De Chapter
Chapter 1: On Virtue
The highest virtue is not virtuous, hence it possesses virtue; the lowest virtue does not lose virtue, hence it is without virtue. The highest virtue acts without action, and has nothing to do; the highest benevolence acts, yet has nothing to do; the highest righteousness acts, and has something to do; the highest propriety acts, yet no one responds, then it is to roll up the sleeves and go. Therefore, losing the Way leads to virtue, losing virtue leads to benevolence, losing benevolence leads to righteousness, losing righteousness leads to propriety. Propriety is the resting place of loyalty and trust, and the beginning of chaos. Foreknowledge is the flower of the Way, and the beginning of foolishness. Thus, a great man dwells in the thick, and does not dwell in the resting place; he dwells in the essence, and does not dwell in the flower. Therefore, remove the skin and take this.
Chapter 2: Gaining Unity
In ancient times, gaining unity meant: Heaven gains unity to be clear, Earth gains unity to be peaceful, the spirit gains unity to be misty, bathing gains unity to be full, and lords and kings gain unity to govern the world rightly. This is the utmost. It is said that Heaven should not be too clear, lest it fear to crack; Earth should not be too peaceful, lest it fear to break; the spirit should not be too spiritual, lest it fear to cease; bathing should not be too full, lest it fear to drain; lords and kings should not be too noble, lest they fear to stumble. Therefore, one must value the noble and take the humble as the foundation, must be high yet take the low as the base. Thus, lords and kings call themselves lonely and few. Is this not the foundation of humility? Therefore, achieving many praises without praise. Thus, do not desire wealth like jade, nor be rough like stone.
Chapter 3: Hearing the Way
The superior person hears the Way and is able to act on it; the middle person hears the Way and is somewhat alive, somewhat dead; the inferior person hears the Way and laughs at it. If there is no laughter, it is not sufficient to be the Way. Therefore, there is a saying: Understanding the Way is like losing it, advancing the Way is like retreating, smoothing the Way is like classifying; the highest virtue is like bathing, the greatest whiteness is like disgrace, the broadest virtue is like insufficiency, establishing virtue is like giving, and true quality is like changing; great form has no corners, great vessels take time to complete, great sound is rarely heard; the heavenly signs have no punishment, the Way is hidden and has no name. Only the Way begins well and ends well.
Chapter 4: Reversal
Reversal is the movement of the Way; weakness is the use of the Way. All things in the world arise from being, being arises from non-being.
Chapter 5: Central Harmony
The Way gives birth to unity, unity gives birth to duality, duality gives birth to trinity, and trinity gives birth to all things. All things carry yin and embrace yang, and the central energy is harmony. What the world hates most are loneliness, fewness, and non-grain, yet lords and kings take these as their names. Do not be excessive and benefit, or benefit and be excessive. When the Yin died, it was discussed and taught to people. Therefore, the strong and good do not die; I will take them as my teacher.
Chapter 6: The Softest
The softest in the world runs rampant over the hardest in the world. There is nothing that enters the unoccupied; hence I know the benefit of non-action. The teaching of non-speaking, the benefit of non-action, the world is rarely able to reach it.
Chapter 7: Establishing Restraint
Which is closer, name or body? Which is more numerous, body or goods? Which is more harmful, gain or loss? Excessive love must lead to great expense, much storage must lead to thick loss. Therefore, knowing contentment does not bring disgrace, knowing when to stop does not bring danger, and can lead to longevity.
Chapter 8: Requesting Beauty
Great accomplishment seems like a deficiency; its use does not change; great fullness seems like emptiness; its use does not change; great straightness seems like bending; great skill seems like clumsiness; great profit seems like loss. The cold wins over the heat, beauty wins over brightness. Requesting beauty can be the right way for the world.
Chapter 9: Knowing Contentment
When the world has the Way, it runs horses to manure; when the world has no Way, soldiers and horses arise in the suburbs. There is no greater sin than desire, no greater sin than not knowing contentment, no greater blame than wanting to obtain. Therefore, knowing contentment is enough, and is always enough.
