Dào Dé Jīng

道德经

The Classic of the Virtue of the Dao

By the ancient philosopher 

Lao Tzu

老子

Dao De Jing #1

Dì yī zhāng

第一章

Dào kě dào, fēi cháng dào;

道可道，非常道；

Míng kě míng, fēi cháng míng.

名可名，非常名。

Wú míng tiān dì zhī shǐ, yǒu míng wàn wù zhī mǔ.

无名天地之始，有名万物之母。

Gù cháng wú yù, yǐ guān qí miào;

故常无欲，以观其妙；

Cháng yǒu yù, yǐ guān qí jiǎo.

常有欲，以观其徼。

Cǐ liǎng zhě tóng chū ér yì míng,

此两者同出而异名，

Tóng wèi zhī xuán, xuán zhī yòu xuán, zhòng miào zhī mén.

同谓之玄，玄之又玄，众妙之门。

Chapter 1

The Tao that can be told is not the eternal Tao;

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

The nameless is the beginning of heaven and earth;

The named is the mother of all things.

Therefore, always without desire, observe the mystery;

Always with desire, observe the manifestations.

These two are the same but differ in name;

The unity is said to be the mystery of mysteries,

The door to all wonders.

Dao De Jing # 2

Dì èr zhāng

第二章

Tiān xià jiē zhī měi zhī wèi měi,

天下皆知美之为美，

Sī è yǐ;

斯恶已；

Jiē zhī shàn zhī wéi shàn, sī bù shàn yǐ.

皆知善之为善，斯不善已。

Gù yǒu wū xiāng shēng, nán yì xiāng chéng, 

故有无相生，难易相成，

Cháng duǎn xiāng jiào,

长短相较，

Gāo xià xiāng qīng, yīn shēng xiāng hé , qián hòu xiāng suí.

高下相倾，音声相和 ,前后相随。

Shì yǐ shèng rén chù wú wéi zhī shì, xíng bù yán zhī jiào,

是以圣人处无为之事，行不言之教，

Wàn wù zuò yān ér bù cí,

万物作焉而不辞，

Shēng ér bù yǒu, wéi ér bù shì, gōng chéng ér fú jū.

生而不有，为而不恃，功成而弗居。

Fū wéi fú jū, shì yǐ bù qù.

夫唯弗居，是以不去。

Chapter 2

All in the world know the beauty of beauty is beautiful,

Thus ugliness is recognized.

All know the goodness of goodness is good,

Thus evil is recognized.

Being and non-being produce each other,

Difficult and easy complement each other,

Long and short contrast with each other,

High and low incline towards each other,

Sound and silence harmonize with each other,

Before and after follow one another.

Therefore, the sage acts without doing anything,

Teaches without speaking,

All things arise, but he does not take credit for them,

They come into being, but he does not possess them,

He works without relying on them,

He achieves his aim, but he does not dwell on it.

It is because he does not dwell on it that it does not leave him.

Dao De Jing #3

Dì sān zhāng

第三章

Bù shàng xián, shǐ mín bù zhēng;

不尚贤，使民不争；

Bù guì nán dé zhī huò, shǐ mín bù wéi dào;

不贵难得之货，使民不为盗；

Bù jiàn kě yù, shǐ mín xīn bù luàn.

不见可欲，使民心不乱。

Shì yǐ shèn grén zhī zhì, xū qí xīn, shí qí fù;

是以圣人之治，虚其心，实其腹；

Ruò qí zhì, qiáng qí gǔ. 

弱其志，强其骨。

Cháng shǐ mín wú zhī wú yù,

常使民无知无欲，

Shǐ fū zhì zhě bù gǎn wéi yě.

使夫智者不敢为也。

Wéi wú wéi, zé wú bù zhì.

为无为，则无不治。

Chapter 3:

By not esteeming the talented, the people will not contend with one another.

By not valuing rare treasures, the people will not steal.

By not displaying desirable things, the people's hearts will not be disturbed.

Therefore, the sage governs by:

Emptying the people's minds, filling their bellies,

Weakening their ambitions, strengthening their bones.

By keeping the people ignorant and without desire, the wise ones will not dare to interfere.

By taking no action, nothing will be left undone.

Dao De Jing #4

Dì sì zhāng

第四章

Dào chōng ér yòng zhī huò bù yíng, 

道冲而用之或不盈，

yuān xī shì wàn wù zhī zōng.

渊兮似万物之宗。

Cuò qí ruì, jiě qí fēn, hé qí guāng, tóng qí chén.

挫其锐，解其纷，和其光，同其尘。

Zhàn xī shì huò cún, wú bù

湛兮似或存，吾不

Zhī shéi zhī zǐ, xiàng dì zhī xiān.

知谁之子，象帝之先。

Chapter 4:

The Tao is like an empty vessel,

Yet it may be used without ever needing to be filled.

It is deep, it is like the source of all things.

It dulls the sharpness, it untangles the knots,

It softens the glare, it settles the dust.

Obscure, it seems to exist, I do not know whose child it is.

It is like the ancestor of the emperor.

Dao De Jing #5

Dì wǔ zhāng

第五章

Tiān dì bù rén, yǐ wàn wù wèi chú gǒu;

天地不仁，以万物为刍狗；

Shèng rén bù rén, yǐ bǎi xìng wèi chú gǒu.

圣人不仁，以百姓为刍狗。

Tiān dì zhī jiān, qí yóu tuó yuè hū?

天地之间，其犹橐龠乎？

Xū ér bù qū, dòng ér yù chū.

虚而不屈，动而愈出。

Duō yán shù qióng, bù rú shǒu zhōng.

多言数穷，不如守中。

Chapter 5:

Heaven and earth are not partial; they treat all things as straw dogs.

The sage is not partial; he treats all people as straw dogs.

Is not the space between heaven and earth like a bellows?

It is empty yet does not collapse;

When moved, it produces more and more.

The talkative reach their wits' end, for it is better to maintain balance.

Dao De Jing #6

Dì liù zhāng

第六章

Gǔ shén bù sǐ,

谷神不死，

Shì wèi xuán pìn,

是谓玄牝，

Xuán pìn zhī mén,

玄牝之门，

Shì wèi tiān dì gēn.

是谓天地根。

Mián mián ruò cún,

绵绵若存，

Yòng zhī bù qín.

用之不勤。

Chapter 6:

The spirit of the valley never dies;

It is called the subtle and profound female.

The gateway to the subtle and profound female

Is called the root of heaven and earth.

It is continuous and seems to be always present.

Use it and you will never be tired.

Dao De Jing #7

Dì qī zhāng

第七章

Tiān cháng dì jiǔ.

天长地久。

Tiān dì suǒ yǐ néng zhǎng qiě jiǔ zhě, 

天地所以能长且久者，

yǐ qí bù zì shēng,

以其不自生，

Gù néng cháng shēng. 

故能长生。

Shì yǐ shèn grén hòu qí shēn ér shēn xiān,

是以圣人后其身而身先，

Wài qí shēn ér shēn cún. 

外其身而身存。

Fēi yǐ qí wú sī xié?

非以其无私邪？

Gù néng chéng qí sī.

故能成其私。

Chapter 7:

Heaven is eternal, and earth is long-lasting.

The reason why heaven and earth are able to endure and be long-lasting

Is because they do not exist for themselves;

Therefore they are able to last and endure.

Therefore, the sage puts himself last, but actually comes first;

He is detached from himself, but actually remains;

Is it not because he is selfless,

That he is able to fulfill himself?

Dao De Jing # 8 

Dì bā zhāng

第八章

Shàng shàn ruò shuǐ.

上善若水。

Shuǐ shàn lì wàn wù ér bù zhēng,

水善利万物而不争，

chù zhòng rén zhī suǒ è,

处众人之所恶，

gù jī yú dào.

故几于道。

Jū shàn de, xīn shàn yuān,

居善地，心善渊，

yǔ shàn rén, yán shàn xìn,

与善仁，言善信，

zhèng shàn zhì, shì shàn néng, dòng shàn shí.

正善治，事善能，动善时。

Fū wéi bù zhēng, gù wú yóu.

夫唯不争，故无尤。

Chapter 8:

The highest good is like water.

Water benefits all things and does not compete with them.

It dwells in places that others disdain;

Therefore it is close to the way.

In dwelling, be close to the land.

In meditation, go deep in the heart.

In dealing with others, be gentle and kind.

In speech, be true.

In ruling, be just.

In business, be competent.

In action, watch the timing.

No fight: no blame.

Dao De Jing #9

Dì jiǔ zhāng

第九章

chí ér yíng zhī, bù rú qí yǐ.

持而盈之，不如其已。

Chuāi ér ruì zhī, bù kě cháng bǎo.

揣而锐之，不可长保。

Jīn yù mǎn táng, mò zhī néng shǒu.

金玉满堂，莫之能守。

Fù guì ér jiāo, zì yí qí jiù.

富贵而骄，自遗其咎。

Gōng chéng shēn tuì, tiān zhī dào.

功成身退，天之道。

Chapter 9:

To hold and fill to the brim is not as good as stopping in time.

Sharpen a blade too much and its edge will soon be lost.

Fill your house with gold and jade and you will not be able to keep it.

Be proud of wealth and position, and you invite misfortune.

Withdraw when your work is done, such is heaven's way.

Dao De Jing #10

Dì shí zhāng

第十章

zài yíng pò bào yī, néng wú lí hū?

载营魄抱一，能无离乎？

Zhuān qì zhì róu, néng yīng'ér hū?

专气致柔，能婴儿乎？

Dí chú xuán lǎn, néng wú cī hū?

涤除玄览，能无疵乎？

Ài mín zhì guó, néng wú zhī hū?

爱民治国，能无知乎？

Tiān mén kāi hé, néng wú cí hū?

天门开阖，能无雌乎？

Míng bái sì dá, néng wú wéi hū?

明白四达，能无为乎？

Shēng zhī, chù zhī, shēng ér bù yǒu,

生之、畜之，生而不有，

wéi ér bù shì, cháng ér bù zǎi, shì wèi xuán dé.

为而不恃，长而不宰，是谓玄德。

Chapter 10:

Can you embrace your soul and unite it with the one,

And not let them be apart?

Can you concentrate your vital breath to achieve the softness of a baby?

Can you cleanse your vision to see the hidden beauty?

Can you love the people and govern the state without interfering?

Can you open and close the gate of heaven and act like a female?

Can you understand all things by being passive and receptive?

Giving birth and nourishing, bearing yet not possessing,

Working yet not taking credit,

Leading yet not dominating,

This is the Primal Virtue.

Dao De Jing #11

Dì shí yī zhāng

第十一章

Sān shí fú gòng yī gǔ, dāng qí wú, yǒu chē zhī yòng.

三十辐共一毂，当其无，有车之用。

Shān zhí yǐ wéi qì, dāng qí wú, yǒu qì zhī yòng.

埏埴以为器，当其无，有器之用。

Záo hù yǒu yǐ wéi shì, dāng qí wú, yǒu shì zhī yòng.

凿户牖以为室，当其无，有室之用。

Gù yǒu zhī yǐ wéi lì, wú zhī yǐ wéi yòng.

故有之以为利，无之以为用。

Chapter 11:

Thirty spokes converge upon a single hub;

It is on the hole in the center that the use of the cart hinges.

We make a vessel from a lump of clay;

It is the empty space within the vessel that makes it useful.

We make doors and windows for a room;

But it is these empty spaces that make the room livable.

Thus, while the tangible has advantages,

It is the intangible that makes it useful.

Dao De Jing #12

Dì shí'èr zhāng

第十二章

Wǔ sè lìng rén mù máng,

五色令人目盲，

Wǔ yīn lìng rén ěr lóng,

五音令人耳聋，

Wǔ wèi lìng rén kǒu shuǎng,

五味令人口爽，

Chí chěng tián liè lìng rén xīn fā kuáng,

驰骋畋猎令人心发狂，

Nán dé zhī huò lìng rén xíng fáng.

难得之货令人行妨。

Shì yǐ shèng rén wéi fù bù wéi mù,

是以圣人为腹不为目，

Gù qù bǐ qǔ cǐ.

故去彼取此。

Chapter 12

The five colors make people's eyes blind; 

the five sounds make people's ears deaf; 

the five flavors make people's mouths numb; 

horse racing and hunting make people's hearts crazy; 

rare treasures obstruct people's path. 

Therefore, the sage concerns himself with the inner, not the outer; 

he puts aside that and takes this.

Dao De Jing #13

Dì shí sān zhāng

第十三章

chǒng rǔ ruò jīng, guì dà huàn ruò shēn.

