But does not act as their master.Therefore : since it is ever-constantly without-desire,It can then be named insignificant.Since the ten thousand creatures return to itBut it does not act as their master,It can then be named great.Thus the sage can achieve greatnessBecause he does not act great.Therefore he can achieve greatness.Thirty fiveHolding fast to the great image,The entire world comes towards you.Comes towards you, and meeting with no harm,There is the greatest peace and calm.Music together with good food make passing guests stay,But Dao’s words are bland!They are without flavor.Look for it, there is not enough to see.Listen for it, there is not enough to hear.Use it, there is not enough to exhaust.Thirty sevenDao ever-constantly resides in non-action,Yet nothing is left undone.If nobles and kings could maintain it,The ten thousand creatures would naturally transform.Transform, and if desire arises,I would restrain it by means of the nameless uncarvedblock.In the state of the nameless uncarved block,Men also would be without-desire.Not desiring, thus they would be still –And the world would naturally settle.Thirty nineOf those who in ancient times attained oneness :Heaven attained oneness, thus becoming pure and clear.Earth attained oneness, thus becoming stable.Spirit attained oneness, thus becoming potent.The valley attained oneness, thus becoming full.The ten thousand creatures attained oneness, thusbecoming alive.Nobles and kings attained oneness, thus serving theworld faithfully.They attained it.If heaven could not use its purity and clarity,I fear it would split apart.If earth could not use its stability,I fear it would erupt.If spirit could not use its potency,I fear it would cease to be.If the valley could not use its fullness,I fear it would be used up.If the ten thousand creatures could not use their life,I fear they would be destroyed.If nobles and kings could not use their high rank andprominence,I fear they would fall.Therefore : humility thus serves as the source of highrank;Low thus serves as the foundation of high.Thus nobles and kings call themselves orphaned, lonely,and unlucky.Does this not mean that humility thus serves as thesource?Does it not?Therefore : to attain exceptional popularity is to bewithout popularity –Do not desire to be scarce like jade,But common like rock.Forty oneThe superior scholar hearing of Dao works hard andpractices it.The average scholar hearing of Dao seems to keep it,seems to lose it.The inferior scholar hearing of Dao laughs greatly at it.If he did not laugh, it would not be qualified to be Dao.Therefore : in the established sayings that exist, it issaid –Insight into Dao seems like darkness.Advancing in Dao seems like retreating.Smooth Dao seems knotted.Superior De seems like a valley.The greatest purity seems like disgrace.The most extensive De seems like it is not enough.Established De seems aimless.Real and true character seems inconsistent.The greatest region is without borders.The greatest vessel is last to be completed.The greatest tone is a tenuous sound.The greatest image is without-form.Dao is hidden and without-name.Now : only Dao is good at beginning and also good atcompleting.Forty fourFame and self : which do you love?Self and property : which is greater?Gain and loss : which is the affliction?Extreme desire must lead to great expense.Collecting too much must lead to substantial loss.Knowing when you have enough, there can be nodisgrace.Knowing when to stop, there can be no danger.Then you can forever endure.Fifty oneDao 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.Fifty twoThe world had a beginning,Which can be considered the mother of the world.Once you have realized its mother,You thus know her children.Once you know her children,Return to and maintain their mother.When the self disappears, there can be no danger.Block your senses, close your gateway –All your life you will not struggle.Open your senses, be successful in your duties –All your life you will not have relief.Seeing the insignificant speaks of insight.Maintaining softness speaks of strength.Use your brightness to return to your insight.Do not lose your self in misfortune.This is called practicing the ever-constant.Fifty fiveHe who embodies the substance of DeCan be compared to a newborn child :Wasps, scorpions, snakes, and serpents do not sting him,Fierce beasts do not seize him,Birds of prey do not claw him.His bones are weak, his muscles are soft, yet his grasp isfirm and strong.He has not yet known the union of female and