Tao Te Ching
The New English Version That Makes Good Sense,
with Introduction, Pinyin Version, Annotation,
Notes and Brief Analysis of The Symbol Pairs
By Yuhui Liang
Copyright © 2018 by Yuhui Liang
All rights reserved. No part of this book may be reproduced in any written, electronic,
recording, or photocopying without written permission of the publisher or author. The
exception would be in the case of brief quotations embodied in the critical articles or
reviews and pages where permission is specifically granted by the publisher or author.
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Contents
Introduction
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
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Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
Chapter 68
Chapter 69
Chapter 70
Chapter 71
Chapter 72
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Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
Chapter 79
Chapter 80
Chapter 81
A Pinyin Version, Annotation and Notes
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
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Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
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Chapter 67
Chapter 68
Chapter 69
Chapter 70
Chapter 71
Chapter 72
Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
Chapter 79
Chapter 80
Chapter 81
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Introduction
The Tao Te Ching is a famous ancient Chinese classic that was,
according to the legend, written by the great sage Lao Tzu about
2,500 years ago when he was going to leave the country. The book
offers not only answers to the most essential questions about the
origin and nature of the universe and humankind, but also practical
advice for living a peaceful and content life. Thus, it inevitably
remains the fundamental text for both philosophical and religious
Taoism, and has substantially influenced the lives of so many both
inside and outside China over the centuries. Today, it is one of the
world's most translated books.
Given that there are so many English versions of the Tao Te
Ching already in the market, why do I want to write and publish my
own version? And why do I choose the subtitle “the new English
version that makes good sense” for my book?
That is because I have found the translations and interpretations
of many chapters in so many English versions of the Tao Te Ching
do not make sense. Listed below are some of the main cases:
A typical translation of the first two lines of the first chapter is: “The
Tao that can be spoken is not the eternal Tao. The name that can
be named is not eternal name.” But if this is really what Lao Tzu told
us at the beginning of his book, then why did he write a book to
speak about the Tao? Also, a typical translation of the next two lines
of the same chapter is: “The nameless is the origin of Heaven and
Earth. The named is the mother of all things.” It is quite obvious that
both “the origin of Heaven and Earth” and “the mother of all things”
are the descriptions or sayings of the Tao from two different
perspectives; and therefore, such sayings mean that the Tao is
named and nameless. These sayings not only are selfcontradictory, but also contradict to the interpretation of first two
lines: the Tao can be neither spoken nor named.
And a common translation of the first two lines of Chapter 2 is:
“When we see some things as beautiful, other things become ugly.
When we see some things as good, other things become bad.” If
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these are the meanings of Lao Tzu’s words, then we may also say
in a similar way that when we see someone is a follower of the Tao,
other people become being contrary to the Tao. But does this kind
of saying really make sense? Another common translation of these
lines is: “All people see beauty as beauty just because there is
ugliness. All people see good as good just because there is evil.”
This kind of translation seems to tell readers that Lao Tzu believed
“good” and “evil” are in a complementary relation. If this is the case,
then why had he kept telling us clearly in his whole book that we
should follow the Tao and should not be contrary to it?
A common translation of the first two lines of Chapter 11 is
“Spokes are connected to make a wheel; but it is the center hole
that makes it useful.” This kind of translation makes readers believe
that Lao Tzu said emptiness or space is more important than the
solidity or substance. But one may ask: “can a wheel be useful
without the spokes and other solid components?”
A typical translation of the first line of Chapter 20 is: “Stop
learning, no more troubles.” If this is really what Lao Tzu wanted to
say, then why do we want to learn about the Tao and read his
book?
A typical translation of the last few lines of Chapter 21 is: “From
the ancient time until now its name never leaves. Thus, one can
observe the source of all things. How do I know what the source
looks like? Because of this.” Many people believe that “its name” in
this sentence refers to the name of the Tao. But if this is true, then
how can one observe the source of all things just because the name
of the Tao is there? Now many know the name of the Tao; however,
how many of them can observe the source of all things? Besides,
the saying contradicts with the translation “The name that can be
named is not eternal name” in the first chapter.
A typical translation of the first line of Chapter 23 is: “To speak
little is natural.” Lao Tzu himself spoke about the Tao with near five
thousand words. Did he speak little or not? Besides, people can
have different personalities; some people speak little, some others
do not, both can be natural.
A common translation of the first line of Chapter 32 is: “The Tao
has no name forever.” But is “the Tao” not a name? There are also
two lines in this chapter that were often translated as “There are
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plenty of names. One should know when to stop.” Can people really
know when to stop just because they know there are already plenty
of names?
A typical translation of the first two lines of Chapter 56 is: “Those
who know do not talk. Those who talk do not know.” If this is the
case, then did Lao Tzu really know what he taught in his book?
Are these problems found only in the English versions? No, they
are not. Actually, I have found many of the Chinese versions have
the similar problems. Not only the versions published in modern
time but also the interpretations done in the ancient time, as early
as about two thousand years ago, had the similar problems. Thus, I
may call these problems as centuries-old misinterpretations.
Why are there so many such centuries-old misinterpretations?
First, the Tao Te Ching was written in Classical Chinese, which
usually tended to be very concise and compact. This is the reason
for its tendency to omit subjects, verbs, or objects when they can be
understood from the context of the sentence. Also, for the same
reason, nouns can be used as verbs or adverbs; adjectives can be
used as nouns or verbs, etc.
Secondly, Classical Chinese does not use punctuation marks, so
it is not quite easy to see where one sentence ends and the next
begins.
Thirdly, many of the words used in the Tao Te Ching are vague,
ambiguous, and polysemous. Also, the connotations and senses of
some of its important words might have been added, removed, or
altered over time.
Fourthly, before the teaching of the Tao was put into a book, its
content might have been transmitted orally for quite a long time.
And for an oral transmission, it is much more critical for its content
to be memorable than to be expressed clearly, because if the
student has any question about the teaching, he or she can keep
asking the teacher to explain further and verifying what have been
taught in practice until both the student and the teacher have
confirmed the oral transmission has been successfully done. But
now the problem is that we have the book (the Tao Te Ching), but
the teacher who can do the oral transmission is no longer there.
Lastly, many translators and commentators have interpreted the
Tao Te Ching from their own perspectives (Zen, Confucianism,
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etc.), instead of trying to be true to the intent of Lao Tzu, such ways
of interpretation have their own merits nevertheless. And many of
them have wittingly or unwittingly made Lao Tzu’s teaching much
more mysterious than it should be. Such over mystification causes
overemphasizing the ineffability of the Tao, and might be the main
reason for the famous opening line to be translated as “The Tao
that can be spoken is not the eternal Tao”. Many commentators
have tended to believe that Non-Being (wu) should be more
fundamental than Being (you), some of them (the most famous and
influential one is the third-century scholar Wang Bi) even believed
that the Tao is Non-Being. But such understanding and
interpretation cause much difficulty to make sense of Lao Tzu’s
teaching. For if Non-Being is more fundamental than Being, then
how can Non-Being and Being naturally maintain perfect balance
and harmony? Also, if the Tao is Non-Being (wu), then how can the
Tao or Non-Being alone produce Being and produce, nourish,
protect, guide, support, empower all beings and guide them return
to itself? And how can the Tao or Non-Being (wu) maintain perfect
balance and harmony with itself? If the Tao cannot, then how can
the followers of the Tao can maintain balance and harmony in their
lives?
I have known what the problems are and what cause the problems
for many years. But I just cannot find substantial clues or help from
others’ books or teachings. Therefore, I have had to do my own
research and study. After years of work, I have made significant
progress in the following three areas:
(1) With the inspiration of the Taiji diagram (Taijitu) and based on
my own life experience, I have successfully revealed the
relationship between Non-Being and Being, as well as their dynamic
structures. Therefore, I am able to tell what the Tao is and how it
works. This realization lays a solid foundation to interpret Lao Tzu’s
teaching in a more rational and reliable way (for details, see the
later part of this introduction and the translation notes and
comments section of this book).
