"To see small is enlightenment" --Dao De Jing 52
A New Translation and Commentary on the Tao Te Ching
from a Biblical Scholar's Perspective
Dao De Jing
Translated by Yung Suk Kim
1. No name when heaven and earth started
2. Produce things, but do not possess them
3. Do not praise those who are smart
4. Become one with the dust
5. Heaven and Earth are impartial
6. The spirit of the valley does not die
7. Giving up themselves, they find themselves
8. Water is the best thing in the world
9. Things too sharp do not last long
10. Give birth to and nourish all things in the world
11. The usefulness of the vessel depends on its empty space
12. The five colors blind your eyes
13. Regard the world as precious as your body
14. Things in the lower place are not darker than in other places
15. Like a hesitating person crossing a thinly frozen stream in the winter
16. Empty your mind thoroughly and keep yourself calm
17. The best leader is the one who people barely know exists
18. When the great way is forsaken, codes of morality and justice arise
19. Forget holiness and abandon intelligence
20. Feeling no home to which to return
21. The great way seems elusive and evasive
22. To yield means to be whole
23. Nature says few words
24. Those who stand on tiptoes cannot stand firm
25. The Way follows nature
26. Heaviness is the root of lightness
27. A good traveler leaves no tracks
28. Know the white and keep to the black
29. The wise avoid extremes, excesses, and extravagances
30. If things overdevelop, they will decay fast because it is not the Way
31. Even victory at war must be treated as a funeral ceremony
32. Like rivers and streams that flow into the sea
33. Those who conquer themselves are strong
34. It never claims greatness, and therefore it is great
35. Hold fast to the great form of the Way
36. What is soft and weak can overcome what is hard and strong
37. Like the nameless uncarved wood
38. They dwell in the fruit and do not rest with the flower
39. Do not try to be like the glittering jade, but be like a common stone
40. Reversion is the movement of the Way
41. A great vessel takes time to be filled
42. Loss is gain
43. Non-being can penetrate even where there is no opening
44. Those who know when to stop will not fall into danger
45. Great eloquence seems awkward
46. No fault is greater than the desire to possess
47. The further one goes, the less one knows
48. Unlearn everyday
49. The wise have no fixed mind
50. Because they have died, there is no room for death in them
51. The Way gives birth to all things
52. To see small is enlightenment
53. Walk in a great way
54. What is well planted cannot be rooted out
55. To manipulate the energy of life is unnatural
56. Soften the brightness
57. I do not force my way
58. To manipulate the energy of life is unnatural
59. Begin with saving frugality
60. Leading a large country is like cooking a small fish
61. The lower part of a river, the converging point of the world
62. The Way is a sanctuary for creation
63. Taste without tasting
64. A journey of a thousand miles starts with a single step
65. Keeping them natural and simple
66. Rivers and seas can be lords of the hundred valleys
67. For love wins all battles
68. Good warriors do not show off their military strength
69. No disaster is greater than underestimating the enemy
70. The wise wear coarse clothes and keep the jewel inside
71. Knowing not to know is the best
72. Do not restrict their living space
73. The net of heaven is vast
74. If people do not fear death
75. Why do people take death lightly?
76. If a tree is still, it will break
77. The Way of heaven is like bending a bow
78. True words seem paradoxical
79. Virtuous people stand in the place of debtors
80. Let people revert to communication by knotting cords
81. The wise are not erudite
1
No name when heaven and earth started
The Way is manifested as a way, but it is not fixed. A name is a name, but it is not fixed.
There was no name when heaven and earth started. The name was given to call things in the world.
Therefore always without desire, we see a deep mystery of things in the world. Always with desire, we see their manifestations.
The two are from the same source but have different names. This sameness is called a deep mystery, mystery upon mystery, the gate to all mystery.
道可道，非常道。名可名，非常名。無名天地之始；有名萬物之母。故常無欲，以觀其妙；常有欲，以觀其徼。此兩者， 同出而異名，同謂之玄。玄之又玄，衆妙之門。
2
Produce things, but do not possess them
We see the beautiful as beautiful because we presuppose something not beautiful. We see the good as good because we presuppose something not good.
Therefore, being and non-being exist by their relation. Difficult and easy exist in their relative difficulty.
Long and short exist by its comparison. High and low are decided by their slope.
Instrumental sound and voice are harmonized by their relation. Front and back are decided by their place.
Thus the wise act with non-arbitrary action. Teach without words.
Acknowledge that all things run by their course. Produce things, but do not possess them.
You can accomplish things, but do not depend on them. Because of this, your work will last long.
天下皆知美之為美，斯惡已。皆知善之為善，斯不善已。故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。是以聖人處無為之事，行不言之教；萬物作焉而不辭，生而不有。為而不恃，功成而弗居。夫唯弗居，是以不去。
3
Do not praise those who are smart
Do not praise those who are smart. Then people will not rival each other.
Do not value treasures that are difficult to obtain. Then people will not become robbers.
Do not show things that stimulate people to want. Then people will not be disturbed by them.
Therefore the wise live by controlling their minds. Let people empty their hearts and fill their bellies.
Let them soften their will and strengthen their bones of action. Let them have no selfish knowledge and self-centered desire.
Help them do things by the course of nature.
If things were done naturally, nothing would be impossible to govern.
不尚賢，使民不爭；不貴難得之貨，使民不為盜；不見可欲，使心不亂。是以聖人之治，虛其心，實其腹，弱其志，強其骨。常使民無知無欲。使夫1知者不敢為也。為無為，則無不治。
4
Become one with the dust
The Way is like an empty bowl; it is used up but inexhaustible.
It is like a deep pond, the source of all things.
It blunts the sharp.
It unties the entangled. It softens the splendid.
Become one with the dust.
The Way is seen in depth and calm.
I have no idea how the Way began.
It must have been before heaven and earth.
道沖而用之或不盈。淵兮似萬物之宗。挫其銳，解其紛，和其光，同其塵。湛兮似或存。吾不知誰之子，象帝。之先
5
Heaven and Earth are impartial
Heaven and earth are impartial. They treat all things as straw dogs. The wise are also impartial.
They treat people as straw dogs. Heaven and earth are like a bellows. While empty, it is never exhausted.
The more it is worked, the more it produces.
Much talk counts little.
Keep focused on the inside of you.
天地不仁，以萬物為芻狗；聖人不仁，以百姓為芻狗。天地之間，其猶橐籥乎？ 虛而不屈，動而愈出。多言數窮，不如守中。
6
The spirit of the valley does not die
The spirit of the valley does not die. It is called a mystical mother.
Her womb is the root of heaven and earth.
It looks like a barely continuous valley, but it ever exists. Though used all the time, it is inexhaustible.
谷神不死，是謂玄牝。玄牝之門，是謂天地根。綿綿若存，用之不勤。
7
Giving up themselves, they find themselves
Heaven and earth are big, lasting longer because they do not live for themselves.
The wise put themselves behind; therefore they advance. Giving up themselves, they find themselves.
By giving up selfish desires, they fulfill themselves.
天長地久。天地所以能長且久者，以其不自生，故能長生。是以聖人後其身而身先；外其身而身存。非以其無私耶？ 故能成其私。
8
Water is the best thing in the world
Water is the best thing in the world.
