《老子》中英文版

松烟

《老子》81章


                        一章
    道可道，非常道；名可名，非常名。无，名天地之始；有，名万物之母。故常无，欲以观其妙；常有，欲以观其徼。此两者，同出而异名，同谓之玄。玄之又玄，众妙之门。

                        二章
    天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。有无相生，难易相成，长短相形，高下相盈，音声相和，前后相随，恒也。是以圣人处无为之事，行不言之教；万物作而弗始，生而弗有，为而弗恃，功成而弗居。夫唯弗居，是以不去。

                        三章
    不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。是以圣人之治，虚其心，实其腹，弱其志，强其骨。常使民无知无欲。使夫智者不敢为也。为无为，则无不治。

                        四章
    「道」冲，而用之或不盈。渊兮，似万物之宗；『挫其锐，解其纷；和其光；同其 ；湛兮，似或存。吾不知谁之子，象帝之先。

                        五章
    天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。天地之间，其犹橐龠乎 虚而不屈，动而愈出。多言数穷，不如守中。

                        六章
    谷神不丝，是为玄牝。玄牝之门，是谓天地根。绵绵若存，用之不勤。

                        七章
    天长地久。天地所以能长且久者，以其不自生，故能长生。是以圣人后其身而身先；外其身而身存。非以其无私邪？故能成其私。

                        八章
    上善若水。水善利万物而不争，处众人之所恶，故几於道。居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。夫唯不争，故无尤。

                        九章
    持而盈之，不如其已；揣而锐之，不可长保。金玉满堂，莫之能守；富贵而骄，自遗其咎。功遂身退，天之道也。

                        十章
    哉营魄抱一，能无离乎？专气致柔，能如婴儿乎？涤除玄鉴，能无疵乎？爱民治国，能无为乎？天门开阖，能无雌乎？明白四达，能无知乎？〔生之畜之。生而不雨，为而不恃，长而不宰，是谓"玄德"〕

                        十一章
    三十辅，共一毂，当其无，有车之用。 埴以为器，当其无，有器之用。凿户牖以为室，当其无，有室之用。故有之以为利，无之以为用。

                        十二章
    五色令人目盲；五音令人耳聋；五味令人口爽；驰骋畋猎，令人心发狂；难得之货，令人行妨。是以圣人为腹不为目，故去彼取此。

                        十三章
    宠辱若惊，贵大患若身。何谓宠辱若惊？宠为下，得之若惊，失之若惊，是为宠辱若惊。何为贵大患若身？吾所以有大患者，为吾有身，及吾无身，吾有何患？故贵以身为天下，若可寄天下；爱以身为天下，若可托天下。

                        十四章
    视之不见，名曰「夷」；听之不闻，名曰「希」；搏之不得，名曰「微」；此三者不可致诘，故混而为一。其上不 ，其下不昧，绳绳兮不可名，复归于无物。是谓无状之状，无物之象，是谓惚恍。迎之不见其首；随之不见其后。执古之道，以御今之有。能知古始，是谓道纪。

                        十五章
    古之善为道者，微妙玄通，深不可识。夫唯不可识，故强为之容：豫兮若冬涉川；犹兮若畏四邻；俨兮其若客；涣兮其若凌释；敦兮其若朴；旷希其若谷；混兮其若浊；「澹兮其若海； 兮其若止。」孰能浊以静之徐清；孰能安以动之徐生。保此道者，不欲盈。夫唯不盈，故能蔽而新成。

                        十六章
    致虚极，守静笃。万物并作，吾以观复。夫物芸芸，各复归其根。归根曰静，静曰复命。复命曰常，知常曰明。不知常，妄作凶。知常容，容乃公，公乃全，全乃天，天乃道，道乃久，没身不殆。

                        十七章
    太上，不知有之；其次，亲而誉之；其次，畏之；其次，侮之。信不足焉，有不信焉。悠兮其贵言。功成事遂，百姓皆谓："我自然。"

                        十八章
    大道废，有仁义；智慧出，有大伪；六亲不和，有孝慈；国家昏乱，有忠臣。

                        十九章
    绝圣弃智，民利百倍；绝仁弃义，民复孝慈；绝巧弃利，盗贼无有。此三者以为文不足。故令有所属：见素抱朴，少私寡欲，绝学无忧。

                        二十章
    唯之与阿，相去几何？美之与恶，相去若何？人之所畏，不可不畏。荒兮，其未央哉！众人熙熙，如享太牢，如春登台。我独泊兮，其未兆；沌沌兮，如婴儿之未孩；  兮，若无所归。众人皆有余，而我独若遗。我愚人之心也哉！俗人昭昭，我独昏昏。俗人察察，我独闷闷。「澹兮其若海， 兮若无止。」众人皆有以，而我独顽且鄙。我独异于人，而贵食母。

                        二十一章
    孔「德」之容，惟「道」是从。「道」之为物，惟恍惟惚。惚兮恍兮，其中有象；恍兮惚兮，其中有物。窈兮冥兮，其中有精；其精甚真，其中有信。自今及古，其名不去，以阅众甫。吾何以知众甫之状哉！以此。

                        二十二章
    曲则全，枉则直，洼则盈，敝则新，少则得，多则惑。是以圣人抱一为天下式。不自见，故明；不自是，故彰；不自伐，故有功；不自矜，故长。夫唯不争，故天下莫能与之争。古之所谓「曲则全」者，岂虚言哉！诚全而归之。

                        二十三章
    希言自然。
    故飘风不终朝，暴雨不终日。孰为此者？天地。天地尚不能久。而况于人乎？故从事于道者，同于道；德者，同于德；失者，同于失。同于道者，道亦乐得之；同于德者，德亦乐得之；同于失者，失亦乐得之。
    信不足焉，有不信焉。

                         二十四章
    企者不立；跨者不行；自见者不明；自是者不彰；自伐者无功；自矜者不长。其在道也，曰：余食赘形。物或恶之，故有道者不处。

                         二十五章
    有物混成，先天地生。寂兮寥兮，独立而不改，周行而不殆，可以为天地母。吾不知其名，强字之曰"道"，强为之名曰"大"。大曰逝，逝曰远，远曰反。故"道"大，天大，地大，人亦大。域中有四大，而人居其一焉。人法地，地法天，天法道，道法自然，

                         二十六章
    重为轻根，静为躁君。是以君子终日行不离辎重。虽有荣观，燕处超然。奈何万乘之主，而以身轻天下？轻则失根，躁则失君。

                         二十七章
    善行无辙迹；善言无瑕谪；善数不用筹策；善闭无关楗而不可开；善结无绳约而不可解。是以圣人常善救人，故无弃人；常善救物，故无弃物。是谓袭明。故善人者，不善人之师；不善人者，善人之资。不贵其师，不爱其资，虽智大迷，是谓要妙。

