 The 81 Passages of the Daoist Classic
Chapter 1 (第一章)
道可道，非恆道；
名可名，非恆名。
無名天地之始；
有名萬物之母。
故，
恆無，欲也，以觀其妙；
恆有，欲也，以觀其徼。
此兩者同出而異名，
同謂之玄。
玄之又玄，眾妙之門。 | | The Dao [that] can be stated, is not the eternal Dao;
The name [that] can be named, is not the eternal name.
The nameless is the origin of heaven and earth;
The named is the mother of the myriad things.
So,
By constantly having no [desire] one views its wonders;
By constantly having [desire], one views its limits.
These two have the same origin, but they differ in name;
Both are called Mystery.
One Mystery plus another Mystery, is the source of all wonders. | | | | | | Chapter 2 (第二章)
天下皆知美之爲美，
斯惡已；
皆知善之爲善，
斯不善已。
故
有無相生，
難易相成，
長短相形，
高下相傾，
音聲相和，
前後相隨。
是以
聖人處無爲之事，
行不言之敎，
萬物作焉而不辭，
生而不有，
爲而不恃，
功成而弗居。
夫唯弗居，是以不去。 | | If everybody knows what beauty is,
then beauty is not beauty [anymore];
If everybody knows what goodness is,
then goodness is not goodness [anymore].
Therefore,
Being and nothing give birth to one another,
Hard and easy are mutually formed,
Long and short shape each other,
High and low complement each other,
Music and voice are harmonized with each other,
Front and back follow one another.
Hence,
The sage focuses on non-action in his works,
Practices not-saying in his speech,
The myriad things arise but are disregarded
The sage produces but does not own
Acts but does not claim
Accomplishes work but does not focus on it
Does not focus on it, and thus it does not go. | | | | | Chapter 3 (第三章)
不尙賢，
使民不爭。
不貴難得之貨，
使民不爲盜。
不見可欲，
使民心不亂。
是以聖人之治，
虛其心，
實其腹，
弱其志，
強其骨。
常使民無知無欲，
使夫智者不敢為也。
為無為，
則無不治。 | | Not to quest for wealth
will keep the people from rivalry.
Not to prize things that are hard to come by
will keep the people from becoming thieves.
Not to manifest what you like and desire
will make popular sentiments undisturbed.
So, in the sages' peaceful and tranquil world,
People's state of mind is calm,
People live with enough food
People's aspirations are lowered,
People's physiques are strong;
People will be unknowing, undesiring,
And even the knowing ones will never dare to act,
Action without action.
There is nothing not done. | Chapter 4 (第四章)
道沖，
而用之或不盈。
淵兮，似萬物之宗。
挫其銳，
解其紛，
和其光，
同其塵。
湛兮，似或存。
吾不知誰之子，
象帝之先。 | | The Dao is empty,
But when using it, it is impossible to use it up.
It is profound, seems like the root of the myriad things.
Blunts its own sharpness.
Unravels its own fetters.
Harmonises its own light.
Mixes with its own dust.
It is unclear, but seems to have existed there.
I do not know whose son it is,
Maybe it was already created before the creator. | Chapter 5 (第五章)
天地不仁，
以萬物為芻狗；
聖人不仁，
以百姓為芻狗。
天地之閒其猶橐籥乎？
虛而不屈，
動而愈出。
多言數窮，
不如守中。 | | The sky and the earth do not care,
They regard the myriad things as straw dogs;
The sage does not care,
He regards people as straw dogs.
The space between the sky and the earth, how much is it like large bellows!
Empty but endless,
Just move and wind will be produced;
Much talk soon comes to nothing.
It is better to be in between extremes.
Note: Chugou (芻狗, literally "grass dog") is a straw-made dog-shaped sacrifice used in ancient China. When sacrificing, people treat it very seriously; but once the sacrifice has ended, people treat the straw dogs in a very casual way. | Chapter 6 (第六章)
谷神不死，是謂玄牝。
玄牝之門，是謂天地根。
綿綿若存，用之不勤。 | | The valley-spirit will not die, this is the primal mother.