宠辱若惊，贵大患若身。

Hé wèi chǒng rǔ ruò jīng?

何谓宠辱若惊？

Chǒng wèi xià, dé zhī ruò jīng,

宠为下，得之若惊，

shī zhī ruò jīng, shì wèi chǒng rǔ ruò jīng.

失之若惊，是谓宠辱若惊。

Hé wèi guì dà huàn ruò shēn?

何谓贵大患若身？

Wú suǒ yǐ yǒu dà huàn zhě, wèi wú yǒu shēn,

吾所以有大患者，为吾有身，

jí wú wú shēn, wú yǒu hé huàn!

及吾无身，吾有何患！

Gù guì yǐ shēn wéi tiān xià, ruò kě jì tiān xià;

故贵以身为天下，若可寄天下；

ài yǐ shēn wéi tiān xià, ruò kě tuō tiān xià.

爱以身为天下，若可托天下。

Chapter 13

Favor and disgrace are like a surprise, 

great trouble is like one's own body. 

What is meant by "favor and disgrace are like a surprise"?

Favor is below, receiving it is like a surprise, losing it is like a surprise; 

this is what is meant by "favor and disgrace are like a surprise." 

What is meant by "great trouble is like one's own body"? 

I have a body, so I have great trouble; if I had no body, what trouble would I have? 

Therefore, if one regards their body as most important, then the world can be entrusted to them. 

If one loves their body as their own, then the world can be loved by them.

Dao De Jing #14

Dì shí sì zhāng

第十四章

shì zhī bù jiàn míng yuē yí,

视之不见名曰夷，

tīng zhī bù wén míng yuē xī,

听之不闻名曰希，

bó zhī bù dé míng yuē wēi.

搏之不得名曰微。

Cǐ sān zhě bù kě zhì jí,

此三者不可致诘，

gù hùn ér wéi yī.

故混而为一。

Qí shàng bù jiǎo, qí xià bù mèi.

其上不皦，其下不昧。

Shéng shéng bù kě míng, fù guī yú wú wù,

绳绳不可名，复归于无物，

shì wèi wú zhuàng zhī zhuàng, wú wù zhī xiàng.

是谓无状之状，无物之象。

Shì wèi hū huǎng.

是谓惚恍。

Yíng zhī bù jiàn qí shǒu, suí zhī bù jiàn qí hòu.

迎之不见其首，随之不见其后。

Zhí gǔ zhī dào, yǐ yù jīn zhī yǒu,

执古之道，以御今之有，

néng zhī gǔ shǐ, shì wèi dào jì.

能知古始，是谓道纪。

Chapter 14

To look at something and not see its name is called simplicity; to listen to something and not hear its name is called rarity; 

to grip something and not get a hold of it is called subtlety. These three cannot be fully examined, so they merge as one. Above it is not bright, below it is not dim. 

Continuous, unnameable, it returns to nothingness. 

This is the shape of the shapeless, the form of the formless. 

It is called indefinable and elusive. 

Confront it and you will not see its head; 

follow it and you will not see its back. 

Abide by the ancient Dao and govern things today. 

One who knows the beginning of ancient things is called the thread of the Dao.

Dao De Jing #15

Dì shí wǔ zhāng

第十五章

gǔ zhī shàn wéi shì zhě, wéi miào xuán tōng, shēn bù kě shí.

古之善为士者，微妙玄通，深不可识。

Fū wéi bù kě shí, gù qiáng wéi zhī róng.

夫唯不可识，故强为之容。

Yù yān ruò dōng shè chuān, yóu xī ruò wèi sì lín, 

豫焉若冬涉川，犹兮若畏四邻，

yǎn xī qí ruò róng,

俨兮其若容，

huàn xī ruò bīng zhī jiàng shì, dūn xī qí ruò pǔ,

涣兮若冰之将释，敦兮其若朴，

kuàng xī qí ruò gǔ, hùn xī qí ruò zhuó.

旷兮其若谷，混兮其若浊。

Shú néng zhuó yǐ jìng zhī xú qīng?

孰能浊以静之徐清？

Shú néng ān yǐ jiǔ dòng zhī xú shēng?

孰能安以久动之徐生？

Bǎo cǐ dào zhě bù yù yíng, 

保此道者不欲盈，

fū wéi bù yíng, gù néng bì bù xīn chéng.

夫唯不盈，故能蔽不新成。

Chapter 15:  

The ancients who were skilled in being a leader were subtle, mysterious, profound, and difficult to understand. 

Because they were difficult to understand, they appeared strong. 

They were cautious like crossing a river in winter, hesitant like fearing their neighbors, dignified like guests, melting like thawing ice, genuine like plain wood, vast like a valley, and murky like muddy water. 

Who can stir muddy water to make it clear and tranquil? 

Who can remain calm and gradually bring life to something that is constantly in motion? 

Those who uphold this Way do not desire to be full, for only by not being full can they remain hidden and not reveal their true nature.

Dao De Jing #16

Dì shí liù zhāng

第十六章

zhì xū jí, shǒu jìng dǔ,

致虚极，守静笃，

Wàn wù bìng zuò, wú yǐ guān fù.

万物并作，吾以观复。

Fū wù yún yún, gè fù guī qí gēn.

夫物芸芸，各复归其根。

Yuē jìng, shì wèi fù mìng.

曰静，是谓复命。

Fù mìng yuē cháng, zhī cháng yuē míng,

复命曰常，知常曰明，

Bù zhī cháng, wàng zuò, xiōng.

不知常，妄作，凶。

Zhī cháng róng, róng nǎi gōng,

知常容，容乃公，

Gōng nǎi wáng, wáng nǎi tiān,

公乃王，王乃天，

Tiān nǎi dào, dào nǎi jiǔ, méi shēn bù dài.

天乃道，道乃久，没身不殆。

Chapter 16

Attain the utmost emptiness,

Maintain the utmost tranquility.

All things come into being together,

And I see thereby their return.

All things flourish and each returns to its root.

Returning to the root is called tranquility.

It means returning to one's destined nature.

Returning to one's destined nature is called the constant;

Knowing the constant is called clarity.

Not knowing the constant leads to reckless actions,

And such actions lead to misfortune.

Knowing the constant gives perspective,

Perspective leads to impartiality,

Impartiality leads to sovereignty,

Sovereignty leads to heaven,

Heaven leads to the way,

The way leads to perpetuity,

And to the end of one's days one meets no danger.

Dao De Jing #17

Dì shí qī zhāng

第十七章

tài shàng, xià zhī yǒu zhī.

太上，下知有之。

Qí cì, qīn ér yù zhī.

其次，亲而誉之。

Qí cì, wèi zhī.

其次，畏之。

Qí cì, wǔ zhī.

其次，侮之。

Xìn bù zú yān, yǒu bù xìn yān.

信不足焉，有不信焉。

Yōu xī qí guì yán.

悠兮其贵言。

Gōng chéng shì suì, bǎi xìng jiē wèi wǒ zì rán.

功成事遂，百姓皆谓我自然。

Chapter 17:

The highest rulers, people only know they exist.

The next level, people love and praise them.

The next level, people fear them.

The next level, people despise them.

If the rulers' trust is insufficient, there will be no trust in them.

They are cautious in their speech.

When their work is done, the people say, "We did it ourselves."

Dao De Jing #18

Dì shí bā zhāng

第十八章

Dà dào fèi, yǒu rén yì;

大道废，有仁义；

huì zhì chū, yǒu dà wěi;

慧智出，有大伪；

Liù qīn bù hé, yǒu xiào cí;

六亲不和，有孝慈；

Guó jiā hūn luàn, yǒu zhōng chén.

国家昏乱，有忠臣。

Chapter 18: 

When the great Tao is abandoned, we have benevolence and righteousness; 

when wisdom and intelligence arise, we have great hypocrisy; when relatives are no longer in harmony, we have filial piety and parental kindness; 

when the nation is in chaos, we have loyal ministers.

Dao De Jing #19

Dì shí jiǔ zhāng

第十九章

jué shèng qì zhì, mín lì bǎi bèi;

绝圣弃智，民利百倍；

jué rén qì yì, mín fù xiào cí;

绝仁弃义，民复孝慈；

jué qiǎo qì lì, dào zéi wú yǒu.

绝巧弃利，盗贼无有。

Cǐ sān zhě, yǐ wéi wén bù zú,

此三者，以为文不足，

gù lìng yǒu suǒ shǔ, jiàn sù bào pǔ, shǎo sī guǎ yù.

故令有所属，见素抱朴，少私寡欲。

Chapter 19:

Abandon wisdom and discard knowledge, and the people will benefit a hundredfold. 

Abandon kindness and renounce righteousness, and the people will return to filial piety and compassion. 

Abandon cleverness and forsake profit, and there will be no more thieves and robbers.

These three things are insufficient to promote virtue, so they are subordinated to something else: simplicity and contentment.

Dao De Jing #20

Dì èr shí zhāng

第二十章

Jué xué wú yōu. Wéi zhī yǔ ā, xiāng qù jǐ hé?

绝学无忧。唯之与阿，相去几何？

Shàn zhī yǔ è, xiāng qù ruò hé?

善之与恶，相去若何？

Rén zhī suǒ wèi, bù kě bù wèi.

人之所畏，不可不畏。

Huāng xī qí wèi yāng zāi!

荒兮其未央哉！

Zhòng rén xī xī, rú xiǎng tài láo, rú chūn dēng tái.

众人熙熙，如享太牢，如春登台。

Wǒ dú pō xī qí wèi zhào, rú yīng'ér zhī wèi hái.

我独泊兮其未兆，如婴儿之未孩。

Lěi lěi xī ruò wú suǒ guī.

傫傫兮若无所归。

Zhòng rén jiē yǒu yú, ér wǒ dú ruò yí.

众人皆有余，而我独若遗。

Wǒ yú rén zhī xīn yě zāi! Dùn dùn xī!

我愚人之心也哉！沌沌兮！

Sú rén zhāo zhāo, wǒ dú hūn hūn;

俗人昭昭，我独昏昏；

Sú rén chá chá, wǒ dú mèn mèn.

俗人察察，我独闷闷。

Dàn xī qí ruò hǎi, liù xī ruò wú zhǐ.

澹兮其若海，飂兮若无止。

Zhòng rén jiē yǒu yǐ, ér wǒ dú wán shì bǐ.

众人皆有以，而我独顽似鄙。

Wǒ dú yì yú rén, ér guì shí mǔ.

我独异于人，而贵食母。

Chapter 20

Cease learning and no troubles will arise.

The difference between "yes" and "no" is like the difference between good and evil.

What people fear most is not to be feared.

The great wilderness is the palace of the Tao,

And the highways and marketplaces are the dwelling places of demons.

Forces of good and evil contend in every heart,

And the battlefield of the mind is the place where the war is waged.

When the mind is emptied of all thought,

The Tao will become as clear as the bright moon in the sky.

When people become noisy and self-righteous,

I remain tranquil and unmoved, like a newborn child.

I am like one who has nowhere to go,

And so I drift like a cloud carried by the wind.

Everyone else is busy and productive,

But I am still and silent, like the depths of the ocean.

Everyone else is clever and calculating,

But I am simple and foolish, like an ignorant child.

I am different from others, and I treasure the nourishment of the Mother.

Dao De Jing #21

Dì èr shí yī zhāng

第二十一章

kǒng dé zhī róng, wéi dào shì cóng.

孔德之容，惟道是从。

Dào zhī wèi wù, wéi huǎng wéi hū.

道之为物，惟恍惟惚。

Hū xī huǎng xī, qí zhōng yǒu xiàng;

惚兮恍兮，其中有象；

huǎng xī hū xī, qí zhōng yǒu wù.

恍兮惚兮，其中有物。

Yǎo xī míng xī, qí zhōng yǒu jīng;

窈兮冥兮，其中有精；

qí jīng shén zhēn, qí zhōng yǒu xìn.

其精甚真，其中有信。

Zì gǔ jí jīn, qí míng bù qù, yǐ yuè zhòng fǔ.

自古及今，其名不去，以阅众甫。

Wú hé yǐ zhī zhòng fǔ zhī zhuàng zāi? Yǐ cǐ.

吾何以知众甫之状哉？以此。

Chapter 21:

The virtue is to follow only the Dao. 

The Dao is elusive and intangible. 

Elusive, and intangible, yet within it there is image.

Intangible, and elusive, yet within it there is substance. Shadowy, and dimly seen, yet within it there is essence. 

This essence is quite genuine and within it is something that can be tested.

From ancient times until now, its name has never been forgotten. 

By this I can perceive the nature of all things.

