Dao De Jing: A Minimalist Translation - Laozi

Chapter Thirteen

寵辱若驚貴大患若身 • 何謂寵辱若驚寵為下得之若驚失之若驚 • 是謂寵辱若驚何謂貴大患若身吾所以有大患者為吾有身 • 及吾無身吾有何患 (•) (•)故貴以身為天下 • 若可 [以] 寄天下 [矣(•)] • 愛以身為天下若可 [以] 託天下 [矣(•)] •

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!

♦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^A, 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 that² 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^B to serve the world² – It seems he can thus be entrusted with the world² ! ♦[He who] is loving and uses his self to serve the world² – It seems he can thus be entrusted with the world² !

Notes A : Ames&Hall point out that “favor” here means something that is bestowed upon you by a superior at their whim, thus it emphasizes your inferiority to them; and since it could be taken away just as easily, merely gaining it is cause for “alarm” (worry, anxiety, etc.) B : this is 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 : #7, #9, #16, #26, #44, #52, #54, #66 serve the world : #39, #49

Chapter Fourteen

視之不見名曰夷聽之不聞名曰希搏之不得名曰微 • 此三者不可致詰 • (•)故混而為一 [一者] 其上不皦 • 其下不昧 • 繩繩 [兮] 不可名 • 復歸於無物 • 是謂無狀之狀無物之象是謂惚恍迎之不見其首隨之不見其後執古之道以御今之有 • 能知古始是謂道紀

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.

Look, it is not seen; its name is called elusive°. Listen, it is not heard; its name is called tenuous. [rare] Grasp, it is not gotten; its name is called subtle and obscure. These three things can not be investigated any further – [entities] [finer,closer] ♦Therefore they blend and become one. This one thing :^A [entity] Its highest point is not bright; Its lowest point is not dark. Continuous and unending² !, it can not be named; ♦It returns² to non-existence. [thing-ness] It is called the form of [that which] is without-form; ♦The image of non-existence. [thing-ness] It is called confusing and indistinct.^B Meet it and you do not see its beginning; Follow it and you do not see its end. [back,rear] Hold fast to the Way of the ancients In order to master the present moment³. [control,manage] [present ’s existence] The ability to know the ancient beginning – This is called the main principle^C of Dao. [discipline]

Notes A : Only WB and HSG dropped this line B : compare to #21, where Dao is also confusing and indistinct, and to #40, where Dao specifically “returns” and “weakens” C : according to Waley, 紀 literally means “main thread” (as in “of the teaching”), so “principle” seems more appropriate than the modern definition of simply “discipline” Cross-references look, not seen and listen, not heard : #35 tenuous : #41 returning : #16, #19, #20, #22, #25, #28, #34, #40, #52, #58, #60, #64, #65, #80 confusing and indistinct : #21 the ancients/elders : #15, #22, #38, #39, #62, #65, #68

Chapter Fifteen

古之善為士者微妙玄通深不可識 • (•)夫唯不可識 (•)故強為之容 • 豫兮若冬涉川 • 猶兮若畏四鄰 • 儼兮其若 (客) • 渙兮若冰 __ 將釋 • 敦兮其若樸 • 曠兮其若谷混兮其若濁 • 孰能濁以靜之徐清 • 孰能安以久動之徐生保此道者不欲盈 (•)夫唯不盈 (是) [以] 能蔽 [而] 不 __ 成

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.

The virtue of the ancients made they who were scholars subtle, mysterious, obscure, deep, and penetrating⁴. Their mysterious depths can not be understood. Now : only because they can not be understood, Therefore we try to emulate their appearance : [act like,become] Hesitant !, as if crossing a winter stream. Wary !, as if afraid of their neighbors all around. [scheming] Respectful !, they are like a visiting guest. Yielding° !, like ice that is about to to break off. [release,disperse] Honest and genuine !, they are like the uncarved block. Wide and open !, they are like a valley. Unclear !, they are like muddy water.^A [confused,muddy] Who can take muddy water and use stillness to slowly and gently make it pure and clear^B? Who can take what is tranquil and use continual movement to slowly and gently bring it to life? [for a long time] He who maintains this Way does not desire to be full. Now : only because he is not full, Thus² he can be hidden and unfinished². [not finish]