The gate of the primal mother is the root of the world.
She unceasingly exists, her influence is without effort. | Chapter 7 (第七章)
天長地久。
天地所以能長且久者，
以其不自生，
故能長生。
是以聖人後其身
而身先，
外其身
而身存。
非以其無私邪？
故能成其私。 | | The sky and the earth / The universe is eternal.
The reason for the eternal of the sky and the earth/the universe
Is they are not being/existing alone,
So they are eternal.
Because of this, The sages put their selves behind all other people,
Yet it is before all others he shall eventually stand.
They were indifferent to the discomforts and dangers.
Yet it is he who shall thus survive.
It is none other than that they do not demand self.
Yet it is he eventually who shall achieve for self. | Chapter 8 (第八章)
上善若水。
水善利萬物而不爭，
處眾人之所惡，
故幾於道。
居善地，
心善淵，
與善仁，
言善信，
正善治，
事善能，
動善時。
夫唯不爭，
故無尤。 | | The best quality/character is like water.
The water's goodness is that it benefits the myriad things but does not quarrel,
and it willingly goes to where others hate,
Thus it is almost like the Dao.
It is good to be/live on the ground,
to deepen a heart,
to love people while associating with them.
to keep one's word while talking,
to be peace while governing,
to do what one is capable of,
to act at a fit time.
Because of the non-fighting-over,
there will be no problem. | Chapter 9 (第九章)
持而盈之，不如其已。
揣而銳之，不可常保。
金玉滿堂，莫之能守。
富貴而驕，自遺其咎。
功遂身退，天之道。 | | Rather than pour into a cup overflowed, It is better to stop it.
To hammer and to sharpen, it will not be long to be broken.
One cannot keep in eternal hiding a hall brimming with riches.
The man arrogant from enormous wealth buries disaster upon his road.
Removing after succeeding fits in with the Dao/principle of the universe. | Chapter 10 (第十章)
載營魄抱一，
能無離乎？
專氣致柔，
能嬰兒乎？
滌除玄覽，
能無疵乎？
愛民治國，
能無知乎？
天門開闔，
能為雌乎？
明白四達，
能無爲乎？
生之畜之，
生而不有，
為而不恃，
長而不宰，
是謂玄德 。 | | If soul have been keeping on not being felt by the body,
How can the body and the soul not part?
Trying lungs to show [they are] delicate,
How can they be like babies?
Clean the mirror of ultimate source,
How can they not found their defect?
To love people and to govern the country,
How not to appoint the Jih/Zhi/wise people?
The gate of the heaven shuts and opens alternately and frequently,
How to act like females?
Have known all the causes and effects,
How to keep doing only the backlog of things?
Quicken them, feed them,
Produce and do not own.
Act and do not claim.
Raise and do not rule.
This is called profound virtue. | Chapter 11 (第十一章)
三十輻共一轂，
當其無，有車之用。
埏埴以為器，
當其無，有器之用。
鑿戶牖以為室，
當其無，有室之用。
故有之以為利，
無之以為用。 | | Put thirty spokes together to one hub,
The original empty space makes the use of wheel.
Knead clay into vessels,
The original empty space makes the use of vessel.
Shape door and windows for a house/room,
The original empty space makes the use of house/room.
So the things that are made are only conditions,
What [we] are using is still the original empty space. | Chapter 12 (第十二章)
五色令人目盲，
五音令人耳聾，
五味令人口爽，
馳騁畋獵令人心發狂，
難得之貨令人行妨。
是以聖人為腹不為目，
故去彼取此。 | | The beautiful colours make people's eyes blind,
The appealing music makes people's ears deaf,
The delicious flavours make people's mouth numb,
To indulge in hunting makes people's heart wild,
To pursue rare treasures makes people's behavior improper.