Chapter 10: Knowing the World
Not leaving the house, one knows the world; not peering through the window, one knows the Way of Heaven. Its exit is far, its knowledge is little. Therefore, the sage does not act yet knows, does not see yet names, does not do yet achieves.
Chapter 11: Non-Action
For learners, daily increase; for those who hear the Way, daily decrease. Decrease and decrease, until reaching non-action. Non-action and nothing is not done. Those who wish to take the world are always without affairs; when they have affairs, they are not enough to take the world.
Chapter 12: Virtuous Goodness
The sage always has no heart, taking the heart of the common people as his heart. The good are good to them, and the unkind are also good to them; this is virtuous goodness. The trustworthy are trusted, and the untrustworthy are also trusted; this is virtuous trust. The sage in the world is like a harmonious heart for the world; the common people all belong to his ears and eyes, and the sage all coughs it out.
Chapter 13: Life and Death
Birth leads to death. Of those who are born, ten out of three; of those who die, ten out of three; yet the people's lives lead to death, all are in the death of ten out of three. What is the reason? Because their lives lead to life. It is said that those who are good at holding life do not avoid rhinoceros and tiger, do not enter the army without armor and weapons; the rhinoceros has nowhere to hook its horn, the tiger has nowhere to hide its claws, and the weapons have nowhere to rest their blades. What is the reason? Because there is no death in that place.
Chapter 14: Respect and Honor
The Way gives birth to it, and virtue nurtures it; things take shape from it, and vessels are formed from it. Therefore, all things respect the Way and value virtue. The respect of the Way, the value of virtue, no one can take it and always offer sacrifices. The Way gives birth to it, nurtures it; grows it, achieves it, supports it, poisons it, nourishes it, covers it. Born yet not possessing, doing yet not resting, growing yet not slaughtering. This is called mysterious virtue.
Chapter 15: Guarding the Mother
The world has a beginning, taking it as the mother of the world. Having obtained the mother, one knows the child; returning to guard the mother, one will not be in danger throughout life. Block its openings, close its doors, and one will not be troubled throughout life. Open its dullness, assist its affairs, and one will not be saved throughout life. Seeing the small is called clarity, guarding the soft is called strength. Using its light, returning to its clarity.
Chapter 16: Stealing the Staff
Do not harm oneself; this is called stealing the staff. If I have knowledge, I walk on the great Way, only fearing to act. The great Way is very simple, and the people are very easy to understand. The morning is very clear, the fields are very overgrown, the granaries are very empty; wearing fine clothes, carrying sharp swords, tired of food and carrying excess wealth; this is called stealing the staff. Stealing the staff is not the Way!
Chapter 17: Good Observation
Those who build well do not pull away, those who embrace well do not let go; descendants offer sacrifices without end. Cultivating oneself, their virtue is true; cultivating the family, their virtue is abundant; cultivating the village, their virtue is long; cultivating the state, their virtue is rich; cultivating the world, their virtue is broad. Observing oneself with oneself, observing the family with the family, observing the village with the village, observing the state with the state, observing the world with the world. How do I know the world is like this? Because of this.
Chapter 18: Containing Virtue
Those who contain virtue are thick like a newborn. Bees do not sting, birds and fierce beasts do not attack. Bones are weak, muscles are soft yet grip firmly. They do not know the pairing of male and female, yet they are full of anger; this is the utmost of essence. All day long they cry yet do not cry out; this is the utmost of harmony. Harmony is called constant, knowing harmony is called clarity; increasing life is called auspicious, the heart directing the energy is called strong. Things grow strong and then age; this is called not the Way, not the Way has long been.
Chapter 19: Mysterious Unity
The knowledgeable do not speak, the speaking do not know. Block its dullness, close its doors, harmonize its light, unify its dust. I do not know whose child it is, resembling the ancestor of the emperor.
