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邪(•)(•)故為天下貴That which Daos is the
obscure mystery of the ten thousandcreatures.This is the treasure of a
virtuous person,And that which is the
protection of a person who is notvirtuous.Beautiful speech can be used
in the market,Respectful behavior can
benefit people.People who are not
virtuous,Why abandon them?Therefore : when
inaugurating the son of heaven,Or installing the three
nobles –Even if you possessed jade
disks drawn by a team of fourhorses,That is not as good as
sitting and offering this Way.What was the ancients’
reason that they valued this Way?Did they not say :Seek in order to obtain,Have faults in order to be
forgiven?Therefore Dao becomes
valuable to the world.That whichDaosis theobscure mysteryAoftheten thousandcreatures.[This is] thetreasureofavirtuousperson,♦Andthat whichis theprotectionofapersonwho isnotvirtuous.♦Beautifulspeechcanbeusedin themarket,BRespectfulbehaviorCcan2benefitpeople.
[add,increase,augment]♦Peoplewhoarenotvirtuous,
[they]♦Whyabandonthem2?
[theirexistence]♦Therefore:
wheninauguratingthesonofheavenD,
[establishing]OrinstallingthethreenoblesE–
[dukes]Even ifyoupossessedjade disks2drawn
by2ateam of fourhorses,F[using,by means ofbefore]That isnotas
good assittingandofferingthisWay.♦Whatwas theancient’sreason that2theyvaluedthisWay?Did theynotsay:Seekin order toobtain,Havefaultsin order tobeforgiven?[exempt,spare,excuse]♦Therefore[Dao]Gbecomesvaluableto theworld2.NotesA : although they are in
the minority, I rather like what the MWD’s say :That
whichDaosis theflowing togetheroftheten thousandcreaturesB :presumably, for
barteringC : these two symbols could
just as likely be translated as “honorabledeeds”D: the “son of heaven” is a
standard phrase referring to the emperorE : specifically Dukes (see
#32), but in keeping with other chapters, this is interpreted more generally
as “nobles”; the phrase “three Dukes” specifically refers to the highest
state officials, advisors, or ministersF : a very expensive and
impressive offering, indeed!G : there is no subject in
the original Chinese; Dao is assumed based on the 4thline
previousCross-referencesmystery : #1, #6, #10, #15,
#27, #51, #56, #65treasure : #67, #69one who is not virtuous :
#27, #49, #81nobles (in general) : #32,
#37, #39, #42, #80the ancients/elders : #14,
#15, #22, #38, #39, #65, #68being valuable : #56, #70therefore becomes valuable to the world : #56Chapter Sixty Three•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(•) •Act with non-action.Handle duties with
non-interference.Taste that which is
without-flavor.Greatness is insignificant,
too much is less.Repay animosity with De.Plan for the difficult
while it is easy.Act on the great while it
is tiny.In the world, difficult
duties certainly start while easy.In the world, great duties
certainly start while tiny.Thus the sage in the end does
not act great,Therefore he can achieve
his greatness.Men who make promises
lightly, certainly few will trust.Men who expect most duties
to be easy will certainly havemany difficulties.Thus the sage plans for
things to be difficult,Therefore in the end he is
without difficulty!♦Actwithnon-action.♦Handledutieswithnon-interference2.♦Taste[that
which] iswithout-flavor.AGreatnessisinsignificant,too muchisless.♦RepayanimositywithDe.
[complaints/resentment/hatred]
[by means of]Planfor thedifficultwhileitiseasy.
