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•上禮為之而莫之以應•則攘臂而(仍)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•A man of highest De does not use his De, thus hepossesses De.A man of inferior De does not lose his De, thus he iswithout De.A man of highest De uses non-action, and acts withoutmotive.A man of inferior De coerces others, and has a motive toact.A man of highest kindness coerces others, and actswithout motive.A man of highest morality coerces others, and has amotive to act.A man of highest propriety coerces others, and if thereis no one who responds,Then he rolls up his sleeves and keeps doing it.Therefore : lose Dao, and later comes De.Lose De, and later comes kindness.Lose kindness, and later comes morality.Lose morality, and later comes propriety.Now : propriety is that which is merely the appearance ofloyalty and honesty,And the beginning of confusion.He who is ahead in knowledge has the flower of Dao,But the beginning of stupidity and foolishness.Thus the greatest elders :Live by Dao’s substance, and do not dwell on Dao’sappearance.Live on Dao’s fruit, and do not dwell on Dao’s flower.Therefore they leave that and choose this.♦A man ofhighestDedoesnot[use his]De,thus2hepossessesDe.♦A man ofinferiorDedoesnotloseAhisDe,thus2he iswithoutDe.♦A man ofhighestDeusesnon-action,andactswithoutmotive. [because,in order to]A man ofinferiorDecoercesBothers,andhasamotivetoact. [acts] [them] [because,in order to]♦A man ofhighestkindness*coercesothers,andactswithoutmotive. [acts] [them] [because,in order to]♦A man ofhighestmorality*coercesothers,andhasamotivetoact.[righteousness] [acts] [them] [because,in order to]♦A man ofhighestpropriety*coercesothers,andifthere is no onewho[thus]responds, [acts] [them] [they]Thenherolls up his sleeves2andkeeps doingit.CTherefore:loseDao,andlatercomesDe.LoseDe,andlatercomeskindness*.Losekindness*,andlatercomesmorality*. [righteousness]Losemorality*,andlatercomespropriety*. [righteousness]Now:propriety* isthat whichis [merely] theappearanceofloyalty* andhonesty*, [thin coveràfacade]♦Andthebeginningofconfusion.♦He whoisaheadinknowledgeDhas theflowerEofDao,Butthebeginningofstupidity and foolishness.♦Thus2thegreatestelders2: [eldermen]Live byDao’ssubstanceF, and donotdwellonDao’sappearance. [its] [its] [thin coveràfacade]Live onDao’sfruitE, and donotdwellonDao’sflowerE. [its] [its]Thereforetheyleavethatandchoosethis.GNotesThis chapter is anti-Confucian as early as MWD/B!A :he does not lose De in that he is always trying to show that he has DeB : “coerces” is the same symbol as “acts”, but is used here to emphasize that it is the opposite of “non-action”C : this line varies greatly between all the sources, and there is no majority; this comes from FY as it seems to make the most senseD : this could also mean “futureknowledge” and so is often translated as “foreknowledge”, “prescience”, etc.E :fruit provides nourishment, whereas a flower is merely showyF : compare to #50 and #75, where living for the “substance” is apparently a bad thingG :presumably, appearance and the “flower” vs. substance and the “fruit” (respectively)Cross-referencesnon-action : #2, #3, #37, #43, #48, #57, #63, #64the ancients/elders : #14, #15, #22, #39, #62, #65, #68substance : #50, #55, #75leave that and choose this : #12, #72anti-Confucian : #3, #18, #19, #27, #33Chapter Thirty Nine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謂孤寡不穀此非以賤為本(邪(•))非乎(•)(•)故致數輿無輿不欲琭琭如玉珞珞如石Of those who in ancient times attained oneness :Heaven attained oneness, thus becoming pure and clear.Earth attained oneness, thus becoming stable.Spirit attained oneness, thus becoming potent.The valley attained oneness, thus becoming full.The ten thousand creatures attained oneness, thusbecoming alive.Nobles and kings attained oneness, thus serving the worldfaithfully.They attained it.If heaven could not use its purity and clarity,I fear it would split apart.If earth could not use its stability,I