(2) I have reexamined the most important words (Tao, Te, Ming,
etc.) used in Lao Tzu’s book by analyzing their oldest written forms
and figured out their true meanings in the context of the Tao Te
Ching. And this kind of new understanding let me know quite well
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why he used such words in the content of his book (for details, see
the later part of this introduction and the translation notes and
annotations section of this book).
(3) I have discovered that Lao Tzu had used an ancient nine-type
system to form a system of eighty-one pairs of symbols and drawn
creative inspiration for the Tao Te Ching from them. This ancient
nine-type system consists of the famous eight trigrams as eight
types and a middle type or center type called “zhong” which cannot
be expressed as a trigram. This ancient nine-type system had been
lost and forgotten for a long time, until I have rediscovered it
through my research on Lao Tzu’s book. I have also found that the
nine types of this system are by some means similar to the nine
types of the Enneagram. That is, both nine types are equivalent to
each other in some way. But it is not within the scope of this book to
discuss the details of these interesting findings.
The following table (table 1) lists the type number, name, symbol,
and symbolization for each of the nine types of this system. For
those who are familiar with the Enneagram may be able to
recognize that each of the nine types listed in the table is equivalent
to each of the nine Enneagram types in the same 1 to 9 order.
Table 1: A brief summary of the ancient Chinese nine-type system
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And table 2 lists all of the eighty-one pairs of symbols and their
corresponding chapter numbers of the Tao Te Ching. The eightyone pairs of symbols are formed by grouping any two types together
in the left and right format. And the sequence for selecting the leftside symbol of a symbol pair is from type 1 to type 9, starting from
the leftmost column to the rightmost column in table 2; the
sequence for selecting the right-side symbol of a symbol pair is from
type 1 to type 9, starting from the top row to the bottom row in table
2.
Table 2: The 81 pairs of symbols and their corresponding chapter #
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Here are some notes on the content of the table cells in table 2:
The first table cell shows “1-1(1)”. “1-1” means both the left and
right symbols are selected from type 1 (Gen, Mountain), and “(1)”
means the corresponding chapter is Chapter 1 of the Tao Te Ching.
Thus, “1-1(1)” means that Lao Tzu had drawn creative inspiration
for Chapter 1 from the symbol pair with type 1 symbol on the left
and type 1 symbol on the right. And the second table cell shows “21(2)”, which means that Lao Tzu had drawn creative inspiration for
Chapter 2 from the symbol pair with type 2 symbol (Li, Fire) on the
left and type 1 (Gen, Mountain) symbol on the right. And the last
table cell shows “9-9(81)”, which means that Lao Tzu had drawn
creative inspiration for Chapter 81 from the symbol pair with type 9
(Kun, Earth) symbol on the left and type 9 (Kun, Earth) symbol on
the right.
These findings can serve as good evidence that the Tao Te Ching
is a book written by a single author and was originally divided into
81 brief chapters.
And since I have known from what Lao Tzu had drawn his creative
inspiration for each of the eighty-one chapters, I can use the same
method to find out what Lao Tzu had intended to say in each of the
eighty-one chapter. That is, I can contemplate the symbol pair of
each chapter to figure out what Lao Tzu had intended to express.
Therefore, I have got another reliable tool for helping me to interpret
the Tao Te Ching with reason.
Based on the above-mentioned research breakthroughs, I have
successfully corrected all the misinterpretations I have found and
translated the Tao Te Ching into English by myself. And the version
you are going to read will be the new English version that makes
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good sense and is quite easy to understand. This version takes the
translation and interpretation of Lao Tzu’s book to the next level of
better accuracy, coherence and contextualization, while keeping the
sentences reasonably concise.
In addition to the translation, I also provide a pinyin version of the
Tao Te Ching with annotations on some of the important words, as I
believe that some of readers may find these useful. Besides, I
provide my translation notes, comments and a brief analysis of the
symbol pair for each of eighty-one chapters in this book, to let
readers know how I have translated the content and corrected the
misinterpretations, and what is my understanding of Lao Tzu’s
words. The brief analysis of the symbol pair for each of eighty-one
chapters may provide some pertinent material for you to
contemplate in your study and practice.
Before to move into the translation section of this book, for the
purpose of helping readers to make good sense out of Lao Tzu’s
words, I’d like to introduce the most important concepts or ideas of
the Tao Te Ching by answering the following questions:
What are the main meanings of the words Tao and Te in the Tao Te
Ching?
How can the Tao give birth to all beings, and guide them to come
back home?
How can the Tao nourish, protect, empower, support and guide all
beings?
How can we directly experience the Tao and know how it works?
How can Being and Non-Being guide one’s consciousness?
What are the meanings of the phrases ziran and wu wei in the Tao
Te Ching?
What are the main meanings of the words Tao and Te in the Tao Te
Ching? To answer this question, we can get some hints by
analyzing their ancient Chinese characters.
The earliest written form of the character Tao that we can find are
bronze script from the Western Zhou Dynasty (1046–771 BC). This
character consists of two or three parts. The outside part looks like
a crossroads, but it not only can represent crossroads, but also is a
word (Xing or Hang) itself which means travel, do, capable,
conduct, behavior, method, and process. The inside part is a head
(a face with hair on top). The bottom part is an optional part and
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represents the feet. The “head” (and the “feet”) may represent both
an infant and an adult.
A Chinese bronze script character for “Tao”
When the “head” represents an infant, then the outside part can
represent a process of giving birth to an infant and raising an infant.
In this case, the character may originally mean to give birth, guide,
nourish, protect, and support. Therefore, it may also mean origin,
root, source, to empower, and to belong to. For example, in Chapter
6 Lao Tzu used some of these kind of words (Valley Spirit, female,
root, to give birth, to guide) to describe the Tao:
The Valley Spirit is deathless.
It is called the female
with mysterious transforming power.
Her gateway is called the root of Heaven and Earth.
It lasts forever, yet is hardly seen,
effortlessly gives birth to all things
When the “head” represents an adult, then the outside part can
represent a crossroads in life (or a life's journey). Thus, the
character may mean to lead, guide, direct, or conduct. Therefore, it
may also mean principle, method, or the way to be followed. By the
way, the character may also mean to talk, speak, or teach.
Obviously, these are derived from “to guide” or “to direct”, for
guiding or directing usually involves speaking or teaching. For
example, in Chapter 9 Lao Tzu used the word Tao to express one
of the meanings listed above (Note: the way of Heaven):
Over fill your cup, it will spill.
Over sharpen your knife, it will blunt.
Stockpile gold and jade in your house,
you have no way to protect them.
Arrogance with wealth and honor
will bring your downfall.
Leave it alone when the work is well done,
this is the way of Heaven.
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And notice that “to guide” exists in both cases and this may
indicate the “to guide” or “guidance” is a common meaning of the
word Tao in Lao Tzu’s book.
Based on the above analysis, we can see the word Tao in Lao
Tzu’s book is a rich and dynamic concept, and its meanings are not
limited to “way” and “path” which have been often considered as the
main meanings of this word by many people for a long time.
Now let us use the same method to find out the meanings of the
word Te in the Tao Te Ching.
As what have been found so far, the oldest written forms of the
character Te are oracle bone script from the Shang Dynasty (15551046 BC).
