Laozi's Tao Te Ching (Silk Manuscript Version): Complete Text with Modern Translation

Tue, 05 May 2026 00:00:37 +0800

Book of Te (Virtue)

Chapter 1: On Virtue

The highest virtue is not virtuous, and thus possesses virtue. The lowest virtue clings to virtue, and thus lacks virtue.

A person of true virtue doesn’t go around proclaiming “I am virtuous,” and that’s exactly why they truly possess virtue. A person of lesser virtue desperately tries to appear virtuous, and that’s why they actually lack genuine virtue.

The highest virtue acts through non-action and has no ulterior purpose. The highest benevolence acts with purpose but without ulterior motive. The highest righteousness acts with a sense of obligation. The highest propriety acts, and when no one responds, it rolls up its sleeves and forces compliance.

The finest virtue acts naturally and does good without feeling it’s anything remarkable. The most benevolent people help others without feeling they have any agenda. Those who champion righteousness act with a sense of “I should do this.” Those who insist on propriety and rules, when others don’t cooperate, roll up their sleeves and force others to comply.

Thus, when the Way is lost, virtue follows. When virtue is lost, benevolence follows. When benevolence is lost, righteousness follows. When righteousness is lost, propriety follows. Propriety is the thinning of loyalty and trust, and the beginning of disorder.

So you see, people first forgot the “Way,” then started talking about “virtue.” They forgot virtue, then started talking about “benevolence.” They forgot benevolence, then started talking about “righteousness.” They forgot righteousness, then started talking about “propriety and rules.” Propriety and rules are actually the result of loyalty and trust wearing thin — and the beginning of chaos.

Those with foreknowledge grasp merely the flower of the Way, and mark the beginning of folly.

Those who think themselves clever and able to predict the future have merely grasped the superficial, flashy part of the “Way” — which is actually the beginning of foolishness.

Thus the great person dwells in the thick and not in the thin, dwells in the substantial and not in the ornamental. Therefore, reject that and embrace this.

So a truly great person chooses to stay in a place of substance, not in a place of superficiality; chooses what is real and solid, not what is flashy and ornamental. Therefore, discard the superficial and keep the genuine.

Chapter 2: Attaining Oneness

Those of old who attained the One: Heaven attained the One and became clear. Earth attained the One and became tranquil. Spirits attained the One and became divine. Valleys attained the One and became full. Lords and kings attained the One and brought order to all under heaven.

Long ago, those who found the “One” (that is, the Way): Heaven, having attained the Way, became clear. Earth, having attained the Way, became tranquil. Spirits, having attained the Way, became divine. Valleys, having attained the Way, became full of flowing water. Kings, having attained the Way, were able to govern all under heaven well.

Taking this further: if Heaven were not clear, it might crack. If Earth were not tranquil, it might erupt. If spirits were not divine, they might cease. If valleys were not full, they might dry up. If lords and kings ceaselessly pursued noble heights, they might stumble.

Conversely, if Heaven were not clear, it might crack open. If Earth were not tranquil, it might collapse. If spirits were not divine, they might vanish. If valleys were not full, they might run dry. If kings endlessly pursued lofty status, they might fall.

Therefore, the noble must take the humble as its root. The high must take the low as its foundation.

Therefore, nobility must be rooted in humility, and standing tall must be grounded in what lies below.

This is why lords and kings call themselves ‘Orphaned,’ ‘Widowed,’ and ‘Unworthy.’ Is this not taking humility as the root? Indeed it is.

This is why kings call themselves “the Orphaned,” “the Widowed,” and “the Unworthy” — such humble titles. Isn’t this taking humility as the root? Indeed it is.

Thus, the highest praise is no praise at all. Therefore, do not desire to gleam like jade — rather be rough like stone.

So the highest honor is needing no honor at all. Don’t strive to be as smooth and polished as jade — better to be as plain and unadorned as stone.

Chapter 3: Hearing the Way

When the best scholars hear of the Way, they practice it diligently. When average scholars hear of the Way, they half believe, half doubt. When the worst scholars hear of the Way, they laugh out loud. If they did not laugh, it would not be worthy of being called the Way.

When wise people hear about the “Way,” they earnestly put it into practice. When average people hear about the “Way,” they half believe it — sometimes remembering, sometimes forgetting. When foolish people hear about the “Way,” they burst out laughing. If even these people didn’t laugh at it, then it wouldn’t truly be the Way.

Thus there is a saying: The bright Way seems dark. The advancing Way seems to retreat. The level Way seems rough. The highest virtue seems like a valley. The purest white seems soiled. Broad virtue seems insufficient. Solid virtue seems idle. Genuine substance seems changeable. The greatest square has no corners. The greatest vessel needs no completion. The greatest sound is barely heard. The greatest image has no form. The Way, abundant, has no name.

So the ancients had a saying: The bright Way appears dark; the advancing Way appears to retreat; the smooth Way appears rough. The highest virtue appears like an empty valley; the purest white appears stained; the broadest virtue appears insufficient; the sturdiest virtue appears lazy; the truest nature appears changeable. The greatest square has no corners; the greatest vessel needs no completion; the greatest sound is barely heard; the greatest image has no visible form. The Way hides within namelessness.

Only the Way can begin well and end well.

Only the “Way” can begin something well and bring it to a good completion.

Chapter 4: Reversion

Reversion is the movement of the Way. Weakness is the function of the Way.

“Reversion” is how the Way moves — when anything reaches its extreme, it reverses. “Weakness” is how the Way exerts its power.

All things under heaven are born from being. Being is born from non-being.

Everything under heaven is born from “being,” and “being” is born from “non-being.” Just as a great tree grows from a seed, and the seed comes from something invisible.

Chapter 5: Harmony of the Middle

The Way gives birth to the One. The One gives birth to Two. Two gives birth to Three. Three gives birth to all things.

The “Way” gave birth to “One,” “One” gave birth to “Two,” “Two” gave birth to “Three,” and “Three” gave birth to everything in the world. Like a tiny seed that slowly grows into a great tree, blossoms and bears fruit, and becomes an entire forest.

All things carry yin on their backs and embrace yang. The blending qi creates harmony.

Everything has “yin” on its back and holds “yang” in its arms — just like day and night, cold and heat. The blending energy between them keeps everything in harmony.

What all under heaven despise are being ‘orphaned,’ ‘widowed,’ and ‘unworthy’ — yet lords and kings use these as their own titles.

What people despise most is being called “orphaned,” “pitiful,” or “worthless,” yet kings deliberately use these very words as their own titles.

Things may be diminished yet increased, or increased yet diminished. What others teach, I ponder in the evening and teach to others.

Some things seem to decrease but actually increase; some seem to increase but actually decrease. The principles others teach me, I ponder carefully in the evening, and then pass them on to others.

Thus the forceful and aggressive do not meet a good end. I shall take this as the foremost teaching.

So those who are forceful and aggressive will not meet a good end. I shall take this saying as the most important principle of learning.

Chapter 6: Ultimate Softness

The softest thing under heaven gallops through the hardest.

The softest thing under heaven can gallop freely through the hardest. Just like water — it looks soft, yet it can penetrate stone.

The formless enters where there is no gap. From this I know the benefit of non-action.

The formless can enter where there is no opening. From this, I understand how beneficial “non-action” truly is.

Teaching without words, the benefit of non-action — few under heaven can match these.

Teaching without words, the benefit of acting without deliberate effort — few things under heaven can compare to these.

Chapter 7: Setting Boundaries

Fame or self — which is dearer? Self or wealth — which is worth more? Gain or loss — which brings more pain?

Fame and your own body — which is closer to you? Your body and your wealth — which is more important? Gaining and losing — which causes more distress?

Excessive love surely leads to great expense. Excessive hoarding surely leads to heavy loss.

Being overly attached to something will surely cost you dearly; hoarding too much will surely lead to even greater loss.

Therefore, knowing contentment avoids disgrace. Knowing when to stop avoids danger. This way, one can endure.

So knowing contentment prevents humiliation, knowing when to stop prevents danger — this is how you can live peacefully and endure.

Chapter 8: Clarity and Stillness

Great accomplishment seems incomplete, yet its use is never exhausted. Great fullness seems empty, yet its use is never depleted. Great straightness seems bent. Great skill seems clumsy. Great eloquence seems tongue-tied.

The most perfect thing appears flawed, yet it never breaks down in use. The most full thing appears empty, yet it never runs out. The straightest thing appears bent. The most skillful craftsmanship appears clumsy. The most eloquent speaker appears tongue-tied.

Movement overcomes cold. Stillness overcomes heat. Clarity and stillness can set the standard for all under heaven.

Movement can overcome cold, stillness can overcome heat. With a clear and still mind, you can become the model for all under heaven.

Chapter 9: Contentment

When the Way prevails under heaven, warhorses are retired to fertilize the fields. When the Way is absent, warhorses are bred on the battlefields.

When the Way prevails and there is peace, warhorses are retired to haul manure in the fields. When the Way is lost and there is chaos, even pregnant mares are driven to give birth beside the battlefield.

No crime is greater than yielding to desire. No disaster is greater than discontent. No fault is more painful than the craving for gain.

