Dao De Jing: A Minimalist Translation - Laozi

Chapter Sixty Six

江海所以能為百谷王者以其善下之 • (•)故能為百谷王是以 [聖人] 欲上民 • 必以言下之欲先民 • 必以身後之是以聖人處上而民不重 • 處前而民不害 • 是以天下樂推而不厭 • 以其不爭 • (•)故天下莫能與之爭

The reason that rivers and seas can act as kings of the 100 valleys Is because they are good at being lower-than them. Therefore : they can act as kings of the 100 valleys. Thus the sage : In desiring to be above the citizens, He must by means of his speech be lower-than them. In desiring to be before the citizens, He must by means of his self be behind them. Thus the sage : Lives above them, but the citizens are not burdened. Lives in front of them, but the citizens are not harmed. Thus the world is pleased to promote him, and does not tire of him. Because he does not strive, Therefore no one in the world can strive against him.

The reason that² rivers and seas [they] can act as kings of the 100 valleys Is because they are good at being lower-than^A them. Therefore : they can act as kings of the 100 valleys. Thus² the sage² : In desiring to be above^B the citizens, He must by means of his speech be lower-than them. In desiring to be before^C the citizens, He must by means of his self be behind them. Thus² the sage² : Lives above them, but the citizens are not burdened. [heavy] Lives in front of them, but the citizens are not harmed. Thus² the world² is pleased to promote him, and does not tire of{despise} him. Because he does not strive, ♦Therefore no one in the world² can strive against him. [together with]

Notes A : literally “below”, “under”, or “inferior”, here “lower-than” is used to indicate taking the lower or inferior position in a relationship (which in ancient Chinese culture was the better thing to do); Lau translates it as “taking the lower position” B : presumably, to rule over C : presumably, to lead Cross-references valley : #6, #15, #28, #32, #39, #41 lower-than : #61, #68 before/behind others : #7, #67 self : #7, #9, #13, #16, #26, #44, #52, #54 no harm : #35, #56, #58, #60, #81 not tire of leadership : #72 no striving : #3, #8, #22, #68, #73, #81 no one in the world can strive against him : #22

Chapter Sixty Seven

天下皆謂我 __ 大似不肖 (•)夫唯 (不肖) 故 [能] (大) • 若肖 • 久矣其細也(•) (•)夫我有三寶持而保之 • 一曰慈 • 二曰儉三曰不敢為天下先慈故能勇儉故能廣不敢為天下先 (•)故能成器長 • 今舍慈且勇 • 舍儉且廣舍後且先死矣(•) (•)夫慈以戰則勝以守則固天將救之以慈衛之

In the world, all say I am great, But do not seem to be like everyone else. Now : only because I am not like everyone else, therefore I can be great. If I was like everyone else, Long ago! I would have become insignificant, indeed! Now : I possess three treasures – Hold and maintain them. The first is called compassion, The second is called economy, The third is called not daring to act first in the world. With compassion, you can therefore be brave. With economy, you can therefore expand. By not daring to act first in the world, Therefore you can achieve the capacity for leadership. At present, people abandon compassion but also try to be brave, Abandon economy but also try to expand, Abandon being behind but also try to be first – This is death! Now : when compassion is used in war, the consequence is victory. When it is used for protection, the consequence is strength. When heaven would help you, Using compassion it protects you.

In the world², all say I am great,^A But do not seem to be like [everyone else].^B Now : only [because I am] not like [everyone else], therefore I can be great.^C ♦If [I was] like [everyone else], Long ago ! I would have become insignificant, indeed! [he] [minute,tiny] Now : I possess three treasures – Hold and maintain them. ♦The first is called compassion*, ♦The second is called economy, [thrifty,frugal] ♦The third is called not daring to act first^D in the world². ♦With compassion*, you can therefore be brave*. ♦With economy, you can therefore expand^E. [thrifty,frugal] ♦By not daring to act first in the world², Therefore you can achieve the capacity for leadership. At present, people abandon compassion* but also try to be brave*, Abandon economy but also try to expand^E, [thrifty,frugal] Abandon being behind but also try to be first – This is death ! Now : when compassion* is used in war, the consequence is victory. ♦When it is used for protection, the consequence is strength. When heaven would help you, [him] Using compassion* it protects you. [him]

Notes A : this may sound egotistical, but the sage is described as being “great” in #34 and #63 and “valued” in #70; only WB and HSG changed this and the next four lines to read In the world², all say my Dao is great, And does not seem to be like [anything else]. Now : only [because it is] great, therefore it does not seem to be like [anything else]. If [it was] like [anything else], Long ago ! it would have become insignificant, indeed! WB also switched from saying the sage is great to Dao is great in #34; also note that here it is everyone else, not the sage, who says the sage is great B : see #20 for many examples of how the sage is not like everyone else; this and the next three lines are translated in many different ways because 肖 (“seem”, “resemble”) sounds the same as a different symbol meaning “small” and so is sometimes interpreted that way, and because 不肖 can also mean “unworthy” C : this sentence comes from MWD/B for consistency with the previous lines D : presumably take the lead, rule, etc.; compare to #7 and #66 about being behind to be first E : this could be referring to expanding your territory or kingdom Cross-references treasures : #62, #69 not daring to act : #3, #64 before/behind others : #7, #66 die/death : #6, #33, #42, #50, #74, #75, #76, #80 strong : #3, #29, #30, #33, #36, #52, #55, #78

