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，非常道。名可名，非常名。无名，天地之始；有名，万物之母。故常无欲，以观其妙；常有欲，以观其徼。此两者，同出而异名。同谓之玄，玄之又玄，众妙之门。
有物混成，先天地生。寂兮寥兮，独立而不改，周行而不殆，可以为天下母。吾不知其名，字之曰道，强为之名曰大。大曰逝，逝曰远，远曰反。
反者道之动，弱者道之用。
道生一，一生二，二生三，三生万物。万物负阴而抱阳，冲气以为和。
天下万物生于有，有生于无。谷神不死，是谓玄牝。玄牝之门，是谓天地根。绵绵若存，用之不勤。
道冲而用之或不盈，渊兮似万物之宗。塞其兑，闭其门，挫其锐，解其纷，和其光，同其尘。湛兮似或存。吾不知谁之子，象帝之先。
道之出口，淡乎其无味。视之不足见，听之不足闻，用之不足既。
视之不见名曰夷，听之不闻名曰希，博之不得名曰微。此三者不可致诘，故混而为一。其上不皦，其下不昧，绳绳不可名，复归于无物。是谓无状之状，无物之象，是谓惚恍。迎之不见其首，随之不见其后。执古之道，以御令之有，能知古始，是谓道纪。
道之为物，惟恍惟恍。惚兮恍兮，其中有象，恍兮惚兮，其中有物；窈兮冥兮，其中有精。其精甚真，其中有信，自古及今，其名不去，以阅众甫。吾何以知众甫之状哉？以此。
道常无名。朴虽小，天下莫能臣也。天地相合，以降甘露，民莫之令而自均。始至有名，名亦既有，夫亦将知止，知止可以不殆。譬道之在天下，尤川谷之江海。
道常无为而无不为。侯王若能守之，万物将自化，化而欲作，吾将镇之以无名之朴。无名之朴，夫亦将不欲。不欲以静，天下将自定。
天下皆谓我“道”大，似不肖、夫唯大，故似不肖。若肖，久矣其细也夫。
故道大，天大，地大，人亦大。城中有四大，而人居其一焉。人法地，地法天，天法道，道法自然。
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，其可左右。万物恃之以生而不辞，功成而不有。衣养万物不为主，常无欲，可名于小；万物归焉而不为主，可名为大。以其不自大，故能成其大。
大方无隅、大器晚成、大音希声、大象无形、大直若屈、大巧若拙。道隐无名。夫唯道，善贷且成。
道生一，昔之得一者：天得一以清，地得一以宁，神得一以灵，谷得一以盈，万物得一以生，侯王得一为天下贞。其致之，天无一清将恐裂，地无一空将恐发，神无一灵将恐歇，谷无一盈将恐竭，万物无一生将恐灭，侯王无一贞将恐蹶。故贵以贱为本，高以下为基。是以侯王自谓孤、寡、不谷。此非以贱为本邪？非乎。故致数誉无誉，不欲琭琭如玉，珞珞如石。
曲则全，枉则直，洼则盈，敝则新，少则得，多则惑。是以圣人抱一为天下式。不自见故明，不自是故彰，不自矜故长。夫唯不争，故天下莫能与之争。故之所谓曲则全者，岂虚言哉！诚全而归之。
天下皆知美之为美，斯恶己；皆知善之为善，斯不善已。故有无相生，难易相成，长短相较，高下相倾，音声相和，前后相随，是以圣人处无为之事，行不言以教。万物作焉而不辞，生而不有，为而不恃，功成而弗居，夫唯弗居，是以不去。
善行无辙迹，善言无瑕谪；善数不用筹策，善胜敌者不与；善闭无关楗而不可开，善结无绳约而不可解。是以圣人常善救人，故无弃人；常善救物，故无弃物。是谓袭明。故善人者，不善人之师；不善人者，善人之资。不贵其师，不爱其资，虽智大迷，是谓要妙。
天之道，其犹张弓与？高者抑之，下者举之；有余者损之，不足者补之。天之道损有余而补不足；人之道则不然，损不足以奉有余。孰能有余以奉天下？唯有道者。是以圣人为而不恃，功成而不处，其不欲见贤。
三十辐共一毂，当其无，有车之用；埏埴以为器，当其无，有器之用；凿户牗以为室，当其无，有室之用。故有之以为利，无之以为用。
故物或损之而益，或益之而损，人之所教，我亦教之。强梁者不得其死。吾将以为教父。
将欲歙之，必故张之；将欲弱之，必故强之；将欲废之，必故兴之；将欲夺之，必故与之；鱼不可脱于渊，国之利器不可以示人；柔弱胜于刚。是谓微明。
大道废，有仁义；智慧出，大有伪；六亲不和，有孝慈；国家昏乱，有忠臣；持而盈之，不如其己；揣而锐之，不可长保；金玉满堂，莫之能守；富贵而骄，自遗其咎；功遂身退，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.
