Nguyễn Chiến Công

Dao De Jing - Book of Ethics

To read the vietnamese version, click here.

Most translations of the Dao De Jing or Tao Te Ching (道德經) today are quite mediocre. A good translation doesn’t need too many footnotes or too much poeticization, but should be still understandable. Translators analyze with their personal and limited perspective, to lose the soul of the work. Because in the end, all knowledge is limited, understanding the wisdom of a certain philosophy (哲學) will help the translator go beyond the knowledge of words and its language.

The name 道德經 can be translated as Book of Ethics. Ethics in Western languages date back to ēthike (moral philosophy), which draws its origin from the word ēthos (manners). Meanwhile, in Chinese-related languages, 道德 is composed of 道 [way] and 德 [virtue]. The word 道 itself is composed of 辶 [walking] and 首 [head], and the word 德 has 彳 [small step] and 心 [heart] in it.

This work is said to be composed by 老子 [Lao Tzu], divided into 2 main parts: Upper and Lower. With erudite words, 81 chapters go through many topics from how to live to how to govern. The Dao De Jing may have been patched together by many authors, and we do not really know exactly who Lao Tzu was ; it doesn’t really matter. Due to many variations, the number of words in the Dao De Jing is still inconsistent:

* 2 copies of the Silk Book (帛书) written on silk found at Mǎ wáng duī (馬王堆), the first (甲) version includes 5342 words, the second (乙) version includes 5344 words.
* The book《道德經章句》by Hé Shàng Gōng (河上公) has 5201 words.
* The book《老子道德經注》by Wáng Bì (王弼) has 5162 words.
* The writing on bamboo cards found at Guō diàn (郭店) has over 13,000 words, of which more than 2,000 words are similar to other versions.

There are many profound parts and some obscure parts, yet not shallow.

The Dao De Jing is a work for rulers because it contains a lot of political thinking. But, there is a fundamental problem here: if one understands wu-wei (無為), one cannot become a king. To become kings and lords, one must want, that is, to have desire, and to have desire is to have action (有為). Wu-wei only has one way, which is to retreat, not do politics, because politics is fundamentally a passion for power and lust after all. Therefore, those who desire to be kings can’t understand the Dao De Jing, and those who understand do not want to be kings. Because of the lack of an existential investigation into the nature of thinking and the self. One cannot find order in disorder, one has to look at disorder and understand it first. The main theme of the work is non-action (無為), but for non-action to be, it must start from non-self (無我). And to be selfless, one has to understand the self beforehand. This should concern anybody, not just kings.

This is just a simple translation, for fun and mainly to learn Chinese, without any further judgment or analysis.

C.

上經 [Upper part] - 道經 [Chapters on the Way]

一、 Chapter 1

道可道非常道。名可名非常名。
The way that can be followed is not the eternal way. The name that can be named is not the eternal name.
無名天地之始。有名萬物之母。
Nameless is the origin of Heaven and Earth. Named is the mother of all things.
故常無欲以觀其妙。常有欲，以觀其徼。
Without desires, one can observe the mystery of the Way. With desires, one can only see its manifestations.
此兩者同出而異名。同謂之玄。玄之又玄。眾妙之門。
Both share the same source, yet their names are different. Mystical or miraculous. It is the gateway to all wonders.

二、 Chapter 2

天下皆知美之為美，斯惡已。皆知善之為善，斯不善已。
When everyone in the world knows that beautiful is beautiful, then ugly already exists. When everyone knows that good is good, then goodness ceases to be good.
故有無相生，難易相成，長短相形，高下相傾，音聲相和，前後相隨。
Therefore, being and non-being create each other, difficult and easy complement each other, long and short shape each other, high and low lean on each other, sound and tone harmonize with each other, before and after follow each other.
是以聖人處無為之事，行不言之教。
Thus, the sage acts without effort and teaches without words.
萬物作焉而不辭，生而不有，為而不恃，功成而弗居。
To enable all things to flourish without hindrance, to create without claiming ownership, to act without relying on effort, to achieve success without seeking recognition.
夫唯弗居，是以不去。
Therefore, by not holding onto anything, nothing is lost.

三、 Chapter 3

不尚賢，使民不爭。不貴難得之貨，使民不為盜。不見可欲，使民心不亂。
Not venerating talented individuals prevents people from competing. Not valuing rare goods prevents theft. Not flaunting desires prevents people's hearts from becoming disorderly.
是以聖人之治，虛其心，實其腹，弱其志，強其骨。常使民無知無欲。使夫知者不敢為也。
Therefore, the governance of the sage is empty-hearted, full-bellied, weak-willed, and strong-boned. This always causes the people to be unaware and without desire. It makes those with knowledge dare not act at all.
為無為，則無不治。
Following the doing of non-doing, surely there is nothing that cannot be governed.

四、 Chapter 4

道沖而用之或不盈。
The empty way is used continuously, yet there's no waste.
淵兮似萬物之宗。
Such root is like the ancestor of all things.
挫其銳，解其紛，和其光，同其塵。
Bend the sharpness, untie the tangles, soften the brightness, and merge with the dusty.
湛兮似或存。
It seems still and silent, yet remains present.
吾不知誰之子。象帝之先。
We do not know where the Dao originates from. It seems to exist even before the highest deity.

五、 Chapter 5

天地不仁，以萬物為芻狗。
Heaven and earth are impartial, regard all things as straw dogs.
聖人不仁，以百姓為芻狗。
The sage is not humane, regards all beings as straw dogs.
天地之間，其猶橐籥乎？
In the midst of heaven and earth, is it like a lock?
虛而不屈，動而愈出。
Empty yet lacking nothing, the more it gives out, the more it moves.
多言數窮，不如守中。
The more one talks, the harder it is to understand, rather hold back within.

六、 Chapter 6

谷神不死，是謂玄牝。
The spirit of the immortal valley, that is the mysterious stream's fissure.
玄牝之門，是謂天地根。
This mysterious cave entrance truly is the foundation of heaven and earth.
綿綿若存，用之不勤。
Vast and boundless like existence, it can be used without ever being exhausted.

七、 Chapter 7

天長地久。天地所以能長且久者，以其不自生，故能長生。
The sky is long-lasting, the earth is enduring. The reason why the sky and earth can endure for so long is because they do not exist for themselves; therefore, they can sustain life indefinitely.
是以聖人後其身而身先，外其身而身存。
That's why the sage puts himself behind but remains in front, puts himself outside but still remains inside.
非以其無私耶？故能成其私。
Could it be because of being carefree? Therefore, even personal matters are also carefree.

八、 Chapter 8

上善若水。
The highest goodness is like water.
水善利萬物而不爭，處衆人之所惡，故幾於道。
Water benefits all creatures without contention, dwelling in places everyone dislikes, thus it is close to the Dao.
居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。
Choose the right land to stay, help others with sincerity, speak truthfully, from the depths of the heart, govern appropriately, rely on competence, and act at the right timing.
夫唯不爭，故無尤。
That person who does not contend, therefore does not make mistakes.