The greatest crime is giving in to desire. The greatest disaster is not knowing contentment. The greatest fault is the greed to acquire more.

Therefore, the contentment of knowing sufficiency is everlasting sufficiency.

So those who understand that “enough is enough” will always have enough.

Chapter 10: Knowing All Under Heaven

Without going out the door, one can know all under heaven. Without peering through the window, one can know the Way of Heaven.

Without stepping outside your door, you can know everything under heaven. Without looking out your window, you can understand the principles governing heaven and earth.

The farther one travels, the less one knows.

The farther a person travels, the less they actually know.

Thus the sage knows without traveling, names without seeing, accomplishes without acting.

So the sage understands all things without leaving home, identifies things without seeing them directly, and accomplishes things without deliberate effort.

Chapter 11: Non-Action

Those who pursue learning gain daily. Those who pursue the Way lose daily. Losing and losing again, until they arrive at non-action. Through non-action, nothing is left undone.

Those who study knowledge gain something every day. Those who study the “Way” lose something every day. Losing and losing again, until they reach “non-action” — doing nothing deliberately. By doing nothing deliberately, everything gets done.

To take all under heaven, one must remain without affairs. When one has affairs, one is not worthy of taking all under heaven.

To govern all under heaven, one must refrain from meddling. If you insist on managing everything, you’re not fit to govern all under heaven.

Chapter 12: Virtuous Goodness

The sage has no fixed mind — he takes the mind of the people as his own.

The sage has no fixed ideas of his own — he takes the hearts of the people as his own heart.

The good I treat with goodness. The not-good I also treat with goodness. This is virtuous goodness.

Good people, treat them well. Bad people, also treat them well. This is true goodness.

The trustworthy I trust. The untrustworthy I also trust. This is virtuous trust.

Honest people, trust them. Dishonest people, also trust them. This is true trust.

The sage in the world draws all hearts together. The people all fix their eyes and ears upon him, and the sage treats them all as children.

The sage lives among the people, gathering himself in, letting the hearts of all under heaven merge together. The people all focus their attention on him, and the sage treats everyone like a beloved child.

Chapter 13: Life and Death

Coming into life, entering death.

From the moment a person is born, they begin the journey toward death.

Three in ten are companions of life. Three in ten are companions of death. And three in ten, though born to live, move toward death through their own restless striving.

About three in ten people live long lives. About three in ten die young. And about three in ten, who could have lived long, hasten toward death through their own reckless pursuits — they too number about three in ten.

Why is this? Because they pursue life too intensely.

Why does this happen? Because they are too greedy for life’s pleasures.

I have heard that one who is good at preserving life does not avoid rhinoceroses and tigers when traveling through hills, nor wear armor when entering battle. The rhinoceros finds no place to thrust its horn, the tiger no place to sink its claws, and weapons no place to lodge their blades.

I’ve heard that those who truly know how to preserve life need not avoid rhinoceroses and tigers while walking in the mountains, nor wear armor and weapons when entering the army. The rhinoceros finds no place to thrust its horn, the tiger finds no place to sink its claws, and blades find no place to cut him.

Why is this? Because there is no place of death in him.

Why? Because there is no vulnerable spot of death to be found in such a person.

Chapter 14: Honor and Nobility

The Way gives them birth, and Virtue nurtures them. Matter shapes them, and circumstances complete them.

The “Way” gives birth to all things, and “Virtue” nurtures them. Things take shape and become various kinds of objects.

Therefore all things revere the Way and honor Virtue.

Therefore all things revere the “Way” and treasure “Virtue.”

The Way is revered and Virtue honored — not by decree, but always naturally so.

The “Way” is revered and “Virtue” is honored not because someone bestowed titles upon them, but because they are naturally and inherently so.

The Way gives birth, nurtures, grows, develops, shelters, sustains, nourishes, and protects.

The “Way” gives birth to all things, nurtures them, helps them grow, brings them to maturity, cares for them, and protects them.

It gives birth yet does not possess. It acts yet does not take credit. It leads yet does not dominate. This is called Mysterious Virtue.

It gives birth to all things but doesn’t claim ownership, does good deeds but doesn’t boast, nurtures all things but doesn’t control them. This is called “Mysterious Virtue” — the most profound kind of virtue.

Chapter 15: Guarding the Mother

All under heaven has a beginning, which serves as the mother of all under heaven.

Everything under heaven has a beginning — this beginning is like the mother of all under heaven.

Having found the mother, one can know the children. Having known the children, return and guard the mother — to the end of one’s days without peril.

Once you’ve found this “mother” (the source), you can understand her “children” (all things). After understanding the children, return to guard the mother, and you’ll face no danger for the rest of your life.

Block the openings, close the gates — to the end of life, never toil.

Block the outlets of desire, close the gates of desire, and you’ll never struggle for the rest of your life.

Open the openings, attend to affairs — to the end of life, beyond help.

Open the outlets of desire and busily chase after things, and you’ll be beyond saving for the rest of your life.

Seeing the small is called clarity. Guarding softness is called strength.

Being able to perceive the subtle is called “clarity.” Being able to maintain softness is called “strength.”

Use its light, return to its clarity.

Use the light it emits, then return to its luminous essence.

Leave no calamity for yourself — this is called inheriting the eternal.

Don’t leave disaster for yourself — this is called “inheriting the constant” — following the eternal law.

Chapter 16: The Chief of Robbers

If I had even a little wisdom, walking on the great Way, I would only fear going astray.

If I had just a little wisdom, walking on the great Way, what I would fear most is straying onto a side path.

The great Way is very smooth, yet people prefer the byways.

The great Way is actually quite smooth, yet people insist on taking shortcuts and side paths.

The court is well swept, yet the fields are overgrown, the granaries empty. They wear fine clothes, carry sharp swords, feast until sated, and hoard wealth in excess. This is called the chief of robbers — decidedly not the Way!

The court is swept spotlessly clean, but the fields are overgrown with weeds, and the granaries are completely empty. Officials wear magnificent clothes, carry sharp swords at their waists, gorge themselves on delicacies, and still hoard piles of wealth. This is called being the “chief of robbers” — this is absolutely not the Way!

Chapter 17: Observing Well

What is well built cannot be pulled up. What is well embraced cannot slip away. With such, descendants’ sacrifices will never cease.

Those who build a solid foundation cannot have it uprooted. Those who embrace firmly won’t let go. Such people will have their ancestral sacrifices continue unbroken through generations.

Cultivate it in the self — virtue becomes genuine. Cultivate it in the family — virtue becomes abundant. Cultivate it in the community — virtue becomes enduring. Cultivate it in the state — virtue becomes bountiful. Cultivate it in all under heaven — virtue becomes universal.

Cultivate the Way in yourself, and virtue becomes genuine. Cultivate it in your family, and virtue becomes more than enough. Cultivate it in your community, and virtue endures. Cultivate it in your nation, and virtue becomes bountiful. Cultivate it throughout the world, and virtue becomes universal.

Observe the self through the self. Observe the family through the family. Observe the community through the community. Observe the state through the state. Observe all under heaven through all under heaven.

Look at others through yourself, look at other families through your own family, look at other communities through your own community, look at other nations through your own nation, look at the world from the perspective of the world.

How do I know all under heaven is thus? By this.

How do I know the world is this way? Through this very method.

Chapter 18: Containing Virtue

One who contains virtue abundantly may be compared to a newborn babe. Wasps and vipers do not sting it. Fierce birds and beasts do not seize it. Its bones are soft, its sinews supple, yet its grip is firm. Not yet knowing the union of male and female, yet fully aroused — its vital essence is at its peak. Crying all day without becoming hoarse — its harmony is at its peak.

A person of deep virtue is like a newborn baby. Bees and venomous snakes won’t sting it, fierce birds and wild beasts won’t pounce on it. The baby’s bones are soft and its muscles tender, yet its little fists grip tightly. The baby doesn’t yet understand matters between man and woman, yet it becomes aroused — because its vital essence is at its absolute peak. The baby cries all day yet never goes hoarse — because its body and mind are in perfect harmony.

Harmony is called the constant. Knowing harmony is called clarity. Enhancing life is called ominous. The mind directing qi is called forcing.

Harmony is called “the constant” — the eternal principle. Knowing harmony is called “clarity.” Deliberately pursuing longevity is called “inauspicious.” Using the mind to force the breath is called “straining.”

Things that grow strong then grow old — this is called not following the Way. What does not follow the Way comes to an early end.

Once things reach the peak of their strength, they begin to age — this is called not being in accord with the Way. What is not in accord with the Way soon disappears.

Chapter 19: Mysterious Unity

Those who know do not speak. Those who speak do not know.

Those with true wisdom don’t talk much. Those who talk incessantly don’t possess true wisdom.

Block the openings, close the gates, soften the glare, merge with the dust, blunt the sharp edges, untangle the knots. This is called Mysterious Unity.

Block the outlets of desire, close the gates of desire, soften your own radiance, become as ordinary as dust, blunt your own sharp edges, untangle the tangled knots. This is called “Mysterious Unity” — becoming one with all things.

Therefore one can neither be drawn close nor pushed away, neither be benefited nor harmed, neither be honored nor debased. Thus one becomes the most valued under heaven.