上士闻道，勤而行之；中士闻道，若存若亡；下士闻道，大笑之。不笑不足以为道。故建言有之：明道若昧，进道若退，夷道若纇。
上善若水。水善利万物而不争，处众人之所恶，故几于道。居善地，心善渊，言善信，正善治，事善能，动善时。夫唯不争，故无尤。
古之善为士者，微妙玄通。深不可识，夫唯不可识，故强为之容；豫兮若冬涉川，俨兮其若客，涣之若冰之将释，敦兮其若补，旷兮其若谷，混兮其若浊。孰能浊以静之徐清；孰能安以动之徐生。保此道者，不欲盈，失唯不盈，故能蔽不新成。
重为轻根，静为燥君。是以圣人终日行不离辎重，虽有荣观，燕处超然。奈何万乘之主，而以身轻天下？轻则失本，躁则失君。
天长地久，天地所以能长且久者，以其不自生，故能长生。是以圣人后其身而身先，处其身而身存。非以其无私邪？故能成其私。
天下之至柔，驰骋天下之至坚，无有入无间，吾是以知无为之有益。不言以教，无为之益，天下希及之。为学日益，为道日损，损之又损，以至于无为，无为而无不为。取天下常以无事，及其有事，不足以取天下。
将欲取天下而为之，吾见其不得已。天下神器，不可为也。
为者拜之，执者失之。故物或行或随，或虚或吹，或强或赢。是以圣人去甚，去奢，去泰。
不出户，知天下，不窥牖，见天道。其出弥远，其知弥少，是以圣人不行而知，不见而名，不为而成。
五色令人目盲，五音令人耳聋，五味令人口爽，驰骋畋猎令人心发狂，难得之货令人行妨。是以圣人，为腹不为目，故去彼取此。
企者不立，跨者不行。自见者不明，自是者不彰，自伐者无功，自矜者不长，其在道也，曰，余食赘行，物或恶之，故有道者不处。
天下有道，却走马以粪，天下无道，戎马生于郊。祸莫大于不知足；咎莫大于欲得。故知足之足，常足矣。
使我介然有知，行于大道，唯施是畏。大道甚夷，而民好径。朝甚除，田甚芜，仓甚虚，服文彩，带利剑，厌饮食，财货有余。是为盗兮，非道也哉。
执大象，天下往。往而不害，安平太。乐与饵，过客止。
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.
宠辱若惊，贵大患若身，何谓宠辱若惊？宠为下，得之若惊，失之若惊，是谓宠辱若惊。何谓贵大患若身？吾所以有大患者，为吾有身，及吾无身，吾又何患？故患以身为天下，若可寄天下，爰以身为天下，若可托天下。
天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。天地之间，其犹橐迭乎？虚而不屈，动而愈出。多言数穷，不如守中。
致虚极，守静笃。万物并作，吾以观复。夫物芸芸，各复归其根。归根曰静，是谓复命。复命曰常，知常曰明。不知常，妄作凶。知常容，容乃公，公乃王，王乃天，天乃道，道乃久，没身不殆。
天下有始，以为天下母。既得其母，以知其子；既知其子，复守其母，没身不殆。塞其兑，闭其门，终身不勤；开其兑，济其事，终身不救。常小曰明，守柔曰强。用其光，复归其明，无遗，身殃，是谓袭常。
知者不言，言者不知。塞其兑，闭其门；挫其锐，解其纷，和其光，同其尘，是谓玄同。故不可得而亲，不可得而疏，不可得而利，不可得而害，不可得而贵，不可得而贱，故为天下贵。
唯之与阿，相去几何？美之与恶，相去若何？人之所畏，不可不畏。荒兮其未央哉！众人熙熙，如享太牢，如春登台。我独泊兮其未兆；沌沌兮，如婴儿之未孩；儽儽兮若无所归。众人皆有余，而我独若遗。我愚人之心也哉！纯纯兮，俗人昭昭，我独昏昏。俗人察察，我独闷闷。澹兮其若海，飂兮若无止。众人皆有以，而我独顽似鄙。我独异于人，而贵食母。
载营魄抱一，能无离乎？专气致柔，能婴儿乎？涤除玄鉴，能如疵乎？爱国治国，能无知乎？天门开阖，能为雌乎？明白四达，能无知乎？
出生入死，生之徒十有三。死之徒十有三。人之生，动之于死地亦十有三。夫何故？以其生生之厚。盖闻善摄生者，陆行不遇兕虎，入军不被甲兵。兕无所投其角，虎无所措其风，兵无所容其刃，夫何故？以其无死地。
