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《简帛老子校正》

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Zangwai Daoshu 藏外道書 1 volumes 41,959 characters

About this page. The original text of 《简帛老子校正》 (Zangwai Daoshu 藏外道書, 1 volume) is shown in Classical Chinese as transmitted in the Godners/DaoZang edition. An English interpretation of the 12 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English

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Vol. 1

简帛老子校正 简帛老子校正 A、楚简本丙 B、楚简本乙 C、楚简本甲 帛书老子甲本 帛书老子乙本 帛书甲本复原 帛书乙本复原 帛书老子校正 A、楚简本丙 大一生水，水反辅大一，是以成天。天反辅大一，是以成地。天地〈复相辅〉也，是以成神明。神明复相辅也，是以成阴阳。阴阳复相辅也，是以成四时。四时复相辅也，是以成寒然（热）。寒然（热）复相辅也。是以成湿澡（燥）。湿澡（燥）复相辅也，成岁而止。 古岁者，湿澡（燥）之所生也。湿澡（燥）者，寒然（热）之所生也。寒然（热）者，四时者，阴阳之所生也。阴阳者，神明之所生也。神明者，天之所生也。天地者，大一之所生也。 是古（故）大一藏于水，行于时。周而或〈始，可以为〉万勿（物）母。能块（缺）能盈，以忌（记）为万勿（物）经。此天之所不能杀，，大一之所生也。 是古（故）大一藏于水，行于时。周而或〈始，可以为〉万勿（物）母。能块（缺）能盈，以忌（记）为万勿（物）经。此天之所不能杀，地之所不能埋，阴阳之所不能成。君子知此之胃（谓）〈道〉。
Interpretation

Taiyi, the primal source before the myriad things of the cosmos had differentiated, generated water. Water, in turn, assisted Taiyi, and so Heaven took shape. Heaven then assisted Taiyi, and so Earth took shape. Heaven and Earth assisted one another, and so the spirits and numinous powers arose. They assisted one another, and so Yin-Yang arose. Yin-Yang assisted one another, and so the four seasons took shape. The seasons assisted one another, and so cold and heat arose. Cold and heat assisted one another, and so moisture and dryness took shape. Moisture and dryness interacted, and the years came into being, repeating this cycle again and again.

The years arise from moisture and dryness; moisture and dryness arise from cold and heat; cold and heat arise from the four seasons; the four seasons arise from Yin-Yang; Yin-Yang arises from the spirits and numinous powers; these arise from Heaven; and Heaven and Earth arise from Taiyi.

Thus Taiyi is concealed within water and moves along with the four seasons. It cycles without end and can serve as the mother of all things. Sometimes it wanes, sometimes it waxes, and by this people can understand the regular patterns governing the myriad things. Heaven cannot destroy it, Earth cannot bury it, and Yin-Yang cannot bring it into being. When a noble person understands this, they call it the Dao—the fundamental principle governing the cosmos.

Taiyi is concealed within water and moves along with the four seasons. It cycles without end and can serve as the mother of all things. Sometimes it wanes, sometimes it waxes, and thus it can help us understand the regular patterns governing the myriad things. Heaven cannot destroy it, Earth cannot bury it, and Yin-Yang cannot bring it into being. When a noble person understands this, they call it the Dao—the fundamental principle governing the cosmos.

下土也，而胃（谓）之地。上气也，而胃（谓）之天。道亦其字也。青昏（请闻）其名。以道从事者，必托其名，古事成而身长。圣人之从事也，亦托其名，古功成而身不剔。 天地名称并立，古化其方，不田（思）相当。〈天不足〉于西北，其下高以强。地天不足东南，其上〈低以盈。不足于上〉者，又（有）余于下；不足于下者，又（有）余于上。 天道贵溺（弱），雀成者以益生者。伐于强，安于〈溺（弱）〉。 大上，下知又（有）之。其即新（亲）誉之，其即畏之，其即母之。信不足，安又（有）不信。猷乎其贵言也。成事述功其即新（亲）誉之，其即畏之，其即母之。信不足，安又（有）不信。猷乎其贵言也。成事述功，而百省（姓）曰我自然也。 古大道废，安有仁义？六新（亲）不和，安有孝慈？邦家昏乱，安又（有）正臣？ 执大象，天下往。往而不害，安坪大。乐与饵，化（过）客止。古道〈之出言〉：谈可（呵），其无味也；视之不足见；圣（听）之不足闻。而不可既也。 君子居则贵左，用兵则贵右。古（故）曰：兵者，〈不祥之器也，不〉得已而用之，铦之不足见；圣（听）之不足闻。而不可既也。
Interpretation

The lower earth is called “Earth,” and the qi above is called “Heaven.” “Dao” is another name for it. Consider the name “Dao”: when acting in accordance with the principles of the Dao, one must rely on the Dao as one’s guide. Once the task is done, one’s own life can endure. The sage likewise acts in accordance with the Dao; when the work is accomplished, the sage remains unharmed.

The names of Heaven and Earth stand side by side, while their transformations each follow their own course. There is no need to consider whether they correspond to one another. Heaven is deficient in the northwest, so the terrain there is high and firm; Earth is deficient in the southeast, so the heavens there are low and abundant. Where what is above is lacking, there is an excess below; where what is below is lacking, there is an excess above.

The Way of Heaven favors weakness. It diminishes what is already abundant and replenishes what is lacking. It reduces what is strong and brings stability to what is weak.

Under the most accomplished ruler, the people know only that he exists. They draw near to him and praise him; they fear him, or they hold him in contempt. When the ruler’s trustworthiness is insufficient, the people will not trust him. Ah, how highly he values saying little! When the work is done and the achievement secured, the people all say, “We have always been this way.”

When the Great Dao is abandoned, where can benevolence and righteousness be found? When the six relations—parents, siblings, children, and other kin—are discordant, where can filial devotion and parental affection be found? When the state is in turmoil, where can upright ministers be found?

Grasp the image of the Great Dao, and the people of the world will turn toward you. Once they have turned toward you, they will not be harmed; thus the world will be peaceful and settled. Music and fine food can make passersby stop in their tracks. But the Dao, when spoken of, is bland and without flavor: look for it and it cannot be seen; listen for it and it cannot be heard. Yet it is inexhaustible in use.

In ordinary life, the gentleman honors the left; in warfare, he honors the right. Thus weapons are inauspicious things, to be used only when there is no other choice. Though weapons are sharp, they are not worthy of praise; though the sounds of killing are loud, they are not worth hearing. Yet their effects do not quickly cease.

君子居则贵左，用兵则贵右。古（故）曰：兵者，〈不祥之器也，不〉得已而用之，铦袭为上，弗美也。美之，是乐杀人。夫乐〈杀人，不〉以得志于天下。古（故）吉事上左，丧事上右。是以便（偏）将军居左，上将军居右。言以丧礼〈居之也，古杀人众〉，则以悲位之。战胜，则以丧礼居之。 为之者败之，执之者失之。圣人无为，古无败也；无执，古无失也。慎终若始，则无败事矣。人之败也，恒于其几成也败之。是以圣人欲不欲，不贵难得之货；学不学，复众之所过。是以能辅万勿（物）之自然，而弗敢为。 B、楚简本乙 绐（治）人事天莫若啬。夫唯啬，是以早，是以早服。是胃（谓）〈重积德。重积德则亡〉不克。〈亡〉不克则莫知其恒。莫知其恒，可以又（有）国。又（有）国之母，可以长〈久。是胃（谓）深根固氐〉〉不克。〈亡〉不克则莫知其恒。莫知其恒，可以又（有）国。又（有）国之母，可以长〈久。是胃（谓）深根固氐〉，长生久视之道也。 为学日益，为道者日损。损之或损，以至亡为也。亡为而亡不为。 绝学亡忧，唯与可（呵），相去几可？美恶，相去可（何）若？人之所畏，亦不可不畏人。
Interpretation

A gentleman ordinarily regards the left as superior, but in warfare regards the right as superior. Thus weapons are inauspicious things, to be used only when there is no other choice, and the best course is to bring the fighting to an end quickly. Do not praise war: to praise war is to delight in killing people. Those who take pleasure in killing cannot thereby fulfill their aims of governing the state and bringing peace to all under Heaven.

For joyous occasions, the left is considered superior; for funerals, the right is. Thus the deputy general stands on the left and the supreme general on the right, arranged according to funeral rites. Because war kills many people, it should be met with rites of mourning. Even after a victory, the ceremony should be conducted according to funeral rites.

Deliberate action often spoils things; clinging to possession often leads to loss. The sage does not act recklessly, and so does not ruin things; does not cling to possession, and so does not lose things. If you remain as cautious at the end of a task as you were at its beginning, you will not fail. People often fail when a task is nearly complete. The sage seeks what ordinary people do not seek and does not prize rare goods. The sage learns what ordinary people do not learn, returning beyond the mistakes everyone else makes. Thus the sage helps all things follow their natural course, yet dares not act recklessly.

In governing human affairs and serving the Dao, nothing is more suitable than restraint. Only through restraint can one prepare early and align with the Dao early. To align with the Dao early is called continually accumulating De. When De has been deeply accumulated, nothing cannot be overcome. When nothing cannot be overcome, no one can fathom the limits of this power. When no one can fathom its limits, one can govern the state. The foundation of governing the state can then endure for a long time. This is called deep roots and a firm base: the Dao of long life and enduring existence.

In pursuing learning, knowledge increases day by day; in cultivating the Dao, desires and artificial action diminish day by day. Keep diminishing them until reaching Wuwei (non-action). With Wuwei, nothing remains undone.

Abandon ordinary learning and distinctions, and worries will lessen. How far apart are agreement and rebuke? How far apart are beauty and ugliness? What people fear is something that cannot help but be feared.

龙辱若缨，贵大患若身。可胃（何谓）龙辱？龙为下也，得之若缨，失之若缨。是胃（谓）龙辱缨。〈可（何）胃（谓）贵大患若身？吾所以又大患者，为吾又（有）身。及吾亡身。或〈可患？古贵为身于〉为天下，若可以橐天下矣。爱以身为天下，若可以寄天下者，为吾又（有）身。及吾亡身。或〈可患？古贵为身于〉为天下，若可以橐天下矣。爱以身为天下，若可以寄天下矣。 上士闻道，堇（勤）能行于其中。中士闻道，若闻若亡。下士闻道，大笑之。弗大笑，不足以为道矣。是以建言又（有）之：明道女（如）费，迟道女（如）〈类，进〉道若退。上德如浴，大白女（如）辱，广德女（如）不足。建德女（如）〈揄，质〉贞女（如）愉。大方亡禺，大器曼（慢）成，大音希圣（听）。天象亡型，道〈褒亡名〉。 闭其门，塞其兑，终身不堇。启其兑，塞其事，终身不棘。 大成若缺，其用不币。大盈若中，其用不穷。大大音希圣（听）。天象亡型，道〈褒亡名〉。 闭其门，塞其兑，终身不堇。启其兑，塞其事，终身不棘。 大成若缺，其用不币。大盈若中，其用不穷。大巧如拙，大成若诎，大植若屈。躁胜寒，青胜然（热），清清可以为天下定。
Interpretation

To receive favor and to suffer disgrace are both as unsettling as ropes bound to the body; to regard great calamity as important is likewise like regarding one’s own body as important. What does it mean that receiving favor and suffering disgrace are both unsettling? The one who is favored stands in a lowly position: he is uneasy when he gains favor and uneasy when he loses it. This is what it means that receiving favor and suffering disgrace are both unsettling.

What does it mean to regard great calamity as important in the same way as one regards one’s own body? The reason I have great calamity is that I have a body; when I no longer cling to myself, what calamity could there be? Therefore, only one who values his own person more than the world can be entrusted with the world; only one who values his own person as much as the world can have the world committed to him.

Those of the highest order, on hearing the Dao (the Way, the fundamental principle by which all things operate), strive to practice it; those of middle order, on hearing the Dao, seem to remember it but forget it in the next moment; those of the lowest order, on hearing the Dao, laugh aloud. If the Dao were not mocked in this way, it would not be worthy of being called the Dao. Thus the ancient makers of sayings had this saying: the bright Dao appears dim; the level Dao appears crooked; the advancing Dao appears to retreat. The highest De (Virtue/Power) is like a low valley; the purest white appears soiled; broad De appears insufficient. Established De seems lacking; plain steadfastness appears unrestrained. The greatest square has no corners; the greatest vessel takes long to complete; the greatest sound is hard to hear; the greatest image has no form. The Dao is vast and boundless, and its name is hard to express.

Close the gates and doors, block the apertures of the senses, and for a lifetime you will not toil; open the apertures of the senses and busy yourself with external affairs, and for a lifetime you will fall into distress.

The greatest accomplishment appears flawed, yet its usefulness does not diminish; the fullest appears empty, yet its usefulness does not run out. The greatest sound is hard to hear; the greatest image has no form. The Dao is vast and boundless, and its name is hard to express. Close the gates and doors, block the apertures of the senses, and for a lifetime you will not toil; open the apertures of the senses and busy yourself with external affairs, and for a lifetime you will fall into distress.

The most complete seems to have a gap, yet its usefulness never wears out; the fullest seems empty, yet its usefulness never exhausts. The greatest skill appears clumsy; the greatest achievement seems unfinished; the straightest appears bent. Stillness can overcome cold; clarity and stillness can overcome heat; clarity and stillness can become the standard of the world.

善建者不拔，善保者不兑。子孙以其祭祀不屯。攸（修）之身，其德乃贞（真）。攸（修）之家，其德又余。攸（修）之乡，其德乃长。攸（修）之邦，其德乃奉（丰）。攸（修）之天〈下，其（德）乃博。以家观〉家，以乡观乡，以邦观邦，以天下观天下。吾可（何）以智（知）天〈下之然？以此。〉 C、楚简本甲 绝智（知）弃便（偏），民利百倍。绝巧弃利，盗贼亡又（有）天〈下之然？以此。〉 C、楚简本甲 绝智（知）弃便（偏），民利百倍。绝巧弃利，盗贼亡又（有）。绝伪弃虑，民复季子。三言以为吏（文）不足，或命之，或有所属。视索（素）保朴，少厶颁（寡）欲。 江海所以为百浴王，以其能为百浴下，是以能为百浴王。圣人之才（在）民前也，以身后之；其才（在）民上也，以言下之。其才（在）民上也，民弗厚也。其才（在）民前也，民弗害也。天下乐进而弗厌。以其不静（争），古（故）天下莫能与之静（争）。 罪莫厚乎甚欲，咎莫惨乎欲得，化莫大乎不智（知）足。智（知）足之为足，此恒足矣。
Interpretation

Those who are skilled at establishing things do not have their foundations uprooted; those who are skilled at guarding them do not lose what they preserve. Their descendants can continue making offerings from generation to generation without interruption. Cultivate yourself, and your De will become pure. Cultivate your family, and your De will become abundant. Cultivate your community, and your De will endure. Cultivate your state, and your De will flourish. Cultivate the world, and your De will extend everywhere. Observe one family through the example of a family, one community through the example of a community, one state through the example of a state, and the world through the example of the world. How do I know the condition of the world? By these principles.

Cut off cleverness and abandon partiality, and the people will gain a hundredfold. Cut off deceit and abandon the pursuit of profit, and thieves will disappear. Cut off pretense and abandon scheming, and the people will return to their natural simplicity. These three sayings alone are not enough as rules for governing; there must also be something to follow and return to. One should preserve simplicity and one’s original nature, and lessen selfishness and desire.

The rivers and seas can become the kings of all streams because they willingly stay below them; that is why they can rule all streams. The sage places himself before the people, yet puts himself behind them; he stands above the people, yet speaks to them with humility. Though he is above them, they do not feel oppressed; though he is in front of them, they are not harmed. People throughout the world gladly support him and do not tire of him. Because he does not contend with others, no one in the world can contend with him.

No fault is more serious than having excessive desire; no calamity is more grievous than constantly seeking to acquire; no harm is greater than not knowing when one has enough. Knowing sufficiency is true sufficiency; those who know this can always remain content.

If one uses the Dao to assist a ruler in governing, excessive desire and the urge to acquire will bring grave calamity. No harm is greater than not knowing when one has enough; knowing sufficiency is true sufficiency, and those who know this can always remain content.

以[彳人亍]佐人主厚乎甚欲，咎莫惨乎欲得，化莫大乎不智（知）足。智（知）足之为足，此恒足矣。 以[彳人亍]佐人主者，不谷（欲）以兵强于天下。善者果而已，不以取强。果而弗发，果而弗乔（骄），果而弗矜，是胃（谓）果而不强，其事好。 长古之善为士者，必非溺（弱）玄达，深不可志。是以为之颂：夜乎奴（如）冬涉川。猷乎其奴（如）畏四邻。敢其奴（如）客。涣乎其奴（如）怿。屯（敦）乎其奴（如）朴。沌（原字从土）乎其奴（如）浊。竺（孰）能浊以刺者，将清。竺（孰）能仄以往者，将余生。保此[彳人亍]者不谷（欲）趟吐。 为之者败之，执之者远之。是以圣人亡为古亡败，亡执古亡失。临事之纪，谨（慎）终女（如）始，此亡败事矣。圣人谷（欲）不谷（欲），不贵难得之货；教不教，复众人之所过。是古圣人能辅万勿（物）之败事矣。圣人谷（欲）不谷（欲），不贵难得之货；教不教，复众人之所过。是古圣人能辅万勿（物）之自然而弗能为。 [彳人亍]恒亡为也。侯王能守之，而万勿（物）将自为，为而欲作，将贞（真）之以亡名之朴。夫亦将智（知）足，智（知）〈足〉以刺，万勿（物）将自定。 为亡为，事亡事，未亡未。大少之，多惕（易）必多难。是以圣人猷难之，古（故）终亡难。
Interpretation

Those who assist a ruler should not seek to dominate the world through military force. Those skilled in warfare seek only to achieve their aim; they do not use force to contend for supremacy. Once the aim is achieved, they do not continue using force. They do not grow arrogant or boast about their success. This is called achieving one’s aim without seeking to dominate, and it is the proper course.

In ancient times, those skilled in cultivating the Dao were profound and far-reaching, their depths impossible to fathom. So they were described this way: cautious, like someone crossing a river on foot in winter; alert, like someone wary of the gaze of those around them; humble, like a guest; at ease, like ice and snow melting; sturdy, like uncarved wood; and indistinct, like muddy water. Who can let muddy water settle until it slowly clears? Who can remain still until life slowly stirs? Those who hold to this Dao do not seek to be full of themselves.

Deliberate action often spoils things; clinging to control often drives things away. The sage therefore does not act rashly and so does not ruin things; does not cling and so does not lose them. The way to handle matters is to be as careful at the end as at the beginning. Then nothing will be spoiled. The sage does not pursue what ordinary people pursue or prize rare goods. The sage teaches what ordinary people do not understand, helping everyone return from the paths on which they have gone astray. In this way, the sage assists all things in following their own nature and does not force action upon them.

The Dao is always Wuwei (non-action). If rulers can hold to this principle, all things will grow and transform on their own. Should desires arise, they can be set right through the nameless simplicity of the uncarved block. In this way, people will learn contentment and know when to stop, and all things will naturally settle into order.

Act with an attitude of Wuwei, handle matters without forcing an outcome, and do not treat what has yet to happen as though it were already settled. Seeing small matters as great can make even easy tasks bring many difficulties. The sage therefore always approaches matters with care, as though they were difficult; in the end, this is why no task becomes difficult.

天下皆智（知）美之为美也，亚（恶）已；皆智（知）善，此其不善已。又（恶）亡之相生也人猷难之，古（故）终亡难。 天下皆智（知）美之为美也，亚（恶）已；皆智（知）善，此其不善已。又（恶）亡之相生也，难惕（易）之相成也，长短之相型也，高下之相盈也，音圣（声）之相和也，先后之相堕（随）也。是以圣人居亡为之事，行不言之教。万勿（物）作而弗始也，为而弗志也，成而弗居。夫唯弗居也，是以弗去也。 道恒亡名，仆唯妻，天地弗敢臣。侯王女（如）能兽（守）之，万勿（物）将自宾。天地相合也，以逾甘露，民莫之命而自均安（焉）。始制又（有）名，名亦既又（有），夫亦将智（知）止，智（知）止所以不殆。卑道之才天下也，猷少（小）浴之与江海。 又状虫成，先天地生，敚[纟禾]，独立而不亥，可以为天下母。未智（知）其名，字之曰道。吾强为之名曰大。大曰筮，筮曰远，远江海。 又状虫成，先天地生，敚[纟禾]，独立而不亥，可以为天下母。未智（知）其名，字之曰道。吾强为之名曰大。大曰筮，筮曰远，远曰反。天大、地大、道大、王亦大。国中又（有）四大安（焉），王居一安（焉）。人法地，地法天，天法道，道法自然。
Interpretation

People throughout the world recognize beauty as beauty, and so beauty appears; in this way, ugliness also comes to be. They recognize goodness as goodness, and so what is not good also comes to be. Thus being and nonbeing give rise to each other; difficult and easy take shape in relation to each other; long and short are revealed through each other; high and low are set against each other; notes and tones harmonize with each other; and what comes before is followed by what comes after. Therefore, the sage handles affairs through Wuwei (non-action, following things as they are without imposing on them) and teaches without words. The sage lets the myriad things arise naturally without initiating them, acts without claiming ownership, and brings things to completion without taking credit. Because the sage takes no credit, the achievements do not depart.

