Dao De Jing

The Book of the Virtues of the Way: a Translation

Preface

The Dao De Jing was written in China roughly 2500 years ago. The writer is usually identified as Laozi, a philosopher about whose life much remains uncertain.

I first encountered the Dao De Jing more than ten years ago, at a difficult time in my life, when the various problems I had seemed like insoluble frustrations. This book, with its concise and paradoxical yet accurate observations, provided me with a refreshing perspective, not only on my problems, but on the world in general.

I did not understand it all at once — initially, much of it was incomprehensible. In fact, parts of it are still difficult to fully grasp, making this translation an ongoing project. The Dao De Jing presents several challenges. The original text is quite terse, providing little context to help with its comprehension. It is also written in Classical Chinese, an ancient language that is only partially understood by modern Chinese speakers, even those who have had exposure to ancient texts. Finally, some of the ambiguities may have been deliberate, on the one hand to encourage deeper contemplation and to facilitate memorization, and on the other hand to discourage excessive intellectual analysis. To Daoists, it is the main messages that words convey that are important, not the words themselves. As the Dao De Jing itself argues, “‘Oh’ and ‘ah’ — what is the difference?”

To decode the text, I consulted various English and Modern Chinese translations and interpretations, as well as comprehensive Chinese dictionaries that contain senses from Classical Chinese. I looked up linguistic descriptions of Classical Chinese syntax. I also benefited from discussions with people much more knowledgeable of Classical Chinese and ancient Chinese traditions than myself. Then, combining these different sources of information, I began writing down in English what to me were the most plausible-sounding interpretations of the text. Over the years, like steps that cover a thousand miles, these interpretations have built up to become the current translation.

The Dao De Jing has many existing English translations, with significant variation among them in both style and meaning. Some of them are somewhat dated, and thus less transparent to modern readers. More troubling, however, is the fact that many of them take great liberties with the original text, more than what the inherent ambiguities seem to allow. Some translate it as poetry, sacrificing faithfulness for English meter and rhyme. Others incorporate Judeo-Christian concepts into the translation, which could not have been intended by the writer. Still others, perhaps seeing the analytic nature of Classical Chinese as a sign that its interpretation is wide-open, overestimate the amount of ambiguity the language allows.

Thus, I have tried to make the current translation as literal and yet as smooth as possible. I have incorporated notes into the text itself, but I have inserted them inline in square brackets, instead of as footnotes. I have also tried to keep these to a minimum.

Unlocking the Dao De Jing, I have found, requires reflection on past experience, accumulation of new experience, and most importantly, patience. And then, gradually, you may find that a line that was previously opaque starts to become clearer, and that the world looks a little different to you than before.

November 2016

Chapter 1 — The Realization of the Dao

The Dao can be spoken of, but that would not be the eternal Dao. It can be named, but that would not be its eternal name.

Non-existence is called “the beginning of Heaven and Earth.” Existence is called “the mother of All Things.”

Always be without desire, and you will see the Dao in its details. Always have desire, and you will see its surface.

Non-existence and existence are the same in origin, but different in name. But they can both be called the Mysterious — the mystery of mysteries, the gate to many wonders.

Chapter 2 — Nourishing the Self

Everyone in the world recognizes beautiful things as beautiful. This is ugly! Everyone recognizes good things as good. This is bad!

Existence and non-existence give rise to each other. Difficulty and ease make each other. Long and short shape each other. High and low lean on each other. Melody and tone harmonize each other. Front and back follow each other.

So the wise perform tasks without doing, and perform teachings without words. All Things grow from them, but do not leave them. The wise produce but do not possess, act but do not expect, accomplish tasks but do not dwell on their accomplishments. Because they do not dwell, they are not left behind.

Chapter 3 — Bringing Peace to the People

By not valuing ability, you can keep people from competing. By not prizing goods that are hard to obtain, you can keep people from stealing. By not seeing what is desirable, you can keep people’s hearts from being troubled.

The rule of the wise empties people’s hearts [the place of desire], but fills their abdomens [the place of true substance]. It weakens their ambitions, but strengthens their bones [representing their principles].

Always rid the people of knowledge and desire. Keep the clever from daring to act. Do without doing, and nothing will be unmanageable.

Chapter 4 — No Source

Pour into the Dao, and you might never fill it. How deep it is, like the ancestor of All Things! It dulls its own sharpness, resolves its own disorder, softens its own light, and unites its own dust. How profound it is — and it appears that it may continue to endure!

I do not know whose child it is. It seems to precede emperors.

Chapter 5 — The Use of Emptiness

Heaven and Earth are heartless, and treats All Things like straw dogs [disposable figures used in sacrificial rites]. The wise are heartless, and treats everyone like straw dogs. The space between Heaven and Earth — is it not like a bellows? It is empty, but not lacking. The more it moves, the more it produces.

