Symbols used for the translation• = end-of-line character appears in some source(•) = symbol usually starts or ends a lineOf the 6 ancient sources (see Introduction), this translation uses WB except where the majority of the other sources disagree with it. The notations for these changes are :( ) = WB symbol has been changed__ = WB symbol has been deleted[ ] = symbol not in WB has been addedThe final English translationSections separated by blank lines are the opinion of the translator.Raw translationunderline= verbatim translationitalics= interpreted translation; exact translation is to the far right in [brackets]underlined italics= combined literal meanings from one symbolunderline2oritalics2orunderlined italics2=2 symbols used to provide translation{word} = equally likely translation of single symbol[word] = symbol left out for grammatical clarity[word] = word added for clarity that significantlyinfluences the meaning of the sentenceword* = Confucian conceptword° = untranslatable; word is chosen for consistency♦= all symbols in the sentence are the same in all or all but one of the sources (sentence is identical or essentially identical across all sources); this doesnotaccount for different symbols with the same meaning!Footnotes and cross-referencesDifferences between the sources are sometimes noted, but not every difference is noted.Footnotes initalicsprovide my own possible interpretations of the more difficult passages, which you may certainly ignore!Chapter One•道可道非常道•名可名非常名•無名天地之始•有名萬物之母•(•)故常無欲以觀其妙•常有欲以觀其徼此兩者同出而異名同謂之玄玄之又玄眾妙之門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 andearth.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.♦TheDaothatcanbespokenof isnottheever-constantDao.♦Thenamethatcanbenamedisnottheever-constantname.[That which] iswithout-nameis thebeginningofheavenandearth.A♦[That which]possessesanameis themotheroftheten thousandcreatures.Therefore:alwayswithout-desire,thusyouobserveitssubtle mystery.Alwayspossessingdesires,thusyouobserveitsexternal appearances. [boundary,surface]Thesetwo,theyarisefrom thesame[source]Bbuthavedifferentnames;Thissamenessiscalledtheirdeep mystery.♦Deep mysteries, [à]and againdeep mysteries–Thegatewayofmanysubtle mysteries.Notes :A : this line and the next may just as likely be translated asNon-beingisnamedas thebeginningofheavenandearth.Beingisnamedas themotheroftheten thousandcreatures.either way, compare to #40, where the world and the ten thousand creatures are created from beingB : literally, “theyhave thesamearising”Cross-references :without-name : #32, #37, #41mother : #20, #25, #52, #59always/ever-constantly without X : #32, #34, #37without-desire : #3, #34, #37, #57mystery : #6, #10, #15, #27, #51, #56, #62, #65mysterious sameness : #56gateway : #6, #10, #52, #56Chapter Two天下皆知美之為美斯惡已•皆知善之為善斯不善已•(•)故有無相生•難易相成•長短相較•高下相傾•音聲相和•前後相隨•是以聖人處無為之事行不言之教萬物作__而不(始) •生而不有為而不恃•功成而弗居•(•)夫唯弗居•是以不去•In the world, when all know that the action of beauty isbeautiful, then ugliness ensues.When all know that the action of good is goodness, thennot-good ensues.Therefore : being and non-being create each other,Difficult and easy complete each other,Long and short contrast each other,High and low lean on each other,Tone and voice harmonize each other,Before and after follow each other.Thus the sage :Lives by using non-action in his duties,And practicing no-talking in his teachings.The ten thousand creatures arise, but do not have abeginning.Creating but not possessing;Acting, but not concerned with the results;Accomplishing tasks, but not dwelling on them.Now : only because there is no dwelling,Thus the results do not depart.In theworld2, whenallknowthat theactionofbeautyisbeautiful,thenugliness°{evil}ensues. [thereafter,afterwards]Whenallknowthat theactionofgoodisgoodness,thennot-goodensues. [thereafter,afterwards]Therefore:beingandnon-beingcreateeach other,ADifficultandeasycompleteeach other,Long{lasting} andshort{brief}contrastBeach other, [forever] [compare]High{above} andlow{below}leanoneach other,CToneandvoice{sound}harmonizeeach other,Before{front} andafter{back}followeach other.Thus2thesage2:Lives by[using]non-actioninhisduties,Andpracticingno-talkinginhisteachings. [performs]Theten thousandcreaturesarise,butdonothave