So you can neither get especially close to him nor push him away; you can neither benefit him nor harm him; you can neither make him noble nor make him lowly. Precisely because of this, he is the most esteemed under heaven.

Chapter 20: Governing the State

Govern the state with uprightness. Deploy the military with surprise. Win all under heaven with non-interference. How do I know this is so?

Govern the state with righteousness, wage war with unorthodox strategies, win all under heaven by not meddling. How do I know this is so?

The more restrictions under heaven, the poorer the people. The more weapons the people have, the more chaotic the state. The more clever people are, the more strange things arise. The more laws are displayed, the more thieves and robbers there are.

The more prohibitions there are under heaven, the poorer the people become. The more weapons the people have, the more chaotic the state becomes. The cleverer people become, the more strange things arise. The more laws are proclaimed, the more thieves and robbers appear.

Therefore the sage says: ‘I practice non-action, and the people transform themselves. I love tranquility, and the people straighten themselves. I engage in no affairs, and the people prosper by themselves. I desire not to desire, and the people return to simplicity by themselves.’

So the sage says: “I act without deliberate effort, and the people naturally improve. I prefer stillness, and the people naturally find the right path. I don’t meddle, and the people naturally prosper. I have no desires, and the people naturally return to simplicity.”

Chapter 21: Upright Governance

When governance is generous, the people are sincere. When governance is scrutinizing, the state is divisive.

When governance is generous and broad-minded, the people are honest and simple. When governance is sharp and scrutinizing, the people become cunning and resentful.

Misfortune — fortune leans upon it. Fortune — misfortune lurks within it. Who knows their ultimate end?

Within misfortune hides fortune; within fortune lurks misfortune. Who knows how it will all turn out in the end?

There is no fixed standard. The normal can become strange, the good can become monstrous.

Nothing has an absolute standard. The normal can turn strange, the good can turn bad.

People’s confusion about this has indeed lasted a long time.

People have been confused by all this for a very, very long time.

Therefore the sage is square but does not cut, has corners but does not pierce, is straight but not rigid, shines but does not dazzle.

So the sage is perfectly upright yet never cuts others, has sharp edges yet never pricks, is straightforward yet not unreasonable, shines brightly yet never blinds.

Chapter 22: Longevity

In governing people and serving Heaven, nothing surpasses frugality.

For governing people and serving Heaven, nothing is better than frugality.

Only through frugality can one prepare early. Early preparation means constantly accumulating virtue. With constantly accumulated virtue, nothing is insurmountable. When nothing is insurmountable, no one knows your limits. When no one knows your limits, you can govern a state. Grasping the mother of governance, one can endure long.

Precisely because of frugality, one can prepare early. Early preparation means constantly accumulating virtue. With constantly accumulated virtue, there is nothing you can’t overcome. When you can overcome everything, no one knows your limits. When no one knows your limits, you can govern a state. Master the root of governance, and you can endure for a long time.

This is called deep roots and a firm foundation — the Way of longevity and enduring vision.

This is called planting deep roots and building a firm foundation — the Way of longevity and enduring vision.

Chapter 23: Holding One’s Place

Governing a great state is like cooking a small fish.

Governing a great state is like frying a small fish — handle it gently, don’t keep flipping it, or the flesh will fall apart.

When the Way governs all under heaven, ghosts lose their power. It is not that ghosts lose their power, but that their power does not harm people. It is not that their power does not harm people, but the sage also does not harm them.

When the “Way” governs all under heaven, ghosts and spirits lose their mischief. It’s not that they lose their power, but that their power doesn’t harm people. It’s not that their power doesn’t harm people, but that the sage also doesn’t harm people.

When neither side harms the other, virtue flows and converges between them.

When neither side harms the other, beautiful virtue converges between them.

Chapter 24: Staying Below

A great state is the lower reaches of a river — the female of all under heaven, the convergence of all under heaven.

A great state is like the lower reaches of a great river — the mother of all under heaven, the place where everything converges.

The female always overcomes the male through stillness. Through stillness, she takes the lower position. Therefore, one should take the lower position.

The feminine (the soft) always overcomes the masculine (the hard) through stillness, because stillness means humbly staying below. Therefore, one should be humble.

When a great state lowers itself before a small state, it wins the small state. When a small state lowers itself before a great state, it wins acceptance from the great state. Thus, some lower themselves to win, and some lower themselves to be accepted.

When a great state is humble toward a small state, it wins the small state’s allegiance. When a small state is humble toward a great state, it wins the great state’s acceptance. So some gain by actively being humble, and some are accepted by being receptively humble.

A great state merely wishes to unite and shelter people. A small state merely wishes to join and serve people.

A great state merely wants to shelter more people. A small state merely wants to join a larger family and serve.

For both to get what they want, the greater should take the lower position.

For both sides to get what they want, the greater state should be even more humble.

Chapter 25: The Dwelling of the Way

The Way is the dwelling of all things — the treasure of the good, the refuge of the not-good.

The “Way” is the destination of all things — a treasure for good people, and a refuge for those who are not good.

Beautiful words can gain a market. Honorable deeds can earn praise. If a person is not good, why should they be abandoned?

Beautiful words can win you things in the marketplace. Honorable conduct earns people’s congratulations. If a person’s conduct is not good, why should they be abandoned?

Therefore when enthroning the Son of Heaven and appointing the three ministers, though one offers jade discs preceded by teams of four horses, it is better to sit and offer this Way.

So when enthroning the Son of Heaven and appointing the three ministers, even presenting great jade discs and leading teams of four horses is not as good as sitting down and offering this “Way.”

Why did the ancients prize this so? Did they not say: ‘Through it, seekers find; through it, the guilty are forgiven’? Therefore it is the most precious thing under heaven.

Why did the ancients value the “Way” so highly? Isn’t it said that it lets you get whatever you seek? Isn’t it said that it lets the guilty escape punishment? That’s why it is the most precious thing under heaven.

Chapter 26: No Difficulty

Act without acting. Manage without managing. Taste without tasting.

Do things as if you’re not doing them. Handle affairs as if there are no affairs. Taste flavors as if there is no flavor.

Regard the great as small, the many as few. Repay resentment with virtue.

See the great in the small, see the many in the few. Repay resentment with good virtue.

Plan for the difficult while it is easy. Accomplish the great through the small. All difficult things under heaven arise from the easy. All great things under heaven arise from the small.

To tackle difficult things, start from the easy. To accomplish great things, start from the small details. All difficult things under heaven begin from something easy. All great things under heaven start from something small.

Therefore the sage never attempts greatness, and thus achieves greatness.

So the sage never considers himself great, and precisely because of this, he accomplishes truly great things.

Easy promises are seldom kept. Taking things too lightly surely leads to many difficulties.

Those who make promises easily seldom keep them. Those who think everything is easy will surely encounter many difficulties.

Therefore the sage treats everything as difficult, and thus in the end has no difficulty.

So the sage treats everything as difficult, and in the end finds no difficulty at all.

Chapter 27: Assisting All Things

What is stable is easy to hold. What shows no sign is easy to plan for. What is brittle is easy to break. What is tiny is easy to scatter. Act before things come into being. Govern before disorder begins.

When things are stable, they’re easy to hold. When things show no signs yet, they’re easy to plan for. When things are fragile, they’re easy to break apart. When things are tiny, they’re easy to scatter. Act before things arise. Govern before chaos begins.

A tree that fills one’s arms grows from a tiny sprout. A terrace of nine stories rises from a heap of earth. A journey of a thousand li begins beneath one’s feet.

A tree that takes two arms to embrace grew from a tiny sprout. A nine-story terrace was built from a single basket of earth. A height of a thousand feet begins with a single step.

Those who act forcefully fail. Those who cling tightly lose. Therefore the sage practices non-action and thus never fails, does not cling and thus never loses. People often fail just when on the verge of success. Therefore, be as careful at the end as at the beginning, and there will be no failure.

Those who act forcefully will fail; those who cling tightly will lose. So the sage doesn’t act forcefully, and thus never fails; doesn’t cling tightly, and thus never loses. Ordinary people often fail just when they’re about to succeed. So be as careful at the end as at the beginning, and you’ll never fail.

Therefore the sage desires not to desire, and does not value hard-to-get goods. He learns not to learn, and helps people recover from their mistakes. He can assist all things in their natural course, yet dares not interfere.

So the sage’s desire is to have no desires, and he doesn’t value hard-to-get treasures. The sage learns what others don’t bother to learn, helping everyone correct their mistakes. The sage assists all things in growing naturally, yet dares not interfere.

Chapter 28: Mysterious Virtue

Therefore it is said: Those who follow the Way do not seek to enlighten the people, but rather to return them to simplicity. The people are difficult to govern because of their cleverness.

So it is said that those who follow the “Way” don’t try to make the people cunning and clever, but rather to return them to simplicity. The people are hard to govern precisely because they have too many tricks.

Therefore, governing a state with cleverness is the state’s misfortune. Governing a state without cleverness is the state’s blessing.

Using cunning tricks to govern a state is the state’s curse. Using plain simplicity to govern a state is the state’s blessing.

