August 13, 2009
Green
Way Research, Valley Spirit
Center, Red Bluff, California, 2009
Tao Te Ching by Lao Tzu
Selected Translations
Chapters 1-20 Chapters 21-40 Chapters 41-60 Chapters 61-81
Chapter Index 1-81
Thematic Index 1-81
Tao Te Ching Home
Taoism
Chapter 1 What is the Tao, Reason's Realization, Embodying the Tao, The Inadequacy of Names, Mysteries
Chapter 2 Self-Development, Comparisons, Working on the Self
Chapter 3 Controlling Desires, Quieting the People, Limiting Actions
Chapter 4 The Ancestor of all Things, Great Obscurity
Chapter 5 The Value of Emptiness, Impartiality, Straw Dogs, The Bellows, Less Talking
Chapter 6 The Valley Spirit, The Completion of Material Forms, The Infinitude of Creative Effort, The Mysterious Female
Chapter 7 Humility, Dimming Radiance, Sheathing the Light
Chapter 8 The Nature of Goodness, Easy by Nature, The Placid and Contented Nature
Chapter 9 Moderation, Practicing Placidity, Fullness and Complacency Contrary to the Dao
Chapter 10 What is Possible, What Can Be Done, Possibilities Through the Dao
Chapter 11 The Value of Empty Space, Empty Cup, Uses for the Non-Existent
Chapter 12 Reduce Desires, Attend to the Inner Not the Outer, Insatiable Longing of the Eyes, Avoid Racing and Hunting, Excesses Offend the Senses
Chapter 13 Loathing Shame, Favors and Disgrace, Honor and Dishonor, No Body No Heartaches
Chapter 14
In Praise of the Profound; It is Colorless, Silent, and Subtle; The
Manifestation of the Mystery, Form of the Formless,
Something Shapeless, Elusive and Evasive, Nameless
Chapter 15 That
Which Reveals Virtue: Cautious, Grave, Reserved, Illusive, Unpretentious,
Simple, Humble, Still, Empty;
Qualities of Masters of the Dao: Subtle, Profound, Penetrating, Spiritual
Chapter 16
Returning to the Root, Knowing the Eternal, Ten Thousand Things Arising and
Returning to the Source,
Community of Feeling, Freedom from Fear of Aging
Chapter 17 Simplicity of Habits, Faith in Rulers, Independence of People
Chapter 18 The Decay of Manners, The Deterioration of Society, Disharmony and Disorder
Chapter 19 Return to Simplicity, Renounce Scheming and Contriving, Lessen Desires, Be Plain and True
Chapter 20 Being Different from Ordinary People, Isolation of the Sage, Doubts of the Hermit, Uselessness of the Wise Man
Chapters 1-20
Chapters 21-40
Chapters 41-60
Chapters 61-81
Chapter Index
Tao Te Ching Home
Taoism
What is the Tao, Reason's Realization, Embodying the Tao, The Inadequacy
of Names, Mysteries,
體道
Tao Te Ching, Chapter 1, by Lao Tzu
The Dao that can be understood cannot be the primal, or cosmic, Dao.
An idea that can be expressed in words cannot be the infinite idea.
This ineffable Dao was the source of all spirit and matter,
And being expressed was the mother of all created things.
Therefore not to desire the things of sense is to know the freedom of
spirituality.
To desire is to learn the limitation of matter.
These two things spirit and matter, so different in nature, have the same
origin.
This unity of origin is the mystery of mysteries, but it is the gateway to
spirituality."
- Translated by
Dwight Goddard and Henri Borel, 1919
"The Tao that can be trodden is not the enduring and unchanging Tao.
The name that can be named is not the enduring and unchanging name.
Conceived of as having no name, it is the Originator of heaven and earth;
Conceived of as having a name, it is the Mother of all things.
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.
Under these two aspects, it is really the same;
But as development takes place, it receives the different names.
Together we call them the Mystery.
Where the Mystery is the deepest is the gate of all that is subtle and
wonderful."
- Translated by James Legge, 1891
Return to the Chapter Index for Tao Te Ching
Self-Development, The Idea of Comparisons, Working on the Self,
養身
Tao Te Ching, Chapter 2, by Lao Tzu
"All in the world know the beauty of the beautiful, and in doing this they
have the idea of what ugliness is;
They all know the skill of the skilful, and in doing this they have the idea of
what the want of skill is.
So it is that existence and non-existence give birth the one to the idea of the
other;
That difficulty and ease produce the one the idea of the other;
That length and shortness fashion out the one the figure of the other;
That the ideas of height and lowness arise from the contrast of the one with the
other;
That the musical notes and tones become harmonious through the relation of one
with another;
That being before and behind give the idea of one following another.