male, yethis penis rises.He has the utmost essence, indeed!He cries the entire day yet does not get hoarse.He has the utmost harmony, indeed!Knowing harmony speaks of the ever-constant.Knowing the ever-constant speaks of insight.Benefitting life speaks of good fortune.Heart/mind making Qi speaks of strength.When creatures are robust but old,We call them “not Dao”.That which is “not Dao” has an early finish.Fifty sixHe who knows does not speak;He who speaks does not know.Block your senses, close your gateway.Blunt your sharpness,Loosen your tangles,Soften your brightness,Be the same as the dust of the world.This is called a deep and mysterious sameness.Therefore : you can not gain it and be friendly,Can not gain it and be unfriendly,Can not gain it and benefit,Can not gain it and cause harm,Can not gain it and have high rank,Can not gain it and be lowly.Therefore you become valuable to the world.LATEThreeNot honoring those who are esteemableEnsures that the citizens do not strive.Not valuing rare goodsEnsures that the citizens do not act like thieves.Not showing that which can be desiredEnsures that the citizens’ heart/minds do not becomeconfused.Thus the governing of the sageEmpties their heart/minds, fills their stomachs,Weakens their ambitions, strengthens their bones.By always ensuring that the citizens arewithout-knowledge and without-desire,Those who make men wise will not dare to act.Act with non-action, then all will be governed!EightThe highest virtue is like water –Water’s virtue benefits the ten thousand creatures, yet itdoes not strive.It dwells in places that everyone detests,Therefore it is almost comparable to Dao!In dwelling, the virtue is in the land.In your heart/mind, the virtue is in being profound anddeep.In relations, the virtue is in being kind.In speech, the virtue is in being truthful.In governing, the virtue is in being honest and just.In your duties, the virtue is in being competent.In action, the virtue is in the timing.Now : only because there is no striving,Therefore there is no blame.TwelveThe five colors can make people’s eyes blind.The five tones can make people’s ears deaf.The five flavors can make people’s mouths dull.Excessive hunting and horse racing can make people’sheart/minds become wild.Rare goods can make people’s behavior corrupt.Thus the sage :Acts on what is inside, he does not act on what he sees.Therefore he leaves that and chooses this.SeventeenThe existence of the best ruler is barely known to thepeople.Next is one who they love and praise.Next is one who they fear.Next is one who they ridicule.If the ruler does not trust enough, then he will not haveanyone’s trust.Thoughtful!, he values his words.When tasks are accomplished and duties are successful,The 100 families all say “we are naturally so”.EighteenWhen the great Dao is abandoned,There exists kindness and morality.When intelligence and wisdom arise,There exists a great deal of deception.When the six relationships are not in harmony,There exists devoted children and loving parents.When the nation and the families are very confused,There exists loyal officials.NineteenRenounce sacredness, abandon wisdom,And the citizens benefit 100-fold.Renounce kindness, abandon morality,And the citizens return to being devoted children andloving parents.Renounce cleverness, abandon profit,And thieves and bandits will not exist.These three things thus make a civilized society, but arenot enough.Therefore : to ensure the citizens have a place to belong–See the simplicity,Embrace the concept of the uncarved block,Less selfishness,Fewer desires.Twenty twoWhat is wrong then becomes whole and perfect.What is bent then becomes straight.What is hollow then becomes filled.What is worn out then becomes new.Have little, then gain.Have too much, then become confused.Thus the sage :Embraces the One, thus serving as an example to theworld –He does not display himself, therefore he has insight.Does not consider himself correct, therefore hedistinguishes himself.Does not boast about himself, therefore he possessesmerit.Does not brag about himself, therefore he endures.Now : only because he does not strive,Therefore no one in the world can strive against him.That which the ancients say :“He who is wrong then becomes whole and perfect” –How can these be empty words?Be truly whole and perfect, and return to it.Twenty sevenA good traveler is without wagon track or footprint.A good speaker is without flaw or disgrace.A good accountant does not use counting tokens.A good barrier is without bar or lock, yet can not