So, as the sage attends to the inner world, not the outer world,
Throw away the latter and adopt the former. | Chapter 13 (第十三章)
寵辱若驚，
貴大患若身。
何謂寵辱若驚？
寵為下。
得之若驚，失之若驚，
是謂寵辱若驚。
何謂貴大患若身？
吾所以有大患者，為吾有身；
及吾無身，吾有何患？
故貴以身為天下，
若可寄天下。
愛以身為天下，
若可託天下。 | | To appoint the person that is ploughed under is the same as to surprise [them],
Respecting trusted subordinate is the same as respecting oneself.
Why to appoint the person that is ploughed under is the same as to surprise [them]?
Because to appoint is to regard the person as a subordinate,
Getting appointed is being surprised, Being disfavored is also being surprised,
This is why.
Why respecting trusted subordinate is the same as respecting oneself?
The reason that I have these trusted subordinate is I care about myself.
If I do not care about myself, what trusted subordinate do I have?
So, If [you] can change respecting yourself into respecting the world,
then the world will be able to be reposed in you;
If [you] can change loving yourself into loving the world,
then the world will be able to be reposed in you. | Chapter 14 (第十四章)
視之不見，名曰夷；
聽之不聞，名曰希；
摶之不得，名曰微。
此三者不可致詰，故混而為一。
其上不皦，其下不昧，
繩繩不可名，復歸於無物，
是謂無狀之狀，無物之象，
是謂惚恍。
迎之不見其首，隨之不見其後。
執今之道以御今之有，能知古始，
是謂道紀。 | | That which is looked at yet never seen is known as invisible,
That which is listened to yet never heard is known as soundless,
And that which is grasped yet never touched is known as intangible.
The origin of these three can not be observed, so mix them and form a unity.
Above, it is not lit; Below, it is not dark.
The Dao cannot be named by common rules, as it returns to its origin,
It is the shape of the original shape, the image of the original object,
This is blur and profound.
Step forward, cannot see its beginning; Follow it, cannot see its end.
Hold the ancient Dao to know the present things, and thus know the ancient beginnings,
This is the principle of the Dao. | Chapter 15 (第十五章)
古之善為道者，微妙
玄達，深不可識。
夫唯不可識，故強為之容。
豫兮，若冬涉川；
猶兮，若畏四鄰；
儼兮，其若客；
渙兮，若冰之將釋；
敦兮，其若樸；
曠兮，其若谷；
渾兮，其若濁。
孰能濁以靜之徐清。
孰能安以動之徐生。
保此道不欲盈。
夫唯不盈，故能蔽而新成。 | | Once upon a time, those who knew the Way, were a mysterious and subtle people,
Transient yet profound, tranquil yet utterly unfathomable.
Since they are inexplicable, I can only tell what they seem like:
Cautious, as if wading through a winter river,
Wary, as if afraid of their own neighbours.
Grave, like the courteous house guests.
Elusive, as of melting ice.
Pure and natural, as of unchiseled gems.
Wide and open, as of a deep valley.
Yet mysterious, oh yes, they were like troubled water.
Who can remain tranquil amidst troubled airs, that calmness may flow from within?
Who may remain at peace eternal, that motion would yield birth to nature?
For those who follow the Way, fulfillment has never been their aim.
Only as they are forever unfulfilled, can such freshness be ever renewed. | Chapter 16 (第十六章)
致虛極；守靜篤。
萬物並作，
吾以觀復。
夫物芸芸，各復歸其根，
歸根曰靜，
是謂復命；
復命曰常，
知常曰明。
不知常妄作，凶。
知常容。
容乃公，
公乃王，
王乃天，
天乃道，
道乃久，
沒身不殆。 | | Immersed within the heart of the void, keep tranquility's essence.
The myriad things together arise,
I thereby perceive their returning.
Now things flower, and in flowering each one returns to the source,
The returning to the source is called tranquillity,
This is the returning to destiny,
The returning to destiny is the eternal,
To know the eternal is wisdom,
When one does not know wisdom, disaster arises!
Knowing the eternal is wide-ranging,
Wide-ranging means open-minded,
Open-minded means royal,
Royal means heavenly,
Heavenly means the Dao,
The Dao means everlasting.