The Dao (the Way) has no fixed name. It is plain and unadorned, yet even Heaven and Earth dare not treat it as their subordinate. If lords and kings can hold fast to the Dao, the myriad things will naturally come to them. When the Qi (vital energy) of Heaven and Earth mingles, sweet dew descends. The people, without anyone commanding them, naturally settle into harmony and balance. When the Dao first becomes apparent and is distinguished in words, names arise. Once names have come into being, people should know when to stop. Knowing where to stop keeps one from danger. The Dao flows throughout the world, like streams and brooks joining the rivers and seas.

There is something undivided and undifferentiated that existed before Heaven and Earth. Silent and formless, it stands alone and endures, unharmed. It can serve as the source of all things under Heaven. I do not know its name; I provisionally call it “Dao,” and, forced to name it, call it “Great.” Great may also mean vast and boundless. The vast reaches far; reaching far, it returns to its root. Heaven is great, Earth is great, the Dao is great, and the king is great. There are four great things in the world, and the king is one of them. Humanity takes its model from Earth, Earth takes its model from Heaven, Heaven takes its model from the Dao, and the Dao takes its model from what is natural.

天地之间，其猷橐龠与。虚而不屈，动而愈出。 致虚恒也，兽（守）中笃也。万勿（物）方作，居以颁复也。天道云云，各复其堇（槿）。 其安也，易困也。其未兆也，易谋也。其脆也，易判也。其几也，易散也。为之于其亡又也，绐（治）之于其未乱。合〈保之木，生于毫末〉。九成之台，乍（作）〈于累土。百仞之高，始于〉足下。 知之者弗言，言之者弗知。闭其门，赛其[之兑]，和其光，同其尘，锉其[尔贝贝]，解其纷，是胃（谓）玄同。古（故）不可得而新（其[之兑]，和其光，同其尘，锉其[尔贝贝]，解其纷，是胃（谓）玄同。古（故）不可得而新（亲），亦不可得而疏；不可得而利，亦不可得而害；不可得而贵，亦不可得而戋（贱）。古（故）为天下贵。 以正之邦，以畸（奇）用兵，以亡事取天下。吾可（何）以知其然也。夫天多期韦（讳），而民窗（尔）畔。民多利器，而邦兹昏。人多知，而奇勿（物）兹起。法勿兹章，盗贼多又（有）。是以圣人之言曰：我亡事而民自富；我亡为而民自为（下从虫）；我好青而民自正；我谷不谷而民自朴。
Interpretation

Isn’t the space between Heaven and Earth like a bellows? It is empty within, yet never exhausted; when set in motion, it continually sends forth streams of air.

Remaining empty and still is the constant Way; holding to what is centered and upright calls for depth and firmness. The myriad things arise in profusion, then each returns to its source. The Way of Heaven moves without pause, and in the end all things return to their own roots.

What is still stable is easy to maintain; what has not yet revealed danger is easy to plan for and manage. What is still fragile is easy to break apart; when the beginnings of change are still subtle, they are easy to dispel. Act before something has happened; bring order before a situation becomes chaotic. A great tree that takes several people to encircle grows from a tiny sprout; a nine-story terrace is built up from basketfuls of earth; a mountain a hundred fathoms high begins beneath your feet.

Those who truly understand do not speak lightly; those who love to talk grandly often do not truly understand. Close the gates of the senses and block the channels of desire; temper your brightness and join with the common world; blunt your edges and untangle what is confused. This is called “mysterious sameness,” the state of blending completely with all things. Those who reach this state are swayed neither by closeness nor estrangement, by gain nor harm, by honor nor lowliness. For this reason, they are valued throughout the world.

Govern the state by the right way, direct armies through expedient methods, and govern the world through Wuwei (non-action). How do I know this is so? The more prohibitions and taboos there are, the harder it is for the people to live in peace. The more weapons the people possess, the more disorderly the state becomes. The more clever schemes people devise, the more strange and perverse things arise. The more numerous the laws and decrees, the more thieves there are. Therefore the sage says: “When I practice Wuwei, the people naturally become prosperous. When I do not act rashly, the people naturally settle into their lives. When I cherish stillness, the people naturally become upright. When I do not covet, the people naturally become simple and sincere.”

含德之厚者，比于赤子。蜂虿虫它（蛇）弗（螫），攫鸟猛兽弗扣，骨溺（弱）筋柔而捉固。未知牝戊（牡）之合然恕（怒），精之至也。终日呼而不忧，和之至也。和曰常，知和曰明，益生曰羕（祥），心使气曰强。勿（物）藏则老，是胃（谓）不道怒），精之至也。终日呼而不忧，和之至也。和曰常，知和曰明，益生曰羕（祥），心使气曰强。勿（物）藏则老，是胃（谓）不道。 名与身孰新（亲）？身与货孰多？得与亡孰病？甚爱必大费，厚藏必多亡。古知足不辱，知止不怠（殆），可以长旧（久）。 返也者，道〈之〉僮（动）也。溺（弱）也者，道之用也。天下之勿（物）生于又（有），生于亡。 困而盈之，而不若已。湍而群之，不可长保也。金玉盈室，莫能兽（守）也。贵福乔（骄），自遗咎也。攻（功）述身退，天之道也。 注：原古字不能显示的，直接用现代文代替。残缺的文字莫能兽（守）也。贵福乔（骄），自遗咎也。攻（功）述身退，天之道也。 注：原古字不能显示的，直接用现代文代替。残缺的文字由本人在〈〉号内校补。能显示的古字、异体字在（）号内注明今字。个别错误的地方，已有所校改。 帛书老子甲本
Interpretation

One who possesses deep De is like a newborn infant. Venomous bees, insects, and snakes do not sting it; birds of prey and wild beasts do not seize it. Its sinews and bones are soft and weak, yet its grip is firm. It knows nothing yet of sexual union, but its reproductive capacity is already fully developed; this is a sign of abundant Jing and Qi. It cries all day without its voice growing hoarse; this is a sign of abundant harmonious Qi. To preserve harmony is to accord with the constant Dao; to understand harmony is to be wise. Excessive craving brings misfortune, and forcing the mind to control the breath is an act of overreaching. When all things reach their utmost, they decline. This is called being out of accord with the Dao.

Which is closer to you: reputation or life? Which matters more: life or possessions? Which brings greater anxiety: gain or loss? Excessive attachment inevitably exacts a heavy price; hoarding too much inevitably brings greater loss. Those who know contentment will not be disgraced; those who know when to stop will not fall into danger, and so can endure.

Reversal is the movement of the Dao; softness and weakness are how the Dao works. All things under Heaven arise from what has form, and what has form arises from what is formless.

To fill a vessel to the brim, it is better to stop in time. To hone a blade to a keen edge is to make a sharpness that cannot last. When a house is piled with gold and jade, no one can guard it for long. Pride in wealth and rank only brings trouble upon oneself. To withdraw once your work is done is to accord with the Way of Heaven.

□□□□□□□□□□□□□□□□德上德□□以为也上仁为之□□以为也上义为之而有以为也上礼□□□□□□□□攘臂而乃之故失＝道＝矣而后德失德而后仁失仁而后义□义而□□□□□□□□□□而乱之首也□□□道之华也而愚之首也是以大丈夫居亓厚而不居亓泊居亓实不居亓华故去皮取此昔之得一者天得一以清地得□以宁神得一以浴得一以盈侯□□□而以为正亓致之也胃天毋已清将恐□胃地毋□□将恐发胃神毋已□恐歇胃浴毋已盈将将恐渴胃侯王毋已贵□□□□□故必贵而以贱为本必高矣而以下为夫是以侯王自胃□孤寡不此亓发胃神毋已□恐歇胃浴毋已盈将将恐渴胃侯王毋已贵□□□□□故必贵而以贱为本必高矣而以下为夫是以侯王自胃□孤寡不此亓贱□□与非□故致数与与是故不欲□□若玉硌□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□道善□□□□□□□道之动也弱也者道之用也天□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□中气以为和天下之所恶唯孤寡不而王公以自名也勿或之□□□之而故人□□□议而教人故强良者不得死我□以为学父天下之至□驰于天下之致坚有入于间五是以知为□□益人故强良者不得死我□以为学父天下之至□驰于天下之致坚有入于间五是以知为□□益也不□□教为之益□下希能及之矣名与身孰亲身与货孰多得与亡孰病甚□□□□□□□□亡故知足不辱知止不殆可以长久大成若缺亓用不币大盈若亓用不大直如诎大巧如拙大赢如胜寒靓胜炅请靓可以为天下正天下有道□走马以粪天下道戎马生于郊罪莫大于可欲莫大于不知足咎莫  于欲得□□□□□恒足矣不出于户以知天下不规于牖以知天道亓出也远亓□□□□□□□□□□□□□□□□为而□□为□□□□□□□□□□□□□□□□□□□□□□□□□□取天下也恒□□□□□□□□□□□□□□□□□□□□□□以百□之心为□善者善之不善者亦善□□□□□□□□□□□□□□□信也□□之在天下  ＝焉为天下浑心百姓皆属耳目焉圣人皆□□□生□□□□□□有□□□徒十为□善者善之不善者亦善□□□□□□□□□□□□□□□信也□□之在天下  ＝焉为天下浑心百姓皆属耳目焉圣人皆□□□生□□□□□□有□□□徒十有三而民生＝皆之死地之十有三夫何故也以亓生＝也□□执生者陵行不□矢虎入军不被甲兵矢所亓角虎所昔亓蚤兵所容□□□何故也以亓死地焉道生之而德畜之物刑之而器成之是以万物尊道而贵□□之尊德之贵也夫莫之而恒自然也道生之畜之长之遂之亭之□之□□□□□□弗有也为而弗寺也长而勿宰也此之胃玄德天下有始以为天下母得亓母以知亓□复守亓母没身不殆塞亓闭亓门终身不堇启亓闷济亓事终身□□□小曰□守柔曰强用亓光复归亓明毋道身央是胃袭常使我有知也□□大道唯□□□□□甚夷民甚好解朝甚除田甚仓甚虚服文采带利□□食货□□□□□□□□□□□□善建□□拔□□□□□子孙以祀□□□□□□□□□□□□□□□余修之□□□□□□□□□□□□□□□□□□□□以身□身以家观家以乡观也□□大道唯□□□□□甚夷民甚好解朝甚除田甚仓甚虚服文采带利□□食货□□□□□□□□□□□□善建□□拔□□□□□子孙以祀□□□□□□□□□□□□□□□余修之□□□□□□□□□□□□□□□□□□□□以身□身以家观家以乡观乡以邦观邦以天□观□□□□□□□□□□□□□□□之厚□比于赤子逢地弗螫鸟猛兽弗搏骨弱筋柔而握固未知牝□□□□□□精□至也终日号而不和之至也和曰常知和曰明益生曰祥心使气曰强□□即老胃之不＝道＝□□□□□弗言＝者弗知塞亓闷闭亓□□其光同亓坐亓阅解亓纷是胃玄同故不可得而亲亦不可得而不可得而利亦不可得而害不可□而贵亦不可得而浅故为天下贵以正之邦以亓□□其光同亓坐亓阅解亓纷是胃玄同故不可得而亲亦不可得而不可得而利亦不可得而害不可□而贵亦不可得而浅故为天下贵以正之邦以畸用兵以事取天下吾□□□□□也夫天下□□讳而民贫民多利器而邦家兹人多知而何物兹□□□□□□盗贼□□□□□□□□□我为也而民自化我好而民自正我事而民□□□□□□□□□□□□□□□□□□其正察＝其邦福之所倚福之所伏□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□可以有＝国＝之母可以长久是胃深槿固氐长□□□□道也□□□□□□□□□□天下亓鬼不神非亓鬼不神也亓神不伤人也非亓申不伤人也＝国＝之母可以长久是胃深槿固氐长□□□□道也□□□□□□□□□□天下亓鬼不神非亓鬼不神也亓神不伤人也非亓申不伤人也圣人亦弗伤□□□不相□□德交归焉大邦者下流也天下之牝也天下之郊也牝恒以靓胜牡为亓靓□□宜为下大邦□下小□则取小＝邦＝以下大邦则取于大邦故或下以取或下而取□大邦者不过欲兼畜人小邦者不过欲入事人夫皆得亓欲□□□□□下□者万物之注也善人之也不善人之所也美言可以市尊行可以贺人＝之不善也何也□有故立天子置三卿虽有共之璧以先四马不善坐而进此古之所以贵此者何也不胃求□得有罪以免舆故为天下贵为为事事味未大小多少报怨以德图难乎□□□□□□□□□天下之难作于易天下之大作于细是以圣人冬不为大故能□□□□□□□□□□□□必多难是□□人猷难之故冬于难亓安也易持也□□□□易谋□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□毫末九成之台作于羸土百仁之高于足下□□□□□□□□□□□□□□□之故冬于难亓安也易持也□□□□易谋□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□毫末九成之台作于羸土百仁之高于足下□□□□□□□□□□□□□□□也□败□执也故失也民之从事也恒于亓成事而败之故慎终若始则□□□□□□□欲不欲而不贵难得之学不学而复众人之所过能辅万物之自□□弗敢为故曰为道者非以民也将以愚之也民之难□也以亓知也故以知＝邦＝之贼也以不知＝邦□□德也恒知此两者亦稽式也恒知稽式此胃玄＝德＝深矣远矣与物□矣乃□□□□海所以能为百浴王者以亓善下之是以能为百浴王是以圣人之欲上民也必以亓言下之亓欲先□□必以亓身后之故居前而民弗害也居上而民弗重也天下乐隼而弗也非以亓诤与故天下莫能与诤小邦民使十百人之器毋用使民重死而远送有车周所乘之有甲兵所陈□□□□□□□用之甘亓食美亓服乐亓俗安亓居邦相鸡狗之声相闻民□□□□□□□□□□□□□民使十百人之器毋用使民重死而远送有车周所乘之有甲兵所陈□□□□□□□用之甘亓食美亓服乐亓俗安亓居邦相鸡狗之声相闻民□□□□□□□□□□□□□不□□者不□者不知善□□□□者不善圣人□□以为□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□夫唯□故不宵若宵细久矣我恒有三葆之一曰兹二曰检□□□□□□□□□□□□□□故能广不敢为天下先故能为成事长今舍亓兹且勇舍亓后且先则必死矣夫兹□□则胜以守则固天将建之女以兹垣之善为士者不武善战者不怒善胜敌者弗□善用人者为之下□胃不诤之德是胃用人是胃天古之极也用兵有言曰吾不敢为主而为客吾不进寸而芮尺是胃行行襄臂执兵乃敌矣莫于于＝适＝斤亡吾吾葆矣故称兵相若则哀者胜矣吾言甚易知也甚易行也而人莫之能知也莫之能行也言有君事有宗亓唯知也是以不□□□□□□□我贵矣是以圣人被褐而玉知不知尚矣不＝知＝病矣是以圣人之不病以亓□□□□□□□□□畏＝则□□□□能知也莫之能行也言有君事有宗亓唯知也是以不□□□□□□□我贵矣是以圣人被褐而玉知不知尚矣不＝知＝病矣是以圣人之不病以亓□□□□□□□□□畏＝则□□□□矣毋闸亓所居毋亓所生夫唯弗是□□□□□□□□□□□□□□□□而不自贵也故去被取此勇于敢者□□□于不敢者则栝□□□□□□□□□□□□□□□□□□□□□□□□不言而善应不召而自来弹而善谋□□□□□□□□□□□□□□□奈何以杀之也若民恒是死则而为者吾将得而杀之夫孰敢矣若民□□必畏死则恒有司杀者夫伐司杀者杀是伐大匠也夫伐大匠者则□不伤亓手矣人之也以亓取食之多也是以百姓之不治也以亓上有以为□是以不治民之死以亓求生之厚也是以死夫唯以生为者是贤贵生人之生也柔弱其死也仞贤强万物草木之生 也柔脆亓死也故曰坚强者死之徒也柔弱微细生之徒也兵贤贵生人之生也柔弱其死也仞贤强万物草木之生 也柔脆亓死也故曰坚强者死之徒也柔弱微细生之徒也兵强则不胜木强则恒强大居下柔弱微细居上天下□□□□□者也高者印之下者举之有余者之不足者补之故天之道有□□□□□□□□□不然□□□奉有余孰能有余而有以取奉于天者乎□□□□□□□□□□□□□□□□□□□□□□□□见贤也天下莫柔□□□□□坚强者莫之能□也以亓□易□□□□□□□胜强天□□□□□□□行也故圣人之言曰受邦之是胃社稷之主受邦之不祥是胃天下之王□□若反和大怨必有余怨焉可以为善是以圣右介而不以责于人故有德司介□德司夫天道亲恒与善人道可道也非恒道也名可名也非恒名也名万物之余怨焉可以为善是以圣右介而不以责于人故有德司介□德司夫天道亲恒与善人道可道也非恒道也名可名也非恒名也名万物之始也有名万物之母也□恒欲也以观其眇恒有欲也以观其所两者同出名同胃玄之有玄众眇之□天下皆知美为美恶已皆知善訾不善矣有之相生也难易之相成也长短之相刑也高下之相盈也意声之相和也先后之相隋也恒也是以声人居为之事行□□□□□□□□□也为而弗志也成功而弗居也夫唯居是以弗去不上贤□□□□□□□□□□□不为□□□□ 使 民不是以声人之□□□□□□□□□□□强其骨恒使民知欲也也为而弗志也成功而弗居也夫唯居是以弗去不上贤□□□□□□□□□□□不为□□□□ 使 民不是以声人之□□□□□□□□□□□强其骨恒使民知欲也使□□□□□□□□□□□□□□□□□□□□弗盈也呵始万物之宗锉亓解其纷和其光同□□□□□或存吾不知□子也象帝之先天地不仁以万物为刍狗声人不仁以百省□□狗天地□间□犹橐舆虚而不而俞出多闻数穷不若守于中浴神不死是胃玄＝牝＝之门是胃天地之根＝呵若存用之不堇天长地久天地所以能□且久者以其不自生也故能长生是以声人芮其身而身先外其身而身存不以其□舆故能成其□上善治水＝善利万物而有居众之所恶故几于道矣居善地心善予善信正善治事善能善时夫唯不故尤而盈之不□□□□□□之□之□可长葆之金玉盈室莫之守也贵富而自遗咎也功述身芮□□□□□□□□□□□□□□□□能婴儿乎修除玄蓝能毋疵乎爱□□□□□□□□□□□□□□□□□□□□□□□□□生之畜之生而弗□□□□□□□□是之金玉盈室莫之守也贵富而自遗咎也功述身芮□□□□□□□□□□□□□□□□能婴儿乎修除玄蓝能毋疵乎爱□□□□□□□□□□□□□□□□□□□□□□□□□生之畜之生而弗□□□□□□□□是胃玄德卅□□□□□其□□之用□然埴为器当其有埴器□□□□□□当其有□之用也故有之以为利之以为用五色使人目驰骋田腊使人□□□难得之使人之行方五味使人之口五音使人之耳聋是以声人之治也为腹不为目故去罢耳此龙辱若惊贵大若身苛胃龙辱若惊龙之为下得之若惊失之若惊是胃龙辱若惊何胃贵大若身吾所以有大者为吾有身也及吾身有何故贵为身于为天下若可以天下矣爱以身为天下女可以寄天下视之而弗见名之曰听之而弗闻名之曰希之而弗得名之曰夷三者不可至计故而为一＝者其上可以寄天下视之而弗见名之曰听之而弗闻名之曰希之而弗得名之曰夷三者不可至计故而为一＝者其上不其下不＝呵不可名也复归于物是胃状之状物之□□□□□□□□□□□□而不见其首执今之道以御今之有以知古始是胃□□□□□□□□□□□□深不可志夫唯不可志故强为之容曰与呵其若冬□□□□□□畏四□□呵其若客涣呵其若泽□呵其若□□□□□□□若浴浊而之清女以重之生葆此道者不欲盈夫唯不欲□□以能□□□成至虚极也守表也万物旁作吾以观其复也天物云＝各复归于其□□□＝是胃复＝命＝常也知常明也不知常＝作知常容＝乃公＝乃王＝乃天＝乃道＝乃久身不大复也天物云＝各复归于其□□□＝是胃复＝命＝常也知常明也不知常＝作知常容＝乃公＝乃王＝乃天＝乃道＝乃久身不大上下知有之其次亲誉之其次畏之其下母之信不足案有不信□□其贵言也成功遂事而百省胃我自然故大道废案有仁义知出案有大伪六亲不和案有畜兹邦家乳案有贞臣绝声知民利百负绝仁义民复畜兹绝巧利盗贼有此三言也以为文未足故令之有所属见素抱□□□□□□□□□唯与诃其相去几何美与恶其相去何若人之□□亦不□□□□□□□□□□□众人＝若乡于大牢而春登台我泊焉未佻若□□□□ 呵 如□□□□□皆有余我独遗我禺人之心也＝呵鬻□□□□□□呵鬻人蔡＝我独＝呵呵其若□呵亓若所止□□□□□□□□□以悝吾欲独  于人而贵食母孔德之容唯道是从道之物唯唯＝□□呵中有象呵呵呵中有物呵呵鸣呵中有请其请甚真其中□□自今及古其名不去以顺众吾何以知呵中有象呵呵呵中有物呵呵鸣呵中有请其请甚真其中□□自今及古其名不去以顺众吾何以知众之然以此炊者不立自视不章自见者不明自伐者功自矜者不长其在道曰食赘行物或恶之故有欲者□居曲则金枉则定洼则盈敝则新少则得多则惑是以声人执一以为天下牧不□视故明不自见故章不自伐故有功弗矜故能长夫唯不争故莫能与之争古□□□□□□□语才诚金归之希言自然风不冬朝暴雨不冬日孰为此天地□□□□□□于人乎故从事而道者同于道德者同于德者者同于失同于德□道亦德之同于□者道亦失之有物昆成先天地生呵缪呵独立□□□可以为天地母吾未知其同于德者者同于失同于德□道亦德之同于□者道亦失之有物昆成先天地生呵缪呵独立□□□可以为天地母吾未知其名字之曰道吾强为之名曰大□曰筮＝曰远□□□□□天大地大王亦大国中有四大而王居一焉人法地□法□＝法□□法□□□为根根为君是以君子众日行不离其甾重唯有环官燕处□□□＝何万乘之王而以身于天下则失本则失君善行者迹□言者瑕适善数者不以善闭者而不可启也善结者□□约而不可解也是以声人恒善人而人物财是胃明故善□□□之师不善人善人之也不贵其师不爱其唯知乎大是胃眇要知其雄守其雌为＝天＝下＝＝恒＝德＝不＝  ＝复归婴儿知其白守其辱为＝天＝下＝浴＝恒＝德＝乃＝□□□□□知其守其黑为＝天＝下＝式＝恒德＝不＝＝复归于极＝复归婴儿知其白守其辱为＝天＝下＝浴＝恒＝德＝乃＝□□□□□知其守其黑为＝天＝下＝式＝恒德＝不＝＝复归于极散□□□□人用则为官长夫大制割将欲取天下而为之吾见其弗□□□□□□器也非可为者也为者败之执者失之物或行或隋或炅或□□□□□或或是以声人去甚去大去楮以道佐人主不以兵强□天下□□□□□□所居楚生之善者果而已矣毋以取强焉果而毋果而勿矜果而□□果而毋得已居是胃□而不强物壮而老是胃之不＝道＝蚤已夫兵者不祥之器□物或恶之故有欲者弗居君子居则贵左用兵则贵右故兵者非君子之器也□□不祥之器也不得已而用之袭为上勿美也若美之是乐杀人夫乐杀人不可以得志于天下矣是以吉事上左丧事上右是以便之袭为上勿美也若美之是乐杀人夫乐杀人不可以得志于天下矣是以吉事上左丧事上右是以便将军居左上将军居右言以丧礼居之也杀人众以悲依立之战胜以丧礼处之道恒名唯□□□□□□□□王若能守之万物将自宾天地相合以俞甘洛民莫之□□□□□焉始制有□□□□有夫□□□□□□所以不□俾道之在□□□□□浴之与江海也知人者知也自知□□□□□者有力也自胜者□□□□□□也强行者有志也不失其所者久也死不忘者寿也道□□□□□□□□□遂事而弗名有也万物归焉而弗为主则恒欲也可名于小万物归焉□□为主可名于大是□声人之能成大也以其不为大也故能成大执大象□□往＝而不害安平大乐与饵过格止故道之出言也曰谈呵其味也□□不足见也听之不足闻也用之不可既也将欲拾之必古张之将欲弱之□□强之将欲去之必古与之将欲夺之必古予之是胃微明弱胜强鱼不脱于邦利器不可以视人道恒名侯王若能守之万物将自＝而欲□□□□□□□之以＝名之将欲去之必古与之将欲夺之必古予之是胃微明弱胜强鱼不脱于邦利器不可以视人道恒名侯王若能守之万物将自＝而欲□□□□□□□之以＝名＝之＝＝夫将不＝辱＝以情天地将自正
Interpretation