Notes The last two lines are not present in GUO A : in this sentence and the next, “muddy water” appears to be a metaphor for one’s state of mind, thus referring to churned-up thoughts and feelings B : apparently referring to a purity and clarity of the heart/mind Cross-references the ancients/elders : #14, #22, #38, #39, #62, #65, #68 virtue of the ancients : #65 scholar : #41, #68 mystery : #1, #6, #10, #27, #51, #56, #62, #65 fear/afraid : #17, #20, #72, #74 uncarved block : #19, #28, #32, #37, #57 valley : #6, #28, #32, #39, #41, #66 stillness : #16, #26, #37, #45, #57, #61 he who “possesses Dao” : #23, #24, #31, #65, #77 hidden : #41

Chapter Sixteen

致虛極 • 守靜篤 • 萬物並作吾以觀 [其] 復 • (•)夫物芸芸各復歸其根 • 歸根曰靜 [靜] 是謂復命復命曰常 • 知常曰明 • 不知常妄作凶知常容容乃公公乃王王乃天天乃道道乃久沒身不殆

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.

Attain the utmost emptiness. Maintain a profound stillness. [sincere,devoted,true] The ten thousand creatures arise in unison, [together,simultaneously] And thus I observe their return. Now : all the myriad creatures return² to their source. [multitudinous²] Returning to the source speaks of stillness. Stillness is called returning to the natural order. [order,destiny,fate] Returning to the natural order speaks of the ever-constant. [order,destiny,fate] Knowing the ever-constant speaks of insight. [wise,sight] Not knowing the ever-constant is foolish and creates misfortune. [arise,makes] [unfortunate,evil] ♦Knowing the ever-constant [leads to] tolerance. [allow,permit,forbear] ♦Being tolerant leads to being just and unbiased. [allow,permit,forbear] [thereupon,consequently] ♦Being just and unbiased leads to being kingly. [thereupon,consequently] ♦Being kingly leads to heaven. [thereupon,consequently] ♦Heaven leads to Dao. [thereupon,consequently] ♦Dao leads to what endures. [thereupon,consequently] [for a long time] ♦When the self disappears, there can be no danger.

Notes Only the first five lines of the entire chapter are present in GUO Cross-references stillness : #15, #26, #37, #45, #57, #61 returning : #14, #19, #20, #22, #25, #28, #34, #40, #52, #58, #60, #64, #65, #80 knowing the ever-constant speaks of insight : #55 self : #7, #9, #13, #26, #44, #52, #54, #66 no danger : #25, #32, #44, #52 when the self disappears, there can be no danger : #52

Chapter Seventeen

太上 [下] 知有之其次親而譽之其次畏之其次侮之信不足焉有不信 __ (猶) 兮其貴言 • 功成事遂百姓皆謂我自然 •

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”.

The existence of the best ruler^2A [,he] is barely known [to the people]. [highest superior] [below,inferior] Next is one who they love and praise. [him] ♦Next is one who they fear. [him] Next is one who they ridicule. [him] If [the ruler] does not trust* enough, then he will not have anyone’s trust*. Thoughtful !, he values his words.^B [scheming] When tasks are accomplished and duties are successful, [results,achievements] The 100 families all say “we are naturally so²”.^C

Notes A : 太上 literally means “highest superior”, which is also a euphemism for the emperor (and so is extrapolated to rulers in general) B : in other words, he does not offer them lightly or often; this line is very difficult to translate, because WB uses a unique first symbol, while HSG&FY and GUO&MWD/B each use different symbols; however, the two earlier symbols can both mean “to scheme”, thus making a 4/5 majority in meaning; the rest of the sentence is so terse that it can be translated in numerous ways as well C : under the proper rulership, everyone thinks everything just naturally works out right Cross-references fear/afraid : #15, #20, #72, #74 not trusting enough : #23 accomplishing tasks : #2, #9, #34, #77 100 families : #5, #49 naturally so : #23, #25, #51, #64