Mostly EarlyMostly LateMostly Post-GuodianWeakvalleycall, say, speakreturnselfdeep mystery, deep and mysteriousmotherchild, childrenfill, fullmaintain, protectdo not acttruth, honest, trust*affairs, duties, troublehonest and justnon-actionkind, kindness*wise, wisdom*heart/mindstrong, inflexible, tryoriginally, undoubtedly, firm, strongsoft, softness, yieldingdare, daringDao ofStrong! (#1)name, fame, reputationchoose, take, take hold of100weak, weaknessvictory, conquerdie, deathUnique? (#1)armyblended, mingledpure and clearclear, pure, brightnewborn infanthard workunfortunate, badnobles (specifically Marquis)within, middleexist, survive, keepdisgracewithout-namesame, samenessstop, rest, stay? (#2)no dangergatewayimageheaven & earthrare goodsabandonnon-interferencefamilymorality*clever, skillfulbandit, evilthief, robberyconfuse, confusiontreasurehardteach, teachingThe symbol for “die, death” that is strongly Post-Guodian is in only one non-Post-Guodian chapter (6, where the “spirit of the valley does not die”). All of the other 17 times (!) it is used is in Post-Guodian chapters, so if it wasn’t for the one use in chapter 6, this symbol would be strongly unique to the Post-Guodian chapters.Symbols that show up much more often in two layers but rarely in the other one are presented in the table on the following page, in the same format as the previous one. Symbols in the “Never” sections appear about equally often in the other two layers, but not once in the indicated layer.“Dao” isalmostthree times more likely to appear in Early and Late than Post-Guodian (and there almost always as “Dao of”), but not quite enough to make it into the following table (under “Rarely in Post-Guodian”).Rarely in EarlyRarely in LateRarely in Post-GuodianWeakgovernbehavior, perform, travelvirtue, good(ness), skilled! (#2)sageweaponswho, whichready, would, about to, generalcreate, life, produceoneDeStrongbenefit, profit, sharpnationcitizensthus the sageNevervirtuous personmisfortuneserious, doubleeasydo not strivedifficult, hardQigood fortunescholarsince, oncemaintain, protectmasterdepend on, concerned withrare, fewdo not know100 familiesfemaleocean, seasubtle mysteryspiritbright, brightnessemptyarise, makemove, movement, actionbegin, beginningarise, produce, go out!,?uncarved blocknot (非)Besides the symbol distributions, it is interesting to note that of the six chapters in which the majority of the sources are anti-Confucian, all but chapter 33 are Late (and it is Post-Guodian) – thus none of the Early chapters are anti-Confucian. Also, the anti-military chapters (30, 31) are Early, while the chapters offering military advice (68, 69) are Post-Guodian. Finally, “living for the substance” is a good thing in chapter 38 (Late), but a bad thing in chapters 50 and 75 (both Post-Guodian).Early chapters are more concerned with heaven and earth, images of the feminine and the child, the concepts of “without-name” and “no danger”, and are the only chapters that try to describe Dao (1, 4, 14, 21, 25, 32, 34, 35), while they have little to do with the sage (only twice using “thus the sage” in 30 chapters), governing the nation, easy vs. difficult, and never mention the concept of “not striving”.Late chapters have more Confucian terms, advice on how to rule, and talk about non-interference, but at the same time are the only ones that talk about possessing or “taking hold of” the world or the nation.Post-Guodian chapters also offer some advice on how to rule, tend to deal with hard/soft/weak/strong, are the only chapters that offer military advice, and talk a lot about death, but rarely mention Dao or De, and never mention the feminine, the child, emptiness, or the uncarved block.The rest of the appendix collects all the chapters of each layer together, so the reader can see their common themes. The final section is called “What Would the Sage Do?”, and collects every reference to the Sage from the entire document.ReferencesA Stratification of Lao Tzu,by John J.Emerson;The Journal of Chinese Religions, #23, pp. 1-28; 1995Lao Tzu Stratified, II: A Sketch, by John J. Emerson; http://www.idiocentrism.com/china.strata3.htm; 2003EARLYOneThe Dao that can be spoken of is not the ever-constantDao.The name that can be named is not the ever-constantname.That which is without-name is the beginning of heavenand earth.That which possesses a name is the mother of the tenthousand creatures.Therefore : always without-desire, thus you observe itssubtle mystery.Always possessing desires, thus you observe its externalappearances.These two, they arise from the same source but havedifferent names;This sameness is called their deep mystery.Deep mysteries, and again deep mysteries –The gateway of many subtle mysteries.FourDao is like a cup or bowl, yet use