含道之厚，比于赤子。蜂虿虺蛇不螫，猛兽不据，攫鸟不搏。骨弱筋柔而握固。未知牝牡之合而朘作，精之至也。终日号而不嗄，和之至也。知和曰常，知常曰明。益生曰祥。心使气曰强。物壮则老，谓之不道，不道早已。
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，德畜之，物形之，势成之。是以万物莫不尊道而贵德。道之尊，德之贵，夫莫之命而常自然。故道生之，德畜之；长之育之；成之熟之；养之覆之。生而不有，为而不恃，长而不宰。是谓玄德。
希言自然，故飘风不终朝，骤雨不终日。孰为此者？天地。天地尚不能久，而况于人乎？故从事于道者，同于道；德者，同于德；失者，同于失。同于道者，道亦乐得之；同于德者，德亦乐得之；同于失者，失亦乐得之。信不足焉，有不信焉。
上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德无为而有以为。
上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄而乱之首。前识者，道之华而愚之始。是以大丈夫处其厚，不居其薄；处其实，不居其华。故去彼取此。
知其雄，守其雌，为天下溪。为天下溪，常德不离，复归于婴儿。知其白，守其黑，为天下式。为天下式，常德不忒，复归于无极。知其荣，守其辱，为天下谷。为天下谷，常德乃足，复归于朴。朴散则为器，圣人用之，则为官长，故大制不割。
大成若缺，其用不弊。大盈若冲，其用不穷。上德若谷，大白若辱，建德若偷，质真若渝。躁胜寒，静胜热，清静为天下正。
善建者不拔，善抱者不脱，子孙以祭祀不辍。修之于身，其德乃真；修之于家，其德乃馀；修之于乡，其德乃长；修之于邦，其德乃丰；修之于天下，其德乃普。故以身观身，以家观家，以乡观乡，以邦观邦，以天下观天下。吾何以知天下然哉？以此。
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.
为无为，事无事，味无味。大小多少，报怨以德，图难于其易，为大于其细；天下难事，必作于易，天下大事，必作于细。是以圣人终不为大，故能成其大。夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。
其安易持，其未兆易谋。其脆易泮，其微易散。为之于未有，治之于未乱。合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下。为者败之，执者失之。是以圣人无为故无败，无执故无失。民之从事，常于几成而败之。慎终如始，则无败事。是以圣人欲不欲，不贵难得之货；学不学，复众人之所过，以辅万物之自然而不敢为。
知不知，尚矣；不知知，病也。夫唯病病，是以圣人之不病，以其病病，是以不病。
知人者智，自知者明。胜人者有力，自胜者强。知足者富。强行者有志。不失其所者久。死而不亡者寿。
名与身孰亲？身与货孰多？得与亡孰病？是故，甚爱必大费；多藏必厚亡。知足不辱，知止不殆，可以长久。
我有三宝，持而保之。一曰慈，二曰俭，三曰不敢为天下先。慈故能勇；俭故能广；不敢为天下先，故能成器长。
今舍慈且勇；舍俭且广；舍后且先；死矣！夫慈，以战则胜，以守则固。天将救之，以慈卫之。
勇于敢则杀，勇于不敢则活。此两者或利或害。天之所恶，孰知其故？是以圣人犹难之。天之道，不争而善胜，不言而善应，不召而自来，潬然而善谋。天网恢恢，疏而不失。
治人事天，莫若啬。夫唯啬，是谓早服；早服谓之重积德；重积德则无不克；无不克则莫知其极；莫知其极，可以有国；有国之母，可以长久；是谓深根固柢，长生久视之道。
善为士者不武；善战者不怒；善用人者为之下。是谓不争之德，是谓用人之力，是谓配天古之极。
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.