Dao De Jing #22

Dì èr shí'èr zhāng

第二十二章

qū zé quán, wǎng zé zhí, wā zé yíng,

曲则全，枉则直，洼则盈，

bì zé xīn, shǎo zé dé, duō zé huò.

敝则新，少则得，多则惑。

Shì yǐ shèng rén bào yī, wéi tiān xià shì.

是以圣人抱一，为天下式。

Bù zì jiàn gù míng, bù zì shì gù zhāng,

不自见故明，不自是故彰，

bù zì fá gù yǒu gōng, bù zì jīn gù zhǎng.

不自伐故有功，不自矜故长。

Fū wéi bù zhēng, gù tiān xià mò néng yǔ zhī zhēng.

夫唯不争，故天下莫能与之争。

Gǔ zhī suǒ wèi qū zé quán zhě, qǐ xū yán zāi!

古之所谓曲则全者，岂虚言哉！

Chéng quán ér guī zhī.

诚全而归之。

Chapter 22:

Bend and you will be whole;

Curl and you will be straight;

Keep empty and you will be filled;

Grow old and you will be renewed;

Have little and you will gain;

Have much and you will be confused.

Therefore the wise embrace the one,

And set an example to all.

They do not display themselves, hence they are illuminated;

They do not justify themselves, hence they are distinguished;

They do not boast, hence they receive recognition;

They do not brag, hence they never falter.

They do not contend, and so no one can contend against them.

The ancients said, "Bend and you will be whole":

Were they speaking empty words?

Sincerity becoming whole, and returning to oneself.

Dao De Jing #23

Dì èr shí sān zhāng

第二十三章

xī yán zì rán.

希言自然。

Gù piāo fēng bù zhōng cháo, zhòu yǔ bù zhōng rì.

故飘风不终朝，骤雨不终日。

Shú wèi cǐ zhě? Tiān dì.

孰为此者？天地。

Tiān dì shàng bù néng jiǔ, ér kuàng yú rén hū?

天地尚不能久，而况于人乎？

Gù cóng shì yú dào zhě, dào zhě tóng yú dào,

故从事于道者，道者同于道，

dé zhě tóng yú dé, shī zhě tóng yú shī.

德者同于德，失者同于失。

Tóng yú dào zhě, dào yì lè dé zhī;

同于道者，道亦乐得之；

tóng yú dé zhě, dé yì lè dé zhī;

同于德者，德亦乐得之；

tóng yú shī zhě, shī yì lè dé zhī.

同于失者，失亦乐得之。

Xìn bù zú yān, yǒu bù xìn yān.

信不足焉，有不信焉。

Chapter 23: 

Simplicity is Natural.

Therefore, gusts of wind do not blow all morning, and sudden rain does not pour all day. 

Who makes this happen? 

Heaven and Earth. 

If even Heaven and Earth cannot go on forever, how can humans expect to do so? 

Therefore, those who engage in the Way are one with the Way, those who embody virtue are one with virtue, and those who lose the Way are one with loss. 

When one is one with the Way, the Way is happy to welcome them. 

When one is one with virtue, virtue is happy to welcome them. When one is one with loss, loss is happy to welcome them. 

If trust is not sufficient, there will be mistrust.

Dao De Jing #24

Dì èr shí sì zhāng

第二十四章

qǐ zhě bù lì, kuà zhě bù xíng,

企者不立，跨者不行，

zì jiàn zhě bù míng, zì shì zhě bù zhāng,

自见者不明，自是者不彰，

zì fá zhě wú gōng, zì jīn zhě bù cháng.

自伐者无功，自矜者不长。

Qí zài dào yě, yuē yú shí zhuì xíng.

其在道也，曰余食赘行。

Wù huò è zhī, gù yǒu dào zhě bù chù.

物或恶之，故有道者不处。

Chapter 24:

Those who are overly eager do not stand firm, 

those who are overly forceful do not move easily, 

those who are overly self-centered do not see clearly, 

those who are overly self-righteous do not reveal their true selves, 

those who boast about themselves have no merit, and those who are excessively proud do not last long. 

Those who are in the Way say, "Excess food and unnecessary action are burdensome." 

Some things may dislike this, so those who have the Way do not dwell in them.

Dao De Jing #25

Dì èr shí wǔ zhāng

第二十五章

yǒu wù hǔn chéng, xiān tiān dì shēng.

有物混成，先天地生。

Jì xī liáo xī, dú lì bù gǎi,

寂兮寥兮，独立不改，

zhōu xíng ér bù dài, kě yǐ wéi tiān xià mǔ.

周行而不殆，可以为天下母。

Wú bù zhī qí míng, zì zhī yuē dào,

吾不知其名，字之曰道，

qiáng wéi zhī míng yuē dà.

强为之名曰大。

Dà yuē shì, shì yuē yuǎn, yuǎn yuē fǎn.

大曰逝，逝曰远，远曰反。

Gù dào dà, tiān dà, dì dà, wáng yì dà.

故道大，天大，地大，王亦大。

Yù zhōng yǒu sì dà, ér wáng jū qí yī yān.

域中有四大，而王居其一焉。

Rén fǎ de, dì fǎ tiān, tiān fǎ dào, dào fǎ zì rán.

人法地，地法天，天法道，道法自然。

Chapter 25: 

There is a thing that is formless and perfect, born before heaven and earth. 

Silent and unchanging, it stands alone and does not falter. 

It moves throughout all things without danger, and it can be considered the mother of the world. 

I do not know its name, so I call it the Way. 

If I were to force a name upon it, I would call it Great. 

Being great means it is infinite, infinite means it is far-reaching, far-reaching means it is returning. 

Therefore, the Way is great, Heaven is great, Earth is great, and the ruler is also great. 

Within the realm, there are four greats, and the ruler is one of them. 

People follow the Earth, the Earth follows Heaven, Heaven follows the Way, and the Way follows nature.

Dao De Jing #26

Dì èr shí liù zhāng

第二十六章

zhòng wèi qīng gēn, jìng wèi zào jūn.

重为轻根，静为躁君。

Shì yǐ shèng rén zhōng rì xíng bù lí zī zhòng.

是以圣人终日行不离辎重。

Suī yǒu róng guān, yàn chù chāo rán,

虽有荣观，燕处超然，

Nài hé wàn chéng zhī zhǔ, ér yǐ shēn qīng tiān xià?

奈何万乘之主，而以身轻天下？

Qīng zé shī běn, zào zé shī jūn.

轻则失本，躁则失君。

Chapter 26: 

Heaviness is the root of lightness, stillness is the master of restlessness. 

Therefore, the sage never departs from heaviness, even in the midst of glory and honor, he remains detached. 

How can the lord of ten thousand chariots lightly bear the weight of the empire? 

To be light is to lose the root, to be restless is to lose the master.

Dao De Jing #27

Dì èr shí qī zhāng

第二十七章

Shàn xíng wú zhé jī, shàn yán wú xiá zhé,

善行无辙迹，善言无瑕谪，

shàn shǔ bù yòng chóu cè, shàn bì wú guān jiàn ér bù kě kāi,

善数不用筹策，善闭无关楗而不可开，

shàn jié wú shéng yuē ér bù kě jiě.

善结无绳约而不可解。

Shì yǐ shèng rén cháng shàn jiù rén, gù wú qì rén;

是以圣人常善救人，故无弃人；

Cháng shàn jiù wù, gù wú qì wù, shì wèi xí míng.

常善救物，故无弃物，是谓袭明。

Gù shàn rén zhě, bù shàn rén zhī shī;

故善人者，不善人之师；

Bù shàn rén zhě, shàn rén zhī zī.

不善人者，善人之资。

Bù guì qí shī, bù ài qí zī,

不贵其师，不爱其资，

suī zhì dà mí, shì wèi yào miào.

虽智大迷，是谓要妙。

Chapter 27: 

Good deeds leave no trace, good words leave no flaws, good calculations need no devices, good shutting needs no bolts but cannot be opened, and good knotting needs no ropes but cannot be undone. 

Therefore, the sage is always good at saving people, so he does not reject anyone. 

He is always good at saving things, so he does not abandon anything. 

This is called following the light. 

Therefore, the good person is the teacher of the bad person, and the bad person is the resource of the good person. 

If you do not value your teacher or love your resource, you will greatly deviate from the truth, which is called the essential mystery.

Dao De Jing #28

Dì èr shí bā zhāng

第二十八章

zhī qí xióng, shǒu qí cí, wéi tiān xià xī.

知其雄，守其雌，为天下溪。

Wéi tiān xià xī, cháng dé bù lí, fù guī yú yīng'ér.

为天下溪，常德不离，复归于婴儿。

Zhī qí bái, shǒu qí hēi, wéi tiān xià shì.

知其白，守其黑，为天下式。

Wéi tiān xià shì, cháng dé bù tè, fù guī yú wú jí.

为天下式，常德不忒，复归于无极。

Zhī qí róng, shǒu qí rǔ, wéi tiān xià gǔ.

知其荣，守其辱，为天下谷。

Wéi tiān xià gǔ, cháng dé nǎi zú, fù guī yú pǔ.

为天下谷，常德乃足，复归于朴。

Pǔ sàn zé wèi qì, shèng rén yòng zhī zé wèi guān zhǎng.

朴散则为器，圣人用之则为官长。

Gù dà zhì bù gē.

故大制不割。

Chapter 28: 

Knowing the masculine but keeping to the feminine, one becomes the valley of the world. 

Being the valley of the world, constant virtue does not depart and returns again to infancy. 

Knowing the white but keeping to the black, one becomes the model of the world. 

Being the model of the world, constant virtue does not err and returns again to the infinite. 

Knowing glory but keeping to humiliation, one becomes the valley of the world. 

Being the valley of the world, constant virtue suffices and returns again to simplicity. 

Simplicity, when scattered, becomes vessels, and when used by the sage, becomes the chief official. 

Therefore, great cutting does not sever.

Dao De Jing #29

Dì èr shí jiǔ zhāng

第二十九章

jiāng yù qǔ tiān xià ér wéi zhī, wú jiàn qí bù dé yǐ.

将欲取天下而为之，吾见其不得已。

Tiān xià shén qì, bù kě wéi yě.

天下神器，不可为也。

Wèi zhě bài zhī, zhí zhě shī zhī.

为者败之，执者失之。

Gù wù huò xíng huò suí, huò xū huò chuī,

故物或行或随，或歔或吹，

huò qiáng huò léi, huò cuò huò huī.

或强或羸，或挫或隳。

Shì yǐ shèng rén qù shén, qù shē, qù tài.

是以圣人去甚，去奢，去泰。

Chapter 29:

If one desires to take over the world, I see it as something that cannot be done willingly. 

The world is a divine tool that cannot be controlled. 

Those who try to control it will fail, and those who grasp it will lose it. 

Therefore, some things may move, follow, pant, or blow, be strong or weak, be damaged or destroyed. 

Therefore, the sage avoids extremes, extravagance, and excessiveness.

Dao De Jing #30

Dì sān shí zhāng

第三十章

yǐ dào zuǒ rén zhǔ zhě, bù yǐ bīng qiáng tiān xià, 

以道佐人主者，不以兵强天下，

qí shì hào huán.

其事好还。

Shī zhī suǒ chù, jīng jí shēng yān.

师之所处，荆棘生焉。

Dà jūn zhī hòu, bì yǒu xiōng nián.

大军之后，必有凶年。

Shàn yǒu guǒ ér yǐ, bù gǎn yǐ qǔ qiáng.

善有果而已，不敢以取强。

Guǒ ér wù jīn, guǒ ér wù fá, guǒ ér wù jiāo,

果而勿矜，果而勿伐，果而勿骄，

guǒ ér bù dé yǐ, guǒ ér wù qiáng.

果而不得已，果而勿强。

Wù zhuàng zé lǎo, shì wèi bù dào, bù dào zǎo yǐ.

物壮则老，是谓不道，不道早已。

Chapter 30:

The person who uses the Dao to assist the ruler does not use force to conquer the world; the outcome is always peaceful. Where an army has passed, thorns and brambles will grow. After a great war, there will surely be a terrible year. Accomplish the goal without boasting, achieve the outcome without bragging, accomplish the goal without pride, and achieve the outcome without coercion. 

When things are strong, they will eventually weaken. 

This is called going against the Dao. 

Those who go against the Dao will perish soon.

Dao De Jing #31

Dì sān shí yī zhāng

第三十一章

fū jiā bīng zhě, bù xiáng zhī qì.

夫佳兵者，不祥之器。

Wù huò è zhī, gù yǒu dào zhě bù chù.

物或恶之，故有道者不处。

Jūn zǐ jū zé guì zuǒ, yòng bīng zé guì yòu.