it and there exists noneed to fill it.Profound and deep!, it appears to be the ancestor of theten thousand creatures.It blunts their sharpness,Loosens their tangles,Softens their brightness,Makes them the same as the dust of the world.Deep and profound!, it seems to barely exist.I do not know whose child it is –Its image came before that of god.FiveHeaven and earth are not kind –Thus the ten thousand creatures become as straw dogs tothem.The sage is not kind –Thus the 100 families become as straw dogs to him.The space between heaven and earth,How is it just like a bellows or flute?It is empty, yet does not run out.The more it moves, and the more it produces.Too much talking is exceptionally exhausting,Which is not as good as maintaining what is within.SixThe spirit of the valley does not die –It is called the deep and mysterious feminine.The gateway of this deep and mysterious feminine –It is called the source of heaven and earth.Unbroken, it seems to exist.Using it takes no effort.SevenHeaven is eternal, earth is enduring.The reason that heaven and earth can be eternal andenduringIs because they do not live for themselves.Therefore they can live forever.Thus the sage :Puts his self behind others, yet finds his self before them.Considers his self extraneous, yet his self survives.Is this not because he has no self-interests?Therefore he can achieve his self-interests.NineHolding and filling itAre not as good as your stopping short.Hammering and sharpening itCan not be forever maintained.When gold and jade fill a room,There is no one who can protect it.To have wealth and high rank, but with arrogance –Then naturally their loss is your own fault.When the task is successful, the self should let go of it.This is the Way of heaven.TenCarrying and managing a body while embracing the One,Are you able to not separate them?Concentrating your Qi to become soft,Are you able to be like a newborn infant?Cleansing and clearing your deep and mysteriousperception,Are you able to be without blemish?Loving the citizens and governing the nation,Are you able to use non-action?Opening and closing the gateway of heaven,Are you able to serve as the feminine?Attaining clear insight in all directions,Are you able to not use your knowledge?Creating them and raising them,Creating but not possessing,Acting but not concerned with the results,Leading yet not governing –This is called deep and mysterious De.ThirteenFavor and disgrace seem alarming.High rank brings great suffering if you have a self.What is meant by “favor and disgrace seem alarming”?Favor makes you the inferior, so gaining it seemsalarming.Losing it also seems alarming.This is what is meant by “favor and disgrace seemalarming”.What is meant by “high rank brings great suffering ifyou have a self”?I am the reason that I have great suffering, I who act likeI have a self.When I am without a self, how could I have suffering?Therefore : he who is high ranking and uses his self toserve the world –It seems he can thus be entrusted with the world!He who is loving and uses his self to serve the world –It seems he can thus be entrusted with the world!FourteenLook, it is not seen; its name is called elusive.Listen, it is not heard; its name is called tenuous.Grasp, it is not gotten; its name is called subtle andobscure.These three things can not be investigated any further –Therefore they blend and become one.This one thing :Its highest point is not bright;Its lowest point is not dark.Continuous and unending!, it can not be named;It returns to non-existence.It is called the form of that which is without-form;The image of non-existence.It is called confusing and indistinct.Meet it and you do not see its beginning;Follow it and you do not see its end.Hold fast to the Way of the ancientsIn order to master the present moment.The ability to know the ancient beginning –This is called the main principle of Dao.FifteenThe virtue of the ancients made they who were scholarssubtle, mysterious, obscure, deep, and penetrating.Their mysterious depths can not be understood.Now : only because they can not be understood,Therefore we try to emulate their appearance :Hesitant!, as if crossing a winter stream.Wary!, as if afraid of their neighbors all around.Respectful!, they are like a visiting guest.Yielding!, like ice that is about to to break off.Honest and genuine!, they are like the uncarved block.Wide and open!, they are like a valley.Unclear!, they are like muddy water.Who can take muddy water and use stillness to slowly andgently make it pure and clear?Who can take what is tranquil and use continual movementto slowly and gently bring it to life?He who maintains this Way does not desire to be full.Now : only because he is not full,Thus he can be hidden and unfinished.SixteenAttain