It benefits all things without competing with them.
It flows to lower places that people do not want to go. Therefore it is closest to the Way.
Look for lowly places.
Look into the depth of all things. Treat others with mercy.
Speak trusting words.
Do the right things when governing. Act mercifully and timely.
Do not compete with others and there will be no fault with you.
上善若水。水善利萬物而不爭，處衆人之所惡，故幾於道。居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。夫唯不爭，故無尤。
9
Things too sharp do not last long
Leaving a vessel unfilled is better than filling it. Things too sharp do not last long.
A full load of gold and jade in a house will not be kept safe. Wealth and fame bring arrogance and calamity to people.
When good work is accomplished, leave it. That is the Way of heaven.
持而盈之，不如其已；揣而銳之，不可長保。金玉滿堂，莫之能守；富貴而驕，自遺其咎。功遂身退天之道。
10
Give birth to and nourish all things
Can you hold soul and body together so that they won’t be separated? Can you become an infant if you have a softness of breath?
Can you cleanse your heart and make it flawless?
Can you love people and govern the nation without arbitrary knowledge? Can you become like a mystic woman who opens the gate of heaven?
Can you lighten the neighborhood without arbitrary action?
Give birth to and nourish all things in the world. Produce them without possessing them.
Complete them, but do not rely on them. Take care of them, but do not dominate them. This is called deep virtue.
載營魄抱一，能無離乎？專氣致柔，能嬰兒乎？滌除玄覽，能無疵乎？愛民治國，能無知乎？天門開闔，能為雌乎？ 明白四達，能無知乎？生之、畜之，生而不有，為而不恃，長而不宰，是謂玄德。
11
The empty space
Thirty spokes are joined to the hub of a wheel, but the usefulness of the wheel depends on the empty space between the hub and the rim.
Clay is used to make a vessel, but the usefulness of the vessel depends on its empty space.
Doors and windows are cut out to make a room, but the usefulness of the room depends on its empty space. Therefore the tangible has benefits, but the intangible makes it useful.
三十輻，共一轂，當其無，有車之用。埏埴以為器，當其無，有器之用。鑿戶牖以為室，當其無，有室之用。故有之以為利，無之以為用。
12
The five colors blind your eyes
The five colors blind your eyes. The five tones deafen your ears. The five flavors dull your taste.
Horse racing and hunting drive you crazy.
The rare and precious goods to obtain make you astray.
Therefore the wise take care of the belly, but not the eyes. They accept the one and reject the other.
五色令人目盲；五音令人耳聾；五味令人口爽；馳騁田獵，令人心發狂；難得之貨，令人行妨。是以聖人為腹不為目， 故去彼取此。
13
Regard the world as precious as your body
Take both disgrace and honor as a pleasant surprise. Regard trouble and suffering as precious as your body.
What does “taking disgrace and honor as a pleasant surprise” mean? It means you have to be humble. If things are going well, you are surprised with thanks.
Even if things are not going well, you are surprised because you can learn from failure.
What does “regarding trouble and suffering as precious as your body” mean? It means we suffer because we are a body.
How can I suffer if I don’t have a body?
If you regard the world as precious as your body, you are entrusted to work for the world.
If you love the world as your body, you can take care of the world.
寵辱若驚，貴大患若身。何謂寵辱若驚？寵為下，得之若驚，失之若驚，是謂寵辱若驚。何謂貴大患若身？吾所以有大患者，為吾有身，及吾無身，吾有何患？故貴以身為天下，若可寄天下；愛以身為天下，若可託天下。
14
Things in the lower place are not darker than in other places
We look at it and do not see it. We call it invisible.
We listen to it and do not hear it. We call it inaudible.
We touch it and do not hold it. We call it intangible.
These three cannot be fully comprehended; Therefore, they merge into one.
Things in the higher place are not brighter than in other places. Things in the lower place are not darker than in other places.
Realities in the world are infinite and unnamable.
They return to the status of nothingness when there is no name. It is the formless form and the imageless image.
This is called mysterious enlightenment.
You greet and face a person, and do not see his or her head. You follow after a person and do not see his or her back.
If you live today by following the Way of old wisdom, there will be a new life.
You will begin to understand the Way.
視之不見，名曰夷；聽之不聞，名曰希；搏之不得，名曰微。此三者不可致詰，故混而為一。其上不皦，其下不昧。繩繩不可名，復歸於無物。是謂無狀之狀，無物之象，是謂惚恍。迎之不見其首，隨之不見其後。執古之道，以御今之有。能知古始，
是謂道紀。
15
Like a hesitating person crossing a thinly frozen stream in the winter
The profound wisdom of the wise is too deep or subtle to comprehend.
Because it is beyond our comprehension, it can be only described by its appearance. It is like a hesitating person crossing a thinly frozen stream in the winter.
Like a person at a loss when surrounded by people. Like a guest who is cautious.
Like effacing ice in thaw. Like uncarved wood.
Like an open valley.
Like the mixed muddy water.
Who can gradually clear the muddy water?
Who can stay calm and help others to get back to dynamic life?
Those who abide by the Way do not fulfill their desires. Because they do not seek their desires, they complete works.
古之善為士者，微妙玄通，深不可識。夫唯不可識，故強為之容。豫兮若冬涉川；猶兮若畏四鄰；儼兮其若容； 渙兮若冰之將釋；敦兮其若樸；曠兮其若谷；混兮其若濁；孰能濁以靜之徐清？孰能安以久動之徐生？保此道者，不欲盈。夫唯不盈，故能蔽不新成。
16
Empty your mind thoroughly and keep yourself calm
Empty your mind thoroughly and keep yourself calm. Then you will see all things arising and returning.
Though all are flourishing, they return to the root. To return to the root is called tranquility.
It means returning to destiny. Returning to destiny is the constant law.
To know this constant is enlightenment.
If you do not know this, your life will be miserable and delusive.
If you know this constant, you are open-minded and embrace all. If you embrace all, you are impartial.
To be impartial means to be justice-minded.
To be justice-minded is to be in accordance with heaven. To be in accordance with heaven is to be one with the Way. To be one with the Way is to last forever.
There is no fear of death.
致虛極，守靜篤。萬物並作，吾以觀復。夫物芸芸， 各復歸其根。歸根曰靜，是謂復命。復命曰常，知常曰明。不知常，妄作凶。知常容，容乃公，公乃王，王乃天，天乃道，道乃久，沒身不殆。
17
The best leader is the one who people barely know exists
The best leader is the one who people barely know exists. The next best is a leader who is loved and praised.
Next comes the one who is feared.
The worst leader is the one who is despised.
If the leader does not trust people, they will not put faith in the leader.
The wise utter a few precious and cautious words. When things go well and bear fruit, people will say, “We have done it ourselves, as we do in nature.”
太上，下知有之；其次，親而譽之；其次，畏之；其次，侮之。信不足，焉有不信焉。悠兮，其貴言。功成事遂，百姓皆謂我自然。
18
When the great way is forsaken, codes of morality and justice arise
When the great way is forsaken, codes of morality and justice arise. If knowledge and intelligence are rampant, great hypocrisy emerges.
When family relationships are not in harmony, filial piety and parental kindness are emphasized. When a country falls into chaos, loyal patriots appear.
