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Laozi OR  LaoTzu - Books - Tao Te Ching - Quotes - English 

















Tao Te Ching BooK

Chapter One

Tao (The Way) that can be spoken of is not the Cons
tant Tao’
The name that can be named is not a Constant Name.
Nameless, is the origin of Heaven and Earth;
The named is the Mother of all things.
Thus, the constant void enables one to observe the
true essence.
The constant being enables one to see the outward m
anifestations.
These two come paired from the same origin.
But when the essence is manifested,
It has a different name.
This same origin is called “The Profound Mystery.”
As profound the mystery as It can be,
It is the Gate to the essence of all life.

Chapter Two

As soon as beauty is known by the world as beautifu
l, it becomes ugly.
As soon as virtue is being known as something good,
 it becomes evil.
Therefore being and non-being give birth to each ot
her.
Difficult and easy accomplish each other.
Long and short form each other.
High and low distinguish each other.
Sound and tone harmonize each other
Before and after follow each other as a sequence.
Realizing this, the saint performs effortlessly acc
ording to the natural Way without personal
desire, and practices the wordless teaching thru on
e’s deeds.
The saint inspires the vitality of all lives, witho
ut holding back.
He nurtures all beings with no wish to take possess
ion of.
He devotes all his energy but has no intention to h
old on to the merit.
When success is achieved, he seeks no recognition.
Because he does not claim for the credit, hence sha
ll not lose it.

Chapter Three

By not adoring the worthy, people will not fall int
o dispute.
By not valuing the hard to get objects, people will
 not become robbers.
By not seeing the desires of lust, one’s heart will
 not be confused.
Therefore the governing of the saint is to empty on
e’s mind, substantiate one’s virtue, weaken
one’s worldly ambition and strengthen one’s essence
.
He lets the people to be innocent of worldly knowle
dge and desire, and keeps the clever ones
from making trouble with their wits.
Acts naturally without desire, then everything will
 be accomplished in its natural order.

Chapter Four

Tao (The Way) can be infused into the nature and pu
t to use without being exhausted.
It is so deep and subtle like an abyss that is the
origin of all things.
It is complete and perfect as a wholeness that can
Round off sharp edges;
Resolve confusion;
Harmonize with the glory;
Act in unity with the lowliness.
Tao is so profound and yet in invisible, It exists
in everywhere and anywhere.
I don not know whose Son It is, It existed before h
eaven and earth.

Chapter Five

Nature nurtures all things with the wholeness of co
mplete virtue.
It shows the greatest and perfect kindness by givin
g life to let all things grow and accomplish
them with the hastening of harvest.
Therefore, according to ancient custom, nature may
seem unkind to regard all beings as a
traditional straw dog for sacrifice.
And likewise with a saint, he may seem unkind to re
gard people as a traditional straw dog for
sacrifice.
The space between heaven and earth is like the bell
ows, it appears empty yet it gives a supply
that never fails;
The more it moves, the more it brings forth.
Many words lead to exhaustion.
It is better to center on the true essence within.

Chapter Six

Spirit of the valley is immortal.
It is called the mystic nature.
The gate o f the mystic nature is regarded as the r
oot of the universe.
It is everlasting and cannot be consumed.

Chapter Seven

Heaven is everlasting and earth is enduring.
The reason that they are everlasting is because the
y do not exist for themselves.
Hence, they are long lived.
Thus, although the saint puts himself last, finds h
imself in the lead.
Although he is not self-concerned, finds himself ac
complished.
It is because he is not focused on self-interests a
nd hence can fulfill his true nature.

Chapter Eight

A person of great virtue is like the flowing water.
Water benefits all things and contends not with the
m.
It puts itself in a place that no one wishes to be
and thus is closest to Tao.
A virtuous person is like water which adapts itself
 to the perfect place.
His mind is like the deep water that is calm and pe
aceful.
His heart is kind like water that benefits all.
His words are sincere like the constant flow of wat
er.
His governing is natural without desire which is li
ke the softness of water that penetrates through
hard rocks.
His work is of talent like the free flow of water.
His movement is of right timing like water that flo
ws smoothly.
A virtuous person never forces his way and hence wi
ll not make faults.

Chapter Nine

Those who overly pride wealth is like the overflowi
ng water which shall cause damages. It is
better to restrain early.
Those who are not content with fame is like polishi
ng the edge of a knife.
The sharper it gets, the easier it is to break.
Wealth and treasures are but illusions that one can
not possess.
Those who are arrogant of their wealth and fame sha
ll invite blame upon oneself.
The nature Tao teaches one to retreat after one’s s
uccess and not to hold on to the credit.

Chapter Ten

Can one unite the body and the spirit as one and em
brace the “Oneness” without departing from
the great Tao?
Can one achieve harmony with such gentleness by hol
ding on to the true spirit within as if the
innocence of an infant?
Can one free oneself from worldly knowledge and cle
anse one’s mind, so that no faults shall be
made?
Can a ruler love his people by governing with the n
atural Way without personal intention?
Can the mystic gate to all life essence be opened o
r closed without the virtue of the mysterious
nature?
Can one gain the insight of nature and become a wis
e person without the effort of action?
The mysterious nature creates and nurtures all thin
gs without the desire to possess them.
It performs with all efforts without claiming for c
redit.
It flourishes all beings without the intention to t
ake control of.
Such is the “Mystic Te” or “Mystic Virtue.”

Chapter Eleven

Thirty spokes unite around one hub to make a wheel.
It is the presence of the empty space that gives th
e function of a vehicle.
Clay is molded into a vessel. It is the empty space
 that gives the function of a vessel.
Doors and windows are chisel out to make a room.
It is the empty space in the room that gives its fu
nction.
Therefore, something substantial can be beneficial.
While the emptiness of void is what can be utilized
.
Chapter Twelve

The five colors can blind one’s eyes.
The five tones can deafen one’s ears.
The five flavors can dull one’s taste buds.
The pursuit of pleasures can derange one’s mind.
The hard-to-get valuables can distort one’s behavio
r.
Therefore, a saint cultivates himself with virtues
and does not indulge himself in sensory
pleasures.
He rejects those outer temptations and chooses this
 True Nature.

