為學(者)日益為道(者)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The actions of those who learn daily increase.The actions of those who Dao daily decrease.Decreasing and again decreasing,In order to arrive at non-action.Use non-action, and nothing is left undone.To take hold of the world, always use non-interference.When you are compelled to interfere,Then you are not qualified to take hold of the world.♦Theactionsofthose wholearndailyincrease.♦Theactionsofthose whoDaodailydecrease.Decreasing[them]and againdecreasing,♦In order toarriveatnon-action.♦Usenon-action,andnothingis leftundone2. [notmade,become,act]Totake hold oftheworld2,alwaysusenon-interference2.♦Whenyouarecompelledtointerfere°,A[he] [have,possess]♦Then you arenot qualified to3take hold oftheworld2.NotesA : literally, when you “possessinterference”; although事does not ordinarily mean interfere, this is assumed by reflection from the previous lineCross-referencesnon-action : #2, #3, #37, #38, #43, #57, #63, #64nothing is left undone : #37non-interference : #57, #63possess or take hold of the world or nation :#29, #57, #59, #61by using non-interference : #57Chapter Forty Nine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[焉]為天下渾其心百姓皆注其耳目聖人皆孩之The sage does not have a constant heart/mind,Thus the 100 families’ heart/minds become his heart/mind.He who is virtuous, I am virtuous to him.He who is not virtuous, I am also virtuous to him.Because De is virtue.He who is honest, I am honest with him.He who is not honest, I am also honest with him.Because De is honesty.The sage lives in the world, gathering it all in.And so he serves the world, merging with theirheart/minds.The 100 families all pay attention to their ears and eyes,And the sage treats them all like his children.Thesage2doesnothave aconstantheart/mind,♦Thusthe100families’heart/mindsbecomehisheart/mind.♦He whoisvirtuous,Iamvirtuoustohim.♦He whoisnotvirtuous,Iamalsovirtuoustohim.♦BecauseDeisvirtue.♦He whoishonest*,Iamhonest* withhim.♦He whoisnothonest*,Iamalsohonest* withhim.♦BecauseDeishonesty*.♦Thesage2lives intheworld2,gathering it all in2A. [inhaleinhale]♦And soheservestheworld2,mergingwiththeirheart/minds.B♦The100familiesallpay attentiontotheirearsandeyesC,♦And thesage2treatsthemalllike [his]Dchildren.NotesA : compare to #50, which refers to one who “takes in life”; “gathering” is used for consistency with #36; the repeated symbol implies “very”, hence completenessB : this line can be translated in many ways, mainly due to the fact that the symbol for “merges” can also mean “muddled” or “whole”; also其(his/their) could be referring to the sage or to the 100 families; the choices made here are consistent with the first two lines of the chapterC : compare to #12, where the sage does not act on what he seesD : adding “his” turns this line from something deragatory (“treats them all like children”, which seems out of character) into something that matches #42, where the sage becomes an “elder teacher” (literally, godfather)Cross-references100 families : #5, #17one who is not virtuous : #27, #62, #81serve the world : #13, #39baby/infant/child : #10, #20, #28, #55Chapter Fifty出生入死生之徒十有三死之徒十有三人之生動之死地亦十有三(•)夫何故•以其生生之厚•蓋聞善攝生者(陵)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Between coming out into life and entering death,Followers of life are 3 in 10.Followers of death are 3 in 10.People whose lives are merely moving them towards theplace of deathAre also 3 in 10.Now : what is the reason?Because they live life for its substance.But I have heard that he who is skilled at taking in lifeCan travel the mountains and does not meet rhino or tiger,Can enter a battle not wearing armor or weapons.The rhino has no place to thrust its horns,The tiger has no place to use its claws,The weapon has no place to allow its blade.Now : what is the reason?Because for him there is no place of death.♦Betweencoming outintolifeandenteringdeath,♦FollowersAoflifeare3 in 10B. [10has3]♦Followersofdeathare3 in 10. [10has3]Peoplewhoselivesare [merely]movingthemtowards theplaceofdeathC[their]Arealso3 in 10. [10has3]Now:whatis thereason?BecausetheylivelifeforitssubstanceD.