Dao De Jing: A Minimalist Translation - Laozi

道常無為 • 而無不為 • 侯王若能守之萬物將自化化而欲作吾將鎮之以無名之樸無名之樸夫亦將無欲不欲以靜天下將自定 •

Dao ever-constantly practices 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.

Dao ever-constantly [practices] non-action, Yet nothing is left undone². [not made,become,act] If nobles^A 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^2B [à] uncarved block. [subdue,supress] [without-name] In the [state of the] nameless^2B [à] uncarved block, [without-name] Men also would be without-desire. Not desiring, thus they would be still – And the world² would naturally settle.

Notes A : specifically, a Marquis (see #32) B : this is actually “without-name” (see the Introduction and cross-references below), but cannot be easily worded that way here Cross-references always/ever-constantly without X : #1, #32, #34 non-action : #2, #3, #38, #43, #48, #57, #63, #64 yet nothing is left undone : #48 nobles (in general) : #32, #39, #42, #62, #80 if nobles and kings could maintain it : #32 ten thousand creatures would naturally… : #32 without-name : #1, #32, #41 uncarved block : #15, #19, #28, #32, #57 uncarved block brings without-desire : #57 without-desire : #1, #3, #34, #57 stillness : #15, #16, #26, #45, #57, #61

Chapter Thirty Eight

上德不德是以有德下德不失德是以無德上德無為而無以為 • 下德為之而有以為上仁為之而無以為 • 上義為之而有以為 • 上禮為之而莫之以應 • 則攘臂而 (仍) 之 (•)故失道而後德失德而後仁失仁而後義 • 失義而後禮 (•)夫禮者忠信之薄 • 而亂之首 • 前識者道之華 • 而愚之始 • 是以大丈夫處其厚不居其薄處其實不居其華 (•)故去彼取此 •

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.

♦A man of highest De does not [use his] De, thus² he possesses De. ♦A man of inferior De does not lose^A his De, thus² he is without De. ♦A man of highest De uses non-action, and acts without motive. [because,in order to] A man of inferior De coerces^B others, and has a motive to act. [acts] [them] [because,in order to] ♦A man of highest kindness* coerces others, and acts without motive. [acts] [them] [because,in order to] ♦A man of highest morality* coerces others, and has a motive to act. [righteousness] [acts] [them] [because,in order to] ♦A man of highest propriety* coerces others, and if there is no one who [thus] responds, [acts] [them] [they] Then he rolls up his sleeves² and keeps doing it.^C Therefore : lose Dao, and later comes De. Lose De, and later comes kindness*. Lose kindness*, and later comes morality*. [righteousness] Lose morality*, and later comes propriety*. [righteousness] Now : propriety* is that which is [merely] the appearance of loyalty* and honesty*, [thin coveràfacade] ♦And the beginning of confusion. ♦He who is ahead in knowledge^D has the flower^E of Dao, But the beginning of stupidity and foolishness. ♦Thus² the greatest elders² : [elder men] Live by Dao’s substance^F, and do not dwell on Dao’s appearance. [its] [its] [thin coveràfacade] Live on Dao’s fruit^E, and do not dwell on Dao’s flower^E. [its] [its] Therefore they leave that and choose this.^G

Notes This chapter is anti-Confucian as early as MWD/B! A : he does not lose De in that he is always trying to show that he has De B : “coerces” is the same symbol as “acts”, but is used here to emphasize that it is the opposite of “non-action” C : this line varies greatly between all the sources, and there is no majority; this comes from FY as it seems to make the most sense D : this could also mean “future knowledge” and so is often translated as “foreknowledge”, “prescience”, etc. E : fruit provides nourishment, whereas a flower is merely showy F : compare to #50 and #75, where living for the “substance” is apparently a bad thing G : presumably, appearance and the “flower” vs. substance and the “fruit” (respectively) Cross-references non-action : #2, #3, #37, #43, #48, #57, #63, #64 the ancients/elders : #14, #15, #22, #39, #62, #65, #68 substance : #50, #55, #75 leave that and choose this : #12, #72 anti-Confucian : #3, #18, #19, #27, #33

Chapter Thirty Nine

昔之得一者天得一以清地得一以寧神得一以靈谷得一以盈萬物得一以生 • 侯王得一以為天下貞其致之 • 天無以清將恐裂地無以寧將恐發神無以靈將恐歇谷無以盈將恐竭萬物無以生將恐滅侯王無以貴高將恐蹶 (•)故貴以賤為本高以下為基是以侯王自謂孤寡不穀此非以賤為本 (邪(•)) 非乎(•) (•)故致數輿無輿不欲琭琭如玉珞珞如石

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.