治大国，若烹小鲜。以道莅天下，其鬼不神；非其鬼不神，其神不伤人；非其神不伤人，圣人亦不伤人。夫两不相伤，故德交归焉。
圣人常无心，以百姓心为心。善者吾善之；不善者吾亦善之；德善。信者吾信之；不信者吾亦信之；德信。圣人在，天下歙歙焉，为天下浑其心，百姓皆注其耳目，圣人皆孩之。
其政闷闷，其民淳淳；其政察察，其民缺缺。祸兮福之所倚，福兮祸之所伏。孰知其极？其无正也。正复为奇，善复为妖，人之迷，其日固久，是以圣人方而不割，直而不肆，光而不耀。
和大怨，必有馀怨；报怨以德，安可以为善？是以圣人执左契，而不责于人。有德司契，无德司彻。天道无亲，常与善人。
大邦者下流，天下之牝，天下之交也。牝常以静胜牡，以静为下。故大邦以下小邦，则取小邦；小邦以下大邦，则取大邦。故或下以取，或下而取。大邦不过欲兼畜人，小邦不过欲入事人。夫两者各得所欲，大者宜为下。
江海之所以能为百谷王者，以其善下之，故能为百谷王。是以圣人欲上民，必以言下之；欲先民，必以身后之。是以圣人处上而民不重，处前而民不害。天下乐推而不厌。以其不争，故天下莫能与之争。
天下莫柔弱于水，而攻坚强者莫之能胜，以其无以易之。弱之胜强，柔之胜刚，天下莫不知，莫能行。是以圣人云：受国之垢，是谓社稷主；受国不祥，是为天下王。正言若反。
民不畏威，则大威至。无狎其所居，无厌其所生。夫唯不厌，是以不厌。是以圣人自知不自见；自爱不自贵。故去彼取此。
民不畏死，奈何以死惧之？若使民常畏死，而为奇者，吾得执而杀之，孰敢？常有司杀者杀。夫代司杀者杀，是谓代大匠斵，夫代大匠斵者，希有不伤其手矣。
民之饥，以其上食税之多，是以饥。民之难治，以其上之有为，是以难治。民之轻死，以其上求生之厚，是以轻死。夫唯无以生为者，是贤于贵生。
不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。是以圣人之治，虚其心，实其腹，弱其志。常使民无知无欲。使夫智者不敢为也。为无为，则无不治。
绝圣弃智，民利百倍；绝仁弃义，民复孝慈；绝巧弃利，盗贼无有。此三者以为文不足。故令有所属：见素抱朴，少思寡欲，绝学无忧。
古之善为道者，非以明民，将以愚之。民之难治，以其智多。故以智治国，国之贼；不以智治国，国之福。知此两者亦稽式。常知稽式，是谓玄德。玄德深矣，远矣，与物反矣，然后乃至大顺。
太上，不知有之；其次，亲而誉之；其次，畏之；其次，侮之。信不足焉，有不信焉。悠兮其贵言。功成事遂，百姓皆谓我自然。
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.
以正治国，以奇用兵，以无事取天下。吾何以知其然哉？以此：天下多忌讳，而民弥贫；民多利器，国家滋昏；人多伎巧，奇物滋起；法令滋彰，盗贼多有。故圣人云：我无为，而民自化；我好静，而民自正；我无事，而民自富；我无欲，而民自朴。
夫佳兵者，不祥之器。物或恶之，故有道者不处。君子居则贵左，用兵则贵右。兵者不祥之器，非君子之器，不得已而用之，恬澹为上。胜而不美，而美之者，是乐杀人。夫乐杀人者，则不可得志于天下矣。吉事尚左，凶事尚右。偏将军居左，上将军居右，言以丧礼处之。杀人之众，以悲哀泣之，战胜以丧礼处之。
用兵有言：吾不敢为主，而为客；不敢进寸，而退尺。是谓行无行；攘无臂；扔无敌；执无兵。祸莫大于轻敌，轻敌几丧吾宝。故抗兵相加，哀者胜矣。
人之生也柔弱，其死也坚强。万物草木之生也柔脆，其死也枯槁。故坚强者死之徒，柔弱者生之徒。是以兵强则不胜，木强则共。强大处下，柔弱处上。
以道佐人主者，不以兵强天下。其事好远。师之所处，荆棘生焉。大军之后，必有凶年。善有果而已，不敢以取强。果而勿矜，果而勿伐，果而勿骄，物壮则老，是谓不道，不道早已。
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.
小国寡民；使有什伯之器而不用；使民重死而不远徙；虽有舟舆，无所乘之；虽有甲兵，无所陈之；使民复结绳而用之。甘其食，美其服，安其居，乐其俗。邻国相望，鸡犬之声相闻，民至老死，不相往来。
吾言甚易知，甚易行。天下莫能知，莫能行。言有宗，事有君。夫唯无知，是以不我知。知我者希，则我者贵。是以圣人被褐而怀玉。
信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知。圣人不积，既以为人己愈有，既以与人己愈多。天之道，利而不害；圣人之道，为而不争。
