古之善為道者非以明民•將以愚之•民之難治•以其(知)多•(•)故以(知)治國國之賊•不以(知)治國國之福•知此兩者亦稽式•常知稽式是謂玄德玄德深矣遠矣(•)與物反矣(•)__ __乃至大順The virtue of the ancients (they who acted in Dao),Did not use it to enlighten the citizens,But would have used it to keep them ignorant –The citizens are hard to governBecause they have too much knowledge.Therefore : using knowledge to govern the nationIs the bane of the nation.Not using knowledge to govern the nationIs the good fortune of the nation.He who has knowledge of these two also has them asexamples.To always understand these examples –This is called deep and mysterious De.Deep and mysterious De is so profound! and remote!That when creatures return, it returns with them!Then they reach the greatest harmony.♦Thevirtueoftheancients(they whoactedinDao),♦Didnotuseit toenlightenthecitizens,[wise,sightàinsight]♦Butwouldhaveusedit to keepthemignorantA– [stupid,foolish]♦Thecitizens[they] arehardtogovernBecausetheyhavetoo muchknowledgeB.Therefore:usingknowledgeBtogovernthenationIs thebaneofthenation. [evil]NotusingknowledgeBtogovernthenationIs thegood fortuneofthenation.♦He whohasknowledgeofthesetwoalsohas [them as]examples2.Toalwaysunderstandtheseexamples2–This iscalleddeep and mysteriousDe.♦Deep and mysteriousDeis soprofound!andremote!♦That whencreaturesreturnC, it returns [together]withthem!Thentheyreachthegreatestharmony. [go along with,same direction,agreeable]NotesA : ignorance here is a good thing, as in #20 where the sage is foolish (using the same symbol)B : only WB and HSG have the Confucian term “wisdom” here, making these sentences anti-ConfucianC : as in #25, where “being remote speaks of returning”;this sentence could also be translated asThat ithelps[all]creaturestoreturn!Cross-referencesthe ancients/elders : #14, #15, #22, #38, #39, #62, #68virtue of the ancients : #15he who “possesses Dao” : #15, #23, #24, #31, #77citizens are hard to govern : #75mystery : #1, #6, #10, #15, #27, #51, #56, #62deep and mysterious De : #10, #51returning : #14, #16, #19, #20, #22, #25, #28, #34, #40,#52, #58, #60, #64, #80Deandreturning : #28, #60remote : #25remoteandreturning : #25Chapter Sixty Six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The reason that rivers and seas can act as kings of the 100valleysIs because they are good at being lower-than them.Therefore : they can act as kings of the 100 valleys.Thus the sage :In desiring to be above the citizens,He must by means of his speech be lower-than them.In desiring to be before the citizens,He must by means of his self be behind them.Thus the sage :Lives above them, but the citizens are not burdened.Lives in front of them, but the citizens are not harmed.Thus the world is pleased to promote him, and does nottire of him.Because he does not strive,Therefore no one in the world can strive against him.Thereason that2riversandseas[they]canact askingsofthe100valleysIsbecausetheyaregoodat beinglower-thanAthem.Therefore: theycanact askingsof the100valleys.Thus2thesage2:Indesiringto beaboveBthecitizens,Hemustby means ofhisspeechbelower-thanthem.Indesiringto bebeforeCthecitizens,Hemustby means ofhisselfbebehindthem.Thus2thesage2:Livesabovethem,butthecitizensarenotburdened. [heavy]Livesinfrontof them,butthecitizensarenotharmed.Thus2theworld2ispleasedtopromotehim,anddoesnottire of{despise} him.Becausehedoesnotstrive,♦Thereforeno onein theworld2canstriveagainsthim. [together with]NotesA : literally “below”, “under”, or “inferior”, here “lower-than” is used to indicate taking the lower or inferior position in a relationship (which in ancient Chinese culture was the better thing to do); Lau translates it as “taking the lower position”B :presumably, to rule overC :presumably, to leadCross-referencesvalley : #6, #15, #28, #32, #39, #41lower-than : #61, #68before/behind others : #7, #67self : #7, #9, #13, #16, #26, #44, #52, #54no harm : #35, #56, #58, #60, #81not tire of leadership : #72no striving : #3, #8, #22, #68, #73, #81no one in the world can strive against him : #22Chapter Sixty Seven天下皆謂我__大似不肖(•)夫唯(不肖)故[能] (大) •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In the world, all say I am great,But do not seem to be like everyone else.Now : only because I am not like everyone else, therefore Ican be great.If I was like everyone else,Long ago! I would have become insignificant, indeed!Now : I possess three treasures –Hold and maintain them.The first is called compassion,The second is called economy,The third is called not daring to act first in the world.With compassion, you can therefore be brave.With economy, you can therefore expand.By not daring to act first in the world,Therefore you can achieve the capacity for leadership.At present, people abandon compassion but also try to bebrave,Abandon economy but also try to expand,Abandon being behind but also try to be first –This is death!Now : when compassion is used in war, the consequenceis victory.When it is used for protection, the consequence is strength.When heaven would help you,Using compassion it protects you.In theworld2,allsayIamgreat,ABut donotseemtobe like[everyone else].BNow:only[because I am]notlike[everyone else],thereforeIcanbegreat.C♦If[I was]like[everyone else],Long ago!Iwould have becomeinsignificant,indeed![he] [minute,tiny]Now:Ipossessthreetreasures–Holdandmaintainthem.