Bodiless and without form, cannot wither or perish. | Chapter 17 (第十七章)
太上，下知有之；
其次，親而譽之；
其次畏之；
其次侮之。
信不足焉，有不信焉。
悠兮，其貴言，
功成事遂，
百姓皆謂我自然。 | | Great rulers are hardly known by their subjects,
Then come those the people draw near and praise,
Then those the people hold in fear,
Then those the people revile.
When one lacks trust, one finds no trust.
Reluctantly, without boasting;
Perform actions, accomplish deeds;
The people will say it happened naturally. | Chapter 18 (第十八章)
大道廢，有仁義；
智慧出，有大偽；
六親不和有孝慈，
國家昏亂有忠臣。 | | When the Dao is lost, so there arises benevolence and righteousness.
When prudence and wisdom appear, there is great hypocrisy.
When family relations are not right, there is filial piety and paternal affection.
When the state is confused and chaotic, there is loyalty and faithfulness. | Chapter 19 (第十九章)
絕聖棄智，民利百倍；
絕仁棄義，民復孝慈；
絕巧棄利，盜賊無有；
此三者，以為文不足，
故令有所屬：
見素抱樸，
少私寡欲。 | | Abandon holiness, relinquish prudence; the people will flourish a hundredfold,
Abandon benevolence, relinquish righteousness; and people will return to filial piety and affection.
Abandon cleverness, relinquish gain; and thieves and robbers will not appear.
As I know such three to be no mere words,
Stay true to that which is reliable.
Recognise simplicity, embrace purity,
Lessen the self, diminish desires. | Chapter 20 (第二十章)
絕學無憂。
唯之與阿，相去幾何？
善之與惡，相去何若？
人之所畏，不可不畏？
荒兮其未央哉！
眾人熙熙，
如享太牢，
如登春臺。
我獨泊兮其未兆，
若嬰兒之未孩，
乘乘兮若無所歸。
眾人皆有餘，
而我獨若遺。
我愚人之心也哉！沌沌兮！
俗人昭昭，我獨昏昏；
俗人察察，我獨悶悶。
忽兮其若晦，
寂兮似無所止。
眾人皆有以，我獨頑且鄙。
我獨異於人，
而貴求食於母。 | | Discard conventional doctrines and be relieved from anxieties.
Approval or flattery, what difference does it make?
Good or evil, what difference does it take?
Just because the people are at awe, you cannot be indifferent?
Ridiculous! Ungrounded!
When everyone is celebrating and joyous,
As if relishing a spiritual triumph,
As if enjoying a victorious feast.
I alone am peaceful! Contemplating the myriad future,
Dazed like a newborn child,
Seizing the moment! Pondering the uncertainties.
When everyone feels lavished,
I alone am hollowed.
I am a fool! Confounded!
When everyone seemed enlightened, I alone am in suspense;
When everyone is watchful, I alone become restful.
Enigmatic! Like the obscure twilight,
Desolate! Like the infinite universe.
When everyone is focused, I alone am playful and trivial.
I alone am different from the common,
I find refuge in the womb of this profound conception. | Chapter 21 (第二十一章)
孔德之容，
唯道是從。
道之為物，
惟恍惟惚。
惚兮恍其中有象；
恍兮惚其中有物。
窈兮冥兮，
其中有精；
其精甚真，其中有信。
自古及今，
其名不去，
以閱眾甫。
吾何以知眾甫之然哉？
以此。 | | Where the greatest Virtue resides,
Only the Dao may reveal.
Things that bestow the Dao,
Radiates such liberty, such easiness.
Eased! Liberated from its form, yet fashioned;
Liberated! At ease with its position, yet poised.
Mesmerizing! Mysterious!
Brilliance from within;
Its brilliance so enlightening, it exemplifies the truth.
Traversing through all times,
Its name is not diminished,
Amassing all marvels of human intelligence.
How do I know the essence of all marvels?