Chapter 20: Governing the State
To govern a great nation is like cooking a small fish. Using the Way to govern the world, its spirits are not divine; it is not that its spirits are not divine, but that its spirits do not harm people; it is not that its spirits do not harm people, the sage also does not harm. Therefore, when both do not harm each other, virtue returns to it.
Chapter 21: Being Right
When it is right, the people are gathered; when it is right and clear, the state is decisive. Misfortune relies on fortune; fortune hides in misfortune. Who knows its extremes? Its lack of right. Right returns to being strange, goodness returns to being strange. The confusion of people has long been. Therefore, it is square yet does not cut, it is combined yet does not stab, it is straight yet does not bind, it is bright yet does not shine.
Chapter 22: Longevity
To govern people is to serve Heaven, nothing is better than frugality. Only frugality can serve; serving the weight of virtue; accumulating virtue leads to no inability; no inability leads to no knowledge of its extremes; no knowledge of its extremes can lead to having a nation; the mother of having a nation can lead to longevity. This is called deep roots and solid foundations, the way of long life and long sight.
Chapter 23: Residing in Position
To govern a great nation is like cooking a small fish. Using the Way to govern the world, its spirits are not divine; it is not that its spirits are not divine, but that its spirits do not harm people; it is not that its spirits do not harm people, the sage also does not harm. Therefore, when both do not harm each other, virtue returns to it.
Chapter 24: Being Below
A great nation is the lower stream, the female of the world, the outskirts of the world. The female always wins over the male, for its beauty, hence it should be below. A great nation below a small nation, then it takes the small nation; a small nation below a great nation, then it takes from the great nation. Therefore, some go down to take, or go down and take. Therefore, a great nation merely desires to encompass people, a small nation merely desires to engage people. If both obtain their desires, then the great should be below.
Chapter 25: The Way of the Universe
The Way is the source of all things. Goodness is the essence of humanity; unkindness is the essence of humanity. Beautiful words can be traded, establishing actions can be celebrated. What is not good in humanity, what is there to discard? Therefore, establishing the emperor, placing the three ministers, even if there is a shared jade, it is better to sit and advance this. Why did the ancients value this? It is not to seek to obtain, nor to have sins to avoid? Therefore, it is valued by the world.
Chapter 26: No Difficulty
To act without action, to deal with no affairs, to taste without taste. Big and small, many and few, repay grievances with virtue. To plan difficulty in ease, to make great from small. The difficulties of the world arise from ease, the great of the world arise from small. Therefore, the sage never acts great, hence can achieve greatness. Light promises must lack trust, many eases must lead to many difficulties. Therefore, the sage still finds difficulty, hence ultimately has no difficulty.
Chapter 27: Assisting Things
Its peace is easy to hold. Its unpredicted is easy to plan. Its fragility is easy to judge. Its subtlety is easy to scatter. To act on it when it has not yet existed, to govern it when it has not yet been chaotic. The tree that can embrace is born from a hair's tip; the platform that can hold nine layers is made from weak soil; the height of a hundred ren begins from the foot. Those who act on it will fail, those who hold it will lose. Therefore, the sage does not act, hence there is no failure; does not hold, hence there is no loss. The people's engagement is always in their completion and then fails. Therefore, be cautious at the end as at the beginning, and there will be no failure.
Chapter 28: Mysterious Virtue
Therefore, it is said that those who act on the Way do not do so to enlighten the people, but to make them foolish. The difficulty of governing the people lies in their knowledge. Therefore, knowing the knowledge of the state is the thief of the state; not knowing the knowledge of the state is the virtue of the state. Always knowing these two, also is the standard. Always knowing the standard, this is called mysterious virtue. Mysterious virtue is deep, far, and returns to things, and reaches great harmony.