abeginning.Creatingbutnotpossessing;D♦Acting,butnotconcerned with[the results]; [depend upon,rely upon]Accomplishingtasks,butnotdwellingon them. [results,achievements]Now:onlybecausethere isnodwelling,♦Thus2[the results] donotdepart.NotesA : compare to #40, where non-being creates beingB : FY, MWD, and GUO all have different words here (forexample : “shape”, “form”, “mold”, etc.)C : compare to #39, where low is the foundation of highD : this line is missing in the earliest three sources; there is no indication in the original Chinese as to whether it is the sage or the creatures that are the ones acting in this and the following lines, so it is left ambiguous here as wellCross-referencesbeautyandugly : #20non-being : #40, #43toneandvoice/sound (same symbol) : #41non-action : #3, #37, #38, #43, #48, #57, #63, #64sage practices non-action : #43teaching : #27, #42, #43no-talking in his teachings : #43creates but does not possess : #10, #51acting but not concerned : #10, #51, #77accomplishing tasks : #9, #17, #34, #77and not dwelling on them : #9, #77Chapter Three不尚賢使民不爭不貴難得之貨使民不為盜不見可欲使民心不亂•是以聖人之治•虛其心實其腹弱其志強其骨常使民無知無欲•使夫智者不敢為__ •為無為則無不治[矣(•)] •Not 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!Nothonoring[those who are]esteemable[virtuous,talented]Ensuresthat thecitizensdonotstrive. [cause,make]♦Notvaluingrare2[à]goodsEnsuresthat thecitizensdonotactlikethieves.[cause,make]Notshowing[that which]canbedesiredEnsuresthat thecitizens’heart/mindsdonotbecomeconfused. [cause,make]♦Thus2thegoverningofthesage2♦Emptiestheirheart/mindsA,fills°theirstomachs,♦Weakenstheirambitions,strengthenstheirbones.♦Byalwaysensuringthat thecitizensarewithout-knowledgeandwithout-desire,[cause,make]Those whomakemenwise*Bwillnotdaretoact.Actwithnon-action,thenall2will begoverned!NotesA :presumably of striving, greed, and confusionB :presumably referring to Confucians; earlier sources use the non-Confucian term “knowledgeable” instead of “wise”Cross-referencesno striving : #8, #22, #66, #68, #73, #81rare goods : #12, #64without-desire : #1, #34, #37, #57weak : #29, #36, #40, #55, #76, #78strong : #29, #30, #33, #36, #52, #55, #67, #78not daring to act : #64, #67, #69non-action : #2, #37, #38, #43, #48, #57, #63, #64act with non-action : #63anti-Confucian : #18, #19, #27, #33, #38Chapter Four
Symbols used for the translation• = end-of-line character appears in some source(•) = symbol usually starts or ends a lineOf the 6 ancient sources (see Introduction), this translation uses WB except where the majority of the other sources disagree with it. The notations for these changes are :( ) = WB symbol has been changed__ = WB symbol has been deleted[ ] = symbol not in WB has been addedThe final English translationSections separated by blank lines are the opinion of the translator.Raw translationunderline= verbatim translationitalics= interpreted translation; exact translation is to the far right in [brackets]underlined italics= combined literal meanings from one symbolunderline2oritalics2orunderlined italics2=2 symbols used to provide translation{word} = equally likely translation of single symbol[word] = symbol left out for grammatical clarity[word] = word added for clarity that significantlyinfluences the meaning of the sentenceword* = Confucian conceptword° = untranslatable; word is chosen for consistency♦= all symbols in the sentence are the same in all or all but one of the sources (sentence is identical or essentially identical across all sources); this doesnotaccount for different symbols with the same meaning!Footnotes and cross-referencesDifferences between the sources are sometimes noted, but not every difference is noted.Footnotes initalicsprovide my own possible interpretations of the more difficult passages, which you may certainly ignore!
Symbols used for the translation
• = end-of-line character appears in some source
(•) = symbol usually starts or ends a line
Of the 6 ancient sources (see Introduction), this translation uses WB except where the majority of the other sources disagree with it. The notations for these changes are :
( ) = WB symbol has been changed
__ = WB symbol has been deleted
[ ] = symbol not in WB has been added
The final English translation
Sections separated by blank lines are the opinion of the translator.