君子居则贵左，用兵则贵右。

Bīng zhě, bù xiáng zhī qì, fēi jūn zǐ zhī qì.

兵者，不祥之器，非君子之器。

Bù dé yǐ ér yòng zhī, tián dàn wéi shàng, shèng ér bù měi.

不得已而用之，恬淡为上，胜而不美。

Ér měi zhī zhě, shì lè shā rén.

而美之者，是乐杀人。

Fū lè shā rén zhě, zé bù kě yǐ dé zhì yú tiān xià yǐ.

夫乐杀人者，则不可以得志于天下矣。

Jí shì shàng zuǒ, xiōng shì shàng yòu.

吉事尚左，凶事尚右。

Piān jiāng jūn jū zuǒ, shàng jiàng jūn jū yòu, 

偏将军居左，上将军居右，

yán yǐ sāng lǐ chǔ zhī.

言以丧礼处之。

Shā rén zhī zhòng, yǐ āi bēi qì zhī, 

杀人之众，以哀悲泣之，

Zhàn shèng, yǐ sāng lǐ chǔ zhī.

战胜，以丧礼处之。

Chapter 31:

A fine weapon is not a good omen. 

Some people hate it, so those who follow the Dao do not keep it. 

When the gentleman is in residence, the left side is preferred. When using weapons, the right side is preferred. 

Weapons are not tools for the gentleman. 

When they have to be used, tranquility and impartiality are prioritized, not victory. 

To beautify weapons means to enjoy killing. 

Those who enjoy killing cannot succeed in the world. 

The left side is preferred for auspicious events, while the right side is preferred for inauspicious events. 

The subordinate general should be on the left, and the commanding general on the right, which is in accordance with funeral rites. 

When killing many people, one should weep with sorrow and grieve. 

When victorious in battle, one should act with funeral rites.

Dao De Jing #32

Dì sān shí'èr zhāng

第三十二章

dào cháng wú míng, pǔ suī xiǎo, tiān xià mò néng chén yě.

道常无名，朴虽小，天下莫能臣也。

Hóu wán gruò néng shǒu zhī, wàn wù jiāng zì bīn.

侯王若能守之，万物将自宾。

Tiān dì xiàng hé yǐ jiàng gān lù, mín mò zhī lìng ér zì jūn.

天地相合以降甘露，民莫之令而自均。

Shǐ zhì yǒu míng, míng yì jì yǒu, fū yì jiāng zhī zhǐ.

始制有名，名亦既有，夫亦将知止。

Zhī zhǐ kě yǐ bù dài.

知止可以不殆。

Pì dào zhī zài tiān xià, yóu chuān gǔ zhī yú jiāng hǎi.

譬道之在天下，犹川谷之于江海。

Chapter 32:

The Dao is always nameless. 

Although it appears insignificant, nothing in the world can subdue it. 

If the lords and kings can keep it, all things will come to them willingly. 

When heaven and earth are in harmony, sweet dew will fall. The people will be balanced without being ordered to be. When the system begins to be named, things will begin to stop. 

When things stop, they will not be in danger. 

The Dao in the world is like a river or valley flowing into the sea.

Dao De Jing #33

Dì sān shí sān zhāng

第三十三章

Zhī rén zhě zhì, zì zhì zhě míng.

知人者智，自知者明。

Shèng rén zhě yǒu lì, zì shèng zhě qiáng.

胜人者有力，自胜者强。

Zhī zú zhě fù, qiáng xíng zhě yǒu zhì,

知足者富，强行者有志，

bù shī qí suǒ zhě jiǔ, sǐ ér bù wáng zhě shòu.

不失其所者久，死而不亡者寿。

Chapter 33:

Those who know others are wise; those who know themselves are enlightened. 

Those who overcome others have strength; those who overcome themselves are powerful. 

Those who are contented are wealthy; those who persevere have willpower. 

Those who die but do not perish have longevity.

Dao De Jing #34

Dì sān shí sì zhāng

第三十四章

Dà dào fàn xī, qí kě zuǒ yòu.

大道泛兮，其可左右。

Wàn wù shì zhī ér shēng ér bù cí, gōng chéng bù míng yǒu,

万物恃之而生而不辞，功成不名有，

yī yǎng wàn wù ér bù wéi zhǔ, cháng wú yù,

衣养万物而不为主，常无欲，

kě míng yú xiǎo;

可名于小；

Wàn wù guī yān ér bù wéi zhǔ, kě míng wéi dà.

万物归焉而不为主，可名为大。

Yǐ qí zhōng bù zì wéi dà, gù néng chéng qí dà.

以其终不自为大，故能成其大。

Chapter 34:

The great Tao flows everywhere. 

It can go left or right. 

All things depend on it for life and it does not refuse them. 

It accomplishes its task but does not take credit for it. 

It clothes and feeds all things but does not claim to be their master. 

Because it does not have desires, it can be called small. 

All things return to it but it does not claim to be their master. Therefore, it can be called great. 

Because it does not try to be great, it can achieve greatness.

Dao De Jing #35

Dì sān shí wǔ zhāng

第三十五章

zhí dà xiàng, tiān xià wǎng;

执大象，天下往；

wǎng ér bù hài, ān píng tài. Lè yǔ ěr, guò kè zhǐ.

往而不害，安平太。乐与饵，过客止。

Dào zhī chū kǒu, dàn hū qí wú wèi, shì zhī bù zú jiàn,

道之出口，淡乎其无味，视之不足见，

tīng zhī bù zú wén, yòng zhī bù zú jì.

听之不足闻，用之不足既。

Chapter 35:

Those who hold the great image rule the world. 

They go where they please without harm. 

They see no danger in living among weapons and sharp tools. They taste neither bitterness nor sweetness but remain neutral. 

They look but cannot see it. 

They listen but cannot hear it. 

They use it but cannot exhaust it.

Dao De Jing #36

Dì sān shí liù zhāng

第三十六章

jiāng yù shè zhī, bì gù zhāng zhī;

将欲歙之，必固张之；

jiāng yù ruò zhī, bì gù qiáng zhī;

将欲弱之，必固强之；

jiāng yù fèi zhī, bì gù xìng zhī;

将欲废之，必固兴之；

jiāng yù duó zhī, bì gù yǔ zhī, shì wèi wēi míng.

将欲夺之，必固与之，是谓微明。

Róu ruò shèng gāng qiáng.

柔弱胜刚强。

Yú bù kě tuō yú yuān,

鱼不可脱于渊，

Guó zhī lì qì bù kě yǐ shì rén.

国之利器不可以示人。

Chapter 36:

If you want to shrink something, you must first stretch it. 

If you want to weaken something, you must first strengthen it. If you want to discard something, you must first promote it. 

If you want to take something, you must first give it. 

This is called subtle perception. 

The soft and the weak overcome the hard and the strong. Fish cannot be taken from the depths, and the instruments of state cannot be displayed to the people.

Dao De Jing #37

Dì sān shí qī zhāng

第三十七章

dào cháng wú wéi ér wú bù wéi, 

道常无为而无不为，

hóu wáng ruò néng shǒu zhī,

侯王若能守之，

Wàn wù jiāng zì huà.

万物将自化。

Huà ér yù zuò, wú jiāng zhèn zhī yǐ wú míng zhī pǔ.

化而欲作，吾将镇之以无名之朴。

Wú míng zhī pǔ, fū yì jiāng wú yù.

无名之朴，夫亦将无欲。

Bù yù yǐ jìng, tiān xià jiāng zì dìng.

不欲以静，天下将自定。

Chapter 37:

The Tao always does nothing, yet there is nothing that it does not do. 

If the lords and princes can keep to it, all things will be transformed by themselves. 

If, after they are transformed, they should desire to act, I shall restrain them with the simplicity of the nameless uncarved block. 

The simplicity of the nameless uncarved block will free them from their desires, and the world will be at peace.

Dao De Jing #38

Dì sān shí bā zhāng

第三十八章

shàng dé bù dé, shì yǐ yǒu dé;

上德不德，是以有德；

xià dé bù shī dé, shì yǐ wú dé.

下德不失德，是以无德。

Shàng dé wú wéi ér wú yǐ wéi,

上德无为而无以为，

xià dé wéi zhī ér yǒu yǐ wéi.

下德为之而有以为。

Shàng rén wéi zhī ér wú yǐ wéi,

上仁为之而无以为，

shàng yì wéi zhī ér yǒu yǐ wéi,

上义为之而有以为，

shàng lǐ wéi zhī ér mò zhī yīng,

上礼为之而莫之应，

zé rǎng bì ér rēng zhī.

则攘臂而扔之。

Gù shī dào ér hòu dé, shī dé ér hòu rén,

故失道而后德，失德而后仁，

shī rén ér hòu yì, shī yì ér hòu lǐ.

失仁而后义，失义而后礼。

Fū lǐ zhě, zhōng xìn zhī báo ér luàn zhī shǒu.

夫礼者，忠信之薄而乱之首。

Qián shí zhě, dào zhī huá ér yú zhī shǐ.

前识者，道之华而愚之始。

Shì yǐ dà zhàng fū chù qí hòu, bù jū qí báo;

是以大丈夫处其厚，不居其薄；

chù qí shí, bù jū qí huá.

处其实，不居其华。

Gù qù bǐ qǔ cǐ.

故去彼取此。

Chapter 38:

The highest virtue is not conscious of itself as virtuous, thus it possesses virtue. 

The lowest virtue never loses sight of its own virtue, thus it lacks virtue. 

The highest virtue acts effortlessly and without intention, while the lowest virtue acts with intention and seeks recognition. The highest benevolence acts without intention, while the highest righteousness acts with intention. 

If the highest ritual is not responded to, it becomes violent and forces its way. 

Thus, when the Way is lost, virtue arises. 

When virtue is lost, benevolence arises. 

When benevolence is lost, righteousness arises. 

When righteousness is lost, ritual arises. 

Ritual is the thin edge of loyalty and trust, and the beginning of disorder. 

Those who know the Way appear to be brilliant, but those who are ignorant begin to learn. 

Therefore, great individuals focus on substance, not on superficialities, on reality, not on appearance. 

They reject one thing and take another.

Dao De Jing #39

Dì sān shí jiǔ zhāng

第三十九章

xī zhī dé yī zhě, tiān dé yī yǐ qīng,

昔之得一者，天得一以清，

de dé yī yǐ níng, shén dé yī yǐ líng,

地得一以宁，神得一以灵，

gǔ dé yī yǐ yíng, wàn wù dé yī yǐ shēng,

谷得一以盈，万物得一以生，

hóu wáng dé yī yǐ wéi tiān xià zhēn. Qí zhì zhī.

侯王得一以为天下贞。其致之。

Tiān wú yǐ qīng jiāng kǒng liè, 

天无以清将恐裂，

dì wú yǐ níng jiāng kǒng fā (“fā” tōng “fèi”),

地无以宁将恐发（“发”通“废”），

shén wú yǐ líng jiāng kǒng xiē, gǔ wú yǐ yíng jiāng kǒng jié,

神无以灵将恐歇，谷无以盈将恐竭，

Wàn wù wú yǐ shēng jiāng kǒng miè, 

万物无以生将恐灭，

hóu wáng wú yǐ guì gāo jiāng kǒng jué.

侯王无以贵高将恐蹶。

Gù guì yǐ jiàn wéi běn, gāo yǐ xià wèi jī.

故贵以贱为本，高以下为基。

Shì yǐ hóu wáng zì wèi gū guǎ bù gǔ (gǔ).

是以侯王自谓孤寡不穀（谷）。

Cǐ fēi yǐ jiàn wéi běn xié? Fēi hū?

此非以贱为本邪？非乎？

Gù zhì shù yú wú yú.

故致数舆无舆。

Bù yù lù lù rú yù, luò luò rú shí.

不欲琭琭如玉，珞珞如石。

Chapter 39:

In the past, those who attained oneness: Heaven attained oneness and became pure, Earth attained oneness and became peaceful, Spirits attained oneness and became divine, Valleys attained oneness and became full, All things attained oneness and were born. 

When rulers and kings attained oneness, the world became orderly and peaceful. 

How did they attain oneness? Heaven attained oneness through purity, Earth attained oneness through peace, Spirits attained oneness through divinity, Valleys attained oneness through fullness, All things attained oneness through birth. Rulers and kings attained oneness through humility and the willingness to take a lower position. 

Therefore, their true greatness lies in their humility, and their foundation lies in their lowliness. 

This is why rulers and kings call themselves orphans, the destitute, and the unworthy. 

Do they not rely on humility as their foundation? 