Chapter 29: Rivers and Seas
The rivers and seas can be the kings of hundreds of baths because they are good at being low; hence they can be the kings of hundreds of baths. Therefore, the sage who wishes to elevate the people must first lower himself; wishing to lead the people must first follow behind them. Therefore, residing in the front does not harm the people, residing above does not weigh down the people. The world enjoys the best and does not tire of it. Is it not because there is no dispute? Therefore, the world cannot dispute.
Chapter 30: Peaceful Residence
Small nations with few people. Let the tools of ten or a hundred people not be used, let the people value death and move far away. There are vehicles without anyone to ride them, there are armor and weapons without anyone to display them. Let the people return to tying ropes and using them. Sweeten their food, beautify their clothing, enjoy their customs, and settle in their residences. Neighboring nations look at each other, the sounds of chickens and dogs are heard, and the people live to old age without visiting each other.
Chapter 31: Not Accumulating
Trustworthy words are not beautiful, beautiful words are not trustworthy. The knowledgeable are not broad, the broad are not knowledgeable. The good are not many, the many are not good. The sage does not accumulate; having given to others, he has more for himself; having given to others, he has more for himself. Therefore, the Way of Heaven benefits without harming; the Way of humanity acts without contention.
Chapter 32: Three Treasures
The world all calls me great, yet I am not so. Only because I am great, I am not so. If I were so, it would be a long time ago. I always have three treasures: one is compassion, two is frugality, three is not daring to be first in the world. Compassion enables courage; frugality enables expansion; not daring to be first in the world enables long-lasting achievements. Now, if I abandon compassion and courage, abandon frugality and expansion, abandon being behind and go first, then I will surely die. Compassion, when in battle, leads to victory; when in defense, leads to stability. Heaven will establish it, just like a compassionate fence.
Chapter 33: Not Competing
Those who are good at being soldiers do not use force; those who are good at fighting do not use anger; those who are good at winning against enemies do not contend; those who are good at using people are below them. This is called the virtue of not contending, this is called using people, this is called Heaven, the ancient extreme.
Chapter 34: Using Soldiers
There is a saying about using soldiers: I do not dare to be the master but act as a guest; I do not advance an inch but retreat a foot. This is called acting without action, seizing without arms, holding without weapons, thus there is no enemy. There is nothing greater than non-attachment; non-attachment brings the loss of my treasures. Therefore, when soldiers are equal, the mourners win.
Chapter 35: Embracing Jade
My words are very easy to understand, very easy to act upon; yet people cannot understand them, nor can they act upon them. Words have a ruler, affairs have a foundation. Only those who are ignorant do not know me. Those who know me are rare, thus I am valued. Therefore, the sage wears coarse clothes yet carries jade.
Chapter 36: Knowing Illness
To know not to know is still; not to know not to know is illness. Therefore, the sage does not have illness; because of their illness, they are ill, hence they do not have illness.
Chapter 37: Fear
When the people do not fear fear, then great fear will come. Do not block where you reside, do not tire where you are born. Only by not tiring, can one not tire. Therefore, the sage knows himself yet does not show himself, loves himself yet does not value himself. Thus, he removes the skin and takes this.
Chapter 38: Heavenly Net
Courage in daring leads to killing, courage in not daring leads to restraint. These two may either benefit or harm. What does Heaven hate? The Way of Heaven does not strike yet wins well, does not speak yet responds well, does not summon yet comes by itself. The net of Heaven is vast, loose yet does not lose.
Chapter 39: Controlling Death
If the people are always not afraid of death, how can they be frightened by killing? If the people are always dead, then those who act will be killed; who would dare? If the people are always afraid of death, then there will always be those who control death. Those who replace the controllers of death to kill are like replacing the great carpenter to cut; those who replace the great carpenter to cut are rarely uninjured.
Chapter 40: Valuing Life
The hunger of people arises from their excessive seeking of food; hence they are hungry. The people's lack of governance arises from their superiors having something to govern; hence they are ungoverned. The people's lightness towards death arises from their thick desire for life; hence they are light towards death. Only those who do not seek life are the wise who value life.