                         二十八章
    知其雄，守其雌，为天下 。为天下 ，常德不离，复归于婴儿。知其白，「守其黑，为天下式。为天下式，常德不忒，复归于无极。知其荣，」守其辱，为天下谷。常德乃足，复归于朴。朴散则为器，圣人用之，则为官长，故大制不割。

                         二十九章
    将欲取天下而为之，吾见其不得已。天下神器，不可为也，「不可执也。」为者败之，执者失之。「是以圣人无为，故无败；无执，故无失。」夫物或行或随；或 或吹；或强或羸；或载或隳。是以圣人去甚，去泰。

                         三十章
    以道佐人主者，不以兵强天下。其事好还。师之所处，荆棘生焉。大军之后，必有凶年。善有果而已，不敢以取强。果而勿矜，果而勿伐，果而勿骄，果而不得已，果而勿强。物壮则老，是谓不道，不道早已。

                         三十一章
    夫兵者，不祥之器，物或恶之，故有道者不处。君子居则贵左，用兵则贵右。兵者不详之器，不得已而用之，恬淡为上。胜而不美，而美之者，是乐杀人。夫乐杀人者，则不可得志于天下矣。吉事尚左，凶事尚右。偏将军居左，上将军居右。言以丧礼处之。杀人之众，以悲哀泣之，战胜以丧礼处之。

                         三十二章
    「道」常无名、朴。虽小，天下莫能臣。候王若能守之，万物将自宾。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦将知止，知止可以不殆。譬「道」之在天下，犹川谷之于江海。

                         三十三章
    知人者智，自知者明。胜人者有力，自胜者强。知足者富，强行者有志。不失其所者久，死而不亡者寿。

                         三十四章
    大道 兮，其可左右。万物恃之以生而不辞，功成而不有。衣养万物而不为主，「常无欲，」可名于小；万物归焉而不为主，可名为大。以其终不自为大，故能成其大。

                         三十五章
    执大象，天下往。往而不害，安平太。乐与饵，过客止。「道」之出口，淡乎其无味，视之不足见，听之不足闻，用之不足既。

                         三十六章
    将欲 之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲取之，必固与之。是谓微明。柔弱胜刚强。鱼不可脱于渊，国之利器不可以视人。

                         三十七章
    「道」常无为而无不为。侯王若能守之，万物将自化。化而欲作，武将镇之以无名之朴。镇之以无名之朴，夫将不欲。不欲以静，天下将自正。

                         三十八章
    上「德」不德，是以有「德」；下「德」不失德，是以无「德」。上「德」无为而无以为；下「德」无为而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失「道」而后「德」，失「德」而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。前识者，「道」之华，而愚之始。是以大丈夫处其厚，不居其薄；处其实，不居其华。故去彼取此。

                         三十九章
    昔之得「一」者：天得「一」以清；地得「一」以宁；神得「一」以灵；谷得「一」以盈，万物得「一」以生；侯王得「一」以为天下正。其致之也，谓天无以清，将恐裂；地无以宁，将恐废；神无以灵，将恐歇；谷无以盈，将恐竭；万物无以生，将恐灭；侯王无以正，将恐蹶。故贵以贱为本，高以下为基。是以侯王自称孤、寡、不谷。此非以贱为本也？非乎？故至誉无誉。是故不欲  如玉，珞珞如石。

                         四十章
    反者「道」之动；弱者「道」之用。天下万物生于「有」，「有」生于「无」。

                         四十一章
    上士闻道，勤而行之；中士闻道，若存若亡；下士闻道，大笑之。不笑不足以为道。故建言有之：明道若昧；进道若退；夷道若 ；上德若谷；广德若不足；建德若偷；质真若渝；大白若辱；大方无隅；大器晚成；大音希声；大象无形；「道」隐无名大象无形。夫唯「道」，善贷且成。

                         四十二章
    「道」生一，一生二，二生三，三生万物。万物负阴而抱阳，冲气以为和。「人之所恶，唯孤、寡、不谷，而王公以为称。故物或损之而益，或益之而损。人之所教，我亦教之。强梁者不得其死，吾将以为教父。」

                         四十三章
    天下之至柔，驰骋天下之至坚。无有入无间，吾是以知无为之有益。不言之教，无为之益，天下希及之。

                         四十四章
    名与身孰亲？身与货孰多？得与亡孰病？甚爱必大费，多藏必厚亡。故知足不辱，知止不殆，可以长久。

                         四十五章
    大成若缺，其用不弊。大盈若冲，其用不穷。大直若屈，大巧若拙，大辩若讷。静胜躁，寒胜热。清静为天下正。

                         四十六章
    天下有道，欲走马以粪。天下无道，戎马生于郊。祸莫大于不知足；咎莫大于欲得。故知足之足，常足矣。

                         四十七章
    不出户，知天下；不窥牖，见天道。其出弥远，其知弥少。是以圣人不行而知，不见而明，不为而成。

                         四十八章
    为学日益，为道日损。损之又损，以至于无为。无为而无不为。取天下常以无事，及其有事，不足以取天下。

                         四十九章
    圣人常无心，以百姓心为心。善者，吾善之；不善者，吾亦善之；德善。信者，吾信之；不信者，吾亦信之；德信。圣人在天下，歙歙焉，为天下浑其心，百姓皆注其耳目，圣人皆孩之。

                         五十章
    出生入死。生之徒，十有三；死之徒，十有三；人之生，动之于死地，亦十有三。夫何故？以其生生之厚。盖闻善摄生者，陆行不遇兕虎，入军不被甲兵；兕无所投其角，虎无所用其爪，兵无所容其刃。夫何故？以其无死地。

                         五十一章
    「道」生之，「德」畜之，，物形之，势成之。是以万物莫不尊「道」而贵「德」。「道」之尊，「德」之贵，夫莫之命而常自然。故「道」生之，「德」畜之；长之育之；亭之毒之；养之覆之。生而不育，为而不恃，长而不宰。是谓「玄德」。

                         五十二章
    天下有始以为天下母。既得其母，以知其子，复守其母，没身不殆。塞其兑，闭其门，终身不勤。开其兑，济其事，终身不救。见小曰明，守柔曰强。用其光，复归其明，无遗身殃；是为袭常。

