《道德真經頌》

"Praise of the True Dao De Jing" in Plain Interpretation:

[General Preface]

Comprehending the profound truth of the Dao (the Way) amidst purple auspicious clouds is as simple as amusing children with yellow leaves. If one stubbornly clings to literal interpretations to grasp its essence, they betray the wisdom of ancient sages.

[Chapter 1]

The Dao resembles an invisible, intricate embryo—once contaminated by worldly dust, it becomes difficult to cleanse. Today I reveal to you a thread of celestial opportunity, for all mysteries unfold from this very gateway.

[Chapter 2]

Originally there existed no distinctions of right and wrong—people themselves create endless disputes. At crucial moments of cultivation, fierce determination is required; with proper mental orientation, one will never lose their way.

[Chapter 3]

Those who truly understand the Dao wield it effortlessly, never flaunting it like nouveau riche. Cold and heat follow natural rhythms; true prosperity manifests when the world achieves harmony.

[Chapter 4]

Chasing fame and fortune exhausts the spirit—this represents humanity's most painful attachment. Only by relinquishing fixations can one experience infinite truth, avoiding worldly entanglements.

[Chapter 5]

That luminous primordial substance endures eternally, penetrating all directions without obstruction. Though seemingly intangible and elusive, its practical application reveals boundless wonders.

[Chapter 6]

Heaven and earth operate in spontaneous freedom—when have they ever deliberately prioritized? Recognizing this subtle power enables one to embrace the cosmos while sitting alone on solitary peaks.

[Chapter 7]

The Dao inherently lacks competitive spirit, transcending time and space effortlessly. Since humans imposed conceptual descriptions, clarity has only receded further.

[Chapter 8]

The primordial Dao exists perpetually, yet all eighty thousand afflictions arise from it. By anchoring to this immutable foundation, supreme majesty manifests everywhere.

[Chapter 9]

Forced striving cannot match natural non-striving; preserving original purity defines true heritage. Don't transform ambrosia (supreme Buddhist truth) into poison—authentic enlightenment will ultimately appear.

[Chapter 10]

All deliberate actions bring suffering—when will scrutinizing branches and leaves ever end? Even mastering countless distinctions still constitutes inferior attainment.

[Chapter 11]

Profound mechanisms reside within nature itself, never deviating in application. My only fear is this truth finding no worthy recipient, leaving seekers stranded at crossings searching for ferries.

[Chapter 12]

Beyond the gate lie countless enchanting vistas—how many wanderers forget their homeward path? Unless...

Chapter 13:

Honor and disgrace, gain and loss, are fundamentally unrelated to the "self"—it is only through attachment to the self that suffering arises. If one realizes that the so-called "self-image" is illusory, external disturbances will no longer affect them.

Chapter 14:

Breaking free from all conceptual labels does not necessarily lead to truth; the more one explains, the further they stray. Only by facing the joys and sorrows of reality can one understand what truly works.

Chapter 15:

Like viewing a mountain from different angles—its six sides elusive—haphazard comparisons only bring confusion. The key lies in subtle distinctions, where each realization brings new insight.

Chapter 16:

Clarity comes in stillness; after attaining enlightenment, all things become transparent. It’s like borrowing a grandmother’s clothes for New Year’s greetings—ultimately, one must still face the grandmother herself (a metaphor for returning to the origin).

Chapter 17:

Revealing the truth too soon is unwise—the world is full of pitfalls. Only upon looking back after success does one realize they’ve strayed from their original intent (the "Eastern Lord" refers to the true self).

Chapter 18:

A true man does not seek medicine for an "imagined illness," yet fools cling to illusory visions. Better to be like the solitary moon in a boundless clear sky—all things are fundamentally one.

Chapter 19:

Forcing good fortune turns it to sorrow; relying on external things is futile in the end. In truth, returning to the original heart is the true path.

Chapter 20:

(The "Great Round Mirror" symbolizes perfect wisdom) Wisdom inherently holds no distinctions, but at the peak (the hundred-foot pole), one must know when to turn back. Severing delusions is the path to life—never departing from one’s true nature.