the utmost emptiness.Maintain a profound stillness.The ten thousand creatures arise in unison,And thus I observe their return.Now : all the myriad creatures return to their source.Returning to the source speaks of stillness.Stillness is called returning to the natural order.Returning to the natural order speaks of theever-constant.Knowing the ever-constant speaks of insight.Not knowing the ever-constant is foolish and createsmisfortune.Knowing the ever-constant leads to tolerance.Being tolerant leads to being just and unbiased.Being just and unbiased leads to being kingly.Being kingly leads to heaven.Heaven leads to Dao.Dao leads to what endures.When the self disappears, there can be no danger.TwentyRenounce learning and be without worry.“Yes” together with “yeah” –What is their mutual distance or nearness?Beautiful together with ugliness –What is their mutual distance or similarity?That which people fear, they are not able to not fear.How ridiculous! They are not yet centered!Everyone is very festive,As if enjoying the Tai Lao sacrifice,As if climbing terraces in the spring.I alone am unmoved! –Like one who has not yet given any sign,Like a newborn infant who does not yet act like a baby.Very tired and worn out!, as if without a place to returnto.Everyone all has more than they need;I alone seem to have lost everything.I have the heart/mind of a foolish person, indeed!!I am very mixed up and confused!Common people are very clear and bright;I alone seem confused.Common people are very observant and alert;I alone am very gloomy and depressed.Tranquil!, they are like the ocean;I drift on the wind!, as if without a place to rest.Everyone all has a purpose;I alone am stupid and stubborn, and appear mean andshallow.I alone am different compared to other people,And value the food of the mother.Twenty oneThe greatest De is possible only when Dao is followed.The action of Dao on creatures is just indistinct, justconfusing.Confusing! and indistinct!, within it exists image.Indistinct! and confusing!, within it exists things.Obscure! and dark!, within it exists essence.Its essence is extremely real and true.Within it exists truth.From the present reaching to antiquity,Its name has not departed –Thus I observe the father of the multitudes.How do I thus know the father of the multitudes is likethis?By means of this.Twenty threeMinimal words are naturally so.Therefore : strong winds do not last the entire morning,Sudden rains do not last the entire day.Who makes these things? Heaven and earth.Even heaven and earth can not maintain them forever,And so how much less can people?Therefore : of those who engage in Dao –He who Daos is one with Dao.He who Des is one with De.He who loses is one with the loss.For he who is one with Dao,Dao is also pleased to have him.For he who is one with De,De is also pleased to have him.For he who is one with loss,Loss is also pleased to have him.If you do not trust enough, then you will not haveanyone’s trust.Twenty fourHe who stands on tiptoe does not really stand.He who stands astride can not travel.He who displays himself does not have insight.He who considers himself correct does not distinguishhimself.He who boasts about himself is without merit.He who brags about himself does not endure.He who lives in Dao –Calls these leftover food and unnecessary behavior.Creatures detest them, no matter what.Therefore : he who possesses Dao does not live by them.Twenty fiveSomething existed unformed yet complete,Before heaven and earth were created.Silent! Empty!Standing alone, not changing.It circulates everywhere, and causes no danger.It can be considered the mother of the world.I do not know its name;Its symbol is called Dao.If I tried to make its name, I would call it great.Being great speaks of departing.Departing speaks of being remote.Being remote speaks of returning.Dao is great,Heaven is great,Earth is great,The king is also great.Within the realm exist four that are great,And the king resides as one of them!People follow the earth.The earth follows heaven.Heaven follows Dao.Dao follows what is naturally so.Twenty eightKnow your maleness, but maintain your femaleness.Serve as a stream to the world.Serving as a stream to the world,The ever-constant De will not depart,Returning you to the state of the newborn infant.Know your brightness, but maintain your darkness.Serve as an example to the world.Serving as an example to the world,The ever-constant De will not falter,Returning you to the state of the limitless.Know your honor, but maintain your disgrace.Serve as a valley to the world.Serving as a valley to the world,The ever-constant De will then be sufficient,Returning you to the state of the uncarved block.When the uncarved block is broken up, then it becomestools.When the sage