                         五十三章
    使我介然有知，行于大道，唯施是畏。大道甚夷，而人好径。朝甚除，田甚芜，食甚虚；服文彩，带利剑，厌饮食，财货有馀；是谓盗夸。非道也哉！

                         五十四章
    善建者不拔，善抱者不脱，子孙以祭祀不辍。修之于身，其德乃真；修之于家，其德乃馀；修之于乡，其德乃长；修之于邦，其德乃丰；修之于天下，其德乃普。故以身观身，以家观家，以乡观乡，以邦观邦，以天下观天下。吾何以知天下然哉？以此。

                         五十五章
    含「德」之厚，比于赤子。毒虫不螫，猛兽不据，攫鸟不搏。骨若筋柔而握固。未知牝牡之合而 作，精之至也。知和曰「常」，知常曰「明」。益生曰「祥」。心使气曰强。物壮则老，谓之不道，不道早已。

                         五十六章
    知者不言，言者不知。「塞其兑，闭其门；」挫其锐，解其纷，和其光，同其尘，是谓「玄同」。故不可得而亲，不可得而疏；不可得而利，不可得而害；不可得而贵，不可得而贱。故为天下贵。

                         五十七章
    以正治国，以奇用兵，以无事取天下。吾何以知其然哉？以此：天下多忌讳，而民弥贫；人多利器，国家滋昏；人多伎巧，奇物滋起；法令滋彰，盗贼多有。故圣人云：「我无为，而民自化；我好静，而民自正；我无事，而民自富；我无欲，而民自朴。」

                         五十八章
    其政闷闷，其民淳淳；其政察察，其民缺缺。祸兮，福之所倚；福兮，祸之所伏。孰知其极？其无正也。正复为奇，善复为妖。人之迷，其日固久。是以圣人方而不割，廉而不刿，直而不肆，光而不耀。

                         五十九章
    治人事天，莫若啬。夫唯啬，是谓早服；早服谓之重积德；重积德则无不克；无不克则莫知其极；莫知其极，可以有国；有国之母，可以长久；是谓深根固柢，长生久视之道。

                         六十章
    治大国，若烹小鲜。以道莅天下，其鬼不神；非其鬼不神，其神不伤人；非其神不伤人，圣人亦不伤人。夫两不相伤，故德交归焉。

                         六十一章
    大邦者下流，天下之牝，天下之交也。牝常以静胜牡，以静为下。故大邦以下小邦，则取小邦；小邦以下大邦，则取大邦。故或下以取，或下而取。大邦不过欲兼畜人，小邦不过欲入事人。夫两者各得所欲，大者宜为下。

                         六十二章
    道者万物之奥。善人之宝，不善人之所保。美言可以市尊，美行可以加人。人之不善，何弃之有？故立天子，置三公，虽有拱璧以先驷马，不如坐进此道。古之所以贵此道者何？不曰：求以得，有罪以免邪？故为天下贵。

                         六十三章
    为无为，事无事，味无味。大小多少，「报怨以德。」圆难于其易，为大于其细；天下难事，必作于易，天下大事，必作于细。是以圣人终不为大，故能成其大。夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。

                         六十四章
    其安易持，其未兆易谋。其脆易泮，其微易散。为之于未有，治之于未乱。合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下。「为者败之，执者失之。是以圣人无为故无败；无执故无失。」民之从事，常于几成而败之。慎终如始，则无败事。「是以圣人欲不欲，不贵难得之货；学不学，复众人之所过，以辅万物之自然而不敢为。」

                         六十五章
    古之善为道者，非以明民，将以愚之。民之难治，以其智多。故以智治国，国之贼；不以智治国，国之福。知此两者亦稽式。常知稽式。是谓「玄德」，「玄德」深矣，远矣，与物反矣，然后乃至大顺。

                         六十六章
    江海之所以能为百谷王者，以其善下之，故能为百谷王。是以圣人语上民，必以言下之；欲先民，必以身后之。是以圣人处上而民不重，处前而民不害。是以天下乐推而民不厌。以其不争，故天下莫能与之争。

                         六十七章
    「天下皆谓我："'道'大，似不肖。"夫唯大，故似不肖。若肖，久矣其细也夫！」我有三宝，持而保之。一曰慈，二曰俭，三曰不敢为天下先。慈故能勇；俭故能广；不敢为天下先，故能成器长。今舍慈且勇；舍俭且广；舍后且先；死矣！夫慈，以战则胜，以守则固。天将救之，以慈卫之。

                         六十八章
    善为士者，不武；善战者，不怒；善胜敌者，不与；善用人者，为天下。是谓不争之德，是谓用人之力，是谓配天古之极。

                         六十九章
    用兵有言：「吾不敢为主，而为客；不敢进寸，而退尺。」是谓行无行；攘无臂；扔无敌；执无兵。祸莫大于轻敌，轻敌几丧吾宝。故抗兵相若，哀者胜矣。

                         七十章
    吾言甚易知，甚易行。天下莫能知，莫能行。言有宗，事有君。夫唯无知，是以不我知。知我者希，则我者贵。是以圣人被褐而怀玉。

                         七十一章
    知不知，尚矣；不知知。病也。圣人不病，以其病病。夫唯病病，是以不病。

                         七十二章
    民不畏威，则大威至。无狎其所居，无厌其所生。夫唯不厌，是以不厌。是以圣人自知不自见；自爱不自贵。故去彼取此。

                         七十三章
    勇于敢则杀，勇于不敢则活。此两者，或利或害。天之所恶，孰知其故？「是以圣人犹难之。」天之道，不争而善胜，不言而善应，不招而自来， 然而善谋。天网恢恢，疏而不失。

                         七十四章
    民不畏死，奈何以死惧之？若使民常畏死，而为奇者，吾得执而杀之，孰敢？常有司杀者杀。夫代司杀者杀，是谓代大匠 。夫代大匠 者，希有不伤其手矣。

                         七十五章
    民之饥，以其上食税之多，是以饥。民之难治，以其上之有为，是以难治。民之轻死，以其上求生之厚，是以轻死。夫唯无以生为者，是贤于贵生。

                         七十六章
    人之生也柔弱，其死也坚强。草木之生也柔脆，其死也枯槁。故坚强者死之徒，柔弱者生之徒。是以兵强则灭，木强则折。强大处下，柔弱处上。

                         七十七章
    天之道，其犹张弓与？高者抑之，下者举之；有馀者损之，不足者补之。天之道，损有馀而补不足。人之道，则不然，损不足以奉有馀。孰能有馀以奉天下，唯有道者。「是以圣人为而不恃，功成而不处，其不欲见贤。

                         七十八章
    天下莫柔弱于水，而功坚强者莫之能胜，以其无以易之。弱之胜强，柔之胜刚，天下莫不知，莫能行。是以圣人云：「受国之垢，是谓社稷主；受国不祥，是谓天下王。」正言若反。