A person of the highest De follows nature and makes no deliberate display of himself. He has De without being aware of having it. A person of the highest benevolence acts, but does not set out to gain anything. A person of the highest righteousness acts with a clear purpose. By the time people reach the highest form of ritual, if they receive no response, they roll up their sleeves and reach out their arms, compelling others to comply. Thus, only after the Dao is lost do people speak of De; after De is lost, they speak of benevolence; after benevolence is lost, they speak of righteousness; and after righteousness is lost, they speak of ritual. Ritual is merely an outward form that appears when loyalty and trust are lacking, and it is the beginning of disorder. Cleverness and cunning are no more than the Dao’s superficial adornments, and the starting point of foolishness. A truly great person rests on what is substantial and does not linger on the shallow surface; he values what is real and does not pursue superficial display.

In ancient times, all things under Heaven each received the One—the unified root of the Dao—and so found stability. Heaven received it and became clear; Earth received it and became still; spirits received it and became efficacious; valleys received it and became full; all things received it and grew; rulers received it and became the rightful standard for the world. If Heaven could not remain clear, it might collapse; if Earth could not remain still, it might quake; if spirits could not remain efficacious, they might fade away; if valleys could not remain full, they might dry up; if all things could not grow, they might perish; if rulers could not remain humble, they might fall. The honored take the lowly as their root, and the high take the low as their foundation. When rulers call themselves “orphaned,” “solitary,” or “unworthy,” they are placing themselves below others.

The Dao works through weakness. People throughout the world dislike such lowly titles as “orphaned,” “solitary,” and “unworthy,” yet rulers use them for themselves. Sometimes things gain by being diminished, and sometimes they lose by being exalted. Do not regard the preciousness of jade as greater than that of an ordinary stone.

The Dao’s course is a return; its function is weakness. The softest thing in the world can pass through the hardest. A force without form or substance can enter where there is no gap. From this we can see the benefit of Wuwei (non-action). Few in the world can practice teaching without words or the benefits of following the natural course of things.

Which is closer to you, reputation or life? Which matters more, life or possessions? Which is more harmful, gain or loss? Excessive pursuit of fame and wealth must exact a heavy price; insatiable greed must bring even greater loss. So one who knows contentment will not be disgraced, and one who knows when to stop will not fall into danger. In this way, one can endure.

What is most complete seems to have something missing, yet its function never fails. What is most full seems empty, yet its function is inexhaustible. What is most upright seems crooked; what is most skillful seems clumsy; what is most eloquent seems inarticulate. Stillness can overcome agitation, and cold can overcome heat. Through stillness and Wuwei, one can become the standard for all under Heaven.

When the world follows the Dao, warhorses are retired to plow the fields. When the world has lost the Dao, warhorses breed on the outskirts. No calamity is greater than greed, no fault deeper than discontent, and no disaster more severe than insatiable desire. Therefore, one who is always content will always have enough.

Without going out the door, one can understand the world; without looking out the window, one can know the way of Heaven. The farther one travels, the less one knows. Therefore, the sage knows without traveling, understands without deliberate observation, and accomplishes without acting recklessly.

In governing the world, do not act arbitrarily by force. The world is a sacred vessel and cannot be handled by force. Whoever tries to control it by force will fail; whoever clings to it will lose it. At times things move forward, at times they fall back; at times they are warm, at times cold; at times strong, at times weak. Therefore, the sage casts aside extremes, extravagance, and excess.

The sage always treats people with an unselfish heart. He treats the good with kindness, and treats the unkind with kindness too; in this way, he helps people become good. He treats the trustworthy with trust, and the untrustworthy with trust too; in this way, he helps people become trustworthy. The sage dwells among the people of the world, quieting his own mind so that the people can focus on their lives. He treats them as if they were children.

Of those born, roughly three in ten are heading toward death; another three in ten are alive yet step by step moving toward death. Why? Because they pursue pleasure too intensely and squander their lives in excessive desire. I have heard that those skilled in caring for life meet neither rhinoceros nor tiger when walking in the wild; when entering battle, they suffer no harm from weapons. The rhinoceros finds no place to thrust its horn, the tiger no place to sink its claws, and weapons no place to strike. Why? Because such a person does not put himself in harm’s way.

The Dao gives life to all things; De nourishes them. All things take shape in their own way, and implements bring them to completion. Thus all things honor the Dao and cherish De. The Dao gives life to all things, nourishes them, brings them to maturity, and cares for them, yet claims no ownership. It acts, yet claims no credit. It helps all things grow, yet does not rule them. This is called “Mysterious De.”

The world has a root that can be regarded as the mother of all things. Know the mother of all things, and you will know her children. Having come to know them, hold fast to their root, and you will not be in danger throughout your life. Close the openings of desire and shut the gates of disturbance, and you will never be worn down. Open the openings of desire and busy yourself with tangled affairs, and you will never find peace. Seeing what is subtle is called clarity; holding to weakness is called strength. Use brightness without showing it off, and in the end return to clarity itself: this is following the constant Dao.

The Great Dao is smooth and level, yet people prefer shortcuts. The court is extravagant; the fields lie neglected and the granaries are empty. People wear fine clothes, carry sharp weapons, and seek rare foods and wealth. These are signs of theft and disorder. One skilled at establishing something will not have it easily uprooted; one skilled at holding something will not have it easily taken away. When descendants continue the sacrifices, such De is truly deep.

Can the spirit and Qi be united without separating? Can you gather Jing and soften yourself like an infant? Can you clear away distracting thoughts and leave no blemish in your heart? In loving the people and governing the state, can you avoid relying on cleverness? When facing the changes of nature, can you remain yielding? In understanding the affairs of the world, can you refrain from boasting of your knowledge? Give life to all things and claim no ownership; act and claim no credit; guide all things and do not rule them. This is called “Mysterious De.”

Thirty spokes converge at the hub of a wheel; it is the empty space at the center that makes the wheel useful. Clay is kneaded into a vessel; it is the hollow inside that gives it capacity. Doors and windows are cut into a house; it is the empty space that makes it a room. Thus, what is formed brings convenience, while the empty space within it makes it useful.

The five colors dazzle the eye; hunting and galloping unsettle the mind; rare goods distort people’s behavior; the five flavors dull the palate; the five notes make the ear insensitive. Therefore, when the sage governs himself, he attends to the roots of life and does not become absorbed in sensory pleasures. He lets go of what disturbs the eyes and ears.

Favor and disgrace both unsettle the mind; excessive concern for oneself brings heavy anxiety. To be startled by favor and disgrace is to fear the consequences of either. To regard oneself as precious is to be vulnerable to trouble because one has a body. If one had no body, what trouble could there be? Therefore, only one who cherishes the world as he cherishes himself can be entrusted with the world; only one who cares for the world as he cares for himself can govern it.

Seeing it, one cannot see it; this is called “yi.” Hearing it, one cannot hear it; this is called “xi.” Touching it, one cannot touch it; this is called “wei.” These three cannot be separated and are therefore combined as the One. Above, it does not shine; below, it cannot be seen. It cannot be described by a name and ultimately returns to a state without form or substance. This is called the form of the formless, the image of what has no object. Face it and you see no beginning; follow it and you see no end. Grasp the Dao before you, and you can know the ancient root. This is called holding the thread of the Dao.

The Dao is deep and elusive, yet one can only describe it by approximation: it seems like the state of things at their beginning; cautious, like someone crossing a river in winter; alert, like someone wary of those around him; dignified, like a guest; melting, like snow and ice; plain, like uncarved wood; open, like a valley; murky, like muddy water. Who can let muddy water slowly grow clear? Who can let stillness slowly become lively? One who holds to the Dao does not seek fullness. Precisely because he does not seek fullness, he can continually renew himself.

Bring the mind to the utmost emptiness and hold fast to deep stillness. All things arise together; from this, I observe how they return to their root. Things change and flourish, but in the end each returns to its source. Returning to the source is called stillness; stillness is called returning to one’s nature. Knowing the constant Dao is called clarity. Not knowing the constant Dao leads to reckless action and misfortune. Knowing the constant Dao makes one inclusive; being inclusive makes one impartial; being impartial makes one a standard for the world. To accord with Heaven is to be one with the Dao; to be one with the Dao is to endure. In this way, one remains unharmed throughout life.

The best ruler is one of whom the people are merely aware. The next is one whom they love and praise. The next is one whom they fear. The worst is one whom they despise. When a ruler lacks trustworthiness, the people do not trust him. The best ruler speaks cautiously; when the work is done, the people say, “We did this ourselves.”

Only when the Great Dao is abandoned do people proclaim benevolence and righteousness. When cleverness and cunning appear, hypocrisy follows. Only when kin fall out do people emphasize filial piety and parental love; only when the state is in turmoil do people praise loyal ministers. Therefore, cast aside cleverness and schemes, and the people will return to simplicity. Abandon empty talk of benevolence and righteousness, and people will recover their natural affection. Give up deceit and self-interest, and thieves will find no opportunity to arise.

Only when the Great Dao is abandoned do people speak of benevolence and righteousness. When wisdom and cleverness flourish, society gives rise to deceit. Only when kin fall out do people advocate filial piety and parental love; only when the state is in chaos do people exalt loyal ministers. How far apart are agreement and reproach? How far apart are beauty and ugliness? What people fear, one cannot help but fear too. The world is lively and cheerful, as if attending a feast or climbing a terrace to enjoy the spring view. I alone am unmoved and indifferent, like an infant who has yet to show any emotion. I am quiet and still, as if I had nowhere to belong. Everyone seems to have more than enough, while I seem to have nothing. My mind is muddled, like a fool’s. Others are clear-sighted and clever; I am dull and confused. Everyone has something they pursue; I alone am different. What I cherish is the Dao that nourishes all things.

The form of great De follows only the Dao. The Dao is elusive and indistinct, yet within its indistinctness there are images. In its deep obscurity there are things; within its depth and obscurity there is Jing. Jing is real and trustworthy; within it is life. From the present back to ancient times, the name of the Dao has never disappeared. Through it, we can know the source of all things. How do I know the source of all things? Through the Dao.

A cooking vessel cannot stand upright. Those who rush to display themselves are not seen; those who insist they are right do not understand; those who boast have no merit; those who are self-important cannot endure. From the standpoint of the Dao, these are like excess food and growths on the body, things all beings detest. Therefore, one who has the Dao does not act this way. Yielding allows one to remain whole; bending allows one to become straight; hollowness allows one to be filled; what is worn out can be renewed; taking little allows one to gain, while seeking much leads to confusion. Therefore, the sage holds fast to the Dao and becomes a standard for the world. He does not display himself, and so is clear-sighted; he does not insist he is right, and so is recognized; he does not boast, and so has merit; he is not self-important, and so endures. Because he does not contend, no one under Heaven can contend with him.

The ancients’ saying, “Yield and you will remain whole,” is surely well-founded. By remaining whole, one can return to the Dao. Speak little and follow nature. A gale does not last through the whole morning; a downpour does not last through the whole day. Who brings them about? Heaven and Earth. If even Heaven and Earth cannot make wind and rain last, how much less can a person do so? Therefore, one who devotes himself to the Dao becomes one with the Dao; one who devotes himself to De becomes one with De; one who devotes himself to losing the Dao becomes one with that loss. The Dao accepts the one who is united with it; De accepts the one who is united with it; loss of the Dao accepts the one who is united with that loss.

There is something complete and undifferentiated that existed before Heaven and Earth. Silent and still, it stands alone and endures; it moves in cycles without ceasing and can serve as the mother of Heaven and Earth and all things. I do not know its name, so I reluctantly call it “Dao,” and then reluctantly call it “Great.” Great means extending; extending means reaching far; reaching far means returning to the root. Thus the Dao is great, Heaven is great, Earth is great, and the ruler is great. There are four great things in the world, and the ruler is one of them. Humanity takes Earth as its model, Earth takes Heaven as its model, Heaven takes the Dao as its model, and the Dao takes what is natural as its model.

Steadiness is the foundation of haste; stillness is the master of agitation. Therefore, the gentleman travels all day without leaving his baggage behind, and does not forget the root even when surrounded by splendor. Why should a ruler of a great state lightly place himself above the affairs of the world? Haste makes one lose the foundation; agitation makes one lose one’s mastery.

One skilled at walking leaves no tracks; one skilled at speaking makes no mistakes; one skilled at calculation needs no counting tools; one skilled at shutting a door needs no bolt, yet no one can open it; one skilled at tying a knot needs no rope, yet no one can undo it. Therefore, the sage is always skilled at helping people and abandons no one; he is skilled at making use of things and discards nothing. This is called inheriting the light. The good person is the teacher of the person who is not good; the person who is not good is the good person’s example. If one does not honor the teacher or cherish the example, even the clever will be lost in confusion. This is an essential principle.

Know the strong, yet hold to the weak, and you can become the world’s valley. As the world’s valley, constant De will not depart, and you will return to the state of an infant. Know the bright, yet hold to the obscure, and you can become the world’s standard. As the world’s standard, constant De will not deviate, and you will return to the root of the limitless. Know glory, yet remain content with disgrace, and you can become the world’s valley. As the world’s valley, constant De will be abundant, and you will return to uncarved simplicity. When uncarved simplicity is divided, it becomes the various implements. The sage uses it and becomes the leader of officials. A great system need not be cut into fragments.

Those who want to take the world and act on it by force, I see, will not succeed. The world is a sacred vessel and cannot be seized by force. Those who force their way will fail; those who cling will lose. Some things move forward, others fall back; some are warm, others cold; some are strong, others weak; some gain, others lose. Therefore, the sage casts aside extremes, extravagance, and excess.

One who uses the Dao to assist a ruler does not use military force to dominate the world. The use of force often brings a corresponding reprisal. Where armies are stationed, brambles grow; after a great war, there must be years of famine. One skilled in warfare stops once the aim is achieved and does not use it to assert strength. Having achieved the aim, he does not boast, claim superiority, or show off; he acts only when there is no choice. Once the aim is achieved, he stops and does not continue to assert strength. Things that reach their peak grow old. This is called being contrary to the Dao; what is contrary to the Dao comes to an early end.

Weapons are inauspicious things, detested by most beings, so one who has the Dao does not rely on them. In ordinary times, the gentleman honors the left; in war, he honors the right, because warfare is an inauspicious affair. When there is no choice but to use force, one should approach it with sorrow and caution, not treat it as a cause for celebration. One who delights in killing cannot fulfill the wishes of the people of the world. After victory, one should treat the conflict as a funeral: when many have been killed, mourn and grieve; even in victory, conduct oneself according to funeral rites.

The Dao is eternally nameless. Though simple and subtle, no one can make it submit. If rulers can hold to it, all things will naturally submit. When Heaven and Earth join, sweet dew descends; the people need no commands for it to fall evenly. Once systems are established, names arise. Once names have arisen, one should know when to stop. Knowing when to stop allows one to avoid danger. The Dao in the world is like rivers and seas receiving the streams of the valleys.

Knowing others is cleverness; knowing oneself is wisdom. Overcoming others is strength; overcoming oneself is true power. Knowing contentment is wealth. Persevering is having resolve. Not losing one’s root is enduring. To be remembered after death is to be long-lived.