beopened.A good binding is without cord or restraint, yet can notbe loosened.Thus the sage :Is always good at helping people,Therefore he does not abandon people.Is always good at helping creatures,Therefore he does not abandon creatures.This is called following your insight.Therefore : he who is a virtuous person is the teacher ofhe who is not a virtuous person.He who is not a virtuous person is the resource of hewho is a virtuous person.If the latter does not value his teacher,Or the former does not love his resource,Even if there is wisdom, there will be great confusion.This is called the essential subtle mystery.Twenty nineWould you take hold of the world and control it?I see you have no choice.Now : the world is a divine vessel,You can not control it (indeed!).He who acts, ruins it;He who grasps, loses it.Therefore : creatures areSometimes active, sometimes passive,Sometimes breathe heavy, sometimes breathe easy,Sometimes strong, sometimes weak,Sometimes oppressed, sometimes overthrown.Thus the sage :Removes the extremes,Removes the extravagant and wasteful,Removes the arrogance.Thirty eightA man of highest De does not use his De, thus hepossesses De.A man of inferior De does not lose his De, thus he iswithout De.A man of highest De uses non-action, and acts withoutmotive.A man of inferior De coerces others, and has a motive toact.A man of highest kindness coerces others, and actswithout motive.A man of highest morality coerces others, and has amotive to act.A man of highest propriety coerces others, and if thereis no one who responds,Then he rolls up his sleeves and keeps doing it.Therefore : lose Dao, and later comes De.Lose De, and later comes kindness.Lose kindness, and later comes morality.Lose morality, and later comes propriety.Now : propriety is that which is merely the appearanceof loyalty and honesty,And the beginning of confusion.He who is ahead in knowledge has the flower of Dao,But the beginning of stupidity and foolishness.Thus the greatest elders :Live by Dao’s substance, and do not dwell on Dao’sappearance.Live on Dao’s fruit, and do not dwell on Dao’s flower.Therefore they leave that and choose this.Forty fiveGreat achievement seems incomplete,But its usefulness is not impaired.Great fullness is like a cup or bowl,Its usefulness is not exhausted.Great straightness seems bent.Great skillfulness seems clumsy.Great debaters seem slow of speech.Restlessness conquers cold.Stillness conquers heat.Purity and clarity along with stillness makes the worldproper and correct.Forty sixWhen the world possesses Dao,Riding horses are nonetheless used for manure.When the world is without Dao,War-horses are bred in the countryside.There is no fault greater than the capacity for desire.There is no misfortune greater than not knowing whenyou have enough.There is no error greater than desire for gain.Therefore : knowing the sufficiency of having enough,there is always enough!Forty sevenYou do not have to go out the doorIn order to to know the world.You do not have to look out the windowIn order to to know the Way of heaven.The farther you go out,You know even less.Thus the sage :Does not travel, yet knows.Does not display himself, yet has a reputation.Does not act, yet accomplishes.Forty eightThe 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.Forty nineThe sage does not have a constant heart/mind,Thus the 100 families’ heart/minds become hisheart/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.Fifty threeIf I correctly use the tiniest bit of knowledge that IpossessWhile travelling on the great Way,It is only walking off the path that I need to fear.The great Way is extremely even,But the citizens are fond of side paths.Although the royal court is very well-kept,The fields are very overgrown with weeds,The granaries are very empty.While at the court they wear refined multicolored silks,Carry sharp swords,Stuff themselves with drink and food,And have an excess of wealth and goods.This is called robbery and extravagance,Not Dao, indeed!!Fifty fourThat which is well established is not uprooted.That which is well embraced is not abandoned.Thus children and grandchildren offer sacrifices, and sosacrifices do not stop.Cultivate it in the self – your De will then be true andreal.Cultivate it in the family – its De will then be more thanenough.Cultivate it in the village – its De will then last forever.Cultivate it in the nation – its De will then be abundant.Cultivate it in the world – its De will then be everywhere.Therefore : use your self to contemplate the self.Use