大道廢，有仁義；智慧出，有大偽；六親不和，有孝慈；國家昏亂，有忠臣。
19
Forget holiness and abandon intelligence
Forget holiness and abandon intelligence. And people will benefit a hundredfold.
Abandon morality and discard codes of justice. And people will return to natural love.
Abandon sly skills and do not seek profit. And there will be no thieves or robbers.
These three things are needed, but not sufficient. The following is essential:
Be simple or authentic like uncarved wood. See that you are small and temper your desires.
絕聖棄智，民利百倍；絕仁棄義，民復孝慈；絕巧棄利，盜賊無有。此三者以為文不足。故令有所屬：見素抱樸，少私寡欲。
20
Feeling no home to which to return
Do not pursue ambitious knowledge. Your sorrows will end.
How much difference is there between “yes” and “no”? How much difference is there between good and evil? Should I fear what others fear?
That is a barren, pointless thought.
People are merry, ascending a tower in the springtime as though at a holiday feast. I alone am inactive with no desires like an infant who has not smiled yet.
I appear weary and feel no home to which to return.
People possess more than they need; I alone have nothing. I must be a fool and am confused.
Other people are bright; I alone am dark. People are clever; I alone am dull.
I drift like the sea, like the wind without a destination. People have a purpose; I alone am stubborn and uncouth.
Though I am different from others,
I value drawing sustenance from the Way of the mother.
絕學無憂，唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏。荒兮其未央哉！衆人熙熙，如享太牢，如春登臺。我獨怕兮其未兆；如嬰兒之未孩；儽儽兮若無所歸。衆人皆有餘，而我獨若遺。我愚人之心也哉！沌沌兮，俗人昭昭，我獨若昏。俗人察察，我獨悶悶。澹兮其若海，飂兮若無止，衆人皆有以，而我獨頑似鄙。我獨異於人，而貴食母。
21
The great way seems elusive and evasive
The power of great virtue comes from following a great way. The great way seems elusive and evasive.
Evasive and elusive!
Yet there is an image within itself. Elusive and evasive!
Yet there is a substance within itself. Subtle and obscure!
Yet there is a core of life within itself. Its core is very real and reliable.
From ancient times until now, its name stayed the same, and all beings have come from it.
How do I know the beginning of all? By these!
孔德之容，唯道是從。道之為物，唯恍唯惚。忽兮恍兮，其中有象；恍兮忽兮，其中有物。窈兮冥兮，其中有精； 其精甚真，其中有信。自古及今，其名不去，以閱衆甫。吾何以知衆甫之狀哉？以此。
22
To yield means to be whole
To yield means to be whole.
To be bent means to be straight. To be empty means to be full.
To be worn out means to be renewed. To have little means to gain.
To have plenty means to be perplexed.
Therefore the wise embrace the whole and become a beacon of the world. They do not display themselves and therefore they are illumined.
They do not claim themselves and therefore they are distinguished. They do not boast of themselves and therefore they endure long.
They do not compete, and therefore the world does not compete with them.
Therefore the old saying “to yield means to be whole” is not a hollow word. Strive to be whole and all things will flow naturally.
曲則全，枉則直，窪則盈，弊則新，少則得，多則惑。是以聖人抱一為天下式。不自見，故明；不自是，故彰；不自伐，故有功；不自矜，故長。夫唯不爭，故天下莫能與之爭。古之所謂曲則全者，豈虛言哉！誠全而歸之。
23
Nature says few words
Nature says few words.
A whirlwind does not last all morning.
A downpour of rain does not endure a whole day. This is the work of heaven.
How much more unpredictable are humans than heaven!
Therefore the one who follows the Way is one with the Way. The one who follows virtue is one with virtue.
The one who follows loss is one with loss.
Therefore the one who is one with the Way is happy because of the Way.
The one who is one with virtue is happy because of virtue. The one who is one with loss is happy because of loss.
If you lack trust, you will not be trusted.
希言自然，故飄風不終朝，驟雨不終日。孰為此者？天地。天地尚不能久，而況於人乎？故從事於道者，道者，同於道；德者，同於德；失者，同於失。同於道者，道亦樂得之；同於德者，德亦樂得之；同於失者，失亦樂得之。信不足，焉有不信焉。
24
Those who stand on tiptoes cannot stand firm
Those who stand on tiptoes cannot stand firm. Those who take too great a stride cannot go forward. Those who show off cannot shine forth.
Those who assert their views are not distinguished.
Those who boast of their accomplishments are not given credit. Those who assert their greatness cannot endure for long.
From the perspective of the Way,
all these things are useless like extra food or waste. No one likes them; therefore do not adhere to them.
企者不立；跨者不行；自見者不明；自是者不彰；自伐者無功；自矜者不長。其在道也，曰：餘食贅行。物或惡之，故有道者不處。
25
The Way follows nature
There was something of the chaotic whole before heaven and earth were born: the silent, formless, complete, and unchanging.
It spreads everywhere, benefiting all. It is the mother of all things.
I do not know its name; I just call it the Way.
If I have to describe it, I can only utter “great.” Great means outgoing and outgoing means reaching far.
Reaching far means return. Thus the Way is great.
Heaven is great, the earth is great, and the king is great. Among the four things great in the world is humanity.
Humanity follows the earth. Earth follows heaven.
Heaven follows the Way. The Way follows nature.
有物混成，先天地生。寂兮寥兮，獨立不改，周行而不殆，可以為天下母。吾不知其名，字之曰道，強為之名曰大。大曰逝，逝曰遠，遠曰反。故道大，天大，地大，王亦大。域中有四大，而王居其一焉。人法地，地法天，天法道，道法自然。
26
Heaviness is the root of lightness
Heaviness is the root of lightness. Calmness wins hastiness.
Therefore,
the wise do not leave the baggage wagons while traveling all day. Though seeing gorgeous things,
they stay calm and are indifferent to them.
How can the lords with ten thousand chariots allow themselves to be lighter than the world? To be light is to lose the root.
To be in haste is to lose self-control.
重為輕根，靜為躁君。是以聖人終日行不離輜重。雖有榮觀，燕處超然。奈何萬乘之主，而以身輕天下？輕則失本，躁則失君
27
A good traveler leaves no tracks
A good traveler leaves no tracks.
A good speaker has no flaws to censure. A good accountant needs no counters. A well-shut door needs no bars or bolts.
A well-tied knot needs no rope, and yet it cannot be untied.
Therefore those who live according to the Way are good at saving people; nobody is abandoned. They are also good at saving things; nothing is wasted.
This is called awakening wisdom.
Therefore the good teaches the bad, and the bad is the material from which the good may learn. If people do not respect the teacher or do not find lessons to learn,
They are greatly deluded no matter how learned they are. This is the essence of enlightenment.
善行無轍迹，善言無瑕讁；善數不用籌策；善閉無關楗而不可開，善結無繩約而不可解。是以聖人常善救人，故無棄人；常善救物，故無棄物。是謂襲明。故善人者，不善人之師；不善人，善人之資。不貴其師，不愛其資，雖智大迷，是謂要妙。
28
Know the white and keep to the black
Know the masculine and keep to the feminine. Become the valley of the world.