Chapter Thirteen

Honor and disgrace can surprise a person.
The greatest distress lies in one’s physical body.
What does it men by “Honor and disgrace can surpris
e someone?”
Honor is inferior, because one who wins the favor i
s afraid of losing it.
And one who loses the favor is frightened with dist
ress.
This is the significance of “Honor and disgrace can
 surprise someone.”
What does it mean by “The greatest distress lies in
 one’s body?”
We have fear because we worry about our physical se
lf.
If one’s body does not exist, how can one has fear?
Therefore, he who values the world as much as he va
lues himself, can be entrusted with the
ruling of the world.
He who loves the world as much as he loves himself,
 can be entrusted with the guidance of the
world.

Chapter Fourteen

What cannot be seen is called the invisible.
What cannot be heard is called the inaudible.
What cannot be touched is called the intangible.
These three cannot be examined and comprehended.
And hence are mixed together as one.
This “Oneness” is not much brighter in the sky, as
It is not much dimmer on earth.
It is not more glorious in a saint as It is not mor
e fainter in an ordinary person.
It is everlasting and cannot be named.
It is the original void of “non-being.”
This “Oneness” is the Tao which is invisible, and f
ormless.
It may be regarded as vague and intangible.
When the Oneness Tao comes forward, Its front canno
t be seen.
When one tries to follow It, one cannot see Its rea
r.
By abiding with the original Tao, one can master th
e presence.
He who knows this “Origin,” shall know the teaching
 and principle of the Great Tao.

Chapter Fifteen

The ancient Tao cultivators were subtle and mysteri
ous.
They were of immeasurable profundity.
Because they were too subtle to be known, so reluct
antly they were being described as follow:
Cautious, as if crossing an icy river.
Hesitant, as if fearful of the surroundings.
Reverent, like an honorable guest.
Dispersed, like winter ice began to melt in spring
.
Simple and sincere, like a genuine virgin.
Open-minded, like an empty valley.
Harmonized, like the turbid water.
How can one turn the turbid water into clarity?
A person of Tao would maintain peace in order to ac
hieve pureness of the mind.
And therefore shall not be disturbed by the worldly
 desires.
After achieving pureness of the mind, how can one l
et it be everlasting?
A person of Tao would unify and harmonize himself w
ith all beings which shall lead to eternity.
Those who abide by this Tao will not indulge themse
lves in the desire of greed.
It is because of this humbleness that enables one t
o embrace the original “Oneness,” the Great
Tao.

Chapter Sixteen

Human must achieve the ultimate void and maintain c
almness with sincerity in order to observe
the growth and flourish of all beings.
It is in this way that one can understand the law o
f nature.
All things and beings will eventually return to the
 original source.
This is called “peace.”
“Peace” means returning to one’s original nature.
This original nature is the eternal law. To know th
e nature’s law is to be enlightened.
He who is ignorant of the nature’s law shall act re
cklessly, and thus will invite misfortune.
To know the constant law of nature is to be generou
s.
Being generous, one is impartial.
Being impartial, one is the sovereign.
Sovereign is the nature itself.
Nature is Tao. Tao is everlasting.
When one’s physical body dies away, Tao still long
endures.

Chapter Seventeen

In early ancient mankind, Tao has been in existence
 in one’s true nature.
Men possess It without knowing.
One then acts with virtue and honor which is inferi
or to Tao.
The less superior is to act with fear.
And the least superior is to act with disgrace.
This occurs because one does not have enough faith,
 and hence has no confidence.
The nature of Tao is distinguished by wordless teac
hing with the natural act of virtue without
action.
As such, people would act effortlessly and harmoniz
e with the Nature Tao.

Chapter Eighteen

When Great Tao declines, virtue of humanity and rig
hteousness shall arise.
When knowledge and intelligence appear, great hypoc
risy shall arise.
When the six various family relationships are not i
n harmony, filial piety and compassion shall
arise.
When a country is in chaos, the loyal officials sha
ll appear.

Chapter Nineteen

Transcend the saint’s teaching and conceal one’s wi
sdom for potential use, shall benefit the
people a hundred fold.
Extend kindness to its ultimate and then polish to
refine one’s righteousness shall help the people
or regain filial piety and compassion.
Employ one’s subtle true nature with exquisiteness
and extend one’s personal benefit to share
with others, shall eliminate robbers and thieves.
These three statements are apparent superficial and
 not sufficient to express the natural “Way” of
the great Tao.
Hence, this is what people should do:
Return to their original true self and embrace the
 pure “Oneness.”
Refrain selfness and diminish worldly desires.

Chapter Twenty

Enlightenment of the absolute Tao can free a person
 from worries and sorrow.
How much is the difference between a respectful res
ponse and an angry response?
How great is the difference between good and evil?
What people naturally fear, one should also fear.
One’s endless desire can result in negligence of th
e true nature of life.
People like to pursue after excitement as if they w
ere ascending the terrace in spring and
celebrate a sacrificial feast.
But I alone remain quiet and calm like an infant wh
o is pure and innocent.
And I alone appeared to be lost like one who has no
where to go.
All people have a surplus, but I alone was simple a
nd left out like a fool.
People seemed bright and shrewd, while I seemed dul
l.
People like to dispute, while I alone remain quiet.
I am calm and peaceful like the boundless ocean.
I am open-hearted and free like the wind blowing hi
gh above the sky without hindrance.
Everyone thinks of themselves as capable and outsta
nding while I appeared unlearned.
I am the only one to be different from others for I
 value highly the Great Tao and joyfully act
accordingly.

Chapter Twenty-one

A man of great virtue is one who follows the nature
 way of Tao.
This Tao is vague and intangible.
Yet, in the vague and void, there is image, there i
s substance.
Within the profound intangible, there is essence;
This essence is genuine.
In It lies the great faith.
Since the beginning of the world, Tao has been in e
xistence.
Only through It that one can understand the origin
of all beings.
How do I know that this is the true essence?
It is through this natural Way.