Chapter 21:

All things before our eyes reveal the truth, their mysteries most profound. The eternal truth is plainly present—just quietly observe the green mountains through the seasons.

Chapter 22:

Release and restraint take countless forms, but the key lies in the finest details. Only by cutting off the mind of gain can one achieve total victory.

Chapter 23:

Mountains are mountains, waters are waters—yet they are neither mountains nor waters (transcending dualism). Every person possesses the wisdom to reach the heavens, yet people create their own obstacles.

Chapter 24:

Cultivation must be grounded in reality; exposing one’s flaws invites demonic influences. If one disregards trivialities, the great Dao (Way) is already in sight.

Chapter 25:

(The "Undifferentiated Whole" refers to the Dao itself) The Dao is boundless, beyond all forms. To force a name upon it is futile—like the moon that never leaves the sky.

"Praise of the True Scripture of Dao and Virtue" in Plain Interpretation:

Chapter 26

A single deluded thought triggers chain reactions—cultivation is like balancing a heavy load atop one's head, demanding constant vigilance. In each moment, discern the relationship between host and guest (referring to inner nature versus external phenomena), for only by guarding the root can true tranquility be attained.

Chapter 27

The mysterious state cannot be forced; true teaching is as simple and warm as an old woman's wisdom. Who can comprehend this heart-to-heart transmission between master and disciple? Facing spring breezes alone only brings inexplicable melancholy.

Chapter 28

Cunning schemes exhaust all tricks, yet only breed more troubles and hasten aging. Even if one eventually establishes family and career, how can they withstand life's unpredictable changes?

Chapter 29

Forceful striving leads to errors; stubborn attachments deepen suffering. Why fear worldly disturbances? Better prepare early during peaceful times.

Chapter 30

Victory through force sows lasting enmity—the moment of triumph is when one should withdraw. Not that generals possess extraordinary courage, but they needlessly provoke others' grief.

Chapter 31

Fierce poisons cure deadly diseases, but cease when healed. Never praise toxins as medicine; after recovery, reflect on the illness.

Chapter 32

Omens of opportunity bear no name—their wonder transcends ordinary understanding. Imposing labels forcibly is like trying to stop river currents day and night.

Chapter 33

All contrivances appear effortless, yet ultimately one method encompasses all. Even when black winds stir monstrous waves, have you ever seen a fishing boat sink?

Chapter 34

True nature manifests perpetually—every present moment brims with splendor. It gives birth to all things without claiming ownership, standing alone beyond measure.

Chapter 35

Formless yet majestically potent, it embraces all coming and going beings. When the six roots (eyes, ears, nose, tongue, body, and mind) remain unused, messages cease—yet infinite applications arise at every turn.

Chapter 36

Profound mechanisms defy conjecture; endless transformations exhaust reasoning. Don't impose your judgments upon me—ultimately our hearts won't commune.

Chapter 37

The Dao serenely encompasses all methods—the cosmic panorama appears vividly. Resonances connect across three thousand miles, celebrating eternal peace through perpetual stillness.

Chapter 38

The great round mirror inherently makes no distinctions—beauty and ugliness appear while the mirror remains unharmed. Later generations regrettably established standards, thus beginning comparisons of long and short.

(Note: The translation preserves Daoist terms like "six roots" and "great round mirror" with brief explanations in parentheses; supplements contextual background for mind-cultivation content; maintains a modern yet dignified linguistic style.)

"Praising the True Classic of Dao and De" in Plain Interpretation:

Chapter 40

True wonder lies not in complexity—the more affairs one handles, the more prone to error. Even if you painstakingly distinguish right from wrong, you'll ultimately become like one who cannot tell jade from stone, losing your original nature.

Chapter 41

Standing at the cliff's edge, know when to turn back—true cultivation isn't about forced effort. With the world's endless disturbances and affairs, for whom exactly are you bustling about all day?

Chapter 42

True gold has its inherent worth, but only connoisseurs can discern it. Had the crucial point not been revealed in the end, even now I'd still be waiting to meet a kindred spirit.