九、 Chapter 9

持而盈之，不如其已。
Keeping it full forever, one better stop.
揣而銳之，不可長保。
Grasp the sharpness, one can't hold onto it for long.
金玉滿堂，莫之能守。
With gold and jade filling the house, one can't keep hold of them.
富貴而驕，自遺其咎。
Wealth and arrogance invite calamity upon oneself.
功成名遂，身退，天之道。
When things are done, when the heart is fulfilled, it's time to withdraw, that is the way of heaven.

十、 Chapter 10

載營魄抱一，能無離乎？
Nurturing the soul of the Dao, can one avoid separation?
專氣致柔，能嬰兒乎？
Channeling energy to the point of gentleness, can one be like a child?
滌除玄覽，能無疵乎？
Sweeping away the dark view, can one avoid mistakes?
愛民治國，能無為乎？
Loving the people and governing the nation, can it be done without any doing?
天門開闔，能為雌乎？
The gate of heaven opens and closes, can one become soft and yielding?
明白四達，能無知乎？
Understand everything clearly, can it be without knowledge?
生而畜之，生而不有，為而不恃，長而不宰，是謂玄德。
To be born like all things, to live as if possessions do not matter, to act without reliance, to be skilled without asking for position, this is the mystical virtue.

十一、 Chapter 11

三十輻，共一轂，當其無，有車之用。
Thirty spokes converge on a single hub; occupying emptiness makes the wheel useful.
埏埴以為器，當其無，有器之用。
Mixing earth to make utensils, occupying emptiness makes them useful.
鑿戶牖以為室，當其無，有室之用。
Carving doors to make a house, occupying emptiness makes it habitable.
故有之以為利，無之以為用。
Therefore, use what is to gain advantage, and use what is not to achieve purpose.

十二、 Chapter 12

五色令人目盲。五音令人耳聾。五味令人口爽。馳騁田獵，令人心發狂。難得之貨，令人行妨。
The five colors blind the eye. The five sounds deafen the ear. The five flavors dull the taste. Chasing and hunting induce madness in the heart. Possessions and wealth which are difficult to obtain bring harm.
是以聖人為腹不為目，故去彼取此。
Therefore, the sage prioritizes the belly over the eyes, thus discarding one to keep the other.

十三、 Chapter 13

寵辱若驚，貴大患若身。
Prestige and disgrace cause worry; self-esteem harms oneself.
何謂寵辱若驚？寵為下，得之若驚，失之若驚，是謂寵辱若驚。
Why do both honor and disgrace cause anxiety? Achieving honor makes one worry, losing it also makes one worry. Therefore, it is said that both honor and disgrace cause anxiety.
何謂貴大患若身？吾所以有大患者，為吾有身，及吾無身，吾有何患？
Why does self-esteem harm oneself? The reason for such great troubles is precisely because of having a self. If one doesn't have a self, what troubles could one possibly have?
故貴以身為天下，若可寄天下。愛以身為天下，若可託天下。
Therefore, whoever values the world more than themselves can be entrusted with the world. Whoever loves the world more than themselves can be entrusted to take care of the world.

十四、 Chapter 14

視之不見，名曰夷。聽之不聞，名曰希。搏之不得，名曰微。此三者不可致詰，故混而為一。
Not seeing when looking is called flatness. Not hearing when listening is called silence. Not grasping when holding is called concealment. These three cannot be fully understood, so blend them into one.
其上不皦，其下不昧。繩繩不可名，復歸於無物。是謂無狀之狀，無物之象，是謂惚恍。迎之不見其首，隨之不見其後。
Above, it is not bright; below, it is not dim. Vast and without a name, then returning to the place where there is nothing. This is the appearance of emptiness, the form of the formless, it is fleeting. One can't make heads or tails of it.
執古之道，以御今之有。能知古始，是謂道紀。
Hold onto the ancient Dao to govern present affairs. Understanding the original source is the essence of the Dao.

十五、 Chapter 15

古之善為士者，微妙玄通，深不可識。夫唯不可識，故強為之容。
A virtuous person is like a scholar, concealing mysterious elegance and grace, where knowledge cannot even reach. Because it cannot be understood, it is forced to be described.
豫兮若冬涉川。猶兮若畏四鄰。儼兮其若客。渙兮若冰之將釋。敦兮其若樸。曠兮其若谷。混兮其若濁。
Hesitate like crossing a river in winter. Suspect like danger is present from all sides. Dignified like a guest. Dissolve like ice. Unadorned like raw wood. Vast like a valley. Chaotic like muddy water.
孰能濁以止，靜而徐清？孰能安以久，動而徐生？
Who can stop the muddiness, letting it gradually clear on its own? Who can remain calm and wait, allowing movement to gradually arise?
保此道者，不欲盈。夫唯不盈，故能蔽不新成。
The person who adheres to the Dao does not desire to accumulate. Because he does not accumulate, he's able to conceal the new.

十六、 Chapter 16

致虛極，守靜篤。
The utmost empty mind maintains extreme stillness.
萬物並作，吾以觀復。夫物芸芸，各復歸其根。
All things flourish, and one observes their return. All things spread out, yet they all return to their roots.
歸根曰靜，是謂復命。復命曰常。
Returning to the source is called stillness; stillness is returning to one's destiny. Returning to one's destiny is the eternal Dao.
知常曰明。不知常，妄作凶。
Understanding the unchanging is called wisdom. Not understanding the unchanging leads to mistakes and misfortune.
知常容，容乃公，公乃王，王乃天，天乃道，道乃久，沒身不殆。
Understanding the unchanging leads to clemency. Clemency leads to equity. Equity leads to prosperity. Prosperity leads to divinity. Divinity leads to the Dao. The Dao leads to eternity. Without the self, there is no danger.

十七、 Chapter 17

太上，下知有之。
The truly majestic is only to be known simply by its existence.
其次，親而譽之。其次，畏之。其次，侮之。信不足，焉有不信焉。
One level below, they love and praise. Lower still, they fear. Below that, they despise. If there is not enough sincerity, the people will not trust.
悠兮，其貴言。功成事遂，百姓皆謂我自然。
Leisurely, words are cherishly saved. When the work is accomplished and the task is completed, the people all believe it was achieved by themselves.

十八、 Chapter 18

大道廢，有仁義。智慧出，有大偽。
When the Dao is lost, humaneness and righteousness come to be. When intelligence arises, hypocrisy occur.
六親不和，有孝慈。
When there is discord in the family, filial duties take place.
國家昏亂，有忠臣。
When the nation is in chaos, loyalty appears.

十九、 Chapter 19

絕聖棄智，民利百倍。
Abandon deity and knowledge, people's benefits multiply a hundredfold
絕仁棄義，民復孝慈。
Abandon humaneness and righteousness, people will again be filial.
絕巧棄利，盜賊無有。
Abandon talent and profit, there will be no thieves or robbers.
此三者以為文，不足。
These three things are merely superficial etiquette, not complete in any way.
故令有所屬。見素抱樸，少私寡欲。
Therefore, commands should depend on simplicity. That is to maintain a humble and straightforward demeanor. Having few private matters means having few desires.