Raw translation
underline= verbatim translation
italics= interpreted translation; exact translation is to the far right in [brackets]
underlined italics= combined literal meanings from one symbol
underline2oritalics2orunderlined italics2=
2 symbols used to provide translation
{word} = equally likely translation of single symbol
[word] = symbol left out for grammatical clarity
[word] = word added for clarity that significantly
influences the meaning of the sentence
word* = Confucian concept
word° = untranslatable; word is chosen for consistency
♦= all symbols in the sentence are the same in all or all but one of the sources (sentence is identical or essentially identical across all sources); this doesnotaccount for different symbols with the same meaning!
Footnotes and cross-references
Differences between the sources are sometimes noted, but not every difference is noted.
Footnotes initalicsprovide my own possible interpretations of the more difficult passages, which you may certainly ignore!
Chapter One
•道可道非常道•名可名非常名•無名天地之始•有名萬物之母•(•)故常無欲以觀其妙•常有欲以觀其徼此兩者同出而異名同謂之玄玄之又玄眾妙之門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 andearth.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.♦TheDaothatcanbespokenof isnottheever-constantDao.♦Thenamethatcanbenamedisnottheever-constantname.[That which] iswithout-nameis thebeginningofheavenandearth.A♦[That which]possessesanameis themotheroftheten thousandcreatures.Therefore:alwayswithout-desire,thusyouobserveitssubtle mystery.Alwayspossessingdesires,thusyouobserveitsexternal appearances. [boundary,surface]Thesetwo,theyarisefrom thesame[source]Bbuthavedifferentnames;Thissamenessiscalledtheirdeep mystery.♦Deep mysteries, [à]and againdeep mysteries–Thegatewayofmanysubtle mysteries.Notes :A : this line and the next may just as likely be translated asNon-beingisnamedas thebeginningofheavenandearth.Beingisnamedas themotheroftheten thousandcreatures.either way, compare to #40, where the world and the ten thousand creatures are created from beingB : literally, “theyhave thesamearising”Cross-references :without-name : #32, #37, #41mother : #20, #25, #52, #59always/ever-constantly without X : #32, #34, #37without-desire : #3, #34, #37, #57mystery : #6, #10, #15, #27, #51, #56, #62, #65mysterious sameness : #56gateway : #6, #10, #52, #56
•道可道非常道•
名可名非常名•
無名天地之始•
有名萬物之母•
(•)故常無欲以觀其妙•
常有欲以觀其徼
此兩者同出而異名
同謂之玄
玄之又玄
眾妙之門
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.
♦TheDaothatcanbespokenof isnottheever-constant
Dao.
♦Thenamethatcanbenamedisnottheever-constant
name.
[That which] iswithout-nameis thebeginningofheaven
andearth.A
♦[That which]possessesanameis themotherofthe
ten thousandcreatures.
Therefore:alwayswithout-desire,thusyouobserveits
subtle mystery.
Alwayspossessingdesires,thusyouobserveits
external appearances. [boundary,surface]
Thesetwo,theyarisefrom thesame[source]Bbuthave
differentnames;
Thissamenessiscalledtheirdeep mystery.
♦Deep mysteries, [à]and againdeep mysteries–
Thegatewayofmanysubtle mysteries.
Notes :
A : this line and the next may just as likely be translated as
Non-beingisnamedas thebeginningofheavenand
earth.
Beingisnamedas themotheroftheten thousand
creatures.