Always knowing these two serves as a standard. Always knowing this standard — this is called Mysterious Virtue.

Always remembering the difference between these two approaches is a measuring standard. Always understanding this standard is called “Mysterious Virtue” — the most profound kind of virtue.

Mysterious Virtue is deep, far-reaching, and contrary to things — yet it leads to great harmony.

Mysterious Virtue is profoundly deep and far-reaching. It appears to move in the opposite direction of ordinary things, but ultimately leads to the greatest harmony.

Chapter 29: Rivers and Seas

Rivers and seas can be kings of the hundred valleys because they excel at staying below them. Thus they can be kings of the hundred valleys.

The great rivers and seas can be kings of all the small streams because they excel at staying below them. By staying below, all waters flow to them, and so they become kings of the hundred streams.

Therefore when the sage wishes to stand above the people, he must speak humbly. When he wishes to lead the people, he must place himself behind them. Thus the sage stands in front yet the people do not feel harmed; stands above yet the people do not feel burdened. All under heaven gladly supports him without growing weary. Because he does not contend, no one under heaven can contend with him.

So when the sage wishes to stand above the people to guide them, his words must be humble. When he wishes to walk ahead to lead them, his actions must put himself behind. Thus the sage stands in front, and the people feel no harm; stands above, and the people feel no burden. Everyone under heaven gladly supports him without resentment. Because he doesn’t contend, no one under heaven can contend with him.

Chapter 30: Peaceful Dwelling

A small state with few people.

A small country with a sparse population.

Though there be tools for ten or a hundred people, they are not used. The people value their lives and do not migrate far. Though there be boats and carriages, none rides in them. Though there be armor and weapons, none displays them. Let the people return to knotting ropes and using them.

Even if there are tools for ten or a hundred people, they go unused. The people cherish their lives and don’t want to move far away. There are carriages but nowhere to ride them, there are armor and weapons but nowhere to display them. The people return to the simple days of knotting ropes to keep records.

They find their food sweet, their clothes beautiful, their customs pleasant, their homes secure.

They find their food delicious, their clothes beautiful, their customs delightful, and their homes safe and comfortable.

Neighboring states overlook each other, the sounds of roosters and dogs are heard between them, yet the people grow old and die without ever visiting each other.

Neighboring states are so close they can see each other, the crowing of roosters and barking of dogs can be heard across the border, yet people live from birth to old age without ever visiting one another.

Chapter 31: Without Hoarding

Truthful words are not beautiful. Beautiful words are not truthful. The wise are not learned. The learned are not wise. The good do not hoard. Those who hoard are not good.

Truthful words don’t sound pleasant; pleasant-sounding words aren’t necessarily true. The truly wise don’t show off their learning; those who show off their learning aren’t necessarily wise. Good people don’t hoard; those who hoard are not good.

The sage does not hoard. The more he does for others, the more he has. The more he gives to others, the richer he becomes.

The sage hoards nothing for himself. The more he helps others, the more he possesses. The more he gives to others, the richer he becomes.

Therefore the Way of Heaven benefits and does not harm. The Way of humans acts without contending.

So the Way of Heaven benefits all things without harming. The Way of humans is to act without contending.

Chapter 32: The Three Treasures

All under heaven say my Way is great, yet it resembles nothing. It is precisely because it is great that it resembles nothing. If it resembled anything, it would long ago have become small.

Everyone under heaven says my “Way” is so great that it seems like nothing at all. Precisely because it’s great, it resembles nothing. If it resembled something specific, it would have long since become small.

I have always had three treasures that I guard. The first is compassion, the second is frugality, the third is not daring to be first under heaven.

I have always had three treasures that I guard. The first is called “compassion,” the second is called “frugality,” and the third is called “not daring to be first under heaven.”

Through compassion, one can be brave. Through frugality, one can be generous. By not daring to be first, one can become the leader of all.

Because of compassion, one can be brave. Because of frugality, one can be generous. Because of not pushing ahead, one can become the leader of all.

Now if one abandons compassion yet tries to be brave, abandons frugality yet tries to be generous, abandons staying behind yet pushes to the front — that is certain death.

Now, if you discard compassion yet try to be brave, discard frugality yet try to be generous, refuse to stay behind yet push to the front — that is certain death.

With compassion, in battle one wins, in defense one stands firm. When Heaven wishes to protect someone, it guards them with compassion like a wall.

With compassion, you win in battle and hold firm in defense. When Heaven wants to help someone, it protects them with compassion like a wall.

Chapter 33: Non-Contention

The best warrior does not use force. The best fighter does not get angry. The best conqueror does not engage the enemy. The best leader places himself below others.

A true warrior doesn’t rely on force. One truly skilled in battle doesn’t get angry. One who truly excels at defeating enemies doesn’t confront them head-on. One who truly excels at leading people puts himself below them.

This is called the virtue of non-contention. This is called using people well. This is called matching Heaven — the highest principle since antiquity.

This is called the virtue of “non-contention.” This is called being skilled at using people. This is called being in accord with the Way of Heaven — the highest achievement since ancient times.

Chapter 34: The Art of War

There is a saying about the use of arms: ‘I dare not be the host but would rather be the guest. I dare not advance an inch but would rather retreat a foot.’

There’s an old saying about warfare: “I dare not be the aggressor — I’d rather be the defender. I dare not advance an inch — I’d rather retreat a foot.”

This is called marching without marching, raising arms without arms, holding weapons without weapons — and thus becoming invincible.

This is called marching as if not marching, raising arms as if having no arms, holding weapons as if having no weapons — and thus becoming truly invincible.

No disaster is greater than underestimating the enemy. Underestimating the enemy nearly costs me my treasures.

The greatest disaster is underestimating the enemy. Underestimating the enemy nearly cost me my three treasures.

Therefore when opposing armies are evenly matched, the side that grieves shall win.

So when two armies are evenly matched, the side that grieves and doesn’t want to fight will be the one that wins.

Chapter 35: Wearing Coarse Cloth, Carrying Jade

My words are very easy to understand and very easy to practice. Yet no one under heaven can understand them, and no one can practice them.

What I say is very easy to understand and very easy to put into practice. Yet no one under heaven can understand it, and no one can do it.

My words have a sovereign. My deeds have a root. It is because people do not understand these that they do not understand me.

My words have a central theme, my actions have a foundation. Precisely because people don’t understand these, they don’t understand me.

Those who understand me are few — and thus I am precious. Therefore the sage wears coarse cloth but carries jade within.

Those who understand me are few, and that makes me all the more precious. So the sage wears coarse cloth on the outside but carries jade within.

Chapter 36: Knowing One’s Flaws

Knowing that you do not know is the best. Not knowing that you do not know is a flaw.

Knowing that there are things you don’t know — that’s the best. Not knowing that there are things you don’t know — that’s the flaw.

The sage is free from flaws because he treats flaws as flaws. Because he treats flaws as flaws, he is free from them.

The sage has no flaws because he treats flaws as flaws. Precisely because he recognizes flaws as flaws, he doesn’t suffer from them.

Chapter 37: Fearing What Is Fearful

When the people do not fear what is fearful, then something truly fearful will come.

When the people don’t fear what is fearful, something far more fearful is about to arrive.

Do not confine their dwellings. Do not oppress their lives. Only by not oppressing them will they not grow weary.

Don’t crowd people’s living space too tightly, don’t squeeze their livelihoods. As long as you don’t squeeze them, they won’t grow weary of you.

Therefore the sage knows himself but does not display himself. He loves himself but does not exalt himself. Thus he rejects that and embraces this.

So the sage knows himself but doesn’t show off. He cherishes himself but doesn’t consider himself superior. Therefore, discard arrogance and preserve self-awareness.

Chapter 38: Heaven’s Net

The bold in daring will be killed. The bold in not daring will survive. Of these two, one is beneficial and the other harmful.

Those who are brave and reckless will get killed. Those who are brave yet know when to hold back will survive. Of these two kinds of bravery, one is beneficial and the other harmful.

What Heaven despises — who knows the reason?

What does Heaven despise? Who knows the reason behind it?

The Way of Heaven: it does not contend yet excels at winning; it does not speak yet excels at responding; it does not summon yet things come of themselves; it seems unhurried yet excels at planning.

The Way of Heaven: it wins without fighting, responds without speaking, comes without being summoned, and appears unhurried yet excels at planning.

Heaven’s net is vast — its mesh is wide, yet nothing slips through.

Heaven’s net is vast and wide. Its mesh seems loose, yet nothing ever slips through.

Chapter 39: The Executioner

If the people do not fear death, what is the use of threatening them with death?

If the people aren’t afraid of death, what use is it to threaten them with execution?

If the people constantly fear death, then for those who act wickedly, I could seize and kill them — who would then dare?

If the people are constantly afraid of death, then I could seize and execute evildoers — who would dare do wrong after that?

If the people constantly and surely fear death, then there should always be an appointed executioner.

If the people are always afraid of death, then there should always be a designated executioner to handle it.

To kill in place of the appointed executioner is like chopping wood in place of the master carpenter. Those who chop wood in place of the master carpenter rarely avoid cutting their own hands.