Therefore the sage manages affairs without doing anything, and
Conveys his instructions without the use of speech.
All things spring up, and there is not one which declines to show itself;
They grow, and there is no claim made for their ownership;
They go through their processes, and there is no expectation of a reward for the
results.
The work is accomplished, and there is no resting in it as an achievement.
The work is done, but how no one can see;
'Tis this that makes the power not cease to be."
- Translated by James Legge, 1891
"When every one recognizes beauty to be only a masquerade, then it is simply
ugliness.
In the same way goodness, if it is not sincere, is not goodness.
So existence and non-existence are incompatible.
The difficult and easy are mutually opposites.
Just as the long and the short, the high and the low, the loud and soft, the
before and the behind, are all opposites and each reveals the other.
Therefore the wise man is not conspicuous in his affairs or given to much
talking.
Though troubles arise he is not irritated.
He produces but does not own; he acts but claims no merit,
He builds but does not dwell therein,
Because he does not dwell therein he never departs."
- Translated by
Dwight Goddard and Henri Borel, 1919
Return to the Chapter Index for Tao Te Ching
Controlling Desires, Quieting the People, Limiting Actions, Wise Leaders
Exercise Restraint, Keeping the People at Rest,
安民
Tao Te Ching, Chapter 3, by Lao Tzu
"Neglecting to praise the worthy deters people from emulating them,
Not prizing rare treasures deters a man from becoming a thief,
Ignoring the things which awaken desire keeps the heart at rest.
Therefore the wise ruler does not suggest unnecessary things,
He seeks to satisfy the minds of his people.
He seeks to allay appetites but strengthen bones.
He ever tries by keeping people in ignorance to keep them satisfied and those
who have knowledge he restrains from evil.
If he, himself, practices restraint then everything is in quietness."
- Translated by
Dwight Goddard and Henri Borel, 1919
"Not to value and employ men of superior ability is the way to keep the
people from rivalry among themselves;
Not to prize articles which are difficult to procure is the way to keep them
from becoming thieves;
Not to show them what is likely to excite their desires is the way to keep their
minds from disorder.
Therefore the sage, in the exercise of his government, empties their minds,
fills their bellies, weakens their wills, and strengthens their bones.
He constantly tries to keep them without knowledge and without desire, and where
there are those who have knowledge, to keep them from presuming to act on it.
When there is this abstinence from action, good order is universal."
- Translated by James Legge, 1891
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The Ancestor of All Things, Great Obscurity,
無源
Tao Te Ching, Chapter 4, by Lao Tzu
"The Dao appears to be emptiness but it is never exhausted.
Oh, it is profound!
It appears to have preceded everything.
It dulls its own sharpness, unravels its own fetters, softens its own
brightness, identifies itself with its own dust.
Oh, it is tranquil!
It appears infinite.
I do not know from what it proceeds.
It even appears to be antecedent to the Lord."
- Translated by
Dwight Goddard and Henri Borel, 1919
"The Tao is like the emptiness of a vessel; and in our employment of it we
must be on our guard against all fullness.
How deep and unfathomable it is, as if it were the Honored Ancestor of all
things!
We should blunt our sharp points, and unravel the complications of things;
We should temper our brightness, and bring ourselves into agreement with the
obscurity of others.
How pure and still the Tao is, as if it would ever so continue!
I do not know whose son it is. It might appear to have been before God."
- Translated by James Legge, 1891
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Impartiality, Straw Dogs, The Bellows, Less Talking, The Uses of Emptiness,
虛用
Tao Te Ching, Chapter 5, by Lao Tzu
"Heaven and earth are not Good
The treat the thousands of things like straw dogs.
The Wise Person is not Good
He treats the hundred clans like straw dogs.
The space between heaven and earth
Isn't like a bellows?
Empty, by not shrivelled up,
Set it in motion and always more comes out.
Much talking, quickly exhausted.
It can't compare to watching over what is inside."
- Translated by
Michael
LaFargue, 1992
"Heaven and earth do not act from any wish to be benevolent;
They deal with all things as the dogs of grass are dealt with.
The sages do not act from any wish to be benevolent;
The deal with the people as the dogs of grass are dealt with.
May not the space between heaven and earth be compared to a bellows?
'Tis emptied, yet it loses not its power;
'Tis moved again, and sends forth air the more.
Much speech to swift exhaustion lead we see;
Your inner being guard, and keep it free."
- Translated by James Legge, 1891
"Heaven and earth are not like humans, they are impartial.
They regard all things as insignificant, as though they were playthings made of
straw.
The wise man is also impartial.
To him all men are alike and unimportant.
