Dao De Jing, is a Chinese classic text traditionally credited to the 6th-century BC sage Laozi. The text's authorship, date of composition and date of compilation are debated. The oldest excavated portion dates back to the late 4th century BC, but modern scholarship dates other parts of the text as having been written—or at least compiled—later than the earliest portions of the Zhuangzi.
The Tao Te Ching, along with the Zhuangzi, is a fundamental text for both philosophical and religious Taoism. It also strongly influenced other schools of Chinese philosophy and religion, including Legalism, Confucianism, and Buddhism, which was largely interpreted through the use of Taoist words and concepts when it was originally introduced to China. Many artists, including poets, painters, calligraphers, and gardeners, have used the Tao Te Ching as a source of inspiration. Its influence has spread widely outside East Asia and it is among the most translated works in world literature.
Contents
Preface
Volume of Tao
Nature of Tao
Manifestation of Tao
Cultivation of Tao
Cultivation of the Mind
Volume of Te
Nature of Te
Cultivation of Te
Civil Governance
Martial Governance
Achieving the Te
Preface
After the work has been on and off for more than a year, New Annotations to Tao Te Ching is finally finished with proofreading.
The current transmitted version of Tao Te Ching was compiled by Wang Bi, who lived in the state of Wei during Three Kingdoms period. The original Tao Te Ching had been lost. In order to better approach the original work, we’ve specifically reorganized it into two parts: the Volume Tao and the Volume Te, and nine chapters: Nature of Tao, Manifestation of Tao, Cultivation of Tao, Cultivation of the Mind, Nature of Te, Cultivation of Te, Civil Governance, Martial Governance and Achieving the Te.
Considering the habituality of inheritance, only a few words and phrases were revised without major revisions. In comparison with Mawangdui Silk Texts version, unearthed from Mawangdui Han Tomb and Heshang Gong version, The "Wang Bi Version" has more verifiable origins than either of the above. Therefore, the whole scripture is still based on the precepts of Wang Bi Version.
Considering that some readers may have difficulty understanding classical Chinese, the vernacular texts have been added. But some classical texts cannot be accurately explained in vernacular Chinese, which acts only as a reference.
This New Annotations to Tao Te Ching is only a reference book for Chinese culture enthusiasts. It does not involve any disputes of both religion and factions. No principle issues involved. Readers may use it in appropriate ways.
Duo to personal limitations, it is inevitable that there will be mistakes, readers are invited to criticize and correct.
Thank you.
Nature of Tao
Tao (The Way) that can be spoken of is not the Constant Tao; the name that can be named is not a Constant Name. "Nonbeing" can be used to describe the state of the chaos when the universe is not formed into beings; and "being" is the name of the origin of everything that is created in the universe. Thus, with no desire in the mind, one observes the mystery of the Tao, and with thoughts in the mind, one observes the changes of the Tao. Both two are observations, but it’s a noun with two layers of meaning, so it’s mysterious, mystery of mysteries, the origin of the change of the door to all changes.
A unique mixture of something with no image, formless and shapeless is formed in the chaos, which existed before heaven and earth came into being. Tao that is born before heaven and earth. It is silent and has no sound. It is grand and has no form. It has absolute independence. It does not change due to the external environment. It continually works and runs without dying. It can be used as the foundation of everything. I don't know its name, so I just call it "Tao" and then reluctantly give it a name called "Big." It is endless and runs endlessly, runs endlessly and extends far away, and extends far away and returns to its origin.
The cyclical movements and changes are the movements of the Tao. The effect of the Tao is subtle and gentle.
The formless Tao produces a tangible one; the tangible material produces two, that is, the binary yin and yang; when the binary opposite material produces three, so that everything comes into being; everything moves against the Yin and toward the Yang, and the Yin and Yang blend into each other and transform into an organic unity to grow and develop.
All things in the world exist with its name and form is famous and tangible, but those things with names and forms must originate from the nameless and formless Tao. Nonbeing is the very origin of all things in the world. Tao (the spirit of the valley) that nourishes all beings in the world is eternal and ever-lasting. This is called the motherhood of mystery. The birth canal of the mysterious mother body, is called the root of Heaven and Earth. Continuous and endless! It exists for constancy and eternity, its effect is endless.
Tao is void with endless energy. This kind of energy is never full and put to use without being exhausted. Like an abyss, it is like the origin of all things. Plugging the hole of desire, closing the path of desire, there will be no annoyance for the rest of life. If you open the hole of desire, you will suffer a lot of troubles, and you will not be able to heal for the rest of life. The saints live to obey the laws of the Tao, they adopt the attitude of humility, they round off sharp edges, they resolve conflicts and confusions, they share the glory of the Tao, they lead their life with poise and freedom, and they put themselves in their proper place. Although the Tao is invisible, it does exist. I don't know what it is, it should exist before heaven and earth come into being.
The Great Tao is intangible and formless, so there are no emotional features. Even if you use words to describe it, it will become insipid. You may try to observe it, it can't satisfy your eyes; you may try to hear it, it can't satisfy your ears. You may want to use it, it seems to be useless.
Look at it, it cannot be seen, it is called colorless. Listen to it, it cannot be heard, it is called noiseless. Reach for it, it cannot be held, it is called formless. The form of these three cannot be completely unraveled, for they are originally one. Above it, it’s not bright. Below it, it’s not dark. It is clueless and everlasting and cannot be named. All motions restore to their invisible and formless state. Thus it is called the form of the formless, the image of the imageless, this is called vagueness. Confront it, its front cannot be seen; Follow it, its back cannot be seen. Wield the Tao of the ancients to manage the existence of today. One realizing the beginning of the universe is to realize the law of the Tao.
The Tao, as a thing seems indistinct, seems unclear. So unclear, so indistinct, within It there is image. So indistinct, so unclear, within It there is substance. So deep, so profound, within It there is essence. Its essence is supremely real, within It there is faith. From ancient times to the present, Its name never departs. With It, one is able to observe the source of all things. How do I learn the condition of the beginning of all? I learn with the Tao.
The universal Tao has no name. Although It appears in the plainest and may seem small, It is inferior to nothing. Instead the Tao is above all. If the kings and marquises can grasp and abide by the plainness of the Great Tao, all beings shall be subservient to them. Heaven and Earth, together in harmony will rain sweet dew, people will not need to force it; it will naturally adjust by itself. To govern the world, it is necessary to establish a management system with various systems and names, and appoint officers at all levels to act. When Tao is manifested, names were given for the purpose of distinction. But one must be restricted and know when to stop in order to avoid danger and disaster. The existence of the Tao in the world is like streams in the valley flow into rivers and the ocean.
The everlasting Tao acts according to the natural Way. Therefore there is nothing that It will not accomplish. If kings and the nobilities can abide by their true nature and follow the great Tao, all things shall be reformed naturally. And everything will be fully developed by self-cultivation and self-destruction. If during the process of reform, desires arouse. I shall overcome with the simplicity of original nature. With the simplicity of true nature, there shall be no desire. Without desire, one’s original nature will be at peace. And the world will naturally be in accord with the right Way.
The whole world says the Tao that I have attained is so great that It seems unreal. Because It is indeed so great, thus It seemed unreal. If It were real, It would have been insignificantly small. Therefore, Tao is great, heaven is great, earth is great, and so is the true self. There are four greatness in the universe, and true self is one of them. Man obeys the Way of earth; Earth obeys the Way of heaven; Heaven obeys the Way of Tao; Tao obeys the Way of nature.