♦ButI haveheardthathe whoisskilledattaking inElifeCantravelthemountainsand doesnotmeetrhinoortiger,♦Canenterabattlenotwearingarmororweapons. [army,military]♦Therhinohasnoplacetothrustitshorns, [send,put in]Thetigerhasnoplacetouseitsclaws, [employ]♦Theweaponhasnoplacetoallowitsblade.Now:whatis thereason?Becauseforhimthere isnoplaceofdeath.NotesA : “follower” as in disciple or one who agrees with a particular way of looking at thingsB : this phrase can also be interpreted as “13”, possibly referring to the 4 limbs and 9 openings of the human body, but when using “3 in 10” then the first five lines discuss 9 out of 10 people, and the remaining lines seem to talk about the tenth (presumably sage-like) personC : there are many different interpretations of this phrase (and the entire sentence);presumably, the “place of death” is the end destination of the journey of life as opposed to a literal location (a more modern interpretation of the symbols is the “point of death”); while the symbols for this sentence come from WB and HSG and are technically a minority, the phrasing they use here matches that in the third line followingD : compare to #38, where living for the “substance” is apparently a good thing, and #75, where it is a bad thingE : compare to #49, where the sage “gathers in the world”; the last part of this sentence could also be translated as “he whohasvirtueandtakes inlife”Cross-referencesdie/death : #6, #33, #42, #67, #74, #75, #76, #80follower of lifeandfollower of death : #76substance : #38, #55, #75Chapter Fifty One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•而常自然•(•)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Dao creates them,De raises them,Things shape them,Circumstances complete them.Thus among the ten thousand creatures,There are none who do not respect Dao and honor De.Respect of Dao,Honor of De –Now : there is no one who commands this,Yet it is always naturally so.Therefore : Dao creates them, De raises them.Leads them, nourishes them,Shelters them, heals them,Supports them, protects them.Creating but not possessing,Acting but not concerned with the results,Leading yet not governing –This is called deep and mysterious De.♦Daocreatesthem,♦Deraisesthem,Thingsshapethem,Circumstancescompletethem. [conditions,situations]♦Thus2[among] theten thousandcreatures,There are none whodonotrespectDaoandhonorDe.♦RespectofDao,♦HonorofDe–Now:there is no onewhocommandsthis, [they]Yetit isalwaysnaturally so2.Therefore:Daocreatesthem,Deraisesthem.♦Leadsthem,nourishesthem,♦Sheltersthem,healsAthem, [booth,pavillion,rest house] [poison(ous)]♦Supportsthem,protectsthem. [cover,screen]♦Creatingbutnotpossessing,♦Actingbutnotconcerned with[the results], [depend upon,rely upon]Leadingyetnotgoverning–♦This iscalleddeep and mysteriousDe.NotesA : Hatcher claims that覆(poison) can also mean its opposite, hence “healing”Cross-referencesnaturally so : #17, #23, #25, #64creating but not possessing : #2, #10acting but not concerned : #2, #10, #77leading yet not governing : #10mystery : #1, #6, #10, #15, #27, #56, #62, #65deep and mysterious De : #10, #65Chapter Fifty Two
為學(者)日益為道(者)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The actions of those who learn daily increase.The actions of those who Dao daily decrease.Decreasing and again decreasing,In order to arrive at non-action.Use non-action, and nothing is left undone.To take hold of the world, always use non-interference.When you are compelled to interfere,Then you are not qualified to take hold of the world.♦Theactionsofthose wholearndailyincrease.♦Theactionsofthose whoDaodailydecrease.Decreasing[them]and againdecreasing,♦In order toarriveatnon-action.♦Usenon-action,andnothingis leftundone2. [notmade,become,act]Totake hold oftheworld2,alwaysusenon-interference2.♦Whenyouarecompelledtointerfere°,A[he] [have,possess]♦Then you arenot qualified to3take hold oftheworld2.NotesA : literally, when you “possessinterference”; although事does not ordinarily mean interfere, this is assumed by reflection from the previous lineCross-referencesnon-action : #2, #3, #37, #38, #43, #57, #63, #64nothing is left undone : #37non-interference : #57, #63possess or take hold of the world or nation :#29, #57, #59, #61by using non-interference : #57
為學(者)日益
為道(者)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
The actions of those who learn daily increase.
The actions of those who Dao daily decrease.
Decreasing and again decreasing,
In order to arrive at non-action.
Use non-action, and nothing is left undone.
To take hold of the world, always use non-interference.
When you are compelled to interfere,
Then you are not qualified to take hold of the world.
♦Theactionsofthose wholearndailyincrease.
♦Theactionsofthose whoDaodailydecrease.
Decreasing[them]and againdecreasing,
♦In order toarriveatnon-action.