An oracle bone script character for “Te”
This character consists of two parts. The outside part of this
character looks like a crossroads which is the same as the out-side
part of the ancient character Tao as mentioned above, thus, it can
represent the same things and has the same meanings as
mentioned above. And the inside part of this character looks like an
eye with a vertical line above it. The vertical line may represent the
right way to act, or the right direction to go. And the eye itself may
represent consciousness/awareness. Thus, the whole character
may originally mean “being guided and empowered”, or “knowing
the right way to live life”.
When this character is used in the context of Lao Tzu’s book, we
may reasonably know its core meaning is receiving or obtaining the
guidance and power of the Tao.
More specifically, when we read through Lao Tzu’s book, we can
see that there are two aspects of Te.
One of these aspects is that when the Tao gives birth to all
beings, it unconditionally and impartially let them inherit its quality
as their innermost nature, which is always protecting, guiding,
supporting them in their whole lives, although its effect may not be
recognized by them and may be blocked by themselves or others.
This idea is revealed quite clearly in Chapter 62 of the Tao Te
Ching:
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The Tao is the innermost nature of all beings.
It is the treasure of the kind
and the refuge of the unkind.
Good words can earn respect.
Fine deeds can gain honor.
Those who behave unkindly
just do not realize their true nature,
but are not abandoned by the Tao.
Thus, on the day a new king is crowned,
and top ministers are installed,
do not send tributes of great jades
and teams of four horses,
but offer to teach them about the Tao.
Why did the ancients value the Tao so much?
Is it not because with it one who seeks will find,
and one who sins will be forgiven?
Thus, the Tao is the greatest treasure of the world.
The other aspect of Te is that humankind can avoid blocking the
effect of the Tao (as their innermost nature) and consciously receive
the guidance and power of the Tao when they can get rid of the
distractions and temptation rising from outside and inside of them.
The practices or exercises for this purpose can be called or
translated as accumulating Te, or storing up/cultivating virtue,
although the word “virtue” here has its special meaning in the
translated content of the Tao Te Ching. This idea is demonstrated in
Chapter 16 of Lao Tzu’s book:
Let your mind empty itself completely,
and remain firmly in the tranquility.
The myriad things rush into being,
then the self observes their return.
They flourish and each of them
finally returns to the common source.
Returning to the source is finding the perfect peace.
Finding the perfect peace is realizing
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one's true nature.
Realizing one's true nature is being guided by the
Tao.
Following the guidance is called enlightenment.
Not following the guidance,
one recklessly invites disaster.
By following the guidance, you will be allembracing.
By being all-embracing, you will be impartial.
By being impartial, you will be universal.
By being universal, you will attain divine.
By attaining divine, you will stay with the Tao.
By staying with the Tao,
you will be long-lasting without danger.
When people can successfully accumulate Te or cultivate virtue,
they receive the guidance, support, protection, and power from the
Tao without obstacle, thus, can live rewarding and fulfilling lives.
But how can the Tao give birth to all beings, and guide them to
come back home?
To answer this question, first of all, we need to understand what
are Being (you) and Non-Being (wu) in Lao Tzu’s book. Listed
below are some of its descriptions of Being and Non-Being:
Non-Being guides to the origin of Heaven and
Earth.
Being guides to the mother of all particular things.
-------Non-Being and Being turn out concurrently,
but point to different directions;
both together can be called the mysterious
transforming power.
They constantly transform into each other,
and form the gateways for all wonderful things.
（Chapter 1）
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Being and Non-Being produce each other.
(Chapter 2)
The oneness consists of Being and Non-Being,
and existed before the birth of Heaven and Earth.
Oh, so silence and vast!
It is standing alone and invariable,
circulating and ceaseless.
It may be regarded as the mother of all things.
(Chapter 25)
Returning is the movement of the Tao.
Yielding is the function of the Tao.
All things are born of Being.
Being is born of Non-Being
(Chapter 40)
Based on these descriptions of Being and Non-Being, I think I can
reasonably draw the following conclusions:
Being and Non-Being are the two essential, complementary, .1
interconnected, and interdependent aspects of the Tao. They
are equally important but have different characteristics.
When Non-Being is turning into Being, the gateway, that gives .2
birth to all things, is forming. When Being is turning into NonBeing, the gateway, that guides all things back, is forming.
These two processes are taking place concurrently and move
in a circle constantly.
Obviously Non-Being and Being are opposite to each other, then
how can they transform into each other effortlessly, spontaneously,
constantly, without any striving and contriving, and without any
internal conflicting and external coercion? To answer this question,
we need to understand the dynamic structures of them, which can
be demonstrated with the Taiji diagram.
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A Taiji diagram
The whole Taiji diagram may represent the Tao, and the two
interlocking spirals may represent Being and Non-Being
respectively. But notice that there is a black dot inside the white
spiral and a white dot inside the black spiral. If the black color parts
represent “Non-Being”, and the white color parts represent “Being”,
so this diagram may tell us that the so called Non-Being (the whole
black spiral) is just apparently “Non-Being”, it actually has a “Being”
part (the white dot) concealed and compressed in its core, which
indicates Non-Being has the potential to transform into Being; the
so called Being (the whole white spiral) is just apparently “Being”, it
actually has a “Non-Being” part (the black dot) concealed and
compressed in its core, which indicates Being has the potential to
transform into Non-Being. And both have the natural tendencies to
turn inside-out or outside-in simultaneously when they reach their
maximum potential. Thus, Non-Being is potentially Being; Being is
potentially Non-Being.
Therefore, when Non-Being is turning into Being, it’s concealed
and compressed “Being” part (represented by the white dot in the
black spiral) is unfolding or expanding. And this process forms the
source that gives birth to all kinds of new things. And in the same
process, its “Non-Being” part (the black spiral, excluding the white
dot) is folding and compressing into the core or center. When the
expanding of “Being” part and the compressing of “Non-Being” part
of the same whole spiral simultaneously reach their maximum
potential, the reverse process will start.
Concurrently with the above-mentioned process, Being is turning
into Non-Being. Its concealed and compressed “Non-Being” part
(represented by the black dot in the white spiral) is unfolding or
expanding. In the same process, its “Being” part (the white spiral,
excluding the black dot) is folding and compressing into the core or
center. And this process leads all kinds of things to return to their
common source. When the expanding of “Non-Being” part and the
compressing of “Being” part of the same whole spiral reach their
maximum potential simultaneously, the reverse process will start.
These two processes or movements can take place concurrently
because Being and Non-Being connect to each other in a circle.
Thus, they are able to constantly guide, support, empower each
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other, and function as the root, source, or the cause of each other.
Because the Tao consists of Being and Non-Being, therefore, it is
its own source, root or cause, and can effortlessly give birth to all
beings, support them to grow, and guide them to return.
Therefore, Being and Non-Being in Lao Tzu’s book are a pair of
special coupling concepts, which are the foundation of Lao Tzu’s
philosophy, and the key to understanding his book. And based on
the understanding of this pair of coupling concepts, I am able to
introduce Lao Tzu’s teaching in form of a system of philosophy, and
this enable us to have a pretty reliable way to be true to Lao Tzu’s
original intent. In fact, all the translations, interpretations, and
comments in my book are mainly based on such understanding,
together with the knowing that the Tao is our innermost nature.
However, how can the Tao nourish, protect, empower, support,
and guide all beings?
We can obtain the answer by figuring out what Lao Tzu said in
Chapter 42:
The Tao produces the One.
The One produces the Two.
The Two produce the Three.
And the Three produce all things.
All things carry yin and embrace yang,
they achieve harmony
with the unification of these forces.
-----As the Tao produces the One, it let the One inherit its quality.
Thus, the One is in the state of oneness. In this state or stage,
Being and Non-Being still unify perfectly with each other, but are
also about to differentiate.