Killing in place of the designated executioner is like chopping wood in place of a master carpenter. Those who chop wood in place of a master carpenter rarely avoid cutting their own hands.

Chapter 40: Valuing Life

The people are hungry because their rulers consume too much in taxes. That is why they are hungry.

The people go hungry because those above collect too many taxes — that’s why they starve.

The people are difficult to govern because those above are too meddlesome. That is why they are difficult to govern.

The people are hard to govern because those above meddle too much — that’s why they’re hard to govern.

The people take death lightly because those above pursue life’s luxuries to excess. That is why they take death lightly.

The people take death lightly because those above pursue life’s pleasures excessively — that’s why the people don’t take death seriously.

Only those who do not excessively pursue life’s pleasures are the ones who truly value life.

Only those who don’t excessively pursue life’s pleasures truly know how to cherish life.

Chapter 41: Softness and Weakness

When alive, a person is soft and supple. In death, the body is hard and rigid. When alive, plants are tender and pliant. In death, they are dry and brittle.

When people are alive, their bodies are soft and flexible. After death, their bodies become stiff and rigid. When plants are alive, they are tender and pliant. After death, they become dry and withered.

Therefore it is said: The hard and rigid are companions of death. The soft and subtle are companions of life.

So it is said: the hard and strong are companions of death, while the soft and subtle are companions of life.

An army that is too rigid cannot win. A tree that is too rigid will snap.

An army that is too rigid cannot win battles. A tree that is too rigid is easily snapped.

The strong and great take the lower position. The soft and subtle take the upper position.

The strong and great stay below; the soft and subtle rise above.

Chapter 42: The Way of Heaven

The Way of Heaven is like drawing a bow: what is high is pulled down, what is low is raised up. What has excess is diminished, what is deficient is supplemented.

The Way of all under heaven is like drawing a bow to shoot an arrow. What’s too high is pressed down, what’s too low is raised up. Where there’s too much, it’s reduced; where there’s too little, it’s supplemented.

The Way of Heaven diminishes what has excess and supplements what is deficient. The way of humans diminishes what is deficient and offers it to those who already have excess.

So the Way of Heaven reduces the excessive and supplements the lacking. But the way of humans does the opposite — takes from those who already lack and gives to those who already have too much.

Who can offer their excess to serve all under heaven? Only those who possess the Way.

Who can take their own surplus and offer it to all under heaven? Only those who possess the “Way” can do this.

Therefore the sage acts without possessing, succeeds without claiming credit. In this way, he does not wish to display his worthiness.

So the sage does good without claiming ownership, succeeds without taking credit. Precisely because of this, he doesn’t want to show how capable he is.

Chapter 43: The Virtue of Water

Nothing under heaven is softer or weaker than water, yet nothing surpasses it in attacking the hard and strong — because nothing can replace it.

Nothing under heaven is softer or weaker than water, yet when it comes to attacking the hard and strong, nothing can surpass it — because nothing can take its place.

Water overcomes the hard. The weak overcomes the strong. No one under heaven does not know this, yet no one can practice it.

Soft water can overcome hard stone; the weak can overcome the strong. Everyone under heaven knows this principle, yet no one can put it into practice.

Therefore the sage has said: ‘One who bears the disgrace of the state is called the lord of the land. One who bears the misfortune of the state is called the king of all under heaven.’

So the sage once said: “One who can bear the disgrace of the state deserves to be its master. One who can bear the misfortune of the state deserves to be king of all under heaven.”

True words seem paradoxical.

True words sound as if they’re saying the opposite.

Chapter 44: Holding the Right Tally

Settling a great resentment surely leaves lingering resentment. How can this be considered good?

When you try to settle a deep grudge, some resentment will always remain. How can this be considered a good approach?

Therefore the sage holds the right tally but makes no demands upon others.

So the sage holds the creditor’s tally (willingly taking the loss) but doesn’t use it to demand repayment from others.

The virtuous attends to the tally. The virtueless attends to exaction.

A person of virtue focuses on their own duties without blaming others. A person without virtue focuses on holding others accountable.

The Way of Heaven has no favorites — it always assists the good.

The Way of Heaven plays no favorites — it always assists those who are good.

Book of Tao (The Way)

Chapter 45: Observing the Way

The Way that can be spoken of is not the eternal Way.

A “Way” that can be put into words is not the eternal, unchanging Way.

The name that can be named is not the eternal name.

A “name” that can be named is not the eternal, unchanging name.

The nameless is the beginning of heaven and earth.

“The Nameless” is the origin of heaven and earth.

The named is the mother of all things.

“The Named” is the mother of all things.

Therefore, always without desire, one observes its subtlety. Always with desire, one observes its manifestations.

So by constantly remaining free of desire, one can perceive the Way’s subtlety. By constantly having desire, one can only see the Way’s surface.

These two emerge from the same source yet have different names. Together they are called the Mystery — mystery upon mystery, the gateway to all wonders.

These two things actually come from the same source, just with different names. They are both called “the Mystery” — deep beyond deep, wondrous beyond wondrous. This is the gateway to all wonders.

Chapter 46: Observing Manifestations

When all under heaven recognize beauty as beauty, ugliness is already defined. When all recognize goodness, not-good is already defined.

When everyone under heaven knows what beauty is, then “ugliness” has already appeared. When everyone knows what goodness is, then “not-good” has already appeared.

Being and non-being produce each other. Difficulty and ease complete each other. Long and short contrast each other. High and low complement each other. Tone and voice harmonize with each other. Front and back follow each other — this is forever so.

“Being” and “non-being” give rise to each other. “Difficult” and “easy” complement each other. “Long” and “short” define each other. “High” and “low” set off each other. “Tone” and “voice” harmonize with each other. “Front” and “back” follow each other — it has always been this way.

Therefore the sage dwells in non-action and practices wordless teaching.

So the sage handles affairs through “non-action” and teaches without words.

All things arise and he does not turn away. He gives them life yet does not possess. He acts yet does not take credit. When the work is done, he does not dwell on it. Because he does not dwell on it, it never leaves.

All things arise and he doesn’t turn them away. All things grow and he doesn’t claim ownership. He does good and doesn’t boast. When the work is done, he doesn’t cling to his position. Precisely because he doesn’t cling to his position, his merit never fades.

Chapter 47: Pacifying the People

Do not exalt the worthy, and the people will not contend. Do not prize rare goods, and the people will not steal. Do not display objects of desire, and the people’s minds will not be disturbed.

Don’t exalt the talented, and the people won’t compete. Don’t prize rare treasures, and the people won’t steal. Don’t display desirable things, and the people’s hearts won’t be disturbed.

Therefore the sage governs by emptying hearts and filling bellies, weakening ambitions and strengthening bones.

So the sage’s method of governance is: keep the people’s minds simple, keep the people’s bellies full, reduce the people’s ambitions, and strengthen the people’s bodies.

He always keeps the people without cunning and without desire, so that the clever do not dare to act. Through non-action, nothing is left ungoverned.

Keep the people simple and free of excessive desires, and those who think themselves clever won’t dare to cause trouble. Govern through non-action, and nothing will be left ungoverned.

Chapter 48: The Function of the Way

The Way is empty, yet in use it is never exhausted. How deep it is — it seems the ancestor of all things.

The “Way” is like an empty vessel — no matter how much you use it, it never fills up. How deep it is! It seems to be the ancestor of all things.

It blunts its sharpness, unties its tangles, softens its light, merges with its dust.

It blunts its sharpness, unties its tangles, softens its radiance, and merges with the dust.

How profound — it seems to exist, yet seems not to. I do not know whose child it is. It appears to precede the Lord.

How profound it is — it seems to exist and yet not to. I don’t know whose child it is. It appears to have existed even before the Lord of Heaven.

Chapter 49: Using the Middle

Heaven and earth are not benevolent — they treat all things as straw dogs. The sage is not benevolent — he treats all people as straw dogs.

Heaven and earth show no favoritism — they treat all things as straw dogs used in rituals, with perfect impartiality. The sage shows no favoritism — treating all people as straw dogs, favoring no one.

The space between heaven and earth — is it not like a bellows? Empty yet never exhausted; the more it moves, the more comes forth.

The space between heaven and earth — isn’t it like a great bellows? It’s empty inside but never runs out. The more it moves, the more wind comes forth.

Too much learning and too much calculating lead to exhaustion. Better to hold to the center.

Knowing too much and calculating too carefully leads to a dead end. Better to hold to the balance of the center.

Chapter 50: The Valley Spirit

The valley spirit never dies — this is called the Mysterious Female.

The spirit of the valley never dies — this is called the “Mysterious Female” — the mysterious mother.

The gateway of the Mysterious Female is the root of heaven and earth.

The gateway of this mysterious mother is the root of heaven and earth.

Continuous, as if always present — use it and it is never exhausted.

It continues endlessly, as if always present. No matter how much you use it, it never runs out.

Chapter 51: Selflessness

Heaven endures, earth lasts long. Heaven and earth can endure and last because they do not live for themselves — therefore they can live forever.

Heaven endures and earth lasts long. The reason heaven and earth can endure so long is that they don’t live for themselves — that’s why they can live forever.