♦Usenon-action,andnothingis leftundone2. [notmade,become,act]
Totake hold oftheworld2,alwaysusenon-interference2.
♦Whenyouarecompelledtointerfere°,A[he] [have,possess]
♦Then you arenot qualified to3take hold oftheworld2.
Notes
A : literally, when you “possessinterference”; although事does not ordinarily mean interfere, this is assumed by reflection from the previous line
Cross-references
non-action : #2, #3, #37, #38, #43, #57, #63, #64
nothing is left undone : #37
non-interference : #57, #63
possess or take hold of the world or nation :
#29, #57, #59, #61
by using non-interference : #57
Chapter Forty Nine
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[焉]為天下渾其心百姓皆注其耳目聖人皆孩之The sage does not have a constant heart/mind,Thus the 100 families’ heart/minds become his heart/mind.He who is virtuous, I am virtuous to him.He who is not virtuous, I am also virtuous to him.Because De is virtue.He who is honest, I am honest with him.He who is not honest, I am also honest with him.Because De is honesty.The sage lives in the world, gathering it all in.And so he serves the world, merging with theirheart/minds.The 100 families all pay attention to their ears and eyes,And the sage treats them all like his children.Thesage2doesnothave aconstantheart/mind,♦Thusthe100families’heart/mindsbecomehisheart/mind.♦He whoisvirtuous,Iamvirtuoustohim.♦He whoisnotvirtuous,Iamalsovirtuoustohim.♦BecauseDeisvirtue.♦He whoishonest*,Iamhonest* withhim.♦He whoisnothonest*,Iamalsohonest* withhim.♦BecauseDeishonesty*.♦Thesage2lives intheworld2,gathering it all in2A. [inhaleinhale]♦And soheservestheworld2,mergingwiththeirheart/minds.B♦The100familiesallpay attentiontotheirearsandeyesC,♦And thesage2treatsthemalllike [his]Dchildren.NotesA : compare to #50, which refers to one who “takes in life”; “gathering” is used for consistency with #36; the repeated symbol implies “very”, hence completenessB : this line can be translated in many ways, mainly due to the fact that the symbol for “merges” can also mean “muddled” or “whole”; also其(his/their) could be referring to the sage or to the 100 families; the choices made here are consistent with the first two lines of the chapterC : compare to #12, where the sage does not act on what he seesD : adding “his” turns this line from something deragatory (“treats them all like children”, which seems out of character) into something that matches #42, where the sage becomes an “elder teacher” (literally, godfather)Cross-references100 families : #5, #17one who is not virtuous : #27, #62, #81serve the world : #13, #39baby/infant/child : #10, #20, #28, #55
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
[焉]為天下渾其心
百姓皆注其耳目
聖人皆孩之
The sage does not have a constant heart/mind,
Thus the 100 families’ heart/minds become his heart/mind.
He who is virtuous, I am virtuous to him.
He who is not virtuous, I am also virtuous to him.
Because De is virtue.
He who is honest, I am honest with him.
He who is not honest, I am also honest with him.
Because De is honesty.
The sage lives in the world, gathering it all in.
And so he serves the world, merging with their
heart/minds.
The 100 families all pay attention to their ears and eyes,
And the sage treats them all like his children.
Thesage2doesnothave aconstantheart/mind,
♦Thusthe100families’heart/mindsbecomehis
heart/mind.
♦He whoisvirtuous,Iamvirtuoustohim.
♦He whoisnotvirtuous,Iamalsovirtuoustohim.
♦BecauseDeisvirtue.
♦He whoishonest*,Iamhonest* withhim.
♦He whoisnothonest*,Iamalsohonest* withhim.
♦BecauseDeishonesty*.
♦Thesage2lives intheworld2,gathering it all in2A. [inhaleinhale]
♦And soheservestheworld2,mergingwiththeir
heart/minds.B
♦The100familiesallpay attentiontotheirearsandeyesC,
♦And thesage2treatsthemalllike [his]Dchildren.