fear it would erupt.If spirit could not use its potency,I fear it would cease to be.If the valley could not use its fullness,I fear it would be used up.If the ten thousand creatures could not use their life,I fear they would be destroyed.If nobles and kings could not use their high rank andprominence,I fear they would fall.Therefore : humility thus serves as the source of high rank;Low thus serves as the foundation of high.Thus nobles and kings call themselves orphaned, lonely,and unlucky.Does this not mean that humility thus serves as the source?Does it not?Therefore : to attain exceptional popularity is to be withoutpopularity –Do not desire to be scarce like jade,But common like rock.♦Ofthose whoinancient times[they]attainedonenessA: [obtained]♦Heavenattainedoneness,thusbecomingpure and clear. [obtained]♦Earthattainedoneness,thusbecomingstable. [obtained] [peaceful,tranquil]♦Spiritattainedoneness,thusbecomingpotent. [obtained] [effective]♦Thevalleyattainedoneness,thusbecomingfull. [obtained]Theten thousandcreaturesattainedoneness,thusbecomingalive. [obtained]NoblesBandkingsattainedoneness,thusservingtheworld2faithfully. [obtained]♦Theyattainedit.Ifheavencouldnotuseitspurity and clarity,I fearitwouldsplit apart.Ifearthcouldnotuseitsstability, [peaceful,tranquil]I fearitwoulderupt. [send out,issue,emit]Ifspiritcouldnotuseitspotency,I fearitwouldcease to be. [effectiveness] [stop]If thevalleycouldnotuseitsfullness,I fearitwouldbeused up.If theten thousandcreaturescouldnotusetheirlife,I feartheywouldbedestroyed.Ifnoblesandkingscouldnotusetheirhigh rankandprominence, [high level,above]I feartheywouldfall.Therefore:humilitythusserves asthesourceofhigh rank;Lowthusserves asthefoundationofhigh.C♦Thus2noblesandkingscallthemselvesorphaned{lonely},lonely{widowed}, andunlucky2D. [notlucky]Doesthisnotmean thathumilitythusserves asthesource?Does itnot?Therefore: toattainexceptionalpopularityis to bewithoutpopularity–Donotdesireto bescarce2likejade,Butcommon2°likerock.ENotesA :presumably, oneness with DaoB : specifically, a Marquis (see #32)C : compare to #2, where high and low lean on each otherD : these two symbols together can also be translated as “worthless” or “unhappy”Cross-referencesthe ancients/elders : #14, #15, #22, #38, #62, #65, #68valley : #6, #15, #28, #32, #41, #66nobles (in general) : #32, #37, #42, #62, #80serve the world : #13, #49orphaned, lonely, and unlucky : #42Chapter Forty
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•上禮為之而莫之以應•則攘臂而(仍)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•A man of highest De does not use his De, thus hepossesses De.A man of inferior De does not lose his De, thus he iswithout De.A man of highest De uses non-action, and acts withoutmotive.A man of inferior De coerces others, and has a motive toact.A man of highest kindness coerces others, and actswithout motive.A man of highest morality coerces others, and has amotive to act.A man of highest propriety coerces others, and if thereis no one who responds,Then he rolls up his sleeves and keeps doing it.Therefore : lose Dao, and later comes De.Lose De, and later comes kindness.Lose kindness, and later comes morality.Lose morality, and later comes propriety.Now : propriety is that which is merely the appearance ofloyalty and honesty,And the beginning of confusion.He who is ahead in knowledge has the flower of Dao,But the beginning of stupidity and foolishness.Thus the greatest elders :Live by Dao’s substance, and do not dwell on Dao’sappearance.Live on Dao’s fruit, and do not dwell on Dao’s flower.Therefore they leave that and choose this.♦A man ofhighestDedoesnot[use his]De,thus2hepossessesDe.♦A man ofinferiorDedoesnotloseAhisDe,thus2he iswithoutDe.♦A man ofhighestDeusesnon-action,andactswithoutmotive. [because,in order to]A man ofinferiorDecoercesBothers,andhasamotivetoact. [acts] [them] [because,in order to]♦A man ofhighestkindness*coercesothers,andactswithoutmotive. [acts] [them] [because,in order to]♦A man ofhighestmorality*coercesothers,andhasamotivetoact.