Chapter 65

Tao Te Ching (Dao De Jing)
Classic of the Way and Virtue



By Lao Tzu (Laozi)


Compiled and Indexed by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Red Bluff, California

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Chapter 65

Tao Te Ching (Dao De Jing) by Lao Tzu

 

 

English and Chinese (Wade-Giles) Terms:  The Virtue of Simplicity, Know the Eternal Standard, Ancient (ku), Effortless Excellence, Good or Well (shan), Practice (wei),  Way or Order (tao, dao), Enlighten (ming), People (min), Will (chiang), Straightforward, Secret, Wisdom, Ignorant or Unsophisticated (), Model, Excellence, Reversal, Difficult (nan), Virtue, Value of Ignorance (), Hiding, Te, Learning Overrated, Heaven's Rule (chi shih), Harmonize, Clarifies (ch'ing), Sage, Educate, Guide, Govern or Rule (chih), Pure Unmixed Elegance, Clever or Know (chih), Many or Much (to), Country or State (kuo), Plainness, Ruin or Curse (tsê), Blessing or Treasure (fu), Pair (liang), Model or Pattern (chi), Constant (ch'ang), Profound or Deep or Dark (hsüan), Abstruse or Mystical (shên), Virtue or Power (te), Distant or Far (yüan), Things (wu), Revert or Contrary (fan), Obtain or Reach (chih), Alignment with the Way, Master, Know (chih), Profound, Polarity, Reverts (fan), Unity, Leadership, Great (ta), Harmony or Oneness (shun), Teaching, Honesty, Avoid Cleverness,   淳德  


Términos en Español:  La Virtud de la Simplicidad, Sin Esfuerzo Excelencia, Directo, Secreto, Sabiduría, Modelo, Excelencia, Inversión, lirtud, Valor de la Ignorancia, Esconder, Aprendizaje Sobrevalorado, Regla del Cielo, Armonizar, Iluminado, Aclara, Educar, Guía, Antiguo, Sencillez, Maestro, Saber, Profundo, Modelo, Polaridad, Revierte, Unidad, Liderazgo, Armonía, Enseñanza, Honestidad, Estado, Oscuro, Bueno, Práctica, Acción, Camino, Orden, Personas, Difícil, Regla, Inteligente, Sabes, Muchos, Condado, Estado, Voluntad, Ruina, Maldición, Bendición, Par, Modelo, Diseño, Profundo, Virtud, Poder, Abstruso, Místico, Tesoro, Revertir, Retorno, Contrariamente, Grande, Unidad.  

 

 

 

"The ancients who showed their skill in practicing the Tao did so, not to enlighten the people, but rather to make them simple and ignorant.
The difficulty in governing the people arises from their having much knowledge.
He who tries to govern a state by his wisdom is a scourge to it;
While he who does not try to do so is a blessing.
He who knows these two things finds in them also his model and rule.
Ability to know this model and rule constitutes what we call the mysterious excellence of a governor.
Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him."
-  Translated by James Legge, 1891, Chapter 65   

 

 

"The ancients who were well versed in Reason did not thereby enlighten the people;
They intended thereby to make them simple-hearted.
If people are difficult to govern, it is because they are too smart.
To govern the country with smartness is the country's curse.
To govern the country without smartness is the country's blessing.
He who knows these two things is also a model like the ancients.
Always to know the model is called profound virtue.
Spiritual virtue, verily, is profound.
Verily, it is far-reaching.
Verily, it is to everything reverse.
But then it will procure great recognition."
-  Translated by D. T. Suzuki and Paul Carus, 1913, Chapter 65  

 

 

"Those ancients who were skilled in the Way
Did not enlighten people by their rule
But had them ever held in ignorance:
The more the folk know what is going on
The harder it becomes to govern them.
For public knowledge of the government
Is such a thief that it will spoil the realm;
But when good fortune brings good times to all
The land is ruled without publicity.
To know the difference between these two
Involves a standard to be sought and found.
To know that standard always, everywhere,
Is mystic Virtue, justly known as such;
Which Virtue is so deep and reaching far,
It causes a return, things go back
To that prime concord which at first all shared."
-  Translated by Raymond Blakney, 1955, Chapter 65

 

 

"There were those of old who knew the Way,
And loved it in their daily lives.
They did not preach enlightenment,
Or practice deceit among the people.
They lived well because they lived simply.

Now with trickery and brilliance
Are the people governed,
And yet with the utmost difficulty!

A country ruled with cleverness
Is a country gone to waste.
Govern your country in simple innocence,
And it will be blessed among nations.

Remaining aware of the alternatives,
Our conduct may be correctly guided.
Holding fast to this guiding awareness
Is the action of natural virtue.

Natural virtue comes from clarity-
The resonant clarity of the Cosmic Source.
It draws us back within, to the Original Essence-
The great Harmonic, which may be touched
Every day in loving gratitude."
-  Translated by Brian Donohue, 2005, Chapter 65

 

 

"The ancient rulers who followed the Tao
did not try to enlighten the people,
but rather aimed at making them dull.
People are hard to govern because they are so clever.
Rulers who seek to enlighten the people
are like bandits who prey upon the land.
Rulers who forget about enlightening the people
are a real blessing to the nation.
Remember these two enduring principles:
they represent the power Te of the Tao.
Te goes deep and far.
All things turn back and reach original harmony."
-  Translated by George Cronk, 1999, Chapter 65 

 

 

"In antiquity, those who conformed themselves to the Principle
did not seek to make the people clever, but aimed at keeping them simple.
When people are difficult to govern, it is because they know too much.
Those who claim to procure the good of a country by disseminating instruction,
are wrong, and ruin the country.
This is the formula of mysterious action, of great profundity, of great bearing.
It is not to the taste of the curious but, thanks to it, everything turns out well, peacefully."
-  Translated by Derek Bryce, 1999, Chapter 65  

 

 