By observing things that bestow the Dao. | Chapter 22 (第二十二章)
曲則全，
枉則直，
窪則盈，
弊則新，
少則得，
多則惑，
是以聖人抱一，
為天下式。
不自見故明，
不自伐故彰，
不自是故有功，
不自矜故長。
夫惟不爭，
故天下莫能與之爭。
古之所謂曲則全者，
豈虛言哉！
誠全而歸之。 | | Fractured, one asserts unity,
Crooked, one acts straight,
Depressed, one appears fulfilled,
Exhausted, one exhibit freshness,
Ignorant, one expresses intelligence,
Excessive, one becomes delusive,
Hence, the master maintains integrity,
And sets an example for the people.
Profess not and reveal enlightenment,
Contend not and lavish brilliance,
Proclaim not and win praises,
Dignify not and garner respect.
The master contests not,
Therefore is uncontested.
“Fractured, one asserts unity”,
Such timeless truth!
With genuine integrity, one rediscovers self. | Chapter 23 (第二十三章)
希言自然。
故飄風不終朝，
驟雨不終日。
孰為此者？
天地尚不能久，
而況於人乎？
故從事於道者，
道者同於道，
德者同於德，
失者同於失。
同於道者，道亦樂得之；
同於德者，德亦樂得之；
同於失者，失亦樂得之。
信不足焉，
有不信焉。 | | Less spoken, words speak for themselves naturally.
Therefore gusts cannot chill the exuberant day,
Showers cannot turn day to dusk.
Why is it so?
Even the heaven and earth cannot counter its own force,
Let alone people?
Therefore those engaged with the Dao takes pleasure that,
The Taught is the Dao,
The Virtuous is the Virtue,
The perplexed is perplexity.
At one with the Dao, the Dao is welcoming;
At one with Virtue, Virtue be appreciating;
At one with perplexity, perplexity be gratifying.
Lack of belief,
Explains the disbelief in this futility. | Chapter 24 (第二十四章)
跂者不立，
跨者不行，
自見者不明，
自是者不彰。
自伐者無功，
自矜者不長。
其在道也，
曰餘食贅行。
物或惡之，
故有道者不處也。 | | Ones who reach do not stand,
Ones who stride do not pace,
Ones self-seeing are not enlightened,
Ones self-possessed are not established.
Ones self-asserted are without accomplishments,
Ones self-esteemed are without respect.
These according to the Dao,
Are called extravagance and exorbitance.
Materialistic matters alike are resented,
Therefore those embracing Art dwells not. | Chapter 25 (第二十五章)
有物混成，
先天地生，
寂兮寥兮，
獨立而不改，
周行而不殆，
可以為天下母。
吾不知其名，
字之曰道，
強為之名曰大。
大曰逝，
逝曰遠。
遠曰反。
故道大，
天大，
地大，
王亦大。
域中有四大，
而王處一焉。
人法地，
地法天，
天法道，
道法自然。 | | Mired into existence,
Before the conception of heaven and earth,
Tranquil! Desolate!
Independent and undeterred,
Cyclical and not circumvented,
As being the mother of all nature.
Its name is unbeknown,
I call it the Art of the Dao
And arbitrarily describe it as great.
Being great, it is desolated,
Being desolated, it is removed,
Being removed, it returns.
Therefore the Art is great,
Heaven is great,
Earth is great,
The master is also great.
These are the four noble greatness,
And the master is one of them.
The master is inspired by the underlying principles of the earth,
The earth is inspired by the underlying principles of the heavens,
The heavens are inspired by the underlying principles of the Dao,
Art is inspired by the underlying principles. | Chapter 26 (第二十六章)
重為輕根，
靜為躁君，
是以君子終日行不離輜重；
雖有榮觀，
燕處超然。
奈何以萬乘之主，
而身輕天下？
輕則失臣，
躁則失君。 | | Weightiness is the root of weightlessness,
Temperance is the master of temperament.
Therefore the master stays close to trusted supplies in expeditions;
There be spectacles and scenery,
Presiding in serenity.
Why then would a leader of a myriad supporters,
Put no weight on the well being of its people?