either way, compare to #40, where the world and the ten thousand creatures are created from being
B : literally, “theyhave thesamearising”
Cross-references :
without-name : #32, #37, #41
mother : #20, #25, #52, #59
always/ever-constantly without X : #32, #34, #37
without-desire : #3, #34, #37, #57
mystery : #6, #10, #15, #27, #51, #56, #62, #65
mysterious sameness : #56
gateway : #6, #10, #52, #56
Chapter Two
天下皆知美之為美斯惡已•皆知善之為善斯不善已•(•)故有無相生•難易相成•長短相較•高下相傾•音聲相和•前後相隨•是以聖人處無為之事行不言之教萬物作__而不(始) •生而不有為而不恃•功成而弗居•(•)夫唯弗居•是以不去•In the world, when all know that the action of beauty isbeautiful, then ugliness ensues.When all know that the action of good is goodness, thennot-good ensues.Therefore : being and non-being create each other,Difficult and easy complete each other,Long and short contrast each other,High and low lean on each other,Tone and voice harmonize each other,Before and after follow each other.Thus the sage :Lives by using non-action in his duties,And practicing no-talking in his teachings.The ten thousand creatures arise, but do not have abeginning.Creating but not possessing;Acting, but not concerned with the results;Accomplishing tasks, but not dwelling on them.Now : only because there is no dwelling,Thus the results do not depart.In theworld2, whenallknowthat theactionofbeautyisbeautiful,thenugliness°{evil}ensues. [thereafter,afterwards]Whenallknowthat theactionofgoodisgoodness,thennot-goodensues. [thereafter,afterwards]Therefore:beingandnon-beingcreateeach other,ADifficultandeasycompleteeach other,Long{lasting} andshort{brief}contrastBeach other, [forever] [compare]High{above} andlow{below}leanoneach other,CToneandvoice{sound}harmonizeeach other,Before{front} andafter{back}followeach other.Thus2thesage2:Lives by[using]non-actioninhisduties,Andpracticingno-talkinginhisteachings. [performs]Theten thousandcreaturesarise,butdonothave abeginning.Creatingbutnotpossessing;D♦Acting,butnotconcerned with[the results]; [depend upon,rely upon]Accomplishingtasks,butnotdwellingon them. [results,achievements]Now:onlybecausethere isnodwelling,♦Thus2[the results] donotdepart.NotesA : compare to #40, where non-being creates beingB : FY, MWD, and GUO all have different words here (forexample : “shape”, “form”, “mold”, etc.)C : compare to #39, where low is the foundation of highD : this line is missing in the earliest three sources; there is no indication in the original Chinese as to whether it is the sage or the creatures that are the ones acting in this and the following lines, so it is left ambiguous here as wellCross-referencesbeautyandugly : #20non-being : #40, #43toneandvoice/sound (same symbol) : #41non-action : #3, #37, #38, #43, #48, #57, #63, #64sage practices non-action : #43teaching : #27, #42, #43no-talking in his teachings : #43creates but does not possess : #10, #51acting but not concerned : #10, #51, #77accomplishing tasks : #9, #17, #34, #77and not dwelling on them : #9, #77
天下皆知美之為美斯惡已•
皆知善之為善斯不善已•
(•)故有無相生•
難易相成•
長短相較•
高下相傾•
音聲相和•
前後相隨•
是以聖人
處無為之事
行不言之教
萬物作__而不(始) •
生而不有
為而不恃•
功成而弗居•
(•)夫唯弗居•
是以不去•
In the world, when all know that the action of beauty is
beautiful, then ugliness ensues.
When all know that the action of good is goodness, then
not-good ensues.
Therefore : being and non-being create each other,
Difficult and easy complete each other,
Long and short contrast each other,
High and low lean on each other,
Tone and voice harmonize each other,
Before and after follow each other.
Thus the sage :
Lives by using non-action in his duties,
And practicing no-talking in his teachings.
The ten thousand creatures arise, but do not have a
beginning.
Creating but not possessing;
Acting, but not concerned with the results;
Accomplishing tasks, but not dwelling on them.
Now : only because there is no dwelling,
Thus the results do not depart.
In theworld2, whenallknowthat theactionofbeautyis
beautiful,thenugliness°{evil}ensues. [thereafter,afterwards]
Whenallknowthat theactionofgoodisgoodness,then
not-goodensues. [thereafter,afterwards]
Therefore:beingandnon-beingcreateeach other,A
Difficultandeasycompleteeach other,
Long{lasting} andshort{brief}contrastBeach other, [forever] [compare]
High{above} andlow{below}leanoneach other,C
Toneandvoice{sound}harmonizeeach other,
Before{front} andafter{back}followeach other.
Thus2thesage2:
Lives by[using]non-actioninhisduties,
Andpracticingno-talkinginhisteachings. [performs]
Theten thousandcreaturesarise,butdonothave a
beginning.