Notes
A : compare to #50, which refers to one who “takes in life”; “gathering” is used for consistency with #36; the repeated symbol implies “very”, hence completeness
B : this line can be translated in many ways, mainly due to the fact that the symbol for “merges” can also mean “muddled” or “whole”; also其(his/their) could be referring to the sage or to the 100 families; the choices made here are consistent with the first two lines of the chapter
C : compare to #12, where the sage does not act on what he sees
D : adding “his” turns this line from something deragatory (“treats them all like children”, which seems out of character) into something that matches #42, where the sage becomes an “elder teacher” (literally, godfather)
Cross-references
100 families : #5, #17
one who is not virtuous : #27, #62, #81
serve the world : #13, #39
baby/infant/child : #10, #20, #28, #55
Chapter Fifty
出生入死生之徒十有三死之徒十有三人之生動之死地亦十有三(•)夫何故•以其生生之厚•蓋聞善攝生者(陵)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Between coming out into life and entering death,Followers of life are 3 in 10.Followers of death are 3 in 10.People whose lives are merely moving them towards theplace of deathAre also 3 in 10.Now : what is the reason?Because they live life for its substance.But I have heard that he who is skilled at taking in lifeCan travel the mountains and does not meet rhino or tiger,Can enter a battle not wearing armor or weapons.The rhino has no place to thrust its horns,The tiger has no place to use its claws,The weapon has no place to allow its blade.Now : what is the reason?Because for him there is no place of death.♦Betweencoming outintolifeandenteringdeath,♦FollowersAoflifeare3 in 10B. [10has3]♦Followersofdeathare3 in 10. [10has3]Peoplewhoselivesare [merely]movingthemtowards theplaceofdeathC[their]Arealso3 in 10. [10has3]Now:whatis thereason?BecausetheylivelifeforitssubstanceD.♦ButI haveheardthathe whoisskilledattaking inElifeCantravelthemountainsand doesnotmeetrhinoortiger,♦Canenterabattlenotwearingarmororweapons. [army,military]♦Therhinohasnoplacetothrustitshorns, [send,put in]Thetigerhasnoplacetouseitsclaws, [employ]♦Theweaponhasnoplacetoallowitsblade.Now:whatis thereason?Becauseforhimthere isnoplaceofdeath.NotesA : “follower” as in disciple or one who agrees with a particular way of looking at thingsB : this phrase can also be interpreted as “13”, possibly referring to the 4 limbs and 9 openings of the human body, but when using “3 in 10” then the first five lines discuss 9 out of 10 people, and the remaining lines seem to talk about the tenth (presumably sage-like) personC : there are many different interpretations of this phrase (and the entire sentence);presumably, the “place of death” is the end destination of the journey of life as opposed to a literal location (a more modern interpretation of the symbols is the “point of death”); while the symbols for this sentence come from WB and HSG and are technically a minority, the phrasing they use here matches that in the third line followingD : compare to #38, where living for the “substance” is apparently a good thing, and #75, where it is a bad thingE : compare to #49, where the sage “gathers in the world”; the last part of this sentence could also be translated as “he whohasvirtueandtakes inlife”Cross-referencesdie/death : #6, #33, #42, #67, #74, #75, #76, #80follower of lifeandfollower of death : #76substance : #38, #55, #75
出生入死
生之徒十有三
死之徒十有三
人之生動之死地
亦十有三
(•)夫何故•
以其生生之厚•
蓋聞善攝生者
(陵)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
Between coming out into life and entering death,
Followers of life are 3 in 10.
Followers of death are 3 in 10.
People whose lives are merely moving them towards the
place of death
Are also 3 in 10.
Now : what is the reason?
Because they live life for its substance.
But I have heard that he who is skilled at taking in life
Can travel the mountains and does not meet rhino or tiger,
Can enter a battle not wearing armor or weapons.
The rhino has no place to thrust its horns,
The tiger has no place to use its claws,
The weapon has no place to allow its blade.
Now : what is the reason?
Because for him there is no place of death.
♦Betweencoming outintolifeandenteringdeath,
♦FollowersAoflifeare3 in 10B. [10has3]
♦Followersofdeathare3 in 10. [10has3]
Peoplewhoselivesare [merely]movingthemtowards the
placeofdeathC[their]
Arealso3 in 10. [10has3]
Now:whatis thereason?
BecausetheylivelifeforitssubstanceD.
♦ButI haveheardthathe whoisskilledattaking inElife
Cantravelthemountainsand doesnotmeetrhinoortiger,
♦Canenterabattlenotwearingarmororweapons. [army,military]
♦Therhinohasnoplacetothrustitshorns, [send,put in]
Thetigerhasnoplacetouseitsclaws, [employ]
♦Theweaponhasnoplacetoallowitsblade.
Now:whatis thereason?
Becauseforhimthere isnoplaceofdeath.