When the One produces the Two, differentiation is occurring. In
this process, Being becomes the force called yang, and Non-Being
becomes the force called yin. The differentiation lets the One
become an individual being with its own characteristics, potential,
qualities; also provides space, time, resource and environment for it
to live and develop. But this comes with the price of losing the
original state of oneness in which Being and Non-Being transform
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constantly into each other and move in perfect balance without any
obstacle. Because an individual being itself is a kind of relative open
system and exists in a relatively open environment, and the
changes and differentiation are continuously happening inside it and
also in the environment, the two forces (Yin and Yang) may or may
not unify and maintain in balance. When they ca not unify and
maintain in balance, the individual being cannot be successful or
even cannot survive.
Luckily, Yin and Yang are born with the natural and spontaneous
tendencies or powers to attract each other (the quality they have
inherited from Non-Being and Being respectively). Therefore, the
Two become the Three: Yin, Yang and their power to unify
themselves together. The Three are Being and Non-Being (or the
Tao) embodied in all beings as well as in the environment, and are
the sufficient and necessary condition for all beings to live and grow
continuously and healthily.
Since Yin and Yang come respectively from Non-Being and Being,
the relationship among the Three can also be demonstrated with
the Taiji diagram. The whole diagram may represent that Yin and
Yang are in harmony with each other. The black spiral and white
spiral may represent the Two (Yin and Yang) respectively, the
interlocking and connecting between the Two may represent the
third force, the power or force to interact and unify the Two together.
When these forces work together sufficiently well in a being and in
its natural and social environment, such a being can survive and
succeed. Therefore, the Tao not only gives birth to all beings, but
also nourish, protect, support, guide and empower them through
these forces.
If we recall the discussion of the meaning of the word Te earlier,
we can see that the unification of these forces can be called Te
(often translated as “virtue”), because both have the same function.
We can see this more clearly by reading Chapter 51:
The Tao gives birth to all beings,
and the virtue nourishes them.
Let them take form naturally,
and grow up with the supports of environment.
Thus, all beings respect the Tao and honor the
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virtue.
The Tao and the virtue achieve this not by
commanding,
but by letting all beings have and follow their
natures.
That is, the Tao gives birth to them.
The virtue nourishes, grows, develops them,
and matures, raises, protects them.
Gives birth without possessing,
assists without expecting,
raises without dominating.
Such virtue is the Tao working in every being.
Also, as I talked about another aspect of Te (virtue), I said that in
order to consciously receive the guidance and power of the Tao, we
must get rid of the distractions and temptation rising from outside
and inside of us. Now we know the reason for this matter. People
live in a relative open environment, thus, they are unavoidably being
influenced or interfered by various outside forces. Although these
forces can be useful, but when they are stronger than what people
can withstand, the harmonious relationship between Yin and Yang
will be destroyed. On the other hand, differentiation let them have
desires, will, feelings and emotions; and these can provide many
necessary functions. But if people are dominated by these forces,
the Yin and the Yang aspects in them will also be in disharmony
with each other. Therefore, the purpose or function of cultivating Te
(virtue) is to maintain the harmonious relationship between the Yin
and the Yang aspects in both oneself and in the social and natural
environment.
If we can maintain perfect harmonious relationship between the
Yin and Yang aspects, we are actually experiencing Non-Being and
Being turn into each other constantly, perfectly and effortlessly;
therefore, we are experiencing the Oneness or the Tao, since the
Three are Being and Non-Being (or the Tao) embodied in all beings
and the environment. Therefore, maintaining perfect harmonious
relationship between the Yin and the Yang aspects in our lives is
the practical way of obtaining the Tao.
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Now the question is: how can we directly experience the Tao and
know how it works?
First of all, we need to know that we can directly experience the
Tao just because the Tao is our innermost nature (as I mentioned
earlier). And since the Tao is our innermost nature, we usually are
not aware of it as it is hidden behind our stiff body, shifting emotion
and chattering mind.
Thus, Lao Tzu told us in his book that there are two interrelated
aspects for us to consider in order to experience the Tao. The first
aspect is described in first few lines in Chapter 16:
Let your mind empty itself completely,
and remain firmly in the tranquility.
The myriad things rush into being,
then the self observes their return.
They flourish and each of them
finally returns to the common source.
----When we let our mind empty themselves completely, and remain
firmly in the tranquility, we are getting rid of the distractions and
temptation rising from outside and inside of us. This removes the
barrier that prevents the natural tendencies (to unify together
perfectly) of Yin and Yang from taking place, and thus removes the
obstacles for us to experience the Tao. But after all of these are well
done, how can we know the Tao?
Here comes the second aspect: in order to know the Tao, we can
just let the Tao (our innermost nature or true nature) guide our
consciousness. Lao Tzu described how the guidance of the Tao
works in the first chapter and Chapter 21:
The Tao is teachable,
yet understanding my words
is not the same as following the Tao.
The guidance is describable,
yet knowing the description
is not the same as following the guidance.
Non-Being guides to the origin of Heaven and
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Earth.
Being guides to the mother of all particular things.
Thus, through the guidance of Non-Being,
you can observe the beginning;
through the guidance of Being,
you can observe the returning.
- - - - -(Chapter 1)
The only way to experience the Tao
is to follow its guidance.
From where new things are springing up,
the Tao looks elusive and obscure.
So elusive and obscure,
yet from there comes image.
So obscure and elusive,
yet from there comes substance.
So profound and dim,
yet from there comes essence.
The essence is definitely real,
from there comes faith.
From ancient times to now,
its guidance has remained effective,
thus. one can observe the beginning of all things.
How can I know
what the beginning of all things looks like?
By following the guidance of the Tao!
(Chapter 21)
From these messages we can understand quite well that in order
to directly experience or know the Tao, we must follow its guidance.
That is to say, to obtain the Tao is to be guided by the Tao. More
specifically, we follow the guidance of Non-Being to see how the
source is giving birth to new things; we follow the guidance of Being
to see how the things are finally returning to their common source.
When we can continuously observe both, then our consciousnesses
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are being guided by the Tao; thus, we are being at one with the Tao
without losing our awareness.
However, in our self-cultivation practices, we may not be in such a
perfect state at the beginning and may more or less get stuck with
what we observed. Therefore, our consciousnesses may actually be
guided by the forces Yin and Yang in an unbalanced way. Only
when we are practicing in the right way that we allow the forces Yin
and Yang unify and cooperate with each other perfectly, then our
minds will be guided by Non-Being and Being. This is because the
perfect harmonious relationship between forces Yin and Yang is
equivalent to the relationship between Being and Non-Being.
That is to say, during meditation, if we can keep observing in a
detached, impartial and objective manner, we may notice thoughts,
sensations, impressions, or memories arising by themselves. That
means we are observing new things springing out from the source,
and our consciousness is being guided by this movement or force.
We may also notice these things falling by themselves. That means
we are observing these things returning into their common source,
and our consciousness is being guided by this movement or force.
After those things have gone away but before new things will raise,
we may also experience that we are free from all the mind activities
for some moments. That is to say, we realize the state of so-called
“pure consciousness”.
When we can have the above-mentioned experience continuously
and stably, with proper contemplating we may finally realize what
we have experienced are two movements connecting each other in
a circle; and these two movements seem to be the cause of each
other, and transform into each other naturally and harmoniously.
Having combined deep thinking and rational analysis with his own
direct experience of the Tao, Lao Tzu brought forward a new pair of
coupling concepts “Being and Non-Being” to describe these two
movements, and brilliantly revealed that Being and Non-Being are
the two complementary, interconnected, interdependent aspects of
the Tao, are our true nature or innermost nature as well.
Therefore, the state in which the consciousness is guided by the
Tao (Being and Non-Being) is the state in which the consciousness
is “self-directed”. For this reason, observing the Tao is observing
our true nature; knowing the Tao is knowing our true selves.