your family to contemplate the family.Use your village to contemplate the village.Use your nation to contemplate the nation.Use the world to contemplate the world.How do I thus know the world is like this?By means of this.Fifty sevenUse honesty and justness when governing a nation.Use strange and unusual tactics when commandingtroops.Use non-interference to take hold of the world.How do I thus know it is like this?By means of this :The world has many prohibitions and taboos,And the citizens become even poorer.The citizens have many sharp tools,And the nation and the families grow in confusion.The people have too much knowledge and cleverness,And strange things begin to increase.Matters of law are increasingly proclaimed,And more thieves and bandits exist.Therefore : the sage says –I use non-action, and the citizens naturally transform.I cherish stillness, and the citizens naturally becomehonest and just.I use non-interference, and the citizens naturally becomewealthy.I am without-desire, and the citizens naturally return tothe state of the uncarved block.Fifty eightIf their government is very restrained,Its citizens will be very genuine and honest.If their government is very observant and alert,Its citizens will be very lacking and deficient.Misfortune! is that which good fortune leans on.Good fortune! is that which misfortune lies on.Who knows their limits?They are not honest and just.Honesty and justness returns, becoming strange andunusual.Virtue returns, becoming weird and strange.The confusion of the people –Its days have indeed been everlasting.Thus the sage :Is honest and does not divide,Is honorable and does not injure,Is straightforward and does not indulge in excess,Is bright but does not dazzle.Fifty nineWhen governing people or doing heaven’s duties,It is better to be sparing.Now : only when you can be sparing,This is called early acceptance.Early acceptance is called doubling your accumulationof De.
But does not act as their master.
Therefore : since it is ever-constantly without-desire,
It can then be named insignificant.
Since the ten thousand creatures return to it
But it does not act as their master,
It can then be named great.
Thus the sage can achieve greatness
Because he does not act great.
Therefore he can achieve greatness.
Thirty five
Holding fast to the great image,
The entire world comes towards you.
Comes towards you, and meeting with no harm,
There is the greatest peace and calm.
Music together with good food make passing guests stay,
But Dao’s words are bland!
They are without flavor.
Look for it, there is not enough to see.
Listen for it, there is not enough to hear.
Use it, there is not enough to exhaust.
Thirty seven
Dao ever-constantly resides in non-action,
Yet nothing is left undone.
If nobles and kings could maintain it,
The ten thousand creatures would naturally transform.
Transform, and if desire arises,
I would restrain it by means of the nameless uncarved
block.
In the state of the nameless uncarved block,
Men also would be without-desire.
Not desiring, thus they would be still –
And the world would naturally settle.
Thirty nine
Of those who in ancient times attained oneness :
Heaven attained oneness, thus becoming pure and clear.
Earth attained oneness, thus becoming stable.
Spirit attained oneness, thus becoming potent.
The valley attained oneness, thus becoming full.
The ten thousand creatures attained oneness, thus
becoming alive.
Nobles and kings attained oneness, thus serving the
world faithfully.
They attained it.
If heaven could not use its purity and clarity,
I fear it would split apart.
If earth could not use its stability,
I fear it would erupt.
If spirit could not use its potency,
I fear it would cease to be.
If the valley could not use its fullness,
I fear it would be used up.
If the ten thousand creatures could not use their life,
I fear they would be destroyed.
If nobles and kings could not use their high rank and
prominence,
I fear they would fall.
Therefore : humility thus serves as the source of high
rank;
Low thus serves as the foundation of high.
Thus nobles and kings call themselves orphaned, lonely,
and unlucky.
Does this not mean that humility thus serves as the
source?
Does it not?
Therefore : to attain exceptional popularity is to be
without popularity –
Do not desire to be scarce like jade,
But common like rock.
Forty one
The superior scholar hearing of Dao works hard and
practices it.
The average scholar hearing of Dao seems to keep it,
seems to lose it.
The inferior scholar hearing of Dao laughs greatly at it.