Chapter 43

Sever entangling vines (symbolizing afflictions) decisively—never let yourself be caught in the net. Only after matters settle do you realize the deepest harm often comes from those misleading teachings.

Chapter 44

Flames scorch like a sea of fire, yet stones cast in remain unburned (symbolizing the transcendent state of practitioners). The mystery here is actually simple—true splendor requires no monetary purchase.

Chapter 45

Light and heavy follow their own principles—beware misjudging circumstances. Don't consider favorable outcomes too extraordinary, for excessive pursuit only brings suffering.

Chapter 46

Clear vision enables proper application—the key lies in transcending attachments and aversions. Release dualistic clinging to stand without dependence, like countless mountains cleansed by rain.

Chapter 47

When worldly affairs churn, I churn; when I grow still, affairs grow quiet. Truly understanding this method of calming the mind, one hearty laugh makes heaven and earth feel vast.

Chapter 48

The true Dao isn't sought in distant places—a single thought already disturbs purity. Watching coldly those outside the gate, how many carriages come and go in vain?

Chapter 49

Cultivating Dao differs from scholarship—the skeleton a thousand miles away has long dried up (symbolizing the futility of clinging to words). Serenely abiding in the realm beyond birth and extinction, we must investigate still deeper.

Chapter 50

The great Dao is naturally even-handed, like spring blossoms everywhere. Fools facing each other cannot explain dreams, trying vainly to mend broken strings with glue (symbolizing forcing the unattainable).

Chapter 51

Having laid bare my heart and soul, why harbor further doubts? When questions arise, celestial paths appear—only ordinary eyes cannot see them.

Chapter 52

Unmoved yet responding to infinite changes, understanding gratitude leaves no lingering ties. When matters naturally release themselves, we must ask: who exactly is this "no-mind"?

Praise of the True Scripture of Dao and De (Daode Zhenjing Song) – Modern Interpretation

Chapter 53

Human thoughts arise endlessly like threads of silk. One must recognize the root of life and hold it firmly. If even the most fundamental principles (such as the natural flow of water) remain uncomprehended, how can one truly grasp the Dao? Cultivation is like returning home—only by finding the right path can effort yield double the result.

Chapter 54

The Dao is hidden within daily life, yet people often fail to see it. The ignorant do not cherish their innate inheritance (referring to their original nature), chasing instead the fleeting glamour of the external world.

Chapter 55

When cultivation reaches a certain stage, the breath (Qi) will naturally become smooth and unbroken ("unventilated" signifies harmonized breath). At this point, one can perceive the cosmic truth even in the finest details ("the tip of a hair contains the Dharma-realm"), for the true master of life (the primordial spirit, Shen) has been recognized.

Chapter 56

Those who remain as pure and natural as an infant often do not realize they are already in a state of perfection. Deliberate action disrupts this natural harmony, much like a tree shedding leaves only to sprout anew—a futile cycle.

Chapter 57

In deep stillness, when a crucial threshold is crossed ("sitting through the firm barrier"), sudden clarity arises. It is like mountains washed clean by morning rain or seagulls soaring freely—everywhere revealing the workings of heaven's design.

Chapter 58

All phenomena follow their own laws; the slightest distraction leads one astray. Just as the autumn breeze naturally brings coolness, the mind's attachments obscure this very sensation.

Chapter 59

Neither flaunting wisdom nor feigning ignorance—few understand this state. Like a sage wearing his robe inside out (the lanshan, a scholar's garment of old), he walks alone, embodying the Dao’s return to simplicity.

Chapter 60

True cultivation is plain and unadorned; the final attainment cannot be measured. When merit is perfected, one transcends time ("the three periods" of past, present, and future), enduring trials until fragrance is finally revealed.

Chapter 61

The moment a thought arises, deviation follows. One must observe with the clarity of holding a candle to illuminate objects. The vast peace of heaven and earth is a grace to be collectively realized.

Chapter 62

In autumn, the empty mountains reveal the true workings; the transformations of Yin and Yang are endlessly profound. If only the kidney’s water (Kan-water) and the heart’s fire (Li-fire) can merge, vitality will naturally flourish, radiating influence in all directions.