道可道午乓，非常道。名可名稻扬，非常名颁独。無名噪馏，天地之始贩挣；有名咸这，萬物之母痒蓬。故常無欲贮勃，以觀其妙贪惹；常有欲，以觀其徼寂嘉。此兩者奏瞬，同出而異名。同謂之玄泉孩，玄之又玄硼端，眾妙之門。
有物混成寓搬，先天地生珍昨。寂兮寥兮，獨(dú)立而不改句喷，周行而不殆镣典，可以為天下母。吾不知其名唾琼，字之曰道兄春，強(qiáng)為之名曰大。大曰逝父叙，逝曰遠(yuǎn)神郊，遠(yuǎn)曰反。
反者道之動(dòng)趾唱，弱者道之用涌乳。
道生一，一生二甜癞，二生三夕晓，三生萬物。萬物負(fù)陰而抱陽悠咱，沖氣以為和蒸辆。
天下萬物生于有，有生于無析既。谷神不死躬贡，是謂玄牝。玄牝之門眼坏，是謂天地根拂玻。綿綿若存，用之不勤。
道沖而用之或不盈檐蚜，淵兮似萬物之宗魄懂。塞其兌，閉其門闯第，挫其銳市栗，解其紛，和其光咳短，同其塵填帽。湛兮似或存。吾不知誰之子诲泌，象帝之先盲赊。
道之出口，淡乎其無味敷扫。視之不足見哀蘑，聽之不足聞，用之不足既葵第。
視之不見名曰夷绘迁，聽之不聞名曰希，博之不得名曰微卒密。此三者不可致詰缀台，故混而為一。其上不皦哮奇，其下不昧膛腐，繩繩不可名，復(fù)歸于無物鼎俘。是謂無狀之狀哲身，無物之象，是謂惚恍贸伐。迎之不見其首勘天，隨之不見其后。執(zhí)古之道捉邢，以御令之有脯丝，能知古始，是謂道紀(jì)伏伐。
道之為物宠进，惟恍惟恍。惚兮恍兮藐翎，其中有象砰苍，恍兮惚兮潦匈，其中有物；窈兮冥兮赚导，其中有精。其精甚真赤惊，其中有信吼旧，自古及今，其名不去未舟，以閱眾甫圈暗。吾何以知眾甫之狀哉？以此裕膀。
道常無名员串。樸雖小，天下莫能臣也昼扛。天地相合寸齐，以降甘露，民莫之令而自均抄谐。始至有名渺鹦，名亦既有，夫亦將知止蛹含，知止可以不殆毅厚。譬道之在天下，尤川谷之江海浦箱。
道常無為而無不為吸耿。侯王若能守之，萬物將自化酷窥，化而欲作咽安，吾將鎮(zhèn)之以無名之樸。無名之樸竖幔，夫亦將不欲板乙。不欲以靜，天下將自定拳氢。
天下皆謂我“道”大募逞，似不肖、夫唯大馋评，故似不肖放接。若肖，久矣其細(xì)也夫留特。
故道大纠脾，天大玛瘸，地大，人亦大苟蹈。城中有四大糊渊，而人居其一焉。人法地慧脱，地法天渺绒，天法道，道法自然菱鸥。
Manifestation of Tao
The great Tao is ever present. It can adjust Itself to everything. All things live by It, and It does not deny them. When Its work is accomplished, It does not claim possession. It gives great love to nurture all things and all lives, but dominates not. The true void of Tao has no desires and may seem small. Yet all things entrust their lives to It and It does not act as their master. This may be recognized as “the Great.” Because a saint does not restrict himself with the greatness, Hence his greatness is accomplished.
The great square has no corners. The great artifact is time-consuming, and is slow to complete. The great tone has no sound. The great image has no form. The great honesty may seem to be bendable and easy-going. The true wise ones do not reveal themselves so easily, thus may seem to be clumsy. The Tao is hidden and nameless. Yet it is only the Tao that excels in giving and completing everything.
The Tao creates all things. The Tao is the Law of all. Heaven, by attaining the Tao became clear; Earth, by attaining the Tao became peaceful; Spirit(man), by attaining the Tao became excellent; Valley, by attaining the Tao became fully productive; All things, by attaining the Tao became alive and grew. Emperors and nobilities, by attaining the Tao became the rulers of the world. Therefore, Heaven, without clarity would crack; Earth, without peace would quake; Men, without wits would become extinct; Valley, without water flowing would dry up; All things, without life essence would perish. Emperors, losing their throne as the rulers of the world, would stumble and fall. Thus, honor is based on humbleness. The high builds its foundation upon the low. Therefore, the kings and nobles call themselves “the solitude,” “the unworthy,” and “the virtueless.” Is this not the reason why they base their honor upon humbleness? Is it not so?
Therefore, the ultimate honor needs no praise and honor. They would rather be hard like rocks than to be shiny like jade.
To yield is to preserve the whole, to curve is to become round, thus compatibility which leads to perfection. To be misjudged is to be straightened. To be hollow is to be filled. To be battered is to be renewed. Less thinking and desire make people's minds clearer. Therefore, the saint embraces the Tao as a standard for the world and follows the Tao as the only Law. The wise one does not prejudice the objective facts with their own subjective judgements and does not make pretentious expressions, hence he is sensible. The wise one is not self-opinioned, hence he can tell the nature of things and truth can be manifested. The wise one does not boast of himself, hence he indeed deserves the credit. If one boast of his accomplishments, he would lose the credit. The wise one does not praise his own deeds, he will truly be respected, hence can long endure in the partnership with others. The wise one does not conflict with others, his virtue can sustain all things in the world and he has no obsession and conflicts with anything. Therefore one who minds the world, the world cannot contend against him. One can eventually achieve whatever he practices with sincerity.
The reason why beauty is known by the world as beautiful is because that ugliness exists. The reason why virtue is being known as something good is because that evil presents. Therefore being and non-being transform into each other. Difficult and easy form each other. Long and short present each other. High and low fulfill each other. Sound and tone harmonize each other. Before and after follow each other as a sequence. These are eternal truth. Realizing this, the saint performs effortlessly according to the natural Way without personal desire, and practices the wordless teaching thru one’s deeds. The saint inspires the vitality of all lives, without holding back. He nurtures all beings with no wish to take possession of. He devotes all his energy but has no intention to hold on to the merit. When success is achieved, he seeks no recognition. Because he does not claim for the credit, hence shall not lose it.
Good deeds accord with the state of the Tao and the rule of effortlessness. Good deeds walk and act according to the Law of the Tao without leaving any traces. Good words are natural and soundless without revealing any flaws. One who is good at numbers does not need to count, because the numbers are contained in the Tao. A perfect lock hides its mechanism, all things are naturally contained and nourished as a result of unity and harmony. One who is good at knots uses no ropes like the sky net, but no one can escape the Law of the heaven and earth. Hence, a saint who follows the Tao is always kind by saving other people and rejects no one. He is always kind by saving all things and therefore nothing is being rejected. This is the true enlightenment of the Great Tao. Thus, a kind person is the teacher of the unkind. An unkind person is a lesson for the kind to learn. He who does not value his teacher and dislikes the valuable lesson, although knowledgeable, is in fact greatly confused. This is the deep and profound essence of understanding.
The Law of Nature is like stretching a bow. When the stretch is too high, it needs to be pressed down. When the stretch is too low, it needs to be raised high. The excess will be reduced. The deficient will be replenished. The Tao of Nature is to reduce the excessive and to replenish the insufficient. The Tao of man, however is otherwise. It takes from the needy to serve those who already have a surplus. Who can spare one’s surplus to serve the world? A person of Tao. Thus, a saint acts without holding on to the achievements. He accomplishes but does not claim for credit. This is because he has no desire to distinguish himself.
Thirty spokes unite around one hub to make a wheel. It is the presence of the empty space that gives the function of a vehicle. Clay is molded into a vessel. It is the empty space that gives the function of a vessel. Doors and windows are chiseled out to make a room. It is the empty space in the room that gives its function. Therefore, something substantial can be beneficial. While the emptiness of void is what can be utilized. This is just like being and non-being give birth to each other, support and complete each other.
Hence, things are benefited by being humble, and damaged by profiting. What the ancients had taught, I shall also teach as such: A man of violence shall die of an unnatural death. This is the essential of my teaching.
If things wish to shrink, it must first expand. If things wish to weaken, it must first strengthen. If one wishes to take, one must first give. Just as fish live in deep water and cannot survive after being taken out of the depths. And the powerful weapons of a country should not be displayed. Gentleness overcomes strength, and the meek overcomes the strong. This is the rules of how things change in subtlety, known as the subtle enlightenment.
When Great Tao declines, virtue of humanity and righteousness shall arise. When knowledge and intelligence appear, great hypocrisy shall arise. When the six various family relationships are not in harmony, filial piety and compassion shall arise. When a country is in chaos, the loyal officials shall appear. Holding a cup and overfilling it cannot be as good as stopping short. Pounding a blade and sharpening it cannot be kept for long. Gold and jade fill up the room, no one is able to protect them. Wealth and position bring arrogance and leave disasters upon oneself. When achievement is completed, fame is attained, one should withdraw himself. This is the Tao of Heaven.