If he did not laugh, it would not be qualified to be Dao.
Therefore : in the established sayings that exist, it is
said –
Insight into Dao seems like darkness.
Advancing in Dao seems like retreating.
Smooth Dao seems knotted.
Superior De seems like a valley.
The greatest purity seems like disgrace.
The most extensive De seems like it is not enough.
Established De seems aimless.
Real and true character seems inconsistent.
The greatest region is without borders.
The greatest vessel is last to be completed.
The greatest tone is a tenuous sound.
The greatest image is without-form.
Dao is hidden and without-name.
Now : only Dao is good at beginning and also good at
completing.
Forty four
Fame and self : which do you love?
Self and property : which is greater?
Gain and loss : which is the affliction?
Extreme desire must lead to great expense.
Collecting too much must lead to substantial loss.
Knowing when you have enough, there can be no
disgrace.
Knowing when to stop, there can be no danger.
Then you can forever endure.
Fifty one
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.
Fifty two
The world had a beginning,
Which can be considered the mother of the world.
Once you have realized its mother,
You thus know her children.
Once you know her children,
Return to and maintain their mother.
When the self disappears, there can be no danger.
Block your senses, close your gateway –
All your life you will not struggle.
Open your senses, be successful in your duties –
All your life you will not have relief.
Seeing the insignificant speaks of insight.
Maintaining softness speaks of strength.
Use your brightness to return to your insight.
Do not lose your self in misfortune.
This is called practicing the ever-constant.
Fifty five
He who embodies the substance of De
Can be compared to a newborn child :
Wasps, scorpions, snakes, and serpents do not sting him,
Fierce beasts do not seize him,
Birds of prey do not claw him.
His bones are weak, his muscles are soft, yet his grasp is
firm and strong.
He has not yet known the union of female and male, yet
his penis rises.
He has the utmost essence, indeed!
He cries the entire day yet does not get hoarse.
He has the utmost harmony, indeed!
Knowing harmony speaks of the ever-constant.
Knowing the ever-constant speaks of insight.
Benefitting life speaks of good fortune.
Heart/mind making Qi speaks of strength.
When creatures are robust but old,
We call them “not Dao”.
That which is “not Dao” has an early finish.
Fifty six
He who knows does not speak;
He who speaks does not know.
Block your senses, close your gateway.
Blunt your sharpness,
Loosen your tangles,
Soften your brightness,
Be the same as the dust of the world.
This is called a deep and mysterious sameness.
Therefore : you can not gain it and be friendly,
Can not gain it and be unfriendly,
Can not gain it and benefit,
Can not gain it and cause harm,
Can not gain it and have high rank,
Can not gain it and be lowly.
Therefore you become valuable to the world.
LATE
Three
Not honoring those who are esteemable
Ensures that the citizens do not strive.
Not valuing rare goods
Ensures that the citizens do not act like thieves.
Not showing that which can be desired
Ensures that the citizens’ heart/minds do not become
confused.
Thus the governing of the sage
Empties their heart/minds, fills their stomachs,
Weakens their ambitions, strengthens their bones.
By always ensuring that the citizens are
without-knowledge and without-desire,
Those who make men wise will not dare to act.
Act with non-action, then all will be governed!
Eight
The highest virtue is like water –
Water’s virtue benefits the ten thousand creatures, yet it
does not strive.
It dwells in places that everyone detests,
Therefore it is almost comparable to Dao!
In dwelling, the virtue is in the land.
In your heart/mind, the virtue is in being profound and
deep.
In relations, the virtue is in being kind.
In speech, the virtue is in being truthful.
In governing, the virtue is in being honest and just.
In your duties, the virtue is in being competent.
In action, the virtue is in the timing.
Now : only because there is no striving,
Therefore there is no blame.
Twelve
The five colors can make people’s eyes blind.
The five tones can make people’s ears deaf.
The five flavors can make people’s mouths dull.
Excessive hunting and horse racing can make people’s
heart/minds become wild.