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But how can Being and Non-Being guide one’s consciousness?
I think I can explain this with a metaphor. Suppose you are in a
completely dark room, then you cannot naturally decide where to
look. But when there is a bright spot appearing inside this dark room
and this bright spot is expanding, then you will naturally pay
attention to this expanding bright spot. Thus, your consciousness
gets guided naturally, provided that you can let this happen. That
the bright spot appears and is expanding from the dark background
may represent that Non-Being is turning into Being. And with such a
transformation, new things are springing out from the source.
In a similar way, suppose you are in a completely bright room,
then you cannot naturally decide where to look. But when there is a
dark spot appearing inside it and this dark spot is expanding, then
you will naturally pay attention to this expanding dark spot. Thus,
your consciousness gets guided naturally, provided that you can let
this happen. That the dark spot appears and is expanding from the
bright background may represent that Being is turning into NonBeing. And with such a transformation, things are returning into their
common source.
For this reason, when you can continuously and stably observe all
these without sticking with any of them, your consciousness is
alternately guided by Non-Being and Being (when Yin and Yang
unify themselves together perfectly, they become Non-Being and
Being respectively). That is to say, you are able to know you are
observing and know what you are observing simultaneously.
Now here comes to the last but not least important question of this
introduction: What are the meanings of the phrases ziran and wu
wei in the Tao Te Ching?
Although there are quite a few aspects related to these two critical
concepts, for the purposes of not making this introduction too long, I
have decided to focus on the following two most important aspects
in order to answer this question.
One of the aspects is about the way that Non-Being and Being
work together. As I mentioned earlier, Non-Being and Being
connect to each other in a circle, and transform into each other
constantly, spontaneously and effortlessly, without any striving, and
without any internal conflict and external coercion. Thus, they can
constantly guide, support, help, empower each other, and function
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as the root, source, or the cause of each other. Because the Tao
consists of Being and Non-Being, therefore it is its own source, root
and cause, and can effortlessly give birth to all beings, support them
to grow, and guide them to return. That is to say, it can have things
well done naturally, effortlessly, spontaneously, without any striving
and coercion. This is the Tao’s way of action, and Lao Tzu used two
closely related phrases ziran and wu wei to describe it.
While ziran (it has been often translated literally as Naturalness by
others) describes it in a positive way, wu wei (it has been often
translated literally as Non-Action) describes it in a negative way.
That is, ziran emphasizes the Tao has things well done naturally,
effortlessly, spontaneously; wu wei, on the other hand, emphasizes
the Tao has things well done without any striving, conflicting and
coercion.
Closely related to the above-mentioned aspect, another aspect for
us to consider is about the relationship between the Tao and our
innermost nature. As I mentioned earlier, the Tao let all beings
inherit all of its quality as their innermost nature (that is specifically
embodied as the natural tendencies for Yin and Yang to unify
together perfectly and harmoniously), which is always protecting,
guiding, and supporting them during their whole lives, but its effect
may not be recognized by them and may be blocked by themselves
or others; also the Tao lets them have their own characteristics,
qualities, and potential. Therefore, ziran can simply means that
one’s innermost nature protects, guides, helps, and supports her or
him in realizing her or his full potential; wu wei can simply means
not to block such natural and spontaneous process by anyone, or to
remove obstacles from this process for oneself and for others. For
example, in a self-cultivation practice, completely getting rid of the
distractions and temptation rising from outside and inside of us and
allow the natural and spontaneous tendencies for Yin and Yang to
unify together perfectly is wu wei; and that one’s innermost nature
guides one’s consciousness to observe one’s innermost nature (the
Tao) is ziran.
From these explanations we may understand that to follow the
Tao is to follow our own innermost nature; and it is not to bend our
wills to the will of a mighty other one. So, we should guide, assist,
and support one another to realize our full potential, but we should
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also respect the autonomy of each of us.
Having read this introduction, you may know that the Tao of Lao
Tzu seems not to be a philosophical or theological presupposition
that usually requires neither to be explained nor to be experienced.
The Tao not only can be directly known by following the guidance of
the Non-Being and Being which are our true nature, but also can be
explained quite clearly by using the special pair of coupling
concepts: Non-Being and Being. And the teaching of the Tao can
be easily verified by applying its principle or by following its
guidance in your daily life. That may be the reason for him to say in
Chapter 70: “My teaching is easy to understand and easy to
practice.” And I hope that my small book may help you understand
his teaching better by removing some of the language and cultural
barriers, by fixing the over mystification problem, by revealing the
true relationship and dynamic structures of Being and Non-Being,
by telling the true relationship between the Tao and our innermost
nature, and by providing a brief analysis of the symbol pair for each
of eighty-one chapters. Good luck and good read!
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Tao Te Ching
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One
The Tao is teachable,
yet understanding my words
is not the same as following the Tao.
The guidance is describable,
yet knowing the description
is not the same as following the guidance.
Non-Being guides to the origin of Heaven and Earth.
Being guides to the mother of all particular things.
Thus, through the guidance of Non-Being,
you can observe the beginning;
through the guidance of Being,
you can observe the returning.
Non-Being and Being come out concurrently,
but point to different directions;
both together can be called
the mysterious transforming power.
They constantly transform into each other,
and form the gateways for all wonderful things.
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Two
Everyone knows praising others
in order to win their favors;
this is disgusting.
Everyone knows being good to others
in order to get their approval;
this is not good.
Thus, we should know these:
Being and Non-Being produce each other;
difficult and easy convert into each other;
long and short transform into each other;
high and low invert into each other;
sound and echo turn into each other;
leading and following go after each other.
Therefore, the sage has things well done without coercion,
and guides people without dictating.
Let things grow up naturally without judging them.
Creates, but does not possess.
Helps, but has no expectation for return.
When success is achieved, then forgotten.
That is why it is immortal.
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Three
Not glorifying the achievers prevents struggling.
Not treasuring hard-to-get goods prevents stealing.
Not exhibiting the desirable
prevents disturbing the hearts and minds.
Therefore, the sage governs by guiding people
to find fulfillment more and more from within,
less and less from without.
Let people not be crafty and greedy,
so that the tricky fellows dare not to fool them.
Do not promote selfish goals
and let people find satisfaction within themselves,
then nothing important will be out of order.
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Four
The Tao works like the greatest fountain,
it functions perfectly and never overflows.
All things spray out from it and return into it,
it seems to be the origin of them.
It blunts the sharpness of the powerful,
untangle the knot of the powerless;
softens the glare of the noble,
and stays with the humble.
Oh, it is hidden so deep that it seems not existing.
I do not know its source,
but I know it is the source of the Heavenly God.
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Five
The love of Heaven and Earth is impartial,
and they demand nothing from the myriad things.
The love of the sages is impartial,
and they demand nothing from the people.
The cooperation between Heaven and Earth
is much like how a bellows works!
Within the emptiness there is limitless potential;
in moving, it keeps producing without end.
Complaining too much only leads to misfortune.
It is better to stay in the center of serenity.
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Six
The Valley Spirit is deathless.
It’s called the female with mysterious transforming power.
Her gateway is called the root of Heaven and Earth.
It lasts forever, yet is hardly seen,
effortlessly gives birth to all things
and guides them back home.
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Seven
Heaven and Earth last forever.
Why can they do that?
They are not being self-centered,
so, they can be everlasting.
Therefore, the sage places himself last，
but ends up in the leader position;
goes beyond himself，
but finds himself at the center of attention.
Just because he is selfless,
he is able to achieve complete self-fulfillment.
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Eight
The supreme good is like water's great nature.
Water nourishes all beings,
but does not compete with them.
It flows in the low places that others dislike.