"The ancients who ruled skillfully did not try to enlighten people but kept them in the dark.
People are hard to lead when they are too clever.
Those who lead with cleverness rob the country.
Those who lead without cleverness bless the country.
Understanding these two is to know the eternal standard.
Knowing the eternal standard is mystical power.
Mystical power is deep and far-reaching, leading all things to return to perfect harmony."
-  Translated by Sanderson Beck, 1996, Chapter 65 

 

 

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This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Red Bluff, California, © 2015 CCA 4.0

 

 

 

Simple Taoism: A Guide to Living in Balance  By Alexander Simkins. 
The Tao of Daily Life: The Mysteries of the Orient Revealed  By Derek Lin. 
Everyday Tao: Living with Balance and Harmony   By Ming-Dao Deng. 
Ripening Peaches: Taoist Studies and Practices
The Tao of Pooh   By Benjamin Hoff. 
Scholar Warrior: An Introduction to the Tao in Everyday Life  By Ming-Dao Deng. 
Vitality, Energy, Spirit: A Taoist Sourcebook  Translated by Thomas Cleary. 

 

                             

 

 

 

"The ancients who were most adept at ruling did not try to enlighten the people, but instead gradually made them stupid.
The people are difficult to govern because they are clever.
Hence, the nation's malefactor is one who uses cleverness to govern.
While the nation's benefactor is one who does not use cleverness to govern.
To understand both of these is also to harmonize with an eternal pattern.
To understand and harmonize with that pattern is called Profound Te.
Profound Te is so deep, so far-reaching.
It causes things to return and eventually reach Great Confluence."
-  Translated by Tam Gibbs, 1981, Chapter 65 

 

 

Cloud Hands Blog

 

 

"Those who, in ancient times, were eminent for the practice of Tao, abstained from enlightening the people, and kept them simple.
The difficulty of governing the people arises from their excess of shrewdness.
He who employs shrewdness in governing a State, becomes a robber of the State;
he who does not do so, is a blessing to it.
The man who knows both these things presents an ideal of good government, and a knowledge of this ideal
constitutes Sublime Virtue.
Sublime Virtue is deep and far-reaching, and is in direct opposition to all objects of desire;
thus it is able to bring about universal accordance with the Tao."
-  Translated by Frederic Henry Balfour, 1884, Chapter 65   

 

 

"Therefore, it is said:
"Those who implemented the Tao
Did not use it to make the people shrewd;
Rather, they used it to make them simple."
The reason why the people are difficult to rule
Is that they are crafty.
Therefore, using craft to govern a state
Is a pest to the state;
Using noncraft to govern a state
Is a blessing to the state.
Constantly remember: these two constitute a guideline;
Constantly remembering this guideline
Is called a deep and remote virtue.
The deep and remote virtue
Is deep indeed, remote indeed;
And, though contrary to all things,
Will eventually reach Grand Harmony."
-  Translated by Chichung Huang, Chapter 65

 

 

"The ancients who knew Truth well did not make the people acquire learning,
but kept them in the state of simplicity.
The people become difficult to govern when they are full of wiles.
Therefore,
the ruler who relies on learning does harm to the State;
the ruler who relies not on learning does good to the State.
These two ways are the ways of government.
When one always follows the right course,
he acts in accordance with the mysterious Nature.
The mysterious Nature is profound and far-reaching."
-  Translated by Cheng Lin, Chapter 65

 

 

"Men who knew Direction in olden days
did not teach the populace to be clever, but teach them to be simple.
A populace that is clever is difficult to govern.
Thus,
governing with cleverness robs a state;
governing not with cleverness benefits a state.
One who knows [the difference between] these two sets the standard.
Knowing the standard at all times is Profoundest Virtue.
Profoundest Virtue is deep; it is far.
Profoundest Virtue returns matters to naturalness, to the Grand Gentleness.

When things revert to it, there is great concord."
-  Translated by David H. Li, Chapter 65 

 

 

"Those ancients who valued acting in Tao
    Did not come to be luminous
    People attaining it came to be foolish.

The difficulty with governing people?
    It happens that what is wise is abundant.
So if it happens that wisdom governs the nation
    It is the enemy of the nation
If it does not happen that wisdom governs the nation
    It is the good luck of the nation

Those who know both these things
    Also investigate the patterns of entireness
To know and investigate patterns
    Is appropriately called insightful ideal.

Insightful ideal goes with the penetrating, with the far-reaching

With it things go with turning back
    And will reach the great alignment."
-  Translated by David Lindauer, Chapter 65  

 

 

"Those in the past who were good at practicing Tao,
Did not want to enlighten (ming) the people,
But to keep them in ignorance (yü).
People are hard to rule,
Because they know (chih) too much.
Therefore, to rule a nation by knowledge,
Is to be the nation's thief.
Not to rule a nation by knowledge,
Is to be the nation's blessing.
To know these two is to know heaven's rule (chi shih).
Always knowing heaven's rule,
Is called the dark (hsüan) te.
The dark te clarifies (ch'ing) and is far away (yüan).
It reverts (fan) with things.
Then there arrives the great harmony."
-  Translated by Ellen Marie Chen, 1989, Chapter 65 

 

 

 

Revealing the Tao Te Ching: In-Depth Commentaries on an Ancient Classic  By Hu Xuzehi
Tao Te Ching  Annotated translation by Victor Mair  
Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation  By Ha Poong Kim
The Philosophy of the Daodejing  By Hans-Georg Moeller  

Ripening Peaches: Taoist Studies and Practices   By Mike Garofalo

Dao De Jing: A Philosophical Translation  By Roger T. Ames and David T. Hall
Tao Te Ching on The Art of Harmony   By Chad Hansen. 
The Way and Its Power: Lao Tzu's Tao Te Ching and Its Place in Chinese Thought   By Arthur Waley

Lifestyle Advice from Wise Persons


                             

 

 

 