Notes
A : “follower” as in disciple or one who agrees with a particular way of looking at things
B : this phrase can also be interpreted as “13”, possibly referring to the 4 limbs and 9 openings of the human body, but when using “3 in 10” then the first five lines discuss 9 out of 10 people, and the remaining lines seem to talk about the tenth (presumably sage-like) person
C : there are many different interpretations of this phrase (and the entire sentence);presumably, the “place of death” is the end destination of the journey of life as opposed to a literal location (a more modern interpretation of the symbols is the “point of death”); while the symbols for this sentence come from WB and HSG and are technically a minority, the phrasing they use here matches that in the third line following
D : compare to #38, where living for the “substance” is apparently a good thing, and #75, where it is a bad thing
E : compare to #49, where the sage “gathers in the world”; the last part of this sentence could also be translated as “he whohasvirtueandtakes inlife”
Cross-references
die/death : #6, #33, #42, #67, #74, #75, #76, #80
follower of lifeandfollower of death : #76
substance : #38, #55, #75
Chapter Fifty One
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•而常自然•(•)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Dao creates them,De raises them,Things shape them,Circumstances complete them.Thus among the ten thousand creatures,There are none who do not respect Dao and honor De.Respect of Dao,Honor of De –Now : there is no one who commands this,Yet it is always naturally so.Therefore : Dao creates them, De raises them.Leads them, nourishes them,Shelters them, heals them,Supports them, protects them.Creating but not possessing,Acting but not concerned with the results,Leading yet not governing –This is called deep and mysterious De.♦Daocreatesthem,♦Deraisesthem,Thingsshapethem,Circumstancescompletethem. [conditions,situations]♦Thus2[among] theten thousandcreatures,There are none whodonotrespectDaoandhonorDe.♦RespectofDao,♦HonorofDe–Now:there is no onewhocommandsthis, [they]Yetit isalwaysnaturally so2.Therefore:Daocreatesthem,Deraisesthem.♦Leadsthem,nourishesthem,♦Sheltersthem,healsAthem, [booth,pavillion,rest house] [poison(ous)]♦Supportsthem,protectsthem. [cover,screen]♦Creatingbutnotpossessing,♦Actingbutnotconcerned with[the results], [depend upon,rely upon]Leadingyetnotgoverning–♦This iscalleddeep and mysteriousDe.NotesA : Hatcher claims that覆(poison) can also mean its opposite, hence “healing”Cross-referencesnaturally so : #17, #23, #25, #64creating but not possessing : #2, #10acting but not concerned : #2, #10, #77leading yet not governing : #10mystery : #1, #6, #10, #15, #27, #56, #62, #65deep and mysterious De : #10, #65
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•
而常自然•
(•)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
Dao creates them,
De raises them,
Things shape them,
Circumstances complete them.
Thus among the ten thousand creatures,
There are none who do not respect Dao and honor De.
Respect of Dao,
Honor of De –
Now : there is no one who commands this,
Yet it is always naturally so.
Therefore : Dao creates them, De raises them.
Leads them, nourishes them,
Shelters them, heals them,
Supports them, protects them.
Creating but not possessing,
Acting but not concerned with the results,
Leading yet not governing –
This is called deep and mysterious De.
♦Daocreatesthem,
♦Deraisesthem,
Thingsshapethem,
Circumstancescompletethem. [conditions,situations]
♦Thus2[among] theten thousandcreatures,
There are none whodonotrespectDaoandhonorDe.
♦RespectofDao,
♦HonorofDe–
Now:there is no onewhocommandsthis, [they]
Yetit isalwaysnaturally so2.
Therefore:Daocreatesthem,Deraisesthem.
♦Leadsthem,nourishesthem,
♦Sheltersthem,healsAthem, [booth,pavillion,rest house] [poison(ous)]
♦Supportsthem,protectsthem. [cover,screen]
♦Creatingbutnotpossessing,
♦Actingbutnotconcerned with[the results], [depend upon,rely upon]
Leadingyetnotgoverning–
♦This iscalleddeep and mysteriousDe.
Notes
A : Hatcher claims that覆(poison) can also mean its opposite, hence “healing”
Cross-references
naturally so : #17, #23, #25, #64
creating but not possessing : #2, #10
acting but not concerned : #2, #10, #77
leading yet not governing : #10
mystery : #1, #6, #10, #15, #27, #56, #62, #65
deep and mysterious De : #10, #65
Chapter Fifty Two