道(盅)而用之(有)不盈•淵兮似萬物之宗•挫其銳•解其紛•和其光同其塵湛兮似或存•吾不知誰之子•象帝之先•Dao 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 the tenthousand 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.Daois like acup or bowlA,yetuseitand thereexistsno[need to]fillit.Profound and deep!, itappearsto be theancestoroftheten thousandcreatures.Itbluntstheirsharpness, [dampens,subdues]♦Loosenstheirtangles,B♦Softenstheirbrightness,C♦Makesthemthesameas thedust of the worldD.Deep and profound!, itseemstobarelyexist.E[might,maybe,perhaps]Idonotknowwhose[à]childit is –♦Itsimagecamebeforethatofgod{emperor}.NotesA : while the symbol used here only appears in one out of four sources, it gives the most straightforward translation;Dao is like a cup in that its usefulness is in its emptiness (see #11 and #25)B : this line could just as likely be translated asClarifiestheirconfusionC : compare to #58, where the sage is bright but does not dazzleD :according to Waley, “dust” is a metaphor for the “noise and fuss of everyday life”E : compare to #6, where the spirit of the valley also “seems to exist”Cross-referencesuse does not exhaust : #5, #35blunt the sharpness : #56loosen the tangles : #56soften the brightness : #56dust of the world : #56Chapter Five天地不仁以萬物為芻狗•聖人不仁•以百姓為芻狗天地之間其猶橐籥乎(•)虛而不屈動而愈出•多言數窮不如守中Heaven 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.♦Heavenandeartharenotkind* –♦Thustheten thousandcreaturesbecomeasstrawdogsAtothem.♦Thesage2isnotkind* –♦Thusthe100familiesbecomeasstrawdogsto him.Thespace between[à]heavenandearth,[How] isitjust likeabellowsorflute?♦It isempty,yetdoesnotrun out. [subdue,submit,yieldàgive up,quit]Themoreitmoves,andthemoreitproduces.Too muchtalkingisexceptionallyexhausting,Which isnotas good asmaintainingwhat iswithin.BNotesOnly lines 5-8 are in GUOA :Hall&Ames describe “straw dogs” as items that were carefully created for a sacrificial ritual, and treated with great respect during the ritual, but afterwards were casually tossed away and not given another thoughtB : this sentence could just as likely end with “maintainingyourcenter”Cross-references100 families : #17, #49use does not exhaust : #4, #35Chapter Six谷神不死是謂玄牝玄牝之門是謂天地(之)根•绵绵若存用之不勤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.♦Thespiritof thevalleydoesnotdieA–It iscalledthedeep and mysteriousfeminine.Thegatewayofthisdeep and mysteriousfeminine–It iscalledthesourceofheavenandearth.Unbroken2, itseemstoexist.BUsingittakesnoeffort. [diligence,hard work]NotesA :the qualities (“spirit”) of a valley (receptiveness, openness, emptiness) never leave itB : compare to #4, where Dao also “seems to barely exist”Cross-referencesdie/death : #33, #42, #50, #67, #74, #75, #76, #80valley : #15, #28, #32, #39, #41, #66mystery : #1, #10, #15, #27, #51, #56, #62, #65feminine : #10, #28, #61gateway : #1, #10, #52, #56Chapter Seven天長地久天地所以能長且久者以其不自生•(•)故能長生•是以聖人後其身而身先•外其身而身存非以其無私邪(•) •(•)故能成其私•Heaven 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.♦Heaveniseternal,earthisenduring. [forever] [for a long time]♦Thereason that2heavenandearthcanbeeternalandenduring[entities] [forever] [also] [for a long time]♦Isbecausetheydonotliveforthemselves.A♦Thereforetheycanliveforever.Thus2thesage2:Putshisselfbehindothers,yetfinds hisselfbeforethem.BConsidershisselfextraneous,yethisselfsurvives. [foreign,external]Is thisnotbecausehehasnoself-interests?