Tao Te Ching, English by - Terebess Asia Online (TAO)

	2			5				9
			13		15	16	17	18
19	20					25
		30	31	32			35
37			40	41			44	45
46		48				52		54
55	56	57		59				63
64		66

Goup A (39 slips, 32.3 cm long)
19, 66, 46, 30, 15, 64 (part 2), 37, 63, 2, 32
25, 5
16
64 (part 1), 56, 57
55, 44, 40, 9

天下皆智（知）美之为美也，
亚（恶）已；
皆智（知）善，
此其不善已。
又（恶）亡之相生也，
难惕（易）之相成也，
长短之相型也，
高下之相盈也，
音圣（声）之相和也，
先后之相堕（随）也。
是以圣人居亡为之事，
行不言之教。
万勿（物）作而弗始也，
为而弗志也，
成而弗居。
夫唯弗居也，
是以弗去也。

When everyone in the world knows the beautiful as beautiful, ugliness comes into being.
When everyone knows the good, then the not-good comes into being.

[In this way we must understand] the mutual production of being and non-being,
The mutual completion of difficult and easy,
The mutual formation of long and short,
The mutual filling of high and low,
The mutual harmony of tone and sound,
And the mutual following of front and behind.
...

Therefore the Sage abides in affairs that entail no action,
And spreads the wordless teaching.

The ten thousand things arise, but he does not begin them.
...
He does things for them, but he does not make them dependent.
He brings things to completion, but he does not dwell on his achievements.

But it is precisely because he does not dwell on them
That they therefore do not leave him.

...
...
...
...
The space between heaven and earth -
Is it not like a bellows?
Though it is empty it does not collapse;
When put into motion it sends forth all the more.
...
...

困而盈之，
而不若已。
湍而群之，
不可长保也。
金玉盈室，
莫能兽（守）也。
贵福乔（骄），
自遗咎也。
攻（功）述身退，
天之道也。

To accumulate until you have filled it
Is not so good as stopping in time.
When swift flowing waters gather against it
It cannot hold out very long.

When gold and jade fill your chambers
No one can safeguard them.
Arrogance resulting from wealth and rank
On its own brings on disaster.

When the deed is done withdraw -
Such is heaven's Way.

龙辱若缨，
贵大患若身。
可胃（何谓）龙辱？
龙为下也，
得之若缨，
失之若缨。
是胃（谓）龙辱缨。
〈可（何）胃（谓）贵大患若身？
吾所以又大患者，
为吾又（有）身。
及吾亡身。
或〈可患？
古贵为身於〉为天下，
若可以橐天下矣。
爱以身为天下，
若可以寄天下矣。

"Favor" is really "disgrace" - it is like being in bondage.
Be wary with matters that cause great distress-treat them as if they could mean your life.

Why do I say "Favor is really disgrace"?
Receiving favor puts you in a dependent position.
If you get it, it is like being bondage;
If you lose it, it is like being in bondage.
This is what I mean by "Favor is really disgrace - it is like being in bondage."

And why do I say "Be wary with matters that cause great distress - treat them as if they could mean your life"?
The reason we have great distress
Is that we have bodies;
If we did not have bodies, what would we worry about?

Therefore, with someone who values taking care of his life more than running the world,
To him we can entrust the world.
And with someone who dotes on his life as if it were the whole world,
To him we can turn over the world.

长古之善为士者，
必非溺（弱）玄达，
深不可志。
是以为之颂：
夜乎奴（如）冬涉川。
猷乎其奴（如）畏四邻。
敢其奴（如）客。
涣乎其奴（如）怿。
屯（敦）乎其奴（如）朴。
沌（原字从土）乎其奴（如）浊。
竺（孰）能浊以朿者，
将□清。
竺（孰）能仄以往者，
将余生。
保此[彳人亍]者不谷（欲）趟吐。

Those who were good at being noble in antiquity
Were without doubt subtle and profound, mysterious and penetratingly wise.
So deep that they cannot be known.
...
For this reason we praise them in the following way:

Hesitant were they! Like someone crossing a river in winter.
Cautious were they! Like someone wary of his four neighbors.
Deferential were they! Like guests.
Accommodating were they! Like melting ice.
Natural and genuine were they! Like wood that hasn't been carved.
Undifferentiated were they! Like muddy water.
...