The space between heaven and earth is like a bellows,
It is empty but does not collapse,
It moves and more and more issues.
A gossip is soon empty, it is doubtful if he can be impartial."
- Translated by
Dwight Goddard and Henri Borel, 1919
"Heaven and Earth are impartial;
They see the ten thousand things as straw dogs.
The wise are impartial;
They see the people as straw dogs.
The space between heaven and Earth is like a bellows.
The shape changes but not the form;
The more it moves, the more it yields.
More words count less.
Hold fast to the center."
- Translated by
Gia-fu Feng and
Jane English, 1989
Return to the Chapter Index for Tao Te Ching
The Valley Spirit, The Completion of Material Forms, The Infinitude of
Creative Effort, The Mysterious Female,
成象
Tao Te Ching, Chapter 6, by Lao Tzu
"The Spirit of the perennial spring is said to be immortal, she is called the
Mysterious One.
The Mysterious One is typical of the source of heaven and earth.
It is continually and endlessly issuing and without effort."
- Translated by
Dwight Goddard and Henri Borel, 1919
"The Spirit of the Depths is immortal; it is called the Azure Heaven and the
Mother Earth.
The passage through which these Two Influences emerge and enter is called the
root of the visible creation.
They are ceaseless in action as though permanent, and may be drawn upon without
ever being exhausted."
- Translated by
Frederic H. Balfour, 1884
"The valley spirit never dies.
It is the unknown first mother,
whose gate is the root
from which grew heaven and earth.
It is dimly seen, yet always present.
Draw from it all you wish;
it will never run dry."
- Translated by T. McCarroll
"The valley spirit never dies.
It's named the mystic woman.
And the gate of the profound woman is the root that heaven and earth sprang
from.
It's there within us all the while;
draw upon it as you will,
you can never wear it out."
- Translated by T. Byrn
"The mystery of the valley is immortal;
It is known as the Subtle Female. The gateway of the Subtle Female
is the source of Heaven and Earth.
Everlasting, endless, it appears to exist.
Its usefulness comes with no effort."
- Translated by R. L. Wing
"The valley spirit is not dead:
They say it is the mystic female.
Her gateway is, they further say,
The base of heaven and earth.
Constantly, and so forever,
Use her without labor."
- Translated by Raymond Blakney, 1955
"The spirit of emptiness is immortal.
It is called the Great Mother
because it gives birth to Heaven and Earth.
It is like a vapor,
barely seen but always present.
Use it effortlessly."
- Translated by John McDonald
"Like the sheltered, fertile valley,
the meditative mind is still,
yet retains its energy.
Since both energy and stillness,
of themselves, do not have form,
it is not through the senses
that they may be found,
nor understood by intellect alone,
although, in nature, both abound.
In the meditative state,
the mind ceases to differentiate
between existences,
and that which may or may not be.
It leaves them well alone,
for they exist,
not differentiated, but as one,
within the meditative mind."
- Translated by Stan Rosenthal
"The concept of Yin is ever present.
It is the Mystic Female from whom
the heavens and the earth originate.
Constantly, continuously, enduring always.
Use her!"
- Translated by C. Ganson
"The heart of Tao is immortal
the mysterious fertile mother of us all.
of heaven and earth,
of every thing
and not-thing.
Invisible yet ever-present,
You can use it forever without using it up."
- Translated by Brian Walker
"Like a riverbed, the heart is never filled It is an ineffable female Whose entrance is the source of the World; Tao is ever present within it: Draw upon it and it will never fail." - Translated by Peter Merel
"The valley spirit dies not, aye the same; The female mystery thus do we name. Its gate, from which at first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power remain, Used gently, and without the touch of pain." - Translated by James Legge, 1891
"The valley spirit dies not, aye the same; The female mystery thus do we name. Its gate, from which at first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power remain, Used gently, and without the touch of pain." - Translated by Stephen McIntyre, 2009
Valley Spirit (Gu Shen) Concept of the Tao Te Ching
Dao De Jing, Chapter 6, Cloud Hands Blog Post, 8/3/2009
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Humility, Dimming Radiance, Sheathing the Light,
韜光
Tao Te Ching, Chapter 7, by Lao Tzu
"Heaven lasts long, and Earth
abides.
What is the secret of their durability?
Is it not because they do not live for themselves
That they can live so long?
Therefore, the Sage wants to remain behind,
But finds himself at the head of others;
Reckons himself out,
But finds himself safe and secure.
Is it not because he is selfless
That his Self is realised?"
- Translated by
John C. H. Wu
Heaven is eternal, earth is lasting.
The reason why heaven and earth are eternal and lasting is because they do not
live for themselves,
That is the reason they will ever endure.