[selfish]♦Thereforehecanachievehisself-interests. [selfish]NotesA : while this translation is more consistent with the sentiments that follow it, an equally possible translation isIsbecausetheydonotgivethemselveslifeB :presumably meaning leading them; this line and the next are written in this awkward manner to emphasize that it is the personality or sense-of-self that is being talked about (in the translator’s opinion – see the Introduction and cross-references below)Cross-referencesself : #9, #13, #16, #26, #44, #52, #54, #66before/behind others : #66, #67Chapter Eight上善若水水善利萬物而不爭處眾人之所惡故幾於道[矣(•)] •居善地心善淵•與善仁言善信•正善治•事善能動善時•(•)夫唯不爭•(•)故無尤•The 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.Thehighestvirtueislikewater–Water’svirtuebenefitstheten thousandcreatures,yetitdoesnotstrive.Itdwellsinplacesthateveryone2detests,Thereforeit isalmostcomparable toDao!Indwelling, thevirtueis in thelandA.♦In yourheart/mind, thevirtueis in beingprofound and deep.Inrelations, thevirtueis in beingkind*.B[getting along with,participating]Inspeech, thevirtueis in beingtruthful*.♦Ingoverning, thevirtueis in beinghonest and just.♦In yourduties, thevirtueis in beingcompetent.♦Inaction, thevirtueis in thetiming.♦Now:onlybecause there isnostriving,♦Thereforethere isnoblame.NotesA : although it is best translated as “land” here, this is the same symbol for earth, as in “heaven and earth”B : this could also be translated asIngiving, thevirtueis in beingkindFY, MWD/A, and MWD/B all have differences in this sentence compared to WB and HSG and each otherCross-referencesbe honest and just in governing : #57no striving : #3, #22, #66, #68, #73, #81only because there is no striving : #22Chapter Nine
道(盅)而用之(有)不盈•淵兮似萬物之宗•挫其銳•解其紛•和其光同其塵湛兮似或存•吾不知誰之子•象帝之先•Dao 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 the tenthousand 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.Daois like acup or bowlA,yetuseitand thereexistsno[need to]fillit.Profound and deep!, itappearsto be theancestoroftheten thousandcreatures.Itbluntstheirsharpness, [dampens,subdues]♦Loosenstheirtangles,B♦Softenstheirbrightness,C♦Makesthemthesameas thedust of the worldD.Deep and profound!, itseemstobarelyexist.E[might,maybe,perhaps]Idonotknowwhose[à]childit is –♦Itsimagecamebeforethatofgod{emperor}.NotesA : while the symbol used here only appears in one out of four sources, it gives the most straightforward translation;Dao is like a cup in that its usefulness is in its emptiness (see #11 and #25)B : this line could just as likely be translated asClarifiestheirconfusionC : compare to #58, where the sage is bright but does not dazzleD :according to Waley, “dust” is a metaphor for the “noise and fuss of everyday life”E : compare to #6, where the spirit of the valley also “seems to exist”Cross-referencesuse does not exhaust : #5, #35blunt the sharpness : #56loosen the tangles : #56soften the brightness : #56dust of the world : #56
道(盅)而用之(有)不盈•
淵兮似萬物之宗•
挫其銳•
解其紛•
和其光
同其塵
湛兮似或存•
吾不知誰之子•
象帝之先•
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.
Daois like acup or bowlA,yetuseitand thereexistsno
[need to]fillit.
Profound and deep!, itappearsto be theancestorofthe
ten thousandcreatures.
Itbluntstheirsharpness, [dampens,subdues]
♦Loosenstheirtangles,B
♦Softenstheirbrightness,C
♦Makesthemthesameas thedust of the worldD.
Deep and profound!, itseemstobarelyexist.E[might,maybe,perhaps]
Idonotknowwhose[à]childit is –
♦Itsimagecamebeforethatofgod{emperor}.