"In days gone by, those who knew how to follow the Dao did not seem enlightened but ignorant.
The reason why people are hard to govern is because they know too much.
And so to use knowledge to govern a country is to be its curse.
Not to use knowledge to govern a country is to be its blessing. 
There are two primal principles, and to understand them always brings the deepest virtue (De).
How hidden, deep and far-reaching virtue (De) is.
It makes all things return to their source and so attain oneness."
-  Translated by Tim Chilcott, 2005, Chapter 65  

 

 

 

A Chinese Language Version of Chapter 65 of the Tao Te Ching by Lao Tzu
A note on my style of displaying the Chinese characters of the Tao Te Ching


 

 

古之善為道者, 非以明民, 將以愚之.
民之難治, 以其智多.
故以智治國, 國之賊.
不以智治國, 國之福.
知此兩者亦  式.
常知  式, 是謂玄德.
玄德深矣遠矣.
與物反矣.
然後乃至大順.
-  Chinese characters, Tao Te Ching, Chapter 65 

 

 

 

ku chih shan wei tao chê, fei yi ming min, chiang yi yü chih.
min chih nan chih, yi ch'i chih to.
ku yi chih chih kuo, kuo chih tsê.
pu yi chih chih kuo, kuo chih fu.
chih tz'u liang chê yi chi shih.
ch'ang chih chi shih, shih wei hsüan tê.
hsüan tê shên yi yüan yi.
yü wu fan yi.
jan hou nai chih ta shun.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 65 

 


Audio Version in Chinese of Chapter 65 of the Tao Te Ching

 


qu zhi shan wei dao zhe, fei yi ming min, jiang yi yu zhi.
min zhi nan zhi, yi qi zhi duo.
gu yi zhi zhi guo, guo zhi zei.  
bu yi zhi zhi guo, guo zhi fu.
zhi ci liang zhe yi ji shi.
chang zhi ji shi, shi wei xuan de.
xuan de shen yi yuan yi.
yu wu fan yi.
ran hou nai zhi da shun.
-  Pinyin Romanization, Daodejing, Chapter 65 
 
 
 

 

 

 

Tao Te Ching in Chinese characters and English (includes a word by word key) from YellowBridge

Tao Te Ching in Chinese characters, Hanyu Pinyin (1982) Romanization, English and German by Dr. Hilmar Alquiros. 

Laozi Daodejing: Chapters with Chinese characters, seal script, detailed word by word concordance, Pinyin (tone#), German, French and English. 

Chinese and English Dictionary, MDGB

Google Translator

Chinese Character Dictionary

Dao De Jing Wade-Giles Concordance by Nina, Dao is Open

Dao De Jing English and Wade-Giles Concordance by Mike Garofalo

Tao Te Ching in Pinyin Romanization with Chinese characters, WuWei Foundation

Tao Te Ching in Pinyin Romanization

Tao Te Ching in Chinese characters and English

Tao Te Ching: English translation, Word by Word Chinese and English, and Commentary, Center Tao by Carl Abbott

Tao Te Ching in Chinese characters, English, Word by word analysis, Zhongwen

Tao Te Ching: The Definitive Edition  Chinese characters, Wade-Giles (1892) Romanization, and a list of meanings for each character by Jonathan Star 

Tao Te Ching in Chinese characters: Big 5 Traditional and GB Simplified

Convert from Pinyin to Wade Giles to Yale Romanizations of Words and Terms: A Translation Tool from Qi Journal

Chinese Characters, Wade-Giles and Pinyin Romanizations, and 16 English Translations for Each Chapter of the Daodejing by Mike Garofalo. 

Tao Te Ching in Chinese characters, Wade-Giles and Pinyin Romanization spellings, English; a word for word translation of the Guodian Laozi Dao De Jing Version. 

Lao Zi's Dao De Jing: A Matrix Translation with Chinese Text by Bradford Hatcher. 

 

 

"In olden times those who were most practiced in the Tao did not use their knowledge to instruct the people;
they used it rather to keep them simple.
It is when they are overstocked with learning that the people are hard to govern.
To govern by adding to the people's store of learning is to prey on the country;
To govern by decreasing the people's store of learning is to be a blessing to the country.
He who is familiar with these two methods will not want for a touchstone.
Always bearing this in mind, he will be able to draw on the Mysterious Power;
This power is infinitely deep and far-reaching, and, unlike all things else, goes back and back,
Until it attains to complete Unity."
-  Translated by Herman Ould, 1946, Chapter 65 

 

 

 

The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching   Translation and elucidation by Hua Ching Ni
The Tao Te Ching of Lao Tzu   Translated by Brian Walker
Tao Te Ching  Translated by Arthur Waley
Tao - The Way   Translated by Lionel and and Herbert Giles
Taoism: An Essential Guide   By Eva Wong

 

                             

 

 

 

"Those skillful in the ancient Tao
Are not obvious to the people.
They appear to be simple-minded.
People are difficult to lead
Because they are too clever.
Hence, to lead the organization with cleverness
Will harm the organization.
To lead the organization without cleverness
Will benefit the organization.
Those who know these two things
Have investigated the patterns of the Absolute.
To know and investigate the patterns
Is called the Subtle Power.
The Subtle Power is profound and far-reaching.
Together wtih the Natural Law of polarity,
It leads to the Great Harmony."
-  Translated by R. L. Wing, 1986, Chapter 65 

 

 

"The ancient practitioners of the Tao did not try to educate or enlighten the people;
they led them instead to a return to a natural simplicity.
The more sophisticated the people, the harder it is to control and rule them.
It follows also that a clever ruler can be a scourge to his nation.
Therefore it is a blessing to the nation and the people if the rulers and the people alike are simple,
unsophisticated, and full of the virtue of the Tao.
To know these two things is to have a rule and a model to guide oneself, and to guide the nation.
And to understand the rule and the model is to be practicing the mystical virtue.
This deep and profound mystical virtue is so far reaching;
it causes all things to return to the source of harmony."
-  Translated by John Dicus, 2002, Chapter 65 

 

 