[
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邪(•)(•)故為天下貴That which Daos is the obscure mystery of the ten thousandcreatures.This is the treasure of a virtuous person,And that which is the protection of a person who is notvirtuous.Beautiful speech can be used in the market,Respectful behavior can benefit people.People who are not virtuous,Why abandon them?Therefore : when inaugurating the son of heaven,Or installing the three nobles –Even if you possessed jade disks drawn by a team of fourhorses,That is not as good as sitting and offering this Way.What was the ancients’ reason that they valued this Way?Did they not say :Seek in order to obtain,Have faults in order to be forgiven?Therefore Dao becomes valuable to the world.That whichDaosis theobscure mysteryAoftheten thousandcreatures.[This is] thetreasureofavirtuousperson,♦Andthat whichis theprotectionofapersonwho isnotvirtuous.♦Beautifulspeechcanbeusedin themarket,BRespectfulbehaviorCcan2benefitpeople. [add,increase,augment]♦Peoplewhoarenotvirtuous, [they]♦Whyabandonthem2? [theirexistence]♦Therefore: wheninauguratingthesonofheavenD, [establishing]OrinstallingthethreenoblesE– [dukes]Even ifyoupossessedjade disks2drawn by2ateam of fourhorses,F[using,by means ofbefore]That isnotas good assittingandofferingthisWay.♦Whatwas theancient’sreason that2theyvaluedthisWay?Did theynotsay:Seekin order toobtain,Havefaultsin order tobeforgiven?[exempt,spare,excuse]♦Therefore[Dao]Gbecomesvaluableto theworld2.NotesA : although they are in the minority, I rather like what the MWD’s say :That whichDaosis theflowing togetheroftheten thousandcreaturesB :presumably, for barteringC : these two symbols could just as likely be translated as “honorabledeeds”D: the “son of heaven” is a standard phrase referring to the emperorE : specifically Dukes (see #32), but in keeping with other chapters, this is interpreted more generally as “nobles”; the phrase “three Dukes” specifically refers to the highest state officials, advisors, or ministersF : a very expensive and impressive offering, indeed!G : there is no subject in the original Chinese; Dao is assumed based on the 4thline previousCross-referencesmystery : #1, #6, #10, #15, #27, #51, #56, #65treasure : #67, #69one who is not virtuous : #27, #49, #81nobles (in general) : #32, #37, #39, #42, #80the ancients/elders : #14, #15, #22, #38, #39, #65, #68being valuable : #56, #70therefore becomes valuable to the world : #56
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
有罪以免邪(•)
(•)故為天下貴
That which Daos is the obscure mystery of the ten thousand
creatures.
This is the treasure of a virtuous person,
And that which is the protection of a person who is not
virtuous.
Beautiful speech can be used in the market,
Respectful behavior can benefit people.
People who are not virtuous,
Why abandon them?
Therefore : when inaugurating the son of heaven,
Or installing the three nobles –
Even if you possessed jade disks drawn by a team of four
horses,
That is not as good as sitting and offering this Way.
What was the ancients’ reason that they valued this Way?
Did they not say :
Seek in order to obtain,
Have faults in order to be forgiven?
Therefore Dao becomes valuable to the world.
That whichDaosis theobscure mysteryAofthe
ten thousandcreatures.
[This is] thetreasureofavirtuousperson,
♦Andthat whichis theprotectionofapersonwho isnot
virtuous.
♦Beautifulspeechcanbeusedin themarket,B
RespectfulbehaviorCcan2benefitpeople. [add,increase,augment]
♦Peoplewhoarenotvirtuous, [they]
♦Whyabandonthem2? [theirexistence]
♦Therefore: wheninauguratingthesonofheavenD, [establishing]
OrinstallingthethreenoblesE– [dukes]
Even ifyoupossessedjade disks2drawn by2ateam of four
horses,F[using,by means ofbefore]
That isnotas good assittingandofferingthisWay.
♦Whatwas theancient’sreason that2theyvaluedthis
Way?
Did theynotsay:
Seekin order toobtain,
Havefaultsin order tobeforgiven?[exempt,spare,excuse]
♦Therefore[Dao]Gbecomesvaluableto theworld2.
Notes
A : although they are in the minority, I rather like what the MWD’s say :
That whichDaosis theflowing togetherofthe
ten thousandcreatures
B :presumably, for bartering
C : these two symbols could just as likely be translated as “honorabledeeds”
D: the “son of heaven” is a standard phrase referring to the emperor
E : specifically Dukes (see #32), but in keeping with other chapters, this is interpreted more generally as “nobles”; the phrase “three Dukes” specifically refers to the highest state officials, advisors, or ministers
F : a very expensive and impressive offering, indeed!