The more I say, the more mistakes I will make — I can say nothing better than “moderation.”

Chapter 6 — The Becoming of Form

The Spirit of the Valley does not die. It is called the Vagina of the Mysterious. The gate to the Vagina of the Mysterious is called the Root of Heaven and Earth. On and on it endures. Use it how you will — it will not exert itself.

Chapter 7 — Hiding the Light

Heaven and Earth have endured for a long time. They endure because they do not live for themselves. So they endure.

So the wise put themselves behind, yet come out in front. They remove themselves, yet remain. Is it not because they have no self that they can accomplish their own goals?

Chapter 8 — The Nature of Change

It is best to be like water. Water is good at benefiting All Things without competing. It is found in low places that people revile, and is thus almost like the Dao.

The goodness of a home is in its land, of a heart in its depth, of fellowship in its kindness, of words in their trustworthiness, of government in its rule, of work in competence, of movement in timing. What does not compete will do no wrong.

Chapter 9 — Using Plainness

If you are carrying something full, you should put it down. If you store something sharp, you cannot keep it sharp for long. If your house is full of gold and jade, nothing can guard them. If you are rich and arrogant, you are bringing on your own misfortune. Finish the task and withdraw — it is the way of heaven.

Chapter 10 — Being Able to Do

When you carry your spirit and embrace oneness, can you eliminate all separateness? When you focus on softening your spirit, can you become a baby? When you clear your sight of the Mysterious, can you become flawless? When loving your country and ruling your people, can you keep from acting? When the gate of heaven opens and closes, can you stay calm? When your understanding encompasses all, can you know nothing again?

To give life, to raise it — and to give life without possessing, to do without expecting, to grow without managing — this is called the Moral of the Mysterious.

Chapter 11 — The Use of Non-existence

Thirty spokes make a wheel — it is in the wheel’s emptiness that a cart can be used. Form clay into a vessel — it is in its emptiness that a vessel can be used. Carve a door and window to make a room — it is in its emptiness that a room can be used.

So there is benefit in presence, and usefulness in absence.

Chapter 12 — Checking Desire

The five colours blind the eyes. The five tones deafen the ears. The five tastes confuse the mouth. Racing and hunting make people’s hearts go wild, and objects that are hard to obtain drive people to do harm.

So the wise act with their abdomen, not with their eyes. Take the former, and let go of the latter.

Chapter 13 — Loathing Shame

Treasure insult as much as fear it. Value great sickness as much as the body.

What does it mean, to “treasure insult as much as fear it”? It is not good to receive favour from others: you worry when you have it, and you worry when you lose it. Hence, “treasure insult as much as fear it.”

What does it mean, “value great sickness as much as the body”? I have great sickness only because I have a body. If I have no body, what sickness do I have?

So if you value serving the world wholeheartedly, it is as if you can trust the world. If you love serving the world wholeheartedly, it is as if you are supported by the world.

Chapter 14 — Praising the Mysterious

What we look for but do not see is called the Plain. What we listen for but do not hear is called the Faint. What we strive for but do not get is called the Minute. These three things cannot be probed, so they are combined into one.

The surface of the Dao is not bright, and its depth is not dark. It is boundless. It cannot be named. It will return to nothingness. It is what is called “the form of no form, the shape of nothing.” It is called Indistinct. Meet it, and you cannot see its front. Follow it, and you cannot see its back.

Grasp the old ways to manage things today. Knowing the beginning of the past is called knowing “the Law of the Dao.”

Chapter 15 — Showing Virtue

The great scholars of the past were subtle, versed in the Mysterious, and so deep as to be unknowable. Seeing as how they were unknowable, I can barely describe them:

They were as wary as if crossing a river in winter, as cautious as if they feared all their neighbours, as respectful as guests, as hard to grasp as the melting of ice, as pure of heart as raw wood, as tolerant as a valley, as murky as muddy water.

Who can be in darkness, and by reasoning, gradually become enlightened? Who can be murky, and by being still, gradually become clear? Who can be peaceful, and by moving, gradually come alive?

Those who follow this path do not wish to be full. Because they are not full, they can conceal and renew themselves.

Chapter 16 — Returning to the Root

Go to the extreme of emptiness. Stay at the edge of silence.

By the growth of All Things, I observe their return. Every single one of them returns to its roots. The return to the root is called Stillness, and the Obeying of the Command. The Obeying of the Command is called the Eternal. Knowing the Eternal is enlightenment.

Not knowing the Eternal leads to rashness, which brings calamity. Knowing the Eternal leads to tolerance. Tolerance leads to fairness. Fairness leads to kingdom. Kingdom leads to heaven. Heaven leads to the Dao. And the Dao leads to endurance. Then all your life, you will never be in danger.

Chapter 17 — The Simple Manner

It is best to not know that it is there; then, to love and praise it; then, to fear it; then, to insult it. Whoever does not fully trust will not be fully trusted.