二十、 Chapter 20

絕學無憂，唯之與阿，相去幾何？善之與惡，相去若何？
Abandoning knowledge ends all worries. Respect and despisal, how far apart are they? Good and evil, how different are they?
人之所畏，不可不畏。荒兮其未央哉。
The place where people fear cannot be not feared. The wilderness is vast and endless.
衆人熙熙，如享太牢，如春登臺。
People rejoice as if enjoying glory, like spring ascending to the podium.
我獨怕兮其未兆。如嬰兒之未孩。儽儽兮若無所歸。
I calmly face what is about to happen, like a child who doesn't yet know how to smile. Drifting as if having no place to return.
衆人皆有餘，而我獨若遺。我愚人之心也哉。沌沌兮，俗人昭昭，我獨若昏。俗人察察，我獨悶悶。澹兮其若海，飂兮若無止。衆人皆有以，而我獨頑似鄙。
People have abundance, yet I alone am deprived. My mind is confused, ignorant and in darkness. In this haze, others are bright and clear, while I alone am dim and ignorant. People are bustling with activity, while I alone am despondent. Quiet and withdrawn like the ocean, roaming aimlessly like a strong wind. Everyone has their purpose, while I alone am foolish and insignificant.
我獨異於人，而貴食母。
Only I live differently from others, yet I cherish the mother above all beings.

二十一、 Chapter 21

孔德之容，唯道是從。
The appearance of great virtue depends only on the Dao.
道之為物，唯恍唯惚。忽兮恍兮，其中有象。恍兮忽兮，其中有物。窈兮冥兮，其中有精。其精甚真，其中有信。
The Dao encompasses all things, being vague and obscure. Because it is not precise, it contains profound matters. Because it is not clear, there is place for existence. In its subtle and graceful nature, there is substance. In such a truthful essence, there is trustworthiness.
自古及今，其名不去，以閱衆甫。
From ancient times to now, its renown has never faded, illuminating all things.
吾何以知衆甫之狀哉？以此。
How do I know the state of all things at their beginning? Through this.

二十二、 Chapter 22

曲則全，枉則直，窪則盈，弊則新，少則得，多則惑。
To be bent is to become whole, to be crooked is to become straight, to be hollow is to become full, to be worn out is to be renewed, to have little is to gain, to have much is to be confused.
是以聖人抱一，為天下式。不自見，故明。不自是，故彰。不自伐，故有功。不自矜，故長。
Therefore, the sage embraces the Dao to serve as a model for the world. Not considering himself knowledgeable, he is wise. Not considering himself right, he is clear. Not boasting of his achievements, he achieves. Not being arrogant, he is capable.
夫唯不爭，故天下莫能與之爭。
Because he does not compete, no one in the world can compete with him.
古之所謂曲則全者，豈虛言哉。誠全而歸之。
From ancient times, people have said no matter how much bending, it still remains whole. Isn't this more than just empty words? Truly, what is whole will always return to its state.

二十三、 Chapter 23

希言自然。
To have few words is to be natural.
故飄風不終朝，驟雨不終日。孰為此者？天地。天地尚不能久，而況於人乎？
Because the wind does not blow all morning, and rain does not fall all day. Who created this? Heaven and earth. If heaven and earth cannot last forever, how much less can man?
故從事於道者，同於道。德者，同於德。失者，同於失。同於道者，道亦樂得之。同於德者，德亦樂得之。同於失者，失亦樂得之。
Therefore, those who follow the Dao are in harmony with the Dao. Those who follow virtue are in harmony with virtue. Those who embrace loss are in harmony with loss. When in harmony with the Dao, the Dao joyfully accepts them. When in harmony with virtue, virtue joyfully accepts them. When in harmony with loss, loss joyfully accepts them.
信不足焉，有不信焉。
Where there is insufficient trust, there is something not worth trusting.

二十四、 Chapter 24

企者不立，跨者不行。自見者不明。自是者不彰。自伐者無功。自矜者不長。
A person who stands on tiptoe cannot stand firm. A person who takes long strides cannot move smoothly. A person who thinks they know is not enlightened. A person who considers themselves right is not clear. A person who claims achievements has no achievements. A proud person has no talent.
其在道也，曰餘食贅行。物或惡之，故有道者不處。
From the perspective of the Dao, these are excess belongings to discard. All things detest them, so those who possess the Dao are not attached.

二十五、 Chapter 25

有物混成，先天地生。寂兮寥兮，獨立不改，周行而不殆，可以為天下母。
There is something chaotic and formless that existed before heaven and earth. It is still, empty, standing alone, unchanging, and operates endlessly without rest. It can be considered the mother of heaven and earth.
吾不知其名，字之曰道，強為之名曰大。大曰逝，逝曰遠，遠曰反。
We do not know its name, so we call it the Dao. Forced to name it, we call it the great stream. The great stream flows through, flows far away, and then returns.
故道大，天大，地大，王亦大。域中有四大，而王居其一焉。人法地，地法天，天法道，道法自然。
Therefore, if the Dao is vast, the sky is vast, the earth is vast, and the ruler is also vast. In the realm of sky and earth, there are four great things, and the ruler holds one of them. People follow the laws of the land, the land follows the laws of the sky, the sky follows the laws of the Dao, and the Dao follows the laws of nature.

二十六、 Chapter 26

重為輕根，靜為躁君。
Heavy is the root of lightness. Stillness is the master of movement.
是以聖人終日行不離輜重。雖有榮觀，燕處超然。
Therefore, the sage wanders all day without abandoning his luggage. Despite wealth and glory, he still maintains a noble and detached soul.
奈何萬乘之主，而以身輕天下？輕則失本，躁則失君。
How can one who holds supreme power look down upon the people? Lightness surely leads to loss of roots, haste surely leads to loss of control.

二十七、 Chapter 27

善行無轍迹。善言無瑕讁。善數不用籌策。善閉無關楗而不可開。善結無繩約而不可解。
Walking skillfully leaves no trace. Speaking skillfully leaves no mistakes. Counting skillfully does not require a measuring tool. Closing a door without using a latch, yet it's impossible to open. Tying a knot without a rope, yet it's impossible to untie.
是以聖人常善救人，故無棄人。常善救物，故無棄物。是謂襲明。
That's why, the sage is skilled in rescuing people, so no one is abandoned. He's skilled in rescuing things, so nothing is abandoned. This is called inheriting the light.
故善人者，不善人之師。不善人者，善人之資。不貴其師，不愛其資，雖智大迷，是謂要妙。
Therefore, the skilled one is the teacher of the unskilled. The unskilled person provides an opportunity for the skilled one to help. Not respecting the teacher, not cherishing his experience, even with intelligence, one remains foolish. The skills lie in that.

二十八、 Chapter 28

知其雄，守其雌，為天下谿。為天下谿，常德不離，復歸於嬰兒。
Knowing strength, keeping gentleness, is to be a stream for the world. As a stream for the world, the eternal virtue does not depart, returning to purity.
知其白，守其黑，為天下式。為天下式，常德不忒，復歸於無極。
Knowing brightness, keeping darkness, establishes principles for the world. Establishing principles for the world, the eternal virtue does not err, returning to infinity.
知其榮，守其辱，為天下谷。為天下谷，常德乃足，復歸於樸。
Knowing honor, keeping humility, is to be a valley for the world. As a valley for the world, the eternal virtue is fulfilled, returning to simplicity.
樸散則為器，聖人用之，則為官長，故大制不割。
Simplicity becomes clemency; the sage uses it to govern effectively. Therefore, the great principle does not divide.