Notes
A : while the symbol used here only appears in one out of four sources, it gives the most straightforward translation;
Dao is like a cup in that its usefulness is in its emptiness (see #11 and #25)
B : this line could just as likely be translated as
Clarifiestheirconfusion
C : compare to #58, where the sage is bright but does not dazzle
D :according to Waley, “dust” is a metaphor for the “noise and fuss of everyday life”
E : compare to #6, where the spirit of the valley also “seems to exist”
Cross-references
use does not exhaust : #5, #35
blunt the sharpness : #56
loosen the tangles : #56
soften the brightness : #56
dust of the world : #56
Chapter Five
天地不仁以萬物為芻狗•聖人不仁•以百姓為芻狗天地之間其猶橐籥乎(•)虛而不屈動而愈出•多言數窮不如守中Heaven 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.♦Heavenandeartharenotkind* –♦Thustheten thousandcreaturesbecomeasstrawdogsAtothem.♦Thesage2isnotkind* –♦Thusthe100familiesbecomeasstrawdogsto him.Thespace between[à]heavenandearth,[How] isitjust likeabellowsorflute?♦It isempty,yetdoesnotrun out. [subdue,submit,yieldàgive up,quit]Themoreitmoves,andthemoreitproduces.Too muchtalkingisexceptionallyexhausting,Which isnotas good asmaintainingwhat iswithin.BNotesOnly lines 5-8 are in GUOA :Hall&Ames describe “straw dogs” as items that were carefully created for a sacrificial ritual, and treated with great respect during the ritual, but afterwards were casually tossed away and not given another thoughtB : this sentence could just as likely end with “maintainingyourcenter”Cross-references100 families : #17, #49use does not exhaust : #4, #35
天地不仁
以萬物為芻狗•
聖人不仁•
以百姓為芻狗
天地之間
其猶橐籥乎(•)
虛而不屈
動而愈出•
多言數窮
不如守中
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.
♦Heavenandeartharenotkind* –
♦Thustheten thousandcreaturesbecomeasstrawdogsAto
them.
♦Thesage2isnotkind* –
♦Thusthe100familiesbecomeasstrawdogsto him.
Thespace between[à]heavenandearth,
[How] isitjust likeabellowsorflute?
♦It isempty,yetdoesnotrun out. [subdue,submit,yieldàgive up,quit]
Themoreitmoves,andthemoreitproduces.
Too muchtalkingisexceptionallyexhausting,
Which isnotas good asmaintainingwhat iswithin.B
Notes
Only lines 5-8 are in GUO
A :Hall&Ames describe “straw dogs” as items that were carefully created for a sacrificial ritual, and treated with great respect during the ritual, but afterwards were casually tossed away and not given another thought
B : this sentence could just as likely end with “maintainingyourcenter”
Cross-references
100 families : #17, #49
use does not exhaust : #4, #35
Chapter Six
谷神不死是謂玄牝玄牝之門是謂天地(之)根•绵绵若存用之不勤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.♦Thespiritof thevalleydoesnotdieA–It iscalledthedeep and mysteriousfeminine.Thegatewayofthisdeep and mysteriousfeminine–It iscalledthesourceofheavenandearth.Unbroken2, itseemstoexist.BUsingittakesnoeffort. [diligence,hard work]NotesA :the qualities (“spirit”) of a valley (receptiveness, openness, emptiness) never leave itB : compare to #4, where Dao also “seems to barely exist”Cross-referencesdie/death : #33, #42, #50, #67, #74, #75, #76, #80valley : #15, #28, #32, #39, #41, #66mystery : #1, #10, #15, #27, #51, #56, #62, #65feminine : #10, #28, #61gateway : #1, #10, #52, #56
谷神不死
是謂玄牝
玄牝之門
是謂天地(之)根•
绵绵若存
用之不勤
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.
♦Thespiritof thevalleydoesnotdieA–
It iscalledthedeep and mysteriousfeminine.
Thegatewayofthisdeep and mysteriousfeminine–
It iscalledthesourceofheavenandearth.
Unbroken2, itseemstoexist.B
Usingittakesnoeffort. [diligence,hard work]
Notes
A :the qualities (“spirit”) of a valley (receptiveness, openness, emptiness) never leave it
B : compare to #4, where Dao also “seems to barely exist”
Cross-references
die/death : #33, #42, #50, #67, #74, #75, #76, #80
valley : #15, #28, #32, #39, #41, #66
mystery : #1, #10, #15, #27, #51, #56, #62, #65
feminine : #10, #28, #61
gateway : #1, #10, #52, #56
Chapter Seven
天長地久天地所以能長且久者以其不自生•(•)故能長生•是以聖人後其身而身先•外其身而身存非以其無私邪(•) •(•)故能成其私•Heaven 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.♦Heaveniseternal,earthisenduring. [forever] [for a long time]♦Thereason that2heavenandearthcanbeeternalandenduring[entities] [forever] [also] [for a long time]♦Isbecausetheydonotliveforthemselves.A♦Thereforetheycanliveforever.Thus2thesage2:Putshisselfbehindothers,yetfinds hisselfbeforethem.BConsidershisselfextraneous,yethisselfsurvives. [foreign,external]Is thisnotbecausehehasnoself-interests?[selfish]♦Thereforehecanachievehisself-interests. [selfish]NotesA : while this translation is more consistent with the sentiments that follow it, an equally possible translation isIsbecausetheydonotgivethemselveslifeB :presumably meaning leading them; this line and the next are written in this awkward manner to emphasize that it is the personality or sense-of-self that is being talked about (in the translator’s opinion – see the Introduction and cross-references below)Cross-referencesself : #9, #13, #16, #26, #44, #52, #54, #66before/behind others : #66, #67
天長地久
天地所以能長且久者
以其不自生•
(•)故能長生•
是以聖人
後其身而身先•
外其身而身存
非以其無私邪(•) •
(•)故能成其私•
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.