The Dao gives life to and nourishes all things, yet does not own them. It acts, yet claims no credit; it helps all things grow, yet does not rule them. This is called Mysterious De. All things turn toward the Dao, yet it does not set itself up as their ruler. Precisely because it does not set itself up as ruler, it can be called great. The sage can accomplish greatness for the same reason: he does not consider himself great.

Hold fast to the Great Dao, and as you go forward you will come to no harm; you will be safe and at peace. Music and fine food can make a passerby stop, but the Dao, when spoken of, seems bland and tasteless. It cannot be seen or heard, yet its use is inexhaustible.

If you want to make something contract, first allow it to expand. If you want to weaken something, first allow it to grow strong. If you want to discard something, first allow it to arise. If you want to take something, first give something. This is called subtle insight. The weak can overcome the strong. Fish cannot leave the deep water, and the state’s powerful instruments should not be displayed to people. The Dao is eternally nameless. If rulers can hold to it, all things will naturally submit. If one wants to diminish something, one must first exalt it; if one wants to discard it, one must first raise it up; if one wants to take it, one must first give it. This is the principle by which weakness overcomes strength.

Is not the space between Heaven and Earth like a bellows? Empty, yet never exhausted; the more it moves, the more air it produces. Too many words bring one to an early end. Better to hold to the emptiness within.

The Valley Spirit never dies; this is called the mysterious feminine gateway, the root of Heaven and Earth. It continues unbroken, seeming always to be there; when used, it is inexhaustible. Heaven and Earth endure because they do not live for themselves, and so they can last. The sage puts himself last and so comes first; he puts himself beyond concern and so preserves himself. He acts without selfishness, and so is able to fulfill himself.

The highest good is like water. Water benefits all things and does not contend with them. It settles in low places that people dislike, and so is close to the Dao. In dwelling, choose low ground; in the heart, keep depth; in dealings with others, be sincere; in speech, be trustworthy; in governing, be just; in work, make good use of your abilities; in action, choose the right moment. Because water does not contend, it is without fault.

Fill a vessel too full and it cannot be kept for long. Sharpen something too much and it cannot be preserved for long. If a house is filled with gold and jade, no one can guard it. Pride in wealth and rank brings misfortune upon oneself. Withdraw once your work is done: this accords with the Way of Heaven. Can the spirit remain undivided and become as soft as an infant? Can you clear away distracting thoughts and leave no blemish in your heart? In loving the people and governing the state, can you avoid cleverness? Give life to all things without claiming them; act without claiming credit; nourish all things without ruling them. This is Mysterious De.

Thirty spokes converge at the hub of a wheel; it is the empty space that makes the wheel useful. Clay is made into a vessel; it is the hollow inside that gives it capacity. Doors and windows are made in a house; it is the empty space that makes the room useful. Thus, what is formed brings convenience, while the empty space within it makes it useful.

The five colors dazzle the eye; hunting and galloping unsettle the mind; rare goods distort people’s behavior; the five flavors dull the palate; the five notes make the ear insensitive. Therefore, in governing the world, the sage attends to the people’s basic needs and is not led by sensory pleasures. He lets go of desires that confuse the eyes and ears.

Favor and disgrace both unsettle the mind; excessive concern for oneself brings heavy anxiety. To be startled by favor and disgrace is to fear the consequences of either. To regard one’s greatest troubles as one regards one’s body is to recognize that having a body makes one vulnerable to hardship. If you can avoid overvaluing yourself, you can be entrusted with the world; if you cherish the world as you cherish yourself, you can govern it.

Seeing it, one cannot see it; this is called “yi.” Hearing it, one cannot hear it; this is called “xi.” Touching it, one cannot touch it; this is called “wei.” These three are difficult to distinguish and together they form the Dao. Above, it is not bright; below, it is not dark. It cannot be named and ultimately returns to a state without form or substance. This is called the form of the formless, the image of what has no object. Face it and you see no beginning; follow it and you see no end. Grasp the Dao before you, and you can know the ancient root. This is called the thread of the Dao.

The Dao is deep and elusive, and can only be described by approximation: it seems like the state of things at their beginning; cautious, like someone crossing a river in winter; alert, like someone wary of those around him; dignified, like a guest; melting, like snow and ice; plain, like uncarved wood; open, like a valley; murky, like muddy water. Who can let muddy water slowly grow clear? Who can let stillness slowly become lively? One who holds to the Dao does not seek fullness. Precisely because he does not seek fullness, he can continually renew himself.

Bring the mind to the utmost stillness and hold fast to deep stability. All things arise together; I observe how they return to their root. Things change and flourish, but in the end all return to their source. Returning to the source is called stillness; stillness is called returning to one’s nature. Knowing the constant Dao is called clarity; not knowing it leads to reckless action and disaster. Knowing the constant Dao makes one inclusive; inclusion makes one impartial; impartiality makes one a standard for the world. To accord with Heaven is to be one with the Dao; to be one with the Dao is to endure. In this way, one remains safe throughout life.

The best ruler is one of whom the people are merely aware. The next is one whom they love and praise. The next is one whom they fear. The worst is one whom they despise. When a ruler lacks trustworthiness, the people do not trust him. The best ruler speaks cautiously; when the work is done, the people say, “We did this ourselves.”

Only when the Great Dao is abandoned do people proclaim benevolence and righteousness. When wisdom and cleverness arise, hypocrisy follows. Only when kin fall out do people promote filial piety and parental love; only when the state is in turmoil do people exalt loyal ministers. Therefore, cast aside cleverness and schemes, and the people can return to simplicity. Abandon empty talk of benevolence and righteousness, and the people can recover their natural affection. Give up deceit and self-interest, and thieves will find no opportunity to arise.

How far apart are approval and reproach? How far apart are beauty and ugliness? What people fear, one cannot help but fear too. The world is lively and cheerful, as if attending a great feast or climbing a terrace to enjoy the spring view. I alone am unmoved and indifferent, like an infant who has yet to show any emotion. I am quiet, as if I had nowhere to belong. Everyone seems to have more than enough, while I seem to have nothing. My mind is muddled, like a fool’s. Others are clear-sighted and clever; I am dull and confused. Everyone has something they pursue; I alone am different. What I cherish is the Dao that nourishes all things.

The form of great De follows only the Dao. The Dao is elusive and indistinct, yet seems to contain images. In its deep obscurity there seem to be things; within its depth and obscurity there is Jing. Jing is real and trustworthy, and within it is life. From ancient times to the present, the name of the Dao has never disappeared. Through it, people can know the source of all things. How do I know the source of all things? Through the Dao.

A cooking vessel cannot stand upright. Those who display themselves are not seen; those who insist they are right do not understand; those who boast have no merit; those who are self-important cannot endure. From the standpoint of the Dao, these actions are like excess food and growths on the body, things all beings detest. Therefore, one who has the Dao does not act this way. Yielding allows one to remain whole; bending allows one to become straight; low places become full; what is worn out can be renewed; taking little allows one to gain, while seeking much leads to confusion. The sage holds fast to the Dao and becomes a standard for the world. He does not display himself, and so is clear-sighted; he does not insist he is right, and so is recognized; he does not boast, and so has merit; he is not self-important, and so endures. Because he does not contend, no one can contend with him.

The ancients’ saying, “Yield and you will remain whole,” is surely well-founded. By remaining whole, one can return to the Dao. Speak little and follow nature. A gale does not blow through a whole morning; a downpour does not fall through a whole day. Who brings them about? Heaven and Earth. If even Heaven and Earth cannot make them last, how much less can a person? Therefore, one who devotes himself to the Dao becomes one with the Dao; one who devotes himself to De becomes one with De; one who devotes himself to losing the Dao becomes one with that loss. The Dao accepts the one who is united with it; De accepts the one who is united with it; loss of the Dao accepts the one who is united with that loss.

There is something complete and undifferentiated that existed before Heaven and Earth. Silent and still, it stands alone and endures; it moves in cycles without ceasing and can serve as the mother of Heaven and Earth and all things. I do not know its name, so I reluctantly call it “Dao,” and then reluctantly call it “Great.” Great means extending; extending means reaching far; reaching far means returning to the root. Thus the Dao is great, Heaven is great, Earth is great, and the ruler is great. There are four great things in the world, and the ruler is one of them. Humanity takes Earth as its model, Earth takes Heaven as its model, Heaven takes the Dao as its model, and the Dao takes what is natural as its model.

Steadiness is the foundation of haste; stillness is the master of agitation. Therefore, the gentleman travels all day without leaving his baggage behind, and does not forget the root even when surrounded by splendor. A ruler of a great state who lightly places himself above the world’s affairs loses his foundation; one who acts with agitation loses his mastery.

One skilled at walking leaves no tracks; one skilled at speaking makes no mistakes; one skilled at calculation needs no counting tools; one skilled at shutting a door needs no bolt, yet no one can open it; one skilled at tying a knot needs no rope, yet no one can undo it. The sage is skilled at helping people and abandons no one; he is skilled at making use of all things and discards nothing. This is called inheriting clarity. The good person is the teacher of the person who is not good; the person who is not good is the good person’s example. If one does not honor the teacher or cherish the example, even the clever will be lost in confusion. This is an essential principle.

Know the strong, yet hold to the weak, and you can become the world’s valley. As the world’s valley, constant De will not depart, and you will return to the state of an infant. Know the bright, yet hold to the obscure, and you can become the world’s standard. As the world’s standard, constant De will not deviate, and you will return to the root of the limitless. Know glory, yet remain content with disgrace, and you can become the world’s valley. As the world’s valley, constant De will be abundant, and you will return to uncarved simplicity. When uncarved simplicity is divided, it becomes the various implements. The sage uses it and becomes the leader of officials. A great system need not be cut into fragments.

Those who want to take the world and act on it by force, I see, will not succeed. The world is a sacred vessel and cannot be handled by force. Those who act by force will fail; those who cling will lose. Some things move forward, others fall back; some are warm, others cold; some are strong, others weak; some gain, others lose. Therefore, the sage casts aside extremes, extravagance, and excess.

One who uses the Dao to assist a ruler does not use military force to dominate the world. The use of force often brings a corresponding reprisal. Where armies are stationed, brambles grow; after a great war, there must be years of famine. One skilled in warfare stops once the aim is achieved and does not use it to assert strength. Having achieved the aim, he does not boast, claim superiority, or show off; he acts only when there is no choice. Once the aim is achieved, he stops and does not continue to assert strength. Things that reach their peak grow old. This is called being contrary to the Dao; what is contrary to the Dao comes to an early end.

Weapons are inauspicious things, detested by most beings, so one who has the Dao does not rely on them. In ordinary times, the gentleman honors the left; in war, he honors the right, because warfare is an inauspicious affair. When there is no choice but to use force, one should approach it with sorrow and caution, not treat it as a cause for celebration. One who delights in killing cannot fulfill the wishes of the people of the world. After victory, one should treat the conflict as a funeral: when many have been killed, one should grieve; even in victory, one should observe funeral rites.

The Dao is eternally nameless. Though simple and subtle, no one can make it submit. If rulers can hold to it, all things will naturally turn toward them. When Heaven and Earth join, sweet dew descends; people need issue no commands for it to fall evenly. Once systems are established, names arise. Once names have arisen, one should know when to stop. Knowing when to stop allows one to avoid danger. The Dao in the world is like rivers and seas receiving the streams of the valleys.

Knowing others is cleverness; knowing oneself is wisdom. Overcoming others is strength; overcoming oneself is true power. Knowing contentment is wealth. Persevering is having resolve. Not losing one’s root is enduring. To be remembered after death is to be long-lived.

The Dao gives life to and nourishes all things, yet does not own them. It acts, yet claims no credit; it helps all things grow, yet does not rule them. This is Mysterious De. All things turn toward the Dao, yet it does not set itself up as their ruler. Precisely because it does not set itself up as ruler, it can be called great. The sage can accomplish greatness for the same reason: he does not consider himself great.

Hold fast to the Great Dao as you go forward, and you will come to no harm; you can proceed in safety and peace. Music and fine food can make a passerby stop, but the Dao, when spoken of, seems bland and tasteless. It cannot be seen or heard, yet its use is inexhaustible.

If you want to make something contract, first allow it to expand. If you want to weaken something, first allow it to grow strong. If you want to discard something, first allow it to arise. If you want to take something, first give something. This is called subtle insight. The weak can overcome the strong. Fish cannot leave the deep water, and the state’s powerful instruments should not be displayed to people. The Dao is eternally nameless. If rulers can hold to it, all things will naturally submit. When Heaven and Earth are about to bring all things to rest, if rulers can hold to the nameless Dao, the world will naturally be set right.