                         七十九章
    和大怨，必有馀怨；「报怨以德，」安可以为善？是以圣人执左契，而不则于人。有德司契，无德司彻。天道无亲，常与善人。

                         八十章
    小国寡民。使有什伯之器而不用；使民重死而不远徒。虽有舟舆，无所成之；虽有甲兵，无所陈之。使民复结绳而用之。甘其食，美其服，安其居，乐其俗。邻国相望，鸡犬之声相闻，民至老死，不相往来。

                         八十一章
    信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知。圣人不积，既以为人己愈有，既以于人己愈多。天之道，利而不害；人之道，为而不争。



老子  英文


TaoDeChing - Lao Tze
GNL's Not Lao(with hyperlinks to Chinese text)  
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Lao Tze
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1. The Way
The Way that can be experienced is not true;
The world that can be constructed is not true.
The Way manifests all that happens and may happen;
The world represents all that exists and may exist.
To experience without intention is to sense the world;
To experience with intention is to anticipate the world.
These two experiences are indistinguishable;
Their construction differs but their effect is the same.

Beyond the gate of experience flows the Way,
Which is ever greater and more subtle than the world.
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2. Abstraction
When beauty is abstracted
Then ugliness has been implied;
When good is abstracted
Then evil has been implied.
So alive and dead are abstracted from nature,
Difficult and easy abstracted from progress,
Long and short abstracted from contrast,
High and low abstracted from depth,
Song and speech abstracted from melody,
After and before abstracted from sequence.

The sage experiences without abstraction,
And accomplishes without action;
He accepts the ebb and flow of things,
Nurtures them, but does not own them,
And lives, but does not dwell.
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3. Without Action
Not praising the worthy prevents contention,
Not esteeming the valuable prevents theft,
Not displaying the beautiful prevents desire.
In this manner the sage governs people:
Emptying their minds,
Filling their bellies,
Weakening their ambitions,
And strengthening their bones.

If people lack knowledge and desire
Then they can not act;
If no action is taken
Harmony remains.
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4. Limitless
The Way is a limitless vessel;
Used by the self, it is not filled by the world;
It cannot be cut, knotted, dimmed or stilled;
Its depths are hidden, ubiquitous and eternal;
I don't know where it comes from;
It comes before nature.
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5. Nature
Nature is not kind;
It treats all things impartially.
The Sage is not kind,
And treats all people impartially.
Nature is like a bellows,
Empty, yet never ceasing its supply.
The more it moves, the more it yields;
So the sage draws upon experience
And cannot be exhausted.
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6. Experience
Experience is a riverbed,
Its source hidden, forever flowing:
Its entrance, the root of the world,
The Way moves within it:
Draw upon it; it will not run dry.
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7. Complete
Nature is complete because it does not serve itself.
The sage places himself after and finds himself before,
Ignores his desire and finds himself content.

He is complete because he does not serve himself.
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8. Water
The best of man is like water,
Which benefits all things, and does not contend with them,
Which flows in places that others disdain,
Where it is in harmony with the Way.
So the sage:
Lives within nature,
Thinks within the deep,
Gives within impartiality,
Speaks within trust,
Governs within order,
Crafts within ability,
Acts within opportunity.

He does not contend, and none contend against him.
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9. Retire
Fill a cup to its brim and it is easily spilled;
Temper a sword to its hardest and it is easily broken;
Amass the greatest treasure and it is easily stolen;
Claim credit and honour and you easily fall;
Retire once your purpose is achieved - this is natural.
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10. Harmony
Embracing the Way, you become embraced;
Breathing gently, you become newborn;
Clearing your mind, you become clear;
Nurturing your children, you become impartial;
Opening your heart, you become accepted;
Accepting the world, you embrace the Way.
Bearing and nurturing,
Creating but not owning,
Giving without demanding,
This is harmony.
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11. Tools
Thirty spokes meet at a nave;
Because of the hole we may use the wheel.
Clay is moulded into a vessel;
Because of the hollow we may use the cup.
Walls are built around a hearth;
Because of the doors we may use the house.
Thus tools come from what exists,
But use from what does not.
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12. Substance
Too much colour blinds the eye,
Too much music deafens the ear,
Too much taste dulls the palate,
Too much play maddens the mind,
Too much desire tears the heart.
In this manner the sage cares for people:
He provides for the belly, not for the senses;
He ignores abstraction and holds fast to substance.
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13. Self
Both praise and blame cause concern,
For they bring people hope and fear.
The object of hope and fear is the self -
For, without self, to whom may fortune and disaster occur?
Therefore,
Who distinguishes himself from the world may be given the world,
But who regards himself as the world may accept the world.
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14. Mystery
Looked at but cannot be seen - it is beneath form;
Listened to but cannot be heard - it is beneath sound;
Held but cannot be touched - it is beneath feeling;
These depthless things evade definition,
And blend into a single mystery.
In its rising there is no light,
In its falling there is no darkness,
A continuous thread beyond description,
Lining what can not occur;
Its form formless,
Its image nothing,
Its name silence;
Follow it, it has no back,
Meet it, it has no face.

Attend the present to deal with the past;
Thus you grasp the continuity of the Way,
Which is its essence.
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15. Enlightenment
The enlightened possess understanding
So profound they can not be understood.
Because they cannot be understood
I can only describe their appearance:
Cautious as one crossing thin ice,
Undecided as one surrounded by danger,
Modest as one who is a guest,
Unbounded as melting ice,
Genuine as unshaped wood,
Broad as a valley,
Seamless as muddy water.

Who stills the water that the mud may settle,
Who seeks to stop that he may travel on,
Who desires less than may transpire,
Decays, but will not renew.
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16. Decay and Renewal
Empty the self completely;
Embrace perfect peace.
The world will rise and move;
Watch it return to rest.
All the flourishing things
Will return to their source.
This return is peaceful;
It is the flow of nature,
An eternal decay and renewal.
Accepting this brings enlightenment,
Ignoring this brings misery.

Who accepts nature's flow becomes all-cherishing;
Being all-cherishing he becomes impartial;
Being impartial he becomes magnanimous;
Being magnanimous he becomes natural;
Being natural he becomes one with the Way;
Being one with the Way he becomes immortal:
Though his body will decay, the Way will not.
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17. Rulers
The best rulers are scarcely known by their subjects;
The next best are loved and praised;
The next are feared;
The next despised:
They have no faith in their people,
And their people become unfaithful to them.
When the best rulers achieve their purpose
Their subjects claim the achievement as their own.
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18. Hypocrisy
When the Way is forgotten
Duty and justice appear;
Then knowledge and wisdom are born
Along with hypocrisy.
When harmonious relationships dissolve
Then respect and devotion arise;
When a nation falls to chaos
Then loyalty and patriotism are born.
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19. Simplify
If we could abolish knowledge and wisdom
Then people would profit a hundredfold;
If we could abolish duty and justice
Then harmonious relationships would form;
If we could abolish artifice and profit
Then waste and theft would disappear.
Yet such remedies treat only symptoms
And so they are inadequate.