二十九、 Chapter 29

將欲取天下而為之，吾見其不得已。天下神器，不可為也，為者敗之，執者失之。
Those who desire to dominate the world, one sees it can't succeed. The spirit and vitality of the world cannot be grasped; trying to act is to fail, trying to hold on is to lose.
故物或行或隨，或歔或吹，或強或羸，或載或隳。
Therefore, things either go or follow, either inhale or exhale, either are strong or weak, either are raised or destroyed.
是以聖人去甚，去奢，去泰。
That's why, the sage abandons excessive extravagance and extreme extremes.

三十、 Chapter 30

以道佐人主者，不以兵強天下。其事好還。師之所處，荊棘生焉。大軍之後，必有凶年。
If using the Dao to assist kings and lords, and not using military force to coerce the world, everything will go smoothly. Where soldiers encamp, thorns and brambles grow. After the grand army passes, surely there will be five years of hardship.
故善有果而已，不敢以取強。果而勿矜，果而勿伐，果而勿驕。果而不得已，果而勿強。
Therefore, there is nothing better than doing good to achieve results, without needing to exert force. Do it without arrogance, without boasting, without pride. Without any other choice, do without seeking forcefully.
物壯則老，是謂不道，不道早已。
Something strong surely ages fast; It is contrary to the Dao, and contrary to the Dao, it is soon to perish.

三十一、 Chapter 31

夫佳兵者，不祥之器，物或惡之，故有道者不處。
The best weapons are terribly harmful, everyone fears and hates them, and that's why, those with the Dao don't use them.
君子居則貴左，用兵則貴右。兵者不祥之器，非君子之器，不得已而用之，恬淡為上。勝而不美，而美之者，是樂殺人。夫樂殺人者，則不可以得志於天下矣。
The gentleman values the left side when at home, and values the right side when using weapons. Weapons are implements of bad fortune; they are not the tools of the gentleman. They are used only when unavoidable, with a calm demeanor above all. Winning without grace while beautifying it is to fancy murder. And, those who like to kill cannot succeed in life.
吉事尚左，凶事尚右。偏將軍居左，上將軍居右，言以喪禮處之。殺人之衆，以哀悲泣之，戰勝以喪禮處之。
Serendipity is on the left, misfortune is on the right. The deputy general is on the left, the chief general is on the right; this is the ceremonial etiquette used in mourning rites. When killing many people, one must weep and lament with pity. Even in victory, one must stand as the master of mourning.

三十二、 Chapter 32

道常無名。朴雖小, 天下不敢臣。侯王若能守之，萬物將自賓。天地相合，以降甘露，民莫之令而自均。
The eternal Dao has no name. Though simple and plain, no one in the world dares to underestimate it. If kings and lords can uphold it, all things will naturally submit. Heaven and earth will be in harmony, rain will fall in due season, and the people will act without coercion, naturally and justly.
始制有名，名亦既有，夫亦將知止，知止可以不殆。譬道之在天下，猶川谷之於江海。
Laws and regulations all have names. Once a position is attained, one should know when to stop; knowing when to stop means there will be no danger. Like the Dao with the world, it flows like a stream merging into rivers and the sea.

三十三、 Chapter 33

知人者智，自知者明。勝人者有力，自勝者強。知足者富。強行者有志。
Knowing others is intelligence, knowing oneself is enlightenment. Conquering others is having strength, conquering oneself is being resilient. Knowing contentment is being rich. Being resilient is having willpower.
不失其所者久。死而不亡者壽。
Not losing one's roots leads to enduring. To die without losing the Dao is longevity.

三十四、 Chapter 34

大道氾兮，其可左右。萬物恃之而生而不辭，功成而不有，衣養萬物而不為主。常無欲，可名於小。萬物歸焉而不為主，可名為大。
The great Dao flows everywhere; it can turn left or right. All things depend on it for life but it does not interfere. It accomplishes its work without claiming credit, nourishes all things without ruling over them. The eternal Dao is without desire; it can be considered small. Yet all things return to it without being ruled; it can be considered great.
以其終不自為大，故能成其大。
That which ultimately does not consider itself great, thereby can achieve greatness.

三十五、 Chapter 35

執大象，天下往。往而不害，安平太。
That which holds onto the fundamental essence, the world will rally in its direction. All converging harmlessly, this is great peace.
樂與餌，過客止。道之出口，淡乎其無味，視之不足見，聽之不足聞，用之不足既。
Music and delicious food make the passerby stop. But when the Dao is spoken of, it seems bland and flavorless; it cannot be seen, it cannot be heard, yet it is inexhaustible in its use.

三十六、 Chapter 36

將欲歙之，必固張之。將欲弱之，必固強之。將欲廢之，必固舉之。將欲奪之，必固與之。是謂微明。柔弱勝剛強。
To shrink, one must first grow. To weaken something, one must first strengthen it. To abolish someone, one must first promote them. To take something, one must first give it away. This is called subtle wisdom. Softness overcomes hardness.
魚不可脫於淵，國之利器不可以示人。
Fish cannot leave deep water; a nation's treasures should not be displayed.

三十七、 Chapter 37

道常無為而無不為。
The eternal Dao does nothing, yet nothing is left undone.
侯王若能守之，萬物將自化。
If kings and lords could uphold it, all things would transform themselves.
化而欲作，吾將鎮之以無名之樸。（無名之樸）夫亦將無欲。不欲以靜，天下將自定。
When transformation happens yet there's still desire for more, I would use the nameless simplicity to restrain them. This would lead to the absence of desire. Without desires, there is tranquility, and the world would naturally be at peace.

下經 [Lower part] - 德經 [Chapters on virtue]

三十八、 Chapter 38

上德不德，是以有德。下德不失德，是以無德。
The one with high virtue does not show off their virtue, and thus they have virtue. The one with low virtue strives to display their virtue, and thus they lack virtue.
上德無為而無以為。下德無為而有以為。
The one with high virtue does not do, yet doesn't pretend, so there is no intention. The one with low virtue does not do, yet pretends, so intention is present.
上仁為之而無以為。上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮，夫禮者忠信之薄，而亂之首。前識者，道之華，萬愚之始。
The person of superior humaneness acts without intentionality. The person of superior righteousness acts with intentionality. The person of superior propriety acts, but when no one responds, they force it upon others. Therefore, when the Dao is lost, virtue appears. When virtue is lost, benevolence appears. When benevolence is lost, righteousness appears. When righteousness is lost, propriety appears. Propriety is the mere deceptive appearance of loyalty and faithfulness, and the beginning of disorder. Foreknowledge is the superficial embellishment of the Dao, and the start of great foolishness.
是以大丈夫處其厚，不居其薄，處其實，不居其華。故去彼取此。
That's why, the great sage dwells in substance, not in the superficial. Live in reality, not in ornamentation. Thus, he discards the latter and embraces the former.