If you become the valley of the world, you will abide in eternal virtue and return to infancy.
Know the white and keep to the black. Become a model for the world.
If you become a model for the world,
You will abide in eternal virtue and return to primordial nothingness. Know the glorious and keep lowly.
Become the valley of the world.
Then you will abide in virtue and return to the state of the uncarved wood. The uncarved wood is carved to become instruments.
The wise carve and transform it into leaders. The great ruler does not break or divide it up.
知其雄，守其雌，為天下谿。為天下谿，常德不離，復歸於嬰兒。知其白，守其黑，為天下式。為天下式，常德不忒，復歸於無極。知其榮，守其辱，為天下谷。為天下谷，常德乃足，復歸於樸。樸散則為器，聖人用之，則為官長，故大制不割。
29
The wise avoid extremes, excesses, and extravagances
If you try to take over and manipulate the world, you won’t succeed. The world is a sacred vessel, and you cannot control it.
If you try to do so, you will destroy it. If you try to hold it, you will lose it.
For all things in the world, some may go ahead, and others follow behind. There are times for breathing slowly and for breathing fast.
There are times to grow in strength and to be in weakness. There are times to ascend and to descend.
Therefore the wise avoid extremes, excesses, and extravagances.
將欲取天下而為之，吾見其不得已。天下神器，不可為也，為者敗之，執者失之。故物或行或隨；或歔或吹；或強或羸；或挫或隳。是以聖人去甚，去奢，去泰。
30
If things in the world overdevelop,
they will decay fast because it is not the Way
Those who assist the ruler according to the Way should not try to rule the world by force of arms. Such action tends to rebound.
Wherever armies are stationed, thorns and brambles grow. After a great war, there will be years of famine.
The wise do what has to be done and know when to stop. They do not press upon victory.
They achieve the purpose, but they do not brag about it. In completing their work, they are not haughty.
Accomplishing their work, they do not dominate others.
If things in the world overdevelop, they will decay fast because it is not the Way. What is against the Way will soon come to an end.
以道佐人主者，不以兵強天下。其事好還。師之所處，荊棘生焉。大軍之後，必有凶年。善有果而已，不敢以取強。果而勿矜，果而勿伐，果而勿驕。果而不得已，果而勿強。物壯則老，是謂不道，不道早已。
31
Even victory at war must be treated as a funeral ceremony
Fine weapons are not favorable instruments and are detested by people. Those who follow the Way do not set their mind on them.
Therefore, in domestic affairs, the rulers honor the left side which represents peace. But at times of war, they honor the right side that represents emergency management.
Weapons are not good instruments, and the rulers should not strive for them. If it is unavoidable to use them, they must be used with the utmost restraint.
Even if they are victorious, they do not praise their victory. To praise victory is to delight in the killing of people.
Those who delight in the killing of humanity will not succeed in the country.
In good times, the left side is honored. In bad times, the right side is honored. The lieutenant general stands on the left. The senior general stands on the right.
This arrangement is due to funeral ceremonies.
If many people are killed at war, there must be sorrow and grief. Even victory at war must be treated as a funeral ceremony.
夫佳兵者，不祥之器，物或惡之，故有道者不處。君子居則貴左，用兵則貴右。兵者不祥之器，非君子之器，不得已而用之，恬淡為上。勝而不美，而美之者，是樂殺人。夫樂殺人者，則不可以得志於天下矣。吉事尚左，凶事尚
右。偏將軍居左，上將軍居右，言以喪禮處之。殺人之衆，以哀悲泣之，戰勝以喪禮處之。
32
Like rivers and streams that flow into the sea
The Way is nameless like the small uncarved wood. Yet no one in the world can control or master it.
If the rulers stick to the way of life, the world will serve them spontaneously.
Heaven and earth will act in harmony and sprinkle sweet dew. People will be at peace without anyone giving orders.
Once the uncarved block is carved, names will appear. As soon as there are names, know that it is time to stop.
If you know when it is time to stop, you will not be endangered. The Way in the world is like rivers and streams that flow into the sea.
道常無名。樸雖小，天下莫能臣也。侯王若能守之，萬物將自賓。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦將知止，知止所以不殆。譬道之在天下，猶川谷之與江海。
33
Those who conquer themselves are strong
Those who know others are clever.
Those who know themselves are enlightened. Those who conquer others are forceful.
Those who conquer themselves are strong.
Those who are content are rich. Those who act with vigor are willful.
Those who do not lose their place will endure. Those who die without perishing will last long.
知人者智，自知者明。勝人者有力，自勝者強。知足者富。強行者有志。不失其所者久。死而不亡者壽。
34
It never claims greatness, and therefore it is great
The great way of life is like a river whose overflowing water goes to the left and right. All things depend on it for life, and it does not turn away from them.
The Way accomplishes its work but does not claim credit for it.
It provides for and nourishes all things, but does not claim to be master over them.
It does not seek its own will and is considered small. All things come to it, but it does not control them.
It never claims greatness, and therefore it is great.
大道汎兮，其可左右。萬物恃之而生而不辭，功成不名有。衣養萬物而不為主，常無欲，可名於小；萬物歸焉，而不為主，可名為大。以其終不自為大，故能成其大。
35
Hold fast to the great form of the Way
Hold fast to the great form of the Way, and the world will run with no harm.
It will come in peace, comfort, and security.
Music and food can make passing travelers stop. But the words of the Way are insipid and tasteless.
It is invisible to the eyes. It is inaudible to ears.
It is inexhaustible to practice.
執大象，天下往。往而不害，安平大。樂與餌，過客止。道之出口，淡乎其無味，視之不足見，聽之不足聞，用之不足既。
36
What is soft and weak can overcome what is hard and strong
If you want to contract something, you must first stretch it.
If you want to weaken something, you must first make it strong. If you want to tear down something, you must first raise it up. If you want to take something, you must first give it.
This is called subtle illumination.
What is soft and weak can overcome what is hard and strong.
As fish should not leave the water, sharp weapons of the state should not be shown to the people.
將欲歙之，必固張之；將欲弱之，必固強之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明。柔弱勝剛強。魚不可脫於淵，國之利器不可以示人。
37
Like the nameless uncarved wood
The Way of life is not to seek one’s own will.
But there is nothing that cannot be accomplished.
If leaders of the state live according to the Way, the world will be reformed spontaneously.
Against the desire to seek my will,
I will follow the way of simple diversity like the nameless uncarved wood.
Because it does not seek its own will, there is tranquility. The world will find peace of its own accord.
道常無為而無不為。侯王若能守之，萬物將自化。化而欲作，吾將鎮之以無名之樸。無名之樸，夫亦將無欲。不欲以靜，天下將自定。
38
They dwell in the fruit and do not rest with the flower
Those who are truly virtuous do not care about virtue. Therefore they have virtue.
Those who are not virtuous care about virtue. Therefore they have no virtue.
Those who are truly virtuous do not attempt to do things by their arbitrary will. They do not find reasons to do so.
Those who are not virtuous do things by their arbitrary will. They find reasons to do so.
Humanitarian people do things by their arbitrary will. They find no reason to do so.
Moral people do things by their arbitrary will. They find reasons to do so.
Courteous people do things by their arbitrary will.
If their will is not heard, they roll up their sleeves and force others to follow their custom.