♦Of those who in ancient times [they] attained oneness^A : [obtained] ♦Heaven attained oneness, thus becoming pure and clear. [obtained] ♦Earth attained oneness, thus becoming stable. [obtained] [peaceful,tranquil] ♦Spirit attained oneness, thus becoming potent. [obtained] [effective] ♦The valley attained oneness, thus becoming full. [obtained] The ten thousand creatures attained oneness, thus becoming alive. [obtained] Nobles^B and kings attained oneness, thus serving the world² faithfully. [obtained] ♦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, [peaceful,tranquil] I fear it would erupt. [send out,issue,emit] If spirit could not use its potency, I fear it would cease to be. [effectiveness] [stop] 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, [high level,above] I fear they would fall. Therefore : humility thus serves as the source of high rank; Low thus serves as the foundation of high.^C ♦Thus² nobles and kings call themselves orphaned{lonely}, lonely{widowed}, and unlucky ^2D. [not lucky] 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 scarce² like jade, But common²° like rock.^E

Notes A : presumably, oneness with Dao B : specifically, a Marquis (see #32) C : compare to #2, where high and low lean on each other D : these two symbols together can also be translated as “worthless” or “unhappy” Cross-references the ancients/elders : #14, #15, #22, #38, #62, #65, #68 valley : #6, #15, #28, #32, #41, #66 nobles (in general) : #32, #37, #42, #62, #80 serve the world : #13, #49 orphaned, lonely, and unlucky : #42

Chapter Forty

反者道之動 • 弱者道之用 • 天下萬物生於有有生於無 •

The movement of Dao returns things. The function of Dao is to weaken things. The ten thousand creatures of the world are created from being; Being is created from non-being.

♦The movement of Dao returns things. [entities] ♦The function of Dao is to weaken things.^A [usefulness] [entities] The ten thousand^B creatures of the world² are created from being;^C Being is created from non-being.^D

Notes A : all creatures grow weaker as they age, and all man-made things decay and fall apart, which is the way (Dao) of the universe; this is why in #30 and #55 creatures which are old but still robust are “not Dao”; compare these first two lines to #14 and #21, where Dao’s action is indistinct and confusing B : technically, the majority of the sources read “The creatures of the world…” but “ten thousand creatures” is such a standard saying everywhere else that it is retained here from the other sources C : compare to #42, where creatures are created by “three” D : compare to #2, where non-being and being create each other Cross-references returning : #14, #16, #19, #20, #22, #25, #28, #34, #52, #58, #60, #64, #65, #80 weak : #3, #29, #36, #55, #76, #78 non-being : #2, #43

Chapter Forty One

上士聞道勤而行之中士聞道若存若亡下士聞道大笑之不笑不足以為道 • (•)故建言有之 (曰) • 明道若昧進道若退夷道若纇上德若谷 • 大白若辱廣德若不足建德若偷質真若渝大方無隅大器晚成大音希聲大象無形道隱無名 • (•)夫唯道善 (始) 且 (善) 成

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.

The superior scholar hearing of Dao works hard and practices it. [performs] The average scholar hearing of Dao seems to keep it, seems to lose it. [middle] ♦The inferior scholar hearing of Dao laughs greatly at it. ♦If he did not laugh, it would not be qualified³ to be Dao. Therefore : in the established sayings^2A that exist, it is said – Insight into Dao seems like darkness. [wise,sight] ♦Advancing in Dao seems like retreating. ♦Smooth Dao seems knotted.^B ♦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. [change] ♦The greatest region is without borders.^C The greatest vessel is last to be completed.^D [late] The greatest tone is a tenuous sound. [rare] The greatest image is without-form. Dao is hidden and without-name. Now : only Dao is good at beginning and also good at completing.^E

Notes A : Ames&Hall comment that it is unknown whether “established sayings” is referring to proverbs in general, or a specific work that no longer exists B : compare to #53, where “Dao is extremely even” C : this line could just as likely be translated as The greatest square is without corners but considering that the DDJ often refers to nations, this translation seems more appropriate D : a euphemism for “great talents mature slowly” E : although this line only survives in MWD/B of the three earlier sources, it is used here because it is much more straightforward and understandable than the later three Cross-references scholar : #15, #68 valley : #6, #15, #28, #32, #39, #66 tone and voice/sound (same symbol) : #2 tenuous : #14 hidden : #15 without-name : #1, #32, #37

Chapter Forty Two