Therefore the sage puts himself behind, yet finds himself in front. He puts himself outside, yet finds himself preserved.

So the sage puts himself behind, yet ends up in front. Puts his own interests aside, yet preserves himself.

Is it not because he is selfless? Therefore he can fulfill his self.

Isn’t it because he is selfless? That’s precisely why he can fulfill his own purpose.

Chapter 52: The Virtue of Water

The highest goodness is like water. Water excels at benefiting all things while remaining still, dwelling where others disdain. Therefore it comes close to the Way.

The highest goodness is like water. Water excels at benefiting all things while remaining still, dwelling in places others disdain. That’s why water comes closest to the “Way.”

Dwell in good places. Keep the heart deep as a pool. Give as generously as heaven. Speak as faithfully as the seasons. Govern as evenly as water. Act as capably as water. Move at the right moment like water.

Choose low places to dwell. Keep your heart as deep as a pool. Give as generously as heaven. Speak as reliably as the seasons. Govern as evenly as water. Work as capably as water. Act at just the right moment like water.

Because he does not contend, he is free from blame.

Precisely because he doesn’t contend with others, he is free from blame and resentment.

Chapter 53: Holding Fullness

To hold and fill to the brim — better to stop in time.

Holding a bowl filled to the brim — better to stop pouring before it overflows.

To hammer and sharpen a blade — it cannot be preserved for long.

Sharpening a blade to its finest edge — it can’t stay that way for long.

A hall filled with gold and jade — none can guard it.

A room piled high with gold and jade — no one can keep it safe.

Wealth and rank with arrogance — this brings disaster upon oneself.

Being wealthy and arrogant is sowing the seeds of your own disaster.

When the work is done, withdraw — this is the Way of Heaven.

When the work is done, step back and withdraw — that is the Way of Heaven.

Chapter 54: Nothing Left Undone

Can you keep body and soul together as one without separation? Can you focus your vital breath until it is as soft as a newborn’s?

Can you keep body and soul united as one, without separation — can you do that? Can you make your breath as soft as an infant’s — can you do that?

Can you polish the mysterious mirror until it is without flaw? Can you love the people and govern the state without cleverness?

Can you polish the mysterious mirror of your heart until it is spotless — can you do that? Can you love the people and govern the state without resorting to cunning?

As the gates of heaven open and close, can you remain receptive? Can you understand all directions without relying on cleverness?

When the senses open and close, can you remain quiet and yielding? Can you comprehend all directions without relying on petty cleverness?

Give them life and nourish them. Give them birth yet do not possess. Let them grow yet do not dominate. This is called Mysterious Virtue.

Let all things grow and nourish them. Give them birth yet don’t claim possession. Let them grow yet don’t dominate them. This is called “Mysterious Virtue” — the most profound kind of virtue.

Chapter 55: The Mystery of the Void

Thirty spokes share one hub — it is the emptiness at the center that makes the wheel useful.

Thirty spokes support a single wheel hub. It is precisely the emptiness at the center that allows the wheel to turn and makes the cart useful.

Mold clay into a vessel — it is the emptiness within that makes it useful.

Mold clay into a bowl. It is precisely the emptiness inside that lets the bowl hold things and be useful.

Cut doors and windows in a room — it is the emptiness within that makes it useful.

Cut doors and windows in a wall. It is precisely the openings that let people live inside and make the house useful.

Therefore, what has being provides benefit. What has non-being provides function.

So “being” brings us convenience, while “non-being” is what truly makes things function.

Chapter 56: Nourishing the Belly

The five colors blind the eye. Racing and hunting madden the heart. Hard-to-get goods impede behavior. The five flavors dull the palate. The five tones deafen the ear.

Too many dazzling colors make the eyes go blind. The thrill of the chase drives the heart to madness. Rare treasures lead to aberrant behavior. Too many fine flavors dull the palate. Too much fine music deafens the ears.

Therefore the sage governs by nourishing the belly, not by pleasing the eye. Thus he rejects that and embraces this.

So the sage governs by filling the belly (tending to basic needs), not by pleasing the eye (chasing outward pleasures). Therefore, discard the flashy and keep the substantial.

Chapter 57: Favor and Disgrace

Favor and disgrace both startle. Regard great trouble as seriously as you regard your own body.

Being favored and being disgraced both come as a shock. Treat great misfortune as seriously as you treat your own body.

What does ‘favor and disgrace both startle’ mean? Favor is actually a lowly thing. Gaining it startles. Losing it startles. This is called ‘favor and disgrace both startle.’

What does “favor and disgrace both startle” mean? Being favored is actually a humble thing. Gaining favor startles you, losing favor startles you — this is what “favor and disgrace both startle” means.

What does ‘regard great trouble as seriously as your own body’ mean? The reason I have great trouble is because I have a body. If I had no body, what trouble could I have?

What does “treat great misfortune as seriously as your own body” mean? The reason I face great misfortune is because I have this body. If I had no body, what misfortune could there be?

Therefore, one who values the body as much as the world can be entrusted with the world. One who loves the body as much as the world can be given the world.

So one who values his own body as much as the world can be entrusted with the world. One who cares for the world with the same devotion as for his own body can have the world entrusted to him.

Chapter 58: The Thread of the Way

Look at it — you cannot see it; it is called the subtle. Listen to it — you cannot hear it; it is called the rarefied. Grasp at it — you cannot get it; it is called the smooth. These three cannot be further examined, so they merge into one.

Look at it and you can’t see it — this is called “the subtle.” Listen to it and you can’t hear it — this is called “the rarefied.” Touch it and you can’t grasp it — this is called “the smooth.” These three things can’t be studied separately, so they blend into “one.”

This One: its rising is not bright, its setting is not dark. Continuous, it cannot be named, and returns again to nothingness.

This “One” — above, it’s not bright; below, it’s not dark. It stretches on endlessly, impossible to name. In the end, it returns to “nothingness.”

This is called the shape without shape, the image without substance — this is called the elusive. Follow it and you cannot see its back. Meet it and you cannot see its front.

This is called “the shape without shape, the image without substance” — it’s called “the elusive.” Follow behind it and you can’t see its back. Walk toward it and you can’t see its face.

Hold to the Way of the present to manage the things of the present, and to understand the ancient beginning. This is called the Thread of the Way.

Grasp the Way of the present to command the things of the present, and to understand the most ancient beginning. This is called “the Thread of the Way” — the lineage of the Way.

Chapter 59: Not Overflowing

The ancients who were good at following the Way were subtle, mysterious, and profoundly perceptive — too deep to be described. Because they cannot be described, I can only force a depiction of their appearance:

In ancient times, those who were adept at following the “Way” were delicate, subtle, mystically perceptive, and profoundly deep beyond description. Because they can’t be described, I can only try to depict what they were like:

Cautious, like crossing a frozen river in winter. Vigilant, as if wary of the neighbors all around. Reverent, as if a guest. Yielding, like ice about to melt. Simple, like uncarved wood. Opaque, like muddy water. Expansive, like an empty valley.

Cautious — like crossing a frozen river in winter. Alert — as if wary of neighbors watching from all sides. Respectful — like being a guest. Yielding — like ice that is melting. Plain and simple — like uncarved wood. Thick and full — like murky water. Expansive — like an empty valley.

Muddy water, left to settle, gradually becomes clear. That which rests still, slowly comes to life.

Muddy water, left to rest quietly, gradually becomes clear. What rests still and undisturbed, slowly gives birth to new life.

Guard this Way and do not seek fullness. Only by not seeking fullness can one be worn yet never need to be remade.

Guard this Way and don’t seek to overflow. Precisely because you don’t seek to overflow, you can be worn out yet never need to be made anew.

Chapter 60: Returning to the Root

Attain the utmost emptiness. Guard complete stillness. All things arise together — I watch them return.

Empty the mind to its ultimate extent. Guard the stillness within. All things grow in profusion — I simply watch them return.

All things flourish — each returns to its root. Returning to the root is called stillness. Stillness is called returning to one’s destiny. Returning to destiny is the constant. Knowing the constant is called clarity.

All things bustle about, yet each returns to its root. Returning to the root is called “stillness.” Stillness is called “returning to one’s destiny.” Returning to destiny is “the constant” — the eternal law. Understanding this eternal law is called “clarity” — wisdom.

Not knowing the constant leads to reckless disaster.

Not understanding this eternal law, acting recklessly brings calamity.

Knowing the constant brings tolerance. Tolerance brings impartiality. Impartiality brings kingship. Kingship brings heavenliness. Heavenliness brings the Way. The Way brings endurance. To the end of one’s days, one is free from danger.

Understanding the eternal law makes one tolerant. Tolerance leads to fairness. Fairness leads to kingship. Kingship accords with heaven. Heaven accords with the Way. Accord with the Way brings endurance. For an entire lifetime, there will be no danger.

Chapter 61: Knowing the Presence

The very best leader — the people merely know he exists. The next best — they love and praise him. The next — they fear him. The worst — they despise him.

The very best leaders — the people simply know they exist. The next best — the people love and praise them. The next — the people fear them. The worst — the people despise them.

When trust is insufficient, there will be distrust. How careful the best leader is with his words.