帛书老子乙本 上德不德是以有德下德不失德是以德上德为而以为也上仁为之而以为也上德为之而有以为也上礼为之而莫之应也则攘臂而乃之故失道而后德失德而句仁失仁而句义失义而句礼夫礼者忠信之泊也而之首也前识者道之华也而愚之首也是以大丈夫居□□□不居亓泊居亓实而不居亓华故去罢取此昔之得一者天得一以清地得一以宁神得一以浴得一愚之首也是以大丈夫居□□□不居亓泊居亓实而不居亓华故去罢取此昔之得一者天得一以清地得一以宁神得一以浴得一以盈侯王得一而以为正亓至也胃天毋已清将恐莲地毋已宁将恐发神毋□□将恐歇谷毋已□将恐渴侯王毋已贵以高将恐故必贵以贱为本必高矣而以下为夫是以侯王自胃孤寡不此亓贱之本与非也故至数舆舆是故不欲禄禄如玉而硌＝若石上□□道堇能行之中士闻道若存若亡下士闻道大笑之弗笑□□以为道是以建言有之曰明道如费进道如退夷道如类上德如浴大白如辱广德如不足建德如□质□□□大方禺大器免成大音希声天象刑道名夫唯道善始且善成反也者道之动也□□者道之用也天下之物生于有＝□于如辱广德如不足建德如□质□□□大方禺大器免成大音希声天象刑道名夫唯道善始且善成反也者道之动也□□者道之用也天下之物生于有＝□于道生一＝生二＝生三＝生□□□□□□□□□□□以为和人之所亚□□寡不而王公以自□□□□□□□＝之而益□□□□□□□□□□□□□□□□□吾将以□□父天下之至□驰骋乎天下□□□□□□□吾是以□□□□□□也不□□□□□□□□□□□□□□矣名与□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□盈若亓□□□□□□□□巧如拙□□□□□□□绌胜寒□□□□□□□□□□□天下有道□走马以粪天下道戎马生于郊罪莫大于可欲祸□□□□□□□□□□□□□□□□□□足矣不出于户以知天下不于□□知天道亓出远者亓知□□□□□□□□□□□而名弗为而成为学者日益闻道者日＝之有以足矣不出于户以知天下不于□□知天道亓出远者亓知□□□□□□□□□□□而名弗为而成为学者日益闻道者日＝之有以至于□□□□□□□□取天下恒事及亓有事也□□足以取天□□□人恒心以百省之心为心善□□□□□□□□□□善也信者信之不信者亦信之德信也人之在天下＝焉□□□□□□生皆注亓□□□□□□□□□生入死生之□□□□□之徒十又三而民生＝皆之死地之十有三□何故也以亓生＝也盖闻善执生者陵行不辟虎入军不被兵革□□□□□□□□亓蚤兵□□□□□□□□□也以亓□□□道生之德畜之物刑之而器成之是以万物尊道而贵德道之尊也德之贵也夫莫之爵也而恒自然也道生之□□□□之亭之毒之养之复□□□□□□□□□□□弗宰是胃玄德天下有始以为天下母既得亓母以知亓子既○知亓母复守亓母没身不塞亓闭亓门冬身不堇启亓齐亓□□□不棘见小曰德天下有始以为天下母既得亓母以知亓子既○知亓母复守亓母没身不塞亓闭亓门冬身不堇启亓齐亓□□□不棘见小曰明守□□强用□□□□□□□遗身央是胃□常使我介有知行于大道唯他是畏大道甚夷民甚好朝甚除田甚仓甚虚服文采带利剑食财□□□□盗□□□非□也善建者□□□□□□□子孙以祀不绝之身亓德乃真之家亓德有余之乡亓德乃长之国亓德乃之天下亓德乃以身观身以家观□□□□国以天下观天下吾何□知天下之然兹以□含德之厚者比于赤子虫蛇弗赫据鸟孟兽弗捕骨筋弱柔而握固未知牝牡之会而怒精之至也冬日号而□知天下之然兹以□含德之厚者比于赤子虫蛇弗赫据鸟孟兽弗捕骨筋弱柔而握固未知牝牡之会而怒精之至也冬日号而不和□□□□□常知常曰明益生□祥心使气曰强物□则老胃之不＝道＝蚤已知者弗言＝者弗知塞亓闭亓门和亓光同亓锉亓兑而解亓纷是胃玄同故不可得而亲亦□□得而□□□得而○利□□□得而害不可得而贵亦不可得而贱故为天下贵以正之国以畸用兵以事取天下吾何以知亓然也才夫天下多忌讳而民贫民多利器□□□□昏□□□□□□□□□□物兹章而盗贼□□是以□人之言曰我为也而民自化我好而民自正我事而民自富我昏□□□□□□□□□□物兹章而盗贼□□是以□人之言曰我为也而民自化我好而民自正我事而民自富我欲不欲而民自朴亓正＝亓民屯＝亓正察＝亓□□□福□之所伏孰知□极亓正也正□□□善复为□□之也亓日固久矣是以方而不割兼而不刺直而不绁光而不眺治人事天莫若啬夫唯啬是以蚤＝服＝是胃重＝积□□□□□□□□□□□莫＝知＝亓＝□＝□□有＝国＝之母可□□久是胃□根固氐长生久视之道也治大国若亨小鲜以道立天下亓鬼不神非亓鬼不神也亓神不伤人也非亓申不伤人也□□□弗伤也夫两□相伤故德交归焉大国□□□□□□□牝也天下之交也牝恒以牡为亓也故宜为下大国以下□国则取小人也□□□弗伤也夫两□相伤故德交归焉大国□□□□□□□牝也天下之交也牝恒以牡为亓也故宜为下大国以下□国则取小＝国＝以下大国则取于大国故或下□□□下而取故大国者不□欲畜人小国不□欲入事人夫□□其欲则大者宜为下道者万物之注也善人之也不善人之所保也美言可以市尊行可以贺人＝之不善□□□□立天子置三乡虽有□□璧以先四马不若坐而进此古□□□□□□□□□不胃求以得有罪以免与故为天下贵为为□□□□□□□□□□□□□□□□□□□□□乎亓细也天下之□□□易天下之大□□□□□□□□□□□□□□□夫轻若□□信多易必多难是以人□□之故□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□木生于毫末九成之台作于土百夫轻若□□信多易必多难是以人□□之故□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□木生于毫末九成之台作于土百千之高始于足下为之者败之执者失之是以人为□□□□□□□□□□□□民之从事也恒于亓成而败之故曰慎冬若始则败事矣是以人欲不欲而不贵难得之货学不学复众人之所过能辅万物之自然而弗敢为古之为道者非以明□□□□□之也民之难治也以亓知也故以知＝国＝之贼也以不知＝国＝之德也恒知此两者亦稽式也恒知稽式此胃玄＝德＝深矣远矣□物反也乃至大顺江海所以能为百浴□□□亓□下之也是以能为百浴王是以人之欲上民也必以亓言下之亓欲先民物反也乃至大顺江海所以能为百浴□□□亓□下之也是以能为百浴王是以人之欲上民也必以亓言下之亓欲先民也必以亓身后之故居上而民弗重也居前而民弗害天下皆乐谁而弗也不□亓争与故天下莫能与争小国寡民使有十百人器而勿用使民重死而远徙又周车所乘之有甲兵所陈之使民复结绳而用之甘亓食美亓服乐亓俗安亓居国相望鸡犬之□□闻民至老死不相往来信言不美＝言不信知者不博＝者不知善者不多＝者不善人积既以为人已俞有既以予人矣已俞多故天相往来信言不美＝言不信知者不博＝者不知善者不多＝者不善人积既以为人已俞有既以予人矣已俞多故天之道利而不害人之道为而弗争天下□胃我大＝而不宵夫不宵故能大若宵久矣亓细也夫我恒有三市而之一曰兹二曰检三曰不敢为天下先夫慈故能勇检敢能广不敢为天下先故能为成器长□舍亓兹且勇舍亓检且广舍亓后且先则死矣夫兹以单则以守则固天将建之如以兹垣之故善为士者不武善单者不怒善敌者弗与善用人者为之下是胃不争□德是胃用人是胃肥天古之极也单则以守则固天将建之如以兹垣之故善为士者不武善单者不怒善敌者弗与善用人者为之下是胃不争□德是胃用人是胃肥天古之极也用兵又言曰吾不敢为主而为客不敢进寸而退尺是胃行行襄臂执兵乃敌祸莫大于＝适＝近○亡吾矣故抗兵相若则依者□吾言易知也易行也而天下莫之能知也莫之能行也夫言又宗事又君夫唯知也是以不我知＝者希则我贵矣是以人被褐而玉知不知尚矣不知知病矣是以人之不□也以亓病＝也是以不病民之不畏＝则大畏将至矣毋亓所居毋亓所生夫唯弗是以不是以人自知而不自见也自爱而不自贵民之不畏＝则大畏将至矣毋亓所居毋亓所生夫唯弗是以不是以人自知而不自见也自爱而不自贵也故去罢取此勇于敢则杀勇于不敢则栝□两者或利或害天之所亚孰知亓故天之道不单而善不言而善应弗召而自来单而善谋天＝疏而不失若民恒且○不畏死若何以杀之也使民恒且畏死而为畸者□得而杀之夫孰敢矣若民恒且必畏死则恒又司杀者夫代司杀者杀是代大匠夫代大匠则希不伤其手人之也以亓取食之多是以百生之不治也以亓上之有以为也□以不治民之轻死以亓求生之厚也是以轻死夫唯以生为者是贤贵生人之生也柔弱亓死也信坚强万□□木之生也柔亓死也槁故曰坚强死之徒也柔弱生之徒也□以兵强则不木强则强大居下柔弱居上天之道酉张弓也高者印之下者举之有余者之不足者□□□□□□有余而益不足人之道不足而奉又余夫孰能又余而□□奉于天者唯又道居上天之道酉张弓也高者印之下者举之有余者之不足者□□□□□□有余而益不足人之道不足而奉又余夫孰能又余而□□奉于天者唯又道者乎是以人为而弗又成功而不居也若此亓不欲见贤也天下莫柔弱于水□□□□□□□□□以亓以易之也水之刚也弱之强也天下莫弗知也而□□□□也故人之言曰受国之是胃社稷之主受邦之不祥是胃天下之王正言若反禾大□□□□□□□□为善是以人执左芥而不以责于故又德司芥德司□□□□□□□□□ 德 三千一 道可道也□□□□□□□□□恒名也名万物之始也有名万物之母也故恒欲也□□□□恒又欲也以观亓所两者同出名同胃玄之又玄众眇之门天下皆知美之为美亚已皆知善斯不善矣□□□□生也难易之相成也长短之相刑也高下之相玄众眇之门天下皆知美之为美亚已皆知善斯不善矣□□□□生也难易之相成也长短之相刑也高下之相盈也音声之相和也先后之相隋也恒也是以人居为之事行不言之教万物昔而弗始为而弗侍也成功而弗居也夫唯弗居是以弗去不上贤使民不争不贵难得之货使民不为盗不见可欲使民心不是以人之治也虚亓心实亓腹弱亓志强亓骨恒使民知欲也使夫知不敢弗为而已则不治矣道而用之有弗盈也渊呵万物之宗锉亓兑解亓芬和亓光同亓湛呵或存吾不知亓亓骨恒使民知欲也使夫知不敢弗为而已则不治矣道而用之有弗盈也渊呵万物之宗锉亓兑解亓芬和亓光同亓湛呵或存吾不知亓谁子也象帝之先天地不仁以万物为刍狗人不仁□百姓为刍狗天地之其犹橐舆虚而不而俞出多闻数穷不若守于中浴神不死是胃玄＝牝＝之门是胃天地之根＝呵亓若存用之不堇天长地久天地所以能长且久者以亓不自生也故能长生是以人退其身而身先外亓身而身存不以亓私舆故能成其私上善如水＝善利万物而有争居众之所亚故几于道矣居长生是以人退其身而身先外亓身而身存不以亓私舆故能成其私上善如水＝善利万物而有争居众之所亚故几于道矣居善地心善渊予善天言善信正善治事善能动善时夫唯不争故尤而盈之不若亓已而允之不可长葆也金玉□室莫之能守也贵富而自遗咎也功遂身退天之道也戴营抱一能毋离乎气至柔能婴儿乎除玄监能毋疵乎爱民栝国能毋以知乎天门启阖能为雌乎明白四达能毋以知乎生之畜之生而弗有长而弗宰也是胃玄德卅同一毂当亓有车之用也埴而为器当亓有埴器之用也凿户牖当亓有室之用也故有之以为利之以为用五色使人目盲驰骋田腊使人心发狂难得之货○使人之行仿五味使室之用也故有之以为利之以为用五色使人目盲驰骋田腊使人心发狂难得之货○使人之行仿五味使人之口爽五音使人之耳□是以人之治也为腹而不为目故去彼而取此弄辱若惊贵大患若身何胃弄辱若惊弄之为下得之若惊失之若惊是胃弄辱若惊何胃贵大患若身吾所以有大患者为吾有身也及吾身有何患故贵为身于为天下若可以橐天下□爱以身为天下女可以寄天下矣视之而弗见□之曰微听之而弗闻命之曰希之而弗得命之曰夷三者不可至计故而为一＝者亓上不谬亓下不寻＝呵不可命也复归于物是胃状之状物之象是胃望隋而不见亓后迎而不见亓首执今之首以御今之有以知古始也复归于物是胃状之状物之象是胃望隋而不见亓后迎而不见亓首执今之首以御今之有以知古始是胃道纪古之□为道者微眇玄达深不可志夫唯不可志故强为之容曰与呵其若冬涉水呵亓若畏四严呵亓若客涣呵亓若泽沌呵亓若朴呵亓若浊呵亓若浴浊而之徐清女以重之徐生葆此道□□欲盈是以能而不成至虚极也守督也万物旁作吾以观亓复也天物＝各复归于亓根曰＝是胃复＝命＝常也知常明也不知常芒＝作知常容＝乃公＝乃王＝乃天＝乃道＝乃没身不殆大上下知又□亓□亲誉之其次畏之其下母之信不足安有不信呵亓贵言也成功遂事而百姓胃我自然故大道废安有仁义知慧出安有□□六亲不□亲誉之其次畏之其下母之信不足安有不信呵亓贵言也成功遂事而百姓胃我自然故大道废安有仁义知慧出安有□□六亲不和安又孝兹国家案有贞臣绝声知而民利百倍绝仁义而民复孝兹绝巧利盗贼有此三言也以为文未足故令之有所属见素抱朴少□而寡欲绝学忧唯与呵亓相去几何美与亚亓相去何若人之所畏亦不可以不畏人望呵亓未央才众人＝若乡于大牢而春登台我博焉未若婴儿未咳呵所归众人皆又余我我愚人之心也＝呵鬻人昭＝我独若呵鬻人蔡＝我独闽＝呵呵亓若海望呵亓若所止众人皆有以我而春登台我博焉未若婴儿未咳呵所归众人皆又余我我愚人之心也＝呵鬻人昭＝我独若呵鬻人蔡＝我独闽＝呵呵亓若海望呵亓若所止众人皆有以我独门元以鄙吾欲独于人而贵食母孔德之容唯道是从道之物唯望唯＝呵望呵中又象呵望呵呵中有物呵幼呵冥呵亓中有请呵亓请甚真亓中有信自今及古亓名不去以顺众父吾何以知众父之然也以此炊者不立自视者不章自见者不明自伐者功自矜者不长亓在道也曰食赘行物或亚之故有欲者弗居曲则全枉则正洼则盈则新少则得多功自矜者不长亓在道也曰食赘行物或亚之故有欲者弗居曲则全枉则正洼则盈则新少则得多则惑是以人执一以为天下牧不自视故章不自见也故明不自伐故有功弗矜故能长夫唯不争故莫能与之争古之所胃曲全者几语才诚全归之希言自然风不冬朝暴雨不冬日孰为此天地而弗能久有兄于人乎故从事而道者同于道德者同于德失者同于失同于德者道亦德之同于失者道亦失之有物昆成先天地生萧呵谬呵独立而不可以为天地母吾未知亓名也字之曰道吾强为之名曰大＝曰筮＝曰远＝曰反道大天大地大王亦大国中有四大而王居一焉人法地＝法天＝法道道法自然重为轻根清为君是以君子冬日行不远亓甾重虽有环官燕处则昭若＝何万乘之王天大地大王亦大国中有四大而王居一焉人法地＝法天＝法道道法自然重为轻根清为君是以君子冬日行不远亓甾重虽有环官燕处则昭若＝何万乘之王而以身轻于天下轻则失本则失君善行者达迹善言者瑕适善数者不用善○闭者关而不可启也善结者约而不可解也是以人恒善人而人物财是胃明故善＝人＝之师不善人善人之资也不贵亓师不爱亓资唯知乎大迷是胃眇要知亓雄守亓雌为＝天＝下＝＝恒＝德＝不＝离＝复□□□□□亓白守亓辱为＝天＝下＝○浴＝恒＝德＝乃＝足＝复归于朴知亓白守亓黑为＝天＝下＝式＝恒＝德＝不＝贷＝复归于极朴散则为器人用则为官长夫大制割将欲取□□□□□□□□□得＝○浴＝恒＝德＝乃＝足＝复归于朴知亓白守亓黑为＝天＝下＝式＝恒＝德＝不＝贷＝复归于极朴散则为器人用则为官长夫大制割将欲取□□□□□□□□□得已夫天下神器也非可为者也为之者败之执之者失之○物或行或隋或热或或陪或是以圣人去甚去大去诸以道佐人主不以兵强于天下亓□□□□□□□□棘生之善者果而已矣毋以取强焉果而毋果而勿矜果□□伐果而毋得已居是胃果而强物壮而老胃之不＝道＝蚤已夫兵者不祥之器也物或亚□□□□□□□□子居则贵左用兵则贵右故兵者非君子之器也兵者不祥□器也不得已而用之为上勿美是胃果而强物壮而老胃之不＝道＝蚤已夫兵者不祥之器也物或亚□□□□□□□□子居则贵左用兵则贵右故兵者非君子之器也兵者不祥□器也不得已而用之为上勿美也若美之是乐杀人夫乐杀人不可以得志于天下矣是以吉事□□□□□□是以偏将军居左而上将军居右言以丧礼居之也杀□□□□□立□□而以丧礼处之道恒名朴唯小而天下弗敢臣侯王若能守之万物将自宾天地相合以俞甘洛□□□令而自均焉始制有名＝亦既有夫亦将知＝止＝所以不殆卑□□在天下也猷小浴之与江海也知人者知也自知者明也人者有力也自者强也知足者富也强行者有志也不失在天下也猷小浴之与江海也知人者知也自知者明也人者有力也自者强也知足者富也强行者有志也不失亓所者久也死而不忘者寿也道呵亓可左右也成功遂□□弗名有也万物归焉而弗为主则恒欲也可名于小万物归焉而弗为主可命于大是以人之能成大也以亓不为大也故能成大执大象天下往＝而不害安平大乐与□过格止故道之出言也曰淡呵其味也视之不足见也听之不足闻也用之不可既也将欲之必古张之将欲弱之必古○强之将欲去之必古与之将欲夺之必古予○是胃微明柔弱强鱼不可说于渊国利器不可以示人道恒名侯王若能守之万物将自化＝而欲必古予○是胃微明柔弱强鱼不可说于渊国利器不可以示人道恒名侯王若能守之万物将自化＝而欲作吾将阗＝之＝以＝＝名＝之＝朴＝夫将不＝辱＝以天地将自正 道 二千四百廿六
Interpretation

A person of high De does not deliberately display their De, and so truly possesses De. A person of low De clings to not losing De, and thereby reveals deliberate intent. One of high De acts without thinking they are doing anything. One of high benevolence does good while intending to confer a favor. One of high De acts with something in mind to pursue. One who practices high ritual, when no one responds, rolls up their sleeves and forces others to comply.

Only after the Dao is lost is De discussed; only after De is lost is benevolence discussed; only after benevolence is lost is righteousness discussed; only after righteousness is lost is ritual discussed. Ritual is the outward sign of declining loyalty and trust, and the beginning of disorder. So-called foresight is merely the ornamental surface of the Dao, and the beginning of folly. Therefore, the great person stands on what is substantial and does not linger on what is superficial; values inner substance and does not pursue outward display. They set aside one and choose the other.

Of old, all things each received the One—the fundamental unity of the Dao—and found stability. Heaven received the One and became clear; Earth received the One and became tranquil; spirits received the One and became numinous; valleys received the One and became full; rulers received the One and became the standard for all under Heaven. If Heaven could not remain clear, it would likely collapse; if Earth could not remain tranquil, it would likely convulse; if spirits could not remain numinous, they would likely dissipate; if valleys could not remain full, they would likely run dry; if rulers were to be constantly exalted and proud, they would likely be overthrown. Thus, the exalted take the humble as their root, and the high take the low as their foundation. Do rulers not call themselves “orphaned,” “lonely,” and “unworthy” precisely because they take the lowly as their root? So the highest honor does not lie in pursuing distinction. Be neither as precious as jade nor as rough as stone.

When the highest kind of person hears of the Dao, they strive to practice it. When the middling person hears of the Dao, they half believe it and half doubt it. When the lowest kind of person hears of the Dao, they burst out laughing. If it were not laughed at, it would not be worthy of being called the Dao. An old saying goes: the bright Dao seems dim; the path forward seems to lead backward; the level path seems rugged. Highest De is like a valley, low and empty; the whitest purity seems dust-stained. Abundant De seems insufficient; firm De seems plain. The most perfect square has no corners; the greatest vessel takes a long time to make; the greatest sound is faint; the greatest image has no visible form. The Dao is hidden and nameless, yet it is skilled at beginning all things and skilled at bringing them to completion. Returning is the movement of the Dao; weakness is its function. All things under Heaven are born from being, and being is born from nonbeing.

The Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to the myriad things. The myriad things carry Yin and embrace Yang; the Qi of Yin and Yang blend together to form harmony. What people dislike are often lowly titles such as “orphaned,” “lonely,” and “unworthy,” yet rulers and princes use them to describe themselves. Sometimes things are increased by being diminished; sometimes they are diminished by being increased. I will take what others teach and make it a teaching for others: the forceful do not meet a good end. I will take this as my lesson.

The softest thing in the world can command the hardest thing in the world. What has no form can enter where there is no gap. From this I know the benefit of Wuwei. The benefit of teaching without words and accomplishing through Wuwei is understood by few in all the world.

Which is dearer, reputation or life? Which is more precious, life or possessions? Which is more harmful, gain or loss? Excessive attachment to fame and wealth inevitably demands a great price; accumulating too many possessions inevitably brings heavy loss. Know contentment, and you will not be disgraced; know when to stop, and you will not fall into danger. In this way, you can endure.

The great Dao flows through all under Heaven like rivers and seas gathering the streams. Governing the world often means doing little and making no demands. It is precisely by not deliberately acting that one can govern the world. If one tries to govern the world by forcing things to be done, I think success will be difficult. The person who governs the world should have no private interests and take the people’s hearts as their own. I treat the good with goodness; I also treat the not-good with goodness. In this way, people can be brought to goodness. I trust the trustworthy; I also trust the untrustworthy. In this way, people can be brought to trustworthiness.

People live in the world, moving about with many thoughts and concerns. People usually regard life as life and death as death, but some, by clinging to life, actually move toward danger. I have heard that those skilled at preserving life walk through the wilderness without avoiding rhinoceroses or tigers, and enter the midst of battle without being harmed by weapons. This does not mean they have magical powers; it means they do not put themselves in danger.

The Dao gives life to the myriad things; De nourishes them. Each thing takes shape, and each vessel has its use. The myriad things honor the Dao and esteem De, not because anyone forces them to do so, but because it is their nature. The Dao gives life and nourishment to all things, nurtures them, helps them grow, cares for them, and protects them. To give life without claiming ownership, to assist without taking credit, to nurture without ruling: this is called Mysterious De.

The world has a common source, which may be regarded as the mother of the myriad things. To understand the myriad things, trace them back to their source. Once you know the source, hold fast to it, and you will not fall into danger throughout your life. Block the openings of desire and shut the gates of craving, and you will not be worn out throughout your life. Indulge desire and keep opening the gates, and you will be beyond rescue throughout your life. To see what is subtle is called clarity; to hold fast to weakness is called strength. Use brightness without displaying it; return to the ordinary, and you will be free of calamity. This is called following the constant Dao.

The great Dao is broad and level, yet people prefer crooked side paths. The court is neglected, fields lie fallow, and granaries stand empty, while some wear fine clothes, carry sharp swords, eat rich food, and amass wealth. These are the ways of robbers, not the Dao. Those skilled at establishing things can make their work endure; their descendants inherit their De, and the ancestral offerings never cease. Cultivate De in yourself, and De becomes genuine; cultivate De in the family, and it overflows; cultivate De in the village, and it endures; cultivate De in the state, and it flourishes; cultivate De throughout the world, and it becomes universal. From myself, I observe the family, the village, the state, and the world. How do I know what the world is like? By observing it in this way, from near to far.

One who holds De deeply resembles a newborn infant. Venomous creatures do not sting it; fierce beasts do not attack it; birds of prey do not seize it. Its bones and sinews are soft, yet its grasp is firm. It knows nothing yet of sexual union, but its reproductive essence is abundant. This is a sign of flourishing life essence. It cries all day without becoming hoarse: its harmonious Qi is abundant. To know what is constant is called clarity. To seek ever more life may bring calamity; when the mind makes the Qi strain for strength, this is forcefulness. Once things become excessively strong, they grow old. This is being out of accord with the Dao; what is out of accord with the Dao soon comes to an end.

Those who know do not speak much; those who speak much do not know. Block the openings of desire and shut the gates of craving; soften your brightness and blend with the dust of the world; blunt your sharpness and untangle your confusion. This is called Mysterious Unity. Such a person cannot be drawn near or pushed away, benefited or harmed, honored or demeaned. For this reason, they are esteemed throughout the world.

Govern the state with the right way, use flexible and unconventional methods in war, and govern the world through Wuwei. How do I know the world is like this? Because the more prohibitions there are, the poorer the people become; the more weapons there are, the more confused the state becomes; the more elaborate the techniques and laws, the more strange things arise and the more thieves flourish. Therefore the sage says: I practice Wuwei, and the people transform themselves; I love quiet, and the people set themselves right; I do not meddle, and the people become prosperous; I have no cravings, and the people become simple.

The stricter and more numerous the government’s commands, the harder the people are to govern. Calamity leans on good fortune, and good fortune conceals calamity. Who can know where they end? What is upright may turn into something strange; what is good may become something evil. People have been lost in this for a long time. Therefore, be square without injuring others, sharp without stabbing, upright without being overbearing, and bright without dazzling.

In governing the people and following the way of Heaven, nothing is more important than restraint. Restraint means following the Dao early. Follow the Dao early, and you accumulate De deeply. With De accumulated deeply, there is nothing one cannot overcome, and no one knows the limits of one’s power. When no one knows those limits, one can take responsibility for governing the state. Grasp the root of the state, and it can endure for a long time. This is called having deep roots and a firm foundation, the Dao of long life and enduring vision.

Governing a great state is like cooking a small fish: do not turn it over too often or interfere too much. When the Dao governs the world, spirits cannot stir up trouble. It is not that spirits lack power; their power simply does not harm people. The sage, too, does not harm people. When neither side harms the other, their De joins and returns to unity.

A great state should be like a low-lying place, where the waters of the world meet. The female often overcomes the male through quietness and yielding. If a great state humbles itself before a small state, it can win the small state’s trust; if a small state humbles itself before a great state, it can be welcomed by the great state. Thus, some gain by being humble, and others are welcomed by being humble. A great state merely wishes to unite and nurture many people; a small state merely wishes to come under the protection of a great state. If both can obtain what they wish, the great state especially should be humble.

The Dao is the refuge of all things, the treasure of the good, and the shelter of those who are not good. Beautiful words can earn respect; good conduct can serve as an example for others. If someone is not good, how can they be cast aside lightly? Therefore, when the Son of Heaven takes the throne and appoints the Three Ministers, even if someone presents precious jade and a four-horse chariot, it is not as good as sitting down and offering this ancient Dao. Why did the ancients prize the Dao so highly? Because with the Dao, what you seek can be found, and even those who have sinned can receive pardon. That is why the Dao is the most precious thing in the world.