♦Thefirstiscalledcompassion*,♦Thesecondiscalledeconomy, [thrifty,frugal]♦ThethirdiscallednotdaringtoactfirstDin theworld2.♦Withcompassion*, youcanthereforebebrave*.♦Witheconomy, youcanthereforeexpandE. [thrifty,frugal]♦Bynotdaringtoactfirstin theworld2,Thereforeyoucanachievethecapacityforleadership.Atpresent, peopleabandoncompassion* butalsotry to bebrave*,Abandoneconomybutalsotry toexpandE, [thrifty,frugal]Abandonbeingbehindbutalsotry to befirst–This isdeath!Now: whencompassion* isusedinwar, theconsequenceisvictory.♦When it isusedforprotection, theconsequenceisstrength.Whenheavenwouldhelpyou, [him]Usingcompassion* itprotectsyou. [him]NotesA : this may sound egotistical, but the sage is described as being “great” in #34 and #63 and “valued” in #70; only WB and HSG changed this and the next four lines to readIn theworld2,allsaymyDaoisgreat,And doesnotseemtobe like[anything else].Now:only[because it is]great,thereforeit doesnotseemtobe like[anything else].If[it was]like[anything else],Long ago!itwould have becomeinsignificant,indeed!WB also switched from saying the sage is great to Dao is great in #34; also note that here it is everyone else, not the sage, who says the sage is greatB : see #20 for many examples of how the sage is not like everyone else; this and the next three lines are translated in many different ways because肖(“seem”, “resemble”) sounds the same as a different symbol meaning “small” and so is sometimes interpreted that way, and because不肖can also mean “unworthy”C : this sentence comes from MWD/B for consistency with the previous linesD :presumably take the lead, rule, etc.; compare to #7 and #66 about being behind to be firstE :this could be referring to expanding your territory or kingdomCross-referencestreasures : #62, #69not daring to act : #3, #64before/behind others : #7, #66die/death : #6, #33, #42, #50, #74, #75, #76, #80strong : #3, #29, #30, #33, #36, #52, #55, #78Chapter Sixty Eight
古之善為道者非以明民•將以愚之•民之難治•以其(知)多•(•)故以(知)治國國之賊•不以(知)治國國之福•知此兩者亦稽式•常知稽式是謂玄德玄德深矣遠矣(•)與物反矣(•)__ __乃至大順The virtue of the ancients (they who acted in Dao),Did not use it to enlighten the citizens,But would have used it to keep them ignorant –The citizens are hard to governBecause they have too much knowledge.Therefore : using knowledge to govern the nationIs the bane of the nation.Not using knowledge to govern the nationIs the good fortune of the nation.He who has knowledge of these two also has them asexamples.To always understand these examples –This is called deep and mysterious De.Deep and mysterious De is so profound! and remote!That when creatures return, it returns with them!Then they reach the greatest harmony.♦Thevirtueoftheancients(they whoactedinDao),♦Didnotuseit toenlightenthecitizens,[wise,sightàinsight]♦Butwouldhaveusedit to keepthemignorantA– [stupid,foolish]♦Thecitizens[they] arehardtogovernBecausetheyhavetoo muchknowledgeB.Therefore:usingknowledgeBtogovernthenationIs thebaneofthenation. [evil]NotusingknowledgeBtogovernthenationIs thegood fortuneofthenation.♦He whohasknowledgeofthesetwoalsohas [them as]examples2.Toalwaysunderstandtheseexamples2–This iscalleddeep and mysteriousDe.♦Deep and mysteriousDeis soprofound!andremote!♦That whencreaturesreturnC, it returns [together]withthem!Thentheyreachthegreatestharmony. [go along with,same direction,agreeable]NotesA : ignorance here is a good thing, as in #20 where the sage is foolish (using the same symbol)B : only WB and HSG have the Confucian term “wisdom” here, making these sentences anti-ConfucianC : as in #25, where “being remote speaks of returning”;this sentence could also be translated asThat ithelps[all]creaturestoreturn!Cross-referencesthe ancients/elders : #14, #15, #22, #38, #39, #62, #68virtue of the ancients : #15he who “possesses Dao” : #15, #23, #24, #31, #77citizens are hard to govern : #75mystery : #1, #6, #10, #15, #27, #51, #56, #62deep and mysterious De : #10, #51returning : #14, #16, #19, #20, #22, #25, #28, #34, #40,#52, #58, #60, #64, #80Deandreturning : #28, #60remote : #25remoteandreturning : #25
古之善為道者
非以明民•
將以愚之•
民之難治•
以其(知)多•
(•)故以(知)治國
國之賊•
不以(知)治國
國之福•
知此兩者亦稽式•
常知稽式
是謂玄德
玄德深矣遠矣(•)
與物反矣(•)
__ __乃至大順
The virtue of the ancients (they who acted in Dao),
Did not use it to enlighten the citizens,
But would have used it to keep them ignorant –
The citizens are hard to govern
Because they have too much knowledge.