People need personal remedies:
Reveal your naked self and embrace your original nature;
Bind your self-interest and control your ambition;
Forget your habits and simplify your affairs.
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20. Wandering
What is the difference between assent and denial?
What is the difference between beautiful and ugly?
What is the difference between fearsome and afraid?
The people are merry as if at a magnificent party
Or playing in the park at springtime,
But I am tranquil and wandering,
Like a newborn before it learns to smile,
Alone, with no true home.

The people have enough and to spare,
Where I have nothing,
And my heart is foolish,
Muddled and cloudy.

The people are bright and certain,
Where I am dim and confused;
The people are clever and wise,
Where I am dull and ignorant;
Aimless as a wave drifting over the sea,
Attached to nothing.

The people are busy with purpose,
Where I am impractical and rough;
I do not share the peoples' cares
But I am fed at nature's breast.
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21. Accept
Harmony is only in following the Way.
The Way is without form or quality,
But expresses all forms and qualities;
The Way is hidden and implicate,
But expresses all of nature;
The Way is unchanging,
But expresses all motion.

Beneath sensation and memory
The Way is the source of all the world.
How can I understand the source of the world?
By accepting.
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22. Home
Accept and you become whole,
Bend and you straighten,
Empty and you fill,
Decay and you renew,
Want and you acquire,
Fulfill and you become confused.
The sage accepts the world
As the world accepts the Way;
He does not display himself, so is clearly seen,
Does not justify himself, so is recognized,
Does not boast, so is credited,
Does not pride himself, so endures,
Does not contend, so none contend against him.

The ancients said, "Accept and you become whole",
Once whole, the world is as your home.
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23. Words
Nature says only a few words:
High wind does not last long,
Nor does heavy rain.
If nature's words do not last
Why should those of man?
Who accepts harmony, becomes harmonious.
Who accepts loss, becomes lost.
For who accepts harmony, the Way harmonizes with him,
And who accepts loss, the Way cannot find.
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24. Indulgence
Straighten yourself and you will not stand steady;
Display yourself and you will not be clearly seen;
Justify yourself and you will not be respected;
Promote yourself and you will not be believed;
Pride yourself and you will not endure.
These behaviours are wasteful, indulgent,
And so they attract disfavour;
Harmony avoids them.
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25. Beneath Abstraction
There is a mystery,
Beneath abstraction,
Silent, depthless,
Alone, unchanging,
Ubiquitous and liquid,
The mother of nature.
It has no name, but I call it "the Way";
It has no limit, but I call it "limitless".
Being limitless, it flows away forever;
Flowing away forever, it returns to my self:

The Way is limitless,
So nature is limitless,
So the world is limitless,
And so I am limitless.

For I am abstracted from the world,
The world from nature,
Nature from the Way,
And the Way from what is beneath abstraction.
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26. Calm
Gravity is the source of lightness,
Calm, the master of haste.
A lone traveller will journey all day, watching over his belongings;
Yet once safe in his bed he will lose them in sleep.

The captain of a great vessel will not act lightly or hastily.
Acting lightly, he loses sight of the world,
Acting hastily, he loses control of himself.

A captain can not treat his great ship as a small boat;
Rather than glitter like jade
He must stand like stone.
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27. Perfection
The perfect traveller leaves no trail to be followed;
The perfect speaker leaves no question to be answered;
The perfect accountant leaves no working to be completed;
The perfect container leaves no lock to be closed;
The perfect knot leaves no end to be ravelled.
So the sage nurtures all men
And abandons no one.
He accepts everything
And rejects nothing.
He attends to the smallest details.

So the strong must guide the weak,
For the weak are raw material to the strong.
If the guide is not respected,
Or the material is not cared for,
Confusion will result, no matter how clever one is.

This is the secret of perfection:
When raw wood is carved, it becomes a tool;
When a man is employed, he becomes a tool;
The perfect carpenter leaves no wood to be carved.
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28. Becoming
Using the male, being female,
Being the entrance of the world,
You embrace harmony
And become as a newborn.
Using strength, being weak,
Being the root of the world,
You complete harmony
And become as unshaped wood.

Using the light, being dark,
Being the world,
You perfect harmony
And return to the Way.
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29. Ambition
Those who wish to change the world
According with their desire
Cannot succeed.
The world is shaped by the Way;
It cannot be shaped by the self.
Trying to change it, you damage it;
Trying to possess it, you lose it.

So some will lead, while others follow.
Some will be warm, others cold
Some will be strong, others weak.
Some will get where they are going
While others fall by the side of the road.

So the sage will be neither wasteful nor violent.
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30. Violence
Powerful men are well advised not to use violence,
For violence has a habit of returning;
Thorns and weeds grow wherever an army goes,
And lean years follow a great war.
A general is well advised
To achieve nothing more than his orders:
Not to take advantage of his victory.
Nor to glory, boast or pride himself;
To do what is dictated by necessity,
But not by choice.

For even the strongest force will weaken with time,
And then its violence will return, and kill it.
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31. Armies
Armies are tools of violence;
They cause men to hate and fear.
The sage will not join them.
His purpose is creation;
Their purpose is destruction.
Weapons are tools of violence,
Not of the sage;
He uses them only when there is no choice,
And then calmly, and with tact,
For he finds no beauty in them.

Whoever finds beauty in weapons
Delights in the slaughter of men;
And who delights in slaughter
Cannot content himself with peace.

So slaughters must be mourned
And conquest celebrated with a funeral.
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32. Shapes
The Way has no true shape,
And therefore none can control it.
If a ruler could control the Way
All things would follow
In harmony with his desire,
And sweet rain would fall,
Effortlessly slaking every thirst.
The Way is shaped by use,
But then the shape is lost.
Do not hold fast to shapes
But let sensation flow into the world
As a river courses down to the sea.
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33. Virtues
Who understands the world is learned;
Who understands the self is enlightened.
Who conquers the world has strength;
Who conquers the self has harmony.
Who is determined has purpose;
Who is contented has wealth.
Who defends his home may long endure;
Who surrenders his home may long survive it.
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34. Control
The Way flows and ebbs, creating and destroying,
Implementing all the world, attending to the tiniest details,
Claiming nothing in return.
It nurtures all things,
Though it does not control them;
It has no intention,
So it seems inconsequential.