The hardest things in the world must begin with what is easy; the greatest things in the world must begin with what is small. The sage never considers themself great, and so can accomplish great things. A promise made lightly is easily broken; what is seen as easy will surely bring many difficulties. Therefore, the sage treats difficulties with care, and in the end encounters no difficulties.

A great tree grows from a tiny sprout; a nine-story tower rises from baskets of earth; a journey of a thousand miles begins beneath one’s feet. Forcing things often leads to failure; clinging tightly often leads to loss. Therefore, the sage practices Wuwei, and things are not easily ruined; they do not cling to what they grasp, and things are not easily lost. People often fail when they are close to success. So be as careful at the end as at the beginning, and you will not fail. The sage seeks what others do not seek and does not value rare goods; they learn what others do not learn and make up for the mistakes everyone else has made. They help the myriad things follow their own nature, but do not dare to act recklessly.

The rulers of old who were skilled at following the Dao did not seek to make the people clever and knowledgeable, but to keep them simple and easy to govern. The people are difficult to govern because they have too much cunning and cleverness. Thus, governing a state through cleverness is a calamity for the state; governing without cleverness is a blessing for the state. To understand these two is to know the rule of governance. Deep understanding of this rule is profound Mysterious De. Mysterious De is deep and far-reaching; the myriad things return to their original nature, and all ultimately reach great harmony.

The reason rivers and seas can become rulers of all streams is that they are skilled at staying low. Thus, they can gather all the streams. If the sage wishes to stand above the people, they must first humble themselves in speech; if they wish to lead the people, they must first place themselves behind them. Therefore, when the sage is above, the people do not feel burdened; when they lead, the people do not feel harmed. All under Heaven willingly support them and never tire of them. Because they do not contend, no one in the world can contend with them.

Let the state be small and the people few. Even if there are many tools, do not readily use them. Let the people value life and not migrate far away. Though there may be carts and boats, let there be no need to ride them; though there may be weapons, do not display them without need. Let the people return to the simplicity of tying knots to keep records, enjoy their food, find comfort in their clothes, feel at ease in their customs, and be content with their homes. Neighboring states can see one another and hear the sounds of their chickens and dogs, yet the people grow old and die without visiting one another.

True words are not necessarily pleasing; pleasing words are not necessarily true. Those with insight do not boast; those who boast may lack insight. Good people do not praise themselves for saying much; those who say much are not necessarily good. The sage does not accumulate for themself. The more they help others, the more they have; the more they give to others, the richer they become. The way of Heaven benefits all things without harming them. The sage’s way is to benefit people without contending with them.

Everyone under Heaven says that what I teach is great, yet unlike ordinary things. It is precisely because it is unlike ordinary things that it is great; if it were like ordinary things, it would long ago have become small. I have three treasures that I keep and cherish: the first is compassion, the second is frugality, and the third is not daring to place myself ahead of everyone under Heaven. Because I am compassionate, I can be brave; because I am frugal, I can be generous; because I do not dare contend for the front, I can become the leader of all vessels. Abandon compassion and seek only bravery; abandon frugality and seek only generosity; abandon humility and contend for the front, and you will move toward death. With compassion, one can prevail in battle; with compassion, one can hold firm in defense. When Heaven wishes to assist someone, it protects them with compassion.

Those skilled at leading armies do not show off their bravery; those skilled at fighting do not give way to anger; those skilled at overcoming an enemy do not engage them in direct contest; those skilled at employing people place themselves below them. This is called the De of noncontention. It is also called skill in employing people, the utmost in following Heaven.

Those who use force say: I dare not take the initiative in a conflict, but would rather remain on the defensive; I dare not advance an inch, but would rather retreat a foot. This is called forming ranks without ranks, raising weapons without raising an arm, and forcing the enemy to retreat without engaging them. There is no greater misfortune than underestimating the enemy. Underestimate the enemy, and you nearly lose my three treasures. Thus, when two armies are evenly matched, the side that grieves can prevail.

My words are very easy to understand and very easy to practice, yet no one under Heaven can understand them or put them into practice. Words have a guiding principle, and actions have a governing purpose. People fail to understand me because they do not know this. Few understand me, and so I am valued. Therefore, the sage wears coarse cloth while holding jade in their heart.

To know that you do not know is wisdom; to not know, yet think that you know, is a flaw. The sage has no such flaw, because they recognize this false certainty for what it is, and so are free of it. When the people do not fear authority, great calamity is about to arrive. Do not constrain the people’s lives or disrupt their means of making a living. Only by not oppressing them can you avoid making them resent you.

Daring to act forcefully may lead to death; daring to restrain forcefulness may preserve life. Each of these approaches may sometimes help and sometimes harm. Who knows why Heaven rejects what it rejects? Even the sage finds this difficult to grasp. The way of Heaven does not contend, yet is skilled at winning; it does not speak, yet is skilled at responding; it does not summon, yet all things come of themselves; it seems unhurried, yet is skilled at planning. Heaven’s net is wide-meshed, yet nothing slips through.

If the people do not fear death, what use is it to threaten them with death? If the people always fear death, then those who break the law can be executed. But if the people no longer fear death, who would dare do such a thing? If you want the people to fear death, there must be someone who wields the power to kill. To take the place of the one who wields that power and kill people is like taking the place of a master carpenter to chop wood. Those who try to chop wood in place of the master carpenter seldom escape injuring their own hands.

People who are well fed and richly cared for can easily move toward death; they take life lightly because their rulers interfere and meddle. Only those who do not prize life excessively truly know how to value it. While alive, people are soft and weak; in death, they become stiff and hard. Plants are tender and supple as they grow, but dry and brittle when dead. Therefore, hardness and strength belong to death, while softness and weakness belong to life. A powerful army is less likely to win; a hard tree is easy to break. The strong occupy the lower place; the soft and weak occupy the higher one.

The way of Heaven is like drawing a bow: what is high is pressed down, and what is low is raised; what is in excess is reduced, and what is insufficient is supplemented. The way of Heaven reduces what is in excess and supplies what is insufficient. The way of people is often the opposite: they reduce what is insufficient to serve what is in excess. Who can take what they have in excess and offer it to the world? Only those who have the Dao. The sage acts without claiming ownership, accomplishes their work without taking credit, and does not seek to be seen.

Nothing in the world is softer and weaker than water, yet nothing surpasses it in breaking through what is hard. The soft overcomes the hard; the weak overcomes the strong. No one under Heaven fails to know this, yet no one can put it into practice. Therefore, the sage says: one who bears the humiliation of the state is fit to be its ruler; one who bears the state’s calamities is fit to be the king of all under Heaven. Straight words often sound like their opposite.

Even after a great grievance is settled, resentment remains. How can that be considered good? Therefore, the sage holds the tally of a debt but does not use it to force others to repay. Those with De manage their agreements; those without De pursue their debts. The way of Heaven has no favorites, yet it constantly assists the good.

The Dao that can be spoken is not the eternal Dao; the name that can be named is not the eternal name. The nameless is the beginning of Heaven and Earth; the named is the mother of the myriad things. Therefore, always be without desire, so as to observe the Dao’s subtlety; always have desire, so as to observe the limits of the myriad things. These two arise from the same source but have different names. Together they are called the mysterious. Mystery upon mystery: the gateway to all wonders.

When everyone under Heaven recognizes beauty as beauty, ugliness arises. When everyone recognizes goodness as goodness, not-goodness arises. Being and nonbeing give rise to each other; difficult and easy complete each other; long and short compare with each other; high and low are set against each other; sound and tone harmonize with each other; before and after follow one another. This is the constant way. Therefore, the sage acts through Wuwei and teaches without words. The myriad things arise, and the sage does not claim them; acts, yet does not rely on what is done; accomplishes things, yet does not claim credit. Because they do not claim credit, their achievements do not depart.

If the worthy are not exalted, the people will not contend with one another. If rare goods are not prized, the people will not become thieves. If desirable things are not displayed, the people’s hearts will not be disturbed. Therefore, in governing the world, the sage empties people’s hearts, fills their bellies, weakens their ambitions, and strengthens their bones. The sage always keeps the people free of cunning and desire, and prevents those who think themselves clever from daring to act recklessly. In this way, the world is not difficult to govern.

The Dao is empty, yet its use is inexhaustible. How deep it is, like the ancestor of the myriad things! Blunt its sharpness, untangle its confusion, soften its brightness, and blend with the dust of the world. How profound it is, as if it were everywhere! I do not know whose descendant it is; I only know that it seems to have existed before the Lord of Heaven.

Heaven and Earth are not benevolent; they treat the myriad things as straw dogs. The sage is not deliberately generous; they treat the people as straw dogs. Is not the space between Heaven and Earth like a bellows? It is empty, yet never exhausted; when moved, it sends forth breath without end. Too many words quickly bring you to an end. Better to hold fast to what is within.

The Valley Spirit—the empty, life-giving force of a valley—never dies. This is called the Gate of the Mysterious Female, the root of Heaven and Earth. It is continuous, seeming to exist; use it, and it is never exhausted.

Heaven and Earth endure forever. They can endure because they do not live for themselves; this is why they can last. Therefore, the sage puts themself last and so comes first; sets themself aside and so preserves themself. They have no private interest, yet in this way fulfill themselves. The highest good is like water: it benefits the myriad things and does not contend; it rests in the low places that people dislike, and so is close to the Dao. In choosing where to dwell, it favors low ground; in the heart, depth and stillness; in relations with others, kindness; in speech, trustworthiness; in governing, order; in work, ability; in action, the right timing. Because it does not contend, it makes no mistakes.

Filling something to the brim is not as good as stopping in time. Sharpen something too far, and it cannot stay sharp for long. No one can keep a hall full of gold and jade. Wealth and status joined with arrogance leave calamity in their wake. When your work is done, withdraw: this is the way of Heaven.

Keep the spirit focused and undivided: can you prevent it from separating? Regulate the breath until it is soft: can you be like an infant? Clear away distracting thoughts and look within: can you be free of flaws? Love the people and govern the state: can you do so without cleverness? As the senses open and close, can you remain soft and still? In observing the world, can you avoid relying on cleverness? Give life to the myriad things and do not claim them; assist them and do not rule them. This is Mysterious De.

Thirty spokes converge at a single hub, but the wheel is useful because of the empty space at its center. Clay is shaped into a vessel, but the vessel is useful because of the empty space within it. Doors and windows are cut to make a room, but the room is useful because of the empty space inside. Thus, being brings advantage, while nonbeing serves a purpose.

The five colors dazzle the eye; hunting and racing stir the heart to madness; rare goods make people behave irrationally; the five flavors ruin the palate; the five tones dull the ear. Therefore, in governing the world, the sage provides for basic needs without chasing sensory pleasures. They set aside one and choose the other.

Favor and disgrace are both like alarm; great calamity should be regarded as if it were one’s own body. Why are favor and disgrace both like alarm? Favor is a lowly condition: receiving favor brings delight, losing it brings fear. This is why favor and disgrace are both like alarm. Why should great calamity be regarded as if it were one’s own body? I have great calamities because I have this body. If I had no body, what calamity could I have? Therefore, one who can regard themself as precious as the world may be entrusted with the world; one who can regard themself as important as the world may be given the world to govern.

To look at it and not see it is called “invisible”; to listen and not hear it is called “inaudible”; to touch and not feel it is called “intangible.” These three cannot be distinguished, so together they form the Dao. Above, it is not bright; below, it is not dark. It stretches on without end and cannot be named, then returns to what has no form or substance. This is called the form of the formless, the image of what has no object. Go toward it and you do not see its head; follow it and you do not see its tail. Grasp the Dao of the present and guide the things before you, and you can know the source of ancient times. This is the thread of the Dao.

Those of old who were skilled at following the Dao were subtle and mysterious, so profound that they could not be understood. Since they could not be understood, one can only try to describe them: cautious, like crossing a winter river; alert, as if wary of those around them; solemn, like a guest; yielding, like ice about to melt; simple, like uncarved wood; muddled, like turbid water; open and vast, like a valley. Turbid water grows clear when still; in quiet repose, new strength gradually arises. Hold fast to this Dao, and do not let desires for fullness disturb it.

Attain the utmost emptiness and hold firmly to stillness. All things grow together, and from this I observe how they return to their root. The myriad things flourish, then each returns to its root. Returning to the root is called stillness; stillness is called returning to one’s nature. To know what is constant is called clarity. Not knowing what is constant and acting recklessly brings misfortune. To know what is constant is to be inclusive; to be inclusive is to be impartial; to be impartial is to be kingly; to be kingly is to accord with Heaven; to accord with Heaven is to accord with the Dao; to accord with the Dao is to remain free of danger throughout one’s life.

The highest ruler is one of whom the people are only aware. The next is one whom the people love and praise. The next is one whom the people fear. The worst is one whom the people despise. When a ruler lacks trustworthiness, the people do not trust them. The best ruler is cautious and says little. When the work is done, the people all say, “We did it naturally, of our own accord.” Only when the great Dao is abandoned do benevolence and righteousness appear. Only when cleverness and intelligence become prominent does deceit appear. Only when families are in discord is filial devotion and parental kindness emphasized. Only when the state is in disorder do so-called loyal ministers emerge.

Abandon cleverness and wisdom, and the people will benefit a hundredfold. Abandon benevolence and righteousness, and the people will return to filial devotion and kindness. Abandon craftiness and the pursuit of profit, and there will be no thieves. These three sayings are not enough to express the Dao, so they need to be joined to a principle: reveal what is genuine, preserve simplicity, reduce self-interest, and lessen desire.

How much difference is there between “yes” and “hm”? How much difference is there between beauty and ugliness? What others fear, I cannot help fearing too. The people are lively and excited, as if attending a great feast or going up to a springtime terrace to admire the view. I alone am hesitant, like an infant who has not yet learned to smile. Weary, as if I had nowhere to return. Everyone else has more than enough; I alone seem to be lacking. My heart is that of a fool, all muddled and confused. People are clear-sighted; I alone am dim. People are sharp and clever; I alone am dull. Still and quiet, like the sea; drifting, as if I had no place to stop. Everyone has something to do; I alone am foolish and out of step. I am different from others; what I value is the source that nourishes all things.

The appearance of great De is simply following the Dao. What the Dao gives rise to is elusive and indistinct. Indistinct, yet there are images within it; elusive, yet there are things within it. Deep and dark, yet within it is Qi. This Qi is real and trustworthy; within it lies truth. From the present back to ancient times, the name of the Dao has never changed. Through it, we can know the source of the myriad things. How do I know what the source of the myriad things is like? Through the Dao.

Those who rush to display themselves cannot shine; those who insist they are right cannot discern clearly; those who praise themselves cannot achieve merit; those who exalt themselves cannot endure. From the point of view of the Dao, these are like leftover food and burdensome actions, which all things despise. Therefore, those who have the Dao do not act this way. What bends is preserved; what is crooked is made straight; what is low is filled; what is worn out is renewed; those who take little gain; those who take too much are confused. Therefore, the sage holds fast to the Dao and becomes the leader of the world. They do not display themselves, and so they shine; do not insist they are right, and so they discern clearly; do not boast, and so they have merit; do not exalt themselves, and so they endure. Because they do not contend, no one can contend with them. Could the ancient saying “what bends is preserved” be empty words? Truly, it is the way to return to wholeness.

Trustworthy words are not necessarily pleasing; pleasing words are not necessarily trustworthy. Those with De do not boast; those who boast may lack De. Those skilled at following the Dao do not argue; those skilled at arguing may lack the Dao. Those skilled at counting do not use counting tools. Those skilled at closing a gate need no bolt, yet no one can open it. Those skilled at tying knots need no rope, yet no one can untie them. Therefore, the sage is always skilled at rescuing people and abandons no one; always skilled at making use of things and discards nothing. This is called carrying on the light. The good person is the teacher of the person who is not good; the person who is not good is a lesson for the good person. To fail to honor the teacher or cherish the lesson, while thinking oneself clever, is to be deeply lost. This is the subtle point.

Know the masculine, yet hold to the feminine, and become the world’s ravine. As the world’s ravine, constant De will never leave you, and you will return to the state of an infant. Know the bright, yet hold to the dim, and become the world’s model. As the world’s model, constant De will never depart from you, and you will return to the boundless. Know honor, yet remain with disgrace, and become the world’s valley. As the world’s valley, constant De will be sufficient, and you will return to simplicity. When the way of simplicity is divided, it becomes the various vessels. The sage uses it and becomes the leader of the officials. The greatest making does not require cutting things apart.

The world is a sacred vessel and cannot be controlled by force. Those who force things will fail; those who cling tightly will lose them. Some things move ahead, others follow; some are strong, others weak; some flourish, others decline. Therefore, the sage gives up extremes, extravagance, and excess.

Those who assist a ruler through the Dao do not use military force to dominate the world. Their actions bring consequences, but they do not use them to show off their strength. They accomplish things without boasting, without flaunting themselves, and without pressing others with their achievements. They act only when necessary, and know when enough is enough. When things reach their peak, they grow old. This is being out of accord with the Dao; what is out of accord with the Dao soon comes to an end.

Weapons are inauspicious tools, hated by all. Therefore, those who have the Dao do not value them in ordinary times. In ordinary times, the gentleman honors the left; in war, the right is honored, because weapons are inauspicious things, not the gentleman’s usual tools. When their use is unavoidable, calm restraint is best; do not regard war as something beautiful. To regard war as beautiful is to delight in killing. Those who delight in killing cannot fulfill their great aims in the world. For celebrations, the left is honored; for funerals, the right. The deputy general stands on the left, the supreme general on the right: this treats the use of arms as a funeral rite. When many people are killed, one should mourn and weep; even after victory, one should conduct oneself with the feelings of a funeral.

The Dao is forever nameless. Though its simplicity seems small, no one in the world dares make it a subject. If rulers could hold fast to the Dao, the myriad things would naturally come to them. Heaven and Earth would join, and sweet dew would fall. Without anyone commanding it, the dew would be evenly distributed of its own accord. Once institutions are established, names arise. Once names arise, one must know when enough is enough. Knowing when to stop keeps one from danger. The Dao extends throughout the world like small streams flowing into rivers and seas.

To know others is intelligence; to know oneself is wisdom. To overcome others is strength; to overcome oneself is true power. To know contentment is to be rich; to persist in practice is to have resolve. Not losing one’s root allows one to endure. To be remembered after death is to live long. The Dao flows widely among all things. The myriad things follow it, yet do not feel that it rules them. It may be called small, because the myriad things depend on it and it does not claim mastery. It may also be called great, because all things are brought to completion by it. Therefore, the sage does not consider themself great, and so can achieve greatness.

Grasp the image of the great Dao, and the world will turn toward you. Once it turns toward you, it will meet no harm, but will be calm and at peace. The greatest music sounds faint; the greatest image has no visible form. The Dao, when spoken, is bland and tasteless. Look at it, and it is not enough to see; listen to it, and it is not enough to hear; use it, and it is inexhaustible.

If you wish to shrink something, you must first let it expand. If you wish to weaken something, you must first let it grow strong. If you wish to discard something, you must first let it flourish. If you wish to take something, you must first give something. This is called subtle insight. The soft and weak overcome the hard and strong. Fish cannot leave the deep water; the state’s sharp weapons should not be casually displayed to the people.

The Dao is forever nameless, simple and unadorned. If rulers can hold fast to it, the myriad things will transform of their own accord. When transformation gives rise to desire, I will use nameless simplicity to calm it. When the myriad things are calm and no longer driven by desire, the world will naturally return to the right way.