Rare goods can make people’s behavior corrupt.
Thus the sage :
Acts on what is inside, he does not act on what he sees.
Therefore he leaves that and chooses this.
Seventeen
The existence of the best ruler is barely known to the
people.
Next is one who they love and praise.
Next is one who they fear.
Next is one who they ridicule.
If the ruler does not trust enough, then he will not have
anyone’s trust.
Thoughtful!, he values his words.
When tasks are accomplished and duties are successful,
The 100 families all say “we are naturally so”.
Eighteen
When the great Dao is abandoned,
There exists kindness and morality.
When intelligence and wisdom arise,
There exists a great deal of deception.
When the six relationships are not in harmony,
There exists devoted children and loving parents.
When the nation and the families are very confused,
There exists loyal officials.
Nineteen
Renounce sacredness, abandon wisdom,
And the citizens benefit 100-fold.
Renounce kindness, abandon morality,
And the citizens return to being devoted children and
loving parents.
Renounce cleverness, abandon profit,
And thieves and bandits will not exist.
These three things thus make a civilized society, but are
not enough.
Therefore : to ensure the citizens have a place to belong–
See the simplicity,
Embrace the concept of the uncarved block,
Less selfishness,
Fewer desires.
Twenty two
What is wrong then becomes whole and perfect.
What is bent then becomes straight.
What is hollow then becomes filled.
What is worn out then becomes new.
Have little, then gain.
Have too much, then become confused.
Thus the sage :
Embraces the One, thus serving as an example to the
world –
He does not display himself, therefore he has insight.
Does not consider himself correct, therefore he
distinguishes himself.
Does not boast about himself, therefore he possesses
merit.
Does not brag about himself, therefore he endures.
Now : only because he does not strive,
Therefore no one in the world can strive against him.
That which the ancients say :
“He who is wrong then becomes whole and perfect” –
How can these be empty words?
Be truly whole and perfect, and return to it.
Twenty seven
A good traveler is without wagon track or footprint.
A good speaker is without flaw or disgrace.
A good accountant does not use counting tokens.
A good barrier is without bar or lock, yet can not be
opened.
A good binding is without cord or restraint, yet can not
be loosened.
Thus the sage :
Is always good at helping people,
Therefore he does not abandon people.
Is always good at helping creatures,
Therefore he does not abandon creatures.
This is called following your insight.
Therefore : he who is a virtuous person is the teacher of
he who is not a virtuous person.
He who is not a virtuous person is the resource of he
who is a virtuous person.
If the latter does not value his teacher,
Or the former does not love his resource,
Even if there is wisdom, there will be great confusion.
This is called the essential subtle mystery.
Twenty nine
Would you take hold of the world and control it?
I see you have no choice.
Now : the world is a divine vessel,
You can not control it (indeed!).
He who acts, ruins it;
He who grasps, loses it.
Therefore : creatures are
Sometimes active, sometimes passive,
Sometimes breathe heavy, sometimes breathe easy,
Sometimes strong, sometimes weak,
Sometimes oppressed, sometimes overthrown.
Thus the sage :
Removes the extremes,
Removes the extravagant and wasteful,
Removes the arrogance.
Thirty eight
A man of highest De does not use his De, thus he
possesses De.
A man of inferior De does not lose his De, thus he is
without De.
A man of highest De uses non-action, and acts without
motive.
A man of inferior De coerces others, and has a motive to
act.
A man of highest kindness coerces others, and acts
without motive.
A man of highest morality coerces others, and has a
motive to act.
A man of highest propriety coerces others, and if there
is no one who responds,
Then he rolls up his sleeves and keeps doing it.
Therefore : lose Dao, and later comes De.
Lose De, and later comes kindness.
Lose kindness, and later comes morality.
Lose morality, and later comes propriety.
Now : propriety is that which is merely the appearance
of loyalty and honesty,
And the beginning of confusion.
He who is ahead in knowledge has the flower of Dao,
But the beginning of stupidity and foolishness.