Be sparing with your precious words! And after the work is done and the matter has ended, the people will all say, “We did it all by ourselves!”

Chapter 18 — The Decay of Custom

When the Dao is abolished, there will be benevolence and justice. When cleverness appears, there will be great deception. When relations do not get along, there will be obedience and compassion. When the country is in chaos, there will be loyal advisors.

Chapter 19 — The Return to Simplicity

Abolish the wise and abandon wisdom, and the people will benefit a hundredfold. Abolish benevolence and abandon justice, and the people will return to obedience and compassion. Abolish skill and abandon profit, and there will be no theft.

Because of the inadequacy of culture, these three abolishments will let the people keep what truly belongs to them. Be plain in appearance, embrace simplicity, and have few belongings and desires.

Chapter 20 — Different from the Ordinary

Abandon learning without worry. “Oh” and “ah” — what is the difference? Good and bad — how are they different?

What people fear cannot be not feared. It stretches far and wide, and has not yet ended!

Everyone is in great spirits, as if they are feasting on meat, as if they are admiring the view from the top of a pagoda in spring. I alone am silent! I have yet to reveal anything, like a baby who has yet to laugh. I am haggard as if homeless! Everyone has more than enough, while I alone seem to have lost. I am so muddled, like I have the heart of a fool! Ordinary people are bright, and I alone am dim. Ordinary people are discerning, and I alone am oblivious. I am tranquil, like the sea! Like wind in the mountains, seemingly without end. Everyone has reason, while I alone am stubborn and rude. I alone am different from people, and appreciate our mother who feeds us.

Chapter 21 — Emptying the Heart

The form of great virtue follows only the Dao.

As matter, the Dao is vague and indistinct. How vague and indistinct it is! But within it there is form. How indistinct and vague it is! But within it there is matter. How dark and narrow it is! But within it there is essence. Its essence is so true, and within it there is trust.

From past to present, its name has not disappeared, and is used to read people. How do I know the condition of people? Through this!

Chapter 22 — Increasing Humility

What is incomplete will become whole. What is bent will become straight. What is hollow will become full. What is old will become new. If you have little, you will receive. If you have plenty, you will be troubled.

Therefore, the wise embrace One as the way of world. By not flaunting, you will understand. By not thinking you are infallible, you will be enlightened. By not being overconfident, you will have accomplishments. By not being proud, you will grow.

What was said in ancient times, “the incomplete will become whole” — were those empty words? Truly, they will become whole, and return to the Dao.

Chapter 23 — Empty Nothingness

Being sparing with words is natural. So storms do not last the morning, and showers do not last the day.

What makes it so? Heaven and Earth. If Heaven and Earth cannot last, how can people? So those who do work in the Dao are at one with the Dao. Those who engage in virtue are at one with virtue. Those who engage in loss are at one with loss. Those who are at one with the Dao are happily received by the Dao. Those who are at one with virtue are happily received by virtue. Those who are at one with loss are happily received by loss.

Whoever does not fully trust will not be fully trusted!

Chapter 24 — Bitter Gratefulness

Those who tiptoe do not stand. Those who stride do not walk. Those who flaunt do not see clearly. Those who think they are infallible do not shine. Those who are proud have no accomplishments. Those who boast do not last.

According to the Dao, excessive food and extravagant behaviour are probably detested by the world. Those who have the Dao do not engage in them.

Chapter 25 — The Origin of Form

Matter was mixed and created before Heaven and Earth. Silent and calm, it stood alone, unchanging, cycling without tiring. It can be considered the Mother of the World.

I do not know its name, but I write it as “Dao.” Though it barely does it justice, I will call it great. It is great; then it fades; then it grows distant; and then it returns.

So the Dao is great, Heaven is great, Earth is great, and people are also great — the country has four greats. And kings reside only in one! People imitate Earth, Earth imitates heaven, Heaven imitates Dao, and Dao imitates the spontaneous.

Chapter 26 — The Virtue of Seriousness

Seriousness is the root of lightness. Calmness is the sovereign of impatience.

So the wise never leave behind their luggage when traveling. Even though the views may be spectacular, and the attractions may be extraordinary, how can you be the Master of Ten Thousand Chariots and yet take the world lightly?

Take things lightly, and you will lose your root. Be impatient, and you will lose your sovereign.

Chapter 27 — The Use of Skill

Those who are good at walking leave no tracks. Those who good at speaking make no mistakes. Those who are good at counting use no counting chips. Those who are good at closing use no key, and yet what they close cannot be opened. Those who are good at tying use no rope, and yet what they tie cannot be loosened.

The wise are always good at rescuing people, and so do not abandon people. They are always good at rescuing things, and so do not abandon things. This is what is called “understanding inheritance.”