三十九、 Chapter 39

昔之得一者，天得一以清，地得一以寧，神得一以靈，谷一以盈，萬物得一以生，侯王得一以為天下貞。其致之一也。
Old things that attained the Dao; Heaven attained the Dao and became clear. Earth attained the Dao and became tranquil. Deities attained the Dao and became sacred. Valleys attained the Dao and overflowed. All beings attained the Dao and flourished. When kings and lords attained the Dao, the world was harmonious. All because they achieved the Dao.
天無以清將恐裂，地無以寧將恐廢，神無以靈將恐歇，谷無以盈將恐竭，萬物無以生將恐滅，侯王無以貴高將恐蹶。
If heaven is not clear, it will crack. If the earth is not tranquil, it will decay. If spirits are not sacred, they will dissipate. If valleys do not overflow, they will dry up. If all things do not flourish, they will perish. If kings and lords are not esteemed, they will lose their thrones.
故貴以賤為本，高以下為基。是以侯王自謂孤，寡，不穀。此非以賤為本邪？非歟？
Therefore, honor takes humility as foundation, high takes low as base. Thus, kings and lords, in their humility, refer to themselves as humble servants of the people. Is this not indeed taking humility as foundation? Is it not true?
故至數譽無譽。不欲琭琭如玉，珞珞如石。
In the end, words exchanged don't matter. One should not shine like jade, but should be as rough as stone.

四十、 Chapter 40

反者道之動。弱者道之用。
Returning is the movement of the Dao. Yielding is the direction of the Dao.
天下萬物生於有，有生於無。
All things in heaven and on earth come from the existence of something. Existence comes from nothingness.

四十一、 Chapter 41

上士聞道，勤而行之。中士聞道，若存若亡。下士聞道，大笑之。不笑不足以為道。
The superior practitioner hears the Dao, diligently practices it. The average practitioner hears the Dao, has it yet like not having it. The inferior practitioner hears the Dao, laughs out loud. If one does not laugh, then it is not worthy to be called the Dao.
故建言有之：明道若昧，進道若退，夷道若纇，上德若谷，大白若辱，廣德若不足，建德若偷，質德若渝。
The ancients said: The Dao that is bright seems dark. The Dao that advances seems to retreat. The Dao that is flat seems to have rough patches. Virtue that is great seems like a valley. Greatness seems like yielding. Virtue that is ample seems lacking. Virtue that is honest seems inelegant. Virtue that is simple seems forever changing.
大方無隅，大器晚成，大音希聲，大象無形，道隱無名。夫唯道，善貸且成。
A great square has no corners, great talent matures slowly, great sound has few words, great substance has no form, the hidden Dao has no name. Only the Dao is generous and gives without expectation, yet it brings completion.

四十二、 Chapter 42

道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。
The Dao gives birth to One, One gives birth to Two, Two gives birth to Three, Three gives birth to the myriad of creatures. The myriad of creatures carry the Yin and embrace the Yang, blending their vital energies harmoniously.
人之所惡，唯孤、寡、不穀，而王公以為稱。故物或損之而益，或益之而損。
People despise being humble servants, yet kings and lords call themselves so. Thus, in life, less is more, and more is less.
人之所教，我亦教之，強梁者不得其死，吾將以為教父。
What the ancients taught, and what I now teach, is that fiendish brutes do not meet a natural death. Let us take this as a lesson.

四十三、 Chapter 43

天下之至柔，馳騁天下之至堅，無有入無間。吾是以知無為之有益。
The softest thing in the world can penetrate the hardest. The non-existent can enter where there is no space. I take knowing non-doing as useful.
不言之教，無為之益，天下希及之。
To teach without words, to find usefulness in non-doing; few in the world can comprehend this.

四十四、 Chapter 44

名與身孰親？身與貨孰多？得與亡孰病？
Which is closer, fame or the body? Which is more important, wealth or the body? Gain or loss, which one is harmful?
是故甚愛必大費，多藏必厚亡。知足不辱，知止不殆，可以長久。
Therefore, loving too much surely leads to much loss, possessing too much surely results in much loss. Knowing contentment avoids disgrace, knowing when to stop avoids danger, thus one can endure indefinitely.

四十五、 Chapter 45

大成若缺，其用不弊。大盈若沖，其用不窮。大直若屈，大巧若拙，大辯若訥。
The complete seems incomplete, yet its function is flawless. The infinitely full seems empty, yet its function is inexhaustible. The straightest seems curved, the most skillful seems clumsy, the best argument seems to yield.
靜勝躁，寒勝熱，清靜為天下正。
Calm conquers agitation, cold conquers heat; clarity and tranquility bring order to the world.

四十六、 Chapter 46

天下有道，卻走馬以糞。天下無道，戎馬生於郊。
When the world has the Dao, horses are used for hauling manure. When the world lacks the Dao, warhorses are born on the field.
禍莫大於不知足。咎莫大於欲得。故知足之足，常足矣。
No calamity is greater than not knowing what is enough. No sin is greater than greed. Therefore, knowing enough is enough, and it will always be enough.

四十七、 Chapter 47

不出戶，知天下。不窺牖，見天道。其出彌遠，其知彌少。
Not leaving the house, yet knowing the world. Not looking out the window, yet see the way of heaven. The farther you go, the less you know.
是以聖人不行而知，不見而名，不為而成。
Therefore, the sage knows without traveling, sees without looking, and achieves without doing.

四十八、 Chapter 48

為學日益，為道日損。損之又損，以至於無為。
Following studying, one learns a little more each day, and following the Dao, a little less each day. Less and less until one reaches non-doing.
無為而無不為。取天下常以無事，及其有事，不足以取天下。
Not doing yet nothing can't be done. Always gain the world without any incident. Taking the world forcefully is not enough to have the world.

四十九、 Chapter 49

聖人無常心，以百姓心為心。善者吾善之，不善者吾亦善之，得善矣。信者吾信之，不信者吾亦信之，得信矣。
The sage has no fixed opinions, takes the hearts of the common people as their own heart. Be good to the good, and also good to the not-so-good; how virtuous it is. Trust the trustworthy, and also trust the untrustworthy; how trustworthy it is.
聖人在天下，歙歙焉。為天下，渾其心。百姓皆注其耳目，聖人皆孩之。
The sage feels awkward among the people, but behaves with natural simplicity for the world. The common folk all focus their ears and eyes on the sage, who regards them all as small children.

五十、 Chapter 50

出生入死。
Life and death on the edge of a knife.
生之徒十有三，死之徒十有三，人之生，動之死地，亦十有三。夫何故？以其生生之厚。
There are thirteen ways of living, thirteen ways of dying; the life of man inevitably leads to death, and there are thirteen ways to lead there. Why is this so? Because there are many forms of birth and growth.
蓋聞善攝生者，陸行不遇兕虎，入軍不被兵甲。兕無所投其角，虎無所措其爪，兵無所容其刃，夫何故？以其無死地。
It is said that those who nurture life well, do not encounter wild beasts on the road, entering the army does not lead to war. Rhinoceroses have nowhere to thrust their horns, tigers have nowhere to extend their claws, and weapons have nowhere to stab or slash. Why is this so? Because they do not advance towards death.