"The ancients who mastered the Tao did not make the people sharp and clever.
Instead, they made the people simple and deep.
The people are hard to govern
When they are too clever and know too much.
To govern the people with cleverness is to bring about calamities.
To govern the people with simplicity is to bring about blessings.
To know these two alternatives is to have the standard of governance.
To understand the standard of governance is to have sublime virtue.
Sublime virtue is deep and far-reaching.
Though it runs counter to the common way,
It follows the great way of the Tao Eternal."
-  Translated by Yasuhiko Genku Kimura, Chapter 65 

 

 

Creative Commons License
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

 

 

 

Tao Te Ching  Translated by Stephen Addiss and Stanley Lombardo  

Lao Tzu: Tao Te Ching  Translated by John C. Wu

Lao-Tzu and the Tao-Te-Ching  Translated by Livia Kohn

Dao De Jing: The Book of the Way Translated by Moss Roberts

 

                             

 

 

 

"Those ancients skilled at practicing the way
Did not try to enlighten the people
But would have tried to simplify them
The difficulties of governing the people
Are due to their great cleverness
And so to use cleverness in governing a realm
Is an injury to the realm
To avoid using cleverness in governing a realm
Is a favor to the realm
Those who comprehend both of these
Also examine for patterns
Always to know to look for patterns
May be called a mystic power
A mystic power so deep & so far reaching
As to help creation to turn itself around
Natural succession then reaches perfect harmony."
-  Translated by Bradford Hatcher, 2005, Chapter 65 

 

 

"In ancient times,
leaders who were right with Tao
didn’t teach everybody
how to become enlightened.
They kept people’s lives simple.

People who know too much
can’t be taught anything.
Leaders who try to be clever
always screw things up.
Leaders who keep things simple
always make things right.

If you get that,
you’ll understand
the mysterious power of Tao.

That kind of power is so deep,
so extensive,
it penetrates into every level of existence."
-  Translated by Ron Hogan, 1995, Chapter 65

 

 

"The ancient Masters
who understood the way of the Tao,
did not educate people, but made them forget.

Smart people are difficult to guide,
because they think they are too clever.
To use cleverness to rule a country,
is to lead the country to ruin.
To avoid cleverness in ruling a country,
is to lead the country to prosperity.

Knowing the two alternatives is a pattern.
Remaining aware of the pattern is a virtue.
This dark and mysterious virtue is profound.
It is opposite our natural inclination,
but leads to harmony with the heavens."
-  Translated by John H. McDonald, 1996, Chapter 65 

 

 

 

Lieh-Tzu: A Taoist Guide to Practical Living  Translated by Eva Wong
The Daodejing of Laozi   Translated by Philip Ivahoe 
Daoism: A Beginner's Guide   By James Miller
Early Daoist Scriptures  Translated by Stephen Bokencamp
Lifestyle Advice from Wise Persons
Simple Taoism: A Guide to Living in Balance  By Alexander and Annellen Simpkins
Practical Taoism  Translated by Thomas Cleary
Daoism and Chinese Culture  By Livia Kohn

 

                                       

 

 

 

"The ancient adepts of the Way
did not teach the people everything,
freeing them from confusion.
People are hard to govern
when they have too much learning.
Who governs academically
deprives the people.
Who governs sympathically
enriches the people.
Between these two is set a measure,
To respect it always,
such is the wonder of integrity.
How deep, how far-reaching!
It receives all things
and leads them to great oneness."
-  Translated by Douglas Allchin, 2002, Chapter 65 

 

 

"From of old those who have carried out the principle of Tao do not enlighten the people with it,
but make them foolish and simple with it.
What makes it difficult to govern the people is that they have too much knowledge,
Therefore to govern the state by wisdom is a disaster for the state,
And not to govern the state by wisdom is a blessing for the state.
It is a principle to now the two by wisdom and not by wisdom.
Carrying out the principle forever is called the mysterious "De."
The mysterious "De" is very deep and far-reaching.
It is contrary to the nature of concrete things,
But leads to the greatest conformity."
-  Translated by Ren Jiyu, 1985, Chapter 65

 

 

"In olden times the best practitioners of Tao did not use it to awaken people to knowledge,
But used it to restore them to simplicity.
People are difficult to govern because they have much knowledge.
Therefore to govern the country by increasing the people's knowledge is to be the destroyer of the country;
To govern the country by decreasing knowledge is to be the blesser of the country.
To be acquainted with these two ways is to know the standard;
To keep the standard always in mind is to have sublime virtue.
Sublime virtue is infinitely deep and wide.
It goes to reverse all things;
And so it attains perfect peace."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 65 

 

 

 

Walking the Way: 81 Zen Encounters with the Tao Te Ching by Robert Meikyo Rosenbaum

The Tao of Zen by Ray Grigg

Lifestyle Advice from Wise Persons

Tao Te Ching: Zen Teachings on the Taoist Classic by Takuan Soho 

Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China by Christine Mollier  

Ripening Peaches: Taoist Studies and Practices

 

                                     

 

 

 

"Of Old, he who was active in Tao did not use it to make people enlightened, but to make them more kind.
If people are difficult to govern it is because they have too much knowledge.
Therefore if you govern a kingdom by knowledge, you will be an oppressor of the kingdom.
But if you govern a kingdom by wisdom, you will give happiness to the kingdom.
If you know and do these things you will be a pattern for men.
Knowledge of how to be always a pattern for men is called profound Teh.
Profound Teh is in the very source of life, it pervades the utmost limits of life, it returns and dwells in every being.
When fully manifested, it unites all beings in a great harmony."
-  Translated by Isabella Mears, 1916, Chapter 65

 

 

"Those Excellent at doing Tao in ancient times - it was not to enlighten the people, but to keep them stupid.
The difficulty in governing the people - because of their knowledge.
Yes: By "Knowledge!" govern the state - a crime against the state.
By "Ignorance!" govern the state - a boon to the state.
Always: To understand these two lines, is also to understand the Ideal Pattern.
Always: To understand the Ideal Pattern, is to have mysterious Te.
Mysterious Te is deep, far-reaching, in opposition to things - only afterward comes the Great Harmony."
-  Translated by Michael LaFargue, 1992, Chapter 65 