So those who are good are the teachers of those who are not, and those who are not good are the capital of those who are. If you do not value your teacher or love your capital, you can be intelligent, yet extremely lost. This is what is called an Intricate Wonder.

Chapter 28 — Return to Simplicity

Know its strengths, and guard its weaknesses — this is the Creek of the World. Be the Creek of the World. Always be virtuous, and never waver. Return to infancy.

Know its light, and guard its darkness — this is the Style of World. Follow the Style of the World. Always be virtuous, and never err. Return to the infinite.

Know its glory, guard its shame — this is the Valley of the World. Be the Valley of the World. Always be virtuous and satisfied. Return to the simplicity of raw wood.

Raw wood comes apart and becomes tools. The wise use them and become officials. So a great system does not separate its parts.

Chapter 29 — Non-action

To try to take the world and manage it — I do not think it is possible.

The mysterious objects of the world cannot be managed, and cannot be picked up. Those who manage them, ruin them. Those who pick them up, lose them. They can come or go, can blow through the nose or mouth, can be strong or weak, can accumulate or destroy.

Therefore the wise rid themselves of excess, extravagance, and pride.

Chapter 30 — Being Frugal With Force

Those who help the Emperor do not use the military to force the world. Such things tends to backfire.

Where generals go, thorns grow. A great army is always followed by a year of famine. The skilled are resolute, but dare not use their resoluteness to take anything by force.

Be resolute but do not boast. Be resolute but do not flaunt. Be resolute but do not be proud. If you are resolute but do not get your way, be resolute but do not force.

What is strong becomes old. This is called “not being Dao.” What is not Dao will soon be finished.

Chapter 31 — Ceasing Force

Those who are good at war are instruments of misfortune. War is perhaps detested by the world, and so those with the Dao do not engage in it.

The nobles value the left when sitting down, but value the right when at war. Those who fight are instruments of misfortune, not the instruments of the noble. If you must use them, it is best to do so without ambition. Those who praise a victory that is not beautiful find joy in killing. Those who find joy in killing cannot have their wishes fulfilled under heaven. Good fortune manages the left; misfortune manages the right. Lesser generals stay on the left; top generals stay on the right.

I say, it is achieved with funerals. The killing of so many people—I cry over it in grief. Victory in war is achieved with funerals.

Chapter 32 — The Wise Virtue

The Dao is always nameless. Though simple and small, nothing in the world can lead it. If kings and lords can guard it, All Things will follow them of their own accord, Heaven and Earth will come together to make sweet rain, and the people will rule themselves without being commanded.

The system that began in the beginning has a name, a name that already exists. It will also knows when to stop. Know when to stop, and you can avoid danger.

To compare it to something worldly, the Dao is like a river flowing into the sea.

Chapter 33 — Discriminating Between Virtues

Those who know others are intelligent. Those who know themselves are wise. Those who win over others are powerful. Those who win over themselves are strong. Those who know when to be satisfied are rich. Those who act with force have ambition. Those who do not lose their place endure. Those who die without perishing live long.

Chapter 34 — Accomplishing Tasks

When the great Dao overflows, it can overflow on the left or on the right.

All Things rely on it; they grow and do not leave. It accomplishes tasks without taking credit, and feeds and clothes All Things without becoming their master. It never has desire, and so can be said to be small. All things return to it, but it does not act as their master, and so can be said to be great. By not making itself great, it is able to become great!

Chapter 35 — The Benevolent Virtue

Grasp the Great Principle, and the world will follow. It will follow harmlessly, safely, and peacefully.

Music and food stop passers-by, but when the Dao speaks, its words are bland and tasteless.

You cannot see it by looking at it. You cannot hear it by listening to it. You cannot exhaust it by using it.

Chapter 36 — The Twilight

Try to hide desire, and you will temporarily expand it. Try to weaken desire, and you will temporarily strengthen it. Try to abolish desire, and you will temporarily lift it. Try to seize desire, and you will be temporarily joined to it. This is called the Twilight.

Softness defeats hardness. Weakness defeats strength. Just as fish cannot escape the deep water, so the sharp weapons of the nation cannot be shown to the people.

Chapter 37 — Governing

The Dao never does, and so there is nothing it does not do. If kings and lords can follow this, All Things will grow by themselves.

If they grow and want to act, I will suppress them with the nameless simplicity, and they will have no desire. With no desire, there is stillness, and the world will rule itself.

Chapter 38 — On Virtue

It is a superior virtue to not try to be virtuous; by doing so you will have virtue. It is an inferior virtue to try to not lose virtue; by doing so you will have no virtue. It is a superior virtue to do nothing, and use nothing to do it. It is an inferior virtue to do something, and use something to do it.

It is superior benevolence to do something, but use nothing to do it. It is superior justice to do something, and use something to do it. It is superior etiquette to do something and then, not succeeding, roll up your sleeves and do it again in the same way.