Therefore the wise man will keep his personality out of sight and because of so
doing he will become notable.
He subordinates his personality and therefore it is preserved.
Is it not because he is disinterested, that his own interests are conserved?"
- Translated by
Dwight Goddard and Henri Borel, 1919
"Heaven is long-enduring and earth continues long.
The reason why heaven and earth are able to endure and continue thus long is
Because they do not live of, or for, themselves.
This is how they are able to continue and endure.
Therefore the sage puts his own person last, and yet it is found in the foremost
place;
He treats his person as if it were foreign to him, and yet that person is
preserved.
Is it not because he has no personal and private ends, that therefore such ends
are realized?"
- Translated by James Legge, 1891
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The Nature of Goodness, Easy by Nature, The Placid and Contented Nature,
易性
Tao Te Ching, Chapter 8, by Lao Tzu
"One of universal nature is like water;
He benefits all things
But does not content with them.
He uprotestingly takes the lowest position;
Thus, he is close to the universal truth.
One of universal virtue chooses to live
In a suitable environment.
He attunes his mind to become profound.
He deals with others with kindness.
In his speech, he is sincere.
His rule brings about order.
His work is efficient.
His actions are opportune.
One of deep virtue does not content with people:
Thus, he is above reproach."
- Translated by
Hua-Ching Ni, 1979
"True goodness is like water, in that it benefits everything and harms
nothing.
Like water it ever seeks the lowest place, the place that all others avoid.
It is closely kin to the Dao.
For a dwelling it chooses the quiet meadow; for a heart the circling eddy.
In generosity it is kind,
In speech it is sincere,
In authority it is order,
In affairs it is ability,
In movement it is rhythm.
In as much as it is always peaceable it is never rebuked."
- Translated by
Dwight Goddard and Henri Borel, 1919
"The highest excellence is like that of water.
The excellence of water appears in its benefiting all things, and in its
occupying,
Without striving to the contrary, the low place which all men dislike.
Hence its way is near to that of the Tao.
The excellence of a residence is in the suitability of the place;
That of the mind is in abysmal stillness;
That of associations is in their being with the virtuous;
That of government is in its securing good order;
That of the conduct of affairs is in its ability; and,
That of the initiation of any movement is in its timeliness.
And when one with the highest excellence does not wrangle about his low
position,
No one finds fault with him."
- Translated by James Legge, 1891
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Moderation, Practicing Placidity, Fullness and Complacency Contrary to the
Dao, 運夷
Tao Te Ching, Chapter 9, by Lao Tzu
"It is better to leave a vessel unfilled, than to attempt to carry it when it
is full.
If you keep feeling a point that has been sharpened, the point cannot long
preserve its sharpness.
When gold and jade fill the hall, their possessor cannot keep them safe.
When wealth and honors lead to arrogance, this brings its evil on itself.
When the work is done, and one's name is becoming distinguished,
To withdraw into obscurity is the way of Heaven."
- Translated by James Legge, 1891
"Continuing to fill a pail after it is full the water will be wasted.
Continuing to grind an axe after it is sharp will soon wear it away.
Who can protect a public hall crowded with gold and jewels?
The pride of wealth and position brings about their own misfortune.
To win true merit, to preserve just fame, the personality must be retiring.
This is the heavenly Dao."
- Translated by
Dwight Goddard and Henri Borel, 1919
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What is Possible, What Can Be Done, Possibilities Through the Dao,
能為
Tao Te Ching, Chapter 10, by Lao Tzu
"By patience the animal spirits can be disciplined.
By self-control one can unify the character.
By close attention to the will, compelling gentleness, one can become like a
little child.
By purifying the subconscious desires one may be without fault.
In ruling his country, if the wise magistrate loves his people, he can avoid
compulsion.
In measuring out rewards, the wise magistrate will act like a mother bird.
While sharply penetrating into every corner, he may appear to be unsuspecting.
While quickening and feeding his people, he will be producing but without pride
of ownership.
He will benefit but without claim of reward.
He will persuade, but not compel by force.
This is De, the profoundest virtue."
- Translated by
Dwight Goddard and Henri Borel, 1919
"When the intelligent and animal souls are held together in one embrace, they
can be kept from separating.
When one gives undivided attention to the vital breath, and brings it to the
utmost degree of pliancy,
He can become as a tender babe.
When he has cleansed away the most mysterious sights of his imagination,
He can become without a flaw.
In loving the people and ruling the state, cannot he proceed without any purpose
of action?
In the opening and shutting of his gates of heaven, cannot he do so as a female
bird?
While his intelligence reaches in every direction, cannot he appear to be
without knowledge?