Weightless, and lose authority,
Tempestuous, and forfeit mastership. | Chapter 27 (第二十七章)
善行，無轍跡；
善言，無瑕謫；
善計，不用籌策；
善閉，無關鍵而不可開；
善結，無繩約而不可解。
是以聖人常善救人，
故無棄人；
善救物，
故無棄物，
是謂襲明。
故善人，不善人之師；
不善人，善人之資。
不貴其師，
不愛其資，
雖智大迷。
是謂要妙。 | | Good traveling leaves no tracks;
Good speech is without reproach;
Good strategies need no plotting;
With good fastening, even a door with no hinge cannot be opened;
The good knot is made without a rope and cannot be unravelled.
Hence the Sage never fails in saving people,
Therefore no one is rejected;
The Sage never fails at saving things,
Therefore nothing is left abandoned,
This is illumination.
Thus the good people are the teachers of the bad;
The bad people are resources for the good.
One who fails to respect his teacher,
And does not cherish his resources,
However intelligent such a one may be, he is still greatly confused.
This is the essential mystery! | Chapter 28 (第二十八章)
知其雄，
守其雌，
為天下谿。
為天下谿，常德不離，
復歸於嬰兒。
知其白，
守其黑，
為天下式。
為天下式，常德不忒，
復歸於無極。
知其榮，
守其辱，
為天下谷。
為天下谷，常德乃足，
復歸於朴。
朴散則為器，
聖人用之則為官長。
故大制不割。 | | Acquire knowledge of extroversions, but
Acquaint with introversions, and
Be the earth's fountain.
Be the earth's fountain, be Virtuous and undeterred,
And be reborn.
Realize the radiance of the limelight, but
Remain in the shadows, and
Be the people's example.
Be the people's example, be Virtuous and not excessive,
And be tranquilized.
Experience the glory, but
Express humility, and
Be the world's refuge.
Be the world's refuge, be Virtuous and complacent,
And be returned to your roots.
Uprooted, wood can be carved into instruments,
The master utilizes it and become respectful leaders.
Therefore, a great tailor seldom trims. | Chapter 29 (第二十九章)
將欲取天下而為之，
吾見其不得已。
天下神器，
不可為也。
為者敗之，
執者失之。
故物或行或隨，
或呴或吹，
或強或羸，
或載或隳。
是以聖人去甚。
去奢、去泰。 | | It is futile trying to possess the universe,
And act on shaping it in the direction of one's ambition.
The instruments of the universe cannot be shaped,
One cannot act upon it.
Act upon it and you will fail,
Grasp onto it and it will slip.
For everything, there is a time to tread; a time to trail,
A time to gust; a time to gape,
A time to vigor; a time to vice,
A time to carry; a time to ride.
Hence the master departs extremes.
Departs extravagance, departs magnificence. | Chapter 30 (第三十章)
以道佐人主者，
不以兵強天下，
其事好還。
師之所處，荊棘生焉。
大軍之後，必有凶年。
故善者果而已矣，
不敢以取強。
果而勿矜，
果而勿伐，
果而勿驕，
果而不得已，
果而勿強。
物壯則老，
是謂不道，
不道早已。 | | Ones who offer advice in the Art of governance,
Offers not the use of forces to dominate the world,
Understanding its invitation to retaliation.
Where troops tramp, thorns thrive.
After great battalions, years of resentments are inevitable.
Therefore the master bring to fruition and leave be,
Daring not to capture dominance.
Accomplish and refrain glorification,
Accomplish and restrain aggression,
Accomplish and relinquish pride,
Accomplish and take no credit,
Accomplish and refuse domination.
Matters that mature grow old,
That is not in the Art of the Dao,
Without the Art of being, and be premature. | Chapter 31 (第三十一章)
夫佳兵者，不祥之器，
物或惡之，
故有道者不處。
是以君子居則貴左，
用兵則貴右。
兵者，不祥之器，
非君子之器。
不得已而用之，
恬淡為上，
勝而不美；
而美之者，是樂殺人也。
夫樂殺人者，
不可得志於天下矣。
故吉事尚左，
凶事尚右。
是以偏將軍處左，
上將軍處右，
以喪禮處之。
殺人之眾，以悲哀蒞之。
戰勝，以喪禮處之。 | | Where everyone is well armed, is a state in vain,
Matters alike are resented,
Therefore the master dwells not.