大道泛兮宗兼，其可左右。萬物恃之以生而不辭氮采，功成而不有殷绍。衣養(yǎng)萬物不為主，常無欲鹊漠，可名于兄鞯健；萬物歸焉而不為主贸呢，可名為大镰烧。以其不自大，故能成其大楞陷。
大方無隅怔鳖、大器晚成、大音希聲固蛾、大象無形结执、大直若屈、大巧若拙艾凯。道隱無名献幔。夫唯道，善貸且成趾诗。
道生一蜡感，昔之得一者：天得一以清，地得一以寧恃泪，神得一以靈郑兴，谷得一以盈，萬物得一以生贝乎，侯王得一為天下貞情连。其致之，天無一清將恐裂览效，地?zé)o一空將恐發(fā)却舀，神無一靈將恐歇虫几，谷無一盈將恐竭，萬物無一生將恐滅挽拔，侯王無一貞將恐蹶辆脸。故貴以賤為本，高以下為基篱昔。是以侯王自謂孤每强、寡、不谷州刽。此非以賤為本邪？非乎浪箭。故致數(shù)譽(yù)無譽(yù)穗椅，不欲琭琭如玉，珞珞如石奶栖。
曲則全匹表，枉則直，洼則盈宣鄙，敝則新袍镀，少則得，多則惑冻晤。是以圣人抱一為天下式苇羡。不自見故明，不自是故彰鼻弧，不自矜故長设江。夫唯不爭，故天下莫能與之爭攘轩。故之所謂曲則全者叉存，豈虛言哉！誠全而歸之度帮。
天下皆知美之為美歼捏，斯惡己；皆知善之為善笨篷，斯不善已瞳秽。故有無相生，難易相成冕屯，長短相較寂诱，高下相傾辫狼，音聲相和吐限，前后相隨，是以圣人處無為之事，行不言以教逗抑。萬物作焉而不辭，生而不有屡立，為而不恃话告，功成而弗居，夫唯弗居泉粉，是以不去连霉。
善行無轍跡，善言無瑕謫嗡靡；善數(shù)不用籌策跺撼，善勝敵者不與；善閉無關(guān)楗而不可開讨彼，善結(jié)無繩約而不可解歉井。是以圣人常善救人，故無棄人哈误；常善救物哩至，故無棄物。是謂襲明蜜自。故善人者菩貌，不善人之師；不善人者重荠，善人之資箭阶。不貴其師，不愛其資晚缩，雖智大迷尾膊，是謂要妙。
天之道荞彼，其猶張弓與冈敛？高者抑之，下者舉之鸣皂；有余者損之抓谴，不足者補(bǔ)之。天之道損有余而補(bǔ)不足寞缝；人之道則不然癌压，損不足以奉有余。孰能有余以奉天下荆陆？唯有道者滩届。是以圣人為而不恃，功成而不處被啼，其不欲見賢帜消。
三十輻共一轂棠枉，當(dāng)其無，有車之用泡挺；埏埴以為器辈讶，當(dāng)其無，有器之用娄猫；鑿戶牗以為室贱除，當(dāng)其無，有室之用媳溺。故有之以為利月幌，無之以為用。
故物或損之而益悬蔽，或益之而損飞醉，人之所教，我亦教之屯阀。強(qiáng)梁者不得其死。吾將以為教父轴术。
將欲歙之难衰，必故張之；將欲弱之逗栽，必故強(qiáng)之盖袭；將欲廢之，必故興之彼宠；將欲奪之鳄虱，必故與之；魚不可脫于淵凭峡，國之利器不可以示人拙已；柔弱勝于剛。是謂微明摧冀。
大道廢倍踪，有仁義；智慧出索昂，大有偽建车；六親不和，有孝慈椒惨；國家昏亂缤至，有忠臣；持而盈之康谆，不如其己领斥；揣而銳之嫉到，不可長保；金玉滿堂戒突，莫之能守屯碴；富貴而驕，自遺其咎膊存；功遂身退导而，天之道。
Cultivation of Tao
When a superior man heard of Tao, He cultivates himself diligently. When an average man heard of Tao, He is doubtful, vague and would give up halfway. When an inferior man heard of Tao, He laughs and thinks of It as foolish. If Tao is not being laughed at, It is not the Great Tao. Thus, there is a traditional saying of, One who is enlightened with Tao may appear foolish. He who is advancing in Tao may appear to withdraw. Great Tao is plain and simple which can adapt to all circumstances, although It may seem uneven and rough.
A person of great virtue is like the flowing water. Water benefits all things and contends not with them. It puts itself in a place that no one wishes to be and thus is closest to Tao. Dwelling at the right place, heart with great depth, giving with great kindness, words with great integrity, governing with great selflessness, handling with great capability, moving with great timing. Just as the water does contend and hence will not make faults and enemies.
The ancient Tao cultivators were subtle and mysterious. They were of immeasurable profundity. Because they were too subtle to be known, so reluctantly they were being described as follow: Cautious, as if crossing an icy river. Hesitant, as if fearful of the surroundings. Reverent, like an honorable guest. Dispersed, like winter ice began to melt in spring. Simple and sincere, like a genuine virgin. Open-minded, like an empty valley. Harmonized, like the turbid water. How can one turn the turbid water into clarity? Who can be serene yet persist in motion gradually come alive? One who holds this Tao does not wish to be overfilled Because one is not overfilled
Therefore one can preserve and develop.
The heavy is the fundamental of the light. Tranquility is the master of agitation. Therefore, the saint always conducts himself with the essence of Tao and never departs from It. Although he is surrounded by the splendor of wealth, he remains to live a simple and ordinary life. How can a ruler govern a nation without recklessness if he indulges in power and desire? He who acts recklessly shall lose the essence of Tao. He who is agitated shall lose his true nature.
Heaven is everlasting and earth is enduring. The reason that they are everlasting is because they do not exist for themselves. Hence, they are long-lived. Thus, although the saint puts himself last, finds himself in the lead. Although he is not self-concerned, finds himself accomplished. It is because he is not focused on self-interests and hence can fulfill his true nature.
The softest of all things can overcome the hardest of all things. Regardless of being or the non-being, they all have to return to the empty void to express their gentleness. Thus, I have learned the benefits of natural actions without personal desires. Very few can understand the value of wordless teaching and due act of natural Way. In pursuing knowledge, one learns with intellect and desires. Therefore one’s knowledge is accumulated day after day. In pursuing Tao, one is enlightened with the true nature and thus diminishes daily one’s worldly desires and knowledge. The continuous depletion of one’s desires persists until one acts accordingly to the natural Way. By acting without personal intention enables one to accomplish all things. Therefore, to rule over the world, One must act naturally without personal desires. The one who interferes his subjects with harsh politics is not qualified to rule.
He who wishes to take control of the world and acts upon it, I can see that he will not succeed. For the world is a divine vessel, It cannot be acted upon as one wish.
He who acts on it fails. He who holds on to it loses. Therefore some things move forward while some follow behind. Some try to warm with exhaled air while some try to blow it cold. Some are strong while some are weak. Some are successfully accomplished while some are declined and failed. Thus, the saint avoids all extremes, extravagance, and pride.
There is no need to leave the house to take journey in order to know the world. There is no need to look outside of the window to see the nature of Tao. The further one departs from Tao, the less one will be able to know. Therefore a saint is wise to know without seeking for It. He is wise to understand without seeing It. He is wise to accomplish according to the Natural Way.
The prismatic colors can blind one’s eyes. The chaotic tones can deafen one’s ears. The rich flavors can dull one’s taste buds. The pursuit of pleasures can derange one’s mind. The hard-to-get valuables can distort one’s behavior. Therefore, a saint cultivates himself with virtues and does not indulge himself in sensory pleasures. He rejects those outer temptations and chooses this True Nature.
He who raises himself on tiptoe cannot stand firm. He who walks with strides cannot travel far. He who is self-opinioned shall not be enlightened. He who is prejudiced shall not be recognized. He who brags about himself shall not receive credit. He who is arrogant shall not make improvements. In view of Tao, people who are self-centered are like the surplus food and redundant actions in everyday life. All things disgust them. Therefore a person of Tao will not conduct himself in such manner.
When the world lives in accord with Tao, warhorses can be retired to plow the field. When the world fails to live in accord with Tao, Even pregnant mares are used as war horses, and were forced to breed in the battlefield. The greatest crime is to have too much desire. The greatest disaster is not to find contentment. The greatest mistake is to desire for endless possession. Hence, when one is gratified with self-contentment, True contentment can then long endure.
If I were to have the very slight insight, I would live in accordance with the Great Tao. My only fear is, to go astray from Tao while spreading it. Great Tao is smooth and plain, yet people prefer the devious bypaths. Hence, the government is corrupted with luxury and splendor. The people were exhausted with labor and left the fields to be wasted and the granaries depleted. Under such practices, the officials would wear fine clothes, carry sharp swords and indulge themselves in good food and drinks. They crave with greed to possess great wealth. Such is said to commit the crime of robbery and certainly is not the Way of Tao.
He who embraces the Great Tao shall be the guidance of the world. By following him, the world will not be harmed and will be rendered with peace and harmony. Pleasures and delicacy can only attract passers-by to stay temporarily.