[righteousness] [acts] [them] [because,in order to]♦A man ofhighestpropriety*coercesothers,andifthere is no onewho[thus]responds, [acts] [them] [they]Thenherolls up his sleeves2andkeeps doingit.CTherefore:loseDao,andlatercomesDe.LoseDe,andlatercomeskindness*.Losekindness*,andlatercomesmorality*. [righteousness]Losemorality*,andlatercomespropriety*. [righteousness]Now:propriety* isthat whichis [merely] theappearanceofloyalty* andhonesty*, [thin coveràfacade]♦Andthebeginningofconfusion.♦He whoisaheadinknowledgeDhas theflowerEofDao,Butthebeginningofstupidity and foolishness.♦Thus2thegreatestelders2: [eldermen]Live byDao’ssubstanceF, and donotdwellonDao’sappearance. [its] [its] [thin coveràfacade]Live onDao’sfruitE, and donotdwellonDao’sflowerE. [its] [its]Thereforetheyleavethatandchoosethis.GNotesThis chapter is anti-Confucian as early as MWD/B!A :he does not lose De in that he is always trying to show that he has DeB : “coerces” is the same symbol as “acts”, but is used here to emphasize that it is the opposite of “non-action”C : this line varies greatly between all the sources, and there is no majority; this comes from FY as it seems to make the most senseD : this could also mean “futureknowledge” and so is often translated as “foreknowledge”, “prescience”, etc.E :fruit provides nourishment, whereas a flower is merely showyF : compare to #50 and #75, where living for the “substance” is apparently a bad thingG :presumably, appearance and the “flower” vs. substance and the “fruit” (respectively)Cross-referencesnon-action : #2, #3, #37, #43, #48, #57, #63, #64the ancients/elders : #14, #15, #22, #39, #62, #65, #68substance : #50, #55, #75leave that and choose this : #12, #72anti-Confucian : #3, #18, #19, #27, #33
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•
上禮為之而莫之以應•
則攘臂而(仍)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•
A man of highest De does not use his De, thus he
possesses De.
A man of inferior De does not lose his De, thus he is
without De.
A man of highest De uses non-action, and acts without
motive.
A man of inferior De coerces others, and has a motive to
act.
A man of highest kindness coerces others, and acts
without motive.
A man of highest morality coerces others, and has a
motive to act.
A man of highest propriety coerces others, and if there
is no one who responds,
Then he rolls up his sleeves and keeps doing it.
Therefore : lose Dao, and later comes De.
Lose De, and later comes kindness.
Lose kindness, and later comes morality.
Lose morality, and later comes propriety.
Now : propriety is that which is merely the appearance of
loyalty and honesty,
And the beginning of confusion.
He who is ahead in knowledge has the flower of Dao,
But the beginning of stupidity and foolishness.
Thus the greatest elders :
Live by Dao’s substance, and do not dwell on Dao’s
appearance.
Live on Dao’s fruit, and do not dwell on Dao’s flower.
Therefore they leave that and choose this.
♦A man ofhighestDedoesnot[use his]De,thus2he
possessesDe.
♦A man ofinferiorDedoesnotloseAhisDe,thus2he is
withoutDe.
♦A man ofhighestDeusesnon-action,andactswithout
motive. [because,in order to]
A man ofinferiorDecoercesBothers,andhasamotiveto
act. [acts] [them] [because,in order to]
♦A man ofhighestkindness*coercesothers,andacts
withoutmotive. [acts] [them] [because,in order to]
♦A man ofhighestmorality*coercesothers,andhasa
motivetoact.
[righteousness] [acts] [them] [because,in order to]
♦A man ofhighestpropriety*coercesothers,andif
there is no onewho[thus]responds, [acts] [them] [they]
Thenherolls up his sleeves2andkeeps doingit.C
Therefore:loseDao,andlatercomesDe.
LoseDe,andlatercomeskindness*.
Losekindness*,andlatercomesmorality*. [righteousness]
Losemorality*,andlatercomespropriety*. [righteousness]
Now:propriety* isthat whichis [merely] theappearance
ofloyalty* andhonesty*, [thin coveràfacade]
♦Andthebeginningofconfusion.