When those above lack sincerity, those below naturally lose trust. The best leaders treasure every word they speak.

When the work is done and affairs are settled, the people all say: ‘We did it ourselves — it’s only natural!’

When things are accomplished, the people all say: “We did it ourselves — it’s only natural!”

Chapter 62: The Four Appearances

When the great Way is abandoned, benevolence and righteousness appear.

It is precisely because the great Way has been abandoned that “benevolence and righteousness” have appeared.

When cleverness and knowledge emerge, great hypocrisy appears.

It is precisely because cleverness and cunning have emerged that “great hypocrisy” has appeared.

When the six relations are not in harmony, filial piety and compassion appear.

It is precisely because family members are no longer in harmony that the ideals of “filial piety and compassion” have appeared.

When the state is in darkness and disorder, loyal ministers appear.

It is precisely because the state has fallen into darkness and chaos that “loyal ministers” have appeared.

Chapter 63: Simplicity

Abandon cleverness and discard debate — the people’s benefit will increase a hundredfold.

Abandon cleverness and eloquent debate, and the people’s benefit will increase a hundredfold.

Abandon hypocrisy and discard scheming — the people will return to filial piety and compassion.

Abandon hypocrisy and scheming, and the people will return to filial piety and compassion.

Abandon cleverness and discard profit — thieves and robbers will disappear.

Abandon cunning tricks and self-interest, and thieves and robbers will cease to exist.

These three statements alone are not sufficient as instruction. Therefore let there be something to which they belong:

These three statements alone aren’t complete enough. So here is one more key point:

See the plain, embrace the simple. Reduce selfishness, diminish desires. Abandon learning and be free of worry.

Perceive the essence of plainness, embrace the nature of simplicity. Reduce selfishness, diminish desires. Stop chasing after fancy learning, and you’ll have nothing to worry about.

Chapter 64: Nourishing from the Mother

Between a respectful ‘yes’ and a careless ‘hmm’ — how great is the difference? Between beauty and ugliness — how far apart are they?

Between a respectful “yes” and an impatient “hmm” — how much difference can there really be? Between beauty and ugliness — how far apart are they?

What others fear, I also must not fail to fear.

What others revere, I too cannot fail to revere.

How vast! It seems without end.

How vast — it seems to have no end.

The multitude are joyful, as if attending a grand feast, as if climbing a terrace in spring.

Everyone is joyful, as if enjoying a grand feast, as if climbing to a high terrace in spring to admire the scenery.

I alone am still, without signs. Like an infant who has not yet learned to smile. Weary, as if with nowhere to go.

Only I remain calm and still, with nothing stirring yet. Like a baby who hasn’t yet learned to smile. Weary — as if I have nowhere to go.

Others all have more than enough — I alone seem to have lost everything. Mine is the mind of a fool — how confused! Others are bright and clear — I alone am dull. Others are sharp and clever — I alone am muddled.

Everyone feels they have more than enough — only I seem to have lost everything. I truly have the mind of a fool, so muddled. Others are sharp and clear — only I am confused. Others are clever and bright — only I am dull and dim.

Elusive, like the sea. Drifting, as if without end.

Vast and elusive, like the sea. Drifting and boundless, as if there were no place to stop.

Others all have their purpose — I alone am stubborn and uncouth. I alone wish to be different from others, and I value nourishing from the Mother.

Everyone has abilities — only I am dull and foolish. I simply want to be different from everyone else — what I treasure is returning to the source, the “Mother” (the origin of the Way).

Chapter 65: Following the Way

The form of great Virtue follows only the Way. The Way as a thing is elusive and vague.

The appearance of great Virtue follows entirely from the “Way.” The Way as a thing is elusive and indistinct.

Elusive and vague — within it there are images. Vague and elusive — within it there are things. Deep and dark — within it there is essence. That essence is very real — within it there are signs that can be verified.

Elusive — yet within it there are images. Vague — yet within it there are things. Deep and profound — yet within it there is essence. That essence is very real, and within it there is verifiable information.

From the present to the ancient past, its name has never departed — through it, one follows the origin of all things.

From the present day back to distant antiquity, its name has never gone away. Through it, one follows the source of all things.

How do I know the nature of the origin of all things? Through this.

How do I know about the origin of all things? Through this very Way.

Chapter 66: Not Dwelling

One who stands on tiptoe cannot stand firm. One who considers himself right is not conspicuous. One who displays himself is not enlightened. One who boasts of himself has no merit. One who is arrogant cannot lead.

Those who stand on tiptoe can’t stand steady. Those who consider themselves always right actually go unnoticed. Those who show off actually aren’t wise. Those who boast actually gain no merit. Those who are arrogant actually can’t become leaders.

From the perspective of the Way, these are called leftover food and excess baggage — all things despise them. Therefore one who possesses the Way does not dwell in them.

From the perspective of the “Way,” these behaviors are like leftover food and excess baggage — all things despise them. So one who possesses the “Way” would never behave this way.

Chapter 67: Holding to the One

Bend and be preserved. Wrong and be righted. Empty and be filled. Worn and be renewed. Have little and gain. Have much and be confused.

The bent is preserved. The wronged is set right. The hollow is filled. The worn is renewed. Having little leads to gaining. Having too much leads to confusion.

Therefore the sage holds to the One and becomes the shepherd of all under heaven.

So the sage grasps the “One” (the essence of the Way) to serve as shepherd for all under heaven.

He does not consider himself right, and so is conspicuous. He does not display himself, and so is noticed. He does not boast of himself, and so has merit. He is not arrogant, and so endures.

By not considering himself always right, he sees clearly. By not showing off, he stands out. By not boasting, he has merit. By not being arrogant, he endures.

Because he does not contend, no one under heaven can contend with him.

Because he doesn’t contend with others, no one under heaven can contend with him.

The ancient saying ‘Bend and be preserved’ — is this mere empty words? Truly, all will return to you.

The ancient saying “bending preserves” — how is this empty talk? Truly, everything returns to you.

Chapter 68: One with the Way

Few words — that is natural.

Speaking little — that is the natural state.

A whirlwind does not last all morning. A downpour does not last all day.

A gusty wind can’t blow all morning. A torrential rain can’t pour all day.

Who produces these? Heaven and earth. If heaven and earth cannot sustain them for long, how much less can humans?

Who causes the wind and rain? Heaven and earth. If even heaven and earth can’t make them last, how much less can humans?

Therefore one who follows the Way becomes one with the Way. One who follows Virtue becomes one with Virtue. One who loses the Way becomes one with loss.

So those who follow the “Way” in their work become one with the Way. Those who follow “Virtue” become one with Virtue. Those who go astray become one with loss.

One who is one with Virtue — the Way also gives him Virtue. One who is one with loss — the Way also makes him lose.

Those who are one with “Virtue” — the Way also bestows Virtue upon them. Those who are one with “loss” — the Way also makes them lose.

Chapter 69: Primordial Formation

There was something formed whole, born before heaven and earth.

Something formed as a complete whole, existing even before heaven and earth came into being.

Silent and still, standing alone and unchanging. It may be regarded as the mother of heaven and earth.

It is silent and still, standing alone yet never changing. It can be regarded as the mother of heaven and earth.

I do not know its name. I call it the Way. Forced to give it a name, I call it Great.

I don’t know its name, so I give it the character “Way.” Forced to give it another name, I call it “Great.”

Great means ever-flowing. Ever-flowing means far-reaching. Far-reaching means returning.

“Great” means it flows onward ceaselessly. Ceaselessly flowing means it travels far. Traveling far means it returns to the beginning.

The Way is great. Heaven is great. Earth is great. The King is also great.

The Way is great, heaven is great, earth is great, and the king is also great.

In the realm there are four great things, and the king is one of them.

In the universe there are four “great” things, and the king is one of them.

Humans follow earth. Earth follows heaven. Heaven follows the Way. The Way follows nature.

Humans model themselves on earth. Earth models itself on heaven. Heaven models itself on the Way. The Way models itself on nature.

Chapter 70: The Baggage Train

The heavy is the root of the light. The still is the master of the restless.

Steadiness is the root of levity. Stillness is the master of restlessness.

Therefore the noble one travels all day without leaving the baggage train.

So the noble one travels all day long but never leaves the supply wagons behind.

Even when surrounded by splendid lodgings, he dwells in tranquil detachment.

Even when arriving at a luxurious inn, he stays quietly and serenely, remaining detached.

How could the lord of ten thousand chariots treat himself more lightly than the world?

How can a king with ten thousand chariots treat himself lightly and become careless about all under heaven?

Lightness loses the root. Restlessness loses the master.

Levity loses the root. Restlessness loses the position of mastery.

Chapter 71: Carrying the Light

A good traveler leaves no tracks. A good speaker leaves no flaws. A good counter needs no tallying device. A good closer needs no bolt, yet it cannot be opened. A good binder needs no rope, yet it cannot be untied.

Those skilled at traveling leave no tracks. Those skilled at speaking leave no openings for attack. Those skilled at counting need no abacus. Those skilled at closing need no bolt, yet no one can open it. Those skilled at binding need no rope, yet no one can untie it.