The Tao produces all things and nourishes them;
It produces them and does not claim them as its own;
It does all, and yet does not boast of it;
It presides over all, and yet does not control them.
This is what is called the 'Mysterious Quality' of the Tao."
- Translated by James Legge, 1891
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The Value of Empty Space, Empty Cup, Uses for the Non-Existent,
無用
Tao Te Ching, Chapter 11, by Lao Tzu
"The thirty spokes unite in the one nave; but it is on the empty space for
the axle, that the use of the wheel depends.
Clay is fashioned into vessels; but it is on their empty hollowness, that their
use depends.
The door and windows are cut out from the walls to form an apartment; but it is
on the empty space within, that its use depends.
Therefore, what has a positive existence serves for profitable adaptation, and
what has not that for actual usefulness."
- Translated by James Legge, 1891
"Thirty spokes unite in one nave and on that which is non-existent on the
hole in the nave depends the wheel's utility.
Clay is moulded into a vessel and on that which is non-existent on its
hollowness depends the vessel's utility.
By cutting out doors and windows we build a house and on that which is
non-existent on the empty space within depends the house's utility.
Therefore, existence renders actual but non-existence renders useful."
- Translated by
D. T. Suzuki and Paul Carus, 1913
"Thirty spokes share the wheel's hub;
It is the center hole that makes it useful.
Shape clay into a vessel;
It is the space within that makes it useful.
Cut doors and windows for a room;
It is the holes which make it useful.
Therefore benefit comes from what is there;
Usefulness from what is not there."
- Translated by
Gia-fu Feng and Jane
English, 1989
Chapter 11 of the Dao De Jing by Laozi
Comments, Related Thoughts, Reflections
"Experiencing the present purely is being
empty and hollow; you catch grace as a man fills his cup under a waterfall."
- Annie Dillard
Return to the Chapter Index for the Tao Te Ching
Reduce Desires, Attend to the Inner Not the Outer, Insatiable Longing of
the Eyes,
Avoid Racing and Hunting, Excesses Offend the Senses,
檢欲
Tao Te Ching, Chapter 12, by Lao Tzu
"The five colors combined the human eye will blind;
The five notes in one sound the human ear confound;
The five tastes when they blend the human mouth offend.
Racing and hunting will human hearts turn mad,
Treasures high-prized make human conduct bad.
The holy man attends to the inner and not to the outer.
He abandons the latter and chooses the former."
- Translated by
D. T. Suzuki and Paul Carus, 1913
Color's five hues from the eyes their sight will take;
Music's five notes the ears as deaf can make;
The flavors five deprive the mouth of taste;
The chariot course, and the wild hunting waste
Make mad the mind;
And objects rare and strange,
Sought for,
Men's conduct will to evil change.
Therefore the sage seeks to satisfy the craving of the belly,
and not the insatiable longing of the eyes.
He puts from him the latter, and prefers to seek the former."
- Translated by James Legge, 1891
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Loathing Shame, Favors and Disgrace, Honor and Dishonor, No Body No
Heartaches,
厭恥
Tao Te Ching, Chapter 13, by Lao Tzu
"Favor and disgrace would seem equally to be feared;
Honor and great calamity, to be regarded as personal conditions of the same
kind.
What is meant by speaking thus of favor and disgrace?
Disgrace is being in a low position after the enjoyment of favor.
The getting that favor leads to the apprehension of losing it, and the losing it
leads to the fear of still greater calamity.
This is what is meant by saying that favor and disgrace would seem equally to be
feared.
And what is meant by saying that honor and great calamity are to be similarly
regarded as personal conditions?
What makes me liable to great calamity is my having the body which I call
myself;
If I had not the body, what great calamity could come to me?
Therefore he who would administer the kingdom, honoring it as he honors his own
person, may be employed to govern it,
And he who would administer it with the love which he bears to his own person
may be entrusted with it."
- Translated by James Legge, 1891
"Favor bodes disgrace; it is like trembling.
Rank bodes great heartache.
It is like the body.
What does 'Favor bodes disgrace; it is like trembling' mean?
Favor humiliates.
Its acquisition causes trembling, its loss causes trembling.
This is what is meant by 'Favor bodes disgrace; it is like trembling.'
What does 'Rank bodes great heartache, it is like the body' mean?
I suffer great heartache because I have a body.
When I have no body, what heartache remains?
Therefore who administers the empire as he takes care of his body can be
entrusted with the empire."
- Translated by
D. T. Suzuki and Paul Carus, 1913
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In Praise of the Profound; It is Colorless, Silent, and Subtle; The
Manifestation of the Mystery,
Form of the Formless, Something Shapeless, Elusive and Evasive, Nameless,
贊玄
Tao Te Ching, Chapter 14, by Lao Tzu
"We look at Reason and do not see it; its name is Colorless.