uses it, then he becomes the seniorgovernment official.Therefore : the greatest cutting does not divide.ThirtyHe who uses Dao to assist the master of the peopleDoes not use weapons or strength on the world,For his troubles would likely return –In the dwelling places of armies, thorns and brambles areproduced,And so what is left behind a great army must have a badyear.He who has virtue gets results and stops.He does not dare to take by using strength.He gets results, but never brags.Gets results, but never boasts.Gets results, but is not arrogant.Gets results, but only when he has no choice.Gets results, but never uses strength.When creatures are robust but old,This is called “not Dao”.That which is “not Dao” has an early finish.Thirty oneNow : fine weapons, they are not tools of good fortune.Creatures detest them, no matter what.Therefore : he who possesses Dao does not live by them.When a noble man is in his dwelling, then he honors theleft.When he commands troops, then he honors the right.Weapons, they are not tools of good fortune.They are not the tools of a noble man.When he has no choice but to use them,To be calm and indifferent is superior –Never pleased, indeed!And he who is pleased enjoys killing people.Now : he who enjoys killing peopleCan not get what he desires from the world!Therefore : in fortunate affairs honor the left,In unfortunate affairs honor the right.Thus the assistant general of the army resides on the left,The supreme general of the army resides on the right.Thus we say they are dwelling at a funeral :When many people are killed,Then mourn and weep with grief for them.Victory in war thus means they will dwell at a funeral.Thirty twoDao is ever-constantly without-name.Even though the concept of the uncarved block seemsinsignificant,No one in the world can conquer it.If nobles and kings could maintain it,The ten thousand creatures would naturally obey.Heaven and earth would join with each other,Thus dropping a sweet dew.There are no citizens who would make this happen,Yet it would be naturally fair and impartial.And so, begin to divide and you have names.Once names exist,Men should also be ready to know when to stop.Knowing when to stop is the reason that there is nodanger.An analogy for the action of Dao in the world :It is similar to a stream in a valley that becomes part of alarge river or ocean.Thirty fourGreat Dao is like a vast flood!It is able to flow left and right.The ten thousand creatures depend on it in order for life,And are not rejected.It accomplishes its tasks successfully,Yet does not possess a name.It clothes and supports the ten thousand creatures,
Mostly EarlyMostly LateMostly Post-GuodianWeakvalleycall, say, speakreturnselfdeep mystery, deep and mysteriousmotherchild, childrenfill, fullmaintain, protectdo not acttruth, honest, trust*affairs, duties, troublehonest and justnon-actionkind, kindness*wise, wisdom*heart/mindstrong, inflexible, tryoriginally, undoubtedly, firm, strongsoft, softness, yieldingdare, daringDao ofStrong! (#1)name, fame, reputationchoose, take, take hold of100weak, weaknessvictory, conquerdie, deathUnique? (#1)armyblended, mingledpure and clearclear, pure, brightnewborn infanthard workunfortunate, badnobles (specifically Marquis)within, middleexist, survive, keepdisgracewithout-namesame, samenessstop, rest, stay? (#2)no dangergatewayimageheaven & earthrare goodsabandonnon-interferencefamilymorality*clever, skillfulbandit, evilthief, robberyconfuse, confusiontreasurehardteach, teaching
Mostly Early
Mostly Late
Mostly Post-Guodian
Weak
valley
call, say, speak
return
self
deep mystery, deep and mysterious
mother
child, children
fill, full
maintain, protect
do not act
truth, honest, trust*
affairs, duties, trouble
honest and just
non-action
kind, kindness*
wise, wisdom*
heart/mind
strong, inflexible, try
originally, undoubtedly, firm, strong
soft, softness, yielding
dare, daring
Dao of
Strong
! (#1)
name, fame, reputation
choose, take, take hold of
100
weak, weakness
victory, conquer
die, death
Unique
? (#1)
army
blended, mingled
pure and clear
clear, pure, bright
newborn infant
hard work
unfortunate, bad
nobles (specifically Marquis)
within, middle
exist, survive, keep
disgrace
without-name
same, sameness
stop, rest, stay
? (#2)
no danger
gateway
image
heaven & earth
rare goods
abandon
non-interference
family
morality*
clever, skillful
bandit, evil
thief, robbery
confuse, confusion
treasure
hard
teach, teaching
The symbol for “die, death” that is strongly Post-Guodian is in only one non-Post-Guodian chapter (6, where the “spirit of the valley does not die”). All of the other 17 times (!) it is used is in Post-Guodian chapters, so if it wasn’t for the one use in chapter 6, this symbol would be strongly unique to the Post-Guodian chapters.