Chapter Twenty-two

To yield is to preserve the whole.
To be misjudged is to be straightened.
To be hollow is to be filled.
To be battered is to be renewed.
To be in need is to possess.
To be abundant is to be confused.
Therefore, the saint embraces the “Oneness” as a st
andard for the world.
The wise one is not prejudiced, hence he is enlight
ened.
The wise one is not self-opinioned, hence he is out
standing.
The wise one does not boast of himself, hence he sh
all receive the credit.
The wise one does not praise his own deeds, hence c
an long endure.
Because the wise one does not conflict with others
and therefore the world cannot contend
against him.
It is not true as the ancients say, “To yield is to
 preserve the whole?”
Thus the “Oneness” will be honored to him.

Chapter Twenty-three

Words that cannot be heard of are natural.
A gale can not blow for the whole morning.
A rainstorm cannot last for the whole day.
What caused these effects?
Heaven and earth.
Even the actions of nature do not last long.
How much more can human’s behavior last when digres
sed from the natural Tao?
Thus, one who follows the Great Tao,
When Tao is present, he will benefit the world with
 Tao.
When Te is present, he will benefit the world with
Te.
When Tao and Te are both lost, he identifies himsel
f with the people and benefits them with the
enlightenment of teaching.
One who identifies with Tao is glad to be with Tao.
One who identifies with Te is glad to be with Te.
One who identifies with the loss of Tao and Te is g
lad to be with the lost.
If one does not have enough faith in “Tao,” how can
 he assist others to practice with faith?

Chapter Twenty-four

He who raises himself on tiptoe cannot stand firm.
He who walks with strides cannot travel far.
He who is self-opinioned shall not be enlightened.
He who is prejudiced shall not be recognized.
He who brags about himself shall not receive credit
.
He who is arrogant shall not make improvements.
In view of Tao, people who are self-centered are li
ke the surplus food and redundant actions in
everyday life.
All things disgust them.
Therefore a person of Tao will not conduct himself
in such manner.

Chapter Twenty-five

Something is formed in the chaos, which existed bef
ore heaven and earth.
It is quiet and profound.
It stands alone and alters not.
It revolves eternally without exhaustion.
It is regarded as the Mother of all beings.
I do not know Its name, except to call It Tao.
When forced to give It a name, I would call It “the
 Great.”
The Great is far-reaching.
Far-reaching is infinite.
Infinite is to return to the self-sufficient origin
.
Therefore, Tao is great, heaven is great, earth is
great, and so is the true-self.
There are four greatness in the universe, and true-
self is one of them.
Man models the Way of earth;
Earth models the Way of heaven;
Heaven models the Way of Tao;
Tao models the Way of nature.

Chapter Twenty-six

The heavy is the fundamental of the light. Tranquil
ity is the master of agitation.
Therefore, the saint always conducts himself with t
he essence of Tao and never departs from It.
Although he is surrounded by the splendor of wealth
, he remains to live a simple and ordinary
life.
How can a ruler govern a nation without recklessnes
s if he indulges in power and desire?
He who acts recklessly shall lose the essence of Ta
o.
He who is agitated with lust and desires shall lose
 his true nature.

Chapter Twenty-seven

Good deeds leave no signs.
Good words leave no flaws.
Good scheme needs no deliberate plans.
A good lock uses no bolts, yet it cannot be opened.
A good knot uses no rope, yet it cannot be united.
Hence, a saint is always kind by saving other peopl
e and rejects no one.
He is always kind by saving all things and therefor
e nothing is being rejected.
This is the true enlightenment.
Thus, a kind person is the teacher of the unkind.
An unkind person is a lesson for the kind to learn.
He who does not value his teacher and dislikes the
valuable lesson, although knowledgeable, is
in fact greatly confused.
This is the fundamental essence.

Chapter Twenty-eight

To know the strong masculine principle, yet abide b
y the gentle female principle is like being the
valley of the world where all rivers will flow into
.
This is alike all virtue which will merge into the
subtle Tao.
Being a valley of the world and not depart from the
 true nature, once can return to original
pureness like an infant.
When one knows the white that is splendor, yet hold
s on to the black that is humble and lowly.
He can be a standard of the world.
Being a standard of the world and not deviate from
true nature, one is able to return to the void
of Tao.
To know what is honor, yet abide by the dishonored,
 is like a valley of the world which is
modest and humble.
Being the valley of the world makes possible the tr
ue virtue to be complete and sufficient.
And hence can return to simplicity.
When the nature of simplicity is being manifested,
it results into various vessels.
And by applying the pure simplicity, a saint can ma
ster all things.
Hence, the Great Tao is a unified Oneness which can
not be separated apart.

Chapter Twenty-nine

He who wishes to take control of the world and acts
 upon it, 
I can see that he will not succeed.
For the world is a divine vessel,
It cannot be acted upon as one wish.
He who acts on it fails.
He who holds on to it loses.
Therefore some things move forward while some follo
w behind.
Some try to warm with exhaled air while some try to
 blow it cold.
Some are strong while some are weak.
Some are successfully accomplished while some are d
eclined and failed.
Thus, the saint avoids all extremes, extravagance,
and pride.

Chapter Thirty

One who assists the ruler with the principle of Tao
,
Will not use the force of arms to conquer the world
.
For such affairs will result in cause and effect.
Wherever the armies touch the land, it is turned in
to a wasteland of thorns and brambles.
After a war is fought, bad years are sure to follow
.
Therefore, one who follows the true nature will und
erstand the principle of cause and effect and
shall not rely upon the strength of force.
By knowing the effect, thus one will not brag.
By knowing the effect, thus one will not boast.
By knowing the effect, thus one will not become arr
ogant.
By knowing the effect, although one has no choice,
one still abides with the principle of cause
and effect and does not resolve into force.
When things reach their prime, they start to age an
d decline.
This is the life that is diminishing and shall not
reach the ultimate essence.