Therefore, such a nature is similar to the Tao.
In living, values humility.
In meditation, values depth.
In relationship, values kindness.
In speaking, values trust.
In governing, values non-coercion.
In working, values effortless.
In acting, values timing.
Because of living in perfect harmony with others,
there is no resentment.
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Nine
Over fill your cup, it will spill.
Over sharpen your knife, it will blunt.
Stockpile gold and jade in your house,
you have no way to protect them.
Arrogance with wealth and honor
will bring your downfall.
Leave it alone when the work is well done,
this is the way of Heaven.
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Ten
Can you let your whole being
embrace the oneness without parting?
Can you cultivate your qi
so that you become as supple as an infant?
Can you let your inner vision become clear without stain?
Can you love the people
and govern the kingdom without coercion?
Can you move to the rhythm of the Tao without striving?
Can you know the world well without becoming boastful?
Give birth and nourish life.
Give birth without possessing.
Support without expecting.
Raise without dominating.
Such virtue is letting the Tao work through you.
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Eleven
Join thirty spokes in a hub,
but without the center hole,
the vehicle cannot move.
Shape clay into a vessel,
but without the space within,
the vessel can hold nothing.
Cut doors and windows for a room,
but without the inner spaces
nobody can live in.
Thus, we create solid things for benefit,
and create empty space for usefulness.
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Twelve
Too much color blinds the eye.
Too much sound deafens the ear.
Too much flavor dulls the taste.
Indulging in chasing and hunting maddens the mind.
Lusting after rare treasures corrupts the conduct.
For the sage, true happiness comes from within,
not from without.
Thus, she embraces plainness
and set herself free from the control of desires.
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Thirteen
Getting favor and receiving disgrace are equally terrifying.
Having big worries is equal to having an ego.
What do you mean by "getting favor and
receiving disgrace are equally terrifying?"
The favor picks you up in the air from a low status,
getting it is terrifying, losing it is also terrifying.
Thus, like receiving disgrace,
getting such a favor makes you fearful.
What do you mean by "having big worries
is equal to having an ego?"
We have big worries
for we have egos that worry themselves too much,
If we do not have such egos,
what big worries do we have?
Thus, he who values the world as himself
can be entrusted to govern the world;
he who loves all others as himself
can be entrusted to serve the people.
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Fourteen
It cannot be seen,
so, it is called the invisible.
It cannot be heard,
so, it is called the inaudible.
It cannot be caught,
so, it is called the intangible.
Ultimately these three cannot tell what it is,
so, we use them together to point to the oneness.
Its upper part is not bright,
and its lower part is not dim.
Fading in and out ineffably,
it returns to the state of nothing.
It is called the form of the formless,
the image of the image-less,
or just the nebulous.
Meet it, but cannot find its head,
follow it, but cannot see its end.
When you stay with the ancient Tao,
you are living fully in the present moment.
When you know the ancient origin,
you are following the guidance of Tao.
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Fifteen
The ancient sages knew how to follow the Tao well.
Their such ability may be too hard for you to know.
Since it is too hard to understand,
what I can describe is their appearance.
Cautious, like crossing an iced over stream.
Alert, like facing risk from all sides.
Courteous, like being a gentle guest.
Relax, like ice about to melt.
Simple, like a piece of plain wood.
Open, like a deep valley.
Opaque, like a muddy pool.
Who can wait quietly to let the mud settle
and the water become clear?
Who can remain peaceful to allow
the right action to rise by itself?
The Tao’s followers do not overextend themselves.
Not overextending themselves,
they can preserve vitality and stay young at soul.
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Sixteen
Let your mind empty itself completely,
and remain firmly in the tranquility.
The myriad things rush into being,
then the self observes their return.
They flourish and each of them
finally returns to the common source.
Returning to the source is finding the perfect peace.
Finding the perfect peace is realizing one's true nature.
Realizing one's true nature is following the guidance.
Knowing to follow the guidance is enlightenment.
Not knowing to follow the guidance,
one recklessly invites disaster.
By knowing to follow the guidance,
you will be all-embracing.
By being all-embracing,
you will be impartial.
By being impartial,
you will be universal.
By being universal,
you will attain divine.
By attaining divine, you will stay with the Tao.
By staying with the Tao,
you will be long-lasting without danger.
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Seventeen
The best top leader is not well known.
The next best is loved and praised.
The next is feared.
And the worst is despised.
Who does not trust the people enough
will not be trusted by them.
The sage leads without coercion,
and guides without dictating.
When success is achieved,
the people say, "We did it ourselves."
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Eighteen
When the great Tao is forgotten,
humanity and righteousness are advocated.
When cleverness appears,
the big hypocrisy is encouraged.
When families lack harmony,
filial piety and paternal affection are urged.
When a country falls into chaos,
loyal ministers are promoted.
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Nineteen
Stop advocating cleverness and sainthood,
and people will benefit a hundredfold.
Stop preaching charity and justice,
and people will rediscover true love and caring.
Stop promoting artifice and profit-chasing,
and there will be no thieves and robbers.
These three are about culture reform,
and not sufficient in themselves.
Thus, we need to let hearts and souls
return to where they belong.
Realize simplicity and embrace plainness;
lessen selfishness and diminish greediness.
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Twenty
Stop following others blindly,
you will have no worries.
How much distinction is there
between a respectful tone and an unkind one?
How much difference is there
between a good comment and a bad one?
Must one fear what others fear?
Such ridiculous things keep appearing everywhere!
Other people are noisy and excited,
as if enjoying the sacrificial feast,
or as if climbing the spring terrace.
I alone remain calm and indifferent,
as if an infant not yet knowing to act like others;
so carefree and relaxed,
as if drifting aimlessly with no end.
Others all have surplus,
but I alone seem lacking.
I must have the mind of a fool,
how empty it is!
Others are so bright, but I alone am so dim.
Others are so clear, but I alone am so dull.
So tranquil, like the deep ocean;
so directionless, like the wandering wind.
Others all have ends and means,
but I alone remain awkward and simple.
I alone am different from others.
I love to stay with the great nourishing mother.
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Twenty-One
The only way to experience the Tao
is to follow its guidance.
From where new things are springing up,
the Tao looks elusive and obscure.
So elusive and obscure,
yet from there comes image.
So obscure and elusive,
yet from there comes substance.
So profound and dim,
yet from there comes essence.
The essence is definitely real,
from there comes faith.
From ancient times to now,
its guidance has remained effective,
thus, one can observe the beginning of all things.
How can I know
what the beginning of all things looks like?
By following the guidance of the Tao!
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Twenty-Two
Yield and stay whole.
Bend and remain straight.
Empty and be filled.
Wear out and be renewed.
Have little and gain.
Hold plenty and be confused.
Thus, the sage embraces the oneness,
and set an example for all people.
Not flaunting herself,
she is luminous.
Not regarding herself as infallible,
she is praised.
Not boasting herself,
she is credited.
Not bragging herself,
she is respected.
Because she does not compete,
nobody can compete with her.
Is the ancient saying,
"Yield and stay whole" empty?
Trust the guidance of the Tao completely,
you will return to true wholeness certainly.
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Twenty-Three
Not to order around is natural.
High winds cannot keep roaring all morning.
Heavy rain cannot keep shouting all day.
What cause these?
Heaven and Earth.
Even they cannot make such things long-lasting,
How could a person?
Thus, he who opens to the Tao is at one with it.
He who is at one with the Tao
has its transforming power.
He who loses the Tao is being with the loss.
He who is at one with the Tao,
the Tao is happy to embrace him.
He who has its transforming power,
the power is happy to work with him.
He who is being with the loss,
the loss is glad to stick with him.
He who does not trust sufficiently will not be trusted.