上士聞道隔崎，勤而行之今艺；中士聞道，若存若亡爵卒；下士聞道虚缎，大笑之。不笑不足以為道钓株。故建言有之：明道若昧实牡，進(jìn)道若退，夷道若纇轴合。
上善若水创坞。水善利萬物而不爭，處眾人之所惡受葛，故幾于道题涨。居善地，心善淵总滩，言善信纲堵，正善治，事善能闰渔，動(dòng)善時(shí)席函。夫唯不爭，故無尤澜建。
古之善為士者向挖，微妙玄通。深不可識(shí)炕舵，夫唯不可識(shí)何之，故強(qiáng)為之容；豫兮若冬涉川咽筋，儼兮其若客溶推，渙之若冰之將釋，敦兮其若補(bǔ)，曠兮其若谷蒜危，混兮其若濁虱痕。孰能濁以靜之徐清；孰能安以動(dòng)之徐生辐赞。保此道者部翘，不欲盈，失唯不盈响委，故能蔽不新成新思。
重為輕根，靜為燥君赘风。是以圣人終日行不離輜重夹囚，雖有榮觀，燕處超然邀窃。奈何萬乘之主荸哟，而以身輕天下？輕則失本瞬捕，躁則失君鞍历。
天長地久，天地所以能長且久者肪虎，以其不自生堰燎，故能長生。是以圣人后其身而身先笋轨，處其身而身存。非以其無私邪赊淑？故能成其私爵政。
天下之至柔，馳騁天下之至堅(jiān)陶缺，無有入無間钾挟，吾是以知無為之有益。不言以教饱岸，無為之益掺出，天下希及之。為學(xué)日益苫费，為道日損汤锨，損之又損，以至于無為百框，無為而無不為闲礼。取天下常以無事，及其有事，不足以取天下柬泽。
將欲取天下而為之慎菲，吾見其不得已。天下神器锨并，不可為也露该。
為者拜之，執(zhí)者失之第煮。故物或行或隨解幼，或虛或吹，或強(qiáng)或贏空盼。是以圣人去甚书幕，去奢，去泰揽趾。
不出戶台汇，知天下，不窺牖篱瞎，見天道苟呐。其出彌遠(yuǎn)，其知彌少俐筋，是以圣人不行而知牵素，不見而名，不為而成澄者。
五色令人目盲笆呆，五音令人耳聾，五味令人口爽粱挡，馳騁畋獵令人心發(fā)狂赠幕，難得之貨令人行妨。是以圣人询筏，為腹不為目榕堰，故去彼取此。
企者不立嫌套，跨者不行逆屡。自見者不明，自是者不彰踱讨，自伐者無功魏蔗，自矜者不長，其在道也痹筛，曰沫勿，余食贅行挨约，物或惡之，故有道者不處产雹。
天下有道诫惭，卻走馬以糞，天下無道蔓挖，戎馬生于郊夕土。禍莫大于不知足；咎莫大于欲得瘟判。故知足之足怨绣，常足矣。
使我介然有知拷获，行于大道篮撑，唯施是畏。大道甚夷匆瓜，而民好徑赢笨。朝甚除，田甚蕪驮吱，倉甚虛茧妒，服文彩，帶利劍左冬，厭飲食桐筏，財(cái)貨有余。是為盜兮拇砰，非道也哉梅忌。
執(zhí)大象，天下往除破。往而不害铸鹰，安平太。樂與餌皂岔，過客止。
Cultivation of the Mind
Honor and disgrace can surprise a person. The greatest distress lies in one’s physical body. What does it mean by “Honor and disgrace can surprise someone?” Honor is inferior, because one who wins the favor is afraid of losing it. And one who loses the favor is frightened with distress. This is the significance of “Honor and disgrace can surprise someone.” What does it mean by “The greatest distress lies in one’s body?” We have fear because we worry about our physical self. If one’s body does not exist, how can one fear? Therefore, he who values the world as much as he values himself, can be entrusted with the ruling of the world. He who loves the world as much as he loves himself, can be entrusted with the guidance of the world.
Nature may seem unkind to regard all beings as a traditional straw dog for sacrifice. And likewise with a saint, he may seem unkind to regard people as a traditional straw dog for sacrifice. The space between heaven and earth is like the bellows, it appears empty yet it gives a supply that never fails; The more it moves, the more it brings forth. Many words lead to exhaustion. It is better to center on the true essence within.
Human must achieve the ultimate void and maintain calmness with sincerity in order to observe the growth and flourish of all beings. It is in this way that one can understand the law of nature. All things and beings will eventually return to the original source. This is called “peace.” “Peace” means returning to one’s original nature. This original nature is the eternal law. To know the nature’s law is to be enlightened. He who is ignorant of the nature’s law shall act recklessly, and thus will invite misfortune. To know the constant law of nature is to be generous. Being generous, one is impartial. Being impartial, one is the sovereign. Sovereign is the nature itself. Nature is Tao. Tao is everlasting. When one’s physical body dies away, Tao still long endures.
The beginning of the universe is Tao, It is the mother of all. By knowing the Mother, we will know her creations. By knowing the creation of all lives, one can then return to the origin and abide by the Mother. It is in this way that although the body dies, the spiritual nature will not perish. To abide by the Mother of Tao is to keep guard on one’s sensory desire and shut the doors of temptation so as to prevent one from pursuing outwards. Thus, by doing so one’s whole life may be preserved from exhaustion and pains. However, if on the contrary one indulges oneself in the pleasure of desire and opens the door of temptation to pursue outwards, Then one’s true nature will be lost and hence is beyond rescuing. Those who are aware of the essence of the original nature are said to be enlightened. Those who abide by the gentleness of Tao are said to be strong. Those who employ the glory of Tao, and were able to return to the true nature, are ensured of no distress and is said to embrace the Nature Tao.
The wise does not speak. He who speaks is not wise. Keep silent and close one’s mouth. Keep guard on one’s sensory organs. Round off one’s edges. Untie the entangled. Harmonize with the glory. Mix with the lowliness. This is called the Mystic Unity. Because the wise is unified with all and has no distinction, Thus, one cannot get close to him, nor can one keep far away from him; one cannot benefit him, nor can one harm him; one cannot honor him, nor can one disgrace him. Therefore, he is honored by the whole world.
How much is the difference between a respectful response and an angry response? How great is the difference between good and evil? What people naturally fear, one should also fear. One’s endless desire can result in negligence of the true nature of life. People like to pursue after excitement as if they were ascending the terrace in spring and celebrate a sacrificial feast. But I alone remain quiet and calm like an infant who is pure and innocent. And I alone appeared to be lost like one who has nowhere to go. All people have a surplus, but I alone was simple and left out like a fool. People seemed bright and shrewd, while I seemed dull. People like to dispute, while I alone remain quiet. I am calm and peaceful like the boundless ocean. I am open-hearted and free like the wind blowing high above the sky without hindrance. Everyone thinks of themselves as capable and outstanding while I appeared unlearned. I am the only one to be different from others for I value highly the Great Tao and joyfully act accordingly.
Can one unite the body and the spirit as one and embrace the “Oneness” without departing from the great Tao? Can one achieve harmony with such gentleness by holding on to the true spirit within as if the innocence of an infant? Can one free oneself from worldly knowledge and cleanse one’s mind, so that no faults shall be made? Can a ruler love his people by governing with the natural Way without personal intention?
Men enter this world with life and leave this world with death. Those who work hard for living and longevity are comprised of one-third of the people. Those who are leading their life towards death are comprised of another one-third. Those who live with indulgence in passion and desires shall harm their life and invite death. This is comprised of the final one-third of the people. Why is this so? It is because men are over-concerned with pleasures of life and hence exhaust themselves with hard work of desires of greed. The wise one who knows how to nourish life with the Nature Tao, when he travels, will not encounter fierce animals such as wild buffalos and tigers. When he is engaged in the battlefield, will not be harmed by the weapons. The horns of the wild buffalos are powerless against him. The claws of the tigers are useless against him. The weapons are of no avail towards him. Why is this so? It is because the wise one follows the great Tao and cultivates himself accordingly. Hence, a man of Tao will not perish.
One who preserves virtue in fullness, is to be compared to an innocent infant. Hence, no poisonous insects will sting him. No wild beasts will attack him. No birds of prey will pounce upon him. In governing one’s life, learn from an infant as such: its bones are soft, its tendons are tender, yet its grip is firm. No knowing the unity of male and female, yet the infant’s sexual organ is aroused. This is because its life essence is pure and complete. Crying all day, yet the infant’s voice does not turn hoarse. Such is the perfect harmony. To know harmony is called “Everlasting.” To know everlasting is called “Enlightenment.” To overprotect one’s life is called “Ill omen.” To let one’s mind follow the emotional impulse is called “Compulsion.” When things reach their prime they start to age and decline. This is the life that is diminishing, which shall not reach the ultimate essence.