Hence the master finds residence on leftovers,
Mobilizes on righteousness.
Armaments, are instruments in vain,
Are unmasterly instruments.
Wielded only when inevitable,
Reconciliation is paramount,
Victorious without glorification.
Those who glorify, take pleasure in massacres.
Those who take pleasure in massacres,
Cannot win the hearts of the people.
Therefore, upon prosperity, be left-out,
In adversity, be righteous.
Hence the general is to the left,
The admiral is to the right,
Positioned in solemn remembrance.
Casualties, are mourned in consolation.
Victories, are remembered in solemness. | Chapter 32 (第三十二章)
道常無名。
朴雖小，
天下不敢臣。
候王若能守，
萬物將自賓。
天地相合，
以降甘露，
人莫之令而自均。
始制有名；
名亦既有，夫亦將知止；
知止所以不殆。
譬道之在天下，
由川谷之於江海。 | | The Dao is ultimately nameless.
Bushes of thorns may be insignificant,
Yet no one dares belittle its sting.
When leaders abide,
The myriad things things follow.
Heaven and earth complements another,
Morning dew befalls,
People, without ordinance, becomes orderly.
Orders are identified by classifications;
Once the classes are identified, one soon sees the limitations.
Knowing the limitations, thus become unlimited.
Like that where the Art is manifested in the world,
Is there where rivers merge into oceans. | Chapter 33 (第三十三章)
知人者智，
自知者明。
勝人者有力，
自勝者強。
知足者富，
強行者有志，
不失其所者久，
死而不亡者壽。 | | Knowing people is being intelligent,
Knowing self is being enlightened.
Victorious over people is being powerful,
Victorious over self is being invincible.
Those who are content are submerged in wealth,
Those who are contentious are submitted to ambitions,
Those who do not forget their principles endure,
Those who die but are not forgotten live on. | Chapter 34 (第三十四章)
大道汎兮，
其可左右。
萬物恃之以生而不辭，
功成不名有。
衣被萬物而不為主，
常無欲，
可名於小；
萬物歸焉而不為主，
可名於大。
是以聖人終不為大，
故能成其大。 | | Implications of the Dao are broad and extensive. Ubiquitous!
Capable of contravening and swaying anything left or right.
The myriad things depend on it yet it never turns its back away,
Fulfilling without recognitions.
Submitting to the myriad things without assuming ownership,
Always undesirous,
Thus be called modest;
Submerged by the myriad things without accepting ownership,
Thus be called great.
Hence the master foregoes greatness,
Therefore is capable of accomplishing great deeds. | Chapter 35 (第三十五章)
執大象，
天下往；
往而不害，
安平泰。
樂與餌，
過客止。
道之出口，
淡乎無味，
視之不可見，
聽之不可聞，
用之不可既。 | | Herald a great icon,
And the people cometh;
Cometh towards unharmful doctrines,
People find security,
Peacefulness and prosperity.
Music and enticements craves the visitor to stay.
The words of the Dao,
Are tasteless and lack sensations,
Observe and it cannot be seen,
Listen and it cannot be heard,
Exploit and it cannot be exhausted. | Chapter 36 (第三十六章)
將欲歙之，必固張之；
將欲弱之，必固強之；
將欲廢之，必固興之；
將欲奪之，必固與之。
是謂微明，
柔勝剛弱勝強。
魚不可脫於淵，
國之利器不可以示人。 | | If one desires to shrink something, one must indefinitely expand it;
If one desires to weaken something, one must indefinitely strengthen it;
If one desires to discard something, one must indefinitely flourish it;
If one desires to obtain something, one must indefinitely give it;
This is the Knowledge of Subtlety.