Therefore the sage is always skilled at saving people, and abandons no one. He wastes nothing of value. This is called Carrying the Light.

So the sage is always skilled at saving people and never abandons anyone. He never wastes anything of value. This is called “Carrying the Light” — inheriting the light.

Therefore the good person is the teacher of the not-good person. The not-good person is the resource of the good person.

So good people are the teachers of good people. Those who are not good serve as mirrors for good people.

Not to value the teacher, not to love the resource — though clever, this is great confusion. This is called the essential mystery.

Not respecting one’s teacher, not cherishing one’s mirror — even if one is clever, this is great confusion. This is the most exquisite principle.

Chapter 72: Eternal Virtue

Know the masculine, guard the feminine — become the stream of all under heaven. Become the stream of all under heaven — eternal virtue will not depart. Eternal virtue will not depart — return to the state of an infant.

Knowing what is strong, yet guarding what is gentle — become the stream of all under heaven. As the stream of all under heaven, eternal virtue will never depart. With eternal virtue never departing, one returns to the pure state of an infant.

Know the white, guard the disgraced — become the valley of all under heaven. As the valley of all under heaven, eternal virtue becomes sufficient. Virtue being sufficient, one returns to the state of original simplicity.

Knowing what is glorious, yet guarding what is humble — become the valley of all under heaven. As the valley of all under heaven, eternal virtue becomes sufficient. With virtue sufficient, one returns to the state of original simplicity.

Know the white, guard the black — become the model for all under heaven. As the model for all under heaven, eternal virtue will not err. Eternal virtue not erring, one returns to the infinite.

Knowing what is bright, yet guarding what is dark — become the model for all under heaven. As the model for all under heaven, eternal virtue will not go astray. With virtue never going astray, one returns to the boundless infinite.

When simplicity is dispersed, it becomes the vessels of utility. The sage employs them and becomes the leader of officials. The greatest governance does not cut.

When the original simplicity is dispersed, it becomes various useful tools. The sage uses them and becomes the leader of all officials. The greatest system of governance does not require cutting or division.

Chapter 73: Nature

Those who would take all under heaven and act upon it — I see that they cannot succeed.

Those who wish to seize the world and reshape it — I can see they will not succeed.

The world is a sacred vessel — it cannot be acted upon.

The world is a sacred thing — it cannot be tampered with at will.

Those who act upon it will ruin it. Those who grasp it will lose it.

Those who try to reshape it will fail. Those who cling to it will lose it.

Among all things, some lead and some follow. Some breathe warmly and some blow coldly. Some are strong and some are delicate. Some are nurtured and some are destroyed.

Among all things, some walk ahead, some follow behind. Some are warm, some are cold. Some are strong, some are delicate. Some are nurtured, some are destroyed.

Therefore the sage removes what is extreme, removes what is excessive, removes what is extravagant.

So the sage eliminates the extreme, eliminates the excessive, and eliminates the extravagant.

Chapter 74: Without Force

One who assists a ruler with the Way does not use military force to dominate the world. Such affairs tend to rebound.

Use the “Way” to assist the ruler, and don’t rely on armies to dominate the world. For using military force always invites retribution.

Where armies have camped, thorns and brambles grow.

Where armies have been, thorns and brambles spring up — meaning that after war, the land lies barren.

A good commander achieves his purpose and stops. He does not use force to seize advantage.

Those skilled in warfare achieve their aim and stop — they don’t use the opportunity to show off their strength.

Achieve your purpose but do not be proud. Achieve your purpose but do not boast. Achieve your purpose but do not brag. Achieve your purpose only because there is no alternative. This is called achieving without force.

When the aim is achieved, don’t be proud. When the aim is achieved, don’t be arrogant. When the aim is achieved, don’t boast. When the aim is achieved, recognize it was only out of necessity. This is called “achieving the purpose without using force.”

Things that grow strong then grow old. This is called going against the Way. What goes against the Way comes to an early end.

When things reach the peak of their strength, they begin to age. This is called going against the Way. What goes against the Way will perish quickly.

Chapter 75: Honoring the Left

Weapons are instruments of ill omen. All things despise them. Therefore one who possesses the Way does not dwell among them.

Weapons are inauspicious instruments — all things despise them. So one who possesses the “Way” stays away from them.

The noble one at home honors the left. In war, he honors the right.

In peacetime, the noble one places honor on the left side. In warfare, he places honor on the right side.

Therefore weapons are not the instruments of a noble one. Weapons are instruments of ill omen. One uses them only when there is no alternative — calm detachment is best.

So weapons are not the instruments of a noble one. Weapons are inauspicious things — they should only be used when there is no alternative, and calm detachment is the best approach.

Do not glorify war. If one glorifies it, one delights in killing.

Don’t consider war beautiful. If you consider war beautiful, then you take pleasure in killing.

One who delights in killing cannot achieve his ambition in the world.

One who takes pleasure in killing can never fulfill his aspirations in the world.

Therefore in auspicious affairs, the left is honored. In mourning affairs, the right is honored.

So for joyous occasions, the left side holds the higher position. For mourning occasions, the right side holds the higher position.

Therefore the deputy commander stands on the left, the supreme commander stands on the right. This means war is conducted with funeral rites.

So the deputy commander stands on the left, and the supreme commander stands on the right. This means warfare is treated with funeral rites.

When many have been killed, stand there with grief and sorrow. When victorious in battle, treat it with funeral rites.

When many have been killed, one must face it with grief and sorrow. When victorious in battle, one must handle it with funeral rites.

Chapter 76: Knowing When to Stop

The Way is eternally nameless.

The Way is forever without a name.

Simple and small though it may be, none under heaven dares to treat it as a subject.

It is plain and small, yet no one under heaven dares to treat it as a subordinate.

If lords and kings can hold to it, all things will naturally submit. Heaven and earth will unite to send down sweet dew. The people, without being commanded, will naturally find balance.

If kings can hold to it, all things will naturally come to submit. Heaven and earth will harmonize and send down sweet dew. The people, without anyone commanding them, will naturally find balance and harmony.

When systems begin, names appear. Names already existing, one should also know when to stop. Knowing when to stop — that is why one avoids danger.

When institutions are established, names and ranks appear. Now that names and ranks exist, one must know when to stop. Knowing when to stop keeps one from danger.

The Way’s presence in the world is like the relationship of small streams to rivers and the sea.

The Way’s presence in the world is like the relationship between small streams and the rivers and sea — all streams ultimately flow into the sea.

Chapter 77: Knowing Oneself Fully

One who knows others has knowledge. One who knows oneself has wisdom.

Those who can understand others are knowledgeable. Those who can understand themselves — that is true wisdom.

One who overcomes others has strength. One who overcomes oneself is truly strong.

Those who can defeat others have strength. Those who can conquer themselves — that is true power.

One who knows contentment is rich. One who acts with perseverance has will.

Those who know contentment are truly wealthy. Those who persevere with determination truly have ambition.

One who does not lose his place endures. One who dies but is not forgotten truly lives long.

Those who do not stray from their proper place endure. Those who die yet are not forgotten — that is true longevity.

Chapter 78: Achieving Greatness

How boundless is the Way! It can flow to the left or to the right.

The Way is so vast — it can go left or right, it is everywhere.

It accomplishes its work and completes its tasks, yet claims no possession of the results. All things return to it, yet it does not act as their master.

It brings things to completion, yet never claims the credit. All things return to it, yet it doesn’t act as their master.

Forever without desire, it may be called small. All things return to it, yet it does not act as master — it may be called great.

It eternally has no desires, so you might call it “small.” All things return to it, yet it doesn’t act as their master — so you might call it “great.”

Therefore the sage is able to achieve greatness because he does not try to be great. Thus he is able to achieve greatness.

The reason the sage can achieve greatness is precisely because he never considers himself great. Because he doesn’t consider himself great, he can truly become great.

Chapter 79: The Great Image

Hold fast to the Great Image and all under heaven will come. They come and are not harmed — they find peace, security, and greatness.

Hold fast to the image of the great Way, and all under heaven will come to submit. Coming to submit, they will not be harmed — instead they find peace, stability, and prosperity.

Music and fine food make the passerby pause.

Music and fine food can make travelers stop in their tracks.

But the Way, when spoken of — how bland! It has no flavor. Look for it — it is not quite visible. Listen for it — it is not quite audible. Use it — it can never be exhausted.

But when the Way is spoken of? Bland — it has no flavor. Look at it — you can barely see it. Listen to it — you can barely hear it. But use it — and it can never be used up.

Chapter 80: Subtle Illumination

That which is to be contracted must first be expanded. That which is to be weakened must first be strengthened. That which is to be removed must first be given. That which is to be seized must first be offered. This is called Subtle Illumination.

To contract something, you must first let it expand. To weaken something, you must first let it grow strong. To remove something, you must first give it. To seize something, you must first offer it. This is called “Subtle Illumination” — a subtle yet profound principle.

The soft and weak overcome the hard and strong.

The soft and gentle can overcome the hard and strong.

Fish cannot be taken from the deep. The state’s sharp weapons must not be displayed to the people.

Fish cannot leave the deep water. The state’s most powerful weapons must not be casually shown to others.

Chapter 81: The Nameless