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Twenty-Four
He who is on tiptoes cannot stand firm.
He who takes a stride too long cannot walk.
He who flaunts himself does not shine.
He who is self-righteous does not get praised.
He who boasts himself does not get credited.
He who brags himself does not gain respect.
From the perspective of the Tao,
these are called “superfluous action and leftover food”,
which are loathed by most people.
Thus, the Tao’s followers avoid them without doubt.
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Twenty-Five
The oneness consists of Being and Non-Being,
and existed before the birth of Heaven and Earth.
Oh, so silence and vast!
It is standing alone and invariable,
circulating and ceaseless.
It may be regarded as the mother of all things.
I do not know its name,
just call it the Tao.
And reluctantly I name it as the Great.
The Great means flowing everywhere.
Flowing everywhere means far-reaching.
Far-reaching means returning.
Therefore, the Tao is great.
Heaven is great.
Earth is great.
Humankind is also great.
There are four greatness in the realm.
And humankind is one of them.
Humankind conforms to Earth.
Earth conforms to Heaven.
Heaven conforms to the Tao.
The Tao conforms to its own nature.
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Twenty-Six
Heaviness is the root of lightness.
Tranquility is the master of restlessness.
Therefore, the sage travels all day
without losing his source.
Though there are gorgeous palaces,
he is beyond them and serenely remains in his place.
How can the lord of a big country
rule the nation with such frivolous attitude?
If you act lightly,
you lose your root.
If you are restless,
you lose your self-mastery.
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Twenty-Seven
The sage has things well done
without showing her achievement.
Her impartial speech makes no slips.
Her perfect planning uses no counter.
She keeps the people attracted to her
without controlling them.
She maintains close ties with others
without using coercive power.
Thus, the sage is always good at saving people,
and rejects no one;
is always good at saving things,
and abandons nothing.
This is called letting everyone enlightened.
Therefore, a good person is the teacher of a bad person.
And a bad person is a potential good person.
One who neither respects the teacher nor loves the student,
is greatly confused,
regardless how smart he is.
This is an essential secret for obtaining the Tao.
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Twenty-Eight
Know the masculine,
yet keep to the feminine,
be the creek of the world.
Being the creek of the world,
the ability to follow the guidance will never disappear,
return to the state of an infant.
Know the bright,
Yet keep to the dark.
be the matrix of the world.
Being the matrix of the world,
the ability to attune to the Tao will never deteriorate,
return to the infinite.
Know the glory,
yet keep to the humility.
be the valley of the world.
Being the valley of the world,
the ability to flow with the Tao will be sufficient,
return to the simplicity.
Out of the simplicity,
various kinds of things and people are born.
The sage is able to attract followers
and bring out the best in them,
then inevitably becomes the top leader.
Thus, a great leader does not rely on coercion.
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Twenty-Nine
Are you trying to seize the world
and manipulate it?
I do not think this can be done.
The world is sacred.
One ca not manipulate it,
cannot seize it.
If you manipulate it,
you will ruin it.
If you seize it,
you will lose it.
All beings have their own nature.
Some are active, and some are relaxed.
Some like hot, and some like cold.
Some are strong, and some are soft.
Some want to be safe, some want to take risk.
Thus, the sage lets them be themselves,
and avoids extremes, excesses and arrogance.
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Thirty
Whoever assists the ruler with the Tao,
does not conquer the world by armed forces.
Such things tend to rebound.
Wherever armies camp,
briers and thorns grow.
Whenever a great war is over,
bad years follow.
Having achieved result, a good general stops the war
and does not use excessive force for hegemony.
Achieves result but does not brag.
Achieves result but does not boast.
Achieves result but is not arrogant.
Achieves result but only by necessity.
Achieves result but does not depend on violence.
Things reach their prime by violence cannot last,
for they are contrary to the Tao.
Whatever is contrary to the Tao will soon end.
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Thirty-One
Sharp weapons are tools of massacre.
People usually detest them.
Therefore, the followers of the Tao avoid them.
In peace the wise honor the left side,
In war they honor the right side.
Sharp weapons are killing instruments,
and are not the tools of the wise.
When using them unavoidably,
they maintain a calm and peaceful attitude.
Do not praise victory in war.
If you praise the victory,
you delight in killing.
If you delight in killing,
you cannot fulfill your ambition of leading the world.
In auspicious occasions,
the left side is a place of honor,
in inauspicious ones, the right side.
In the army, the lower-rank general is on the left,
and the higher-rank is on the right.
That is to say they are arranged as if in a funeral.
For the enemy you have killed,
mourn for them with deep sorrow.
For the victory you have achieved,
hold a funeral ceremony instead of celebrating it.
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Thirty-Two
The Tao can guide us with Non-Being
back to the state of simplicity.
Though it seems too tiny for perception,
but no one in the world can dominate it.
If a lord or king could live in the Tao,
people would follow him spontaneously.
Heaven and Earth cooperate,
and let sweet dew fall,
without the command of anyone,
evenly over all.
After people are born,
Being can guide them.
Following the guidance of Being,
you should know when to stop.
Knowing when to stop,
you will not be endangered.
The Tao guides people without commanding,
as rivers and ocean guide creeks to flow in naturally.
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Thirty-Three
Knowing others is intelligence;
knowing the self is enlightenment.
Being master of others is strong;
being self-mastery is truly mighty.
One who is content is really wealthy.
One who persists in her pursuit has willpower.
One who does not lose her source is long-lasting.
One who dies but does not perish has true longevity.
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Thirty-Four
The great Tao flows to wherever it is needed.
Supports all beings for life but judges on one.
Accomplishes its work but claims no credit.
Clothes and nourishes all beings
without being their lord.
Never having a selfish aim,
it may be called humble.
All beings return to it
but it does not act as their lord,
it may be called great.
It is just because it never claims to be great,
that its greatness is fully achieved.
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Thirty-Five
Stay with the Tao,
all under Heaven will come over.
They come over and encounter no harm,
enjoy peace and happiness in the great arms.
Music and good food can lure passers to stop by.
But a description of the Tao seems flavorless.
The Tao cannot be seen and cannot be heard,
yet its usefulness is truly inexhaustible.
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Thirty-Six
That which is going to shrink,
must has expanded too much.
That which is going to become weak,
must has been strengthened too much.
That which is going to be brought down,
must has been exalted too much.
That which is going to be taken away,
must has been given too much.
This is called the subtle realization of natural tendency.
Thus, the flexible and yielding overcome the hard and stubborn.
Just as fish should not leave deep waters,
You should not brandish sharp instruments of the state at people.
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Thirty-Seven
The Tao never coerces anyone to do anything,
yet nothing is left undone.
If lords or kings could realize this,
the people would develop spontaneously.
When the desires are about to explode during development,
we shall let Non-Being guide us back to the state of simplicity.
Following the guidance of Non-Being,
there will be no greed.
Without greed there is tranquility.
Hence the world will settle into peace naturally.
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Thirty-Eight
The highest virtue never show off their virtue,
Therefore, they have true virtue.
The lowest virtue never forget to show off their virtue,
Therefore, they have no true virtue.
The highest virtue follow the Tao with no ulterior motive.
The lowest virtue imitate the high virtue to be impressive.
The highest kindness act with no ulterior motive.
The highest righteousness act with ulterior motives.
The highest propriety strictly adhere to etiquette;
but if there is no response from the others,
they roll up their sleeves to enforce it.
Thus, when the Tao is lost, virtue is advocated.
When virtue is lost, kindness is encouraged.
When kindness is lost, righteousness is promoted.
When righteousness is lost, etiquette is urged.
Such etiquette is just the surface of loyalty and faith;
and emphasizing on it is the beginning of chaos.