Therefore : using knowledge to govern the nation
Is the bane of the nation.
Not using knowledge to govern the nation
Is the good fortune of the nation.
He who has knowledge of these two also has them as
examples.
To always understand these examples –
This is called deep and mysterious De.
Deep and mysterious De is so profound! and remote!
That when creatures return, it returns with them!
Then they reach the greatest harmony.
♦Thevirtueoftheancients(they whoactedinDao),
♦Didnotuseit toenlightenthecitizens,
[wise,sightàinsight]
♦Butwouldhaveusedit to keepthemignorantA– [stupid,foolish]
♦Thecitizens[they] arehardtogovern
Becausetheyhavetoo muchknowledgeB.
Therefore:usingknowledgeBtogovernthenation
Is thebaneofthenation. [evil]
NotusingknowledgeBtogovernthenation
Is thegood fortuneofthenation.
♦He whohasknowledgeofthesetwoalsohas [them as]
examples2.
Toalwaysunderstandtheseexamples2–
This iscalleddeep and mysteriousDe.
♦Deep and mysteriousDeis soprofound!andremote!
♦That whencreaturesreturnC, it returns [together]with
them!
Thentheyreachthegreatestharmony. [go along with,same direction,agreeable]
Notes
A : ignorance here is a good thing, as in #20 where the sage is foolish (using the same symbol)
B : only WB and HSG have the Confucian term “wisdom” here, making these sentences anti-Confucian
C : as in #25, where “being remote speaks of returning”;
this sentence could also be translated as
That ithelps[all]creaturestoreturn!
Cross-references
the ancients/elders : #14, #15, #22, #38, #39, #62, #68
virtue of the ancients : #15
he who “possesses Dao” : #15, #23, #24, #31, #77
citizens are hard to govern : #75
mystery : #1, #6, #10, #15, #27, #51, #56, #62
deep and mysterious De : #10, #51
returning : #14, #16, #19, #20, #22, #25, #28, #34, #40,
#52, #58, #60, #64, #80
Deandreturning : #28, #60
remote : #25
remoteandreturning : #25
Chapter Sixty Six
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The reason that rivers and seas can act as kings of the 100valleysIs because they are good at being lower-than them.Therefore : they can act as kings of the 100 valleys.Thus the sage :In desiring to be above the citizens,He must by means of his speech be lower-than them.In desiring to be before the citizens,He must by means of his self be behind them.Thus the sage :Lives above them, but the citizens are not burdened.Lives in front of them, but the citizens are not harmed.Thus the world is pleased to promote him, and does nottire of him.Because he does not strive,Therefore no one in the world can strive against him.Thereason that2riversandseas[they]canact askingsofthe100valleysIsbecausetheyaregoodat beinglower-thanAthem.Therefore: theycanact askingsof the100valleys.Thus2thesage2:Indesiringto beaboveBthecitizens,Hemustby means ofhisspeechbelower-thanthem.Indesiringto bebeforeCthecitizens,Hemustby means ofhisselfbebehindthem.Thus2thesage2:Livesabovethem,butthecitizensarenotburdened. [heavy]Livesinfrontof them,butthecitizensarenotharmed.Thus2theworld2ispleasedtopromotehim,anddoesnottire of{despise} him.Becausehedoesnotstrive,♦Thereforeno onein theworld2canstriveagainsthim. [together with]NotesA : literally “below”, “under”, or “inferior”, here “lower-than” is used to indicate taking the lower or inferior position in a relationship (which in ancient Chinese culture was the better thing to do); Lau translates it as “taking the lower position”B :presumably, to rule overC :presumably, to leadCross-referencesvalley : #6, #15, #28, #32, #39, #41lower-than : #61, #68before/behind others : #7, #67self : #7, #9, #13, #16, #26, #44, #52, #54no harm : #35, #56, #58, #60, #81not tire of leadership : #72no striving : #3, #8, #22, #68, #73, #81no one in the world can strive against him : #22
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
The reason that rivers and seas can act as kings of the 100
valleys
Is because they are good at being lower-than them.