Chapter 41: Softness and Weakness
The life of a person is soft and weak, while their death is hard and strong. The life of all things, grass and trees, is soft and fragile, while their death is hard. Therefore, it is said: the strong and hard are the dead; the soft, weak, and subtle are the living. Strong weapons do not prevail; strong wood does not endure. The strong and great dwell below, while the soft, weak, and subtle dwell above.
Chapter 42: The Way of Heaven
The Way of Heaven is like drawing a bow. The high is lowered, the low is raised; the excess is diminished, the insufficient is supplemented. Therefore, the Way of Heaven benefits the insufficient. The Way of humanity serves the excess. Who can have excess and take to serve Heaven? This is the one who has the Way! Therefore, the sage acts yet does not possess, achieves yet does not dwell.
Chapter 43: Water Virtue
There is nothing softer and weaker than water, yet there is nothing that can overcome the strong and hard. Because it has no way to change! Water's victory over hardness, weakness's victory over strength. There is nothing that is not known, yet there is nothing that can be acted upon. Therefore, the sage's words say: receiving the people's scorn is called the master of the state; receiving the people's misfortune is called the king of the world. The right words are like a reversal.
Chapter 44: Right Mediation
Harmonizing great grievances must have residual grievances; how can this be good? Therefore, the sage mediates yet does not blame others. Therefore, those with virtue mediate, while those without virtue control. The Way of Heaven has no favoritism, always with the good.
Dao Chapter
Chapter 45: Observing the Subtle
The Way can be spoken of, yet it is not the constant Way. Names can be named, yet they are not the constant names. Non-being is called the beginning of heaven and earth; being is called the mother of all things. Therefore: always without desire, to observe the subtle; always with desire, to observe its noise. The two arise together, differing in name yet the same in meaning; mysterious and even more mysterious, the gateway to all subtleties.
Chapter 46: Observing Noise
The world all knows beauty as beauty, yet it knows evil; all know goodness, yet criticize unkindness. The mutual generation of being and non-being, the mutual completion of difficulty and ease, the mutual shaping of length and shortness, the mutual fullness of height and lowness, the mutual harmony of sound and silence, the mutual following of before and after, is constant. Therefore, the sage dwells in non-action, practices the teaching of non-speaking. All things arise yet do not begin, act yet do not strive, achieve yet do not dwell. Only by not dwelling, do they not depart.
Chapter 47: Peaceful People
Do not elevate the worthy, so the people do not contend. Do not value hard-to-obtain goods, so the people do not steal. Do not show what is desirable, so the people do not become chaotic. Therefore, the sage governs by emptying their hearts, filling their bellies; weakening their wills, strengthening their bones. Always making the people without knowledge and without desire. Let those who know not dare to act, and then there will be no ungoverned.
Chapter 48: The Use of the Way
The Way is vast and uses it, yet there is no fullness. It is the beginning of all things. Smoothing its exchanges, resolving its disputes, harmonizing its light, unifying its dust. It is deep and seems to exist. I do not know whose child it is, resembling the ancestor of the emperor.
Chapter 49: Using the Center
Heaven and earth are not benevolent, treating all things as straw dogs. The sage is not benevolent, treating the common people as straw dogs. Between heaven and earth, is it not like a bellows? Empty yet does not collapse, moving yet produces more. Much hearing leads to exhaustion, not as good as guarding the center.
Chapter 50: Bathing the Spirit
Bathing the spirit does not die, this is called the mysterious female. The door of the mysterious female is called the root of heaven and earth. Continuous yet seems to exist, using it does not trouble.
Chapter 51: Selflessness
Heaven is long-lasting and earth is enduring. The reason heaven and earth can be long and enduring is that they do not self-generate, hence they can live long. Therefore, the sage reduces himself and puts himself first, extends himself and preserves himself. Not by being selfless, hence can achieve his self.