Chapter 63

A single spark of spiritual clarity is the same everywhere—wealth, rank, high or low, all are illusory. The innate nature is already complete; even the sages of antiquity must defer to it.

Chapter 64

To speak of "nothingness" is already a lesser understanding—there is no need to calculate, for success comes naturally. Do not mistake cultivation for an easy path; here, not the slightest deviation is permitted.

Chapter 65

Cut off distractions before they arise ("sever them at the source"); the slightest carelessness invites harm. Alas, others lack patience, tormenting themselves over trivial matters.

"Praise of the True Scripture of Dao and De" in Plain Interpretation:

Chapter 66

When pursuing the Dao's methods, maintain clarity of mind, yet avoid scheming like the clever ones. Truly comprehending the essence of Dao reveals all intricate calculations to be ultimately superfluous.

Chapter 67

All rivers return to the sea because the ocean embraces all things. Deliberately pursuing the state of "no-mind" is like the spring wind disturbing a hundred blossoms—it only agitates one's original heart.

Chapter 68

Genuine realization of Dao's truth occurs as naturally as water finding its channel. This realm defies verbal expression, resembling the ceaseless cycles of tides and the waxing and waning moon.

Chapter 69

The supreme general subdues enemies without battle, achieving peace without shedding blood. When the great work is accomplished, one realizes all prior anxieties were needless.

Chapter 70

The Great Dao shines brightly before our eyes, yet ordinary people remain uncomprehending. Were everyone to grasp this truth, its value would become less than a bowl of soup.

Chapter 71

Attaining the Dao feels no different from not having attained it, for the Dao neither increases nor decreases. Those not truly liberated resemble terminally ill patients—no treatment can save them.

Chapter 72

Those who genuinely embody the Dao possess boldness and expansive minds, their spirits brimming with vitality. This state resembles the golden crow (sun) dancing upon coral branches—a realm beyond ordinary reach.

Chapter 73

Timing and discernment are profoundly subtle, known only through practice. Speaking of it directly chills the bones like piercing winter winds in the dead of night.

Chapter 74

To fear the law, one must first understand it. The kingly law (heavenly principle) treats all equally, like moonlight penetrating deep pools without leaving traces.

Chapter 75

The peaceful world knows no strife—people create their own troubles. Only through experience does one realize the supreme ease of desireless non-seeking, like barefoot elders laughing at life's spectacle.

Chapter 76

Strength and weakness have no inherent distinction—these are human constructs. The path between life and death turns on a single thought—why measure with unmarked scales?

Chapter 77

The heavenly Dao and human way know no separation—forced seeking creates divergence. Like fearing night travel yet rising too early, one only gets drenched by morning dew.

"Praise of the True Dao De Jing" in Plain Interpretation:

Chapter 79

When truth is spoken face to face, few truly comprehend it alone. In the moment of profound realization, it's like the sun rising from the Fusang (the mythical tree where the sun rises) yet setting in the west—truth often appears contrary to surface appearances. When one truly sees through, there's no sense of grievance; to understand, one must first penetrate the source. Recognizing the fundamental truth allows one to grasp that the Dao of heaven shows no partiality.

Chapter 80

Whether in wealth or poverty, abide in contentment. Among the myriad methods, one must understand moderation. Eating and clothing are ordinary matters; the shared breeze and bright moon under the same sky reveal the interconnected essence of all things.

Chapter 81

In choosing cultivation methods, keep your eyes clear—the truest practice transcends the senses ("gen-chen" refers to the six roots and six dusts, a Buddhist term borrowed here to denote the world of sensory perception). Ultimately, it comes down to breaking through selfishness, with the key lying in this very moment of awareness ("the master" here symbolizes the original nature of the mind, the core of Daoist cultivation).

Additional Notes:

1. "Fusang" in the text refers to the mythical land of sunrise in Daoist mythology.

2. "Gen-chen" originally comes from Buddhist terminology, here indicating the bondage of sensory desires.

3. "The master in this very moment" points to the inherently pure nature within, which is the essence of Daoist practice.