 

 

"From the most ancient of times those who have practiced the Tao have depended on the simplicity of the people rather than on their adroitness.
When the people are difficult to control it is because they possess too much worldly wisdom.
Who governs by worldly wisdom is a robber in the land; who governs without out is a blessing to the state.
To know these two axioms is to become a model.
To understand how to be a model is indeed the mystery of energy.
Verily, deep and far-reaching is this mystery of energy.
It is the opposite of all that is visible, but it leads to universal concord."
-  Translated by C. Spurgeon Medhurst, 1905, Chapter 65

 

 

 

Further Teachings of Lao-Tzu: Understanding the Mysteries (Wen Tzu)   Translated by Thomas Cleary

The Lunar Tao: Meditations in Harmony with the Seasons   By Deng Ming-Dao

Awakening to the Tao   By Lui I-Ming (1780) and translated by Thomas Cleary

Ripening Peaches: Taoist Studies and Practices   By Mike Garofalo

Zhuangzi: The Essential Writings with Selections from Traditional Commentaries   Translation and commentary by Brook Ziporyn

The Inner Chapters of Chuang Tzu (Zhuangzi)   Translated by A. C. Graham

 

                                  

 

 

 

"In centuries of old the men who used the light

Of the Tao to its goodness were not blinded,

They used to practice it not to make the people bright,

But, better still, to make them simple-minded.

 

In the governing of men the very hardest thing

To encounter is their sapience redundant,

To govern by this sapience a robber rule will bring,

And, to rule without it, blessing most abundant.

 

Who knows of these two things has the key of government,

There is benefit profound in their rehearsal,

Far-reaching in extent, from all else different,

It will swiftly bring agreement universal."
-  Translated by Isaac Winter Heysinger, 1903, Chapter 65 

 

 

 

 

 

Tao Te Ching
 Chapter Number Index


Standard Traditional Chapter Arrangement of the Daodejing
Chapter Order in Wang Bi's Daodejing Commentary in 246 CE
Chart by Mike Garofalo
Subject Index
 

1 2 3 4 5 6 7 8 9 10
11 12 13 14 15 16 17 18 19 20
21 22 23 24 25 26 27 28 29 30
31 32 33 34 35 36 37 38 39 40
41 42 43 44 45 46 47 48 49 50
51 52 53 54 55 56 57 58 59 60
61 62 63 64 65 66 67 68 69 70
71 72 73 74 75 76 77 78 79 80
81                  

 

 

 

 

 

 

 

"In ancient times, one who was good at practicing the Way
Did not make the people clever
But kept them in ignorance.
If the people are hard to govern,
It is because they have too much knowledge.
Therefore,
one who governs the state with knowledge is a malefactor to the state;
one who does not govern the state with knowledge is a benefactor to the state.
Knowing both of these is also knowing to follow the pattern.
Constantly knowing to follow the pattern
Is called mystical virtue.
Mystical virtue reaches deep and far;
It returns with all things,
After which, supreme harmony will be attained."
-  Translated by Yi Wu, Chapter 65 

 

 

"Die vor alters tüchtig waren
im Walten nach dem sinn,
taten es nicht durch Aufklärung des Volkes,
sondern dadurch, daß sie das Volk töricht hielten.

Daß das Volk schwer zu leiten ist,
kommt daher, daß es zuviel weiß.
Darum: Wer durch Wissen den Staat leitet,
ist der Räuber des Staats.
Wer nicht durch Wissen den Staat leitet,
ist das Glück des Staats.

Wer diese beiden Dinge weiß, der hat ein Ideal.
Immer dies Ideal zu kennen, ist verborgenes Leben.
Verborgenes Leben ist tief, weitreichend,
anders als alle Dinge;
aber zuletzt bewirkt es das große Gelingen."
-  Translated by Richard Wilhelm, 1911, Chapter 65

 

 

"Der Segen der Herzensbildung und die Gefährlichkeitder Scheinbildung

Die Alten, im Unergründlichen wurzelnd,
(wußten um das Wesen der echten Bildung,
darum) gaben (sie) dem Volke Herzens-
und nicht Verstandesbildung.

Für eine Staatsführung gibt es nichts Gefährlicheres
als ein aufgeklärt erscheinendes Volk.
Einen Staat mit aufgeklärten Massen lenken zu wollen,
führt zu Unheil.
Segen wird nur, wo man auf Scheinwissen verzichtet.
Wer dies beachtet, handelt vorbildlich.
Solch vorbildliches Wirken
läßt einen stets auf dem rechten Wege sein.

Denn es weiß um die geheimnisvolle Macht
aller selbstwirkenden Kräfte,
die den Massen immer fremd bleiben.
Der Gehorsam aber gegenüber den selbstwirkenden Kräften
bewirkt der Welt Ordnung."
-  Translated by Rudolf Backofen, 1949, Chapter 65

 

 

"Sound old rulers, it is said,
Left people to themselves, instead
Of wanting to teach everything
And start the people arguing.
With mere instruction in command,
So that people understand
Less than they know, woe is the land;
But happy the land that is ordered so
That they understand more than they know.
For everyone's good this double key
Locks and unlocks equally.
If modern man would use it, he
Could find old wisdom in his heart
And clear his vision enough to see
From start to finish and finish to start
The circle rounding perfectly."
-  Translated by Witter Bynner, 1944, Chapter 65

 

 

Creative Commons License
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Red Bluff, California, © 2015 CCA 4.0

 

 

 

Tao Te Ching: An Illustrated Journey   Translated by Stephen Mitchell

Tao Te Ching   Translated by David Hinton

The Book of Tao: Tao Te Ching - The Tao and Its Characteristics   Translated by James Legge

Ripening Peaches: Taoist Studies and Practices

Taoism: Growth of a Religion   By Isabelle Robinet

Zhuangzi (Chuang Tsu), Daoist Scripture: Bibliography, Links, Resources, Quotations, Notes