Chapter 52: Governing Water
The highest goodness is like water. Water benefits all things and has stillness, dwelling in what the masses dislike, hence it is close to the Way. Dwelling in good places, the heart is good; giving good trust, correcting good governance, doing good things, following good timing. Only by not contending, hence there is no blame.
Chapter 53: Holding Fullness
Holding and filling it, it is not as good as letting it be. Grasping and allowing it, it cannot be long preserved. Gold and jade fill the room, yet none can guard it. Valuing wealth and being proud, one brings calamity upon oneself. Achieving success while reducing oneself is the Way of Heaven.
Chapter 54: Non-Action
Wearing the spirit and embracing unity, can one not depart? Molding the energy to be soft, can one be like a baby? Cultivating the mysterious blue, can one be without flaws? Loving the people and governing the nation, can one do so without knowledge? Opening and closing the heavenly gates, can one be female? Brightly illuminating all directions, can one be without knowledge? Giving life, nurturing it. Born yet not possessing, growing yet not slaughtering, this is called mysterious virtue.
Chapter 55: In the Mysterious
Thirty spokes converge at a single hub; when it is not there, it has the use of a cart. Kneading clay to make a vessel; when it is not there, it has the use of a clay vessel. Carving doors and windows; when it is not there, it has the use of a room. Therefore, having is for benefit, not having is for use.
Chapter 56: For the Belly
Five colors blind the eyes, racing and hunting makes the heart go mad. Hard-to-obtain goods hinder people's actions, five flavors make the mouth dull, five sounds make the ears deaf. Therefore, the sage governs by nourishing the belly and not by pleasing the eyes. Thus, he removes fatigue and takes this.
Chapter 57: Favor and Disgrace
People treat favor and disgrace like a shock, valuing great calamity like their body. What is meant by treating favor and disgrace like a shock? Being favored is like being below, gaining it is like a shock, losing it is like a shock; this is called treating favor and disgrace like a shock. What is meant by valuing great calamity like the body? The reason I have great calamities is that I have a body. When I have no body, what calamity is there? Therefore, valuing the body over the world, if one can be the world; loving the body as the world, how can one entrust the world?
Chapter 58: The Way of Governance
Seeing it yet not seeing, it is called subtle; hearing it yet not hearing, it is called rare; grasping it yet not obtaining, it is called smooth. The three cannot be brought to calculation, hence they are bundled into one. One, its top is not far, its bottom is not neglected. Seeking, seeking! It cannot be named, returning to non-being. This is called the form of the formless, the image of the non-image, this is called the elusive. Following yet not seeing its back, welcoming yet not seeing its front. Holding the current Way to govern the current existence. Knowing the ancient beginnings, this is called the Way of Governance.
Chapter 59: Not Full
Those who were good at the Way in ancient times were subtle, mysterious, and profound, deep beyond measure. Only because it is beyond measure, hence it is forced to take on a form, saying: "It is like winter crossing water; it is like fearing the four neighbors; it is like being dignified; it is like being light on the marsh; it is like being muddled; it is like being turbid; it is like being vast." Turbid yet still gradually clears? You weigh it down and gradually give birth. Holding this Way does not desire fullness. Only by not desiring fullness can it be worn down yet not accomplished.
Chapter 60: Returning to the Root
To the utmost emptiness, the extreme, guarding emotions, the surface. All things are created, I observe their return. The heavens and earth are like this, each returning to their roots is called stillness. Stillness is called returning to life. Returning to life is constant. Knowing the constant is clarity. Not knowing the constant leads to calamity. Knowing the constant is accommodating. Accommodating is public, public is king, king is heaven, heaven is the Way, the Way is enduring, and the body is not in danger.
Chapter 61: Knowing Existence
The great above knows existence; the next values it; the next fears it; the next is the mother. Trust is insufficient, hence there is untrust. It is still valuable! Achieving success and completing affairs, yet the hundred provinces say I sacrifice myself.