Chapter Sixty Eight

善為士者不武 • 善戰者不怒 • 善勝敵者不與善用人者為之下是謂不爭之德是謂用人之力是謂配天古之極 [也(•)]

He who is good at being a scholar is not militant. He who is good at war does not get angry. He who is good at conquering the enemy does not engage them. He who is good at making use of people acts lower-than them. This is called the De of not striving. This is called the power of making use of people. This is called joining the elite of heaven’s ancients, indeed!

♦He who is good at being a scholar is not militant. [martial,warlike] ♦He who is good at war does not get angry. ♦He who is good at conquering the enemy does not engage them. [victory,beat] [take part in,participate] ♦He who is good at making use of people acts lower-than^A them. This is called the De of not striving. This is called the power of making use of people.^B This is called joining the elite of heaven’s ancients, indeed!^C [highest,utmost]

Notes A : literally “below”, “under”, or “inferior”, here “lower-than” is used to indicate taking the lower or inferior position in a relationship (which in ancient Chinese culture was the better thing to do); Lau translates it as “taking the lower position” B : This could also be translated as This is called using the power of people but based on the sentence two lines before which has no such ambiguity, it is translated this way C : the grammar of this sentence is exceptionally difficult to parse, and so can be translated in many different ways Cross-references scholar : #15, #41 lower-than : #61, #66 no striving : #3, #8, #22, #66, #73, #81 the ancients/elders : #14, #15, #22, #38, #39, #62, #65

Chapter Sixty Nine

• 用兵有言吾不敢為主而為客不敢進寸而退尺是謂行無行攘無臂 • 扔無敵執無兵禍莫大於輕敵輕敵幾喪吾寶 • (•)故抗兵相 (若) [則] 哀者勝矣(•)

Those who command troops have a saying : I dare not act like the master, but instead act like a guest. Dare not advance an inch, but instead retreat a foot. This is called marching without marching, Seizing without using your arms, Routing without having an enemy, Defending without using weapons. There is no misfortune greater than underestimating the enemy. By underestimating the enemy, I nearly lose my treasures. Therefore : when armies on opposing sides are evenly matched, Then they who mourn will be victorious!

Those who command troops² have a saying : ♦I dare not act like the master, but instead act like a guest. Dare not advance an inch^A, but instead retreat a foot^B. This is called marching without marching, [travelling] [travelling] ♦Seizing without using your arms^C, Routing without having an enemy, [throw out] Defending^D without using weapons. [hold,maintain] There is no misfortune greater than underestimating the enemy.^E [frivolous,unimportant] By underestimating the enemy, I nearly lose my treasures. [frivolous,unimportant] Therefore : when armies on opposing sides are evenly matched, [similar,like each other,comparable²] Then they who mourn^F will be victorious !

Notes A : 寸 was a unit of length, very close to one inch B : 尺 was a unit of length, very close to one foot C : this symbol is definitely referring to the limb, not the English synonym for “weapons”; this and the next two lines can be translated in many ways due to their terseness D : as in “hold the fort” or “maintain your position” E : there is a great deal of variation between the sources for this line and the next, so WB and HSG are taken as the “standard”; each later source made changes to try to turn it into something that made sense! F : presumably, mourning the need to fight and/or the death it involves; compare to #31, where war is compared to dwelling at a funeral Cross-references not daring to act : #3, #64, #67 treasures : #62, #67

Chapter Seventy

吾言甚易知 • 甚易行 • [而] 天下莫 [之] 能知 • 莫 [之] 能行 • 言有宗 • 事有君 (•)夫唯無知 • 是以不我知 • 知我者希則我者貴 [矣(•)] 是以聖人被褐 [而] 懷玉

My words are very easy to understand, Very easy to practice. But there is no one in the world who can understand them, There is no one who can practice them. My words possess a lineage, My duties possess a ruler. Now : only because I am without-knowledge, Thus I am not understood. Those who understand me are rare, Consequently I am one who is valued! Thus the sage wears coarse cloth, but carries jade in his heart.

♦My words are very easy to understand, ♦Very easy to practice. [perform] But there is no one in the world² who can understand them, [they] There is no one who can practice them. [they] [perform] ♦[My]^A words possess a lineage, [My]^A duties possess a ruler. ♦Now : only because [I am]^B without-knowledge, ♦Thus² I am not understood. ♦Those who understand me are rare, Consequently I am one who is valued ! ♦Thus² the sage² wears coarse cloth, but carries jade in his heart.

Notes A : “My” is inferred here from the first line, but could just as reasonably be left out, or “All” substituted B : there is no subject in the original Chinese, so this could also be saying “only because [the previous two lines] is not understood”, but because 無知 (without-knowledge) is specifically used, it is translated in this way Cross-references no one who can practice this : #78 being valuable : #56, #62