Chapter Thirty-one

Weapons of war are instruments of disaster.
They are rejected by all beings.
Thus a person of Tao will not dwell upon them.
According to the ancient custom of Ying and Yang,
A man of virtue values the left which is represente
d by Yang.
And a man of war values the right which is represen
ted by Ying.
Weapons are instruments of evil, and are not valued
 by a man of virtue.
They are only used as the last resort to attain pea
ch when all else have failed.
If their use is necessary, it is best to employ wit
h calmness and tranquility.
Even it if means victory, it is not something pleas
ant.
Those who rejoice over the victory, enjoy killing.
He who delights in killing will not be favored by t
he people and shall not bring harmony to the
world.
It is the ancient custom to favor happy events to t
he left as represented by yang.
While on sad occasions, it is favored to the right
as represented by Ying.
When this rite is applied in the army,
The lieutenant general takes the place of the left,
And the commander-in-chief takes the place of the r
ight.
This indicates that war is treated as if it is a fu
neral service;
For many lives had been killed and hence should be
mourned with sorrow.
Therefore, although a victory was won,
It is treated like funeral rite.

Chapter Thirty-two

The universal Tao has no name.
Although It appears in the plainest and may seem sm
all,
It is inferior to nothing.
If the kings and marquises can abide by the Great T
ao,
All beings shall act as guests and submit to them.
Heaven and earth will then be in harmony and shall
descend sweet dew.
People will not require command and orders,
Yet can treat each other equally with peace.
When Tao is manifested, names were given for the pu
rpose of distinction.
But one must know how to attain the original purene
ss in order to avoid danger and disaster.
Tao exists in the universe like the rivers and stre
ams that lead to the ocean.

True self will prosperous even more.
If desire shall deprive true self,
True self will give even more.
This is known as the enlightened nature that is sub
tle yet profound.
Gentleness overcomes strength, and the meek overcom
es the strong.
Just as fish live in deep water and cannot survive
after being taken out of the depths.
And the powerful weapons of a country should not be
 displayed,
Just like one’s true nature cannot be revealed to b
e seen.

Chapter Thirty-seven

The everlasting Tao acts according to the natural W
ay.
Therefore there is nothing that It will not accompl
ish.
If kings and the nobilities can abide by their true
 nature and follow the great Tao, 
All things shall be reformed naturally.
If during the process of reform, desires arouse.
I shall overcome with the simplicity of original na
ture.
With the simplicity of true nature, there shall be
no desire.
Without desire, one’s original nature will be at pe
ace.
And the world will naturally be in accord with the
right Way.

Chapter Thirty-eight

A man of superior virtue is not conscious of being
virtuous, hence is truly virtuous.
A man of inferior virtue performs for the purpose o
f virtue, hence he is not virtuous.
A man of superior virtue acts without action, and p
erforms with his true nature.
A man of inferior virtue acts with intentional effo
rt.
A man of superior kindness acts a natural act.
A man of superior justice acts with righteousness a
nd feelings for others.
A man of superior etiquette acts according to his t
rue self, hence no one responds to him by
moving away.
There, when Tai is lost, there is Te (virtue).
When Te is lost, there is humanity.
When humanity is lost, there is justice.
When justice is lost, there is etiquette.
Etiquette becomes prevalent when people fail to be
sincere and honest.
Hence, chaos begins.
A person of knowledge and self-opinion will be hind
ered from the enlightenment of Tao.
Thus, this is the beginning of ignorance!
Therefore, one who cultivates himself with Tao,
Embraces the original nature and indulges not in se
nsual nature.
He abides by the fundamental Oneness and indulges n
ot in sensory pleasures.
Thus, abandon those desires and abide by this true
essence of Tao.

Chapter Thirty-nine

In the beginning, there were those who attained the
 Oneness;
Heaven, by attaining the Oneness became clear;
Earth, by attaining the Oneness became peaceful;
Spirit, by attaining the Oneness became divine;
True nature is like an empty valley, and by attaini
ng the Oneness,
It became fully productive.
All things, by attaining the Oneness became alive.
Emperors and nobilities, by attaining Oneness can b
ring peace and prosperity to the world.
All these are the results of achieving Oneness.
Heaven, without clarity would crack.
Earth, without peace would quake.
Spirit, without divinity would be powerless.
True nature, without productivity would result in e
xhaustion of life.
All things, without life essence would perish.
Emperors, without Oneness to exalt them to nobility
, would stumble and fall.
Thus, honor is based on humbleness.
The high builds its foundation upon the low.
Therefore, the kings and nobles call themselves “th
e solitude,” “the unworthy,” and “the
virtueless.”
Is this not the reason why they base their honor up
on humbleness?
Hence, the highly honored do not regard themselves
as nobles and have no wish to be self-
centered to think nobly of themselves as a piece of
 jade nor to think lowly of others as a lump of
stone.

Chapter Forty

When Tao is in action, one’s worldly nature can be
reversed to the true nature.
Gentleness is the way of application of Tao.
All things in the world originate from the manifest
ation of Tao,
The manifestation of Tao is the form of being,
Which originates from the non-being of the void, th
e Great Tao.

Chapter Forty-one

When a superior man heard of Tao,
He cultivates himself diligently.
When an average man heard of Tao,
He is doubtful, vague and would give up halfway.
When an inferior man heard of Tao,
He laughs and thinks of It as foolish.
If Tao is not being laughed at,
It is not the Great Tao.
Thus, there is a traditional saying of,
One who is enlightened with Tao may appear foolish.
He who is advancing in Tao may appear to withdraw.
Great Tao is plain and simple which can adapt to al
l circumstances, although It may seem
uneven and rough.
A man of superior virtue is like an empty, receptiv
e valley.
A man of innocence may appear to be disgraced.
A man of great virtue appears to be deficient. 
A man who practices Tao and actively achieves great
 merits may appear gentle and meek.
A man who follows his true self may appear to be ch
angeable.
Generosity has no rough angels.
Great achievement is time consuming, and is slow to
 complete.
Great tone has no sound.
Great Tao is formless,
It is invisible and has no name.
It benefits all and fulfills all.