寵辱若驚展姐，貴大患若身躁垛，何謂寵辱若驚？寵為下圾笨，得之若驚教馆，失之若驚，是謂寵辱若驚擂达。何謂貴大患若身土铺？吾所以有大患者，為吾有身，及吾無身悲敷，吾又何患究恤？故患以身為天下，若可寄天下后德，爰以身為天下部宿，若可托天下。
天地不仁瓢湃，以萬物為芻狗理张；圣人不仁，以百姓為芻狗绵患。天地之間雾叭，其猶橐迭乎？虛而不屈落蝙，動(dòng)而愈出织狐。多言數(shù)窮，不如守中掘殴。
致虛極赚瘦，守靜篤。萬物并作奏寨，吾以觀復(fù)起意。夫物蕓蕓，各復(fù)歸其根病瞳。歸根曰靜揽咕，是謂復(fù)命。復(fù)命曰常套菜，知常曰明亲善。不知常，妄作兇逗柴。知常容蛹头，容乃公，公乃王戏溺，王乃天渣蜗，天乃道，道乃久旷祸，沒身不殆耕拷。
天下有始，以為天下母托享。既得其母骚烧，以知其子浸赫；既知其子，復(fù)守其母赃绊，沒身不殆既峡。塞其兌，閉其門凭戴，終身不勤涧狮；開其兌，濟(jì)其事么夫，終身不救者冤。常小曰明，守柔曰強(qiáng)档痪。用其光涉枫，復(fù)歸其明，無遺腐螟，身殃愿汰，是謂襲常。
知者不言乐纸，言者不知衬廷。塞其兌，閉其門汽绢；挫其銳吗跋，解其紛，和其光宁昭，同其塵跌宛，是謂玄同。故不可得而親积仗，不可得而疏疆拘，不可得而利，不可得而害寂曹，不可得而貴哎迄，不可得而賤，故為天下貴隆圆。
唯之與阿漱挚，相去幾何？美之與惡匾灶，相去若何？人之所畏租漂，不可不畏阶女〖彰樱荒兮其未央哉！眾人熙熙秃踩，如享太牢衬鱼，如春登臺(tái)。我獨(dú)泊兮其未兆憔杨；沌沌兮鸟赫，如嬰兒之未孩；儽儽兮若無所歸消别。眾人皆有余抛蚤，而我獨(dú)若遺。我愚人之心也哉寻狂！純純兮岁经，俗人昭昭，我獨(dú)昏昏蛇券。俗人察察缀壤，我獨(dú)悶悶。澹兮其若海纠亚，飂兮若無止塘慕。眾人皆有以，而我獨(dú)頑似鄙蒂胞。我獨(dú)異于人图呢，而貴食母。
載營魄抱一啤誊，能無離乎岳瞭？專氣致柔，能嬰兒乎蚊锹？滌除玄鑒瞳筏，能如疵乎？愛國治國牡昆，能無知乎姚炕？天門開闔，能為雌乎丢烘？明白四達(dá)柱宦，能無知乎？
出生入死播瞳，生之徒十有三掸刊。死之徒十有三。人之生赢乓，動(dòng)之于死地亦十有三忧侧。夫何故石窑？以其生生之厚。蓋聞善攝生者蚓炬，陸行不遇兕虎松逊，入軍不被甲兵。兕無所投其角肯夏，虎無所措其風(fēng)经宏，兵無所容其刃，夫何故驯击？以其無死地烁兰。
含道之厚，比于赤子余耽。蜂蠆虺蛇不螫缚柏，猛獸不據(jù)，攫鳥不搏碟贾。骨弱筋柔而握固币喧。未知牝牡之合而朘作，精之至也袱耽。終日號(hào)而不嗄杀餐，和之至也。知和曰常朱巨，知常曰明史翘。益生曰祥。心使氣曰強(qiáng)冀续。物壯則老琼讽，謂之不道，不道早已洪唐。
Nature of Te
Tao gives birth to all things. And Te (virtue) nurtures them. Matter shapes them. The natural environment matures them. Therefore, all things abide by Tao and honor Te. Although Tao deserves reverence and Te deserves honor, They are not demanded by decree, but is a result of the Nature Way. Hence, Tao gives life to all beings and Te nurtures, grows, fosters, develops, matures, supports, and protects them. Tao gives birth to life and yet claims no possession. It gives support without holding on to the merit. It matures them but does not take control of. This is called the Mystic Te.
Words that cannot be heard of are natural. A gale cannot blow for the whole morning. A rainstorm cannot last for the whole day. What caused these effects? Heaven and earth. Even the actions of nature do not last long. How much more can human’s behavior last when digressed from the natural Tao? Thus, one who follows the Great Tao, when Tao is present, he will benefit the world with Tao. When Te is present, he will benefit the world with Te. When Tao and Te are both lost, he identifies himself with the people and benefits them with the enlightenment of teaching. One who identifies with Tao is glad to be with Tao. One who identifies with Te is glad to be with Te. One who identifies with the loss of Tao and Te is glad to be with the lost. If one does not have enough faith in Tao, how can he assist others to practice with faith?
A man of superior virtue is not conscious of being virtuous, hence is truly virtuous. A man of inferior virtue performs for the purpose of virtue, hence he is not virtuous. A man of superior virtue acts without action, and performs with his true nature. A man of inferior virtue acts with intentional effort.
A man of superior kindness acts a natural act. A man of superior justice acts with righteousness and feelings for others. A man of superior etiquette acts according to his true self, hence no one responds to him by moving away. There, when Tao is lost, there is Te (virtue). When Te is lost, there is humanity. When humanity is lost, there is justice. When justice is lost, there is etiquette. Etiquette becomes prevalent when people fail to be sincere and honest. Hence, chaos begins. A person of knowledge and self-opinion will be hindered from the enlightenment of Tao. Thus, this is the beginning of ignorance! Therefore, one who cultivates himself with Tao, embraces the original nature and indulges not in sensual nature. He abides by the fundamental Oneness and indulges not in sensory pleasures. Thus, abandon those desires and abide by this true essence of Tao.
To know the strong masculine principle, yet abide by the gentle female principle is like being the valley of the world where all rivers will flow into. This is alike all virtue which will merge into the subtle Tao. Being a valley of the world and not depart from the true nature, one can return to original pureness like an infant. When one knows the white that is splendor, yet holds on to the black that is humble and lowly. He can be a standard of the world. Being a standard of the world and not deviate from true nature, one is able to return to the void of Tao. To know what is honor, yet abide by the dishonored, is like a valley of the world which is modest and humble. Being the valley of the world makes possible the true virtue to be complete and sufficient. And hence can return to simplicity. When the nature of simplicity is being manifested, it results in various vessels. And by applying the pure simplicity, a saint can master all things. Hence, the Great Tao is a unified Oneness which cannot be separated apart.
Great achievement appears to be inadequate, yet its use is never exhausted. Great fullness appears to be void, yet its use is boundless. Great honesty may seem to be accused of wrong-doing. Great mastery appears to be clumsy. Great eloquence may seem to be inarticulate. Movement can overcome chill. Tranquility can overcome heat. Peace and calmness is the Way to guide the world.
One who cultivates himself with Tao, firmly establishes his virtue. He holds on faithfully to the Great Oneness, And is honored for generations ever after. Cultivate oneself with the Oneness, Tao and Te is genuine. Cultivate a family with the Oneness, Tao and Te is in surplus. Cultivate an entire village with the Oneness, Tao and Te is enduring. Cultivate a whole nation with the Oneness, Tao and Te is luxuriant. Cultivate the whole world with the Oneness, Tao and Te is universal. Hence, by cultivating oneself, thus gains insight into one’s true virtue. By cultivating a family, thus gains insight into a loving family. By cultivating a village, thus gains insight into a harmonious village. By cultivating a nation, thus gains insight into the extensive benefits for the people. By cultivating the whole world, thus gains insight into the universal peace that embraces all beings. How do I know that the world is so? It is through this Way.