Therefore, when the Way is lost, virtue arises. When virtue is lost, humanity arises.
When humanity is lost, custom arises.
Custom is the husk of loyalty and faithfulness; it is the beginning of disorder. Foreknowledge is the flower of the Way and the beginning of foolishness.
Therefore the mature persons dwell in the thick of the Way and do not rest with the thin. They dwell in the fruit and do not rest with the flower. What matters is fruit.
上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此。
39
Do not try to be like the glittering jade, but be like a common stone
From ancient times there has been oneness in the world. Heaven is clear according to this principle of oneness. Earth is stable according to this principle of oneness. Spirits are divine according to this principle of oneness. Valleys are full according to this principle of oneness.
All things in the world exist and grow according to this principle of oneness.
People become great leaders of the world according to this principle of oneness. All these are possible because there is a principle of oneness.
Heaven would be split without that which makes it clear. Earth would be unstable without that which makes it stable. Spirits would be inanimate without that which makes them divine. Valleys would be exhausted without that which makes them full.
All things would not exist without that which makes them exist.
Great leaders will fail without proper character and action. Therefore, lowliness is the basis for nobility.
The low is the basis for the high.
For this reason, great leaders will consider themselves orphans, widows, and the poor. This is what I mean lowliness is the basis for nobility.
Therefore too much glory means no glory. Do not try to be like the glittering jade, but be like a common stone.
昔之得一者：天得一以清；地得一以寧；神得一以靈；谷得一以盈；萬物得一以生；侯王得一以為天下貞。其致之，天無以清，將恐裂；地無以寧，將恐發；神無以靈，將恐歇；谷無以盈，將恐竭；萬物無以生，將恐滅；侯
王無以貴高將恐蹶。故貴以賤為本，高以下為基。是以侯王自稱孤、寡、不穀。此非以賤為本耶？非乎？故致數譽無譽。不欲琭琭如玉，珞珞如石。
40
Reversion is the movement of the Way
Reversion is the movement of the Way. Weakness is the function of the Way.
All things in the world come from being. Being comes from non-being.
反者道之動；弱者道之用。天下萬物生於有，有生於無。
41
A great vessel takes time to be filled
When the wise hear of the Way, they act it out diligently.
When the mediocre hear of the Way, they are uncertain and do not practice it. When the foolish hear of the Way, they laugh out loud.
If it were not laughed at, it would not be the Way.
Therefore, there is an old saying:
“The enlightenment of the Way seems obscure. Progression in the Way seems like a regression.
The even path of the Way seems uneven. The higher virtue seems like valleys.
Great purity seems tarnished. The great character seems weak. Solid virtue seems lacking.
The great space has no corners.
A great vessel takes time to be filled. A great sound is inaudible.
A great form is shapeless.”
The Way is hidden and indescribable.
Yet it alone nourishes and completes all things.
上士聞道，勤而行之；中士聞道，若存若亡；下士聞道，大笑之。不笑不足以為道。故建言有之：明道若昧；進道若退；夷道若纇；上德若谷；太白若辱；廣德若不足；建德若偷；質真若渝；大方無隅；大器晚成；大音希聲；大象無形；道隱無名。夫唯道，善貸且成。
42
Loss is gain
The Way produces one. One produces two.
Two produce three. Three produces all things.
All things bear Yin and embrace Yang. Yin and Yang together produce harmony.
People hate being orphaned, lonely, and poor. But great leaders call themselves such.
Loss is gain. Gain is loss.
What others teach, I also teach:
“Strong and violent people do not die a natural death.” This is the essence of my teaching.
道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。人之所惡，唯孤、寡、不穀，而王公以為稱。故物或損之而益，或益之而損。人之所教，我亦教之。強梁者不得其死，吾將以為教父。
43
Non-being can penetrate even where there is no opening
The softest things in the world overcome the hardest things. Non-being can penetrate even where there is no opening.
By this, I know the benefit of non-forceful action.
Few in the world understand the benefit of wordless teaching and non-forceful action.
天下之至柔，馳騁天下之至堅。無有入無間，吾是以知無為之有益。不言之教，無為之益，天下希及之。
44
Those who know when to stop will not fall into danger
Which is dearer, your name or your body?
Which is more important, your body or your wealth? Which brings more pain, gain or loss?
Therefore, an excessive love for anything will lead to wasteful spending.
Those who hoard the most lose the most.
Those who are content will not be disgraced.
Those who know when to stop will not fall into danger. That is the way people can endure and live long.
名與身孰親？身與貨孰多？得與亡孰病？是故甚愛必大費；多藏必厚亡。知足不辱，知止不殆，可以長久。
45
Great eloquence seems awkward
What is most perfect seems incomplete, but its usefulness is endless. What is most full seems empty, but its usefulness is endless.
What is most straight seems devious. The great skill seems clumsy.
Great eloquence seems awkward.
Restlessness overcomes cold, but calm overcomes heat. Clarity and stillness are the foundation of the world.
大成若缺，其用不弊。大盈若沖，其用不窮。大直若屈，大巧若拙，大辯若訥。躁勝寒靜勝熱。清靜為天下正。
46
No fault is greater than the desire to possess
When the world follows the Way, galloping horses are used for tilling the fields. When the world does not follow the Way, war horses are bred in the countryside.
No calamity is greater than discontentment. No fault is greater than the desire to possess. Know what is enough, and you will be content.
天下有道，卻走馬以糞。天下無道，戎馬生於郊。禍莫大於不知足；咎莫大於欲得。故知足之足，常足矣。
47
The further one goes, the less one knows
One can know the world without going outside.
One can see the Way of heaven without looking out the window. The further one goes, the less one knows.
Therefore, the wise know without traveling, see without looking, and achieve without arbitrary doing.
不出戶知天下；不闚牖見天道。其出彌遠，其知彌少。是以聖人不行而知，不見而名，不為而成。
48
Unlearn every day
The pursuit of knowledge is to learn or increase something new every day. The pursuit of the Way is to unlearn every day.
If unlearning takes place, you will act according to the Way, not according to your arbitrary action. In such a state, nothing will be left undone.
The world is led by non-arbitrary action.
You cannot rule the world in an unnatural way.
為學日益，為道日損。損之又損，以至於無為。無為而無不為。取天下常以無事，及其有事，不足以取天下。
49
The wise have no fixed mind
The wise have no fixed mind; they make the minds of people their minds. They are good to those who are good.
They are also good to those who are not good. Thus goodness is attained.
They act with faith in those who are faithful. They also act with faith toward those who are faithless. Thus faithfulness is attained.
The wise embrace all.
Therefore the world will listen to them. They treat people as their own children.
聖人無常心，以百姓心為心。善者，吾善之；不善者，吾亦善之；德善。信者，吾信之；不信者，吾亦信之；德信。聖人在天下，歙歙為天下渾其心，百姓皆注其耳目，聖人皆孩之。
50
Because they have died, there is no room for death in them
Life is to come out; death is to enter.
Three out of ten celebrate life; three out of ten celebrate death; three out of ten simply go from life to death.
What is the reason for this?
It is because of their striving after life.
It is said that those who preserve life well will meet no tigers or wild buffaloes on their road. They are not harmed by weapons of war.