Chapter Forty-two

Tao gives birth to one.
One gives birth to two.
Two gives birth to three.
Three gives birth to all things and all beings.
All beings bear the negative physical form which is
 represented by Ying, and embrace the
positive true nature which is represented by Yang.
With the union of these two, they arrive at a state
 of harmony.
Men dislike to be “the solitude,” “the unworthy,” a
nd “the virtueless,”
Yet the Lords and nobles call themselves these name
s.
Hence, things are benefited by being humble, and da
maged by profiting.
What the ancients had taught, I shall also teach as
 such:
A man of violence who is in disharmony between Ying
 and Yang that is the physical body and
true self, shall die of an unnatural death.
This is the essential of my teaching.

Chapter Forty-three

The softest of all things can overcome the hardest
of all things.
Regardless of being or the non-being, they all have
 to return to the empty void to express their
gentleness.
Thus, I have learned the benefits of natural action
s without personal desires.
Very few can understand the value of wordless teach
ing and due act of natural Way.

Chapter Forty-four

Fame and life, which one is of intimacy?
Life and wealth, which one is of importance?
To gain one but to lose the other, which is of harm
?
Therefore, if one’s desires are great, one would re
sult in exhaustion.
Overstock shall result in heavy loss.
He who is contented will not suffer disgrace.
He who knows his true nature will not incur danger.
It is in this Way that one can long endure.

Chapter Forty-five

Great achievement appears to be inadequate, yet its
 use is never exhausted.
Great fullness appears to be void, yet its use is b
oundless.
Great honesty may seem to be accused of wrong doing
.
Great mastery appears to be clumsy.
Great eloquence may seem to be inarticulate.
Movement can overcome chill.
Tranquility can overcome heat.
Peace and calmness is the Way to guide the world.

Chapter Forty-six

When the world lives in accord with Tao,
Fine walking horses can be retired form plowing the
 field.
When the world fails to live in accord with Tao,
Even pregnant mares are used as war horses,
And were forced to breed in the battlefield.
The greatest crime is to have too much desire.
The greatest disaster is not to find contentment.
The greatest mistake is to desire for endless posse
ssion.
Hence, when one is gratified with self-contentment,
True contentment can then long endure.

Chapter Forty-seven

Tao exists in one’s own true self.
It cannot be found outside of one’s true nature.
Hence, there is no need to leave the house to take
journey in order to know the world.
There is no need to look outside of the window to s
ee the nature of Tao.
The further one departs from Tao, the less one will
 be able to know.
Therefore a saint is wise to know without seeking f
or It.
He is wise to understand without seeing It.
He is wise to accomplish according to the Natural W
ay.

Chapter Forty-eight

In pursuing knowledge, one learns with intellect an
d desires.
Therefore one’s knowledge is accumulated day after
day.
In pursuing Tao, one is enlightened with the true n
ature and thus diminishes daily one’s worldly
desires and knowledge.
The continuous depletion of one’s desires persists
until one acts accordingly to the natural Way.
By acting without personal intention enables one to
 accomplish all things.
Therefore, to rule over the world,
One must act naturally without personal desires.
If one pursues with extreme effort, one shall fail
to rule the world.

Chapter Forty-nine

The saint has no set mind,
He regards the wish of the people as his own wish.
He is kind to the kind, he is also kind to the unki
nd.
This is the true virtue of kindness.
The saint trusts those who are trustworthy.
He also trusts those who are not trustworthy.
This is the true virtue of trust.
The saint conducts himself in the world by harmoniz
ing with all beings to be at one.
The worldly people thus look up to him attentively
with their eyes and ears.
And the saint treats the people like a loving mothe
r who loves her children unconditionally.

Chapter Fifty

Men enter this world with life and leave this world
 with death.
Those who work hard for living and longevity are co
mprised of one-third of the people.
Those who are leading their life towards death are
comprised of another one-third.
Those who live with indulgence in passion and desir
es shall harm their life and invite death.
This is comprised of the final one-third of the peo
ple.
Why is this so?
It is because men are over-concerned with pleasures
 of life and hence exhaust themselves with
hard work of desires of greed.
The wise one who knows how to nourish life with the
 Nature Tao,
When he travels, will not encounter fierce animals
such as wild buffalos and tigers.
When he is engaged in the battlefield, will not be
harmed by the weapons.
The horns of the wild buffalos are powerless agains
t him.
The claws of the tigers are useless against him.
The weapons are of no avail towards him.
Why is this so?
It is because the wise one follows the great Tao an
d cultivates himself accordingly.
Hence, a man of Tao will not perish.

Chapter Fifty-one

Tao gives birth to all things.
And Te (virtue) nurtures them.
Matter shapes them.
The natural environment matures them.
Therefore, all things abide by Tao and honor Te.
Although Tao deserves reverence and Te deserves hon
or,
They are not demanded by decree,
But is a result of the Nature Way.
Hence, Tao gives life to all beings and Te nurtures
, grows, fosters, develops, matures, supports,
and protects them.
Tao gives birth to life and yet claims no possessio
n.
It gives support without holding on to the merit.
It matures them but does not take control of.
This is called the Mystic Te.

Chapter Fifty-two

The beginning of the universe is Tao,
It is the mother of all.
By knowing the Mother, we will know her creations.
By knowing the creation of all lives, one can then
return to the origin and abide by the Mother.
It is in this way that although the body dies, the
spiritual nature will not perish.
To abide by the Mother of Tao is to keep guard on o
ne’s sensory desire and shut the doors of
temptation so as to prevent one from pursuing outwa
rds.
Thus, by doing so one’s whole life may be preserved
 from exhaustion and pains.
However, if on the contrary one indulges oneself in
 the pleasure of desire and opens the door of
temptation to pursue outwards,
Then one’s true nature will be lost and hence is be
yond rescuing.
Those who are aware of the essence of the original
nature are said to be enlightened.
Those who abide by the gentleness of Tao are said t
o be strong.
Those who employ the glory of Tao,
And were able to return to the true nature, are ens
ured of no distress and is said to embrace the
Nature Tao.