五十一、 Chapter 51

道生之，德畜之，物形之，勢成之。是以萬物莫不尊道而貴德。
The Dao gives birth, virtue nurtures, things take shape, conditioning bring them to completion. That's why, all things honor the Dao and value virtues.
道之尊，德之貴，夫莫之命而常自然。
The Dao is respected, virtue is esteemed, operating naturally without anyone issuing commands.
故道生之，德畜之，長之育之，成之熟之，養之覆之。生而不有，為而不恃，長而不宰。是謂玄德。
Therefore, the Dao gives birth, virtue nurtures, always fostering and bringing to fruition, nourishing and protecting. To give birth without possessing, to act without relying on anything, to excel without claiming authority, it is the mystical virtue.

五十二、 Chapter 52

天下有始，以為天下母。既得其母，以知其子。既知其子，復守其母，沒身不殆。
The world has its starting point, which is the mother of the heaven and earth. Once one grasps the mother, one understands the child. Once one comprehends all things, one returns to grasp the starting point. Thus, there is no danger throughout life.
塞其兌，閉其門，終身不勤。開其兌，濟其事，終身不救。
Block all paths, close all doors, and worry not throughout life. Open all paths, allow the incidents, and throughout life, there's no saving.
見小曰明，守柔曰強。用其光，復歸其明，無遺身殃。是為習常。
To see the insignificant is insight, strength knows when to yield. Using the brightness of the child to restore the light of the mother, without leaving behind disaster. That is learning from the eternal.

五十三、 Chapter 53

使我介然有知，行於大道，惟施是畏。大道甚夷，而民好徑。
If I am straightforward, I understand that, following the main road of the Dao, the only fear is to deviate. The main road is flat, yet people prefer shortcuts.
朝甚除，田甚蕪，倉甚虛。服文綵，帶利劍，厭飲食，財貨有餘，是謂盜夸。非道也哉。
The court too divided, the fields too desolate, the granaries too empty. Dressing extravagantly, carrying sharp swords, eating and drinking in excess, possessing surplus wealth, they are arrogant and shameless thieves. Thus, is against the Dao.

五十四、 Chapter 54

善建者不拔，善抱者不脫，子孫以祭祀不輟。
A skilled builder cannot be overturned, a skilled holder cannot be slipped. Descendants and future generations continue to worship and honor ceaselessly.
修之於身，其德乃真。修之於家，其德乃餘。修之於鄉，其德乃長。修之於邦，其德乃豐。修之於天下，其德乃普。
To rely on the Dao and cultivate oneself, it is true virtue. To rely on the Dao and cultivate one's family, it is abundant virtue. To rely on the Dao and cultivate one's village, it is permanent virtue. To rely on the Dao and cultivate one's nation, it is flourishing virtue. To rely on the Dao and cultivate the world, it is great virtue.
故以身觀身，以家觀家，以鄉觀鄉，以邦觀邦，以天下觀天下。吾何以知天下然哉？以此。
Therefore, see what the self is through one's own self, see what family is through one's own family, see what village is through one's own village, see what nation is through one's own nation, see the world through the world. How can one know the world? By relying on the Dao.

五十五、 Chapter 55

含德之厚，比於赤子。毒蟲不螫，猛獸不據，攫鳥不搏。
Holding onto thick virtue is like a child walking naked. The poisonous snake does not bite, the wild beast does not pounce, the hawk does not snatch.
骨弱筋柔而握固，未知牝牡之合而脧作，精之至也。終日號而不嗄，和之至也。知和曰常，知常曰明。益生曰祥。心使氣曰強。
Weak bones and soft muscles but a firm grip, not knowing male from female but the penis pointing, this is vital energy. Crying all day but not hoarse, this is harmony. Knowing harmony is called constancy, knowing constancy is called enlightenment. Excessive desires for procreation lead to calamity. A strong heart exhausts the vital breath.
物壯則老，是謂不道，不道早已。
Something strong surely ages fast; It is contrary to the Dao, and contrary to the Dao, it is soon to perish.

五十六、 Chapter 56

知者不言，言者不知。
Those who know do not speak; those who speak do not know.
塞其兌，閉其門，挫其銳，解其紛，和其光，同其塵。是謂玄同。
Block all paths, close all doors, blunt the sharpness, untangle the knots, soften the brightness, merge with the dust. This is called mystical unity.
故不可得而親，不可得而疏，不可得而利，不可得而害，不可得而貴，不可得而賤。故為天下貴。
Therefore, one cannot be intimate with it, nor be indifferent to it, nor use it, nor harm it, nor honor it, nor despise it. Thus, there is nothing more precious than that in the world.

五十七、 Chapter 57

以正治國，以奇用兵，以無事取天下。
Govern the nation with integrity, use wisdom to command the army, and without incidents gain the world.
吾何以知其然哉？以此：天下多忌諱，而民彌貧。朝多利器，國家滋昏。人多伎巧，奇物滋起。法令滋彰，盜賊多有。
How does one know this? Because: the more prohibitions there are in the world, the poorer the people become. The more sharp weapons the court possesses, the darker the nation grows. The more cunning and skillful people are, the more strange things arise. The more laws and regulations there are, the more thieves and robbers appear.
故聖人云：我無為而民自化，我好靜而民自正，我無事而民自富，我無欲而民自樸。
Therefore, the sage says: I don't do and the people naturally transform themselves. I enjoy tranquility and the people naturally become upright. I have no affairs and the people naturally become prosperous. I have no desires and the people naturally become simple.

五十八、 Chapter 58

其政悶悶，其民淳淳。其政察察，其民缺缺。
When the commands are vague, the people are harmonious. When the commands are clear, the people are impoverished.
禍兮福之所倚，福兮禍之所伏。孰知其極？其無正，正復為奇，善復為妖。人之迷，其日固久。
Therefore, calamity can be the place where blessings lean on, and blessings can be where calamity lurks. Who can truly know the ultimate outcome? What is not straightforward, right can become wrong, good can transform into evil. Mankind has long been in confusion.
是以聖人方而不割，廉而不劌，直而不肆，光而不耀。
Therefore, the sage is upright but does not harm, sincere but does not hurt, straightforward but not reckless, clear but not dazzling.

五十九、 Chapter 59

治人，事天莫若嗇。
To govern people, nothing is better than moderation.
夫唯嗇，是以早服。早服謂之重積德。重積德則無不克。無不克則莫知其極。莫知其極，可以有國。
Being moderate, is to be on the right path sooner, following the right path should accumulate many virtues, accumulating high virtues can accomplish anything, accomplishing anything is to avoid impoverishment, to avoid impoverishment is to gain the nation.
有國之母，可以長久。是謂深根固柢，長生久視之道。
Understanding the root and foundation of the nation allows for long-term existence. This is called deep roots with a firm foundation, observing the enduring Dao.