Chapter 62: Four Existences
Therefore, when the great Way is abandoned, there is the existence of benevolence and righteousness; when knowledge is quick to emerge, there is the existence of great deceit; when kin are not harmonious, there is the existence of nurturing compassion; when the state is chaotic, there is the existence of loyal ministers.
Chapter 63: Simplicity
Abandoning the sage and discarding wisdom, the people benefit greatly. Abandoning benevolence and discarding righteousness, the people return to nurturing compassion. Abandoning skill and discarding profit, thieves have no existence. These three sayings, as literature is not enough, hence they are made to have belonging: seeing simplicity and embracing purity, having little selfishness and few desires, abandoning learning and having no worries.
Chapter 64: Feeding the Mother
Only with the call, how far is it? Beauty and evil, how far are they? What people fear, cannot not be feared. Look! It is not yet over! The masses are bustling, like a feast in a great prison, while spring ascends the platform. I am anchored yet not predicted; like a baby yet not coughing. It is heavy! It seems to have no place to return. The masses all have abundance, I alone am left behind. I am the heart of a foolish person, heavy! The seller is bright, I alone am dim! The seller is perceptive, I alone am dull! Suddenly! It is like the sea; look! It is like having no stopping point. The masses all have, I alone am stubborn and regretful. I wish to be different from others, yet value feeding the mother.
Chapter 65: Following the Way
The appearance of great virtue is only to follow the Way. The things of the Way are only to hope and to be elusive. Elusive! Hope! In the middle there is an image! Hope! Elusive! In the middle there is a thing! Mysterious! Mingling! In the middle there is a request! Its request is very true, and there is trust within it. From now until ancient times, its name does not depart, to follow the common father. How do I know the sacrifices of the common father? Because of this.
Chapter 66: Not Dwelling
The cook does not stand, self-viewing does not shine. Those who self-view do not understand, those who self-praise have no merit, those who self-assert do not last. In the Way, it is said to be excessive and to act redundantly. Things may be disliked, hence those who desire do not dwell.
Chapter 67: Holding One
Curved is gold, bent is stable, hollow is full, worn is new, few is gained, many is confused. Therefore, the sage holds one to shepherd the world. Not self-viewing hence is bright; not self-seeing hence is clear; not self-praising hence has merit, not self-asserting hence can last. Only by not contending, hence no one can contend with it. What the ancients called curved is gold, is a few words! Truly gold returns to it.
Chapter 68: Same Way
Rarely speaking of nature. The rushing wind does not last the morning, the violent rain does not last the day. Who causes this? Heaven and earth cannot endure, let alone humans? Therefore, those who engage in the Way are the same as the Way, those with virtue are the same as virtue, those who lose are the same as loss. Those who are the same as the Way, the Way also gives virtue; those who are the same as loss, the Way also loses.
Chapter 69: Kun Cheng
There is something called Kun Cheng, born before heaven and earth. It is independent yet does not harm, it can be the mother of heaven and earth. I do not know its name, I call it "the Way." I forcefully name it "great." Great is called divination, divination is called distant, distant is called reversal. "The Way" is great, heaven is great, earth is great, the king is also great. In the nation, there are four greats, and the king occupies one. People follow the earth, the earth follows heaven, heaven follows "the Way," "the Way" follows nature.
Chapter 70: Heavy Load
Heavy is the root of light, still is the lord of restlessness. Therefore, the gentleman walks all day, not leaving his heavy load, only having the ring of officials, when he stays, it is clear. How can a king of ten thousand chariots be lighter than the world? Light leads to losing the foundation, restlessness leads to losing the lord.
Chapter 71: Dragging Brightness
Those who act well leave no trace; those who speak well leave no flaws; those who count well do not use counting sticks; those who close well do not use a flute and cannot be opened; those who bind well do not use ropes and cannot be untied. Therefore, the sage always acts to confuse people, yet does not abandon people, things do not abandon wealth, this is called dragging brightness. Therefore, the good person is the teacher of the good person; the unkind person is the burden of the good person. Not valuing their teacher, not loving their burden; only knowing the great mystery, this is called the subtle key.