Chapter Fifty-three

If I were to have the very slight insight,
I would live in accordance with the Great Tao.
My only fear is, to go astray from Tao while spread
ing it.
Great Tao is smooth and plain, yet people prefer th
e devious bypaths.
Hence, the government is corrupted with luxury and
splendor.
The people were exhausted with labor and left the f
ields to be wasted and the granaries depleted.
Under such practices, the officials would wear fine
 clothes, 
Carry sharp swords and indulge themselves in good f
ood and drinks.
They crave with greed to possess great wealth.
Such is said to commit the crime of robbery and cer
tainly is not the Way of Tao.

Chapter Fifty-four

One who cultivates himself with Tao,
Firmly establishes his virtue.
He holds on faithfully to the Great Oneness,
And is honored for generations ever after.
Cultivate oneself with the Oneness, Tao and the vir
tue is genuine.
Cultivate a family with the Oneness, Tao and the vi
rtue is in surplus.
Cultivate an entire village with the Oneness, Tao a
nd the virtue is enduring.
Cultivate a whole nation with the Oneness, Tao and
the virtue is luxuriant.
Cultivate the whole world with the Oneness, Tao and
 the virtue is universal.
Hence, by cultivating oneself, thus gains insight i
nto one’s true virtue.
By cultivating a family, thus gains insight into a
loving family.
By cultivating a village, thus gains insight into a
 harmonious village.
By cultivating a nation, thus gains insight into th
e extensive benefits for the people.
By cultivating the whole world, thus gains insight
into the universal peace that embrace all
beings.
How do I know that the world is so?
It is through this Way.

Chapter Fifty-five

One who preserves Te (virtue) in fullness,
Is to be compared to an innocent infant.
Hence, no poisonous insects will sting him.
No wild beasts will attack him.
No birds of prey will pounce upon him.
In governing one’s life, learn from an infant as su
ch:
Its bones are soft, its tendons are tender, yet its
 grip is firm.
No knowing the unity of male and female,
Yet the infant’s sexual organ is aroused.
This is because its life essence is pure and comple
te.
Crying all day, yet the infant’s voice does not tur
n hoarse.
Such is the perfect harmony.
To know harmony is called “Everlasting.”
To know everlasting is called “Enlightenment.”
To overprotect one’s life is called “Ill omen.”
To let one’s mind follow the emotional impulse is c
alled “Compulsion.”
When things reach their prime they start to age and
 decline.
This is the life that is diminishing, which shall n
ot reach the ultimate essence.

Chapter Fifty-six

The wise does not speak.
He who speaks is not wise.
Keep silent and close one’s mouth.
Keep guard on one’s sensory organs.
Round off one’s edges.
Untie the entangled.
Harmonize with the glory.
Mix with the lowliness.
This is called the Mystic Unity.
Because the wise is unified with all and has no dis
tinction,
Thus, one cannot get close to him,
Nor can one keep far away from him,
One cannot benefit him,
Nor can one harm him,
One cannot honor him,
Nor can one disgrace him.
Therefore, he is honored by the whole world.

Chapter Fifty-seven

Govern a nation with the right principle,
Fight a battle with the tactics of surprise,
Rule over the world with peace and natural effort.
How do I know that this so?
By the following:
The more prohibitions that are imposed on people,
The poorer the people become.
The more sharp weapons the people possess,
The greater is the chaos in the country.
The more clever and crafty the people become, 
The more unusual affairs occur.
The more laws and regulations that exist,
The more thieves and brigands appear.
Hence, the saint declares: 
I act effortlessly with the Way of Tao,
Thus, people transform themselves naturally.
I love tranquility and peach,
Thus, people naturally follow the right Way.
I do not exhaust people with labor,
Thus, people naturally are wealthy.
I have no personal desires,
Thus, people naturally are innocent and simple.

Chapter Fifty-eight
When the government is dull,
People are simple and sincere.
When the government is complex and stringent,
People are cunning and shall cause trouble.
Calamity is what blessings depend upon.
In blessings there hides the calamity.
Who knows the ultimate end of the cycle of calamity
 and blessings?
Is there no true principle that exists?
The normal may revert and become unusual.
The good may revert and turn into evil.
Long indeed, man has been under such delusion.
Therefore, the saint abides by firm principle and d
oes not depart from it.
He is honest and not mean.
He is upright and not rue.
He is honored and not eminent.

Chapter Fifty-nine

In governing one’s life and serving the nature,
There is nothing better than to follow the Way of s
implicity.
Simplicity is to restrain one’s desires.
To restrain one’s desires is to practice the virtue
 of Nature Way.
By practicing the virtue of Nature Way,
One is capable to accomplish anything.
With the ability to accomplish anything, 
One can achieve the infinite realm.
By achieving the infinite realm,
One can then become a true leader of a nation.
To govern a nation with the Law of Nature is to be
long enduring.
This is regarded as a profound and firm foundation
of the everlasting Tao.

Chapter Sixty

Ruling a great nation is like frying small fish.
When they are over stirred, they will break into pi
eces.
Guide the world with Tao,
Then the spiritual beings would lose their power.
It is in fact not that the spiritual beings had los
t their power,
But that their spiritual power cannot harm people,
But that the true nature of the saint has harmonize
d with the spiritual power and hence will cause
no harm.
Since they both do not harm each other,
Therefore they will harmonize with the true virtue
to embrace the Oneness, Tao.