No buffalo can gore them. No tiger can claw them.
No weapon can pierce them. Why is this so?
Because they have died, there is no room for death in them.
出生入死。生之徒，十有三；死之徒，十有三；人之生，動之死地，十有三。夫何故？以其生，生之厚。蓋聞善攝生者， 陸行不遇兕虎，入軍不被甲兵；兕無所投其角，虎無所措其爪，兵無所容其刃。夫何故？以其無死地。
51
The Way gives birth to all things
The Way gives birth to all things, and virtue nurtures them. Matter forms them, and the environment perfects them.
Therefore all things respect the Way and value its virtue. The Way is respected, and virtue is honored.
Not by anyone’s order but by the order of nature.
Therefore the Way produces all things, and virtue nurtures them, caring for them and developing them, sheltering and comforting them, nourishing and protecting them.
The Way produces them but does not possess them. It helps them but does not rely on them.
It guides them but does not control them. It is called profound virtue.
道生之，德畜之，物形之，勢成之。是以萬物莫不尊道而貴德。道之尊，德之貴，夫莫之命常自然。故道生之，德畜之； 長之育之；亭之毒之；養之覆之。生而不有，為而不恃，長而不宰，是謂玄德。
52
To see small is enlightenment
All things in the world have a beginning, which is called the great mother. Once we have found the mother, thereby we understand the child.
Once we know the child, we return to keep the mother.
Abiding by the mother, we are free from danger even when the body may die.
Curve your tongue and senses.
You will not be worn out until you die.
If you open your senses with a busier mind and busier activities, you will remain helpless in your life.
To see small is enlightenment. To keep softness is strength.
Use the light and return to enlightenment without harming others. This is the way of practicing the eternal.
天下有始，以為天下母。既得1其母，以2知其子，既知其子，復守其母，沒身3不殆。塞其兌，閉其門，終身不勤。開 其兌，濟其事，終身不救。見小曰明，守柔曰強。用其光，復歸其明，無遺身殃；是為習常。
53
Walk in a great way
If I had little wisdom, I would walk in a great way. My only fear would be a deviation from it.
The great way is smooth and straight, but people prefer devious paths.
The courts are clean and splendid, but the fields are full of weeds.
The storehouses are empty.
Court people wear gorgeous clothes. They carry fine swords.
They are bored of plenteous food and drink. They have more possessions than they can use. This is robbery and extravagance.
It is not by the Way.
使我介然有知，行於大道，唯施是畏。大道甚夷，而民好徑。朝甚除，田甚蕪，倉甚虛；服文綵，帶利劍，厭飲食，財貨有餘；是謂盜夸。非道也哉！
54
What is well planted cannot be rooted out
What is well planted cannot be rooted out. What is firmly held cannot slip away.
Descendants will continue to live honoring their ancestors. If cultivated in the individual, virtue will become genuine; If cultivated in the family, virtue will become abundant; If cultivated in the village, virtue will multiply;
If cultivated in the state, virtue will prosper;
If cultivated in the world, virtue will become universal.
Therefore, observe the individual according to the virtue of the individual. Observe the family by the family.
Observe the village by the village. Observe the state by the state.
Observe the world by the world.
How do I know that the world may be so? By this observation!
善建不拔，善抱者不脫，子孫以祭祀不輟。修之於身，
其德乃真；修之於家，其德乃餘；修之於鄉，其德乃長；修之於國，其德乃豐；修之於天下，其德乃普。故以身觀身，
以家觀家，以鄉觀鄉，以國觀國，以天下觀天下。吾何以知天下然哉？以此。
55
To manipulate energy of life is unnatural
Those who possess virtue in abundance may be compared to newborn infants. Poisonous creatures will not sting them.
Wild beasts will not seize them. Predatory birds will not strike them.
Their bones are soft and their muscles are weak. Yet their grip is secure.
They have never known the union of man and woman, but the organ is fully formed.
They are full of vital energy.
They may cry all day long without getting hoarse. It is because they are in perfect harmony.
To know this harmony is the principle of steady life.
To know the principle of a steady life means to attain enlightenment. To try to extend life unnaturally is ominous.
To manipulate the energy of life is unnatural.
If things are overgrown, they decay because it is not the Way. Whatever is against the Way soon ceases to be.
含德之厚，比於赤子。蜂蠆虺蛇不螫，猛獸不據，攫鳥不搏。骨弱筋柔而握固。未知牝牡之合而全作，精之至也。終日號而不嗄，和之至也。知和曰常，知常曰明，益生曰祥。心使氣曰強。物壯則老，謂之不道，不道早已。
56
Soften the brightness
Those who know don’t talk; those who talk don’t know.
Close your mouth and do not rely on your physical senses. Blunt the sharpness.
Untie the tangles. Soften the brightness.
Become one with the dust.
This is a deep awakening of oneness.
Those who live this way are not swayed by friends and enemies,
by benefit and harm,
or by honor and disgrace.
Therefore they are valuable people in the world.
知者不言，言者不知。塞其兑，閉其門，挫其銳，解其分，和其光，同其塵，是謂玄同。故不可得而親，不可得而踈
；不可得而利，不可得而害；不可得而貴，不可得而賤。故為天下貴。
57
I do not force my way
The state can be governed by justice. Wars can be conducted by surprise tactics.
But the world can be ruled by non-arbitrary action. How do I know this?
The more prohibitions and taboos in the world, the poorer people will become. The more sharp weapons they have, the more trouble there will be.
The more cunning skills they have, the more extraordinary unnecessary things will be made. The more rules and regulations, the more thieves and robbers there will be.
Therefore the wise say:
“I do not force my way, and people will transform themselves. I maintain serenity, and people will correct themselves. Because I do not plan things in my way, people will prosper themselves. If I do not desire by my way, people will return to the state of the uncarved wood– a mind of simplicity, authenticity, and diversity.”
以正治國，以奇用兵，以無事取天下。吾何以知其然哉？以此：天下多忌諱，而民彌貧；民多利器，國家滋昏；人多伎巧，奇物滋起；法令滋彰，盜賊多有。故聖人云：我無為，而民自化；我好靜，而民自正；我無事，而民自富；我無欲，而民自樸。
58
The wise are square but not cornered
When the state is soft and dull, people feel comfortable.
When the state is clever and invasive, people are disappointed and treacherous. Good fortune changes to bad fortune and bad fortune changes to good fortune. Who knows the ultimate end of this process?
Is there no right and wrong?
When justice becomes injustice and goodness becomes evil, people have been confused for a long time.
Therefore the wise are square but not cornered; they are as sharp as a knife but do not cut. They straighten without straining.
They enlighten without dazzling.
其政悶悶，其民淳淳；其政察察，其民缺缺。禍兮福之所倚， 福兮禍之所伏。孰知其極？其無正。正復為奇，善復為妖。人之迷，其日固久。是以聖人方而不割，廉而不劌，直而不肆，光而不燿。
59
Begin with saving frugality
To lead people and serve heaven, you have to begin with saving frugality. Then you can walk closely along the Way.
If you live with the Way, virtue will be abundant. With abundant virtue, nothing would be impossible.
There is nothing that you cannot overcome, and you can rule the state.