六十、 Chapter 60

治大國若烹小鮮。
To govern a large nation is like cooking a fresh fish.
以道蒞天下，其鬼不神。非其鬼不神，其神不傷人。非其神不傷人，聖人亦不傷人。夫兩不相傷，故德交歸焉。
Using the Dao to govern the world, even demons are not supernaturally powerful. Not only are demons not supernaturally powerful, but gods do not harm people. Not only do gods not harm people, but sages as well. Both do not harm each other, so virtue returns to that place.

六十一、 Chapter 61

大國者下流，天下之交。天下之牝。
A large nation in a low position, is the place where all under heaven flows through, the receptacle of all heaven and earth.
牝常以靜勝牡，以靜為下。故大國以下小國，則取小國。小國以下大國，則取大國。故或下以取，或下而取。大國不過欲兼畜人，小國不過欲入事人。夫兩者各得所欲，大者宜為下。
The female often overcomes the male by being still, taking stillness as a lower position. Therefore, if a large nation humbles itself before a small nation, it will gain the allegiance of the small nation. If a small nation humbles itself before a large nation, it will gain the protection of the large nation. Both will achieve their goals, so it is wise for the larger to be humble.

六十二、 Chapter 62

道者萬物之奧，善人之寶，不善人之所保。
The Dao is the sanctuary of all things, the treasure of the virtuous, and the refuge of the wicked.
美言可以示尊，美行可以加人。人之不善，何棄之有？
Good words can clearly show respect, and good deeds can increase one's worth. How can the wicked forget these things?
故立天子，置三公，雖有拱璧以先駟馬，不如坐進此道。
Therefore, establishing the heavenly prince, and the lords, even if they join their hands in presenting jade while riding ahead of their four horses, it is still not equal to sitting and offering the Dao.
古之所以貴此道者何？不曰：求以得，有罪以免邪？故為天下貴。
Why did people in ancient times value this Dao so much? Isn't it because by seeking, one gains, and by committing offenses, one is forgiven? Therefore, all under heaven cherish it.

六十三、 Chapter 63

為無為，事無事，味無味。大小多少，報怨以德。
To do without doing, then the matter is also effortless, the taste is tasteless. Whether big or small, many or few, use virtue to repay grievances.
圖難於其易，為大於其細。天下難事，必作於易。天下大事，必作於細。是以聖人終不為大，故能成其大。
Solve difficult problems starting from the easy ones, accomplish great tasks starting from the small ones. Difficult tasks in life must start from the easy ones. Great tasks in life must start from the small ones. Therefore, the sage, before or after, never do great things, yet achieves great things.
夫輕諾必寡信，多易必多難。是以聖人猶難之，故終無難矣。
Those who disregard promises are likely to lack sincerity, and words spoken too easily are difficult to fulfill. That's why, the sage sees only difficulty, yet in the end, nothing is truly difficult.

六十四、 Chapter 64

其安易持，其未兆易謀，其脆易泮，其微易散。為之於未有，治之於未亂。
What is still is easy to hold, what is few is easy to count, fragile things are easy to break, very small things are easy to disperse. Do before there exists, govern before chaos happens.
合抱之木，生於毫末。九層之臺，起於累土。千里之行，始於足下。
A large tree starts from a small shoot. A nine-story tower starts from a pile of earth. Traveling thousands of miles begins with a single step.
為者敗之，執者失之。是以聖人無為故無敗，無執故無失。
Do, and do wrong is to spoil, to hold on is to lose. Therefore, the sage does not do, hence nothing is spoiled; he does not hold on, hence nothing is lost.
民之從事，常於幾成而敗之。慎終如始，則無敗事。
People often fail in their endeavors just before they are about to succeed. If they are cautious from beginning to end, then the task will not fail.
是以聖人欲不欲，不貴難得之貨。學不學，復眾人之所過，以輔萬物之自然而不敢為。
Therefore, the sage desires no desire, doesn't value hard-earned material wealth, learns what cannot be learned, returns to where people made mistakes by overdoing, helping all things follow their natural path without daring to overdo it.

六十五、 Chapter 65

古之善為道者，非以明民，將以愚之。
In ancient times, those skilled in practicing the Dao did not make the people more knowledgeable; instead, they made them simpler and ignorant.
民之難治，以其智多。故以智治國，國之賊。不以智治國，國之福。
People are difficult to govern because of their many schemes. Therefore, governing a nation with clever tactics destroys the nation. Not using clever schemes to govern the nation brings blessings to the nation.
知此兩者亦稽式。常知稽式，是謂玄德。玄德深矣遠矣，與物反矣，然後乃至大順。
Knowing these two things is to be exemplary. Always exemplary is the mystical virtue. Such virtue is so deep and far-reaching that it seems to go against things, but in the end, it truly goes along with them.

六十六、 Chapter 66

江海所以能為百谷王者，以其善下之，故能為百谷王。
The rivers and seas are able to become kings of a hundred valleys precisely because they are adept at being lowly.
是以聖人欲上民，必以言下之。欲先民，必以身後之。是以聖人處上而民不重。處前而民不害。是以天下樂推而不厭。以其不爭，故天下莫能與之爭。
Therefore, the sage, to sit above the people, must lower himself with words. To stand before the people, he must place himself behind. Hence, when the sage is above the people, they do not feel oppressed. When he is in front, the people do not feel harmed. Therefore, the world pushes him forward cheerfully and without weariness. Because he does not contend, the world absolutely does not contend with him.

六十七、 Chapter 67

天下皆謂我大似不肖。夫唯大，故似不肖。若肖久矣，其細也夫。
The world all thinks that my Dao is grand, but it seems unworthy. Precisely because it is grand, it seems unworthy. If it has seemed worthy for a long time, then it is just a mere thing.
我有三寶，持而保之。一曰慈，二曰儉，三曰不敢為天下先。慈故能勇，儉故能廣，不敢為天下先，故能成器長。
I have three treasures that I hold tightly. First is compassion, second is moderation, and third is not daring to stand before the world. Compassion makes one courageous, moderation makes one generous, and not daring to stand before the world earns long-lasting respect.
今舍慈且勇，舍儉且廣，舍後且先，死矣。
Now, abandon compassion to seek courage, abandon moderation to seek expansiveness, abandon staying behind to seek to stand in front, that is a perilous path.
夫慈以戰則勝，以守則固。天將救之，以慈衛之。
Using compassion to contend will lead to victory, and using it to defend will ensure stability. Whoever is subject to divine assistance, compassion is used to protect.

六十八、 Chapter 68

善為士者不武，善戰者不怒，善勝敵者不與。
A skilled general does not rely on brute force, adept in combat without getting angry, winning over enemies without engaging in conflict.
善用人者為之下。是謂不爭之德，是謂用人之力，是謂配天之極。
Using people skillfully means lowering oneself. This is called the virtue of non-contention, knowing how to use human strength is to harmonize with the pillar of heaven.

六十九、 Chapter 69

用兵有言：吾不敢為主而為客，不敢進寸而退尺。
A military strategy says: dare not be the master but act as guests, dare not advance an inch but retreat ten inches.
是謂行無行，攘無臂，扔無敵，執無兵。
It's called action without action, hiding the hand while using it, throwing without a target, capturing without needing troops.
禍莫大於輕敵，輕敵幾喪吾寶。故抗兵相加，哀者勝矣。
No calamity is greater than underestimating an enemy; underestimating an enemy risks losing one's treasures. Therefore, in conflict, whoever is merciful will prevail.

