| 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! |
| Not honoring [those who are] esteemable [virtuous,talented] Ensures that the citizens do not strive. [cause,make] ♦Not valuing rare2 [à] goods Ensures that the citizens do not act like thieves. [cause,make] Not showing [that which] can be desired Ensures that the citizens’ heart/minds do not become confused. [cause,make] ♦Thus2 the governing of the sage2 ♦Empties their heart/mindsA, fills° their stomachs, ♦Weakens their ambitions, strengthens their bones. ♦By always ensuring that the citizens are without-knowledge and without-desire, [cause,make] Those who make men wise*B will not dare to act. Act with non-action, then all2 will be governed ! | 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
| 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. |
| Dao is like a cup or bowlA, 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, [dampens,subdues] ♦Loosens their tangles,B ♦Softens their brightness,C ♦Makes them the same as the dust of the world D. Deep and profound !, it seems to barely exist.E [might,maybe,perhaps] I do not know whose [à] child it is – ♦Its image came before that of god{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 Clarifies their confusion 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 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. |
| ♦Heaven and earth are not kind* – ♦Thus the ten thousand creatures become as straw dogsA to them. ♦The sage2 is not kind* – ♦Thus the 100 families become as straw dogs to him. The space between [à] heaven and earth, [How] is it just like a bellows or flute ? ♦It is empty, yet does not run out. [subdue,submit,yieldàgive up,quit] 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.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 “maintaining your center” 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. |
| ♦The spirit of the valley does not dieA – 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. Unbroken2, it seems to exist.B Using it takes no effort. [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 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. |
| ♦Heaven is eternal, earth is enduring. [forever] [for a long time] ♦The reason that2 heaven and earth can be eternal and enduring [entities] [forever] [also] [for a long time] ♦Is because they do not live for themselves.A ♦Therefore they can live forever. Thus2 the sage2 : Puts his self behind others, yet finds his self before them.B Considers his self extraneous, yet his self survives. [foreign,external] Is this not because he has no self-interests ? [selfish] ♦Therefore he can achieve his self-interests. [selfish] | Notes A : while this translation is more consistent with the sentiments that follow it, an equally possible translation is Is because they do not give themselves life 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