It is the substance of all things;
Though it does not control them;
It has no exception,
So it seems all-important.

The sage would not control the world;
He is in harmony with the world.
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35. Peace
If you offer music and food
Strangers may stop with you;
But if you accord with the Way
All the people of the world will keep you
In safety, health, community, and peace.
The Way lacks art and flavour;
It can neither be seen nor heard,
But its benefit cannot be exhausted.
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36. Opposition
To reduce someone's influence, first expand it;
To reduce someone's force, first increase it;
To overthrow someone, first exalt them;
To take from someone, first give to them.
This is the subtlety by which the weak overcome the strong:
Fish should not leave their depths,
And swords should not leave their scabbards.
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37. Tranquillity
The Way takes no action, but leaves nothing undone.
When you accept this
The world will flourish,
In harmony with nature.
Nature does not possess desire;
Without desire, the heart becomes quiet;
In this manner the whole world is made tranquil.

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38. Ritual
Well established hierarchies are not easily uprooted;
Closely held beliefs are not easily released;
So ritual enthralls generation after generation.
Harmony does not care for harmony, and so is naturally attained;
But ritual is intent upon harmony, and so can not attain it.

Harmony neither acts nor reasons;
Love acts, but without reason;
Justice acts to serve reason;
But ritual acts to enforce reason.

When the Way is lost, there remains harmony;
When harmony is lost, there remains love;
When love is lost, there remains justice;
But when justice is lost, there remains ritual.

Ritual is the end of compassion and honesty,
The beginning of confusion;
Belief is a colourful hope or fear,
The beginning of folly.

The sage goes by harmony, not by hope;
He dwells in the fruit, not the flower;
He accepts substance, and ignores abstraction.
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39. Support
In mythical times all things were whole:
All the sky was clear,
All the earth was stable,
All the mountains were firm,
All the riverbeds were full,
All of nature was fertile,
And all the rulers were supported.
But, losing clarity, the sky tore;
Losing stability, the earth split;
Losing strength, the mountains sank;
Losing water, the riverbeds cracked;
Losing fertility, nature disappeared;
And losing support, the rulers fell.

Rulers depend upon their subjects,
The noble depend upon the humble;
So rulers call themselves orphaned, hungry and alone,
To win the people's support.
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40. Motion and Use
The motion of the Way is to return;
The use of the Way is to accept;
All things come from the Way,
And the Way comes from nothing.
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41. Following
When the great man learns the Way, he follows it with diligence;
When the common man learns the Way, he follows it on occasion;
When the mean man learns the Way, he laughs out loud;
Those who do not laugh, do not learn at all.
Therefore it is said:
Who understands the Way seems foolish;
Who progresses on the Way seems to fail;
Who follows the Way seems to wander.

For the finest harmony appears plain;
The brightest truth appears coloured;
The richest character appears incomplete;
The bravest heart appears meek;
The simplest nature appears inconstant.

The square, perfected, has no corner;
Music, perfected, has no melody;
Love, perfected, has no climax;
Art, perfected, has no meaning.

The Way can be neither sensed nor known:
It transmits sensation and transcends knowledge.
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42. Mind
The Way bears sensation,
Sensation bears memory,
Sensation and memory bear abstraction,
And abstraction bears all the world;
Each thing in the world bears feeling and doing,
And, imbued with mind, harmony with the Way.
As others have taught, so do I teach,
"Who loses harmony opposes nature";
This is the root of my teaching.
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43. Overcoming
Water overcomes the stone;
Without substance it requires no opening;
This is the benefit of taking no action.
Yet benefit without action,
And experience without abstraction,
Are practiced by very few.
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44. Contentment
Health or reputation: which is held dearer?
Health or possessions: which has more worth?
Profit or loss: which is more troublesome?
Great love incurs great expense,
And great riches incur great fear,
But contentment comes at no cost;
Who knows when to stop
Does not continue into danger,
And so may long endure.
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45. Quiet
Great perfection seems incomplete,
But does not decay;
Great abundance seems empty,
But does not fail.
Great truth seems contradictory;
Great cleverness seems stupid;
Great eloquence seems awkward.

As spring overcomes the cold,
And autumn overcomes the heat,
So calm and quiet overcome the world.
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46. Horses
When a nation follows the Way,
Horses bear manure through its fields;
When a nation ignores the Way,
Horses bear soldiers through its streets.
There is no greater mistake than following desire;
There is no greater disaster than forgetting contentment;
There is no greater sickness than seeking attainment;
But one who is content to satisfy his needs
Finds that contentment endures.
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47. Knowing
Without taking a step outdoors
You know the whole world;
Without taking a peep out the window
You know the colour of the sky.
The more you experience,
The less you know.
The sage wanders without knowing,
Sees without looking,
Accomplishes without acting.
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48. Inaction
The follower of knowledge learns as much as he can every day;
The follower of the Way forgets as much as he can every day.
By attrition he reaches a state of inaction
Wherein he does nothing, but nothing remains undone.

To conquer the world, accomplish nothing;
If you must accomplish something,
The world remains beyond conquest.
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49. People
The sage does not distinguish between himself and the world;
The needs of other people are as his own.
He is good to those who are good;
He is also good to those who are not good,
Thereby he is good.
He trusts those who are trustworthy;
He also trusts those who are not trustworthy,
Thereby he is trustworthy.

The sage lives in harmony with the world,
And his mind is the world's mind.
So he nurtures the worlds of others
As a mother does her children.
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50. Death
Men flow into life, and ebb into death.
Some are filled with life;
Some are empty with death;
Some hold fast to life, and thereby perish,
For life is an abstraction.

Those who are filled with life
Need not fear tigers and rhinos in the wilds,
Nor wear armour and shields in battle;
The rhinoceros finds no place in them for its horn,
The tiger no place for its claw,
The soldier no place for a weapon,
For death finds no place in them.
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51. Nurture
The Way bears all things;
Harmony nurtures them;
Nature shapes them;
Use completes them.
Each follows the Way and honours harmony,
Not by law,
But by being.

The Way bears, nurtures, shapes, completes,
Shelters, comforts, and makes a home for them.

Bearing without possessing,
Nurturing without taming,
Shaping without forcing,
This is harmony.
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52. Clarity
The origin of the world is its mother;
Understand the mother, and you understand the child;
Embrace the child, and you embrace the mother,
Who will not perish when you die.
Reserve your judgments and words
And you maintain your influence;
Speak your mind and take positions
And nothing can save you.