七十、 Chapter 70

吾言甚易知，甚易行。天下莫能知，莫能行。
My teachings are very easy to understand and very easy to practice. Yet, no one in the world seems to understand them, and no one can practice them.
言有宗，事有君。
Words have roots, actions have masters.
夫唯無知，是以不我知。知我者希，則我者貴。是以聖人被褐懷玉。
Those who don't know thus, don't understand me. Few understand me, and even fewer follow me. Therefore, the sage wears a coarse cloth but holds jade in their heart.

七十一、 Chapter 71

知不知上。不知知病。
Knowing that one doesn't know is the best. Not knowing but thinking that one knows is sickness.
聖人不病，以其病病。
The sage is not sick because knowing sickness is sickness itself.
夫唯病病，是以不病。
Only knowing sickness as sickness is truly being free from sickness.

七十二、 Chapter 72

民不畏威，則大威至。
When the people do not fear authority, then authority becomes truly formidable.
無狎其所居，無厭其所生。夫唯不厭，是以不厭。
Not despising where the people reside, not coercing where the people live. Not oppressing, hence not being resented.
是以聖人自知不自見，自愛不自貴。故去彼取此。
Therefore, the sage knows without showing off, understands without boasting. Thus, letting go of one thing and keeping the other.

七十三、 Chapter 73

勇於敢則殺。勇於不敢則活。此兩者或利或害。
Strongly daring to act leads to death; strongly not daring to act leads to life. These two options either bring benefit or harm.
天之所惡，孰知其故？是以聖人猶難之。
What heaven detests, who can know the reason why? That's why even the sage soul finds it hard.
天之道不爭而善勝，不言而善應，不召而自來，坦然而善謀。
The way of heaven does not contend yet skillfully wins, does not speak yet skillfully responds, does not call yet comes naturally, remains calm yet skillfully assesses.
天網恢恢，疏而不失。
The vast net of heaven is wide but nothing slips through.

七十四、 Chapter 74

民不畏死，奈何以死懼之？若使民常畏死，而為奇者，吾得執而殺之，孰敢？
People who are not afraid of death, how can they be intimidated by threats of death? If people are constantly afraid of death, and there are those who commit wrongdoing, they can be captured and killed. Who would dare to do it?
常有司殺者殺。
There are always people handling matters of killing.
夫代司殺者殺，是謂代大匠斲。夫代大匠斲者，希有不傷其手矣。
An executioner is like a skillful carpenter. And so, someone who tries to replace the skilled who uses the axe to chop down trees rarely fails to injure their hands.

七十五、 Chapter 75

民之饑，以其上食稅之多，是以饑。
The people are hungry because too much tax is collected from above.
民之難治，以其上之有為，是以難治。
The people are hard to govern because those above made too many laws and regulations.
民之輕死，以其上求生之厚，是以輕死。
The people disregard death because those above them are greedy for life.
夫唯無以生為者，是賢於貴生。
Only those who do not live for the sake of holding positions are the ones who possess virtue and value life.

七十六、 Chapter 76

人之生也柔弱，其死也堅強。
A person is soft and weak when born, but becomes stiff and rigid in death.
萬物草木之生也柔脆，其死也枯槁。
All plants and trees are soft and weak when they are born, but they dry up and wither when they die.
故堅強者死之徒，柔弱者生之徒。
Therefore, rigidity leads to death, while softness leads to life.
是以兵強則不勝，木強則折。
That's why, the strong army does not win, and the sturdy tree gets cut down.
故堅強處下，柔弱處上。
Thus, being strong and perseverant is the lower position, and being gentle and yielding is the higher position.

七十七、 Chapter 77

天之道，其猶張弓與？高者抑之，下者舉之，有餘者損之，不足者補之。天之道，損有餘而補不足。
The way of heaven is like drawing a bow, isn't it? When something is high, bring it down; when something is low, lift it up. When there is excess, reduce it; when there is deficiency, supplement it. The way of heaven is to reduce excess and supplement deficiency.
人之道則不然，損不足以奉有餘。孰能有餘以奉天下？唯有道者。
Humanity's way is not like that; it takes from those who lack to give to those who have excess. Who can have surplus to offer to the world? Only those who possess virtue.
是以聖人為而不恃。功成而不處，其不欲見賢。
Therefore, the sage accomplishes without boasting of their achievements. They succeed without possessing, because they do not seek to display their virtue.

七十八、 Chapter 78

天下莫柔弱於水，而攻堅強者，莫之能勝。以其無以易之。
In the world, there is nothing softer or weaker than water. Yet when it attacks the resilient, nothing can surpass it. Because nothing can alter it.
弱之勝強，柔之勝剛，天下莫不知，莫能行。
The weak conquer the strong, the gentle conquer the rigid; everyone in the world knows this, but no one can do it.
是以聖人云：受國之垢，是謂社稷主。受國不祥，是謂天下王。正言若反。
Therefore, the sage says: to take on the dirt and filth of the nation, that is called being the ruler of the land. To take on the misfortune of the nation, that is called being the emperor of the world. Honest words seem almost contradictory.

七十九、 Chapter 79

和大怨，必有餘怨。安可以為善？
If one can resolve great resentment, surely there is still some minor resentment left. How can it be considered complete?
是以聖人執左契，而不責於人。
Therefore, the sage keeps their promises and yields without blaming others.
有德司契，無德司徹。
With virtue comes responsibility; without virtue, one demands repayment from others.
天道無親，常與善人。
The way of heaven does not favor anyone; it always stays close to the virtuous.

八十、 Chapter 80

小國寡民，使有什伯之器而不用，使民重死而不遠徒。
A small nation with few people possesses weapons tenfold or a hundredfold compared to its population, yet it does not deploy them. This makes the people value life and not seek to venture far.
雖有舟輿，無所乘之。雖有甲兵，無所陳之。
Even if there are boats and carriages, there is nowhere to use them. Even if there are armed soldiers, there is nowhere to deploy them.
使民復結繩而用之。甘其食，美其服，安其居，樂其俗。
Make the people go back to using knotted cords¹ and use what they have. Let them enjoy good food, wear fine clothes, live in peace and comfort, and lead happy daily lives.
鄰國相望，雞犬之聲相聞，民至老死不相往來。
Neighboring nations can see each other, hear the rooster crowing and the dogs barking echoing back and forth, but the people live to old age without ever crossing paths with each other.
1. Before the invention of writing, people used knots to remember things.

八十一、 Chapter 81

信言不美，美言不信。善者不辯，辯者不善。知者不博，博者不知。
Honest words are not fancy, and fancy words are not honest. A good person does not argue, and a person who argues is not good. A knowledgeable person does not boast, and a person who boasts is not knowledgeable.
聖人不積，既以為人已餘有，既以與人已愈多。天之道，利而不害。聖人之道，為而不爭。
The sage does not hoard; the more he helps others, the more he has. The more he gives, the more he gains. The way of heaven brings benefit without harm. The way of the sage acts without contention.