So after the Dao is lost, virtue follows. After virtue is lost, benevolence follows. After benevolence is lost, justice follows. After justice is lost, etiquette follows. Those who follow etiquette are thin on trust and the beginnings of chaos. These are people who act before they understand. They are the superficialities of the Dao, the beginnings of foolishness.

So real men stand on what is sturdy, and not on what is flimsy. They deal with substance, and not with appearances. So take the former, and let go of the latter.

Chapter 39 — The Origin of Rule

These are what in the past obtained One: When Heaven obtained One, it became clear. When Earth obtained One, it became peaceful. When the spirits obtained One, it became alert. When the valleys obtained One, it became filled. When All Things obtained One, they grew. When kings and lords obtained One, they righted the world.

What that entails is that, without One to keep it clear, Heaven will be in danger of splitting. Without One to keep it peaceful, Earth will be in danger of being ruined. Without One to keep them alert, the spirits will be in danger of being exhausted. Without One to fill them, the valleys will be in danger of being depleted. Without One to grow them, All Things will be in danger of becoming extinct. Without One to give them value, kings and lords will be in danger of being toppled.

So the valuable has the worthless as its origin, and high has low as its base. Therefore, when kings and lords call themselves “Lonely,” “Friendless,” and “Unworthy” — is this not an example of having the worthless as origin? No? So, lavish praise is no praise at all.

Do not desire to be bright like jade, but hard like stone.

Chapter 40 — Eliminating Usefulness

The Dao moves in reversals, and makes use of weakness. All Things in the world come from Existence, and Existence comes from Non-existence.

Chapter 41 — Similarities and Differences

When great scholars hear about the Dao, they work hard to practice it. When average scholars hear about the Dao, they are indifferent to its existence. When inferior scholars hear about the Dao, they laugh at it loudly. If it is not laughed at, it is not worthy to be the Dao!

Hence these established words: a bright Dao seems dark, an advancing Dao seems to withdraw, and a smooth Dao seems rough. Great virtue seems like a valley. Great innocence appears ashamed. Broad virtue seems lacking. Established virtue seems suspicious. Solid materials seem to be full of holes. Great squares have no corners. Great talents mature late. Great sounds have little volume. Great images have no shape.

The Dao hides, and has no name. This is why it excels at giving and creating.

Chapter 42 — The Transformation of the Dao

The Dao gives rise to One, One gives rise to Two, Two gives rise to Three, and Three gives rise to All Things. All things bear Yin [darkness] and embrace Yang [brightness]; these forces mix to produce harmony.

People hate the lonely, the friendless, and the unworthy, and yet kings and nobles use them as titles. So things can be lost and thus gained, or gained and thus lost.

What people teach, I will teach also. Brutes do not die natural deaths — I will use this fact as my teacher.

Chapter 43 — The Use of the Secondary

The softest things in the world hunt the strongest. What does not exist can enter where there is no gap. That is how I know there is benefit in inaction.

Teaching with no words, the benefit of inaction — little in the world can compare with these.

Chapter 44 — Establishing Restrictions

Name or body: which is more intimate? Body or wealth: which is better? Gain or loss: which is more damaging?

Too much desire leads to great waste, and too much accumulation leads to heavy loss. Know when to be satisfied, and you will have no shame. Know when to stop, and you will be in no danger. Then you can endure.

Chapter 45 — Overflowing Virtue

Great completeness seems flawed; but use it, and it will not tire. Great fullness seems to still be filling; but use it, and it will not empty.

Great straightness seems crooked. Great skill seems clumsy. Great eloquence seems like stammering.

Quiet is better than noisy. Cold is better than hot. Silence is the way the world should be.

Chapter 46 — Being Sparing With Desire

When the world has the Dao, fast horses are only used for their manure (and not war). When the world does not have the Dao, army horses are bred in the countryside.

There is no greater tragedy than not knowing when is enough, no fault greater than desiring gain. So the satisfaction of knowing when to be satisfied is eternal satisfaction.

Chapter 47 — Surveying the Distant

Know the world without going out the door. Know the way of heaven without peering out the window. The farther you go, the less you know.

Therefore the wise know without traveling, describe without seeing, and accomplish without doing.

Chapter 48 — Forgetting Knowledge

When you learn, everyday you expand. When you follow the Dao, everyday you shrink — shrink and shrink, to the point of not doing. Without doing, there is nothing that is not done. To take the world, always do it without making anything happen. If it is done by making things happen, it is not enough to take the world.

Chapter 49 — Trusting Virtue

The wise are always without intentions; the people’s intentions are their intentions. Those who are good, I am good to; those who are not good, I am also good to. Virtue is good. Those who trust, I trust; those who do not trust, I also trust. Virtue trusts.

The wise of the world serve the world with their whole hearts. Ordinary people all pay attention to their eyes and ears. The wise all laugh at this.