♦He whoisaheadinknowledgeDhas theflowerEofDao,
Butthebeginningofstupidity and foolishness.
♦Thus2thegreatestelders2: [eldermen]
Live byDao’ssubstanceF, and donotdwellonDao’s
appearance. [its] [its] [thin coveràfacade]
Live onDao’sfruitE, and donotdwellonDao’sflowerE. [its] [its]
Thereforetheyleavethatandchoosethis.G
Notes
This chapter is anti-Confucian as early as MWD/B!
A :he does not lose De in that he is always trying to show that he has De
B : “coerces” is the same symbol as “acts”, but is used here to emphasize that it is the opposite of “non-action”
C : this line varies greatly between all the sources, and there is no majority; this comes from FY as it seems to make the most sense
D : this could also mean “futureknowledge” and so is often translated as “foreknowledge”, “prescience”, etc.
E :fruit provides nourishment, whereas a flower is merely showy
F : compare to #50 and #75, where living for the “substance” is apparently a bad thing
G :presumably, appearance and the “flower” vs. substance and the “fruit” (respectively)
Cross-references
non-action : #2, #3, #37, #43, #48, #57, #63, #64
the ancients/elders : #14, #15, #22, #39, #62, #65, #68
substance : #50, #55, #75
leave that and choose this : #12, #72
anti-Confucian : #3, #18, #19, #27, #33
Chapter Thirty Nine
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謂孤寡不穀此非以賤為本(邪(•))非乎(•)(•)故致數輿無輿不欲琭琭如玉珞珞如石Of those who in ancient times attained oneness :Heaven attained oneness, thus becoming pure and clear.Earth attained oneness, thus becoming stable.Spirit attained oneness, thus becoming potent.The valley attained oneness, thus becoming full.The ten thousand creatures attained oneness, thusbecoming alive.Nobles and kings attained oneness, thus serving the worldfaithfully.They attained it.If heaven could not use its purity and clarity,I fear it would split apart.If earth could not use its stability,I fear it would erupt.If spirit could not use its potency,I fear it would cease to be.If the valley could not use its fullness,I fear it would be used up.If the ten thousand creatures could not use their life,I fear they would be destroyed.If nobles and kings could not use their high rank andprominence,I fear they would fall.Therefore : humility thus serves as the source of high rank;Low thus serves as the foundation of high.Thus nobles and kings call themselves orphaned, lonely,and unlucky.Does this not mean that humility thus serves as the source?Does it not?Therefore : to attain exceptional popularity is to be withoutpopularity –Do not desire to be scarce like jade,But common like rock.♦Ofthose whoinancient times[they]attainedonenessA: [obtained]♦Heavenattainedoneness,thusbecomingpure and clear. [obtained]♦Earthattainedoneness,thusbecomingstable. [obtained] [peaceful,tranquil]♦Spiritattainedoneness,thusbecomingpotent. [obtained] [effective]♦Thevalleyattainedoneness,thusbecomingfull. [obtained]Theten thousandcreaturesattainedoneness,thusbecomingalive. [obtained]NoblesBandkingsattainedoneness,thusservingtheworld2faithfully. [obtained]♦Theyattainedit.Ifheavencouldnotuseitspurity and clarity,I fearitwouldsplit apart.Ifearthcouldnotuseitsstability, [peaceful,tranquil]I fearitwoulderupt. [send out,issue,emit]Ifspiritcouldnotuseitspotency,I fearitwouldcease to be. [effectiveness] [stop]If thevalleycouldnotuseitsfullness,I fearitwouldbeused up.If theten thousandcreaturescouldnotusetheirlife,I feartheywouldbedestroyed.Ifnoblesandkingscouldnotusetheirhigh rankandprominence, [high level,above]I feartheywouldfall.Therefore:humilitythusserves asthesourceofhigh rank;Lowthusserves asthefoundationofhigh.C♦Thus2noblesandkingscallthemselvesorphaned{lonely},lonely{widowed}, andunlucky2D. [notlucky]Doesthisnotmean thathumilitythusserves asthesource?Does itnot?Therefore: toattainexceptionalpopularityis to bewithoutpopularity–Donotdesireto bescarce2likejade,Butcommon2°likerock.ENotesA :presumably, oneness with DaoB : specifically, a Marquis (see #32)C : compare to #2, where high and low lean on each otherD : these two symbols together can also be translated as “worthless” or “unhappy”Cross-referencesthe ancients/elders : #14, #15, #22, #38, #62, #65, #68valley : #6, #15, #28, #32, #41, #66nobles (in general) : #32, #37, #42, #62, #80serve the world : #13, #49orphaned, lonely, and unlucky : #42
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
是以侯王自謂孤寡不穀
此非以賤為本(邪(•))
非乎(•)
(•)故致數輿無輿
不欲琭琭如玉
珞珞如石
Of those who in ancient times attained oneness :
Heaven attained oneness, thus becoming pure and clear.