Therefore : they can act as kings of the 100 valleys.
Thus the sage :
In desiring to be above the citizens,
He must by means of his speech be lower-than them.
In desiring to be before the citizens,
He must by means of his self be behind them.
Thus the sage :
Lives above them, but the citizens are not burdened.
Lives in front of them, but the citizens are not harmed.
Thus the world is pleased to promote him, and does not
tire of him.
Because he does not strive,
Therefore no one in the world can strive against him.
Thereason that2riversandseas[they]canact askingsof
the100valleys
Isbecausetheyaregoodat beinglower-thanAthem.
Therefore: theycanact askingsof the100valleys.
Thus2thesage2:
Indesiringto beaboveBthecitizens,
Hemustby means ofhisspeechbelower-thanthem.
Indesiringto bebeforeCthecitizens,
Hemustby means ofhisselfbebehindthem.
Thus2thesage2:
Livesabovethem,butthecitizensarenotburdened. [heavy]
Livesinfrontof them,butthecitizensarenotharmed.
Thus2theworld2ispleasedtopromotehim,anddoesnot
tire of{despise} him.
Becausehedoesnotstrive,
♦Thereforeno onein theworld2canstriveagainsthim. [together with]
Notes
A : literally “below”, “under”, or “inferior”, here “lower-than” is used to indicate taking the lower or inferior position in a relationship (which in ancient Chinese culture was the better thing to do); Lau translates it as “taking the lower position”
B :presumably, to rule over
C :presumably, to lead
Cross-references
valley : #6, #15, #28, #32, #39, #41
lower-than : #61, #68
before/behind others : #7, #67
self : #7, #9, #13, #16, #26, #44, #52, #54
no harm : #35, #56, #58, #60, #81
not tire of leadership : #72
no striving : #3, #8, #22, #68, #73, #81
no one in the world can strive against him : #22
Chapter Sixty Seven
天下皆謂我__大似不肖(•)夫唯(不肖)故[能] (大) •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In the world, all say I am great,But do not seem to be like everyone else.Now : only because I am not like everyone else, therefore Ican be great.If I was like everyone else,Long ago! I would have become insignificant, indeed!Now : I possess three treasures –Hold and maintain them.The first is called compassion,The second is called economy,The third is called not daring to act first in the world.With compassion, you can therefore be brave.With economy, you can therefore expand.By not daring to act first in the world,Therefore you can achieve the capacity for leadership.At present, people abandon compassion but also try to bebrave,Abandon economy but also try to expand,Abandon being behind but also try to be first –This is death!Now : when compassion is used in war, the consequenceis victory.When it is used for protection, the consequence is strength.When heaven would help you,Using compassion it protects you.In theworld2,allsayIamgreat,ABut donotseemtobe like[everyone else].BNow:only[because I am]notlike[everyone else],thereforeIcanbegreat.C♦If[I was]like[everyone else],Long ago!Iwould have becomeinsignificant,indeed![he] [minute,tiny]Now:Ipossessthreetreasures–Holdandmaintainthem.♦Thefirstiscalledcompassion*,♦Thesecondiscalledeconomy, [thrifty,frugal]♦ThethirdiscallednotdaringtoactfirstDin theworld2.♦Withcompassion*, youcanthereforebebrave*.♦Witheconomy, youcanthereforeexpandE. [thrifty,frugal]♦Bynotdaringtoactfirstin theworld2,Thereforeyoucanachievethecapacityforleadership.Atpresent, peopleabandoncompassion* butalsotry to bebrave*,Abandoneconomybutalsotry toexpandE, [thrifty,frugal]Abandonbeingbehindbutalsotry to befirst–This isdeath!Now: whencompassion* isusedinwar, theconsequenceisvictory.♦When it isusedforprotection, theconsequenceisstrength.Whenheavenwouldhelpyou, [him]Usingcompassion* itprotectsyou. [him]NotesA : this may sound egotistical, but the sage is described as being “great” in #34 and #63 and “valued” in #70; only WB and HSG changed this and the next four lines to readIn theworld2,allsaymyDaoisgreat,And doesnotseemtobe like[anything else].Now:only[because it is]great,thereforeit doesnotseemtobe like[anything else].If[it was]like[anything else],Long ago!itwould have becomeinsignificant,indeed!WB also switched from saying the sage is great to Dao is great in #34; also note that here it is everyone else, not the sage, who says the sage is greatB : see #20 for many examples of how the sage is not like everyone else; this and the next three lines are translated in many different ways because肖(“seem”, “resemble”) sounds the same as a different symbol meaning “small” and so is sometimes interpreted that way, and because不肖can also mean “unworthy”C : this sentence comes from MWD/B for consistency with the previous linesD :presumably take the lead, rule, etc.; compare to #7 and #66 about being behind to be firstE :this could be referring to expanding your territory or kingdomCross-referencestreasures : #62, #69not daring to act : #3, #64before/behind others : #7, #66die/death : #6, #33, #42, #50, #74, #75, #76, #80strong : #3, #29, #30, #33, #36, #52, #55, #78
天下皆謂我__大
似不肖
(•)夫唯(不肖)故[能] (大) •
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
In the world, all say I am great,
But do not seem to be like everyone else.