Chapter 72: Constant Virtue
Knowing its male, guarding its female, is the stream of the world. Being the stream of the world, constant virtue does not depart. Constant virtue does not depart, returning to the infant. Knowing its white, guarding its disgrace, is the bath of the world. Being the bath of the world, constant virtue is enough. Virtue is enough, returning to simplicity. Knowing its white, guarding its black, is the model of the world. Being the model of the world, constant virtue does not change. Virtue does not change, returning to the limitless. Simplicity scattered becomes a vessel; when the sage uses it, it becomes an official.
Chapter 73: Nature
Wishing to take the world and do so, I see that it cannot be obtained. The world is a divine tool, not something that can be done. Those who act will fail, those who hold will lose. Things may act or follow; may blow or shine; may be strong or weak; may be raw or oval. Therefore, the sage removes the excessive, removes the great, removes the trivial.
Chapter 74: Not Forcing
Using the Way to assist the ruler, not using force to dominate the world. Its affairs are good to return, where the army resides, thorny brambles grow. The good merely achieve, do not use force to take. Achieve yet do not be proud, achieve yet do not assert, achieve yet do not boast, achieve yet do not dwell, this is called achieving yet not forcing. Things grow strong and age, this is called not the Way, not the Way has long been.
Chapter 75: Valuing the Left
Weapons are instruments of misfortune. Things may be disliked, hence those who desire do not dwell. The gentleman values the left when residing, values the right when using weapons. Therefore, weapons are not the instruments of the gentleman. Weapons are instruments of misfortune. If not necessary, use them sparingly. Do not beautify them; if you beautify them, it is to delight in killing. Delighting in killing cannot achieve aspirations in the world. Therefore, auspicious matters value the left, while funeral matters value the right; hence the general of the left, the general of the right, speaks of funeral rites.
Chapter 76: Knowing Stopping
The Way is always nameless, simplicity is only small, yet the world does not dare to be a minister. If lords and kings can guard it, all things will naturally submit. Heaven and earth combine, yielding sweetness. The people do not command yet naturally balance. At the beginning, establishing names, once names exist, they will also know stopping; knowing stopping can avoid danger. The Way of Heaven is like a small bath in the rivers and seas.
Chapter 77: Exhausting Oneself
Knowing others is wisdom; knowing oneself is clarity; overcoming others is strength; overcoming oneself is strength; knowing contentment is wealth; strong action is ambition; not losing one's place is longevity; not forgetting death is life.
Chapter 78: Achieving Greatness
The Way is vast! It can be left or right. Achieving success and completing affairs, yet not naming it as having; all things return yet do not take the lead. Therefore, always without desire, it can be named as small; all things return yet do not take the lead, it can be named as great. Therefore, the sage can achieve greatness because he does not strive for greatness, hence can achieve greatness.
Chapter 79: Great Image
Holding the great image, the world goes. Going yet not harming, peace is great. Joy and bait, overstepping the limits. Therefore, the words of the Way say: "It is tasteless." Looking at it is insufficient to see. Listening to it is insufficient to hear. Using it cannot be exhausted.
Chapter 80: Subtle Brightness
Wishing to take it, one must first spread it; wishing to weaken it, one must first strengthen it; wishing to remove it, one must first give it; wishing to seize it, one must first offer it. This is called subtle brightness. Friends of the weak overcome the strong; fish cannot escape the abyss; the nation's sharp tools cannot be shown to others.
Chapter 81: Nameless
The Way is always nameless. If lords and kings can guard it, all things will naturally submit. When they desire to act, I will affirm it with the nameless simplicity. Affirming it with the nameless simplicity, they will not be disgraced. Not disgracing with emotions, heaven and earth will naturally correct.