道生之钻蹬，德畜之，物形之凭需，勢成之问欠。是以萬物莫不尊道而貴德。道之尊粒蜈，德之貴顺献，夫莫之命而常自然蘑拯。故道生之兜蠕，德畜之；長之育之宵溅；成之熟之；養(yǎng)之覆之肿轨。生而不有借浊，為而不恃，長而不宰萝招。是謂玄德。
希言自然存捺，故飄風(fēng)不終朝槐沼，驟雨不終日。孰為此者捌治？天地岗钩。天地尚不能久，而況于人乎肖油？故從事于道者兼吓，同于道；德者森枪，同于德视搏；失者，同于失县袱。同于道者浑娜，道亦樂得之；同于德者式散，德亦樂得之筋遭；同于失者，失亦樂得之暴拄。信不足焉漓滔，有不信焉。
上德不德乖篷，是以有德响驴；下德不失德，是以無德那伐。上德無為而無以為踏施；下德無為而有以為。
上仁為之而無以為罕邀；上義為之而有以為畅形。上禮為之而莫之應(yīng)，則攘臂而扔之诉探。故失道而后德日熬，失德而后仁，失仁而后義肾胯，失義而后禮竖席。夫禮者耘纱，忠信之薄而亂之首。前識(shí)者毕荐，道之華而愚之始束析。是以大丈夫處其厚，不居其痹餮恰员寇；處其實(shí)，不居其華第美。故去彼取此蝶锋。
知其雄，守其雌什往，為天下溪扳缕。為天下溪，常德不離别威，復(fù)歸于嬰兒躯舔。知其白，守其黑省古，為天下式庸毫。為天下式，常德不忒衫樊，復(fù)歸于無極飒赃。知其榮，守其辱科侈，為天下谷载佳。為天下谷，常德乃足臀栈，復(fù)歸于樸蔫慧。樸散則為器，圣人用之权薯，則為官長姑躲，故大制不割。
大成若缺盟蚣，其用不弊黍析。大盈若沖，其用不窮屎开。上德若谷阐枣，大白若辱，建德若偷，質(zhì)真若渝蔼两。躁勝寒甩鳄，靜勝熱，清靜為天下正额划。
善建者不拔妙啃，善抱者不脫，子孫以祭祀不輟俊戳。修之于身彬祖，其德乃真；修之于家品抽，其德乃馀；修之于鄉(xiāng)甜熔，其德乃長圆恤；修之于邦，其德乃豐腔稀；修之于天下盆昙，其德乃普。故以身觀身焊虏，以家觀家淡喜，以鄉(xiāng)觀鄉(xiāng)，以邦觀邦诵闭，以天下觀天下炼团。吾何以知天下然哉？以此疏尿。
Cultivation of Te
Act without personal desire. Manage without intentional concern. Taste without desire of the flavor. Hold the same regard for big or small, abundant or little and reward the unkind with kindness. Plan for the difficult while it is easy. Act upon the great from the beginning of the minute. All difficult affairs must be taken care of when they are easy. All great accomplishments must be performed from the small tasks. Hence, a saint does not strive to do something great. And as a result he is able to accomplish the great. He who makes promises easily seldom keeps his words. He who constantly regards things as easy shall result in difficulty. Therefore, the saint is aware of the difficulties ahead and hence is cautious in managing affairs while they are still easy and small to prevent resulting in problems.
It is easy to preserve when things are stable. It is easy to plan ahead when things have not yet occurred. If one waits until the affair has begun, then the situation is as brittle as ice that easily cracks and is fragile that easily shatters. Take actions before things occur. Manage before things get out of order. A huge tree grows from a tiny sprout; a nine-story high terrace is built from heaps of earth; a journey of thousand miles begins from the first step. He who acts with desire shall fail. He who tries to possess shall lose. Therefore, the saint acts without effort and so he does not fail. He is not eager to possess and so he does not lose. Most people fail when they are near completion. If one can be cautious from beginning to end, then he will not fail. Thus a saint pursues what people do not pursue. He does not value the hard-to-get objects. He learns what people do not learn and avoids the faults in order to restore his true nature. He follows the course of nature to benefit all things and dares not go astray from the right Way, Tao.
One who knows what people do not know, is a person of enlightenment. One who pretends to know what he is ignorant of, is at fault. He who is aware of what he does not know, shall not be at fault. Therefore, a saint is flawless for he is aware of what he truly knows and what he knows not, hence he is flawless.
One who knows other people is wise. One who knows himself is enlightened. To overcome others is strong. To overcome oneself is the will of power. One who is contented is rich. One who is determined has the strength of will. Those who embrace their true nature shall long live. He who is enlightened with the original nature, although dies physically, is eternally united with the everlasting Tao.
Fame and life, which one is of intimacy? Life and wealth, which one is of importance? To gain one but to lose the other, which is of harm? Therefore, if one’s desires are great, one would result in exhaustion. Overstock shall result in heavy loss. He who is contented will not suffer disgrace. He who knows his true nature will not incur danger. It is in this Way that one can long endure.
I have Three Treasures that I hold and guard. The first is Kindness. The second is Simplicity. The third is Humbleness. With Kindness, one can be courageous. With Simplicity, one can be generous. With Humbleness, one can be the lead to provide guidance.
Now, if one abandons kindness and yet tries to be courageous; if one abandons simplicity and yet tries to be generous; if one abandons humbleness and yet tries to lead as guidance, he is doomed to perish. One who fights a battle with kindness shall win. One who keeps guard with kindness shall secure. Even the great nature shall save him and protect him with kindness.
He who is brave in being daring, acts recklessly and shall be killed. He who is brave but acts cautiously and kindly shall live. Of these two, one is beneficial while the other is harmful. What nature wishes, who may know what the reasons are? Thus, the saint is aware of the subtlety and profoundness of the Nature’s Way, so he takes great caution in practicing It. The Tao of Nature, does not contend, yet easily wins; does not speak, yet always responds; does not summon, yet all things gather; does not contemplate as if at ease, yet all plans were devised perfectly. The Law of Nature is like a giant web, although sparsely meshed, nothing can slip through.
In governing one’s life and serving the nature, there is nothing better than to follow the Way of simplicity. Simplicity is to restrain one’s desires. To restrain one’s desires is to practice the virtue of Nature Way. By practicing the virtue of Nature Way, one is capable to accomplish anything. With the ability to accomplish anything, one can achieve the infinite realm. By achieving the infinite realm, one can then become a true leader of a nation. To govern a nation with the Law of Nature is to be long enduring. This is regarded as a profound and firm foundation of the everlasting Tao.
A faithful Tao cultivator does not use force. A good warrior does not lose his temper. A great conqueror does not challenge others. A good leader is humble. This is called the virtue of peace with no contention. This is also regarded as competence to make good use of the effort of people. Such is regarded as achieving harmony with nature. Such is the perfect Oneness of true nature.
為無為瘟芝，事無事，味無味褥琐。大小多少锌俱，報(bào)怨以德，圖難于其易敌呈，為大于其細(xì)贸宏；天下難事，必作于易磕洪，天下大事吭练，必作于細(xì)。是以圣人終不為大析显，故能成其大线脚。夫輕諾必寡信，多易必多難。是以圣人猶難之浑侥，故終無難矣姊舵。
其安易持，其未兆易謀寓落。其脆易泮括丁，其微易散。為之于未有伶选，治之于未亂史飞。合抱之木，生于毫末仰税；九層之臺(tái)构资，起于累土；千里之行陨簇，始于足下吐绵。為者敗之，執(zhí)者失之河绽。是以圣人無為故無敗己单，無執(zhí)故無失。民之從事耙饰，常于幾成而敗之纹笼。慎終如始，則無敗事苟跪。是以圣人欲不欲廷痘，不貴難得之貨；學(xué)不學(xué)件已，復(fù)眾人之所過牍疏，以輔萬物之自然而不敢為。
知不知拨齐，尚矣鳞陨；不知知，病也瞻惋。夫唯病病厦滤，是以圣人之不病，以其病病歼狼，是以不病掏导。
知人者智，自知者明羽峰。勝人者有力趟咆，自勝者強(qiáng)添瓷。知足者富。強(qiáng)行者有志值纱。不失其所者久鳞贷。死而不亡者壽。
名與身孰親虐唠？身與貨孰多搀愧？得與亡孰病疆偿？是故咱筛，甚愛必大費(fèi)；多藏必厚亡杆故。知足不辱迅箩，知止不殆，可以長久处铛。
我有三寶饲趋，持而保之。一曰慈罢缸，二曰儉，三曰不敢為天下先投队。慈故能勇枫疆；儉故能廣；不敢為天下先敷鸦，故能成器長息楔。
今舍慈且勇；舍儉且廣扒披；舍后且先值依；死矣！夫慈碟案，以戰(zhàn)則勝愿险，以守則固。天將救之价说，以慈衛(wèi)之辆亏。
勇于敢則殺，勇于不敢則活鳖目。此兩者或利或害扮叨。天之所惡，孰知其故领迈？是以圣人猶難之彻磁。天之道碍沐，不爭而善勝，不言而善應(yīng)衷蜓，不召而自來累提，潬然而善謀。天網(wǎng)恢恢恍箭，疏而不失刻恭。
治人事天，莫若嗇扯夭。夫唯嗇鳍贾，是謂早服；早服謂之重積德交洗；重積德則無不克骑科；無不克則莫知其極；莫知其極构拳，可以有國咆爽；有國之母，可以長久置森；是謂深根固柢斗埂，長生久視之道。
善為士者不武凫海；善戰(zhàn)者不怒呛凶；善用人者為之下。是謂不爭之德行贪，是謂用人之力漾稀，是謂配天古之極。
Civil Governance
Ruling a great nation is like frying small fish. When they are over stirred, they will break into pieces. Guide the world with Tao, Then the spiritual beings would lose their power. It is in fact not that the spiritual beings had lost their power, but that their spiritual power cannot harm people, but that the true nature of the saint has harmonized with the spiritual power and hence will cause no harm. Since they both do not harm each other, therefore they will harmonize with the true virtue to embrace the Oneness, Tao.
The saint has no set mind, he regards the wish of the people as his own wish. He is kind to the kind, he is also kind to the unkind. This is the true virtue of kindness. The saint trusts those who are trustworthy. He also trusts those who are not trustworthy. This is the true virtue of trust. The saint conducts himself in the world by harmonizing with all beings to be at one. The worldly people thus look up to him attentively with their eyes and ears. And the saint treats the people like a loving mother who loves her children unconditionally.