Chapter 50 — Valuing Life

We come into life with thirteen orifices. We go into death, also with thirteen orifices. A person is born, and movement ceases — both happen with the same thirteen. How can this be? It depends on how a person values life.

It is said that those who are good at preserving themselves do not encounter rhinoceroses or tigers when traveling on land, and do not wear armour or arm themselves when going into battle. Rhinoceroses have nowhere to thrust their horns into, tigers have nowhere to sink their claws into, and soldiers have nowhere to thrust their blades into.

How can this be? It is because they have no vulnerabilities.

Chapter 51 — The Nourishing Virtue

The Dao gives life, virtue raises it, things shape it, and situations form it. So it is impossible for All Things to not follow Dao, and yet at the same time value virtue.

The life-giving nature of the Dao, and the value of virtue, cannot be commanded, but act of their own accords. So the Dao gives life, and virtue raises it.

The Dao grows and cultivates, forms and makes mature, nourishes and shelters. It gives life without possessing, acts without relying, raises without managing. This is the Virtue of the Mysterious.

Chapter 52 — Return to the Origin

The world has an origin, the Mother of the World. Having obtained the mother, use it to know the child. Having known the child, go back and guard the mother. Then all your life, you will never be in danger.

Block the path to the world, close its door, and you will never need to exert yourself for as long as you live. Open its path, try to help matters, and you cannot be saved for as long as you live.

Seeing the world when it was small is called understanding; staying soft is called strength. Use the Dao’s light to return to its brightness. Not leaving yourself in calamity — this is called “practicing the eternal.”

Chapter 53 — Increasing the Evidence

If I were to insist I know things, then all I would advise is caution when walking along the main road. The main road is so flat, but people like the small paths.

The palace is so well-kept, yet the fields are so overtaken by weeds, and the granaries so empty.

Dressing garishly, carrying sharp swords, eating and drinking to excess, having more money and things than you need — these are called the Extravagances of Thieves. They are not Dao!

Chapter 54 — Practice and Observation

What is firmly built cannot be pulled out; what is firmly held cannot be stripped. Follow this, and future generations will continue to worship you without end.

Practice it in yourself; its virtue will be true. Practice it in the home; its virtue will be more than enough. Practice it in the village; its virtue will endure. Practice it in the nation; its virtue will be rich. Practice it in the world; its virtue will spread far and wide.

So observe yourself by contrasting with yourself. Observe your home by contrast with your home. Observe your village by contrast with your village. Observe your country by contrast with your country. Observe the world by contrast with the world. How do I know the world? With this.

Chapter 55 — The Symbols of the Mysterious

The greatness of virtue can be found in babies. Wasps and scorpions do not sting them. Venomous snakes do not bite them. Wild beasts do not seize them. Birds of prey do not attack them. Its bones are weak, its tendons soft, and yet its hold is firm. It does not yet know the union between male and female, yet its penis becomes erect — this is the finest! It cries all day without getting hoarse — this is the most harmonious!

Knowing harmony is called the Eternal. Knowing the Eternal is called Enlightenment. Increasing life is auspicious. A willful heart is strong. What is strong will age; I call it “not following Dao.” What does not follow Dao will come to an early end.

Chapter 56 — The Virtue of the Mysterious

Those who know do not speak. Those who speak do not know. Block its path, close its door, dull its sharpness, resolve its disorders, soften its light, and join with its dust. This is called Being One with the Mysterious.

So you cannot obtain it and be close to it, nor can you obtain it and be distant from it. You cannot obtain it and benefit from it, nor can you obtain it and be harmed by it. You cannot obtain it and value it, nor can you cannot obtain it and despise it. So it is honoured by the world.

Chapter 57 — The Simple Manner

Rule a country with the normal. Fight a war with the extraordinary. Take the world without making anything happen.

How do I know this to be true? Through this: when the world has many taboos, the people are poorer. When the people have many sharp weapons, the country is more muddled. When people are skilled, strange things arise. When more laws and decrees are announced, there are more thieves.

So the wise say: I do nothing, and the people cultivate themselves. I prefer quiet, and the people correct themselves. I carry out nothing, and the people enrich themselves. I have no desire, and the people become modest by themselves.

Chapter 58 — Going with Change

Those whose rule is dull, their people are simple. Those whose rule is discerning, their people are clever. Good fortune leans on tragedy; tragedy lies on good fortune. Who knows the limits of the Dao? It has no normality. Normality returns to abnormality; good returns to evil. People have certainly been confused for a long time.

So the wise are righteous without severing, upright without harming, moral without flaunting, and bright without dazzling.