If they did not, they would not have a basis for rule. 

Therefore, the highest honor is based on the lowest humility.

Dao De Jing #40

Dì sì shí zhāng

第四十章

fǎn zhě, dào zhī dòng;

反者，道之动；

Ruò zhě, dào zhī yòng.

弱者，道之用。

Tiān xià wàn wù shēng yú yǒu,

天下万物生于有，

yǒu shēng yú wú.

有生于无。

Chapter 40:

Reversal is the movement of the Tao; 

weakness is the function of the Tao. 

All things under heaven are born of being; 

being is born of non-being.

Dao De Jing #41

Dì sì shí yī zhāng

第四十一章

shàng shì wén dào, qín ér xíng zhī;

上士闻道，勤而行之；

zhōng shì wén dào, ruò cún ruò wáng;

中士闻道，若存若亡；

xiàshì wén dào, dà xiào zhī,

下士闻道，大笑之，

bù xiào bùzú yǐwéi dào.

不笑不足以为道。

Gù jiàn yán yǒu zhī: Míng dào ruò mèi,

故建言有之：明道若昧，

jìn dào ruò tuì, yí dào ruò lèi.

进道若退，夷道若颣。

Shàng dé ruò gǔ, dà bái ruò rǔ,

上德若谷，大白若辱，

guǎng dé ruò bù zú, jiàn dé ruò tōu, zhì zhēn ruò yú.

广德若不足，建德若偷，质真若渝。

Dà fāng wú yú, dà qì wǎn chéng,

大方无隅，大器晚成，

dà yīn xī shēng, dà xiàng wú xíng.

大音希声，大象无形。

Dào yǐn wú míng, fū wéi dào shàn dài qiě chéng.

道隐无名，夫唯道善贷且成。

Chapter 41:

The superior person, when hearing about the Tao, diligently puts it into practice. 

The average person, when hearing about the Tao, thinks about it sometimes and forgets it other times. 

The inferior person, when hearing about the Tao, laughs loudly at it. If they did not laugh, it would not be the Tao. Therefore, there is the saying: "The bright Tao appears obscure, advancing Tao appears to retreat, straightforward Tao appears crooked. Great virtue appears like a valley, pure white appears sullied, abundant virtue appears deficient, staunch virtue appears fault. Genuine truth appears to change."

Dao De Jing #42

Dì sì shí'èr zhāng

第四十二章

Dào shēng yī, yī shēng èr,

道生一，一生二，

èr shēng sān, sān shēng wàn wù.

二生三，三生万物。

Wàn wù fù yīn ér bào yáng, chōng qì yǐ wéi hé.

万物负阴而抱阳，冲气以为和。

Rén zhī suǒ è, wéi gū guǎ bù gǔ (gǔ),

人之所恶，唯孤寡不穀（谷)，

ér wáng gōng yǐ wéi chēng.

而王公以为称。

Gù wù, huò sǔn zhī ér yì, huò yì zhī ér sǔn.

故物，或损之而益，或益之而损。

Rén zhī suǒ jiào, wǒ yì jiàozhī.

人之所教，我亦教之。

Qiáng liáng zhě bù dé qí sǐ, wú jiāng yǐ wéi jiào fù.

强梁者不得其死，吾将以为教父。

Chapter 42:

The Tao gives birth to one; one gives birth to two; two gives birth to three; and three gives birth to all things. 

All things carry Yin (femininity) while embracing Yang (masculinity). 

They blend their life breaths to attain harmony. 

People dislike being "orphaned," "widowed," or "poor," yet the lords and rulers take these as their titles. 

Therefore, things may sometimes be increased by being diminished and diminished by being increased. 

What others teach, I also teach. 

Those who are violent and strong do not die a natural death; thus, I will make that my primary teaching.

Dao De Jing #43

Dì sì shí sān zhāng

第四十三章 

Tiān xià zhī zhì róu,

天下之至柔，

Chí chěng tiān xià zhī zhì jiān,

驰骋天下之至坚，

wú yǒu rù wú jiàn,

无有入无间，

wú shì yǐ zhī wú wéi zhī yǒu yì.

吾是以知无为之有益。

Bù yán zhī jiào, wú wéi zhī yì,

不言之教，无为之益，

Tiān xià xī jí zhī.

天下希及之。

Chapter 43:

The softest things in the world can overcome the hardest things in the world. 

That which has no substance enters into that which has no openings. 

This is the principle of invisibility's usefulness. 

Profoundly subtle, it is difficult to understand, but the world's greatest teachers are those who embody it.

Dao De Jing #44

Dì sì shí sì zhāng

第四十四章

míng yǔ shēn shú qīn?

名与身孰亲？

Shēn yǔ huò shú duō?

身与货孰多？

Dé yǔ wáng shú bìng? 

得与亡孰病？ 

Shì gù shèn ài bì dà fèi, duō cáng bì hòu wáng.

是故甚爱必大费，多藏必厚亡。

Zhī zú bù rǔ, zhī zhǐ bù dài, kě yǐ cháng jiǔ.

知足不辱，知止不殆，可以长久。

Chapter 44:

Which is closer, name or body? 

Which is more abundant, body or wealth? 

Which is more harmful, gain or loss? 

Therefore, excessive love leads to great expense, and excessive hoarding leads to great loss. 

Contentment brings no shame, and moderation avoids danger. 

These can lead to long-lasting success.

Dao De Jing #45

Dì sì shí wǔ zhāng

第四十五章

Dà chéng ruò quē, qí yòng bù bì.

大成若缺，其用不弊。

Dà yíng ruò chōng, qí yòng bù qióng.

大盈若冲，其用不穷。

Dà zhí ruò qū, dà qiǎo ruò zhuō, dà biàn ruò nè.

大直若屈，大巧若拙，大辩若讷。

Zào shèng hán, jìng shèng rè.

躁胜寒，静胜热。

Qīng jìng wéi tiān xià zhèng.

清静为天下正。

Chapter 45:

Great fullness may lead to emptiness, while great capacity may lead to exhaustion. 

Great honesty may appear to be weakness, while great skill may appear clumsy. 

Great eloquence may seem to be stuttering. 

Calmness overcomes cold, while stillness overcomes heat. Clarity and calmness are what the world needs.

Dao De Jing #46

Dì sì shí liù zhāng

第四十六章

Tiān xià yǒu dào, què zǒu mǎ yǐ fèn;

天下有道，却走马以粪；

Tiān xià wú dào, róng mǎ shēng yú jiāo.

天下无道，戎马生于郊。

Huò mò dà yú bù zhī zú, jiù mò dà yú yù dé,

祸莫大于不知足，咎莫大于欲得，

gù zhī zú zhī zú, cháng zú yǐ.

故知足之足，常足矣。

Chapter 46:

When the world follows the Way, horses are used for agriculture rather than war. 

When the world does not follow the Way, war horses are bred in the countryside. 

There is no greater disaster than not being content, no greater fault than the desire for gain. 

Therefore, those who are content with what they have will always have enough.

Dao De Jing #47

Dì sì shí qī zhāng

第四十七章

bù chū hù, zhī tiān xià;

不出户，知天下；

bù kuī yǒu, jiàn tiān dào.

不窥牖，见天道。

Qí chū mí yuǎn, qí zhī mí shǎo.

其出弥远，其知弥少。

Shì yǐ shèn grén bù xíng ér zhī,

是以圣人不行而知，

Bù jiàn ér míng, bù wéi ér chéng.

不见而名，不为而成。

Chapter 47:

Without leaving the house, one can know the world. 

Without looking out the window, one can see the Way of heaven. 

The farther one travels, the less one knows. 

Therefore, the wise person knows without traveling, names without seeing, and accomplishes without acting.

Dao De Jing #48

Dì sì shí bā zhāng

第四十八章

wéi xué rì yì, wèi dào rì sǔn.

为学日益，为道日损。

Sǔn zhī yòu sǔn, yǐ zhì yú wú wéi,

损之又损，以至于无为，

Wú wéi ér wú bù wéi.

无为而无不为。

Qǔ tiān xià cháng yǐ wú shì, jí qí yǒu shì,

取天下常以无事，及其有事，

Bù zú yǐ qǔ tiān xià.

不足以取天下。

Chapter 48:

Learning increases daily, but following the Way decreases daily. 

By decreasing and decreasing, one reaches the point of non-action, and through non-action, one can accomplish everything. 

To rule the world, it is best to have no affairs to attend to. 

If one does have affairs to attend to, one is not capable of ruling the world.

Dao De Jing #49

Dì sì shí jiǔ zhāng

第四十九章

Shèng rén wú cháng xīn, yǐ bǎi xìng xīn wéi xīn.

圣人无常心，以百姓心为心。

Shàn zhě, wú shàn zhī;

善者，吾善之；

Bù shàn zhě, wú yì shàn zhī, dé shàn.

不善者，吾亦善之，德善。

Xìn zhě, wú xìn zhī;

信者，吾信之；

Bù xìn zhě, wú yì xìn zhī, dé xìn.

不信者，吾亦信之，德信。

Shèng rén zài tiān xià shè shè, wéi tiān xià hún qí xīn.

圣人在天下歙歙，为天下浑其心。

(Bǎi xìng jiē zhù qí ěr mù), shèn grén jiē hái zhī.

（百姓皆注其耳目），圣人皆孩之。

Chapter 49:

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

Those who are good, I treat them with goodness; those who are not good, I still treat them with goodness, for the goodness of virtue. 

Those who are trustworthy, I trust them; those who are not trustworthy, I still trust them, for the trustworthiness of virtue. The sage blends into the world, and makes their hearts unified (the people all look up to him). The sage treats everyone with the same respect.

Dao De Jing #50

Dì wǔ shí zhāng

第五十章

Chū shēng rù sǐ. 

出生入死。

Shēng zhī tú shí yǒu sān, sǐ zhī tú shí yǒu sān.

生之徒十有三，死之徒十有三。

Rén zhī shēng dòng zhī sǐ dì, yì shí yǒu sān. Fū hé gù?

人之生动之死地，亦十有三。夫何故？

Yǐ qí shēng shēng zhī hòu. Gài wén shàn shès hēng zhě,

以其生生之厚。盖闻善摄生者，

lù xíng bù yù sì hǔ, rù jūn bù bèi jiǎ bīng,

陆行不遇兕虎，入军不被甲兵，

sì wú suǒ tóu qí jiǎo, hǔ wú suǒ cuò qí zhǎo,

兕无所投其角，虎无所措其爪，

bīng wú suǒ róng qí rèn.

兵无所容其刃。

Fū hé gù? Yǐ qí wú sǐ dì.

夫何故？以其无死地。

Chapter 50:

Life and death are a matter of fate. 

Of those who are born, one in three will die. 

Of those who die, one in three will have died from natural causes. Why is this so? 

It is because of the thickness of life. 

It is said that those who are good at preserving their lives, when traveling overland they will not meet wild rhinoceroses or tigers; when entering a battle they will not be wounded by weapons. 

Rhinoceroses have no place to thrust their horns, tigers have no place to use their claws, and weapons have no place to cut. Why is this so? 

Because they have no place to die.

Dao De Jing #51

Dì wǔ shí yī zhāng

第五十一章

Dào shēng zhī, dé chù zhī, wù xíng zhī, shì chéng zhī.

道生之，德畜之，物形之，势成之。

Shì yǐ wàn wù mò bù zūn dào ér guì dé.

是以万物莫不尊道而贵德。

Dào zhī zūn, dé zhī guì,

道之尊，德之贵，

fū mò zhī mìng ér cháng zìrán.

夫莫之命而常自然。

Gù dào shēng zhī, dé chù zhī.

故道生之，德畜之。

Zhǎng zhī, yù zhī, tíng zhī, dú zhī, yǎng zhī, fù zhī.

长之、育之、亭之、毒之、养之、覆之。

Shēng ér bù yǒu, wéi ér bù shì,

生而不有，为而不恃，

cháng ér bù zǎi, shì wèi xuán dé.

长而不宰，是谓玄德。

Chapter 51:

The Tao gives birth to them, Virtue nourishes them, matter forms them, environment shapes them. 

Therefore, all things respect the Tao and value Virtue. 

The Tao is respected, Virtue is valued, and they naturally follow. 

Thus, the Tao gives them birth, and Virtue nourishes them. They grow, mature, are nurtured, and protected. 

They are born without possessing anything, they act without relying on anything, they grow without dominating anything; this is called profound Virtue.

Dao De Jing #52

Dì wǔshí'èr zhāng

第五十二章

Tiān xià yǒu shǐ, yǐ wéi tiān xià mǔ.