We listen to Reason and do not hear it; its name is Soundless.
We grope for Reason and do not grasp it; its name is Bodiless.
These three things cannot further be analyzed.
Thus they are combined and conceived as a unity which on its surface is not
clear and in its depth not obscure.
Forever and aye Reason remains unnamable, and again and again it returns home to
non-existence.
This is called the form of the formless, the image of the imageless.
This is called the transcendentally abstruse.
In front its beginning is not seen.
In the rear its end is not seen.
By holding fast to the Reason of the ancients, the present is mastered and the
origin of the past understood.
This is called Reason's clue."
- Translated by
D. T. Suzuki and Paul Carus, 1913
"Look for it, you won't see It;
It is called 'fleeting.'
Listen for It, you won't hear It;
It is called 'thin.'
Grasp at It, You can't get It;
It is called 'subtle.'
These three lines
Are about something that evades scrutiny.
Yes, in it everything blends and becomes one.
Its top is not bring
Its underside is not dim.
Always unnamable,
It runs back to nothingness.
This is the shape of something shapeless
The form of a nothing
This is elusive and evasive.
Encountering it, you won't see the fron
Following it, you won't see Its back.
Keep to the Tao of the ancients
And so manage things happening today.
The ability to know the ancient sources
This is the main thread of Tao."
- Translated by
Michael
LaFargue, 1992
"We look at it, and we do not see it, and we name it 'the Equable.'
We listen to it, and we do not hear it, and we name it 'the Inaudible.'
We try to grasp it, and do not get hold of it, and we name it 'the Subtle.'
With these three qualities, it cannot be made the subject of description;
Hence we blend them together and obtain The One.
Its upper part is not bright, and its lower part is not obscure.
Ceaseless in its action, it yet cannot be named, and then it again returns and
becomes nothing.
This is called the Form of the Formless, and the Semblance of the Invisible;
This is called the Fleeting and Indeterminable.
We meet it and do not see its Front; we follow it, and do not see its Back.
When we can lay hold of the Dao of old to direct the things of the present day,
And are able to know it as it was of old in the beginning,
This is called unwinding the clue of Dao."
- Translated by James Legge, 1891
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That Which Reveals Virtue: Cautious, Grave, Reserved, Illusive,
Unpretentious, Simple, Humble, Still, Empty;
Qualities of Masters of the Dao: Subtle, Profound, Penetrating, Spiritual
顯德
Tao Te Ching, Chapter 15, by Lao Tzu
"The skilful masters of the Dao in old times, with a subtle and exquisite
penetration,
Comprehended its mysteries, and were deep also so as to elude men's knowledge.
As they were thus beyond men's knowledge, I will make an effort to describe of
what sort they appeared to be.
Shrinking looked they like those who wade through a stream in winter;
Irresolute like those who are afraid of all around them;
Grave like a guest in awe of his host;
Evanescent like ice that is melting away;
Unpretentious like wood that has not been fashioned into anything;
Vacant like a valley, and dull like muddy water.
Who can make the muddy water clear?
Let it be still, and it will gradually become clear.
Who can secure the condition of rest? Let movement go on, and the condition of
rest will gradually arise.
They who preserve this method of the Dao do not wish to be full of themselves.
It is through their not being full of themselves that they can afford to seem
worn and not appear new and complete."
- Translated by James Legge, 1891
"Those of yore who have succeeded in becoming masters are subtle, spiritual,
profound, and penetrating.
On account of their profundity they cannot be understood.
Because they can not be understood, therefore I endeavor to make them
intelligible.
How cautious they are!
Like men in winter crossing a river.
How reluctant! Like men fearing in the four quarters their neighbors.
How reserved! They behave like guests.
How elusive! They resemble ice when melting.
How simple! They resemble rough wood.
How empty! They resemble the valley.
How obscure! They resemble troubled waters.
Who by quieting can gradually render muddy waters clear?
Who by stirring can gradually quicken the still?
He who cherishes this Reason is not anxious to be filled.
Since he is not filled, therefore he may grow old;
Without renewal he is complete."
- Translated by
D. T. Suzuki and Paul Carus, 1913
"The ancient masters were subtle, mysterious,
profound, responsive.
The depth of their knowledge is unfathomable.
Because it is unfathomable,
All we can do is describe their appearance.
Watchful, like men crossing a winter stream.
Alert, like men aware of danger.
Courteous, like visiting guests.
Yielding like ice about to melt.
Simple, like uncarved blocks of wood.
Hollow, like caves.
Opaque, like muddy pools.