When the government is dull, people are simple and sincere. When the government is complex and stringent, people are cunning and shall cause trouble. Calamity is what blessings depend upon. In blessings there hides the calamity. Who knows the ultimate end of the cycle of calamity and blessings? Is there no true principle that exists? The normal may revert and become unusual. The good may revert and turn into evil. Long indeed, man has been under such delusion. Therefore, the saint abides by firm principle and does not depart from it. He is honest and not mean. He is upright and not rue. He is honored and not eminent.
When a great resentment has resulted, even if one tries to reconcile and make peace, there is bound to leave some remaining resentment. Thus, how can this be considered as a good settlement? Therefore, a saint cultivates himself with introspection and self-discipline without blaming others for faults. This is like the ancient custom which acts by holding on to the left part of the tally as a debtor that demands nothing from others. Hence, a person of virtue acts as if he were the debtor. And a person without virtue acts as if he were the creditor that demands only from others. The Tao of Nature is impersonal which makes no exception to anyone. It always assists those that are kind and virtuous.
A great nation rules by placing itself in a lowly position like the rivers that flow into the low regions of ocean. Hence, people will naturally be faithful to their country. Mother nature always stays calm and quiet to overcome the unrest. It takes the lowly position to be in peace. Thus, if a great nation can lower itself to deal with a smaller nation, then it shall win the heart of the people. And the smaller nation will willingly merge with the great nation. And if the smaller nation can lower itself to deal with the great nation, then it shall win the trust and be accommodated as a part of the great nation. Therefore, be it to take a lowly position to win over or to take a lowly position to be accommodated. The great nation only wishes to unite and shelter all the people, while the small nation only wishes to be a part of the nation to serve it. Now that both are granted with what they wish for, it is only natural for the “Great” to put itself in a lowly position.
The reason that river and ocean can be the Lords of all valley is because that they are located in the lowly position. Therefore, the saint humbles himself to serve all people. And he leads the people by putting himself last for the sake of the people’s welfare. Thus, although he rules above the people, the people do not feel him as a burden. Although he leads in front of the people, The people do not feel him as a threat. Hence, the world supports him with no objection. This is because he does not contend, therefore, he is above all competition.
There is nothing in this world that is softer and meeker than water. Even those that can conquer the strong and hard, are still not superior to water. Nothing can substitute it. Hence, what is soft can overcome the strong. What is gentle can overcome the strength. This is known by the world. However, people cannot put it into practice. Therefore, the saint said as follow: He who can take the disgrace of a nation, is said to be the master of the nation. He who can bear the misfortune of a nation, is said to be the ruler of the world. Truthful words may seem to be the reverse of worldly practices.
When people do not respect the authority, there shall be great misfortune. Do not interfere with the people’s livelihood. Do not despise their living. There is no detest against the people, therefore the people do not detest against the authority. The saint realizes his true nature and hence does not distinguish himself. He has a sense of self-respect and thus does not exalt himself. Therefore, he rejects those that are self-distinguished and self-exalted. And abides by these that are self-awareness and self-respect.
When people do not fear death, there is no use trying to threaten them with death. If people value their lives, and those who break the law were being executed, then who would dare to commit criminal act? The life and death of all beings are handled by the executioner of Nature. Those who substitute the nature executioner to kill, is like replacing the master carpenter to chop the wood. One who substitutes the master carpenter to chop the wood, rarely does not hurt his hands.
People starved because the ruler taxed too heavily. People are difficult to be ruled, because the ruler governs with personal desire and establishes too many laws to confuse the people. Therefore the people are difficult to be ruled. People take death lightly, because the ruler pursues after luxurious life and depletes the people. Therefore the people take death lightly. One who does not value his life with self-desire, truly cherishes his life.
By not adoring the worthy, people will not fall into dispute. By not valuing the hard to get objects, people will not become robbers. By not seeing the desires of lust, one’s heart will not be confused. Therefore the governing of the saint is to empty one’s mind, substantiate one’s virtue, weaken one’s worldly ambition and strengthen one’s essence. He lets the people be innocent of worldly knowledge and desire, and keeps the clever ones from making trouble with their wits. Acts naturally without desire, then everything will be accomplished in its natural order.
Transcend the saint’s teaching and conceal one’s wisdom for potential use, shall benefit the people a hundredfold. Extend kindness to its ultimate and then polish to refine one’s righteousness shall help the people or regain filial piety and compassion. Employ one’s subtle true nature with exquisiteness and extend one’s personal benefit to share with others, shall eliminate robbers and thieves. These three statements are apparent superficial and not sufficient to express the natural “Way” of the great Tao. Hence, this is what people should do: Return to their original true self and embrace the pure “Oneness.” Refrain selfness and diminish worldly desires. Enlightenment of the absolute Tao can free a person from worries and sorrow.
The ancient Tao cultivators, did not lead people to acquire knowledge to be tricky, but to guide them to restore their simplicity and innocence. The reason people are difficult to be governed is because that they are clever and witty. Therefore, he who rules a nation with tactics and wits shall do harm to the country. He who does not rule with such is the nation’s blessing. To know these two principles is to know the rule of nature. To know the rule of nature is called Mystic Te (Mystic Virtue). Mystic Te is profound and far-reaching. It can guide all things to return to their original nature, and thus great harmony can be achieved.
In early ancient mankind, Tao has been in existence in one’s true nature. Men possess It without knowing. One then acts with virtue and honor which is inferior to Tao. The less superior is to act with fear. And the least superior is to act with disgrace. This occurs because one does not have enough faith, and hence has no confidence. The nature of Tao is distinguished by wordless teaching with the natural act of virtue without action. As such, people would act effortlessly and harmonize with the Nature Tao.
治大國建瘫，若烹小鮮崭捍。以道蒞天下，其鬼不神啰脚；非其鬼不神殷蛇，其神不傷人；非其神不傷人橄浓，圣人亦不傷人晾咪。夫兩不相傷，故德交歸焉贮配。
圣人常無心谍倦，以百姓心為心。善者吾善之泪勒；不善者吾亦善之昼蛀；德善宴猾。信者吾信之；不信者吾亦信之叼旋；德信仇哆。圣人在，天下歙歙焉夫植，為天下渾其心讹剔，百姓皆注其耳目，圣人皆孩之详民。
其政悶悶延欠，其民淳淳；其政察察沈跨，其民缺缺由捎。禍兮福之所倚，福兮禍之所伏饿凛。孰知其極狞玛？其無正也。正復(fù)為奇涧窒，善復(fù)為妖心肪，人之迷，其日固久纠吴，是以圣人方而不割硬鞍，直而不肆，光而不耀呜象。
和大怨膳凝，必有馀怨碑隆；報(bào)怨以德恭陡，安可以為善？是以圣人執(zhí)左契上煤，而不責(zé)于人休玩。有德司契，無德司徹劫狠。天道無親拴疤，常與善人。
大邦者下流独泞，天下之牝呐矾，天下之交也。牝常以靜勝牡懦砂，以靜為下蜒犯。故大邦以下小邦组橄，則取小邦；小邦以下大邦罚随，則取大邦玉工。故或下以取，或下而取淘菩。大邦不過欲兼畜人遵班，小邦不過欲入事人。夫兩者各得所欲潮改，大者宜為下狭郑。
江海之所以能為百谷王者，以其善下之进陡，故能為百谷王愿阐。是以圣人欲上民，必以言下之趾疚；欲先民缨历，必以身后之。是以圣人處上而民不重糙麦，處前而民不害辛孵。天下樂推而不厭。以其不爭赡磅，故天下莫能與之爭魄缚。
天下莫柔弱于水，而攻堅(jiān)強(qiáng)者莫之能勝焚廊，以其無以易之冶匹。弱之勝強(qiáng)，柔之勝剛咆瘟，天下莫不知嚼隘，莫能行。是以圣人云：受國之垢袒餐，是謂社稷主飞蛹；受國不祥，是為天下王灸眼。正言若反卧檐。
民不畏威，則大威至焰宣。無狎其所居霉囚，無厭其所生。夫唯不厭匕积，是以不厭盈罐。是以圣人自知不自見逻澳；自愛不自貴。故去彼取此暖呕。
民不畏死斜做，奈何以死懼之？若使民常畏死湾揽，而為奇者瓤逼，吾得執(zhí)而殺之，孰敢库物？常有司殺者殺霸旗。夫代司殺者殺，是謂代大匠斵戚揭，夫代大匠斵者诱告，希有不傷其手矣。
民之饑民晒，以其上食稅之多精居，是以饑。民之難治潜必，以其上之有為靴姿，是以難治。民之輕死磁滚，以其上求生之厚佛吓，是以輕死。夫唯無以生為者垂攘，是賢于貴生维雇。
不尚賢，使民不爭晒他；不貴難得之貨吱型，使民不為盜；不見可欲仪芒，使民心不亂唁影。是以圣人之治耕陷，虛其心掂名，實(shí)其腹，弱其志哟沫。常使民無知無欲饺蔑。使夫智者不敢為也。為無為嗜诀，則無不治猾警。
絕圣棄智孔祸，民利百倍；絕仁棄義发皿，民復(fù)孝慈崔慧；絕巧棄利，盜賊無有穴墅。此三者以為文不足惶室。故令有所屬：見素抱樸，少思寡欲玄货，絕學(xué)無憂皇钞。
古之善為道者，非以明民松捉，將以愚之夹界。民之難治，以其智多隘世。故以智治國可柿，國之賊；不以智治國丙者，國之福趾痘。知此兩者亦稽式。常知稽式蔓钟，是謂玄德永票。玄德深矣，遠(yuǎn)矣滥沫，與物反矣侣集，然后乃至大順。
太上兰绣，不知有之世分；其次，親而譽(yù)之缀辩；其次臭埋，畏之；其次臀玄，侮之瓢阴。信不足焉，有不信焉健无。悠兮其貴言荣恐。功成事遂，百姓皆謂我自然。
Martial Governance
Govern a nation with the right principle, fight a battle with the tactics of surprise, rule over the world with peace and natural effort. How do I know that this so? By the following: The more prohibitions that are imposed on people, the poorer the people become. The more sharp weapons the people possess, the greater is the chaos in the country. The more clever and crafty the people become, the more unusual affairs occur. The more laws and regulations that exist, the more thieves and brigands appear. Hence, the saint declares: I act effortlessly with the Way of Tao, Thus, people transform themselves naturally. I love tranquility and peace, thus, people naturally follow the right Way. I do not exhaust people with labor, thus, people naturally are wealthy. I have no personal desires, thus, people naturally are innocent and simple.