♦Heaveniseternal,earthisenduring. [forever] [for a long time]
♦Thereason that2heavenandearthcanbeeternaland
enduring[entities] [forever] [also] [for a long time]
♦Isbecausetheydonotliveforthemselves.A
♦Thereforetheycanliveforever.
Thus2thesage2:
Putshisselfbehindothers,yetfinds hisselfbeforethem.B
Considershisselfextraneous,yethisselfsurvives. [foreign,external]
Is thisnotbecausehehasnoself-interests?[selfish]
♦Thereforehecanachievehisself-interests. [selfish]
Notes
A : while this translation is more consistent with the sentiments that follow it, an equally possible translation is
Isbecausetheydonotgivethemselveslife
B :presumably meaning leading them; this line and the next are written in this awkward manner to emphasize that it is the personality or sense-of-self that is being talked about (in the translator’s opinion – see the Introduction and cross-references below)
Cross-references
self : #9, #13, #16, #26, #44, #52, #54, #66
before/behind others : #66, #67
Chapter Eight
上善若水水善利萬物而不爭處眾人之所惡故幾於道[矣(•)] •居善地心善淵•與善仁言善信•正善治•事善能動善時•(•)夫唯不爭•(•)故無尤•The 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.Thehighestvirtueislikewater–Water’svirtuebenefitstheten thousandcreatures,yetitdoesnotstrive.Itdwellsinplacesthateveryone2detests,Thereforeit isalmostcomparable toDao!Indwelling, thevirtueis in thelandA.♦In yourheart/mind, thevirtueis in beingprofound and deep.Inrelations, thevirtueis in beingkind*.B[getting along with,participating]Inspeech, thevirtueis in beingtruthful*.♦Ingoverning, thevirtueis in beinghonest and just.♦In yourduties, thevirtueis in beingcompetent.♦Inaction, thevirtueis in thetiming.♦Now:onlybecause there isnostriving,♦Thereforethere isnoblame.NotesA : although it is best translated as “land” here, this is the same symbol for earth, as in “heaven and earth”B : this could also be translated asIngiving, thevirtueis in beingkindFY, MWD/A, and MWD/B all have differences in this sentence compared to WB and HSG and each otherCross-referencesbe honest and just in governing : #57no striving : #3, #22, #66, #68, #73, #81only because there is no striving : #22
上善若水
水善利萬物而不爭
處眾人之所惡
故幾於道[矣(•)] •
居善地
心善淵•
與善仁
言善信•
正善治•
事善能
動善時•
(•)夫唯不爭•
(•)故無尤•
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.
Thehighestvirtueislikewater–
Water’svirtuebenefitstheten thousandcreatures,yetit
doesnotstrive.
Itdwellsinplacesthateveryone2detests,
Thereforeit isalmostcomparable toDao!
Indwelling, thevirtueis in thelandA.
♦In yourheart/mind, thevirtueis in being
profound and deep.
Inrelations, thevirtueis in beingkind*.B[getting along with,participating]
Inspeech, thevirtueis in beingtruthful*.
♦Ingoverning, thevirtueis in beinghonest and just.
♦In yourduties, thevirtueis in beingcompetent.
♦Inaction, thevirtueis in thetiming.
♦Now:onlybecause there isnostriving,
♦Thereforethere isnoblame.
Notes
A : although it is best translated as “land” here, this is the same symbol for earth, as in “heaven and earth”
B : this could also be translated as
Ingiving, thevirtueis in beingkind
FY, MWD/A, and MWD/B all have differences in this sentence compared to WB and HSG and each other
Cross-references
be honest and just in governing : #57
no striving : #3, #22, #66, #68, #73, #81
only because there is no striving : #22
Chapter Nine