---[the following lines seem to be regarded as a separate passage]

Who can be muddy, yet through tranquility gradually clear?
Who can be still, yet through motion gradually stir?
The one who embraces this Way does not desire to be overly full.
...
...

致虚恒也，
兽（守）中笃也。
万勿（物）方作，
居以颁复也。
天道云云，
各复其堇（槿）。

Take emptiness to the limit;
Cautiously guard the void.

The ten thousand things, side by side they arise;
Sitting still we await their return.
Now, the forms come forth in great numbers,
But each returns to its root.
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大上，
下知又（有）之。
其即新（亲）誉之，
其即畏之，
其即母之。
信不足，
安又（有）不信。
猷乎其贵言也。
成事述功，
而百省（姓）曰我自然也。

古大道废，
安有仁义？
六新（亲）不和，
安有孝慈？
邦家昏乱，
安又（有）正臣？

With regard to the very best rulers, the people below simply know they are there.

With regard to those one step down, they love them and praise them.
With regard to those another step down, they fear them.
And with regard to those yet another step down, they revile and insult them.

When trust is insufficient, there will be no trust in return.
Hesitant are they! In their cautious use of words.
They complete their affairs and finish their tasks,
Yet the common folk say, "These things happened all on their own!"

Therefore, when the Great Way is rejected, it is then that "humanity" and "righteousness" show up on the scene;
...
When the six relations are not in harmony, it is then that we hear of "filial piety" and "compassion";
And when the state is in chaos and disarray, it is then that there is praise for the "upright officials." What is chapters 17 and 18 in younger editions is only one chapter in the Guodian-edition.

绝智（知）弃便（偏），
民利百倍。
绝巧弃利，
盗贼亡又（有）。
绝伪弃虑，
民复季子。
三言以为吏（文）不足，
或命之，
或有所属。
视索（素）保朴，
少厶颁（寡）欲。

verbatim:
Eliminate knowledge, get rid of argumentation,
And the people will benefit one hundredfold.
Eliminate craftiness, get rid of profit,
And there will be no robbers and thieves.
Eliminate hypocrisy, get rid of deceit,
And the people will return to filial piety and compassion.

But these three sayings, regarded as a distinction, are not complete.
And perhaps we should add to them the following things.

Manifest simplicity, embrace the genuine,
Lessen self-interest, and make few your desires.

analogous:
Eliminate knowledge, get rid of distinctions,
And the people will benefit one hundredfold.
Eliminate artistry, get rid of profit,
And there will be no robbers and thieves.
Eliminate transformation, get rid of deliberation,
And the people will return to filial piety and compassion.

But these three sayings, regarded as your mission, are not complete.
And perhaps we should add to them the following things:

Manifest simplicity, embrace the genuine,
Lessen self-interest, and make few your desires.

绝学亡忧，
唯与可（呵），
相去几可？
美□恶，
相去可（何）若？
人之所畏，
亦不可不畏人。

Eliminate learning and you will have no distress.

Pleasant agreement and angry rejection -
How far apart are they?
Beautiful and ugly -
What exactly is the difference between them?

Those who are feared by the people
Must also, because of this, fear others.

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又状虫成，
先天地生，
敚[糸禾]，
独立而不亥，
可以为天下母。
未智（知）其名，
字之曰道。
吾强为之名曰大。
大曰筮，
筮曰远，
远曰反。
天大、地大、道大、王亦大。
国中又（有）四大安（焉），
王居一安（焉）。
人法地，
地法天，
天法道，
道法自然。

There is a form that developed from primordial chaos
That was born before heaven and earth.
Silent and still, it stands on its own and does not change.
...

It can be regarded as the mother of all under heaven.
Not yet knowing its name,
We refer to it as the Dao.
Were I forced to give it a name, I'd call it the Great.

The "Great" means "overflowing";
"Overflowing" means "going far";
"Going far" means "to return."