天下有始，以为天下母。

Jì dé qí mǔ, yǐ zhī qí zi;

既得其母，以知其子；

Jì zhī qí zi, fù shǒu qí mǔ, méi shēn bù dài.

既知其子，复守其母，没身不殆。

Sāi qí duì, bì qí mén, zhōng shēn bù qín.

塞其兑，闭其门，终身不勤。

Kāi qí duì, jì qí shì, zhōng shēn bù jiù.

开其兑，济其事，终身不救。

Jiàn xiǎo yuē míng, shǒu róu yuē qiáng.

见小曰明，守柔曰强。

Yòng qí guāng, fù guī qí míng,

用其光，复归其明，

Wú yí shēn yāng, shì wèi xí cháng.

无遗身殃，是为习常。

Chapter 52:

The world has a beginning, and this beginning is the mother of the world. 

Once you have found the mother, you will know the children. When you know the children and remember the mother, you will not suffer harm even though you may risk your life. 

Block the opening and close the doors, and you will never tire all your life. 

Open the opening and pursue your affairs, and you will never save your life. 

Seeing small things is clarity; holding onto gentleness is strength. 

Use the light and return to clarity, never missing the opportunity to learn from your mistakes; this is called following the constant way.

Dao De Jing #53

Dì wǔ shí sān zhāng

第五十三章

shǐ wǒ jiè rán yǒu zhī, xíng yú dà dào,

使我介然有知，行于大道，

wéi shī yí shì wèi.

唯施迤是畏。

Dà dào shén yí, ér mín hǎo jìng.

大道甚夷，而民好径。

Cháo shén chú, tián shén wú, cāng shén xū.

朝甚除，田甚芜，仓甚虚。

Fú wén cǎi, dài lì jiàn, yàn yǐn shí,

服文彩，带利剑，厌饮食，

cái huò yǒu yú, shì wéi dào kuā.

财货有余，是为盗夸。

Fēi dào yě zāi!

非道也哉！

Chapter 53:

The knowledge I have gained makes me feel at ease, walking on the great Tao with only cautious steps. 

The great Tao is very level, yet people love shortcuts. 

The court is very extravagant, the fields overgrown with weeds, and the granaries are empty. 

They wear fancy clothes and carry sharp swords, have lost their appetite and thirst, and have more wealth than they need. 

These are the characteristics of thieves and boasters, which is not the Tao.

Dao De Jing #54

Dì wǔ shí sì zhāng

第五十四章

shàn jiàn zhě bù bá, shàn bào zhě bù tuō,

善建者不拔，善抱者不脱，

Zǐ sūn yǐ jì sì bù chuò.

子孙以祭祀不辍。

Xiū zhī yú shēn, qí dé nǎi zhēn;

修之于身，其德乃真；

Xiū zhī yú jiā, qí dé nǎi yú;

修之于家，其德乃余；

Xiū zhī yú xiāng, qí dé nǎi zhǎng;

修之于乡，其德乃长；

Xiū zhī yú guó, qí dé nǎi fēng;

修之于国，其德乃丰；

Xiū zhī yú tiān xià, qí dé nǎi pǔ.

修之于天下，其德乃普。

Gù yǐ shēn guān shēn, yǐ jiā guān jiā,

故以身观身，以家观家，

yǐ xiāng guān xiāng, yǐ guó guān guó,

以乡观乡，以国观国，

yǐ tiān xià guān tiān xià.

以天下观天下。

Wú hé yǐ zhī tiān xià rán zāi? Yǐ cǐ.

吾何以知天下然哉？以此。

Chapter 54:

Those who are good at building are not uprooted, those who are good at embracing are not let go, and their offspring offer sacrifices without interruption. 

If you cultivate it in yourself, your virtue will be genuine; 

if you cultivate it in your family, your virtue will be abundant; 

if you cultivate it in your community, your virtue will be lasting; if you cultivate it in your country, your virtue will be flourishing; if you cultivate it in the world, your virtue will be universal. Therefore, observe yourself to observe others, 

observe your family to observe other families, 

observe your community to observe other communities, observe your country to observe other countries, 

and observe the world to observe the world. 

How do I know the world is like this? Through this.

Dao De Jing #55

Dì wǔ shí wǔ zhāng

第五十五章

hán dé zhī hòu, bǐ yú chìzǐ.

含德之厚，比于赤子。

Fēng chài huī shé bù shì, měng shòu bù jù,

蜂虿虺蛇不螫，猛兽不据，

jué niǎo bù bó. Gǔ ruò jīn róu ér wò gù.

攫鸟不搏。骨弱筋柔而握固。

Wèi zhī pìn mǔ zhī hé ér quán zuò, jīng zhī zhì yě.

未知牝牡之合而全作，精之至也。

Zhōng rì hào ér bù á, hé zhī zhì yě.

终日号而不嗄，和之至也。

Zhī hé yuē cháng, zhī cháng yuē míng,

知和曰常，知常曰明，

Yì shēng yuē xiáng, xīn shǐ qì yuē qiáng.

益生曰祥，心使气曰强。

Wù zhuàng zé lǎo, wèi zhī bù dào, bù dào zǎo yǐ.

物壮则老，谓之不道，不道早已。

Chapter 55:

The thickness of virtue is like that of a newborn baby. 

Bees, scorpions, snakes do not sting it, ferocious beasts do not pounce on it, and predatory birds do not attack it. 

Though its bones are weak and its tendons are soft, its grip is firm. It does not cry hoarse all day, but is harmonious. Knowing harmony is constancy, knowing constancy is clarity, increasing life is auspicious, and controlling the mind is strength. 

When things are strong, they grow old, which is called not following the Tao. 

Not following the Tao leads to early ruin.

Dao De Jing #56

Dì wǔ shí liù zhāng

第五十六章

zhì zhě bù yán, yán zhě bù zhī.

知者不言，言者不知。

Sāi qí duì, bì qí mén, cuò qí ruì;

塞其兑，闭其门，挫其锐；

jiě qí fēn, hé qí guāng,

解其纷，和其光，

tóng qí chén, shì wèi xuán tóng.

同其尘，是谓玄同。

Gù bù kě dé ér qīn, bù kě dé ér shū;

故不可得而亲，不可得而疏；

Bù kě dé ér lì, bù kě dé ér hài;

不可得而利，不可得而害；

Bù kě dé ér guì, bù kě dé ér jiàn,

不可得而贵，不可得而贱，

gù wéi tiān xià guì.

故为天下贵。

Chapter 56:

Those who know do not speak, those who speak do not know. Block the passages, close the doors, and blunt the sharpness. Untangle the knots, harmonize the light, and join with the dust. 

This is called profound harmony. 

Therefore, it cannot be approached with intimacy, nor can it be avoided with estrangement. 

It cannot be gained with profit, nor can it be lost with harm. 

It cannot be made valuable, nor can it be made worthless. Therefore, it is esteemed by the world.

Dao De Jing #57

Dì wǔ shí qī zhāng

第五十七章

yǐ zhèng zhì guó, yǐ qí yòng bīng,

以正治国，以奇用兵，

yǐ wú shì qǔ tiān xià.

以无事取天下。

Wú hé yǐ zhī qí rán zāi? Yǐ cǐ.

吾何以知其然哉？以此。

Tiān xià duō jì huì, ér mín mí pín;

天下多忌讳，而民弥贫；

mín duō lìqì, guó jiā zī hūn;

民多利器，国家滋昏；

rén duō jì qiǎo, qí wù zī qǐ;

人多伎巧，奇物滋起；

Fǎ lìng zī zhāng, dào zéi duō yǒu.

法令滋彰，盗贼多有。

Gù shèn grén yún:

故圣人云：

“Wǒ wú wéi ér mín zì huà, wǒ hǎo jìng ér mín zì zhèng,

“我无为而民自化，我好静而民自正，

wǒ wú shì ér mín zì fù, wǒ wú yù ér mín zì pǔ.”

我无事而民自富，我无欲而民自朴。”

Chapter 57:

To govern a country properly, use straightforwardness. 

To employ military forces, use surprise. 

To win the world without doing anything, use nothingness. How do I know this is true? By observing this. 

When the world has many taboos, the people are impoverished. 

When the people have many sharp weapons, the country becomes chaotic. 

When people have many skills, strange things arise. 

When laws and regulations become numerous, there are many thieves and bandits. 

Therefore, the sage said, "I do nothing, yet the people transform themselves.

I love quietness, yet the people become righteous. 

I do nothing, yet the people become prosperous. 

I have no desires, yet the people become simple."

Dao De Jing #58

Dì wǔ shí bā zhāng

第五十八章

qí zhèng mèn mèn, qí mín chún chún;

其政闷闷，其民淳淳；

qí zhèng chá chá, qí mín quē quē.

其政察察，其民缺缺。

Huò xī fú zhī suǒ yǐ, fú xī huò zhī suǒ fú.

祸兮福之所倚，福兮祸之所伏。

Shú zhī qí jí? Qí wú zhèng.

孰知其极？其无正。

Zhèng fù wéi qí, shàn fù wèi yāo,

正复为奇，善复为妖，

rén zhī mí, qí rì gù jiǔ.

人之迷，其日固久。

Shì yǐ shèng rén fāng ér bù gē, lián ér bù guì,

是以圣人方而不割，廉而不刿，

zhí ér bù sì, guāng ér bù yào.

直而不肆，光而不耀。

Chapter 58:

When the government is dull and insipid, the people are pure and sincere; 

when the government is scrutinizing and harsh, the people are cunning and deceitful. 

Misfortune is the blessing's hiding place, and blessings are misfortune's base. 

Who knows their ultimate end? 

Without harmony, there is no balance. 

When good becomes odd, and beauty becomes monstrous, people are led astray, and it lasts for a long time. 

Therefore, the sage remains square but does not cut, honest but not hurtful, straightforward but not severe, and bright but not dazzling.

Dao De Jing #59

Dì wǔ shí jiǔ zhāng

第五十九章

zhì rén shì tiān mò ruò sè.

治人事天莫若啬。

Fū wéi sè, shì wèi zǎo fú.

夫唯啬，是谓早服。

Zǎo fú wèi zhī zhòng jīdé,

早服谓之重积德，

zhòng jīdé zé wú bù kè,

重积德则无不克，

Wú bù kè zé mò zhī qí jí,

无不克则莫知其极，

mò zhī qí jí, kě yǐ yǒu guó.

莫知其极，可以有国。

Yǒu guó zhī mǔ, kě yǐ cháng jiǔ.

有国之母，可以长久。

Shì wèi shēn gēn gù dǐ,

是谓深根固柢，

Cháng shēng jiǔ shì zhī dào.

长生久视之道。

Chapter 59:

There is nothing better for governing people than thrift. 

Only by being thrifty can one start early. 

Starting early is called accumulating virtue, and accumulating virtue can overcome all difficulties. 

Overcoming all difficulties, one reaches the limits of what is possible. 

Reaching the limits of what is possible, one can govern a country. 

The mother of a country can thus endure for a long time. 

This is called having deep roots and a firm foundation, the way to live long and see far.

Dao De Jing #60

Dì liù shí zhāng

第六十章

zhì dà guó ruò pēng xiǎo xiān.

治大国若烹小鲜。

Yǐ dào lì tiān xià, qí guǐ bù shén.

以道莅天下，其鬼不神。

Fēi qí guǐ bù shén, qí shén bù shāng rén;

非其鬼不神，其神不伤人；

fēi qí shén bù shāng rén, shèng rén yì bù shāng rén.

非其神不伤人，圣人亦不伤人。

Fū liǎng bù xiāng shāng, gù dé jiāo guī yān.

夫两不相伤，故德交归焉。

Chapter 60:

Governing a large country is like cooking a small fish. 

To govern the world by the Tao, the spirits will not be haunting. 

It is not that the spirits will not be haunting, but that they will not harm people. 

It is not that they will not harm people, but that the wise person will also not harm people. 

When neither harms the other, then the virtue circulates around them.

Dao De Jing #61

Dì liù shí yī zhāng

第六十一章

Dà guó zhě xià liú.

大国者下流。

Tiān xià zhī jiāo, tiān xià zhī pìn.

天下之交，天下之牝。

Pìn cháng yǐ jìng shèng mǔ, yǐ jìng wèi xià.

牝常以静胜牡，以静为下。

Gù dà guó yǐ xià xiǎo guó, zé qǔ xiǎo guó;

故大国以下小国，则取小国；

Xiǎo guó yǐ xià dà guó, zé qǔ dà guó.

小国以下大国，则取大国。

Gù huò xià yǐ qǔ, huò xià ér qǔ.