Gentleness overcomes Toughness,
Vulnerability overcomes Dominance.
Fish cannot leave the depth,
Deadly weapons should not be exposed to the people. | Chapter 37 (第三十七章)
道常無為而無不為。
侯王若能守，
萬物將自化；
化而欲作，
吾將鎮之以無名之樸；
無名之樸，亦將不欲；
不欲以靜，
天下將自正。 | | The Dao abides in non-action but there is nothing it does not do.
When the leaders abide,
The myriad of things transform by itself;
Transformed yet desire to act,
I lead the community by not naming the simplicity of things;
Without naming the simplicity of things, thus lead to no desire;
Without desire, with tranquility,
The world correct by itself.
Xia Pian | Chapter 38 (第三十八章)
上德不德，
是以有德；
下德不失德，
是以無德。
上德無為而無以為，
下德為之而有以為。
上仁為之而無以為。
上義為之而有以為。
上禮為之而莫之應，
則攘臂而仍之。
故失道而後德，
失德而後仁，
失仁而後義，
失義而後禮。
夫禮者，
忠信之薄而亂之首也；
前識者，
道之華而愚之始也。
是以大丈夫處其厚，
不處其薄；
居其實，不居其華。
故去彼取此。 | | Those with great Virtue are not bound by virtues,
Thus can be with Virtue;
Those without Virtue fail to liberate themselves of virtues,
Thus remain without Virtue.
Those with great Virtue act not and take no credit in their actions,
Those without Virtue act and demand respect in their actions.
The humane acts charitably and holds no repute.
The righteous acts in the name of justice and relishes the glory.
The moral acts, and when there is no response,
Forces the issue, alas to no avail.
Therefore, when the Dao is lost there is Virtue,
When Virtue is lost there is humanity,
When humanity is lost there is righteousness,
When righteousness is lost there is morality.
When the rituals of morality become customary,
Devotion and faith become skin deep and turmoil begins to stir;
When priority is given to the scholars,
The Dao becomes glorified and are used to fool the crowd.
Hence the master is concerned with depth,
Not with sheerness;
Dwells on integrity, not on glory.
Therefore, detach from exteriors and embrace interiors. | Chapter 39 (第三十九章)
昔之得一者：
天得一以清，
地得一以靈，
神得一以寧，
谷得一以盈，
萬物得一以生，
侯王得一以為天下貞，
其致之一也。
天無以清，將恐裂；
地無以寧，將恐發；
神無以靈，將恐歇；
谷無以盈，將恐竭；
萬物無以生，將恐滅；
侯王無以貞貴高，
將恐蹙。
故貴以賤為本，
高以下為基。
侯王自謂孤、寡不榖。
此其以賤為本也？非乎？
故致數車無車。
不欲琭琭如玉，
落落如石。 | | When at one with the Dao:
When heaven is at one, it is clear,
When earth is at one, it is fertile,
When the spirit is at one, it is serene,
When the refuge is at one, it is rewarding,
When the myriad things are at one, there is life,
When the leaders are at one, the people are respectable,
And become at one!
If the heaven is unclear, there is fear it will fracture;
If the earth is infertile, there is dread for disaster;
If the spirit is disturbed, there is anxiety in death;
If the refuge is deprived, there is panic over recession;
If the myriad things are lifeless, there is scare of extermination;
If the leaders are disrespectful,
absorbed in the admiration
of their own supremacy, the people becomes terrorized by authority.
Therefore admiration is based on humility,
Supremacy finds foundation in lowliness.
When the leaders maintain uninvolved, irrelevant and undeserving,
Is it not based on humility?
Therefore prepare your chariots and set them aside.
Yearn not for crowns and jewels,
And remain composed in grits and gravel. | Chapter 40 (第四十章)
反者道之動，
弱者道之用。
天下萬物生於有，
有生於無。 | | Resilience is the Dao in action,
Vulnerability is the Dao in expression.
The myriad things in the universe are conceived by existence,
Existence is conceived by inexistence. |
Dao De Jing passages 40-81 (continued) |