帛书甲本复原 （ 上德不德是以有德下德不失德是以 ）德上德（为而）以为也上仁为之 （而） 以为也上义为之而有以为也上礼（ 为之而莫之应也则 ）攘臂而乃之故失＝道＝矣而后德失德而后仁失仁而后义（ 失 ）义而（ 失义而后礼夫礼者忠信之泊也 ）而乱之首也（ 前识者 ）道之华也而愚之首也是以大丈夫居亓厚而不居亓泊居亓实不居亓华故去皮取此昔之得一者天得一以清地得（一）以宁神得一以浴得一以盈侯（ 王得一 ）而以为正亓致之也胃天毋已清将恐（莲）胃地毋（以宁）将恐发胃神毋已（将一）以宁神得一以浴得一以盈侯（ 王得一 ）而以为正亓致之也胃天毋已清将恐（莲）胃地毋（以宁）将恐发胃神毋已（将）恐歇胃浴毋已盈将将恐渴胃侯王毋已贵（ 以高将恐 ）故必贵而以贱为本必高矣而以下为夫是以侯王自胃（曰）孤寡不此亓贱（之本）与非（也）故致数与与是故不欲（ 禄禄 ）若玉硌（ ＝若 ）（ 石上士闻道堇能行之中士闻道若存若亡下士闻道大笑之弗笑不足以为道是以建言有之曰明道如费进道如退夷道如类上德如浴大白如辱广德如不足建德如□质真如愉大方禺大器免成大音希声天象刑道名夫唯 ）道善（ 始且善成反也者 ）道之动也弱也者道之用也天（ 下之物生于有＝生于道生一＝生二＝生三＝生万＝反也者 ）道之动也弱也者道之用也天（ 下之物生于有＝生于道生一＝生二＝生三＝生万＝物＝负阴而抱阳 ）中气以为和天下之所恶唯孤寡不而王公以自名也勿或之（ 而益益 ）之而故人（ 之所教 ）夕议而教人故强良者不得死我（将）以为学父天下之至（柔）驰于天下之致坚有入于间五是以知为（之有）益也不（言之）教为之益（天）下希能及之矣名与身孰亲身与货孰多得与亡孰病甚（ 爱必大费多藏必厚 ）亡故知足不辱知止不殆可以长久大成若缺亓用不币大盈若亓用不大直如诎大巧如（拙）大赢如胜寒靓胜炅请靓可以为天下正天下有道（却）走马以粪天下道戎马生于郊罪莫大于可欲莫大于不知足咎莫  于欲得（ 故知足之足 ）恒足矣不出于户以知天下不规于牖以知天马以粪天下道戎马生于郊罪莫大于可欲莫大于不知足咎莫  于欲得（ 故知足之足 ）恒足矣不出于户以知天下不规于牖以知天道亓出也远亓（ 知也少是以圣人不行而知不见而名弗 ）为而（ 而成 ）为（ 学者日益闻道者日之又以至于为为而不为 ）取天下也恒（ 事及亓有事也不足以取天下圣人恒心 ）以百（姓）之心为（心）善者善之不善者亦善（ 之德善也信者信之不信者亦信之德 ）信也（ 圣人 ）之在天下  ＝亓有事也不足以取天下圣人恒心 ）以百（姓）之心为（心）善者善之不善者亦善（ 之德善也信者信之不信者亦信之德 ）信也（ 圣人 ）之在天下  ＝焉为天下浑心百姓皆属耳目焉圣人皆（ 咳之 出）生（ 入死生之徒十 ）有（三死之）徒十有三而民生＝皆之死地之十有三夫何故也以亓生＝也（ 闻善 ）执生者陵行不（辟）矢虎入军不被甲兵矢所亓角虎所昔亓蚤兵所容（ 亓刃夫 ）何故也以亓死地焉道生之而德畜之物刑之而器成之是以万物尊道而贵（德道）之尊德之贵也夫莫之而恒自然蚤兵所容（ 亓刃夫 ）何故也以亓死地焉道生之而德畜之物刑之而器成之是以万物尊道而贵（德道）之尊德之贵也夫莫之而恒自然也道生之畜之长之遂之亭之（ 毒 ）之（ 养之复 之 生而 ）弗有也为而弗寺也长而勿宰也此之胃玄德天下有始以为天下母得亓母以知亓（ 母 ）复守亓母没身不殆塞亓闭亓门终身不堇启亓闷济亓事终身（ 不棘 见）小曰（明）守柔曰强用亓光复归亓明毋道身央是胃袭常使我有知也（ 行于 ）大道唯（ 他是畏大道 ）甚夷民甚好解朝甚除田甚仓甚虚服文采带利（ 剑 ）食货（ 财有余是胃盗盗非道也 ）善建（者不）拔（ 善抱者不脱 ）子孙以祀（ 不绝修之身亓德乃真修之家亓德有 ）余修之（ 乡亓德乃长修之邦亓德乃盗非道也 ）善建（者不）拔（ 善抱者不脱 ）子孙以祀（ 不绝修之身亓德乃真修之家亓德有 ）余修之（ 乡亓德乃长修之邦亓德乃修之天下亓德乃 ）以身（观）身以家观家以乡观乡以邦观邦以天（下）观（天下 吾何以知天下之然兹以此含德 ）之厚（者）比于赤子逢地弗螫鸟猛兽弗搏骨弱筋柔而握固未知牝（ 牡之会而怒 ）精（之）至也终日号而不和之至也和曰常知和曰明益生曰祥心使气曰强（ 物壮 ）即老胃之不＝道＝（ 蚤已知者 ）弗终日号而不和之至也和曰常知和曰明益生曰祥心使气曰强（ 物壮 ）即老胃之不＝道＝（ 蚤已知者 ）弗言＝者弗知塞亓闷闭亓（ 门和 ）其光同亓坐亓阅解亓纷是胃玄同故不可得而亲亦不可得而不可得而利亦不可得而害不可（得）而贵亦不可得而浅故为天下贵以正之邦以畸用兵以事取天下吾（ 何以知亓然 ）也夫天下（ 多忌 ）讳而民贫民多利器而邦家兹人多知而何物兹（ 起法物兹章而 ）盗贼（ 多有是以圣人之言曰 ）我为也而民自化我好而民自正我事而民（ 自富我欲不起法物兹章而 ）盗贼（ 多有是以圣人之言曰 ）我为也而民自化我好而民自正我事而民（ 自富我欲不欲而民自亓正 ＝ 亓民屯 ＝）其正察＝其邦＝福之所倚福之所伏（ 孰知亓极亓正也正复为畸善复为人之也亓日固久矣是以方而不割兼而不刺直而不绁光而不眺治人事天莫若啬夫唯啬是以蚤 ＝ 服 ＝ 是胃重 ＝ 积 ＝ 德 ＝ 则 ＝ 不 ＝ 克 ＝ 则莫 ＝ 知 ＝ 亓 ＝ 极 ＝）可以有＝国＝之母可以长久是胃深槿固氐长（ 生久视之 ）道也（ 治大国若亨小鲜以道立 ）＝ 知 ＝ 亓 ＝ 极 ＝）可以有＝国＝之母可以长久是胃深槿固氐长（ 生久视之 ）道也（ 治大国若亨小鲜以道立 ）天下亓鬼不神非亓鬼不神也亓神不伤人也非亓申不伤人也圣人亦弗伤（ 也夫两 ）不相（伤故）德交归焉大邦者下流也天下之牝也天下之郊也牝恒以靓胜牡为亓靓（也故）宜为下大邦（以）下小（邦）则取小＝邦＝以下大邦则取于大邦故或下以取或下而取（故）大邦者不过欲兼畜人小邦者不过欲入事人夫皆得亓欲（ 则大者宜为 ）下（道）者万物之注也善人之也不善人之所也美言可以市尊行可以贺人＝之不善也何（之）有故下（道）者万物之注也善人之也不善人之所也美言可以市尊行可以贺人＝之不善也何（之）有故立天子置三卿虽有共之璧以先四马不善坐而进此古之所以贵此者何也不胃求（以）得有罪以免舆为天下贵为为事事味未大小多少报怨以德图难乎（ 亓易也为大乎亓细也 ）天下之难作于易天下之大作于细是以圣人冬不为大故能（ 成亓大夫若必寡信 ）必多难是（以圣）人猷难之故冬于难亓安也易持也（ 亓未也 ）易谋（ 也亓微也易散也为之于亓未有也大夫若必寡信 ）必多难是（以圣）人猷难之故冬于难亓安也易持也（ 亓未也 ）易谋（ 也亓微也易散也为之于亓未有也治之于亓未乱也合抱之木生于 ）毫末九成之台作于羸土百仁之高于足下（ 为之者败之执之者失之是以圣人为 ）也（故）败（也）执也故失也民之从事也恒于亓成事而败之故慎终若始则（ 败事是以圣人 ）欲不欲而不贵难得之学不学而复众人之所过能辅万物之自（然而）弗敢为故曰为道者非以明民也将以愚之也民之难（治）也以亓知也故以知＝邦＝之贼也以不知＝邦（＝故曰为道者非以明民也将以愚之也民之难（治）也以亓知也故以知＝邦＝之贼也以不知＝邦（＝之）德也恒知此两者亦稽式也恒知稽式此胃玄＝德＝深矣远矣与物（反）矣乃（至大顺江）海所以能为百浴王者以亓善下之是以能为百浴王是以圣人之欲上民也必以亓言下之亓欲先（民也）必以亓身后之故居前而民弗害也居上而民弗重也天下乐隼而弗也非以亓诤与故天下莫能与诤小邦民使十百人之器毋用使民重死而远送有车周所乘之有甲兵所陈（ 之使民复结绳而 ）用之甘亓食美亓服乐亓俗安亓居邦相鸡狗之声相闻民（ 至老死不相往来信言不美＝言 ）不（ 信知 ）者不（ ＝ ）者不知善（ 者不多＝ ）者不善圣人（ 积 ）以为（ 人已俞有以相往来信言不美＝言 ）不（ 信知 ）者不（ ＝ ）者不知善（ 者不多＝ ）者不善圣人（ 积 ）以为（ 人已俞有以予人矣已俞多故天之道利而不害人之道为而弗天下皆胃我大＝而不宵 ）夫唯（大）故不宵若宵细久矣我恒有三葆之一曰兹二曰检（ 三曰不敢为天下先夫兹故能勇检 ）故能广不敢为天下先故能为成事长今舍亓兹且勇舍亓后且先则必死矣夫兹（以战）则胜以守则固天将建之女以兹垣之善为士者不武善战者不怒善胜敌者弗（与）善用人者为之下（是）胃不诤之德是胃用人是胃天古之极也用兵有言曰吾不敢为主而为客吾不进寸而芮尺是胃行行襄臂执兵乃敌矣莫于于＝适＝斤亡吾吾葆矣故称兵相若则哀者胜矣吾言甚易知也甚易行也而人莫之能知也莫之能行也言有君事有宗亓唯知也是以不（ 我知＝者希则 ）我贵矣是以圣人被褐而玉兵相若则哀者胜矣吾言甚易知也甚易行也而人莫之能知也莫之能行也言有君事有宗亓唯知也是以不（ 我知＝者希则 ）我贵矣是以圣人被褐而玉知不知尚矣不＝知＝病矣是以圣人之不病以亓（ 病＝也是以不病民之不 ）畏＝则（ 大畏将至 ）矣毋闸亓所居毋亓所生夫唯弗是（ 以不是以圣人自知而不自见也自爱 ）而不自贵也故去被取此勇于敢者（ 则杀勇 ）于不敢者则栝（ 此两者或利或害天之所恶孰知亓故天之道不战而善胜 ）不言而善应不召而自来弹而善谋（ 天而不失若民恒且不畏死 ）奈何以杀之也若民恒是死则而为者吾将得而杀之夫孰敢矣若民（ 恒且 ）必畏死则恒有司杀者夫伐司杀者杀是伐大匠也夫伐大匠者则（ 希 ）不伤亓手矣人之也以亓取食之多也是以百姓之不治也畏死则恒有司杀者夫伐司杀者杀是伐大匠也夫伐大匠者则（ 希 ）不伤亓手矣人之也以亓取食之多也是以百姓之不治也以亓上有以为（也）是以不治民之死以亓求生之厚也是以死夫唯以生为者是贤贵生人之生也柔弱其死也仞贤强万物草木之生也柔脆亓死也故曰坚强者死之徒也柔弱微细生之徒也兵强则不胜木强则恒强大居下柔弱微细居上天下（ 之道酉张弓 ）者也高者印之下者举之有余者之不足者补之故天之道有（ 余而益不足人之道则 ）不然（不足以）奉有余孰能有余而有以取奉于天者乎（ 唯有道者是以圣人为而弗有成功而不居也若此其不欲 ）见贤人之道则 ）不然（不足以）奉有余孰能有余而有以取奉于天者乎（ 唯有道者是以圣人为而弗有成功而不居也若此其不欲 ）见贤也天下莫柔（ 弱于水而攻 ）坚强者莫之能（胜）也以亓（以）易（ 之也水之胜刚也弱之 ）胜强天（ 下莫弗知也而莫之能 ）行也故圣人之言曰受邦之是胃社稷之主受邦之不祥是胃天下之王（ 正言 ）若反和大怨必有余怨焉可以为善是以圣右介而不以责于人故有德司介（  ）德司夫天道亲恒与善人道可道也非恒道也名可以圣右介而不以责于人故有德司介（  ）德司夫天道亲恒与善人道可道也非恒道也名可名也非恒名也名万物之始也有名万物之母也（ 故 ）恒欲也以观其眇恒有欲也以观其所两者同出名同胃玄之有玄众眇之（ 门 ）天下皆知美为美恶已皆知善訾不善矣有之相生也难易之相成也长短之相刑也高下之相盈也意声之相和也先后之相隋也恒也是以声人居为之事行（ 不言之教万物昔而弗始 ）也为而弗志也成功而弗居也夫唯居是以弗去不上贤（ 使民不争不贵难得之货使民 ）不为（ 盗不见可欲 ） 使 民不是以昔而弗始 ）也为而弗志也成功而弗居也夫唯居是以弗去不上贤（ 使民不争不贵难得之货使民 ）不为（ 盗不见可欲 ） 使 民不是以声人之（ 治也虚 其 心实 其 腹弱 其 志 ）强其骨恒使民知欲也使（ 夫知不敢弗为而已则不治矣道而用之有 ）弗盈也呵始万物之宗锉亓解其纷和其光同（ 同其湛呵始 ）或存吾不知（谁）子也象帝之先天地不仁以万物为刍狗声人不仁以百省（ 为刍 ）狗天地（之）间（ 其 ）犹橐舆虚而不而俞出多闻数穷不若守于中浴神不死是胃玄＝牝＝之门是胃天地之根＝呵若存用之不堇天长地久天地所以能（长）且久者以其不自生也故能长生是以声人芮其身而身先外其身而身存不以其（私）舆故能成其（私）上善治水＝善利万物而有居众之所恶故几于道矣居善地心善予善信正善治事善能善时夫身而身存不以其（私）舆故能成其（私）上善治水＝善利万物而有居众之所恶故几于道矣居善地心善予善信正善治事善能善时夫唯不故尤而盈之不（ 若其已而允 ）之□之（不）可长葆之金玉盈室莫之守也贵富而自遗咎也功述身芮（ 天之道也戴营抱一能毋离乎气至柔 ）能婴儿乎修除玄蓝能毋疵乎爱（ 民栝邦毋以知乎天门启阖能为雌乎明白四达能毋以为乎 ）生之畜之生而弗（ 有也长而弗宰也 ）是胃玄德卅（ 同一毂当 ）其（有车）之用（也）然埴为器当其有埴器（ 之用也凿户牖 ）当其有（ 室 ）之用也故有之以为利之以为用五色使人目驰骋田腊使人（ 心发狂 ）难得之使人之行方五味使人之口五音使也凿户牖 ）当其有（ 室 ）之用也故有之以为利之以为用五色使人目驰骋田腊使人（ 心发狂 ）难得之使人之行方五味使人之口五音使人之耳聋是以声人之治也为腹不为目故去罢耳此龙辱若惊贵大若身苛胃龙辱若惊龙之为下得之若惊失之若惊是胃龙辱若惊何胃贵大若身吾所以有大者为吾有身也及吾身有何故贵为身于为天下若可以天下矣爱以身为天下女可以寄天下视之而弗见名之曰听之而弗闻名之曰希之而弗得名之曰夷三者不可至计故而为一＝者其上不其下不＝呵不可名也复归于物是胃状之状物之（ 象是胃隋而不见其后迎 ）而不曰夷三者不可至计故而为一＝者其上不其下不＝呵不可名也复归于物是胃状之状物之（ 象是胃隋而不见其后迎 ）而不见其首执今之道以御今之有以知古始是胃（ 道纪古之善为道者微眇玄达 ）深不可志夫唯不可志故强为之容曰与呵其若冬（ 涉水猷呵其若 ）畏四（ 严 ）呵其若客涣呵其若泽（ 沌 ）呵其若（ 呵其若浊呵其 ）若浴浊而之清女以重之生葆此道者不欲盈夫唯不欲（ 盈是 ）以能（ 敝而不 ）成至虚极也守表也万物旁作吾以观其复也天物云＝各复归于其（ 根曰 ）＝是胃复＝命＝常也（ 敝而不 ）成至虚极也守表也万物旁作吾以观其复也天物云＝各复归于其（ 根曰 ）＝是胃复＝命＝常也知常明也不知常＝作知常容＝乃公＝乃王＝乃天＝乃道＝乃久身不大上下知有之其次亲誉之其次畏之其下母之信不足案有不信（ 猷呵 ）其贵言也成功遂事而百省胃我自然故大道废案有仁义知出案有大伪六亲不和案有畜兹邦家乳案有贞臣绝声知民利百负绝仁义民复畜兹绝巧利盗贼有此三言也以为文未足故令之有所属见素抱（ 少私而寡欲绝学忧 ）唯与诃其相去几何美与恶其相去何若人之（ 所畏 ）亦不（ 可以不畏人呵其未央才 ）众人＝若乡于大牢而春登台我泊焉未佻若（ 婴儿未咳 ） 呵 如（ 相去何若人之（ 所畏 ）亦不（ 可以不畏人呵其未央才 ）众人＝若乡于大牢而春登台我泊焉未佻若（ 婴儿未咳 ） 呵 如（ 所归众人 ）皆有余我独遗我禺人之心也＝呵鬻（ 昭昭我独若 ）呵鬻人蔡＝我独＝呵呵其若（ 海 ）呵亓若所止（ 众人皆有以我独 ）以悝吾欲独  于人而贵食母孔德之容唯道是从道之物唯唯＝（ 呵 ）呵中有象呵呵呵中有物呵呵鸣呵中有请其请甚真其中（ 有信 ）自今及古其名不去以顺众吾何以知众之然以此炊者不立自视不章自见者不明自伐者功自矜者不长其在道曰食赘行物或恶之故有欲者（ 弗 ）居曲则金枉则定洼则盈敝则新少则得多则惑是以声人执一以为天下牧不（ 自 ）视故明不自见故章不自伐故有功弗矜故能长夫唯不争故莫能与之争古（ 之所胃曲金者几 ）语才诚金归之希言自章不自伐故有功弗矜故能长夫唯不争故莫能与之争古（ 之所胃曲金者几 ）语才诚金归之希言自然风不冬朝暴雨不冬日孰为此天地（ 而弗能久有兄 ）于人乎故从事而道者同于道德者同于德 失 者同于失同于德（者）道亦德之同于（ 失 ）者道亦失之有物昆成先天地生呵缪呵独立（ 而不 ）可以为天地母吾未知其名字之曰道吾强为之名曰大（＝）曰筮＝曰远（＝ 曰反道大 ）天大地大王亦大国中有四大而王居一焉人法地（＝）法（天）＝法（道）（＝）法（ 自然重 ）为根根为君是以君子众日行不离其甾重唯有环官燕处（ 则昭若 ）＝何万乘之王而以身于天下则失本则失君善行者迹（善）言者瑕适善数者不以善闭者而不可启也善结者（  ）约而不可解也是以声人恒善人而人物财是胃明故善（ 人善人 ）之师不善人善人之也者不以善闭者而不可启也善结者（  ）约而不可解也是以声人恒善人而人物财是胃明故善（ 人善人 ）之师不善人善人之也不贵其师不爱其唯知乎大是胃眇要知其雄守其雌为＝天＝下＝＝恒＝德＝不＝  ＝复归婴儿知其白守其辱为＝天＝下＝浴＝恒＝德＝乃＝（ 足 ＝ 复归于 ）知其守其黑为＝天＝下＝式＝恒德＝不＝＝复归于极散（ 则为器声 ）人用则为官长夫大制割将欲取天下而为之吾见其弗（ 得已夫天下神 ）器也非可为者也为者败之执者失之物或行或
Interpretation

Those of the highest De do not deliberately display their De, and so they truly possess it. Those of lesser De never let go of the name “De,” and so cannot be said to truly possess it. Those of the highest De act naturally, without deliberately seeking anything. Those of the highest Ren do good, but do so intentionally. Those of the highest Yi act with a clear purpose. Those of the highest Li perform rites, but if they receive no response, they roll up their sleeves and force others to comply. Thus, only after the Dao is lost can De be spoken of; only after De is lost can Ren be spoken of; only after Ren is lost can Yi be spoken of; only after Yi is lost can Li be spoken of. Li is merely what remains when loyalty and trust have grown thin, and it is the beginning of disorder. Those who think they possess foresight have only the Dao’s outward ornament; this is the beginning of foolishness. Thus the man of De stands on what is substantial and does not linger on the shallow surface; he stands on what is real and does not chase after the showy.