故或下以取，或下而取。

Dà guó bù guò yù jiān chù rén,

大国不过欲兼畜人，

Xiǎo guó bù guò yù rù shì rén,

小国不过欲入事人，

fū liǎng zhě gè dé qí suǒ yù,

夫两者各得其所欲，

dà zhě yí wèi xià.

大者宜为下。

Chapter 61:

A large country is like the lower reaches of a river, where all the streams and rivers flow into it. 

It is like a female that always overcomes the male with stillness, and thus stillness is beneath activity. 

Therefore, a large country can be led by a small country by being humble, and a small country can be led by a large country by being submissive.

Sometimes one leads by lowering oneself, and sometimes one leads by being lowered. 

The large country only wants to store and protect people, while the small country only wants to serve and assist people. Both achieve their goals, but the large country should be humble.

Dao De Jing #62

Dì liù shí'èr zhāng

第六十二章

dào zhě wàn wù zhī ào, shàn rén zhī bǎo,

道者万物之奥，善人之宝，

Bù shàn rén zhī suǒ bǎo.

不善人之所保。

Měi yán kěyǐ shì, zūn xíng kěyǐ jiā rén.

美言可以市，尊行可以加人。

Rén zhī bù shàn, hé qì zhī yǒu!

人之不善，何弃之有！

Gù lì tiān zǐ, zhì sān gōng,

故立天子，置三公，

suī yǒu gǒng bì yǐ xiān sìmǎ, bù rú zuò jìn cǐ dào.

虽有拱璧以先驷马，不如坐进此道。

Gǔ zhī suǒ yǐ guì cǐ dào zhě hé?

古之所以贵此道者何？

Bù yuē yǐ qiú dé, yǒu zuì yǐ miǎn xié?

不曰以求得，有罪以免邪？

Gù wéi tiān xià guì.

故为天下贵。

Chapter 62:

The Tao is the essence of all things, the treasure of the good, and that which the bad do not preserve. 

Fine words can be traded for goods, and noble behavior can lead to promotion. 

Why should we reject the wicked? 

Therefore, establish the Emperor, appoint the three ministers, and even if they offer a jade tablet to precede the chariot and four horses, it is not as good as entering this Tao. 

Why did the ancients value this Tao? 

Not because of seeking rewards or avoiding punishment, but because it is valuable to the world.

Dao De Jing #63

Dì liù shí sān zhāng

第六十三章

wéi wú wéi, shì wú shì, wèi wú wèi.

为无为，事无事，味无味。

Dà xiǎo duō shǎo, bào yuàn yǐ dé.

大小多少，报怨以德。

Tú nán yú qí yì, wéi dà yú qí xì.

图难于其易，为大于其细。

Tiān xià nán shì bì zuò yú yì, tiān xià dà shì bì zuò yú xì,

天下难事必作于易，天下大事必作于细，

shì yǐ shèng rén zhōng bù wéi dà, gù néng chéng qí dà.

是以圣人终不为大，故能成其大。

Fū qīng nuò bì guǎ xìn, duō yì bì duō nàn,

夫轻诺必寡信，多易必多难，

shì yǐ shèng rén yóu nàn zhī. Gù zhōng wú nán yǐ.

是以圣人犹难之。故终无难矣。

Chapter 63:

Act without action, manage affairs without busyness, savor tastelessness. 

Whether it is big or small, many or few, repay injury with kindness. 

Plan difficulty in the easy, achieve the great in the small. Difficult problems in the world must arise from the easy, great affairs in the world must arise from the small. 

Therefore, the wise person never strives for the great and thus can accomplish greatness. 

Light promises are sure to lack credibility, frequent changes will lead to great difficulties, therefore the wise person regards even easy tasks as difficult. 

Thus, they will never encounter difficulties.

Dao De Jing #64

Dì liù shí sì zhāng

第六十四章

qí ān yì chí, qí wèi zhào yì móu,

其安易持，其未兆易谋，

qí cuì yì pàn, qí wēi yì sàn.

其脆易泮，其微易散。

Wéi zhī yú wèi yǒu, zhì zhī yú wèi luàn.

为之于未有，治之于未乱。

Hé bào zhī mù, shēng yú háo mò;

合抱之木，生于毫末；

jiǔ céng zhī tái, qǐ yú lèi tǔ;

九层之台，起于累土；

Qiān lǐ zhī xíng, shǐ yú zú xià.

千里之行，始于足下。

Wèi zhě bài zhī, zhí zhě shī zhī.

为者败之，执者失之。

Shì yǐ shèng rén wú wéi, gù wú bài;

是以圣人无为，故无败；

wú zhí, gù wú shī.

无执，故无失。

Mín zhī cóng shì, cháng yú jǐ chéng ér bài zhī.

民之从事，常于几成而败之。

Shèn zhōng rú shǐ, zé wú bài shì.

慎终如始，则无败事。

Shì yǐ shèng rén yù bù yù, bù guì nán dé zhī huò.

是以圣人欲不欲，不贵难得之货。

Xué bù xué, fù zhòng rén zhī suǒ guò.

学不学，复众人之所过。

Yǐ fǔ wàn wù zhī zì rán, ér bù gǎn wéi.

以辅万物之自然，而不敢为。

Chapter 64:

What is calm is easily kept, what has not yet appeared is easily planned for, what is brittle is easily broken, what is small is easily scattered. 

Begin before it has appeared, govern before it has become chaotic. 

A tree that can be embraced grows from a tiny sprout, a nine-story tower arises from a heap of earth, a journey of a thousand miles begins with a single step. 

Those who act will fail, those who grasp will lose. 

Therefore, the wise person acts without acting and therefore has no failures, does not grasp and therefore has no losses. People often fail when they are close to success. 

Be as careful at the end as you were at the beginning, then there will be no failures. 

Therefore, the wise person desires not to desire and does not value rare treasures. 

They learn from the mistakes of the masses and assist all things to follow their natural course without daring to interfere.

Dao De Jing #65

Dì liù shí wǔ zhāng

第六十五章

gǔ zhī shàn wéi dào zhě, fēi yǐ míng mín,

古之善为道者，非以明民，

jiāng yǐ yú zhī.

将以愚之。

Mín zhī nán zhì, yǐ qí zhì duō.

民之难治，以其智多。

Gù yǐ zhì zhì guó, guó zhī zéi;

故以智治国，国之贼；

bù yǐ zhì zhì guó, guó zhī fú.

不以智治国，国之福。

Zhī cǐ liǎng zhě, yì jī shì.

知此两者，亦稽式。

Cháng zhī jī shì, shì wèi xuán dé.

常知稽式，是谓玄德。

Xuán dé shēn yǐ, yuǎn yǐ, yǔ wù fǎn yǐ,

玄德深矣，远矣，与物反矣，

Rán hòu nǎi zhì dà shùn.

然后乃至大顺。

Chapter 65:

The ancient sage who was skilled in the Dao did not enlighten the people but kept them ignorant. 

The people are difficult to govern because they are too clever. Therefore, governing with cleverness causes chaos in the country, not governing with cleverness brings happiness to the country. 

Knowing these two methods is also a model to follow. 

Always understanding the model, this is called mysterious virtue. 

Mysterious virtue is deep, distant, and contrary to things. Then it is possible to reach great harmony.

Dao De Jing #66

Dì liù shí liù zhāng

第六十六章

Jiāng hǎi suǒ yǐ néng wéi bǎi gǔ wáng zhě,

江海所以能为百谷王者，

yǐ qí shàn xià zhī, gù néng wéi bǎi gǔ wáng.

以其善下之，故能为百谷王。

Shì yǐ yù shàng mín, bì yǐ yán xià zhī;

是以欲上民，必以言下之；

yù xiān mín, bì yǐ shēn hòu zhī.

欲先民，必以身后之。

Shì yǐ shèng rén chù shàng ér mín bù chóng,

是以圣人处上而民不重，

chù qián ér mín bù hài,

处前而民不害，

shì yǐ tiān xià lè tuī ér bù yàn.

是以天下乐推而不厌。

Yǐ qí bù zhēng, gù tiān xià mò néng yǔ zhī zhēng.

以其不争，故天下莫能与之争。

Chapter 66:

The reason why the rivers and seas can be the kings of all valleys is because they know how to stay low. 

Therefore, if you want to lead the people, you must speak from their level. 

If you want to guide the people, you must follow behind them. Thus, the wise person is above and the people do not feel burdened, is in front and the people are not harmed. Therefore, the whole world enjoys pushing them forward and does not get tired of it. 

Because they do not compete, the world cannot compete with them.

Dao De Jing #67

Dì liù shí qī zhāng

第六十七章

Tiān xià jiē wèi wǒ dào dà, shì bù xiào.

天下皆谓我道大，似不肖。

Fū wéi dà, gù shì bù xiào.

夫唯大，故似不肖。

Ruò xiào, jiǔ yǐ qí xì yě fū.

若肖，久矣其细也夫。

Wǒ yǒu sān bǎo, chí ér bǎo zhī.

我有三宝，持而保之。

Yī yuē cí, èr yuē jiǎn,

一曰慈，二曰俭，

sān yuē bù gǎn wéi tiān xià xiān.

三曰不敢为天下先。

Cí, gù néng yǒng; jiǎn, gù néng guǎng;

慈，故能勇；俭，故能广；

bù gǎn wéi tiān xià xiān, gù néng chéng qì zhǎng.

不敢为天下先，故能成器长。

Jīn shě cí qiě yǒng, shě jiǎn qiě guǎng,

今舍慈且勇，舍俭且广，

shě hòu qiě xiān, sǐ yǐ!

舍后且先，死矣！

Fū cí, yǐ zhàn zé shèng,

夫慈，以战则胜，

yǐ shǒu zé gù, tiān jiāng jiù zhī, yǐ cí wèi zhī.

以守则固，天将救之，以慈卫之。

Chapter 67:

The world thinks that my Way is great and resembles foolishness. 

Only because it is great can it seem foolish. 

If it were not foolish, it would have been insignificant a long time ago. 

I have three treasures, which I hold on to and protect. 

The first is compassion, the second is frugality, and the third is not daring to be ahead of others. 

With compassion, one can be brave. With frugality, one can broaden one's horizons. 

Not daring to be ahead of others, one can achieve long-lasting things. 

If one abandons compassion and chooses to be brave, or abandons frugality and chooses to broaden one's horizons, or abandons not daring to be ahead of others and chooses to be ahead, they will die. 

If one is compassionate, one will win in battle and defend oneself securely. 

Heaven will save those who defend themselves with compassion.

Dao De Jing #68

Dì liù shí bā zhāng

第六十八章

shàn wéi shì zhě bù wǔ, shàn zhàn zhě bù nù,

善为士者不武，善战者不怒，

shàn shèng dí zhě bù yǔ, shàn yòng rén zhě wéi zhī xià.

善胜敌者不与，善用人者为之下。

Shì wèi bù zhēng zhī dé, shì wèi yòng rén zhī lì,

是谓不争之德，是谓用人之力，

shì wèi pèi tiān gǔ zhī jí.

是谓配天古之极。

Chapter 68:

The one who is good at being a gentleman is not warlike. 

The one who is good at fighting is not angry. 

The one who is good at defeating the enemy does not engage in battle. 

The one who is good at using people makes them willingly serve. 

This is called the virtue of non-contention, the power of using people, and the ultimate harmony with the ancient way of Heaven.

Dao De Jing #69

Dì liù shí jiǔ zhāng

第六十九章

Yòng bīng yǒu yán, wú bù gǎn wéi zhǔ ér wéi kè,

用兵有言，吾不敢为主而为客，

bù gǎn jìn cùn ér tuì chǐ. Shì wèi xíng wú xíng,

不敢进寸而退尺。是谓行无行，

rǎng wú bì, rēng wúdí, zhí wú bīng.

攘无臂，扔无敌，执无兵。

Huò mò dà yú qīng dí, qīng dí jǐ sàng wú bǎo.

祸莫大于轻敌，轻敌几丧吾宝。

Gù kàng bīng xiàng jiā, āi zhě shèng yǐ.

故抗兵相加，哀者胜矣。

Chapter 69:

There is a saying about using military force: "I dare not act as the host, but prefer to be the guest. 

I dare not advance an inch, but prefer to retreat a foot. 

This is called marching forward without seeming to move, seizing the enemy without appearing to grasp, and without weapons, defeating the enemy." 

There is no greater disaster than underestimating one's enemy; to do so is to risk losing everything. 

Therefore, when two armies engage in battle, the one that is sorrowful will ultimately be victorious.

Dao De Jing #70

Dì qī shí zhāng

第七十章

wú yán shén yì zhī, shén yì xíng,

吾言甚易知，甚易行，

Tiān xià mò néng zhī, mò néng xíng.