If the state has the mother of the Way, it lives long and strong. Therefore roots are to be deep and foundations are to be firm. That is the way of a long-enduring life with constant vision.
治人事天莫若嗇。夫唯嗇，是謂早服；早服謂之重積德；重積德則無不克；無不克則莫知其極；莫知其極，可以有國； 有國之母，可以長久；是謂深根固柢，長生久視之道。
60
Like cooking a small fish
Leading a large country is like cooking a small fish.
When the world is ruled according to the Way, demons will be powerless.
It is not that they lose their power but that their power will no longer harm people. As demons do not harm people, the wise do not harm people.
When both refrain from harming each other, all benefits will spread evenly to all people.
治大國若烹小鮮。以道蒞天下，其鬼不神；非其鬼不神，其神不傷人；非其神不傷人，聖人亦不傷人。夫兩不相傷，
故德交歸焉。
61
The lower part of a river
A large state may be compared to the lower part of a river toward which all streams flow. It is the converging point of the world; it is the feminine of the world.
The feminine always overcomes the masculine by her quietness. By stillness, she stays in the low.
Thus a large state wins over small states by taking the lower position.
And a small state wins over a large state by acknowledging its lower position. Thus some win by placing themselves below, and others win by being below.
While a large state has to focus on growing, nurturing, and protecting people, a small state has to admit its lower position and focus on serving people.
Thus both get what they want.
The large country should place itself below.
大國者下流，天下之交，天下之牝。牝常以靜勝牡，以靜為下。故大國以下小國，則取小國；小國以下大國，則取大國。故或下以取，或下而取。大國不過欲兼畜人，小國不過欲入事人。夫兩者各得其所欲，大者宜為下。
62
The Way is a sanctuary for creation
The Way is a sanctuary for creation.
It is a treasure for those who are good; it is a refuge for those who are not good. Beautiful words buy honor, but good deeds gain respect from others.
How can we reject others because they are not good?
On the occasion of crowning an emperor, presenting the Way is better than gifts of rare values.
Why did they value the ancient Way?
Did they not say, “Seek, and you will find. Though you have sinned, you will be forgiven.” Therefore the Way is treasured by the world.
道者萬物之奧。善人之寶，不善人之所保。美言可以市，尊行可以加人。人之不善，何棄之有？故立天子，置三公，雖有拱璧以先駟馬，不如坐進此道。古之所以貴此道者何？不曰：以求得，有罪以免耶？故為天下貴。
63
Taste without tasting
Act without interfering.
Do without arbitrary doing. Taste without tasting.
Regard the small as great. Regard the few as many. Repay enmity with virtue.
Deal with the difficult while it is still easy. Begin great works while they are still small. Difficult tasks begin with what seems easy,
and great accomplishments begin with what is small. Because the wise do not try anything too big,
they can accomplish big things.
Those who make easy promises lack faithfulness.
Those who think everything is easy will encounter many difficulties.
Thus the wise always confront difficulties and therefore have no difficulty.
為無為，事無事，味無味。大小多少，報怨以德。圖難於其易，為大於其細；天下難事，必作於易，天下大事， 必作於細。是以聖人終不為大，故能成其大。夫輕諾必寡信，多易必多難。是以聖人猶難之，故終無難矣。
64
A journey of a thousand miles starts with a single step
Things are easier to control while they are quiet. Things are easier to plan before they manifest omens. Things break easier while they are still frail.
Things are easier to scatter while they are still small. Prevent problems before they arise.
Take action before things get too difficult.
The tallest tree begins as a tiny sprout.
A nine-story tower begins with one shovel of dirt.
A journey of a thousand miles starts with a single step.
If you interfere with things and rush into them, you will fail. If you hold onto things, you will lose them.
The wise do not fail because they do not interfere, leaving things to take their course. The wise do not lose things because they do not hold on to them.
People usually fail when they are about to succeed.
Be as careful of the end as of the beginning, and there will be no failure.
Therefore the wise desire no desire. They do not value rare treasures.
They learn to unlearn and return to what many have missed so that all things may be natural without interference.
其安易持，其未兆易謀。其脆易泮，其微易散。為之於未有，治之於未亂。合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下。為者敗之，執者失之。是以聖人無為故無敗；無執故無失。民之從事，常於幾成而敗之。慎終如始，則無敗事，是以聖人欲不欲，不貴難得之貨；學不學，復衆人之所過，以輔萬物之自然，而不敢為。
65
Keeping them natural and simple
In the old days, those who practiced the Way did not seek to make people clever but aimed at keeping them natural and simple.
People are difficult to govern because they know too much. To rule the country through knowledge does harm to people. To rule the country, not through knowledge is a blessing to all.
To understand these two is to understand the ancient standard, which is called deep virtue.
Then virtue becomes deep and far-reaching, and it leads all things back to their original state of great harmony.
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。知此兩者亦𥡴式。常知𥡴式，是謂玄德。玄德深矣，遠矣，與物反矣，
然後乃至大順。
66
Rivers and seas can be lords of the hundred valleys
Rivers and seas can be lords of the hundred valleys because they lower themselves to them; therefore they can be lords of all the valleys.
So if you want to be above people, you must speak humbly to them. If you want to lead them, you must place yourself behind them.
Thus when the wise are above, people do not feel burdened; when they are ahead, people are not hindered. Therefore the world is pleased with them and never gets tired of them.
Because they do not compete, the world cannot compete with them.
江海所以能為百谷王者，以其善下之，故能為百谷王。是以聖人欲上民，必以言下之；欲先民，必以身後之。是以聖人處上而民不重，處前而民不害。是以天下樂推而不厭。以其不爭，故天下莫能與之爭。
67
For love wins all battles
People say my way is great but abnormal.
They say just because it is great, it does not look like the ordinary. If it were normal, it could have turned small long ago.
I have three treasures to cherish: loving-kindness, saving frugality, and a humble mind.
From loving kindness comes courage; from saving frugality comes generosity; from a humble mind comes leadership.
Courage without loving-kindness, generosity without saving frugality,
and leadership without a humble mind is fatal.
Love wins all battles and is the strongest defense of all. Heaven will save and protect those who live with this.
天下皆謂我道大，似不肖。夫唯大，故似不肖。若肖久矣。其細也夫！我有三寶，持而保之。一曰慈，二曰儉，三曰不敢為天下先。慈故能勇；儉故能廣；不敢為天下先，故能成器長。今舍慈且勇；舍儉且廣；舍後且先；死矣！夫慈以戰則勝，以守則固。天將救之，以慈衛之。
68
Good warriors do not show off their military strength
Good warriors do not show off their military strength. Skillful fighters do not become angry.
Skillful conquerors do not compete with people. Good users of people place themselves below others.
This is called the virtue of not contending. This is called the power to use people.
This is called attaining harmony with heaven, the highest principle of the old.
善為士者，不武；善戰者，不怒；善勝敵者，不與；善用人者，為之下。是謂不爭之德，是謂用人之力，是謂配天古之極。
69
No disaster is greater than underestimating the enemy
There is a saying about war:
“I dare not take the offensive but take the defensive. Rather than advancing an inch, I will retreat a foot.”
This means marching without moving, stretching one’s arm without showing it, confronting the enemy without a meeting,
and holding weapons without having them.