Thus the greatest elders :
Live by Dao’s substance, and do not dwell on Dao’s
appearance.
Live on Dao’s fruit, and do not dwell on Dao’s flower.
Therefore they leave that and choose this.
Forty five
Great achievement seems incomplete,
But its usefulness is not impaired.
Great fullness is like a cup or bowl,
Its usefulness is not exhausted.
Great straightness seems bent.
Great skillfulness seems clumsy.
Great debaters seem slow of speech.
Restlessness conquers cold.
Stillness conquers heat.
Purity and clarity along with stillness makes the world
proper and correct.
Forty six
When the world possesses Dao,
Riding horses are nonetheless used for manure.
When the world is without Dao,
War-horses are bred in the countryside.
There is no fault greater than the capacity for desire.
There is no misfortune greater than not knowing when
you have enough.
There is no error greater than desire for gain.
Therefore : knowing the sufficiency of having enough,
there is always enough!
Forty seven
You do not have to go out the door
In order to to know the world.
You do not have to look out the window
In order to to know the Way of heaven.
The farther you go out,
You know even less.
Thus the sage :
Does not travel, yet knows.
Does not display himself, yet has a reputation.
Does not act, yet accomplishes.
Forty eight
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.
Forty nine
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.
Fifty three
If I correctly use the tiniest bit of knowledge that I
possess
While travelling on the great Way,
It is only walking off the path that I need to fear.
The great Way is extremely even,
But the citizens are fond of side paths.
Although the royal court is very well-kept,
The fields are very overgrown with weeds,
The granaries are very empty.
While at the court they wear refined multicolored silks,
Carry sharp swords,
Stuff themselves with drink and food,
And have an excess of wealth and goods.
This is called robbery and extravagance,
Not Dao, indeed!!
Fifty four
That which is well established is not uprooted.
That which is well embraced is not abandoned.
Thus children and grandchildren offer sacrifices, and so
sacrifices do not stop.
Cultivate it in the self – your De will then be true and
real.
Cultivate it in the family – its De will then be more than
enough.
Cultivate it in the village – its De will then last forever.
Cultivate it in the nation – its De will then be abundant.
Cultivate it in the world – its De will then be everywhere.
Therefore : use your self to contemplate the self.
Use your family to contemplate the family.
Use your village to contemplate the village.
Use your nation to contemplate the nation.
Use the world to contemplate the world.
How do I thus know the world is like this?
By means of this.
Fifty seven
Use honesty and justness when governing a nation.
Use strange and unusual tactics when commanding
troops.
Use non-interference to take hold of the world.
How do I thus know it is like this?
By means of this :
The world has many prohibitions and taboos,
And the citizens become even poorer.
The citizens have many sharp tools,
And the nation and the families grow in confusion.
The people have too much knowledge and cleverness,
And strange things begin to increase.
Matters of law are increasingly proclaimed,
And more thieves and bandits exist.
Therefore : the sage says –
I use non-action, and the citizens naturally transform.
I cherish stillness, and the citizens naturally become
honest and just.
I use non-interference, and the citizens naturally become
wealthy.
I am without-desire, and the citizens naturally return to
the state of the uncarved block.
Fifty eight
If their government is very restrained,
Its citizens will be very genuine and honest.
If their government is very observant and alert,
Its citizens will be very lacking and deficient.
Misfortune! is that which good fortune leans on.
Good fortune! is that which misfortune lies on.
Who knows their limits?
They are not honest and just.
Honesty and justness returns, becoming strange and
unusual.
Virtue returns, becoming weird and strange.
The confusion of the people –
Its days have indeed been everlasting.
Thus the sage :
Is honest and does not divide,
Is honorable and does not injure,
Is straightforward and does not indulge in excess,
Is bright but does not dazzle.
Fifty nine
When governing people or doing heaven’s duties,
It is better to be sparing.
Now : only when you can be sparing,
This is called early acceptance.
Early acceptance is called doubling your accumulation
of De.