively as:  the temple, the merchant, the wine vessel, the invitation, and the feather. They are the 1 st , 2 nd , 3 rd , 5 th , and 6 th degrees of a major scale. This scale also begins on different degrees to create “modes” as in Western music. Note that the name of the 5 th degree is “the invitation,” resembling the Western theory that a “dominant” chord urges resolution back to the “tonic,” here called “the temple.”

[47] There are conflicting theories as to why the lowest student laughs — that he is an unassuming sage, or that he is simply arrogant.  I would put forth the theory that the following descriptions of the Dao are so seemingly topsy turvy that they make the lowest student laugh; yet, if they were not like this, they would not describe the Dao.

[48]   Tensing the muscles in cold weather inhibits warmth from energy circulation, while deep relaxation increases it.

[49] The term “the hundred families” is synonymous with “all people,” while indicating clan divisions. Until approximately 500 BCE, only people in the ruling and aristocratic classes held one of these family names.

[50] The nine apertures are the eyes (2), ears (2), nostrils (2), mouth, anus, and urethra. The four closures refer to the feet and hands .

[51]   See chapter 13 for a similar comment.

[52] The term “True Human” appears numerous times in The Chuang Tzu, and refers to those whose simplicity and purity have reached a state of perfection.

[53] A similar phrase appears in The Art of War (500BCE), 以正合，以奇勝　“Use alignment to unite. Use the unexpected/unusual to conquer.” Apparently a common turn of phrase, it appears here to show this effect in society as well.

[54] The five spirits are discussed in chapter six

[55] The root should be understood here as one’s spiritual connection to Dao through pure nature (xing) and destined life-force (ming), as explained in chapter 16. The stalk should be understood as the physical body. Leaking and flowing out can be understood as the energy-breath and spiritual vitality escaping for various reasons mentioned throughout Heshang Gong’s commentary (see also, the commentary on chapter 52).

     Some Daoist texts, (for example, the scrolls mentioned in footnote #2) also say that the retention and transmutation of sexual fluids is required for physical, energetic, and spiritual cultivation. It is likely that Heshang Gong was aware of these practices, given his knowledge of ancient Chinese medical theory, and is referring to such retention as well.

[56] The heart-mind is also considered the throne of the body.

[57] See footnote in chapter 19 about the Three Sovereigns

[58] 1000 li = 500 kilometers

[59] “The root” is discussed in chapter 16

[60] Ci 慈 is most often translated as compassion, love, or charity. It can be understood here as kindness, encompassing both the practice of charity, and the feeling of compassion. Charity is advocated in chapter 81, chapter seven, and in numerous comments by Heshang Gong.

     This stanza has been a source of interest and debate for both its simplified focus of practice, and its apparent similarity to the Christian doctrine of love. Heshang Gong clarifies the meaning of ci by using another word, ai 愛 , which refers to affectionate love. That Lao Tzu follows his value for kindness/charity with his value for forgoing, while Heshang Gong depicts acts of charity so frequently, also suggests this meaning.

     A strong connection exists between the three treasures of “kindness, forgoing, and putting the world first” and the selflessness illustrated in chapter seven.

[61] Reading the repetition of bing (illness) as an adjective: “Therefore, only the sickly are not ill.”

[62] See footnote in chapter 10 for an explanation of the vital energy-breaths (jing-qi).

[63] Courage is associated with the rising wood-energy of the liver, and with the free-flowing water-energy of the kidneys. The courage of water is exhibited in its natural spontaneity (ziran). The courage of wood is exhibited in its determined expansion.

[64] Jue, 決 , “decide,” is written as 氵 water + 夬 fork. The decision is followed at a fork in the river.

[65] Bob Flaws and Honora Lee Wolfe. The Successful Chinese Herbalist . Boulder: Blue Poppy Press, 2005. p. 50