G : there is no subject in the original Chinese; Dao is assumed based on the 4thline previous
Cross-references
mystery : #1, #6, #10, #15, #27, #51, #56, #65
treasure : #67, #69
one who is not virtuous : #27, #49, #81
nobles (in general) : #32, #37, #39, #42, #80
the ancients/elders : #14, #15, #22, #38, #39, #65, #68
being valuable : #56, #70
therefore becomes valuable to the world : #56
Chapter Sixty Three
•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(•) •Act with non-action.Handle duties with
non-interference.Taste that which is
without-flavor.Greatness is insignificant,
too much is less.Repay animosity with De.Plan for the difficult
while it is easy.Act on the great while it
is tiny.In the world, difficult
duties certainly start while easy.In the world, great duties
certainly start while tiny.Thus the sage in the end does
not act great,Therefore he can achieve
his greatness.Men who make promises
lightly, certainly few will trust.Men who expect most duties
to be easy will certainly havemany difficulties.Thus the sage plans for
things to be difficult,Therefore in the end he is
without difficulty!♦Actwithnon-action.♦Handledutieswithnon-interference2.♦Taste[that
which] iswithout-flavor.AGreatnessisinsignificant,too muchisless.♦RepayanimositywithDe.
[complaints/resentment/hatred]
[by means of]Planfor thedifficultwhileitiseasy.
[
•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(•) •
Act with non-action.
Handle duties with non-interference.
Taste that which is without-flavor.
Greatness is insignificant, too much is less.
Repay animosity with De.
Plan for the difficult while it is easy.
Act on the great while it is tiny.
In the world, difficult duties certainly start while easy.
In the world, great duties certainly start while tiny.
Thus the sage in the end does not act great,
Therefore he can achieve his greatness.
Men who make promises lightly, certainly few will trust.
Men who expect most duties to be easy will certainly have
many difficulties.
Thus the sage plans for things to be difficult,
Therefore in the end he is without difficulty!
♦Actwithnon-action.
♦Handledutieswithnon-interference2.
♦Taste[that which] iswithout-flavor.A
Greatnessisinsignificant,too muchisless.
♦RepayanimositywithDe. [complaints/resentment/hatred] [by means of]
Planfor thedifficultwhileitiseasy.
[
Acton thegreatwhileitistiny.
[
In theworld2,difficultdutiescertainlystartwhileeasy.
[arise] [
In theworld2,greatdutiescertainlystartwhiletiny.
[arise] [
♦Thus2thesage2in the enddoesnotactgreat,
♦Thereforehecanachievehisgreatness.
♦Menwho makepromiseslightly,certainlyfewwill
trust*.
♦[Men who expect]most[duties to be]easywillcertainly
havemanydifficulties.B[too many]
Thus2thesage2plansforthingsto bedifficult, [schemes] [them]
Thereforein the endhe iswithoutdifficulty!
Notes
Only the first four sentences and the last three are in GUO.
A : this line could also be translated as
Tastewithouttasting
or
Tastebynon-tasting
but it is phrased this way because of the reference in #35 about how Dao’s words are “without flavor” (using the same two symbols in both chapters)
B : this line literally reads “too manyeasycertainly
too manydifficult” but is worded in this way due to the lines that precede and follow it
Cross-references
non-action : #2, #3, #37, #38, #43, #48, #57, #64
non-interference : #48, #57
sage can achieve greatness : #34
sage plans for difficulties : #73
Chapter Sixty Four
•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•復眾人之所過•以輔萬物之自然而不敢為•What is peaceful is easy to
hold.What has not yet been
revealed is easy to plan for.What is brittle is easy to
shatter.What is minute is easy to
scatter.Act on it while it does not
yet exist.Govern them while they are
not yet confused.A tree too big to embrace
is created from the tiniest shoot.A terrace of nine stories rises
from a pile of dirt.A journey of a thousand
miles begins from under the feet.He who acts, ruins it.He who grasps, loses it.Thus the sage :Does not act, therefore he
does not ruin.Does not grasp, therefore
he does not lose.Citizens are always on the
verge of achieving theirundertakings, yet they ruin them.Be as careful in the end as
if it was the beginning,Then you will not ruin your
affairs.Thus the sage :Desires to not desire,Does not value rare goods,Learns to not learn.He returns to that which
everyone else has passed over,Thus helping the ten
thousand creatures to be naturally so,Yet not daring to act.♦Whatispeacefuliseasytohold.