Chapter Sixty-one

A great nation rules by placing itself in a lowly p
osition like the rivers that flow into the low
regions of ocean.
Hence, people will naturally be faithful to their c
ountry.
Mother nature always stays calm and quiet to overco
me the unrest.
It takes the lowly position to be in peace.
Thus, if a great nation can lower itself to deal wi
th a smaller nation, 
Then it shall win the heart of the people.
And the smaller nation will willingly merge with th
e great nation.
And if the smaller nation can lower itself to deal
with the great nation, 
Then it shall win the trust and be accommodated as
a part of the great nation.
Therefore, be it to take a lowly position to win ov
er or to take a lowly position to be
accommodated;
The great nation only wishes to unite and shelter a
ll the people, 
While the small nation only wishes to be a part of
the nation to serve it.
Now that both are granted with what they wish for,
It is only natural for the “Great” to put itself in
 a lowly position.

Chapter Sixty-two
Tao is the wonder of all creations.
It is a treasure for those who are kind.
It can also protect those who are not kind.
Words of Tao can benefit all people.
Its action can guide people to follow the right Way
.
Those who have gone astray, the all-forgiving Tao w
ill not abandon them.
Therefore, it is better to embrace this precious Ta
o than to be crowned as kings or appointed as
ministers or to possess wealth and fine horses.
So why did the ancients value and honor this Tao?
It is because “Those who seek will attain, those wh
o offended will be forgiven.”
Thus, It is the greatest honor in the world.

Chapter Sixty-three
Act without personal desire.
Manage without intentional concern.
Taste without desire of the flavor.
Hold the same regard for big or small, abundant or
little and reward the unkind with kindness.
Plan for the difficult while it is easy.
Act upon the great from the beginning of the minute
.
All difficult affairs must be taken care of when th
ey are easy.
All great accomplishments must be performed from th
e small tasks.
Hence, a saint does not strive to do something grea
t.
And as a result he is able to accomplish the great.
He who makes promises easily seldom keeps his words
.
He who constantly regards things as easy shall resu
lt in difficulty.
Therefore, the saint is aware of the difficulties a
head and hence is cautious in managing affairs
while they are sill easy and small to prevent resul
ting into problems.

Chapter Sixty-four

It is easy to preserve when things are stable.
It is easy to plan ahead when things have no yet oc
curred.
If one waits until the affair has begun,
Then the situation is as brittle as ice that easily
 cracks and is fragile that easily shatters.
Take actions before things occur.
Manage before things get out of order.
A huge tree grows from a tiny sprout;
A nine-story high terrace is built from heaps of ea
rth.
A journey of thousand miles begins from the first s
tep.
He who acts with desire shall fail.
He who tries to possess shall lose.
Therefore, the saint acts without effort and so he
does not fail.
He is not eager to possess and so he does not lose.
Most people fail when they are near completion.
If one can be cautious from beginning to end, then
he will not fail.
Thus a saint pursues what people do not pursue.
He does not value the hard-to-get objects.
He learns what people do not learn and avoids the f
aults in order to restore his true nature.
He follows the course of nature to benefit all thin
gs and dares not go astray from the right Way,
Tao.

Chapter Sixty-five

The ancient Tao cultivators,
Did not lead people to acquire knowledge to be tric
ky,
But to guide them to restore their simplicity and i
nnocence.
The reason people are difficult to be governed is b
ecause they are clever and witty.
Therefore, he who rules a nation with tactics and w
its shall do harm to the country.
He who does not rule with such is the nation’s bles
sing.
To know these two principles is to know the rule of
 nature.
To know the rule of nature is called Mystic Te (Mys
tic Virtue).
Mystic Te is profound and far-reaching.
It can guide all things to return to their original
 nature,
And thus great harmony can be achieved.

Chapter Sixty-six

The reason that river and ocean can be the Lords of
 all valley is because they are located in the
lowly position.
Therefore, the saint humbles himself to serve all p
eople.
And he leads the people by putting himself last for
 the sake of the people’s welfare.
Thus, although he rules above the people,
The people do not feel him as a burden.
Although he leads in front of the people,
The people do not feel him as a threat.
Hence, the world supports him with no objection.
This is because he does not contend,
Therefore, he is above all competition.

Chapter Sixty-seven
The whole world says the Tao that I have attained i
s so great that It seems unreal.
Because It is indeed so great, thus It seemed unrea
l.
If It were real, It would have been insignificantly
 small.
I have Three Treasures that I hold and guard.
The first is Kindness.
The second is Simplicity.
The third is Humbleness.
With Kindness, one can be courageous.
With Simplicity, one can be generous.
With Humbleness, one can be the lead to provide gui
dance.
Now, if one abandons kindness and yet tries to be c
ourageous,
If one abandons simplicity and yet tries to be gene
rous.
If one abandons humbleness and yet tries to lead as
 guidance,
He is doomed to perish.
One who fights a battle with kindness shall win.
One who keeps guard with kindness shall secure.
Even the great nature shall save him and protect hi
m with kindness.

Chapter Sixty-eight


A faithful Tao cultivator does not use force.
A good warrior does not lose his temper.
A great conqueror does not challenge others.
A good leader is humble.
This is called the virtue of peace with no contenti
on.
This is also regarded as competence to make good us
e of the effort of people.
Such is regarded as achieving harmony with nature.
Such is the perfect Oneness of true nature.

Chapter Sixty-nine

In warfare, there is a saying of such strategy:
I would rather take a defensive position than to ma
ke an initial offensive move.
I would rather withdraw a foot than to march forwar
d one inch.
Such is called to advance without advancement;
To defeat without arm force;
To fight as if there were no enemy;
To carry weapons as if there were no weapons and th
us no need for the use of weapons.
There is no greater disaster than to underestimate
the enemy.
To do so may cost one to lose his valuable life.
Therefore, when two armies engage in a battle,
The party that feels the sorrow of killing shall wi
n.