Creatingbutnotpossessing;D
♦Acting,butnotconcerned with[the results]; [depend upon,rely upon]
Accomplishingtasks,butnotdwellingon them. [results,achievements]
Now:onlybecausethere isnodwelling,
♦Thus2[the results] donotdepart.
Notes
A : compare to #40, where non-being creates being
B : FY, MWD, and GUO all have different words here (for
example : “shape”, “form”, “mold”, etc.)
C : compare to #39, where low is the foundation of high
D : this line is missing in the earliest three sources; there is no indication in the original Chinese as to whether it is the sage or the creatures that are the ones acting in this and the following lines, so it is left ambiguous here as well
Cross-references
beautyandugly : #20
non-being : #40, #43
toneandvoice/sound (same symbol) : #41
non-action : #3, #37, #38, #43, #48, #57, #63, #64
sage practices non-action : #43
teaching : #27, #42, #43
no-talking in his teachings : #43
creates but does not possess : #10, #51
acting but not concerned : #10, #51, #77
accomplishing tasks : #9, #17, #34, #77
and not dwelling on them : #9, #77
Chapter Three
不尚賢使民不爭不貴難得之貨使民不為盜不見可欲使民心不亂•是以聖人之治•虛其心實其腹弱其志強其骨常使民無知無欲•使夫智者不敢為__ •為無為則無不治[矣(•)] •Not 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!Nothonoring[those who are]esteemable[virtuous,talented]Ensuresthat thecitizensdonotstrive. [cause,make]♦Notvaluingrare2[à]goodsEnsuresthat thecitizensdonotactlikethieves.[cause,make]Notshowing[that which]canbedesiredEnsuresthat thecitizens’heart/mindsdonotbecomeconfused. [cause,make]♦Thus2thegoverningofthesage2♦Emptiestheirheart/mindsA,fills°theirstomachs,♦Weakenstheirambitions,strengthenstheirbones.♦Byalwaysensuringthat thecitizensarewithout-knowledgeandwithout-desire,[cause,make]Those whomakemenwise*Bwillnotdaretoact.Actwithnon-action,thenall2will begoverned!NotesA :presumably of striving, greed, and confusionB :presumably referring to Confucians; earlier sources use the non-Confucian term “knowledgeable” instead of “wise”Cross-referencesno striving : #8, #22, #66, #68, #73, #81rare goods : #12, #64without-desire : #1, #34, #37, #57weak : #29, #36, #40, #55, #76, #78strong : #29, #30, #33, #36, #52, #55, #67, #78not daring to act : #64, #67, #69non-action : #2, #37, #38, #43, #48, #57, #63, #64act with non-action : #63anti-Confucian : #18, #19, #27, #33, #38
不尚賢
使民不爭
不貴難得之貨
使民不為盜
不見可欲
使民心不亂•
是以聖人之治•
虛其心實其腹
弱其志強其骨
常使民無知無欲•
使夫智者不敢為__ •
為無為則無不治[矣(•)] •
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!
Nothonoring[those who are]esteemable
[virtuous,talented]
Ensuresthat thecitizensdonotstrive. [cause,make]
♦Notvaluingrare2[à]goods
Ensuresthat thecitizensdonotactlikethieves.
[cause,make]
Notshowing[that which]canbedesired
Ensuresthat thecitizens’heart/mindsdonotbecome
confused. [cause,make]
♦Thus2thegoverningofthesage2
♦Emptiestheirheart/mindsA,fills°theirstomachs,
♦Weakenstheirambitions,strengthenstheirbones.
♦Byalwaysensuringthat thecitizensare
without-knowledgeandwithout-desire,
[cause,make]
Those whomakemenwise*Bwillnotdaretoact.
Actwithnon-action,thenall2will begoverned!
Notes
A :presumably of striving, greed, and confusion
B :presumably referring to Confucians; earlier sources use the non-Confucian term “knowledgeable” instead of “wise”
Cross-references
no striving : #8, #22, #66, #68, #73, #81
rare goods : #12, #64
without-desire : #1, #34, #37, #57
weak : #29, #36, #40, #55, #76, #78
strong : #29, #30, #33, #36, #52, #55, #67, #78
not daring to act : #64, #67, #69
non-action : #2, #37, #38, #43, #48, #57, #63, #64
act with non-action : #63
anti-Confucian : #18, #19, #27, #33, #38
Chapter Four