Who can wait quietly while the mud settles?
Who can remain still until the moment of action?
Observers of the Tao do not seek fulfillment.
Not seeking fulfillment, they are not swayed by desire for change."
- Translated by
Gia-fu Feng and Jane
English, 1989
Return to the Chapter Index for Tao Te Ching
Returning to the Root, Knowing the Eternal, Ten Thousand Things Arising
and Returning to the Source,
Community of Feeling, Freedom from Fear of Aging
歸根
Tao Te Ching, Chapter 16, by Lao Tzu
"By attaining the height of abstraction we gain fullness of rest.
All the ten thousand things arise, and I see them return.
Now they bloom in bloom but each one homeward returneth to its root.
Returning to the root means rest.
It signifies the return according to destiny.
Return according to destiny means the eternal.
Knowing the eternal means enlightenment.
Not knowing the eternal causes passions to rise; and that is evil.
Knowing the eternal renders comprehensive.
Breadth renders royal.
Royalty renders heavenly.
Heaven renders Reason-like.
Reason renders lasting.
Thus the decay of the body implies no danger."
- Translated by
D. T. Suzuki and Paul Carus, 1913
"The state of vacancy should be brought to the utmost degree, and that of
stillness guarded with unwearying vigor.
All things alike go through their processes of activity, and then we see them
return to their original state.
Then things in the vegetable world have displayed their luxuriant growth, we see
each of them return to its root.
This returning to their root is what we call the state of stillness;
And that stillness may be called a reporting that they have fulfilled their
appointed end.
The report of that fulfillment is the regular, unchanging rule.
To know that unchanging rule is to be intelligent;
Not to know it leads to wild movements and evil issues.
The knowledge of that unchanging rule produces a grand capacity and forbearance,
And that capacity and forbearance lead to a community of feeling with all
things.
From this community of feeling comes a kingliness of character;
And he who is king-like goes on to be heaven-like.
In that likeness to heaven he possesses the Dao.
Possessed of the Dao, he endures long;
And to the end of his bodily life, is exempt from all danger of decay."
- Translated by James Legge, 1891
Return to the Chapter Index for Tao Te Ching
Simplicity of Habits, Faith in Rulers, Independence of People,
淳風
Tao Te Ching, Chapter 17, by Lao Tzu
"In the highest antiquity, the people did not know that there were rulers.
In the next age they loved them and praised them.
In the next they feared them.
In the next they despised them.
Thus it was that when faith in the Dao was deficient in the rulers a want of
faith in them ensued.
How irresolute did those earliest rulers appear, showing by their reticence the
importance which they set upon their words!
Their work was done and their undertakings were successful, while the people all
said, 'We are as we are, of ourselves!' "
- Translated by James Legge, 1891
"Of great rulers the subjects do not notice the existence.
To lesser ones people are attached; they praise them.
Still lesser ones people fear, and the meanest ones people despise.
For it is said: 'If your faith be insufficient, verily, you will receive no
faith.'
How reluctantly the great rulers considered their words!
Merit they accomplished; deeds they performed; and the hundred families thought:
'We are independent.' "
- Translated by
D. T. Suzuki and Paul Carus, 1913
Return to the Chapter Index for Tao Te Ching
The Decay of Manners, The Deterioration of Society, Disharmony and
Disorder,
俗薄
Tao Te Ching, Chapter 18, by Lao Tzu
"When humankind strayed from the natural way of life,
Relative social disciplines began to appear.
When intelligence and cleverness of mind are admired,
Great hypocrisy is born.
When disharmony manifested in family relations,
Children who respected their parents
And parents who respected their children
Became rare examples.
When chaos prevailed in the county,
Only a few loyal ministers were recognized.
Let all people return to their true nature.
Love, kindness, wisdom, family harmony, and loyalty
Should not be taught one by one,
Separately from an honest life.
Then, once again,
People will regain the natural virtue of wholeness.
The world will be naturally ordered.
There will be no one who singly and cunningly
Works for personal interest alone."
- Translated by
Hua-Ching Ni, 1979
"When the great Reason is obliterated, we have benevolence and justice.
Prudence and circumspection appear, and we have much hypocrisy.
When family relations no longer harmonize, we have filial piety and paternal
devotion.
When the country and the clans decay through disorder, we have loyalty and
allegiance."
- Translated by
D. T. Suzuki and Paul Carus, 1913
"When the Way of the Great Dao ceased to be observed, benevolence and
righteousness came into vogue.
Then appeared wisdom and shrewdness, and there ensued great hypocrisy.
When harmony no longer prevailed throughout the six kinships, filial sons found
their manifestation.