Weapons of war are instruments of disaster. They are rejected by all beings. Thus a person of Tao will not dwell upon them. According to the ancient custom of Yin and Yang, a man of virtue values the left which is represented by Yang. And a man of war values the right which is represented by Yin. Weapons are instruments of evil, and are not valued by a man of virtue. They are only used as the last resort to attain peace when all else have failed. If their use is necessary, it is best to employ with calmness and tranquility. Even if it means victory, it is not something pleasant. Those who rejoice over the victory, enjoy killing. He who delights in killing will not be favored by the people and shall not bring harmony to the world. It is the ancient custom to favor happy events to the left as represented by Yang. While on sad occasions, it is favored to the right as represented by Yin. When this rite is applied in the army, the lieutenant general takes the place of the left, and the commander-in-chief takes the place of the right. This indicates that war is treated as if it is a funeral service; for many lives had been killed and hence should be mourned with sorrow. Therefore, although a victory was won, it is treated like funeral rite.
In warfare, there is a saying of such strategy: I would rather take a defensive position than to make an initial offensive move. I would rather withdraw a foot than to march forward one inch. Such is called to advance without advancement; to defeat without arm force; to fight as if there were no enemy; to carry weapons as if there were no weapons and thus no need for the use of weapons. There is no greater disaster than to underestimate the enemy. To do so may cost one to lose his valuable life. Therefore, when two armies engage in a battle, the party that feels the sorrow of killing shall win.
When a man is alive, he is soft and supple. When he dies, the body becomes hard and stiff. When a plant is alive, it is soft and flexible. When it is dead, it becomes dry and brittle. Therefore, hard and rigid shall lead to death. Soft and gentle shall lead to life. Thus, a strong army with rigid force shall not win. A thick and big tree will be cut down for its use. The big and strong will take an inferior position. The soft and gentle will take superior position.
One who assists the ruler with the principle of Tao, will not use the force of arms to conquer the world. For such affairs will result in cause and effect. Wherever the armies touch the land, it is turned into a wasteland of thorns and brambles. After a war is fought, bad years are sure to follow. Therefore, one who follows the true nature will understand the principle of cause and effect and shall not rely upon the strength of force. By knowing the effect, thus one will not brag. By knowing the effect, thus one will not boast. By knowing the effect, thus one will not become arrogant. By knowing the effect, although one has no choice, one still abides with the principle of cause and effect and does not resolve into force. When things reach their prime, they start to age and decline. This is the life that is diminishing and shall not reach the ultimate essence.
以正治國叠穆，以奇用兵少漆，以無事取天下。吾何以知其然哉硼被？以此：天下多忌諱示损，而民彌貧；民多利器嚷硫，國家滋昏屎媳；人多伎巧，奇物滋起论巍；法令滋彰烛谊，盜賊多有。故圣人云：我無為嘉汰，而民自化丹禀；我好靜，而民自正鞋怀；我無事双泪，而民自富；我無欲密似，而民自樸焙矛。
夫佳兵者，不祥之器残腌。物或惡之村斟，故有道者不處。君子居則貴左抛猫，用兵則貴右蟆盹。兵者不祥之器，非君子之器闺金，不得已而用之逾滥，恬澹為上。勝而不美败匹，而美之者寨昙，是樂殺人。夫樂殺人者掀亩，則不可得志于天下矣舔哪。吉事尚左，兇事尚右归榕。偏將軍居左尸红，上將軍居右吱涉，言以喪禮處之刹泄。殺人之眾外里，以悲哀泣之，戰(zhàn)勝以喪禮處之特石。
用兵有言：吾不敢為主盅蝗，而為客；不敢進(jìn)寸姆蘸，而退尺墩莫。是謂行無行；攘無臂逞敷；扔無敵狂秦；執(zhí)無兵。禍莫大于輕敵推捐，輕敵幾喪吾寶裂问。故抗兵相加，哀者勝矣牛柒。
人之生也柔弱堪簿，其死也堅(jiān)強(qiáng)。萬物草木之生也柔脆皮壁，其死也枯槁椭更。故堅(jiān)強(qiáng)者死之徒，柔弱者生之徒蛾魄。是以兵強(qiáng)則不勝曹仗，木強(qiáng)則共。強(qiáng)大處下糠亩，柔弱處上橘券。
以道佐人主者，不以兵強(qiáng)天下描馅。其事好遠(yuǎn)把夸。師之所處，荊棘生焉铭污。大軍之后恋日，必有兇年。善有果而已嘹狞，不敢以取強(qiáng)岂膳。果而勿矜，果而勿伐磅网，果而勿驕谈截，物壯則老，是謂不道，不道早已簸喂。
Achieving the Te
An ideal nation is small and with few people. Although there are abundant weapons, there is no need for use. Let the people cherish their life and not pursue after fame and wealth, so that they have no intention to move to faraway places. Although there are boats and carriages, no one will ride them. Although there are weapons and armors, there is no occasion to display them. Let the people return to the ancient simple life where knotting ropes were used to record every event. People would then enjoy the simple food, simple clothing, and be contented with a simple life. And they shall live happily with the traditional customs. Neighbors of the nations overlook one another in the near distance. The barks of dogs and crowing of cocks can be heard. Yet people are so contented that they enjoy their life without ever visiting each other.
My words of Tao is easy to understand and to practice. However, the world can neither understand nor practice them. In my words of Tao, there is the subtle truth. In my deeds, there is the Way of Tao. People do not understand these, therefore they do not understand me. Those who know me are few. Hence, the essence of Tao appears to be more honorable and precious. Thus, a saint may dress in ordinary coarse clothing, yet has a heart of gem with the true essence within.
Words of truth are not pleasing. Pleasing words are not truthful. The wise one does not argue. He who argues is not wise. A wise man of Tao knows the subtle truth, and may not be learned. A learned person is knowledgeable but may not know the subtle truth of Tao. A saint does not possess and accumulate surplus for personal desire. The more he helps others, the richer his life becomes. The more he gives to others, the more he gets in return. The Tao of Nature benefits and does not harm. The Way of a saint is to act naturally without contention.
小國寡民毙死；使有什伯之器而不用；使民重死而不遠(yuǎn)徙喻鳄；雖有舟輿扼倘，無所乘之；雖有甲兵除呵，無所陳之再菊；使民復(fù)結(jié)繩而用之。甘其食颜曾，美其服纠拔，安其居，樂其俗泛豪。鄰國相望绿语，雞犬之聲相聞，民至老死候址，不相往來吕粹。
吾言甚易知，甚易行岗仑。天下莫能知匹耕，莫能行。言有宗荠雕，事有君稳其。夫唯無知，是以不我知炸卑。知我者希既鞠，則我者貴。是以圣人被褐而懷玉盖文。
信言不美嘱蛋，美言不信。善者不辯五续，辯者不善洒敏。知者不博，博者不知疙驾。圣人不積凶伙，既以為人己愈有，既以與人己愈多它碎。天之道函荣，利而不害显押；圣人之道，為而不爭傻挂。