Symbols that show up much more often in two layers but rarely in the other one are presented in the table on the following page, in the same format as the previous one. Symbols in the “Never” sections appear about equally often in the other two layers, but not once in the indicated layer.
“Dao” isalmostthree times more likely to appear in Early and Late than Post-Guodian (and there almost always as “Dao of”), but not quite enough to make it into the following table (under “Rarely in Post-Guodian”).
Rarely in EarlyRarely in LateRarely in Post-GuodianWeakgovernbehavior, perform, travelvirtue, good(ness), skilled! (#2)sageweaponswho, whichready, would, about to, generalcreate, life, produceoneDeStrongbenefit, profit, sharpnationcitizensthus the sageNevervirtuous personmisfortuneserious, doubleeasydo not strivedifficult, hardQigood fortunescholarsince, oncemaintain, protectmasterdepend on, concerned withrare, fewdo not know100 familiesfemaleocean, seasubtle mysteryspiritbright, brightnessemptyarise, makemove, movement, actionbegin, beginningarise, produce, go out!,?uncarved blocknot (非)
Rarely in Early
Rarely in Late
Rarely in Post-Guodian
Weak
govern
behavior, perform, travel
virtue, good(ness), skilled
! (#2)
sage
weapons
who, which
ready, would, about to, general
create, life, produce
one
De
Strong
benefit, profit, sharp
nation
citizens
thus the sage
Never
virtuous person
misfortune
serious, double
easy
do not strive
difficult, hard
Qi
good fortune
scholar
since, once
maintain, protect
master
depend on, concerned with
rare, few
do not know
100 families
female
ocean, sea
subtle mystery
spirit
bright, brightness
empty
arise, make
move, movement, action
begin, beginning
arise, produce, go out
!,?
uncarved block
not (非)
Besides the symbol distributions, it is interesting to note that of the six chapters in which the majority of the sources are anti-Confucian, all but chapter 33 are Late (and it is Post-Guodian) – thus none of the Early chapters are anti-Confucian. Also, the anti-military chapters (30, 31) are Early, while the chapters offering military advice (68, 69) are Post-Guodian. Finally, “living for the substance” is a good thing in chapter 38 (Late), but a bad thing in chapters 50 and 75 (both Post-Guodian).
Early chapters are more concerned with heaven and earth, images of the feminine and the child, the concepts of “without-name” and “no danger”, and are the only chapters that try to describe Dao (1, 4, 14, 21, 25, 32, 34, 35), while they have little to do with the sage (only twice using “thus the sage” in 30 chapters), governing the nation, easy vs. difficult, and never mention the concept of “not striving”.
Late chapters have more Confucian terms, advice on how to rule, and talk about non-interference, but at the same time are the only ones that talk about possessing or “taking hold of” the world or the nation.
Post-Guodian chapters also offer some advice on how to rule, tend to deal with hard/soft/weak/strong, are the only chapters that offer military advice, and talk a lot about death, but rarely mention Dao or De, and never mention the feminine, the child, emptiness, or the uncarved block.