Heaven is great; the earth is great; the Way is great; and the king too is great.
In this realm there are four greats, and the king counts as one of them.

Humanity takes as its model the earth;
The earth takes as its model heaven;
Heaven takes as its model the Way;
And the Way takes as its model that which is so on its own.

以[彳人亍]佐人主者，
不谷（欲）以兵强於天下。
善者果而已，
不以取强。
果而弗发，
果而弗乔（骄），
果而弗矜，
是胃（谓）果而不强，
其事好。

One who uses the Way to assist the ruler of men
Does not desire to use weapons to force his way through the land.
...
...
...
One who is good at such things achieves his result and that's all.
He does not use the occasion to make himself stronger still.

He achieves his result but does not brag about it;
He achieves his result but is not arrogant about it;
He achieves his result but is not conceited about it.
...

This is called "achieving your result but not being vicious."
Such deeds are good and endure."

...
...
...

君子居则贵左，
用兵则贵右。
古（故）曰：
兵者，
〈不祥之器也，
不〉得已而用之，
铦袭为上，
弗美也。
美之，
是乐杀人。
夫乐〈杀人，
不〉以得志於天下。
古（故）吉事上左，
丧事上右。
是以便（偏）将军居左，
上将军居右。
言以丧礼〈居之也，
古杀人众〉，
则以□悲位之。
战胜，
则以丧礼居之。

...
...
...

When the gentleman is at home he values the left;
When using weapons he values the right.
Therefore we say, weapons are instruments of ill omen;
...
If you have no choice but to use them, it is best to be dignified and reverent.

Never see them as things of beauty.
To see them as things of beauty is to delight in the taking of life.
And if you delight in killing, you will not achieve your aim in the world.

Therefore, in auspicious affairs we honor the left;
While in matters of mourning we honor the right.
As a result, [when they go into battle] the lieutenant general stands on the left,
While the supreme general stands on the right.
This means they act as they would at a funeral rite.

Therefore, when large numbers of people are killed, stand before them in grief and sorrow.
When the battle is won, then act as you would at a funeral rite.

道恒亡名，
仆唯妻，
天地弗敢臣。
侯王女（如）能兽（守）之，
万勿（物）将自宾。
天地相合也，
以逾甘露，
民莫之命而自均安（焉）。
始制又（有）名，
名亦既又（有），
夫亦将智（知）止，
智（知）止所以不殆。
卑道之才天下也，
猷少（小）浴之与江海。

The Way is constantly nameless.
Though in its natural state it appears to be unimportant,
No one in heaven or earth dares to make it his subject.
Were marquises and kings able to maintain it,
The ten thousand things would submit to them on their own.

---[the following lines seem to be regarded as a separate passage]

Heaven and earth come together and send forth sweet dew.
No one causes this to be so; of itself it falls equally on them.

When we start to "regulate" or "put into order" there will be names.
But when names have indeed come into being,
We must also know that it is time to stop.
Knowing [when] to stop is the way to avoid harm.

The Way's presence in the world,
Is like the relationship of small valley streams to rivers and seas.

执大象，
天下往。
往而不害，
安坪大。
乐与饵，
化（过）客止。
古道〈之出言〉：
谈可（呵），
其无味也；
视之不足见；
圣（听）之不足闻。
而不可既也。

Grasp the Great Image and the whole world will come;
Come, and suffer no harm, for security and peace will be great.

Music and sweets - for these travelers stop.
Consequently, when the Way utters words -
Bland and insipid! Their lack of flavor.

Look at it - not enough to be seen;
Listen to it - not enough to be heard,
Yet it cannot be exhausted.

[彳人亍]恒亡为也。
侯王能守之，
而万勿（物）将自为，
为而欲作，
将贞（真）之以亡名之朴。
夫亦将智（知）足，
智（知）〈足〉以朿，
万勿（物）将自定。

The Way constantly takes no action.
...
Marquises and kings can maintain it,
And the ten thousand things transform on their own.

Once they have transformed, should desires arise,
You must quell them using the nameless natural state [pu].
You must also know when you have enough.
Knowing [when you have enough], you will be tranquil,
And the ten thousand things will be stable all on their own.