Chapter 59 — Guarding Dao

In ruling people and managing heaven, nothing is better than being sparing. Those who are sparing are said to “submit early.” Submitting early accumulates virtue. By accumulating virtue, there is nothing that cannot be overcome. When there is nothing that cannot be overcome, the limits are unknown. When the limits are unknown, the country can stand. When one has the mother of the country, one can endure. This is called “deep roots, solid foundations, and the way of immortality.”

Chapter 60 — Occupying a Position

Ruling a great nation is like cooking a small fish. Rule the world with the Dao, and the world’s demons will not be active. Even if that were not so, its gods will not hurt people. Even if that were not so, the wise will not hurt people either. With neither gods nor the wise hurting people, their virtues combine, and return to the world.

Chapter 61 — The Virtue of Humility

A great nation flows downstream. The confluence of the world is downstream; it is the world’s female. With its stillness, the female always defeats the male. With its stillness, it becomes lowly. So by being lowly to small nations, great nations take small nations. By being lowly to great nations, small nations take great nations. So some become lowly in order to take, and some are already lowly and therefore are already in a position to take.

Great nations only want to feed its people; small nations only want to serve its people. For both to have what they want, it is better for the greater one to be lowly.

Chapter 62 — Practicing the Dao

Those who follow the Dao are masters of All Things. They are treasured by good people, and protected by the bad.

Beautiful words can buy respect; beautiful actions can improve people. Which faults of humanity can we not improve?

So, when establishing the Son of Heaven, and installing the three ministers, it is better to ride into this Dao than having a disk of jade and riding behind chariot horses.

Why, in ancient times, did people prize this Dao? Was it not because with it, they obtained what they sought, were guilty but avoided punishment? So, it is the prize of the world.

Chapter 63 — The Source of Gratitude

Do without doing, act without acting, taste the tasteless.

Whether it is big or small, many or few, repay hatred with kindness. Attempt what is difficult by doing its easy parts. Do what is great by doing its small parts. The difficult things of the world must be carried out through their ease. The great things the world must be carried out by their smallness. So the wise never do what is great, and thus accomplish greatness.

Whoever makes easy promises surely has little credibility. Much simplicity implies much difficulty. So the wise treat everything as difficult, and thus never have difficulty.

Chapter 64 — Keeping it Small

While it is still, it is easy to grasp. While it has not yet happened, it is easy to prevent. While it is brittle, it can easily fall apart. While they are small, they can be easily scattered.

Do it while it does not yet exist. Manage it while it is not yet chaotic. A big tree that you cannot wrap your arms around grew from a tiny speck. A nine-story pagoda rose up by the gathering of soil. A journey of a thousand miles starts with the sole of a foot.

Those who do, fail. Those who pick up, drop. So the wise do not do, and therefore do not fail. They do not pick up, and therefore do not drop. The tasks that people do often fail by a few tenths. Take as much care with finishing as with starting, and you will have no failures.

So the wise desire to not desire, and do not prize goods that are hard to obtain. They learn to not learn, and instead review the mistakes made by most people. To contribute to the naturalness of All Things, they do not dare do anything.

Chapter 65 — The Virtue of Simplicity

The ancients who were skilled at following the Dao did not become so by enlightening their people, but by making them stupid. People are difficult to rule because their intellects are great. So ruling with intellect is the nation’s thief; not ruling with intellect is the nation’s good fortune.

Know these two things; they are the rules. Always knowing the rules is called the Mysterious Virtues. The Mysterious Virtues are profound and enduring. They are contrary to everything, yet lead to great obedience.

Chapter 66 — Putting Yourself Last

Rivers and seas can be the kings of a hundred valleys because they are good at being beneath them. So they can be the kings of a hundred valleys.

To be above the people, the wise must use words to put themselves below them; to be in front of them, they must put themselves behind them. So the wise are at the top, but the people do not revere them; they are at the front, but the people do not harm them. So the world gladly praise them without distaste.

Because they do not compete, the world cannot compete with them.

Chapter 67 — Three Treasures

The world calls my Dao great, yet it seems unworthy. Because it is great, it seems unworthy. For it to be worthy, it must have been small for a long time!

I have three treasures, which I hold and guard. The first is compassion; the second is frugality; the third is not daring to be at the front of the world.

Compassion enables bravery, frugality enables generosity, and not daring to be at the front of the world enables the development of great ability. Nowadays, people abandon compassion but are still brave, abandon frugality but are still generous, abandon the back yet put themselves at the front. This is death!

The compassionate are victorious in battle, and are solid in defense. Heaven will rescue them, and protect them with compassion.

Chapter 68 — Matching Heaven

Those who are good at war do not fight. Those who are good at battle do not anger. Those who are good at defeating enemies do not engage them. Those who are good at employing people put themselves below them.

This is called “the virtue of not competing.” This is called “the power of employing people.” This is called “matching heaven.” It is ancient to the extreme.

Chapter 69 — Use of the Mysterious

Regarding the use of armies, it is said: “I do not dare be the master, so I am the guest. I do not dare advance an inch, so I retreat a foot.”