The rest of the appendix collects all the chapters of each layer together, so the reader can see their common themes. The final section is called “What Would the Sage Do?”, and collects every reference to the Sage from the entire document.
References
A Stratification of Lao Tzu,by John J.Emerson;The Journal of Chinese Religions, #23, pp. 1-28; 1995
Lao Tzu Stratified, II: A Sketch, by John J. Emerson; http://www.idiocentrism.com/china.strata3.htm; 2003
EARLY
One
The Dao that can be spoken of is not the ever-constant
Dao.
The name that can be named is not the ever-constant
name.
That which is without-name is the beginning of heaven
and earth.
That which possesses a name is the mother of the ten
thousand creatures.
Therefore : always without-desire, thus you observe its
subtle mystery.
Always possessing desires, thus you observe its external
appearances.
These two, they arise from the same source but have
different names;
This sameness is called their deep mystery.
Deep mysteries, and again deep mysteries –
The gateway of many subtle mysteries.
Four
Dao is like a cup or bowl, yet use it and there exists no
need to fill it.
Profound and deep!, it appears to be the ancestor of the
ten thousand creatures.
It blunts their sharpness,
Loosens their tangles,
Softens their brightness,
Makes them the same as the dust of the world.
Deep and profound!, it seems to barely exist.
I do not know whose child it is –
Its image came before that of god.
Five
Heaven and earth are not kind –
Thus the ten thousand creatures become as straw dogs to
them.
The sage is not kind –
Thus the 100 families become as straw dogs to him.
The space between heaven and earth,
How is it just like a bellows or flute?
It is empty, yet does not run out.
The more it moves, and the more it produces.
Too much talking is exceptionally exhausting,
Which is not as good as maintaining what is within.
Six
The spirit of the valley does not die –
It is called the deep and mysterious feminine.
The gateway of this deep and mysterious feminine –
It is called the source of heaven and earth.
Unbroken, it seems to exist.
Using it takes no effort.
Seven
Heaven is eternal, earth is enduring.
The reason that heaven and earth can be eternal and
enduring
Is because they do not live for themselves.
Therefore they can live forever.
Thus the sage :
Puts his self behind others, yet finds his self before them.
Considers his self extraneous, yet his self survives.
Is this not because he has no self-interests?
Therefore he can achieve his self-interests.
Nine
Holding and filling it
Are not as good as your stopping short.
Hammering and sharpening it
Can not be forever maintained.
When gold and jade fill a room,
There is no one who can protect it.
To have wealth and high rank, but with arrogance –
Then naturally their loss is your own fault.
When the task is successful, the self should let go of it.
This is the Way of heaven.
Ten
Carrying and managing a body while embracing the One,
Are you able to not separate them?
Concentrating your Qi to become soft,
Are you able to be like a newborn infant?
Cleansing and clearing your deep and mysterious
perception,
Are you able to be without blemish?
Loving the citizens and governing the nation,
Are you able to use non-action?
Opening and closing the gateway of heaven,
Are you able to serve as the feminine?
Attaining clear insight in all directions,
Are you able to not use your knowledge?
Creating them and raising them,
Creating but not possessing,
Acting but not concerned with the results,
Leading yet not governing –
This is called deep and mysterious De.
Thirteen
Favor and disgrace seem alarming.
High rank brings great suffering if you have a self.
What is meant by “favor and disgrace seem alarming”?
Favor makes you the inferior, so gaining it seems
alarming.
Losing it also seems alarming.
This is what is meant by “favor and disgrace seem
alarming”.
What is meant by “high rank brings great suffering if
you have a self”?
I am the reason that I have great suffering, I who act like
I have a self.
When I am without a self, how could I have suffering?
Therefore : he who is high ranking and uses his self to
serve the world –
It seems he can thus be entrusted with the world!
He who is loving and uses his self to serve the world –
It seems he can thus be entrusted with the world!
Fourteen
Look, it is not seen; its name is called elusive.
Listen, it is not heard; its name is called tenuous.