返也者，
道〈之〉僮（动）也。
溺（弱）也者，
道之用也。
天下之勿（物）生於又（有），
生於亡。

"Returning" is the way the Way moves;
"Weakness" is the way the Way works.

The things of the world arise from being,
And being comes from non-being.

上士闻道，
堇（勤）能行於其中。
中士闻道，
若闻若亡。
下士闻道，
大笑之。
弗大笑，
不足以为道矣。
是以建言又（有）之：
明道女（如）费，
迟道女（如）〈类，
进〉道若退。
上德如浴，
大白女（如）辱，
广德女（如）不足。
建德女（如）〈揄，
质〉贞女（如）愉。
大方亡禺，
大器曼（慢）成，
大音希圣（听）。
天象亡型，
道〈褒亡名〉。

The ablest students, when they hear of the Way, with effort can get started on it;
Mediocre students, when they hear of the Way, it is as if they are lost and confused;
With the dullest of students, when they hear of the way, they laugh aloud at it.
But if they did not laugh aloud at it, it could not be considered the Way.

Therefore, as we find it in the fixed sayings:

The bright Way seems dispersed;
The level Way seems uneven;
The Way that goes forward seems to retreat.

The highest virtue seems to be [low like] a valley;
The greatest purity seems to be soiled;
Vast virtue seems insufficient.

Steadfast virtue seems to be lax;
Genuine substance seems to be flawed;
The greatest square has no corners.

The greatest vessel is slowly completed;
The greatest sound makes little noise;
The greatest image is lacking in form;

The Way is great yet has no name;
It is good at beginning and good at completing.

名与身孰新（亲）？
身与货孰多？
得与亡孰病？
甚爱必大费，
厚藏必多亡。
古知足不辱，
知止不怠（殆），
可以长旧（久）。

Fame or your health - which is more dear?
Your health or possessions - which is worth more?
Gain or loss - in which is there harm?
When attachments are great there is bound to be waste;
If you store much away, you are bound to lose a great deal.

Therefore, if you know contentment you will not be disgraced,
And if you know when to stop, you will not be harmed.
As a result, you will live a long time.

大成若缺，
其用不币。
大盈若中，
其用不穷。
大巧如拙，
大成若诎，
大植若屈。
躁胜寒，
青胜然（热），
清清可以为天下定。

What is most perfect seems somehow defective;
Yet you can use it, and it never wears out.
What is most full seems to be empty;

Yet you can use it, and it never runs dry.

Great skill seems to be clumsy;
Great gains seem to be losses;
Great straightness seems to be bent.

---[the following lines seem to be regarded as a separate passage]

Activity overcomes cold;
Tranquility overcomes heat.
Pure and tranquil, you can stabilize the whole world.

罪莫厚乎甚欲，
咎莫惨乎欲得，
化莫大乎不智（知）足。
智（知）足之为足，
此恒足矣。

Of vices - none is more onerous than wanting too much.
Of defects - none brings more sorrow than the desire to gain.
Of disasters - none is greater than not knowing when one has enough.

The contentment one has when he knows that he has enough -
This is abiding contentment indeed.

为学日益，
为道者日损。
损之或损，
以至亡为也。
亡为而亡不为。

Those who [toil at] their studies increase day after day;
Those who practice the Way, decrease day after day.
They decrease and decrease,
Until they reach the point where they do nothing at all.
They do nothing, yet there is nothing left undone.

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闭其门，
塞其兑，
终身不堇。
启其兑，
塞其事，
终身不棘。

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Close the gates
Block the holes
And to the end of your days you will not toil.

Open the holes
Excel in affairs
And you will never reach the end of your days.

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善建者不拔，
善保者不兑。
子孙以其祭祀不屯。
攸（修）之身，
其德乃贞（真）。
攸（修）之家，
其德又余。
攸（修）之乡，
其德乃长。
攸（修）之邦，
其德乃奉（丰）。
攸（修）之天〈下，
其（德）乃博。
以家观〉家，
以乡观乡，
以邦观邦，
以天下观天下。
吾可（何）以智（知）天〈下之然？
以此。〉

What is firmly implanted cannot be pulled out;
What is firmly embraced cannot be lost.
As a result, the sacrifices of your descendants will never end.