Zhuangzi: Basic Writings   Translated by Burton Watson

Zhuangzi Speaks: The Music of Nature   An illustrated comic by Chih-chung Ts'ai

Lifestyle Advice from Wise Persons

 

                                              

 

 

 

"The ancients who practiced the Tao did not make use of it to render the people brilliant, but to make them simple and natural.
The difficulty in governing the people is through overmuch policy.
He who tries to govern the kingdom by policy is only a scourge to it; while he who governs without it is a blessing.
To know these two things is the perfect knowledge of government, and to keep them continually in view is called the virtue of simplicity.
Deep and wide is this simple virtue; and though opposed to other methods it can bring about a perfect order."
-  Translated by Walter Gorn Old, 1904, Chapter 65 

 

 

"Taoist rulers of old
Did not enlighten people
But left them dull.
People are difficult to govern
Because they are very clever.
Therefore,
Ruling through cleverness leads to rebellion.
Not leading through cleverness
Brings good fortune.
Know these two things
And understanding the enduring pattern.
Understand the enduring pattern:
This is called original Te.
Original Te goes deep and far.
All things reverse
Return
And reach the great headwaters."
-  Translated by Stephen Addis, 1993, Chapter 65

 

 

"Originally people knew how to follow Nature,
For they did not try to arouse in the people an interest in cunning, but let them remained unspoiled.
The shrewder people are, the harder they are to govern.
Therefore, to try to improve government by means of increasing cleverness in people is to endanger it.
But to improve government by encouraging honesty in the people is beneficial.
The comprehend the significance of these two ways is to be profoundly intelligent.
Profound intelligence is that penetrating and pervading power
To restore all things to their original harmony."
-  Translated by Archie J. Bahm, 1958, Chapter 65

 

 

"Dans l'Antiquité, ceux qui excellaient à pratiquer le Tao ne l'employaient point à éclairer le peuple; ils l'employaient à le rendre simple et ignorant.
Le peuple est difficile à gouverner parce qu'il a trop de prudence.
Celui qui se sert de la prudence pour gouverner le royaume est le fléau du royaume.
Celui qui ne se sert pas de la prudence pour gouverner le royaume fait le bonheur du royaume.
Lorsqu'on connaît ces deux choses, on est le modèle (de l'empire).
Savoir être le modèle (de l'empire), c'est être doué d'une vertu céleste.
Cette vertu céleste est profonde, immense, opposée aux créatures.
Par elle on parvient à procurer une paix générale."
-  Translated by Stanislas Julien, 1842, Chapter 65

 

 

 

Spanish Language Versions of the Tao Te Ching (Daodejing)
Tao Te Ching en Español


Lao Tsé Tao Te Ching   Traducido al español por Anton Teplyy

Tao Te Ching   Traducido por Stephen Mitchell, versión española  

Tao Te Ching   Traducido al español por el Padre Carmelo Elorduy

Lifestyle Advice from Wise Persons   Consejos de Estilo de Vida de Sabios

Tao Te Ching en Español

Lao Tzu-The Eternal Tao Te Ching   Traducido al español por Yuanxiang Xu y Yongjian Yin 

Ripening Peaches: Taoist Studies and Practices   By Mike Garofalo    Maduración Duraznos: Estudios y Prácticas Taoístas por Mike Garofalo

Tao Te Ching - Wikisource

Tao Te Ching   Traducido al español por William Scott Wilson. 

Lao Tzu - Tao Te Ching   Traducido al español por Javier Cruz

Tao te king   Translated by John C. H. Wu, , versión española  

Daodejing   Español, Inglés, y Chino Versiones Lingüísticas de la Daodejing


 

                                      

 

 

"Los antiguos que seguían el Tao
no necesitaban esclarecer con ello al pueblo,
ya que lo conservaban en su sencillez natural.
El pueblo se volvió dificil de gobernar
cuando recibió el adoctrinamiento.
Quien gobierna adoctrinando
arruina el Estado.
Quien gobierna sin servirse de la astucia
enriquece el Estado.
Conocer estas dos cosas
es conocer la verdadera norma.
Conocer esta norma
es poseer la Misteriosa Virtud.
La Misteriosa Virtud es profunda y extensa;
es lo inverso a todas las cosas,
pero por ella todo se armoniza.
"
-  Translation from Wikisource, 2013, Tao Te Ching, Capítulo 65

 

 

"Quien practicaba el Tao entre los antiguos no se preocupaba de ilustrar al pueblo,
Sino de que permaneciera humilde a inocente.
La dificultad de gobernar un pueblo surge de los conocimientos que éste tenga.
Aquél que trata de gobernar un reino con su sabiduría es un azote pare él.
Aquél que tu gobierna sin esa sabiduría es su bienhechor.
Aquél que sabe estas dos cosas encuentra en ellas su modelo y su norma.
La habilidad de conocer este modelo y norma constituye tu que se llama la virtud secreta.
Esta virtud es tan profunda a inasible.
Porque está opuesta a Io manifestado /inevitablemente se realiza."
-  Translated by Anonymous, 2015, Capítulo 65

 

 

"Quien practicaba el Tao entre los antiguos no se preocupaba de ilustrar al pueblo,
sino de que permaneciera humilde a inocente.
La dificultad de gobernar un pueblo surge de los conocimientos que éste tenga.
Aquél que trata de gobernar un reino con su sabiduría es un azote pare él.
Aquél que tu gobierna sin esa sabiduría es su bienhechor.
Aquél que sabe estas dos cosas encuentra en ellas su modelo y su norma.
La habilidad de conocer este modelo y norma constituye tu que se llama la virtud secreta.
Esta virtud es tan profunda a inasible.
Porque está opuesta a Io manifestado inevitablemente se realiza."
Translation from Logia Medio Dia, 2015, Tao Te Ching, Capítulo 65

 

 

"En tiempos antiguos, los que estaban versados en la prácticadel
Tao no intentaban instruir a la gente, sino mantenerla en el estadode simplicidad.
Entonces, ¿por qué es el pueblo tan difícilde gobernar?
Porque es demasiado inteligente!
Por ello, el que gobiernaa su estado mediante la inteligencia es un malhechor;
pero quien lo gobiernasin recurrir a la inteligencia es su benefactor.
Conocer estos principioses poseer una norma y una medida.
Mantener constantemente en tu mente lanorma y la medida es lo que llamamos la Virtud Mística.
Vastay profunda es la Virtud Mística!
Lleva todas las cosas a retornar, hasta que vuelven a la Gran Armonía!"
-  Translated into Spanish by Alfonso Colodrón from the English translation by John C. H. Wu, 1993, Tao Te Ching, Capítulo 65

 

 

"Los que antiguamente eran buenos practicando el Tao
no necesitaban iluminar a la gente,
sino que la mantenían en la ignorancia.