Earth attained oneness, thus becoming stable.
Spirit attained oneness, thus becoming potent.
The valley attained oneness, thus becoming full.
The ten thousand creatures attained oneness, thus
becoming alive.
Nobles and kings attained oneness, thus serving the world
faithfully.
They attained it.
If heaven could not use its purity and clarity,
I fear it would split apart.
If earth could not use its stability,
I fear it would erupt.
If spirit could not use its potency,
I fear it would cease to be.
If the valley could not use its fullness,
I fear it would be used up.
If the ten thousand creatures could not use their life,
I fear they would be destroyed.
If nobles and kings could not use their high rank and
prominence,
I fear they would fall.
Therefore : humility thus serves as the source of high rank;
Low thus serves as the foundation of high.
Thus nobles and kings call themselves orphaned, lonely,
and unlucky.
Does this not mean that humility thus serves as the source?
Does it not?
Therefore : to attain exceptional popularity is to be without
popularity –
Do not desire to be scarce like jade,
But common like rock.
♦Ofthose whoinancient times[they]attainedonenessA: [obtained]
♦Heavenattainedoneness,thusbecomingpure and clear. [obtained]
♦Earthattainedoneness,thusbecomingstable. [obtained] [peaceful,tranquil]
♦Spiritattainedoneness,thusbecomingpotent. [obtained] [effective]
♦Thevalleyattainedoneness,thusbecomingfull. [obtained]
Theten thousandcreaturesattainedoneness,thus
becomingalive. [obtained]
NoblesBandkingsattainedoneness,thusservingthe
world2faithfully. [obtained]
♦Theyattainedit.
Ifheavencouldnotuseitspurity and clarity,
I fearitwouldsplit apart.
Ifearthcouldnotuseitsstability, [peaceful,tranquil]
I fearitwoulderupt. [send out,issue,emit]
Ifspiritcouldnotuseitspotency,
I fearitwouldcease to be. [effectiveness] [stop]
If thevalleycouldnotuseitsfullness,
I fearitwouldbeused up.
If theten thousandcreaturescouldnotusetheirlife,
I feartheywouldbedestroyed.
Ifnoblesandkingscouldnotusetheirhigh rankand
prominence, [high level,above]
I feartheywouldfall.
Therefore:humilitythusserves asthesourceofhigh rank;
Lowthusserves asthefoundationofhigh.C
♦Thus2noblesandkingscallthemselvesorphaned{lonely},
lonely{widowed}, andunlucky2D. [notlucky]
Doesthisnotmean thathumilitythusserves asthesource?
Does itnot?
Therefore: toattainexceptionalpopularityis to bewithout
popularity–
Donotdesireto bescarce2likejade,
Butcommon2°likerock.E
Notes
A :presumably, oneness with Dao
B : specifically, a Marquis (see #32)
C : compare to #2, where high and low lean on each other
D : these two symbols together can also be translated as “worthless” or “unhappy”
Cross-references
the ancients/elders : #14, #15, #22, #38, #62, #65, #68
valley : #6, #15, #28, #32, #41, #66
nobles (in general) : #32, #37, #42, #62, #80
serve the world : #13, #49
orphaned, lonely, and unlucky : #42
Chapter Forty