Grasp, it is not gotten; its name is called subtle and
obscure.
These three things can not be investigated any further –
Therefore they blend and become one.
This one thing :
Its highest point is not bright;
Its lowest point is not dark.
Continuous and unending!, it can not be named;
It returns to non-existence.
It is called the form of that which is without-form;
The image of non-existence.
It is called confusing and indistinct.
Meet it and you do not see its beginning;
Follow it and you do not see its end.
Hold fast to the Way of the ancients
In order to master the present moment.
The ability to know the ancient beginning –
This is called the main principle of Dao.
Fifteen
The virtue of the ancients made they who were scholars
subtle, mysterious, obscure, deep, and penetrating.
Their mysterious depths can not be understood.
Now : only because they can not be understood,
Therefore we try to emulate their appearance :
Hesitant!, as if crossing a winter stream.
Wary!, as if afraid of their neighbors all around.
Respectful!, they are like a visiting guest.
Yielding!, like ice that is about to to break off.
Honest and genuine!, they are like the uncarved block.
Wide and open!, they are like a valley.
Unclear!, they are like muddy water.
Who can take muddy water and use stillness to slowly and
gently make it pure and clear?
Who can take what is tranquil and use continual movement
to slowly and gently bring it to life?
He who maintains this Way does not desire to be full.
Now : only because he is not full,
Thus he can be hidden and unfinished.
Sixteen
Attain the utmost emptiness.
Maintain a profound stillness.
The ten thousand creatures arise in unison,
And thus I observe their return.
Now : all the myriad creatures return to their source.
Returning to the source speaks of stillness.
Stillness is called returning to the natural order.
Returning to the natural order speaks of the
ever-constant.
Knowing the ever-constant speaks of insight.
Not knowing the ever-constant is foolish and creates
misfortune.
Knowing the ever-constant leads to tolerance.
Being tolerant leads to being just and unbiased.
Being just and unbiased leads to being kingly.
Being kingly leads to heaven.
Heaven leads to Dao.
Dao leads to what endures.
When the self disappears, there can be no danger.
Twenty
Renounce learning and be without worry.
“Yes” together with “yeah” –
What is their mutual distance or nearness?
Beautiful together with ugliness –
What is their mutual distance or similarity?
That which people fear, they are not able to not fear.
How ridiculous! They are not yet centered!
Everyone is very festive,
As if enjoying the Tai Lao sacrifice,
As if climbing terraces in the spring.
I alone am unmoved! –
Like one who has not yet given any sign,
Like a newborn infant who does not yet act like a baby.
Very tired and worn out!, as if without a place to return
to.
Everyone all has more than they need;
I alone seem to have lost everything.
I have the heart/mind of a foolish person, indeed!!
I am very mixed up and confused!
Common people are very clear and bright;
I alone seem confused.
Common people are very observant and alert;
I alone am very gloomy and depressed.
Tranquil!, they are like the ocean;
I drift on the wind!, as if without a place to rest.
Everyone all has a purpose;I alone am stupid and stubborn, and appear mean and
shallow.
I alone am different compared to other people,
And value the food of the mother.
Twenty one
The greatest De is possible only when Dao is followed.
The action of Dao on creatures is just indistinct, just
confusing.
Confusing! and indistinct!, within it exists image.
Indistinct! and confusing!, within it exists things.
Obscure! and dark!, within it exists essence.
Its essence is extremely real and true.
Within it exists truth.
From the present reaching to antiquity,
Its name has not departed –
Thus I observe the father of the multitudes.
How do I thus know the father of the multitudes is like
this?
By means of this.
Twenty three
Minimal words are naturally so.
Therefore : strong winds do not last the entire morning,
Sudden rains do not last the entire day.
Who makes these things? Heaven and earth.
Even heaven and earth can not maintain them forever,
And so how much less can people?
Therefore : of those who engage in Dao –
He who Daos is one with Dao.
He who Des is one with De.
He who loses is one with the loss.
For he who is one with Dao,
Dao is also pleased to have him.
For he who is one with De,
De is also pleased to have him.