Since ancient times, those who attained “the One”—the unified state that is the root of all things—were these: through the One, heaven became clear and bright; through the One, earth became settled; through the One, spirits became numinous; through the One, valleys became full; through the One, all things grew; through the One, lords and kings became the rightful rulers of the world. If heaven could not remain clear, it would likely collapse; if earth could not remain settled, it would likely shake; if spirits could not remain numinous, they would likely lose their power; if valleys could not remain full, they would likely dry up; if all things could not grow, they would likely perish; if lords and kings could not maintain their noble rank, they would likely be overthrown. Thus the noble takes the lowly as its root, and the high takes the humble as its foundation. When lords and kings call themselves “orphaned,” “widowed,” or “unworthy”—terms of self-deprecation—is this not making the lowly their root? The highest honor, then, is not something to pursue single-mindedly; the nobility of jade is not as good as the plainness of stone.

When the highest scholars hear of the Dao, they strive to follow it. When middling scholars hear of the Dao, they half believe and half doubt. When the lowest scholars hear of the Dao, they laugh aloud. If such people did not laugh at it, the Dao would not be worthy of the name. Thus the old saying goes: the bright Dao seems dim; the way forward seems to lead backward; the smooth Dao seems rough. The highest De is like a low valley; the purest white seems stained; abundant De seems insufficient; strong De seems slack; what is plain and true seems easygoing. The greatest square has no corners; the greatest vessel takes a long time to complete; the greatest sound is heard as silence; the greatest image has no fixed form. The Dao is hidden and nameless. Only the Dao is good at beginning all things and good at bringing all things to completion.

The Dao moves through softness and weakness, and its workings often begin from what is soft and weak. All things under heaven are born from Being; Being is born from Nonbeing. All things turn their backs to Yin and face Yang, and the Qi of Yin and Yang mingle to form harmony. People most dislike being called “orphaned,” “widowed,” or “unworthy,” yet lords and kings use these names for themselves. Sometimes things are diminished and thereby gain; sometimes they are increased and thereby lose. What others teach me, I also use to teach others. The violent and forceful do not meet a good end; I take this as a lesson.

The softest thing in the world can pass through what is hardest in the world. Formless power can enter where there is no gap. From this I know the benefit of Wuwei. The teaching that requires no words and the benefits of Wuwei are rarely matched by anything in the world.

Fame or life: which is dearer? Life or wealth: which matters more? Gain or loss: which does more harm? To cherish something too dearly is to pay a great price; to store up too much is to invite heavy loss. Know contentment, and you will not be disgraced; know when to stop, and you will not fall into danger. That is how you can endure.

The most perfect completeness seems to have something missing, yet its usefulness never runs out. The greatest fullness seems empty, yet its usefulness never dries up. The most upright seems crooked; the most skillful seems clumsy; the most eloquent seems unable to speak. Stillness overcomes agitation; cold overcomes heat. Stillness and Wuwei can serve as the standard for all under heaven.

When peace prevails throughout the world, warhorses are put out to pasture and used to plow fields. When the world is without the Dao, warhorses breed in the countryside. No crime is greater than indulging in desire; no calamity is greater than not knowing contentment; no fault is greater than grasping for possession. Thus those who know contentment are always wealthy.

Without going out the door, one can know the world; without looking out the window, one can understand the Way of Heaven. The farther one travels, the less one knows. Therefore the sage understands things without traveling, knows without looking, and accomplishes without deliberate action. Those who pursue learning add to their knowledge day by day; those who pursue the Dao diminish their desires day by day. They continue to diminish until they reach Wuwei. Through Wuwei, nothing is left undone. To govern the world, one should often intervene as little as possible; intervene too much, and one cannot govern the world.

The sage has no fixed opinions and takes the people’s thoughts as his own. I treat the good with goodness, and I also treat the not good with goodness; thus I bring De to completion. I trust those who are trustworthy, and I also trust those who are not trustworthy; thus I bring trustworthiness to completion. The sage lives among the people of the world, gathering them in and bringing their minds back to simplicity. The people fix their attention on what they see and hear; the sage cares for them as if they were children.

People enter life and depart into death: roughly three out of ten belong to those who live long; roughly three out of ten belong to those who die young; and roughly three out of ten have the conditions for life but bring themselves toward death. Why is this? Because they pursue the pleasures of life too intensely. I have heard that those skilled in nurturing life walk through forests without avoiding rhinoceroses or tigers, and enter battle without wearing armor or carrying weapons. The rhinoceros has nowhere to thrust its horn, the tiger nowhere to sink its claws, and weapons nowhere to pierce. How can this be? Because they do not step into the realm of death.

The Dao gives birth to all things; De nurtures them. Things take shape in their own way, and this gives rise to their forms. Thus all things honor the Dao and cherish De. The Dao gives them life, nurtures them, develops them, brings them to maturity, settles them, and reproduces them. It cares for them but does not possess them; it acts but does not claim credit; it guides them but does not rule them. This is called profound De.

The world has a common source, which may be regarded as the mother of all beneath heaven. Once you know the mother of all things, keep to that source, and you will not be in danger throughout your life. Block the openings of desire and shut the gates through which the senses pursue external things, and you can avoid exhaustion. Open the blockages of the heart and attend to the affairs around you, and you will never be worn down. To see what is subtle is called clarity; to keep to softness and weakness is called strength. Use the light, then return to inner clarity; do not let yourself fall into danger. This is called following the constant Dao.

If I had even a little knowledge, I would walk the great Dao, and my greatest fear would be straying from it. The great Dao is level, yet people delight in side paths. The court is adorned with splendor, while the fields lie fallow and the granaries are empty. They wear embroidered robes, carry sharp swords, eat and drink their fill, and possess more wealth than they need. This is the way of a robber chief, not the Dao.

What is well established cannot easily be uprooted; what is firmly held cannot easily slip away. If descendants continue the tradition of ancestral rites, it will never be cut off from generation to generation. Cultivate yourself, and De becomes real; cultivate your family, and De becomes abundant; cultivate your community, and De endures; cultivate your state, and De flourishes; cultivate the world, and De becomes far-reaching. Observe yourself through yourself, your family through your family, your community through your community, your state through your state, and the world through the world. How do I know the state of the world? Through this way of observing it.

Those who contain De in abundance are like newborn infants. Venomous insects do not sting them; fierce beasts do not seize them; predatory birds do not snatch them. Their bones and sinews are soft, yet their fists are tightly clenched. They know nothing of sexual union, yet their vital essence is full. They cry all day without becoming hoarse: this is harmony at its utmost. To know harmony is called constancy; to know constancy is called clarity. To force the growth of life invites disaster; to drive Qi by will and exert strength leads to forcefulness. When things become too strong, they grow old. This is contrary to the Dao, and what is contrary to the Dao soon comes to an end.

Those who truly understand the Dao do not boast of their knowledge; those who think they know do not truly understand. The sage does not regard flaws as flaws, and so has no flaws. When the people do not fear authority, greater authority descends upon them. Do not oppress the people, and do not despise their way of life. Because the sage does not despise the people, the people do not despise him. The sage knows himself but does not display himself; cherishes himself but does not exalt himself. Thus he lets go of self-display and remains plain.

Those who dare to be forceful are easily killed; those who dare not to be forceful can preserve themselves. At times one course brings benefit, at times harm. What Heaven abhors—who can fully understand? The Way of Heaven does not contend, yet is skilled at prevailing; it does not speak, yet is skilled at responding; it does not summon, yet all things come of themselves; it is spacious and unhurried, yet skilled at arranging things. Heaven’s net is vast and loose, yet nothing escapes it.

If the people do not fear death, why threaten them with execution? If the people always fear death, and we can seize those who do wrong and kill them, who would dare to do wrong? But if the people do not fear death in the first place, and we use punishment to kill them, then we are taking the place of the one who holds the power of killing. Few who take the place of the master carpenter and hew wood avoid injuring their own hands. The people are hungry because their rulers levy too many taxes; they are difficult to govern because their rulers intervene too much; they treat death lightly because their rulers pursue the pleasures of life too extravagantly. Only those who do not value pleasures above life know how to cherish life.

While alive, people are soft and fragile; in death, they become stiff and rigid. Plants and trees are tender while growing, but dry and hard when dead. Thus strength and rigidity belong to death, while softness and subtlety belong to life. An army that is strong may fail to win; a tree that is hard is easily cut down. The strong are below, the soft and weak above. The Way of Heaven is like drawing a bow: it lowers what is high and raises what is low. It diminishes what is in excess and replenishes what is insufficient. The Way of Heaven diminishes what is in excess and supplements what is lacking; the way of the human world is often the opposite, taking from what is lacking to support what is in excess. Who can take what is in excess and offer it to the world? Only those who have the Dao. Thus the sage acts without possessing, accomplishes his work without claiming credit, and does not display his worth.

Nothing in the world is softer or weaker than water, yet nothing is better than water at attacking what is hard. Softness overcomes strength; everyone in the world knows this, yet few can put it into practice. Thus the sage says: those who bear the humiliation of the state are worthy to be its ruler; those who bear the calamities of the state are worthy to be king of the world. Straightforward words often sound like their opposite.

When deep resentment is reconciled, some resentment may still remain. How can this be considered truly satisfactory? Therefore the sage keeps the left half of the contract—the portion one party held as proof of an ancient agreement—but does not use it to demand payment from others. Those with De are responsible for keeping agreements; those without De are responsible for collecting on them. The Way of Heaven shows no partiality, yet it always helps the good.

A Dao that can be spoken is not the enduring Dao; a name that can be named is not the enduring name. The Nameless is the beginning of heaven and earth; the Named is the mother of all things. Therefore, from the state of desirelessness, one observes the Dao’s subtlety; from the state of desire, one observes the boundaries of things. These two arise from the same source but have different names; together they are called the mysterious. More mysterious still, they are the gateway to the many wonders.

When everyone under heaven recognizes beauty as beauty, ugliness appears along with it. When everyone recognizes goodness as goodness, not goodness appears along with it. Being and Nonbeing give rise to each other; difficult and easy complete each other; long and short compare with each other; high and low depend on each other; sounds harmonize with one another; front and back follow one another. This is always so. Therefore the sage attends to affairs through Wuwei and teaches without words. He lets all things arise but does not set them in motion; he acts but does not claim possession; he accomplishes his work but does not claim credit. Because he does not claim credit, his work does not leave him.

If the worthy are not held in high esteem, the people will not compete for a name. If rare goods are not prized, the people will not steal. If tempting things are not put on display, the people’s hearts will not be disturbed. Thus the sage governs the world by keeping people’s minds simple and their lives sufficient, reducing their thoughts of competition and strengthening their bones and muscles. He always keeps the people with little clever knowledge and few desires. Even when there are clever people, he does not let them act recklessly through their cleverness. In this way the world can be at peace.

The Dao is empty, yet its use is inexhaustible. How deep it is, as if it were the ancestor of all things! It blunts sharp edges, untangles confusion, softens its radiance, and mingles with the dust. How deep and still, as though it had always been there! I do not know whose descendant it is; it seems to have existed before the Lord of Heaven.

Heaven and earth are impartial, treating all things like straw dogs used in ritual. The sage is impartial, treating the people like straw dogs. Is not the space between heaven and earth like a bellows? Empty, yet never exhausted; the more it is worked, the more it produces. Too many words lead quickly to exhaustion; better to keep to inner emptiness and stillness.

The spirit of the valley never dies. This is called the gate of the Mysterious Female, the source of heaven and earth. It is faint and barely visible, yet its use never runs out. Heaven and earth endure because they do not live for themselves, and so can live for a long time. The sage puts himself last and thus comes first; he sets himself aside and thus is preserved. Because he seeks no private gain, he fulfills himself.

The highest goodness is like water. Water is good at nourishing all things, yet it does not contend with them. It dwells in low places that people dislike, and so is close to the Dao. It settles in fitting places; its heart is deep; it treats others with sincerity; it governs with order; it acts with ability; it moves in keeping with the time. Because it does not contend, it is without fault.

To heap things up to the brim is not as good as knowing when to stop. Sharpen something too much, and it cannot be kept for long. No one can guard a house filled with gold and jade. Wealth and rank accompanied by arrogance bring calamity upon oneself. To withdraw after the work is done accords with the Way of Heaven. Keep the spirit whole and do not let it scatter; regulate the breath so that it becomes soft—can you be like a newborn infant? Clear away impurities and keep the mind free of blemish. In loving the people and governing the state, can you refrain from clever contrivance? When opening and closing the senses, can you remain soft and still? When surveying the four directions, can you avoid interfering through cleverness? Give life to all things without possessing them; support them without ruling them. This is called profound De.

Thirty spokes converge at the hub, but it is the empty space in the hub that makes the wheel useful. Clay is kneaded into vessels, but it is the empty space inside that makes the vessels useful. Doors and windows are cut into walls to make a house, but it is the empty space inside that makes it useful for living. Thus Being brings convenience, while Nonbeing makes practical use possible.

The five colors dazzle the eyes; hunting and horse racing make the mind run wild; rare goods lead people to wrongdoing; the five flavors overstimulate the palate; the five notes dull the hearing. Therefore the sage governs life by attending to inner needs rather than pursuing sensory pleasures, and so lets go of the latter.

Favor and disgrace alike cause alarm; great troubles should be regarded as if they were one’s own body. Why are favor and disgrace both said to cause alarm? To receive favor is to be in a low position: receiving it brings joy, and losing it brings fear. Thus both favor and disgrace unsettle us. Why should great troubles be regarded as if they were one’s own body? I have great trouble because I have this body; if I had no self, what trouble could I have? Therefore, one who values himself as he values the world can be entrusted with the world; one who cherishes himself as he cherishes the world can be given charge of it.

To look for it and not see it is called Yi; to listen for it and not hear it is called Xi; to grasp for it and not catch it is called Wei. These three cannot be clearly distinguished, so together they are called the One. Above, it is not bright; below, it is not dark. It extends without end and cannot be named, then returns to the state of nothingness. This is called the shape of the shapeless, the form of the formless. Go toward it and you will see no beginning; follow it and you will see no end. Grasp the Dao of the present to guide the things before you, and you can know the beginning of old. This is called holding the thread of the Dao.

Those who in ancient times were skilled at following the Dao were subtle and profound, beyond measure. Because they were beyond measure, I can only describe them this way: cautious, as if crossing a stream in winter; alert, as if wary of the scrutiny of neighboring states; reserved, like a guest; yielding, like ice beginning to melt; simple, like uncarved wood; deep, like muddy water; broad, like a valley. Who can let muddy water slowly settle until it becomes clear? By remaining still, clarity will appear. Who can bring forth life from stillness? By remaining calm, all things will grow of themselves. Those who keep to the Dao do not seek fullness. Because they do not seek fullness, they avoid decline and are continually renewed.

Attain the utmost emptiness and hold fast to stillness. All things arise together; I observe their return. After all things flourish, each returns to its root. Returning to the root is called stillness; stillness is called a return to one’s nature. Returning to one’s nature is called constancy; knowing constancy is called clarity. Not knowing constancy and acting recklessly brings misfortune. Knowing constancy makes one accepting; being accepting makes one impartial; being impartial makes one fit to be king; being king makes one accord with Heaven; being in accord with Heaven makes one accord with the Dao; being in accord with the Dao allows one to endure for a long time and remain free of danger throughout life.

Of the highest ruler, the people know only that he exists. The next best is one whom the people love and praise; the next, one whom they fear; the worst, one whom they despise. When a ruler lacks trustworthiness, the people do not trust him. The best ruler is cautious and sparing with words. When the work is done, the people all say, “We did this ourselves.”

Only when the great Dao is abandoned do people speak of Ren and Yi. Only when cleverness and craft appear does hypocrisy arise. Only when relatives fall out do people emphasize filial devotion and loving care. Only when the state is in disorder do people speak of loyal ministers. Block cleverness and abandon craft, and the people will gain more. Abandon Ren and Yi, and the people will return to filial devotion and loving care. Abandon skills and profit, and thieves will grow fewer. These words alone do not fully explain the matter, so let us sum it up: reveal what is genuine, keep to simplicity, reduce selfishness and desire.

How far apart are “yes” and a rebuke? How far apart are beauty and ugliness? What people fear cannot simply be left unfearful. The affairs of the world have no end! Everyone is in high spirits, as if attending a great feast or going up to a terrace to admire the spring scenery. I alone am calm and still, like a baby who has not yet learned to smile. Everyone seems to have more than enough; I alone seem to have nothing. I am truly like a fool, lost and indistinct. Everyone shines brightly; I alone seem dim. Everyone is sharp and perceptive; I alone seem confused. Calm as the sea, drifting as though I have nowhere to return. Everyone has something to do; I alone am dull and awkward. I am different from others: I value the source that nourishes all things.

The highest De follows the Dao. The state of the Dao is blurred and indistinct, yet within it are images. How indistinct, yet within it are things. How deep, yet within it is Jing. The Jing is real and trustworthy, and within it are signs that can be verified. From the present back to ancient times, the name of the Dao has never changed; through it we can know the origin of all things. How do I know the condition of the origin of all things? Through this Dao.

Those who boast of themselves do not shine; those who think themselves right do not understand; those who claim their own merits have no merit; those who pride themselves cannot endure. From the perspective of the Dao, these things are like leftover food or tumors, and all things detest them. Therefore those who have the Dao do not act this way. What is bent is preserved; what is curved becomes straight; what is low fills up; what is worn becomes new. Taking little brings gain; grasping for much brings confusion. Therefore the sage holds to the One and makes it the standard for all under heaven. He does not display himself, and so he is clear; he does not insist that he is right, and so he is understood; he does not boast, and so he has merit; he is not arrogant, and so he endures. Because he does not contend, no one in the world can contend with him. The ancient saying, “What is bent is preserved,” is surely no empty saying. One who can truly preserve himself will be welcomed by the whole world.

A gale does not blow for an entire morning; a downpour does not last a whole day. Who causes them? Heaven and earth cannot make them last, let alone human beings. Therefore those who act in accord with the Dao are one with the Dao; those who cultivate De are one with De; those who lose the Dao and De are one with what they have lost. Those who are one with the Dao are received by the Dao; those who are one with De are received by De; those who are one with what has been lost are received by what they have lost.

There is something formed in a state of undifferentiated wholeness, existing before heaven and earth. Silent! It stands alone and does not change; it moves in a cycle without ceasing, and can be the mother of heaven and earth. I do not know its name. I force myself to call it “Dao,” and, forcing myself further, call it “Great.” Great means far-reaching; far-reaching means returning. The Dao is great, Heaven is great, Earth is great, and the king is also great. There are four great things in the world, and the king is one of them. Humanity takes its model from Earth; Earth takes its model from Heaven; Heaven takes its model from the Dao; the Dao takes its model from what is natural of itself.

The root of what bears weight should be treated as the root; lightness makes one lose one’s foundation, and agitation makes one lose control. Therefore the noble person travels all day without leaving behind his provisions and baggage. Though he dwells in a splendid palace, he remains at ease. If the lord of ten thousand chariots treats himself lightly in the affairs of the world, he loses his root; if he acts in agitation, he loses the foundation of his rule.

Those skilled at walking leave no tracks; those skilled at speaking leave no openings for fault; those skilled at calculation use no counting rods; those skilled at closing use no latch, yet no one can open what they close; those skilled at tying use no rope, yet no one can untie what they bind. Therefore the sage is always skilled at helping people and abandons no one; he is skilled at making use of things and wastes nothing. This is called inner clarity. The good person is the teacher of the person who is not good; the person who is not good is a lesson for the good. Those who do not honor their teacher or cherish their lesson, though they think themselves clever, remain deeply confused. This is a profound truth.

Know the masculine, yet keep to the feminine, and become the world’s stream. As the world’s stream, constant De will never leave you, and you can return to the simplicity of a newborn infant. Know the white, yet keep to the black, and become the world’s standard. As the world’s standard, constant De will be complete, and you can return to the uncarved. Know glory, yet keep to disgrace, and become the world’s valley. As the world’s valley, constant De will be whole, and you can return to the boundless. When the uncarved is divided, it becomes vessels. The sage uses them and becomes the head of the officials. Therefore great governance should not divide the whole.

To take possession of the world by deliberate action, I think, cannot be done. The world is a sacred vessel; it cannot be manipulated. Those who manipulate it will fail; those who grasp it will lose it. Some things move ahead, others fall behind; some are strong, others weak; some rise, others collapse. In the face of these changes, one should let things follow their nature and not force them.

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