天下莫能知，莫能行。

Yán yǒu zōng, shì yǒu jūn.

言有宗，事有君。

Fū wéi wú zhī, shì yǐ bù wǒ zhī.

夫唯无知，是以不我知。

Zhī wǒ zhě xī, zé wǒ zhě guì,

知我者希，则我者贵，

shì yǐ shèng rén bèi “bèi” tóng “pī” hè huái yù.

是以圣人被 “被”同“披” 褐怀玉。

Chapter 70:

My words are very easy to understand and very easy to put into practice, yet no one in the world is able to understand or practice them. 

The reason is that they have a source and a ruler. 

Only those who are without knowledge are able to understand me. 

Those who know me are rare, and so they are precious, just like how the wise person wears simple clothing but carries a precious jade.

Dao De Jing #71

Dì qī shí yī zhāng

第七十一章

zhī bù zhī, shàng; bù zhī zhī, bìng.

知不知，上；不知知，病。

Fū wéi bìng bìng, shì yǐ bù bìng.

夫唯病病，是以不病。

Shèng rén bù bìng, yǐ qí bìng bìng, shì yǐ bù bìng.

圣人不病，以其病病，是以不病。

Chapter 71:

Knowing that you don't know is the highest. 

Not knowing that you don't know is a disease. 

Only the sick person recognizes the disease, therefore, the wise person is not sick. 

By recognizing the sickness as sickness, one can avoid falling ill.

Dao De Jing #72

Dì qī shí'èr zhāng

第七十二章

mín bù wèi wēi, zé dà wēi zhì.

民不畏威，则大威至。

Wú xiá qí suǒ jū, wú yàn “yàn” tóng “yā” qí suǒ shēng.

无狎其所居，无厌 “厌”同“压” 其所生。

Fū wéi bù yàn “yàn” tóng “yā”, shì yǐ bù yàn.

夫唯不厌 “厌”同“压” ，是以不厌。

Shì yǐ shèng rén zì zhī, bù zì jiàn;

是以圣人自知，不自见；

zì'ài, bù zì guì.

自爱，不自贵。

Gù qù bǐ qǔ cǐ.

故去彼取此。

Chapter 72:

When people do not fear your power, then your power is great. 

Do not intrude upon people's living spaces, and do not oppress them. 

If you do not oppress them, they will not resent you. 

Thus, wise people lead by example, not by force. 

They love themselves, but do not glorify themselves, and they know when to let go of one thing and pick up another.

Dao De Jing #73

Dì qī shí sān zhāng

第七十三章

Yǒng yú gǎn zé shā, yǒng yú bù gǎn zé huó.

勇于敢则杀，勇于不敢则活。

Cǐ liǎng zhě, huò lì huò hài.

此两者，或利或害。

Tiān zhī suǒ è, shú zhī qí gù?

天之所恶，孰知其故？

Shì yǐ shèng rén yóu nàn zhī.

是以圣人犹难之。

Tiān zhī dào, bù zhēng ér shàn shèng,

天之道，不争而善胜，

bù yán ér shàn yīng, bù zhào ér zì lái,

不言而善应，不召而自来，

chǎn rán'ér shàn móu.

繟然而善谋。

Tiān wǎng huī huī, shū ér bù shī.

天网恢恢，疏而不失。

Chapter 73:

Bravery in action can lead to either profit or loss, and it is difficult to know which is which. 

Who knows why Heaven dislikes what it dislikes? 

Even the wise find it difficult to know. 

Heaven's way is to win without fighting, to answer without speaking, to come without being called, and to plan without haste. 

Heaven's net is vast and loose, yet it never misses its catch.

Dao De Jing #74

Dì qī shí sì zhāng

第七十四章

mín bù wèi sǐ, nài hé yǐ sǐ jù zhī!

民不畏死，奈何以死惧之！

Ruò shǐ mín cháng wèi sǐ, ér wéi qí zhě,

若使民常畏死，而为奇者，

wú dé zhí ér shā zhī, shú gǎn?

吾得执而杀之，孰敢？

Cháng yǒu sī shā zhě shā, fū dài sī shā zhě shā,

常有司杀者杀，夫代司杀者杀，

shì wèi dài dà jiàng zhuó.

是谓代大匠斫。

Fū dài dà jiàng zhuó zhě, xī yǒu bù shāng qí shǒu yǐ.

夫代大匠斫者，希有不伤其手矣。

Chapter 74:

If people do not fear death, how can you use death to threaten them? 

If you constantly threaten people with death, and then try to execute only a select few, who will dare to obey you? 

If executioners execute on behalf of those who give the orders, then it is like using a master carpenter's tools to chop wood. 

When using the tools of a master carpenter, it is rare not to hurt one's own hands.

Dao De Jing #75

Dì qī shí wǔ zhāng

第七十五章

mín zhī jī, yǐ qí shàng shí shuì zhī duō,

民之饥，以其上食税之多，

shì yǐ jī.

是以饥。

Mín zhī nán zhì, yǐ qí shàng zhī yǒu wéi,

民之难治，以其上之有为，

shì yǐ nán zhì.

是以难治。

Mín zhī qīng sǐ, yǐ qí qiú shēng zhī hòu,

民之轻死，以其求生之厚，

shì yǐ qīng sǐ.

是以轻死。

Fū wéi wú yǐ shēng wèi zhě,

夫唯无以生为者，

shì xián yú guì shēng.

是贤于贵生。

Chapter 75:

When the people suffer from famine, it is because of the excessive taxes imposed on them. 

When they are difficult to govern, it is because their rulers are too fond of action. 

When they disregard death, it is because they cling too much to life. 

Only those who do not value life can truly be brave and wise.

Dao De Jing #76

Dì qī shí liù zhāng

第七十六章

rén zhī shēng yě róu ruò, qí sǐ yě jiān qiáng.

人之生也柔弱，其死也坚强。

Wàn wù cǎo mù zhī shēng yě róu cuì, qí sǐ yě kū gǎo.

万物草木之生也柔脆，其死也枯槁。

Gù jiān qiáng zhě sǐ zhī tú, róu ruò zhě shēng zhī tú.

故坚强者死之徒，柔弱者生之徒。

Shì yǐ bīng qiáng zé bù shèng, mù qiáng zé bīng.

是以兵强则不胜，木强则兵。

Qiáng dà chǔ xià, róu ruò chù shàng.

强大处下，柔弱处上。

Chapter 76:

Human life begins in weakness and ends in strength, while the life of plants begins in softness and ends in brittleness. Therefore, those who are strong and hard are doomed to perish, while those who are gentle and weak are destined to survive. 

Thus, the strong army will not win, and the strong tree will be cut down. 

The strong must be beneath, while the weak must be above.

Dao De Jing #77

Dì qī shí qī zhāng

第七十七章

tiān zhī dào, qí yóu zhāng gōng yǔ!

天之道，其犹张弓与！

Gāo zhě yì zhī, xià zhě jǔ zhī;

高者抑之，下者举之；

Yǒu yú zhě sǔn zhī, bù zú zhě bǔ zhī.

有余者损之，不足者补之。

Tiān zhī dào, sǔn yǒu yú ér bǔ bù zú.

天之道，损有余而补不足。

Rén zhī dào zé bù rán, sǔn bù zú yǐ fèng yǒu yú.

人之道则不然，损不足以奉有余。

Shú néng yǒu yú yǐ fèng tiān xià?

孰能有余以奉天下？

Wéi yǒu dào zhě. Shì yǐ shèn grén wéi ér bù shì,

唯有道者。是以圣人为而不恃，

gōng chéng ér bù chù, qí bù yù jiàn xián.

功成而不处，其不欲见贤。

Chapter 77:

The way of heaven is like bending a bow: the high is lowered, and the low is raised; the excess is reduced, and the deficiency is supplemented. 

The way of heaven is to reduce the excess and supplement the deficiency, while the way of man is the opposite: to reduce the deficiency and supplement the excess. 

Who can have excess to spare for the whole world? 

Only the person who follows the Tao. 

Therefore, the sage acts without relying on success, completes his work without dwelling on it, and does not wish to display his virtue.

Dao De Jing #78

Dì qī shí bā zhāng

第七十八章

Tiān xià mò róu ruò yú shuǐ,

天下莫柔弱于水，

ér gōng jiān qiáng zhě mò zhī néng shēng,

而攻坚强者莫之能胜，

qí wú yǐ yì zhī.

其无以易之。

Ruò zhī shèng qiáng, róu zhī shèng gāng,

弱之胜强，柔之胜刚，

Tiān xià mò bù zhī, mò néng xíng.

天下莫不知，莫能行。

Shì yǐ shèng rén yún, shòu guó zhī gòu,

是以圣人云，受国之垢，

shì wèi shè jì zhǔ;

是谓社稷主；

shòu guó bù xiáng, shì wéi tiān xià wáng.

受国不祥，是为天下王。

Zhèng yán ruò fǎn.

正言若反。

Chapter 78:

Nothing in the world is as soft and yielding as water, yet for dissolving the hard and inflexible, nothing can surpass it. Weakness overcomes strength, gentleness overcomes rigidity. 

Everyone knows this, yet no one can put it into practice. Therefore, the wise say: accepting the world's dirt, one becomes the steward of its soil; accepting the world's curses, one becomes the ruler of the world. 

True words seem paradoxical.

Dao De Jing #79

Dì qī shí jiǔ zhāng

第七十九章

hé dà yuàn, bì yǒu yú yuàn,

和大怨，必有余怨，

ān kěyǐ wéi shàn?

安可以为善？

Shì yǐ shèng rén zhí zuǒ qì, ér bù zé yú rén.

是以圣人执左契，而不责于人。

Yǒu dé sī qì, wú dé sī chè.

有德司契，无德司彻。

Tiān dào wú qīn, cháng yǔ shàn rén.

天道无亲，常与善人。

Chapter 79:

When great hatred is reconciled, some hatred will still remain. How can this be considered good? 

Therefore, the wise hold the left side of the contract and do not blame others. 

Those who possess virtue hold the contract, those who lack virtue are bound by it. 

The Way of Heaven shows no favorites but constantly sides with the virtuous.

Dao De Jing #80

Dì bā shí zhāng

第八十章

Xiǎo guó guǎ mín, shǐ yǒu shé bó zhī qì ér bù yòng,

小国寡民，使有什伯之器而不用，

shǐ mín zhòng sǐ ér bù yuǎn xǐ.

使民重死而不远徙。

Suī yǒu zhōu yú, wú suǒ chéng zhī;

虽有舟舆，无所乘之；

suī yǒu jiǎ bīng, wú suǒ chén zhī;

虽有甲兵，无所陈之；

shǐ rén fù jié shéng ér yòng zhī.

使人复结绳而用之。

Gān qí shí, měi qí fú,

甘其食，美其服，

ān qí jū, lè qí sú.

安其居，乐其俗。

Lín guó xiāng wàng, jī quǎn zhī shēng xiāng wén,

邻国相望，鸡犬之声相闻，

mín zhì lǎo sǐ bù xiāng wǎng lái.

民至老死不相往来。

Chapter 80:

A small country with few people could have weapons of tenfold, but they should not use them. 

They would value life and not venture far from home. 

Though they may have boats and carriages, there would be no need to ride in them. 

Though they may have armor and weapons, there would be no need to display them. 

They would return to knotting ropes and live contentedly with their food and clothing, and happy with their way of life. Neighboring countries may overlook each other, and the sound of roosters and barking dogs may be heard, but the people would grow old and die without ever visiting one another.

Dao De Jing #81 

Dì bā shí yī zhāng

第八十一章

xìn yán bù měi, měi yán bù xìn;

信言不美，美言不信；

shàn zhě bù biàn, biàn zhě bù shàn;

善者不辩，辩者不善；

zhì zhě bù bó, bó zhě bùzhī.

知者不博，博者不知。

Shèng rén bù jī, jì yǐ wéi rén, jǐ yù yǒu;

圣人不积，既以为人，己愈有；

jì yǐ yǔ rén, jǐ yù duō.

既以与人，己愈多。

Tiān zhī dào, lì ér bù hài.

天之道，利而不害。

Shèng rén zhī dào, wéi ér bù zhēng.

圣人之道，为而不争。

Chapter 81:

Honest words are not beautiful; beautiful words are not honest. 

Good people do not argue; those who argue are not good. Those who know are not learned; the learned do not know. The sage does not accumulate, but the more he gives to others, the more he has. 

The way of heaven is to benefit and not to harm. 

The way of the sage is to act but not to compete.

The End