For he who is one with loss,
Loss is also pleased to have him.
If you do not trust enough, then you will not have
anyone’s trust.
Twenty four
He who stands on tiptoe does not really stand.
He who stands astride can not travel.
He who displays himself does not have insight.
He who considers himself correct does not distinguish
himself.
He who boasts about himself is without merit.
He who brags about himself does not endure.
He who lives in Dao –Calls these leftover food and unnecessary behavior.Creatures detest them, no matter what.Therefore : he who possesses Dao does not live by them.
Twenty five
Something existed unformed yet complete,Before heaven and earth were created.Silent! Empty!
Standing alone, not changing.It circulates everywhere, and causes no danger.
It can be considered the mother of the world.
I do not know its name;
Its symbol is called Dao.If I tried to make its name, I would call it great.Being great speaks of departing.Departing speaks of being remote.
Being remote speaks of returning.
Dao is great,
Heaven is great,Earth is great,The king is also great.Within the realm exist four that are great,And the king resides as one of them!
People follow the earth.The earth follows heaven.Heaven follows Dao.Dao follows what is naturally so.
Twenty eight
Know your maleness, but maintain your femaleness.
Serve as a stream to the world.
Serving as a stream to the world,
The ever-constant De will not depart,
Returning you to the state of the newborn infant.
Know your brightness, but maintain your darkness.
Serve as an example to the world.
Serving as an example to the world,
The ever-constant De will not falter,
Returning you to the state of the limitless.
Know your honor, but maintain your disgrace.
Serve as a valley to the world.
Serving as a valley to the world,
The ever-constant De will then be sufficient,
Returning you to the state of the uncarved block.
When the uncarved block is broken up, then it becomes
tools.
When the sage uses it, then he becomes the senior
government official.
Therefore : the greatest cutting does not divide.
Thirty
He who uses Dao to assist the master of the people
Does not use weapons or strength on the world,
For his troubles would likely return –
In the dwelling places of armies, thorns and brambles are
produced,
And so what is left behind a great army must have a bad
year.
He who has virtue gets results and stops.
He does not dare to take by using strength.
He gets results, but never brags.
Gets results, but never boasts.
Gets results, but is not arrogant.
Gets results, but only when he has no choice.
Gets results, but never uses strength.
When creatures are robust but old,
This is called “not Dao”.
That which is “not Dao” has an early finish.
Thirty one
Now : fine weapons, they are not tools of good fortune.
Creatures detest them, no matter what.
Therefore : he who possesses Dao does not live by them.
When a noble man is in his dwelling, then he honors the
left.
When he commands troops, then he honors the right.
Weapons, they are not tools of good fortune.
They are not the tools of a noble man.
When he has no choice but to use them,
To be calm and indifferent is superior –
Never pleased, indeed!
And he who is pleased enjoys killing people.
Now : he who enjoys killing people
Can not get what he desires from the world!
Therefore : in fortunate affairs honor the left,
In unfortunate affairs honor the right.
Thus the assistant general of the army resides on the left,
The supreme general of the army resides on the right.
Thus we say they are dwelling at a funeral :
When many people are killed,
Then mourn and weep with grief for them.
Victory in war thus means they will dwell at a funeral.
Thirty two
Dao is ever-constantly without-name.
Even though the concept of the uncarved block seems
insignificant,
No one in the world can conquer it.
If nobles and kings could maintain it,
The ten thousand creatures would naturally obey.
Heaven and earth would join with each other,
Thus dropping a sweet dew.
There are no citizens who would make this happen,
Yet it would be naturally fair and impartial.
And so, begin to divide and you have names.
Once names exist,
Men should also be ready to know when to stop.
Knowing when to stop is the reason that there is no
danger.
An analogy for the action of Dao in the world :
It is similar to a stream in a valley that becomes part of a
large river or ocean.
Thirty four
Great Dao is like a vast flood!
It is able to flow left and right.
The ten thousand creatures depend on it in order for life,
And are not rejected.
It accomplishes its tasks successfully,
Yet does not possess a name.
It clothes and supports the ten thousand creatures,