Chapter Seventy

My words of Tao is easy to understand and to practi
ce.
However, the world can neither understand nor pract
ice them.
In my words of Tao, there is the subtle truth.
In my deeds, there is the Way of Tao.
Because people do not understand these,
Therefore they do not understand me.
Those who know me are few.
Hence, the essence of Tao appears to be more honora
ble and precious.
Thus, a saint may dress in ordinary coarse clothing
,
Yet has a heart of gem with the true essence within
.
Chapter Seventy-one

One who knows what people do not know,
Is a person of enlightenment.
One who pretends to know what he is ignorant of, is
 at fault.
He who is aware of what he does not know, shall not
 be at fault.
Therefore, a saint is flawless for he is aware of w
hat he truly knows and what he knows not,
hence he is flawless.

Chapter Seventy-two

When people do not respect the authority,
There shall be great misfortune.
Do not interfere with the people’s livelihood.
Do not despise their living.
Because there is no detest against the people,
Therefore the people do not detest against the auth
ority.
The saint realizes his true nature and hence
Does not distinguish himself.
He has a sense of self-respect and thus does not ex
alt himself.
Therefore, he rejects those that are self-distingui
shed and self-exalted.
And abides by these that are self-awareness and sel
f-respect.

Chapter Seventy-three

He who is brave in being daring, acts recklessly an
d shall be killed.
He who is brave but acts cautiously and kindly shal
l live.
Of these two, one is beneficial while the other is
harmful.
What nature wishes, who may know what the reasons a
re?
Thus, the saint is aware of the subtlety and profou
ndness of the Nature’s Way, 
So he takes great caution in practicing It.
The Tao of Nature,
Does not contend, yet easily wins.
Does not speak, yet always responds.
Does not summon, yet all things gather.
Does not contemplate as if at ease,
Yet all plans were devised perfectly.
The Law of Nature is like a giant web,
Although sparsely meshed, nothing can slip through.

Chapter Seventy-four

When people do not fear death,
There is no use trying to threaten them with death.
If people value their lives, and those who break th
e law were being executed,
Then who would dare to commit criminal act?
The life and death of all beings are handled by the
 executioner of Nature.
Those who substitute the nature executioner to kill
,
Is like replacing the master carpenter to chop the
wood.
One who substitutes the master carpenter to chop th
e wood,
Rarely does not hurt his hands.

Chapter Seventy-five


People starved because the ruler taxed too heavily.
People are difficult to be ruled, 
Because the ruler governs with personal desire and
establishes too many laws to confuse the
people.
Therefore the people are difficult to be ruled.
People take death lightly, 
Because the ruler pursues after luxurious life and
depletes the people.
Therefore the people take death lightly.
One who does not value his life with self-desire, t
ruly cherishes his life.

Chapter Seventy-six


When a man is alive, he is soft and supple.
When he dies, the body becomes hard and stiff.
When a plant is alive, it is soft and flexible.
When it is dead, it becomes dry and brittle.
Therefore, hard and rigid shall lead to death.
Soft and gentle shall lead to life.
Thus, a strong army with rigid force shall not win.
A thick and big tree will be cut down for its use.
The big and strong will take an inferior position.
The soft and gentle will take superior position.

Chapter Seventy-seven

The Tao of Nature is like stretching a bow.
When the stretch is too high, it needs to be presse
d down.
When the stretch is too low, it needs to be raised
high.
The excess will be reduced.
The deficient will be replenished.
The Tao of Nature is to reduce the excessive and to
 replenish the insufficient.
The Tao of man, however is otherwise.
It takes from the needy to serve those who already
have a surplus.
Who can spare one’s surplus to serve the world?
A person of Tao.
Thus, a saint acts without holding on to the achiev
ements.
He accomplishes but does not claim for credit.
He has no desire to distinguish himself.

Chapter Seventy-eight

There is nothing in this world that is softer and m
eeker than water.
Even those that can conquer the strong and hard,
Are still not superior than water.
Nothing can substitute it.
Hence, what is soft can overcome the strong.
What is gentle can overcome the strength.
This is known by the world.
However, people cannot put it into practice.
Therefore, the saint said as follow:
He who can take the disgrace of a nation,
Is said to be the master of the nation.
He who can bear the misfortune of a nation,
Is said to be the ruler of the world.
Truthful words may seem to be the reverse of worldl
y practices.

Chapter Seventy-nine

When a great resentment has resulted,
Even if one tries to reconcile and make peace,
There is bound to leave some remaining resentment.
Thus, how can this be considered as a good settleme
nt?
Therefore, a saint cultivates himself with introspe
ction and self-discipline without blaming others
for faults.
This is like the ancient custom which acts by holdi
ng on to the left part of the tally as a debtor
that demands nothing from others.
Hence, a person of virtue acts as if he were the de
btor.
And a person without virtue acts as if he were the
creditor that demands only from others.
The Tao of Nature is impersonal which makes no exce
ption to anyone.
It always assists those that are kind and virtuous.

Chapter Eighty

An ideal nation is small and with few people.
Although there are abundant weapons, there is no ne
ed for the use.
Let the people cherish their life and not pursue af
ter fame and wealth,
So that they have no intention to move to faraway p
laces.
Although there are boats and carriages, no one will
 ride them.
Although there are weapons and armors, there is no
occasion to display them.
Let the people return to the ancient simple life wh
ere knotting ropes were used to record every
event.
People would then enjoy the simple food, simple clo
thing, and be contented with a simple life.
And they shall live happily with the traditional cu
stoms.
Neighbors of the nations overlook one another in th
e near distance.
The barks of dogs and crowing of cocks can be heard
.
Yet people are so contented that they enjoy their l
ife without ever visiting each other.

Chapter Eighty-one

Words of truth are not pleasing.
Pleasing words are not truthful.
The wise one does not argue.
He who argues is not wise.
A wise man of Tao knows the subtle truth,
And may not be learned.
A learned person is knowledgeable but may not know
the subtle truth of Tao.
A saint does not possess and accumulate surplus for
 personal desire. 

The more he helps others, the richer his life becom
es.
The more he gives to others, the more he gets in re
turn.
The Tao of Nature benefits and does not harm.
The Way of a saint is to act naturally without cont
ention. 


                                                                                                                         

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