When the states and clans fell into disorder, loyal ministers appeared."
- Translated by James Legge, 1891
Return to the Chapter Index for Tao Te Ching
Return to Simplicity, Renounce Scheming and Contriving, Lessen
Desires, Be Plain and True,
還淳
Tao Te Ching, Chapter 19, by Lao Tzu
"If we could renounce our sageness and discard our wisdom, it would be better
for the people a hundredfold.
If we could renounce our benevolence and discard our righteousness, the people
would again become filial and kindly.
If we could renounce our artful contrivances and discard our scheming for gain,
there would be no thieves nor robbers.
Those three methods of government
Thought olden ways in elegance did fail
And made these names their want of worth to veil;
But simple views,
And courses plain and true
Would selfish ends and many lusts eschew."
- Translated by James Legge, 1891
Abandon your saintliness; put away your prudence; and the people will gain a
hundredfold!
Abandon your benevolence; put away your justice; and the people will return to
filial piety and paternal devotion.
Abandon smartness; give up greed; and thieves and robbers will no longer exist.
These are three things for which culture is insufficient.
Therefore it is said:
'Hold fast to that which will endure,
Show thyself simple,
Preserve thee pure,
And lessen self with desires fewer."
- Translated by
D. T. Suzuki and Paul Carus, 1913
Return to the Chapter Index for Tao Te Ching
Being Different from Ordinary People, Isolation of the Sage, Doubts of the
Hermit, Uselessness of the Wise Man,
異俗
Tao Te Ching, Chapter 20, by Lao Tzu
"Give up learning, and put an end to your
troubles.
Is there a difference between yes and no?
Is there a difference between good and evil?
Must I fear what others fear? What nonsense!
Other people are contented, enjoying the sacrificial feast of the ox.
In spring some go to the park, and climb the terrace,
But I alone am drifting, not knowing where I am.
Like a newborn babe before it learns to smile,
I am alone, without a place to go.
Others have more than they need, but I alone have nothing.
I am a fool. Oh, yes! I am confused.
Others are clear and bright,
But I alone am dim and weak.
Others are sharp and clever,
But I alone am dull and stupid.
Oh, I drift like the waves of the sea,
Without direction, like the restless wind.
Everyone else is busy,
But I alone am aimless and depressed.
I am different.
I am nourished by the great mother."
- Translated by
Gia-fu Feng and Jane
English, 1989
"Abandon learnedness, and you have no vexation.
The "yes" compared with the "yea," how little do they differ!
But the good compared with the bad, how much do they differ!
If what the people dread cannot be made dreadless, there will be desolation;
Alas! and verily, there will be no end of it.
The multitudes of men are happy, so happy, as though celebrating a great feast.
They are as though in springtime ascending a tower.
I alone remain quiet;
Alas! like one that has not yet received an omen.
I am like unto a babe that does not yet smile.
Forlorn am I, O so forlorn!
It appears that I have no place whither I may return home.
The multitude of men all have plenty and I alone appear empty.
Alas! I am a man whose heart is foolish.
Ignorant am I, O, so ignorant!
Common people are bright, so bright, I alone am dull.
Common people are smart, so smart, I alone am confused, so confused.
Desolate am I, alas! like the sea.
Adrift, alas! like one who has no place where to stay.
The multitude of men all possess usefulness. I alone am awkward and a rustic
too.
I alone differ from others, but I prize seeking sustenance from our mother."
- Translated by
D. T. Suzuki and Paul Carus, 1913
"When we renounce learning we have no troubles.
The (ready) 'yes,' and (flattering) 'yea;'
Small is the difference they display.
But mark their issues, good and ill;
What space the gulf between shall fill?
What all men fear is indeed to be feared;
But how wide and without end is the range of questions asking to be discussed!
The multitude of men look satisfied and pleased; as if enjoying a full banquet,
as if mounted on a tower in spring.
I alone seem listless and still, my desires having as yet given no indication of
their presence.
I am like an infant which has not yet smiled.
I look dejected and forlorn, as if I had no home to go to.
The multitude of men all have enough and to spare.
I alone seem to have lost everything.
My mind is that of a stupid man;
I am in a state of chaos.
Ordinary men look bright and intelligent, while I alone seem to be benighted.
They look full of discrimination, while I alone am dull and confused.
I seem to be carried about as on the sea, drifting as if I had nowhere to rest.
All men have their spheres of action, while I alone seem dull and incapable,
like a rude borderer.
Thus I alone am different from other men, but I value the nursing-mother Dao."
- Translated by James Legge, 1891
Return to the Chapter Index for Tao Te Ching
Chapters 1-20
Chapters 21-40
Chapters 41-60
Chapters 61-81
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