No disaster is greater than underestimating the enemy. Underestimating the enemy means losing all of my greatest assets.
Therefore, when two opposing troops meet in battle, victory belongs to the grieving side.
用兵有言：吾不敢為主，而為客；不敢進寸，而退尺。是謂行無行；攘無臂；扔無敵；執無兵。禍莫大於輕敵， 輕敵幾喪吾寶。故抗兵相加，哀者勝矣。
70
The wise wear coarse clothes and keep the jewel inside
My words are easy to understand and put into practice.
Yet no one in the world seems to understand and practice them.
In my words, there is a principle of nature, as there is a center in all things. Because they do not know this, they do not know me.
Since so few people know me, such understanding is valuable. Therefore the wise wear coarse clothes and keep the jewel inside.
吾言甚易知，甚易行。天下莫能知，莫能行。言有宗，事有君。夫唯無知，是以不我知。知我者希，則我者貴。是以聖人被褐懷玉。
71
Knowing not to know is the best
Knowing not to know is the best.
Not knowing, knowing is a disease.
Only when you recognize the disease as a disease, it is not a disease. The wise are free from the disease.
Because they recognize the disease as a disease, it is not a disease.
知不知上；不知知病。夫唯病病，是以不病。聖人不病，以其病病，是以不病。
72
Do not restrict their living space
When people do not fear what is dreadful, something dreadful will happen.
Do not restrict their living space. Do not destroy their livelihoods.
If not burdened by you, they will not bother the leader.
Therefore the wise know themselves, but do not show themselves. They love themselves but do not exalt themselves.
So they take one and leave the other.
民不畏威，則大威至。無狎其所居，無厭其所生。夫唯不厭， 是以不厭。是以聖人自知不自見；自愛不自貴。故去彼取此。
73
The net of heaven is vast
Those who are brave in daring will perish; those who are brave in not daring will live.
Of these two, one is good, and one is harmful. Some are not favored by heaven.
Who knows the reason?
Even the wise consider it a difficult question.
The Way of heaven wins without striving. It gets a good response without speaking. All needs are met without invoking.
The Way of heaven plans well without haste.
The net of heaven is vast.
Though its meshes are wide, nothing slips through.
勇於敢則殺，勇於不敢則活。此兩者，或利或害。天之所惡，孰知其故？是以聖人猶難之。天之道，不爭而善勝，不言而善應，不召而自來，繟然而善謀。天網恢恢，踈而不失。
74
If people do not fear death
If people do not fear death, how can anybody control them by the threat of death?
Suppose they are afraid of death and we capture and kill those who are law-breakers, who would dare to do so?
There is always an official executioner to deal with this.
If you play the role of the official executioner, it is like cutting wood instead of the master carpenter, and nobody can save their hands from being wounded.
民不畏死，奈何以死懼之？若使民常畏死，而為奇者，吾得執而殺之，孰敢？常有司殺者殺。夫司殺者，是大匠斲，夫代大匠斲者，希有不傷其手矣。
75
Why do people take death lightly?
Why do people get hungry?
They are starving because those above them are taxing them too much.
People are difficult to govern because rulers have their own ends in mind. Why do people take death lightly?
They see death lightly because those above them make too much of life. People have nothing to live on and find no reason to value such a life.
Those who live by the principle of nature are wiser than those who seek after life.
民之飢，以其上食稅之多，是以飢。民之難治，以其上之有為，是以難治。民之輕死，以其求生之厚，是以輕死。夫唯無以生為者，是賢於貴生。
76
If a tree is stiff, it will break
When born, people are tender and supple. At death, they are stiff and hard.
All things are tender and supple while alive. At death, they wither and dry up.
Therefore the stiff and hard are companions of death. The tender and supple are companions of life.
If the army is hard and strong, it will not win. If a tree is stiff, it will break.
The big and strong are laid low. The soft and weak are laid above.
人之生也柔弱，其死也堅強。萬物草木之生也柔脆，其死也枯槁。故堅強者死之徒，柔弱者生之徒。是以兵強則不勝，木強則共。強大處下，柔弱處上。
77
The Way of heaven is like bending a bow
The Way of heaven is like bending a bow.
The upper part is lowered while the lower part is raised. The excess is reduced and the deficit is increased.
The Way of heaven reduces what is excessive and supplements what is insufficient. The humanistic way is different.
It reduces the insufficient and increases the excessive. Who can take his or her surplus and give it to the world? It is the one who lives by the Way.
Therefore the wise act without expectation. They do not abide by their accomplishments. They do not boast of themselves.
天之道，其猶張弓與？高者抑之，下者舉之；有餘者損之，不足者補之。天之道，損有餘而補不足。人之道，則不然，損不足以奉有餘。孰能有餘以奉天下，唯有道者。是以聖人為而不恃，功成而不處，其不欲見賢。
78
True words seem paradoxical
Nothing in the world is softer and weaker than water. Yet nothing is better for hitting hard and strong things. There is no substitute for it.
The weak overcomes the strong; the soft overcomes the hard. All in the world know this, but no one puts it into practice.
Therefore the wise say whoever suffers disgrace for the country is the owner of the country; whoever bears the misfortunes of the country is the lord of the world.
True words seem paradoxical.
天下莫柔弱於水，而攻堅強者莫之能勝，其無以易之。
弱之勝強，柔之勝剛，天下莫不知，莫能行。是以聖人云：受國之垢，是謂社稷主；受國不祥，是謂天下王。正言若反。
79
Virtuous people stand in the place of debtors
After settling a massive resentment, there is always an aftermath of resentment. How can this be deemed worth it?
Therefore the wise think of the place of a debtor in a business contract and do not blame the other party. Virtuous people stand in the place of debtors.
Those without virtue exact obligations from others.
The Way of heaven is impartial. It always stays with the good.
和大怨，必有餘怨；安可以為善？是以聖人執左契，而不責於人。有德司契，無德司徹。天道無親，常與善人。
80
Let people revert to communication by knotting cords
A small country with few people is best. Let people use no complicated machinery.
Let them be mindful of death and refrain from moving too far to distant places. Although they have boats and chariots, don't let them have a chance to use them.
Although they have armor and weapons, don't let them have a chance to use them.
Let people revert to communication by knotting cords.
Help them enjoy food, clothing, and a house so that they may maintain a simple way of life. Although people may live so close to the neighboring countries within sight of each other, hearing the crowing cocks and barking dogs,
let them have no travel between them until they die.
小國寡民。使有什伯之器而不用；使民重死而不遠徙。雖有舟輿，無所乘之，雖有甲兵，無所陳之。使民復結繩而用之，甘其食，美其服，安其居，樂其俗。鄰國相望，雞犬之聲相聞，民至老死，不相往來。
81
The wise are not erudite
True words are not beautiful. Beautiful words are not truthful.
The good do not argue for their interest. Those who argue are not good.
The wise are not erudite. The erudite are not wise.
The wise do not hoard things.
The more they give to others, the more they have.
The Way of heaven benefits, but does not harm others. The way of the wise accomplishes without striving.
信言不美，美言不信。善者不辯，辯者不善。知者不博，博者不知。聖人不積，既以為人己愈有，既以與人己愈多。天之道，利而不害；聖人之道，為而不爭。