La gente es difícil de gobernar cuando sabe demasiado.
Por lo tanto, gobernar un reino por medio del conocimiento
es ser el ladrón del reino.
No gobernar el reino por medio del conocimiento
es ser la bendición del reino.

El que conoce ambas cosas
verdaderamente escudriña la regla.
Conocer siempre la regla se denomina
la Naturaleza Profunda.

La Naturaleza Profunda es recóndita, perdurable.
Se relaciona con el retorno de las cosas!
Después, sólo asi, llega el Gran Contento."
-  Translated by Álex Ferrara, 2003, Capítulo 65

 

 

Creative Commons License
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Red Bluff, California, © 2015 CCA 4.0

 

 

 

 

Lao Tzu, Lao Zi

 

 

Next Chapter of the Tao Te Ching #66

Previous Chapter of the Tao Te Ching #64

Chapter and Thematic Index to the Tao Te Ching 

 

 

 

 

 

Tao Te Ching
Commentary, Interpretations, Research Tools, Resources
Chapter 65

 

Das Tao Te King von Lao Tse.  Complete versions of all 81 Chapters of the Tao Te Ching by many different translators in many languages: 124 English, 24 German, 14 Russian, 7 Spanish, 5 French and many other languages.  Links are organized first by languages, and then alphabetically by translators.  Formatting varies somewhat.  The original website at Onekellotus went offline in 2012; but, the extensive collection of these Tao Te Ching versions was saved for posterity by the Internet Archive Wayback Machine and available as of 9/9/2015.  This is an outstanding original collection of versions of the Daodejing─ the Best on the Internet.  Caution: copyright infringement may sometimes be an issue at this website. 


Tao Te Ching, Translations into English: Terebess Asia Online (TAO).  124 nicely formatted complete English language translations, on separate webpages, of the Daodejing.  Alphabetical index by translators.  Each webpage has all 81 chapters of the Tao Te Ching translated into English.  A useful collection!  Many reformatted and colored versions from the original collection at Das Tao Te King von Lao Tse.  Caution: copyright infringement may sometimes be an issue at this website. 


Lao Tzu: Te-Tao Ching - A New Translation Based on the Recently Discovered Ma-wang-tui Texts (Classics of Ancient China) Translated with and introduction and detailed exposition and commentary by Professor Robert G. Henricks.  New York, Ballantine Books, 1992.  Includes Chinese characters for each chapter.  Bibliography, detailed notes, 282 pages. 


Daodejing by Laozi: Chapters with Chinese characters, seal script, detailed word by word concordance, Pinyin (tone#), German, French and English.  This is an outstanding resource for serious students of the Tao Te Ching


Tao Te Ching: A New Translation and Commentary.  By Ellen Chen.  Paragon House, 1998.  Detailed glossary, index, bibliography, notes, 274 pages. 


The Tao and Method: A Reasoned Approach to the Tao Te Ching.  By Michael Lafargue.  New York, SUNY Press, 1994.  640 pages.  Detailed index, bibliography, notes, and tables.  An essential research tool. 


Two Visions of the Way: A Study of the Wang Pi and the Ho-Shang Kung Commentaries on the Lao-Tzu.  By Professor by Alan Kam-Leung Chan.   SUNY Series in Chinese Philosophy and Culture.  State University of New York Press, 1991.  Index, bibliography, glossary, notes, 314 pages.  ISBN: 0791404560.     


Tao Te Ching: The Definitive Edition  By Jonathan Star.  Translation, commentary and research tools.  New York, Jeremy P. Tarcher, Penguin, 2001.  Concordance, tables, appendices, 349 pages.  A new rendition of the Tao Te Ching is provided, then a verbatim translation with extensive notes.  Detailed tables for each verse provide line number, all the Chinese characters, Wade-Giles Romanization, and a list of meanings for each character.  An excellent print reference tool! 


Chinese Reading of the Daodejing  Wang Bi's Commentary on the Laozi with Critical Text and Translation.  By Professor Rudolf G. Wagner.  A SUNY Series in Chinese Philosophy and Culture.  English and Mandarin Chinese Edition.  State University of New York Press; Bilingual edition (October 2003).  540 pages.  ISBN: 978-0791451823.  Wang Bi (Wang Pi, Fusi), 226-249 CE, Commentary on the Tao Te Ching.


Tao Te Ching  Translated by D. C. Lau.  Addison Wesley, Reprint Edition, 2000.  192 pages.  ISBN: 978-0140441314. 

 

 

                                                           

 

 

The Taoism Reader  By Thomas Cleary.  Shambhala, 2012.  192 pages.


Change Your Thoughts - Change Your Life: Living the Wisdom of the Tao  By Wayne W. Dyer.  Hay House, Reprint Edition, 2009.  416 pages. 


The Lunar Tao: Meditations in Harmony with the Seasons.  By Deng Ming-Dao.  New York, Harper Collins, 2013.  429 pages.  


The Classic of the Way and Virtue: A New Translation of the Tao-te Ching of Laozi as Interpreted by Wang Bi.  Translated by Richard John Lynn.  Translations from the Asian Classics Series.  New York, Columbia University Press, 1999.  Extensive index, glossaries, notes, 244 pages. 