Now : only because I am not like everyone else, therefore I
can be great.
If I was like everyone else,
Long ago! I would have become insignificant, indeed!
Now : I possess three treasures –
Hold and maintain them.
The first is called compassion,
The second is called economy,
The third is called not daring to act first in the world.
With compassion, you can therefore be brave.
With economy, you can therefore expand.
By not daring to act first in the world,
Therefore you can achieve the capacity for leadership.
At present, people abandon compassion but also try to be
brave,
Abandon economy but also try to expand,
Abandon being behind but also try to be first –
This is death!
Now : when compassion is used in war, the consequence
is victory.
When it is used for protection, the consequence is strength.
When heaven would help you,
Using compassion it protects you.
In theworld2,allsayIamgreat,A
But donotseemtobe like[everyone else].B
Now:only[because I am]notlike[everyone else],
thereforeIcanbegreat.C
♦If[I was]like[everyone else],
Long ago!Iwould have becomeinsignificant,indeed![he] [minute,tiny]
Now:Ipossessthreetreasures–
Holdandmaintainthem.
♦Thefirstiscalledcompassion*,
♦Thesecondiscalledeconomy, [thrifty,frugal]
♦ThethirdiscallednotdaringtoactfirstDin theworld2.
♦Withcompassion*, youcanthereforebebrave*.
♦Witheconomy, youcanthereforeexpandE. [thrifty,frugal]
♦Bynotdaringtoactfirstin theworld2,
Thereforeyoucanachievethecapacityforleadership.
Atpresent, peopleabandoncompassion* butalsotry to be
brave*,
Abandoneconomybutalsotry toexpandE, [thrifty,frugal]
Abandonbeingbehindbutalsotry to befirst–
This isdeath!
Now: whencompassion* isusedinwar, theconsequence
isvictory.
♦When it isusedforprotection, theconsequenceis
strength.
Whenheavenwouldhelpyou, [him]
Usingcompassion* itprotectsyou. [him]
Notes
A : this may sound egotistical, but the sage is described as being “great” in #34 and #63 and “valued” in #70; only WB and HSG changed this and the next four lines to read
In theworld2,allsaymyDaoisgreat,
And doesnotseemtobe like[anything else].
Now:only[because it is]great,thereforeit does
notseemtobe like[anything else].
If[it was]like[anything else],
Long ago!itwould have becomeinsignificant,
indeed!
WB also switched from saying the sage is great to Dao is great in #34; also note that here it is everyone else, not the sage, who says the sage is great
B : see #20 for many examples of how the sage is not like everyone else; this and the next three lines are translated in many different ways because肖(“seem”, “resemble”) sounds the same as a different symbol meaning “small” and so is sometimes interpreted that way, and because不肖can also mean “unworthy”
C : this sentence comes from MWD/B for consistency with the previous lines
D :presumably take the lead, rule, etc.; compare to #7 and #66 about being behind to be first
E :this could be referring to expanding your territory or kingdom
Cross-references
treasures : #62, #69
not daring to act : #3, #64
before/behind others : #7, #66
die/death : #6, #33, #42, #50, #74, #75, #76, #80
strong : #3, #29, #30, #33, #36, #52, #55, #78
Chapter Sixty Eight