If you cultivate it in your self, your virtue will be pure;
If you cultivate it in your family, your virtue will be overflowing;
If you cultivate it in your village, your virtue will be longlasting;
If you cultivate it in your state, your virtue will be rich and full;
If you cultivate it throughout the world, your virtue will be widespread.

...
Look at the family from the point of view of the family;
Look at the village from the point of view of the village;
Look at the state from the point of view of the state;
Look at the world from the point of view of the world.

How do I know the condition of the whole world?
By this.

含德之厚者，
比於赤子。
蜂虿虫它（蛇）弗 □ （螫），
攫鸟猛兽弗扣，
骨溺（弱）筋柔而捉固。
未知牝戊（牡）之合然恕（怒），
精之至也。
终日呼而不忧，
和之至也。
和曰常，
知和曰明，
益生曰羕（祥），
心使气曰强。
勿（物）藏则老，
是胃（谓）不道。

One who embraces the fullness of virtue
May be compared to a newborn babe.

Vipers and scorpions, poisonous insects and snakes will not bite him,
Birds of prey and fierce beasts will not strike him.
His bones are soft and his muscles are pliant, yet his grasp is firm.
He does not yet know of the mating of female and male, [yet] his penis stiffens.
This is because his essence is at its height.
He can scream all day without getting hoarse;
This is because his inner harmony is at its height.

That inner harmony we call "the constant."
To know that harmony we call "being wise."
Trying to increase your life is known as "bad fortune."
And when the mind controls the qi - this we call "using force."

When things reach their prime they get old.
This is called "not the Way."

知之者弗言，
言之者弗知。
闭其门，
赛其[之兑]，
和其光，
同其尘，
剉其[尔贝贝]，
解其纷，
是胃（谓）玄同。
古（故）不可得而新（亲），
亦不可得而疏；
不可得而利，
亦不可得而害；
不可得而贵，
亦不可得而戋（贱）。
古（故）为天下贵。

Those who understand it say nothing about it; those who talk about it do not understand it.

He closes the holes,
Blocks the gates,
Softens the glare,
Settles the dust,
Severs the bonds,
And unties the knots.

This is called the Mysterious Union.

Therefore there is no way to get intimate with him,
But there is also no way to shun him.
There is no way to benefit him,
But there is also no way to harm him.
There is no way to ennoble him,
But there is also no way to debase him.

As a result, he is the noblest thing in the world.

以正之邦，
以畸（奇）用兵，
以亡事取天下。
吾可（何）以知其然也。
夫天多期韦（讳），
而民窗（尔）畔。
民多利器，
而邦兹昏。
人多知，
而奇勿（物）兹起。
法勿兹章，
盗贼多又（有）。
是以圣人之言曰：
我亡事而民自富；
我亡为而民自为（下从虫）；
我好青而民自正；
我谷不谷而民自朴。

Use the upright and correct to order the state;
Use irregular methods when using the troops;
But be unconcerned with affairs if you want to take over the world.

How do I know this is so?
...

Well, the more taboos there are in the world, the more rebellious the people will be;
And the more sharp weapons the people possess, the more disordered the state will be.
The more people know, the more "oddities" will be produced;
And the more "exemplary goods" are put on display, the more robbers and thieves there will be .

Therefore the words of the Sage put it this way:

I am unconcerned with affairs, and the people on their own enjoy good fortune;
I do nothing, and the people transform on their own;
I love tranquility, and the people on their own are upright and honest.
I desire not to desire, and the people on their own are content with the plain and unadorned.

绐（治）人事天莫若啬。
夫唯啬，
是以早，
是以早服。
是胃（谓）〈重积德。
重积德则亡〉不克。
〈亡〉不克则莫知其恒。
莫知其恒，
可以又（有）国。
又（有）国之母，
可以长〈久。
是胃（谓）深根固氐〉，
长生久视之道也。

For ruling humanity and serving heaven, there is nothing so good as keeping things in reserve.
Only if you keep things in reserve will you early submit;'

Early submission-this means to repeatedly build up your virtue;
If you repeatedly build up your virtue, there is nothing you cannot overcome;
If there is nothing you cannot overcome, no one knows how far you can go;
If no one knows how far you can go, you can possess the whole world;
And if you possess the world's mother, you can last and endure.