As observing detail is clarity,
So maintaining flexibility is strength;
Use the light but shed no light,
So that you do yourself no harm,
But embrace clarity.
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53. Difficult Paths
With but a small understanding
One may follow the Way like a main road,
Fearing only to leave it;
Following a main road is easy,
Yet people delight in difficult paths.
When palaces are kept up
Fields are left to weeds
And granaries empty;
Wearing fine clothes,
Bearing sharp swords,
Glutting with food and drink,
Hoarding wealth and possessions -
These are the ways of theft,
And far from the Way.
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54. Cultivate Harmony
Cultivate harmony within yourself, and harmony becomes real;
Cultivate harmony within your family, and harmony becomes fertile;
Cultivate harmony within your community, and harmony becomes abundant;
Cultivate harmony within your culture, and harmony becomes enduring;
Cultivate harmony within the world, and harmony becomes ubiquitous.
Live with a person to understand that person;
Live with a family to understand that family;
Live with a community to understand that community;
Live with a culture to understand that culture;
Live with the world to understand the world.

How can I live with the world?
By accepting.
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55. Soft Bones
Who is filled with harmony is like a newborn.
Wasps and snakes will not bite him;
Hawks and tigers will not claw him.
His bones are soft yet his grasp is sure,
For his flesh is supple;
His mind is innocent yet his body is virile,
For his vigour is plentiful;
His song is long-lasting yet his voice is sweet,
For his grace is perfect.

But knowing harmony creates abstraction,
And following abstraction creates ritual.
Exceeding nature creates calamity,
And controlling nature creates violence.
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56. Impartiality
Who understands does not preach;
Who preaches does not understand.
Reserve your judgments and words;
Smooth differences and forgive disagreements;
Dull your wit and simplify your purpose;
Accept the world.

Then,
Friendship and enmity,
Profit and loss,
Honour and disgrace,
Will not affect you;
The world will accept you.
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57. Conquer with Inaction
Do not control the people with laws,
Nor violence nor espionage,
But conquer them with inaction.
For:
The more morals and taboos there are,
The more cruelty afflicts people;
The more guns and knives there are,
The more factions divide people;
The more arts and skills there are,
The more change obsoletes people;
The more laws and taxes there are,
The more theft corrupts people.

Yet take no action, and the people nurture eachother;
Make no laws, and the people deal fairly with eachother;
Own no interest, and the people cooperate with eachother;
Express no desire, and the people harmonize with eachother.
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58. No End
When government is lazy and informal
The people are kind and honest;
When government is efficient and severe
The people are discontented and deceitful.
Good fortune follows upon disaster;
Disaster lurks within good fortune;
Who can say how things will end?
Perhaps there is no end.

Honesty is ever deceived;
Kindness is ever seduced;
Men have been like this for a long time.

So the sage is firm but not cutting,
Pointed but not piercing,
Straight but not rigid,
Bright but not blinding.
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59. Restraint
Manage a great nation as you would cook a delicate fish.
To govern men in accord with nature
It is best to be restrained;
Restraint makes agreement easy to attain,
And easy agreement builds harmonious relationships;
With sufficient harmony no resistance will arise;
When no resistance arises, then you possess the heart of the nation,
And when you possess the nation's heart, your influence will long endure:
Deeply rooted and firmly established.
This is the method of far sight and long life.
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60. Demons
When you use the Way to conquer the world,
Your demons will lose their power to harm.
It is not that they lose their power as such,
But that they will not harm others;
Because they will not harm others,
You will not harm others:
When neither you nor your demons can do harm,
You will be at peace with them.
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61. Submission
A nation is like a hierarchy, a marketplace, and a maiden.
A maiden wins her husband by submitting to his advances;
Submission is a means of union.
So when a large country submits to a small country
It will adopt the small country;
When a small country submits to a large country
It will be adopted by the large country;
The one submits and adopts;
The other submits and is adopted.

It is in the interest of a large country to unite and gain service,
And in the interest of a small country to unite and gain patronage;
If both would serve their interests,
Both must submit.
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62. Sin
The Way is the fate of men,
The treasure of the saint,
And the refuge of the sinner.
Fine words are often borrowed,
And great deeds are often appropriated;
Therefore, when a man falls, do not abandon him,
And when a man gains power, do not honour him;
Only remain impartial and show him the Way.

Why should someone appreciate the Way?
The ancients said, "By it, those who seek may easily find,
And those who regret may easily absolve"
So it is the most precious gift.
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63. Difficulty
Practice no-action;
Attend to do-nothing;
Taste the flavorless,
Magnify the small,
Multiply the few,
Return love for hate.
Deal with the difficult while it is yet easy;
Deal with the great while it is yet small;

The difficult develops naturally from the easy,
And the great from the small;
So the sage, by dealing with the small,
Achieves the great.

Who finds it easy to promise finds it hard to be trusted;
Who takes things lightly finds things difficult;
The sage recognizes difficulty, and so has none.
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64a. Care at the Beginning
What lies still is easy to grasp;
What lies far off is easy to anticipate;
What is brittle is easy to shatter;
What is small is easy to disperse.
Yet a tree broader than a man can embrace is born of a tiny shoot;
A dam greater than a river can overflow starts with a clod of earth;
A journey of a thousand miles begins at the spot under one's feet.

Therefore deal with things before they happen;
Create order before there is confusion.
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64b. Care at the End
He who acts, spoils;
He who grasps, loses.
People often fail on the verge of success;
Take care at the end as at the beginning,
So that you may avoid failure.
The sage desires no-desire,
Values no-value,
Learns no-learning,
And returns to the places that people have forgotten;
He would help all people to become natural,
But then he would not be natural.
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65. Subtlety
The ancients did not seek to rule people with knowledge,
But to help them become natural.
It is difficult for knowledgeable people to become natural;
So to use law to control a nation weakens the nation,
But to use nature to control a nation strengthens the nation.

Understanding these two paths is understanding subtlety;
Subtlety runs deep, ranges wide,
Resolves confusion and preserves peace.
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66. Lead by Following
The river carves out the valley by flowing beneath it.
Thereby the river is the master of the valley.
In order to master people
One must speak as their servant;
In order to lead people
One must follow them.

So when the sage rises above the people,
They do not feel oppressed;
And when the sage stands before the people,
They do not feel hindered.

So the popularity of the sage does not fail,
He does not contend, and no one contends against him.
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67. Unimportance
All the world says,
"I am important;
I am separate from all the world.
I am important because I am separate,
Were I the same, I could never be important."
Yet here are three treasures
That I cherish and commend to you:
The first is compassion,
By which one finds courage.
The second is restraint,
By which one finds strength.
And the third is unimportance,
By which one finds influence.