This is called going without going. Roll up no sleeve, destroy no enemy, pick up no weapon. There is no greater tragedy than underestimating the enemy. Underestimating the enemy has cost me my treasures.

So when opposing armies are similar, it is certainly the grieving side that wins.

Chapter 70 — Knowing the Difficult

My words are so easy to know, so easy to put into practice. Yet no one in the world is able to know them, and no one is able to put them into practice.

Words have ancestors, and actions have rulers. Those who do not know them do not know me. Those who know me are rare; those who follow me are treasured.

So the wise cover themselves with coarse wool, while they hide their jade in their arms.

Chapter 71 — Knowledge and Weakness

Knowledgeable ignorance is superior. Ignorant knowledge is weakness.

The wise do not have weaknesses because they worry about their weaknesses. Because they worry about their weaknesses, they do not have weaknesses.

Chapter 72 — Loving Yourself

If the people do not fear authority, great authority will be visited upon them. Do not let them grow bored of where they live, nor grow content with what they produce. Because they are not content, they do not grow weary.

Therefore the wise know themselves but do not brag, love themselves but do not hold themselves in high esteem. So take the former, and let go of the latter.

Chapter 73 — Not interfering

Be brave by being daring, and you will be killed. Be brave by not being daring, and you will live. Each of these two things may either benefit or harm. Who knows why heaven hates what it hates? So the wise treat everything as difficult.

The way of heaven does not compete, yet is good at winning. It does not speak, yet is good at responding. It does not summon, yet people and things come by themselves. It is relaxed, yet excels at planning.

The net of heaven spreads far and wide. It is sparse, but does not miss.

Chapter 74 — Controlling Delusions

If the people do not fear death, how can death be used to scare them? If the people are made to fear death, and if I kill the odd one who does not, who will dare misbehave?

Always have an executioner to do the killing. Doing the killing yourself instead of the executioner is like carving for the carpenter. Whoever carves for the carpenter rarely does not hurt their hands.

Chapter 75 — The Harm of Greed

The people hunger because those above them tax too heavily. So they hunger. The people are hard to rule because those above them act. So they are hard to rule. The people take death lightly because those above them cling to life. So they take death lightly.

To refuse to act merely for the sake of living is more virtuous than to value life.

Chapter 76 — Beware of Strength

In life, people are soft and weak; in death, they are hard and strong. In life, plants are soft and yielding; in death, they are dry and withered.

So the hard and strong are the followers of death. The soft and weak are the followers of life. Therefore when armies are strong, they are destroyed; when wood is strong, they break. Being big and strong is inferior; being soft and weak is superior.

Chapter 77 — The Way of Heaven

The way of heaven — is it not like stretching a bow? The superior lower it, while the inferior raise it. It takes away from those with excess, and adds to those in need.

The way of heaven takes away from those with more than enough, and adds to those in need. The way of people is not like that: they take away from those in need to offer to those with excess. Who can offer their excess to the world, but those with the Dao?

So the wise act without expecting, finish tasks without dwelling on them, and does not desire to show virtue.

Chapter 78 — Trust

Nothing in the world is more tender than water. And of all things that attack the strong, nothing is better than it. In this, it has no substitute.

That weakness defeats strength, and that softness defeats hardness — there is no one in the world who does not know it, yet there is no one who can practice it.

So the wise say, “Whoever suffers the nation’s disgrace is the priest for the gods of earth and grain. Whoever suffers the nation’s misfortunes is the king of the world.”

Normal-sounding words seem to mean their opposite.

Chapter 79 — Trusting in Contracts

Even if you reconcile a great hatred, there will always be more. Can any good be done by answering hatred with kindness?

So the wise draw up contracts and do not blame people. With the virtuous, draw up contracts; with the unvirtuous, withdraw. The way of heaven does not play favourites, but is always with good people.

Chapter 80 — Independence

When nations are small and have few people, even if they have military weapons, they will not use them. Their people take death seriously and do not move away far. Even if they have boats and carriages, no one rides them. Even if they have weapons and armour, no one displays them. Their people go back to tying ropes [to record events, as was done in China before the invention of writing], to make their food delicious, to make their clothes beautiful, to make their homes peaceful, and to celebrate their traditions.

People in neighbouring countries can see each other, and hear each other’s chickens and dogs, but never visit each other.

Chapter 81 — Showing Quality

Trustworthy words are not beautiful; beautiful words are not trustworthy. Those who excel do not argue; those who argue do not excel. Those who know do not seek; those who seek do not know.

The wise do not accumulate. The more they do for others, the more they have; the more they give others, the more they receive.

The way of heaven benefits without harming. The way of the wise acts without competing.

Photo taken by translator is of North Saskatchewan River in Hawrelak Park, Edmonton, Alberta, Canada.