This is called the Way of deep roots, a firm base, long life, and long-lasting vision.

为亡为，
事亡事，
未亡未。
大少之，
多惕（易）必多难。
是以圣人猷难之，
古（故）终亡难。

Act without acting;
Serve without concern for affairs;
Find flavor in what has no flavor.

In affairs large or small, the more things you take to be easy, the more difficulties there are bound to be.
Therefore even the Sage regards things as difficult,
And as a result in the end he has no difficulties.

其安也，
易困也。
其未兆也，
易谋也。
其脆也，
易判也。
其几也，
易散也。
为之於其亡又也，
绐（治）之於其未乱。
合〈保之木，
生於毫末〉。
九成之台，
乍（作）〈於累土。
百仞之高，
始於〉足下。

为之者败之，
执之者失之。
圣人无为，
古无败也；
无执，
古无失也。
慎终若始，
则无败事矣。
人之败也，
恒於其几成也败之。
是以圣人欲不欲，
不贵难得之货；
学不学，
复众之所过。
是以能辅万勿（物）之自然，
而弗敢为。

为之者败之，
执之者远之。
是以圣人亡为古亡败，
亡执古亡失。
临事之纪，
谨（慎）终女（如）始，
此亡败事矣。
圣人谷（欲）不谷（欲），
不贵难得之货；
教不教，
复众人之所过。
是古圣人能辅万勿（物）之自然而弗能为。

64a

What is at rest is easy to hold
What has not yet given a sign is easy to plan for.
What is fragile is easily broken.
What is minute is easily scattered.

Act on it when it does not exist;
Establish order before it turns into chaos.

The biggest of trees
grows from the tiniest shoot;
A tower nine stories high
begins with one pile of dirt;
A height of eight hundred feet
starts from under your foot.

64b / A6

Those who act on it ruin it,
Those who hold on to it lose it.
Therefore the sage does nothing, and as a result he has no disasters;
He holds on to nothing, and as a result he loses nothing.

The rule to follow in approaching all matters, is -
If you're as careful at the end as you were at the beginning
You will have no disasters.

The Sage desires not to desire and places no value on goods that are hard to obtain.
He teaches without teaching, and backs away from matters in which the masses go to excess.

As a result, the Sage is able to help the ten thousand things to be what they are in themselves, and yet he cannot do it.

64b / C4

Those who act on it ruin it,
Those who hold on to it lose it.
The Sage does nothing, and as a result he has no disasters;
He holds on to nothing, and as a result he loses nothing.

If you're as careful at the end as you were at the beginning, you'll have no disasters.
As for people's disasters - they always ruin things when they're just about to complete them.

Therefore, the Sage desires not to desire and places no value on goods that are hard to obtain;
He learns how to unlearn and backs away from matters in which the masses go to excess.

Therefore, the Sage could help the ten thousand things to be what they are in themselves, but he dare not do it. The single Chapter 64 in younger editions is two chapters in the Guodian-edition. 64b appears twice and in different versions there.

江海所以为百浴王，
以其能为百浴下，
是以能为百浴王。
圣人之才（在）民前也，
以身后之；
其才（在）民上也，
以言下之。
其才（在）民上也，
民弗厚也。
其才（在）民前也，
民弗害也。
天下乐进而弗厌。
以其不静（争），
古（故）天下莫能与之静（争）。

That which allows the rivers and seas to serve as kings of the small valley streams,
Is their ability to be below the small valley streams.
Therefore, they can serve as the kings of the small valley streams.

The Sage's presence at the front of his people, results from putting himself behind them.
The reason he is above them is that in his words he is below them.
But although he is on top of his people, they do not regard him as heavy;
And although he is in front of his people, they do not regard him as
posing a threat.

All under heaven delight in advancing him while never tiring of him.
Because he does not compete,
No one in the world can compete with him.