Those who are fearless, but without compassion,
Powerful, but without restraint,
Or influential, yet important,
Cannot endure.
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68. Compassion
Compassion is the finest weapon and best defence.
If you would establish harmony,
Compassion must surround you like a fortress.
Therefore,
A good soldier does not inspire fear;
A good fighter does not display aggression;
A good conqueror does not engage in battle;
A good leader does not exercise authority.

This is the value of unimportance;
This is how to win the cooperation of others;
This to how to build the same harmony that is in nature.
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69. Ambush
There is a saying among soldiers:
It is easier to lose a yard than take an inch.
In this manner one may deploy troops without marshalling them,
Bring weapons to bear without exposing them,
Engage the foe without invading them,
And exhaust their strength without fighting them.

There is no worse disaster than misunderstanding your enemy;
To do so endangers all of my treasures;
So when two well matched forces oppose eachother,
The general who maintains compassion will win.
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70. Individuality
My words are easy to understand
And my actions are easy to perform
Yet no other can understand or perform them.
My words have meaning; my actions have reason;
Yet these cannot be known and I cannot be known.

We are each unique, and therefore valuable;
Though the sage wears coarse clothes, his heart is jade.
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71. Limitation
Who recognizes his limitations is healthy;
Who ignores his limitations is sick.
The sage recognizes this sickness as a limitation.
And so becomes immune.
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72. Revolution
When people have nothing more to lose,
Then revolution will result.
Do not take away their lands,
And do not destroy their livelihoods;
If your burden is not heavy then they will not shirk it.

The sage maintains himself but exacts no tribute,
Values himself but requires no honours;
He ignores abstraction and accepts substance.
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73. Fate
Who is brave and bold will perish;
Who is brave and subtle will benefit.
The subtle profit where the bold perish
For fate does not honour daring.
And even the sage dares not tempt fate.
Fate does not attack, yet all things are conquered by it;
It does not ask, yet all things answer to it;
It does not call, yet all things meet it;
It does not plan, yet all things are determined by it.

Fate's net is vast and its mesh is coarse,
Yet none escape it.
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74. Execution
If people were not afraid of death,
Then what would be the use of an executioner?
If people were only afraid of death,
And you executed everyone who did not obey,
No one would dare to disobey you.
Then what would be the use of an executioner?

People fear death because death is an instrument of fate.
When people are killed by execution rather than by fate,
This is like carving wood in the place of a carpenter.
Those who carve wood in place of a carpenter
Often injure their hands.
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75. Rebellion
When rulers take grain so that they may feast,
Their people become hungry;
When rulers take action to serve their own interests,
Their people become rebellious;
When rulers take lives so that their own lives are maintained,
Their people no longer fear death.
When people act without regard for their own lives
They overcome those who value only their own lives.
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76. Flexibility
A newborn is soft and tender,
A crone, hard and stiff.
Plants and animals, in life, are supple and succulent;
In death, withered and dry.
So softness and tenderness are attributes of life,
And hardness and stiffness, attributes of death.
Just as a sapless tree will split and decay
So an inflexible force will meet defeat;
The hard and mighty lie beneath the ground
While the tender and weak dance on the breeze above.
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77. Need
Is the action of nature not unlike drawing a bow?
What is higher is pulled down, and what is lower is raised up;
What is taller is shortened, and what is thinner is broadened;
Nature's motion decreases those who have more than they need
And increases those who need more than they have.
It is not so with Man.
Man decreases those who need more than they have
And increases those who have more than they need.

To give away what you do not need is to follow the Way.
So the sage gives without expectation,
Accomplishes without claiming credit,
And has no desire for ostentation.
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78. Yielding
Nothing in the world is as soft and yielding as water,
Yet nothing can better overcome the hard and strong,
For they can neither control nor do away with it.
The soft overcomes the hard,
The yielding overcomes the strong;
Every person knows this,
But no one can practice it.

Who attends to the people would control the land and grain;
Who attends to the state would control the whole world;
Truth is easily hidden by rhetoric.
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79. Reconciliation
When conflict is reconciled, some hard feelings remain;
This is dangerous.
The sage accepts less than is due
And does not blame or punish;
For harmony seeks agreement
Where justice seeks payment.

The ancients said: "nature is impartial;
Therefore it serves those who serve all."
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80. Utopia
Let your community be small, with only a few people;
Keep tools in abundance, but do not depend upon them;
Appreciate your life and be content with your home;
Sail boats and ride horses, but don't go too far;
Keep weapons and armour, but do not employ them;
Let everyone read and write,
Eat well and make beautiful things.
Live peacefully and delight in your own society;
Dwell within cock-crow of your neighbours,
But maintain your independence from them.
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81. The Sage
Honest people use no rhetoric;
Rhetoric is not honesty.
Enlightened people are not cultured;
Culture is not enlightenment.
Content people are not rich;
Riches are not contentment.
So the sage does not serve himself;
The more he does for others, the more he is satisfied;
The more he gives, the more he receives.
Nature flourishes at the expense of no one;
So the sage benefits all men and contends with none.

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The GNL Tao De Ching.
Copyright (C) 1992, 1993, 1994, 1995 Peter A. Merel.
Caveat
This document attempts to draw the texts of several popular English translations of Lao Tse into a consistent and accessible context. It is based on the translations of Robert G. Henricks, Lin Yutang, D.C. Lau, Ch'u Ta-Kao, Gia-Fu Feng & Jane English, Richard Wilhelm and Aleister Crowley.
This work is not a translation, but an interpolation. It does not represent the original text; the original, if there was an original, has been jumbled, mistranscribed and reinterpreted many times over many thousands of years, and is here cast into a language that is incapable of presenting its poetic structure and philological connections.

Even an original text, translated as faithfully as possible, might remain inaccessible to the modern reader unable to place it within its original context. The intention of this work is to construct a document that closely corresponds with the best modern translations of Lao Tse, but which is blunt, easy and useful to read within a modern context.


Structural Changes
The last three lines of chapter 28 have been moved to the end of Chapter 27.
The last three lines of chapter 39 have been moved to the end of Chapter 26.
The last three lines of chapter 47 oppose most translations.
The first three lines of chapter 54 have been moved to the start of Chapter 38.
The last two lines of chapter 55, a repetition of the last two lines of chapter 30, have been removed.
The first line of chapter 60 has been moved to the start of chapter 59.
Chapter 64 is split into two chapters, 64a and 64b.
In chapter 64a the order of the second and third paragraphs is reversed.
The last four lines of Chapter 67 have been moved to the start of Chapter 68.