[it]♦Whathas
not yetbeenrevealediseasytoplanfor.
[it] [omen,sign,portent]♦Whatisbrittleiseasytoshatter.
[it] [fall apart]Whatisminuteiseasytoscatter.
[it]♦Actonitwhileitdoes not yetexist.
[
•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•
復眾人之所過•
以輔萬物之自然
而不敢為•
What is peaceful is easy to hold.
What has not yet been revealed is easy to plan for.
What is brittle is easy to shatter.
What is minute is easy to scatter.
Act on it while it does not yet exist.
Govern them while they are not yet confused.
A tree too big to embrace is created from the tiniest shoot.
A terrace of nine stories rises from a pile of dirt.
A journey of a thousand miles begins from under the feet.
He who acts, ruins it.
He who grasps, loses it.
Thus the sage :
Does not act, therefore he does not ruin.
Does not grasp, therefore he does not lose.
Citizens are always on the verge of achieving their
undertakings, yet they ruin them.
Be as careful in the end as if it was the beginning,
Then you will not ruin your affairs.
Thus the sage :
Desires to not desire,
Does not value rare goods,
Learns to not learn.
He returns to that which everyone else has passed over,
Thus helping the ten thousand creatures to be naturally so,
Yet not daring to act.
♦Whatispeacefuliseasytohold. [it]
♦Whathas not yetbeenrevealediseasytoplanfor. [it] [omen,sign,portent]
♦Whatisbrittleiseasytoshatter. [it] [fall apart]
Whatisminuteiseasytoscatter. [it]
♦Actonitwhileitdoes not yetexist.
[
♦Governthemwhiletheyare not yetconfused.
[
♦Atree[ß]too big to embrace2iscreatedfromthe
tiniestshoot. [least] [tip,end]
AterraceAofninestoriesrisesfromapileofdirt. [soil,land,ground]
AjourneyofathousandmilesBbeginsfromunderthefeet. [travel]
♦He whoacts,ruinsit.
♦He whograsps,losesit.
♦Thus2thesage2:
♦Doesnotact,thereforehe doesnotruin.
♦Doesnotgrasp,thereforehe doesnotlose.
Citizensarealwaysonthevergeofachievingtheir
undertakings2,yettheyruinthem. [almost]
Be ascarefulin the endas ifit was thebeginning,
Thenyou willnotruinyouraffairs.
♦Thus2thesage2:
♦Desirestonotdesire,
♦Doesnotvaluerare2[à]goods,
♦Learnstonotlearn.
Hereturnstothat whicheveryone2else [they] has
passed over,
Thushelpingtheten thousandcreatures[them] to be
naturally so2,
Yetnotdaringtoact.C
Notes
A : in ancient China, terraces were man-made hills with paths cut into in their sides, leading up to a plateau at the top from which to view the surrounding landscape
B : around the time the DDJ was written, a里was probably equal to about 1/3 of a mile
C : this line is intentionally left ambiguous as to whether it is the sage or the creatures that do not dare to act, as it is also ambiguous in the original Chinese
Cross-references
he who acts, ruins it : #29
he who grasps, loses it : #29
non-action : #2, #3, #37, #38, #43, #48, #57, #63
rare goods : #3, #12
returning : #14, #16, #19, #20, #22, #25, #28, #34, #40,
#52, #58, #60, #65, #80
naturally so : #17, #23, #25, #51
not daring to act : #3, #67, #69
Chapter Sixty Five