Tao Te Ching in Chinese characters, Pinyin Romanization, English and German by Dr. Hilmar Alquiros. 


Yellow Bridge Dao De Jing Comparison Table   Provides side by side comparisons of translations of the Tao Te Ching by James Legge, D. T. Suzuki, and Dwight Goddard.  Chinese characters for each paragraph in the Chapter are on the left; place your cursor over the Chinese characters to see the Pinyin Romanization of the Chinese character and a list of meanings. 


Translators Index, Tao Te Ching Versions in English, Translators Sorted Alphabetically by Translator, Links to Books and Online Versions of the Chapters 


Taoism and the Tao Te Ching: Bibliography, Resources, Links


Spanish Language Translations of the Tao Te Ching, Daodejing en Español, Translators Index 


Concordance to the Daodejing


The Tao of Zen.  By Ray Grigg.  Tuttle, 2012, 256 pages.  Argues for the view that Zen is best characterized as a version of philosophical Taoism (i.e., Laozi and Zhuangzi) and not Mahayana Buddhism. 


Chapter 1 in the Rambling Taoist Commentaries by Trey Smith.  The Rambling Taoists are Trey Smith and Scott Bradley. 


The Philosophy of the Daodejing  By Hans-Georg Moeller.  Columbia University Press, 2006, 176 pages.  


Valley Spirit, Gu Shen, Concept, Chapter 6   Valley Spirit Center in Red Bluff, California.   Sacred Circle in the Gushen Grove. 


Lao-tzu's Taoteching
 Translated by Red Pine (Bill Porter).  Includes many brief selected commentaries for each Chapter draw from commentaries in the past 2,000 years.  Provides a verbatim translation and shows the text in Chinese characters.  San Francisco, Mercury House, 1996, Second Edition, 184 pages.  An invaluable resource for commentaries.   


Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation  By Ha Poong Kim.  Xlibris, 2003, 198 pages. 


Dao De Jing: A Philosophical Translation  By Roger T. Ames and David T. Hall.  Ballantine, 2003, 256 pages. 


Thematic Index to the 81 Chapters of the Tao Te Ching


Lieh-Tzu: A Taoist Guide to Practical Living.  Translated by Eva Wong.  Lieh-Tzu was writing around 450 BCE.  Boston, Shambhala, 2001.  Introduction, 246 pages. 


Revealing the Tao Te Ching: In-depth Commentaries on an Ancient Classic.  By Hu Huezhi.  Edited by Jesse Lee Parker.  Seven Star Communications, 2006.  240 pages. 


Cloud Hands Blog   Mike Garofalo writes about Mind-Body Arts, Philosophy, Taoism, Gardening, Taijiquan, Walking, Mysticism, Qigong, and the Eight Ways.


The Whole Heart of Tao: The Complete Teachings From the Oral Tradition of Lao Tzu.
By John Bright-Fey.  Crane Hill Publishers, 2006.  376 pages.

 

 

                                               

 

 

 

 

 


 

 

Laozi, Dao De Jing

 

Gushen Grove Notebooks for the Tao Te Ching


Research and Indexing by
Michael P. Garofalo

Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Red Bluff, California
Green Way Research, 2011-2015. 
Indexed and Compiled by Michael P. Garofalo

 

This webpage was last modified or updated on September 20, 2015. 
 
This webpage was first distributed online on July 7, 2011. 

 

Creative Commons License
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Red Bluff, California, © 2015 CCA 4.0


 

 

Michael P. Garofalo's E-mail

Brief Biography of Michael P. Garofalo, M.S.

Valley Spirit Center, Red Bluff, California

Study Chi Kung or Tai Chi or Philosophy with Mike Garofalo

 

 

 


Ripening Peaches: Daoist Studies and Practices

Taoism: Resources and Guides
 

Cloud Hands Blog


Valley Spirit Qigong

Ways of Walking

The Spirit of Gardening

Months: Cycles of the Seasons

Zhuangzi (Chuang Tzu, Zhuang Zhou, Master Chuang)  369—286 BCE

Chan (Zen) and Taoist Poetry

Yang Style Taijiquan

Chen Style Taijiquan

Taoist Perspectives: My Reading List

Meditation

Bodymind Theory and Practices, Somaesthetics

The Five Senses

How to Live a Good Life: Advice from Wise Persons

Grandmaster Chang San Feng

Virtues

Qigong (Chi Kung) Health Practices

One Old Daoist Druid's Final Journey: Notebooks of the Librarian of Gushen Grove

Cloud Hands: T'ai Chi Ch'uan

Tao Te Ching by Lao Tzu

Index to Cloud Hands and Valley Spirit Websites

 

Gushen Grove Notebooks for the Tao Te Ching 

Introduction

Bibliography  

Index to English Language Translators of the Tao Te Ching

Thematic Index 1-81  

Chapter Index 1-81    

Concordance to the Daodejing

Recurring Themes (Terms, Concepts, Leimotifs) in the Tao Te Ching

Spanish Language Translations of the Tao Te Ching

Resources

Comments, Feedback, Kudos

Chinese Characters, Wade-Giles (1892) and Hanyu Pinyin (1982) Romanizations

The Tao Te Ching (Dao De Jing) by Lao Tzu (Laozi) circa 500 BCE

 

 

 

Cloud Hands Blog

 

 

 

Tao Te Ching
 Chapter Number Index


Standard Traditional Chapter Arrangement of the Daodejing
Chapter Order in Wang Bi's Daodejing Commentary in 246 CE
Chart by Mike Garofalo
Subject Index
 

1 2 3 4 5 6 7 8 9 10
11 12 13 14 15 16 17 18 19 20
21 22 23 24 25 26 27 28 29 30
31 32 33 34 35 36 37 38 39 40
41 42 43 44 45 46 47 48 49 50
51 52 53 54 55 56 57 58 59 60
61 62 63 64 65 66 67 68 69 70
71 72 73 74 75 76 77 78 79 80
81                  

 

 

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