The foreknowledge of such etiquette
imitates only the appearance of the Tao;
and believing in it is the start of ignorance.
Therefore, great people remain in the center,
not on the surface;
keep to the true essence,
not to the flashy appearance.
That is, they are centered in the Tao
and do not cling to illusions.
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Thirty-Nine
Since the beginning, all things can attain oneness:
Heaven attains oneness and remains clear.
Earth attains oneness and remains calm.
Spirits attain oneness and remain mighty.
Valleys attain oneness and remain full.
Creatures attain oneness and remain alive.
Lords and kings attain oneness and remain noble.
In other words, if they could not attain oneness, then:
Heaven could not remain clear and was likely to burst.
Earth could not remain calm and was likely to crumble.
Spirits could not remain mighty and were likely to vanish.
Valleys could not remain full and were likely to dry up.
Creatures could not remain alive and were likely to perish.
Lords and kings could not remain noble
and were likely to be overthrown.
Thus, the bumble is the base of the noble;
and the low is the foundation of the high.
Lords and kings call themselves
"lonely," "unworthy," or "orphans."
Do they not consider humility as their base?
Therefore, the supreme reputation
does not need to be recognized.
Do not seek to be shiny like fine jade,
just be as unshowy as ordinary rocks.
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Forty
Returning is the movement of the Tao.
Yielding is the function of the Tao.
All things are born of Being.
Being is born of Non-Being.
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Forty-One
The wise ones hear the Tao
and practice it diligently.
The mediocre ones hear the Tao
and cannot believe it firmly.
The foolish ones hear the Tao
and laugh out loud.
If they did not laugh at it,
it would not be the Tao.
Thus, there are some old sayings:
The bright Tao seems shadowy;
the advancing Tao seems regressive;
the smooth Tao seems rough;
the superior virtue seems empty;
the purest innocence seems shame;
the broad virtue seems insufficient;
the constructive virtue seems lazy;
the substantial virtue seems unsteady;
the greatest square seems round;
the greatest instrument seems unfinished;
the greatest sound seems silent;
the greatest image seems shapeless;
The Tao is hidden and unsung.
Yet only the Tao can nourish
and bring all things to fulfillment.
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Forty-Two
The Tao produces the One.
The One produces the Two.
The Two produce the Three.
And the Three produce all things.
All things carry yin and embrace yang,
they achieve harmony by unifying these forces.
People usually hate being orphaned,
lonely, or worthless,
but Lords and kings use these to call themselves.
Often one may gain by losing,
or may lose by gaining.
What others have taught, I am also instructing:
"The violent one will not come to a natural end!"
I shall take this as the basis of my teaching.
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Forty-Three
The softest in the world
can override the hardest in the world.
The intangible can permeate which has no gap.
Thus, I know the benefits of acting without coercion.
Guiding without commanding,
and the benefits of acting without coercion,
are rarely realized in the world.
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Forty-Four
Fame or the self, which is more relevant?
The self or wealth, which is more valuable?
Gain or loss, which is more harmful?
Therefore, those who cling to fame will suffer greatly.
Those who accumulate too much wealth will loss heavily.
Being content avoids dishonor,
knowing when to stop avoids danger,
thus, you can be happy and peace forever.
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Forty-Five
Great feat seems incomplete,
but its utility is never impaired.
Great abundance seems lacking,
but its usefulness is never exhausted.
Great straightness seems bent.
Great skill seems awkward.
Great eloquence seems inarticulate.
Movement triumphs over cold.
Stillness triumphs over heat.
Clarity and tranquility let all beings be self-rectified.
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Forty-Six
When a country follows the Tao,
swift horses come back to work on farm land.
When a country ignores the Tao,
war horses are bred on the battlefield.
No calamity is greater than discontent.
No fault is greater than greed.
Thus, being content with contentment is always content.
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Forty-Seven
You can know the realty of world
without going out the door.
You can realize the Tao of heaven
without looking through the window.
The further you leave the source,
the less you understand the Tao.
Thus, the sages know without traveling,
realize without looking,
accomplish without striving.
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Forty-Eight
For accumulating knowledge,
something is added daily.
For practicing the Tao,
something is dropped daily.
Keep on the dropping,
until you can fully let things go their nature way.
Then nothing is left undone.
Letting things take their natural course
is the way to win the world,
while coercion is not the way at all.
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Forty-Nine
The sage does not have a self-centered mind,
and cares about what the people care about.
I am good to those who are good,
I am also good to those who are not so good,
This is the goodness of the Tao.
I have faith in those who are honest,
I also have faith in those who are not so honest,
This is the faithfulness of the Tao.
The sage lives humbly,
and let her heart become the heart of the world.
The people all pay attention to her;
she treats each of them as her own child.
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Fifty
Move towards life or run into death.
The followers of life are three in ten.
The followers of death are three in ten.
Those who could move toward life,
but their ways of living push them toward death
are also three in ten.
Why is this?
Because their lives are all about satisfying greed.
I have heard that those who know how to live,
can travel peacefully among tigers or rhinos,
and can safely cross a battlefield without armor or weapon.
The animals find no place to harm them;
and the soldiers find no spot to hit them.
Why is this?
Because they are staying with the Tao.
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Fifty-One
The Tao gives birth to all beings,
and the virtue nourishes them.
Let them take form naturally,
and grow up with the supports of environment.
Thus, all beings respect the Tao and honor the virtue.
The Tao and the virtue achieve this not by commanding,
but by letting all beings have and follow their natures.
That is, the Tao gives birth to them.
The virtue nourishes, grows, develops them,
and matures, raises, protects them.
Gives birth without possessing,
assists without expecting,
raises without dominating.
Such virtue is the Tao working in every being.
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Fifty-Two
The universe has a beginning.
It is regarded as the mother of all things.
When you realize the mother,
you can understand her children.
Having known the children,
yet stay with the mother,
you can live without danger.
Putting senses and desires under control,
you can live without trouble;
having senses and desires in charge,
you cannot be saved.
Seeing the beginning is enlightenment.
Maintaining flexibility is strength.
Utilize the light,
yet return to its source,
then you can avoid disaster.
This is the practice of following the Tao.
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Fifty-Three
If I have even just a little wisdom,
I know I should follow the great way,
and fear only to stray from it.
The great way is quite easy to follow,
yet some still prefer byways.
Their palaces are extremely splendid,
while the farm fields are full of weeds,
and the granaries are almost empty.
They wear gorgeous clothes,
carry find swords,
glut with food and drink,
and accumulate wealth in excess.
They can be called robber barons;
and their way is contrary to the Tao certainly!
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Fifty-Four
What is planted in the Tao will not be uprooted.
What embraces the Tao will not slip away.
It will be honored from generation to generation.
Cultivate it in yourself, the virtue shall be genuine.
Cultivate it in your family,
the virtue shall be abundant.
Cultivate it in your town,
the virtue shall be flourished.
Cultivate it in your country,
the virtue shall be great.
Cultivate it in the world,
the virtue shall be widespread.
Thus, observe yourself
by being one with yourself;
observe your family
by being one with your family;
observe your town
by being one with your town;
observe your country
by being one with your country;
observe the world
by being one with the world.
How can I know the reality of the world?
By being one with the Tao.
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Fifty-Five
He who is rich in the virtue is like an infant.
Poisonous bugs do not sting him,
wild beasts do not claw him,
birds of prey do not attack him.
His bones and tendons are soft,
but his grasp is firm.
He has no idea about sexual union,
but his penis can stand erect,
for he is full of vital energy.
He can scream all day without getting hoarse,
for he stays in perfect harmony.
Realizing harmony is following the guidance;
following the guidance is enlightenment.
Letting greed control your life is inauspicious.
Letting desires dry up your vital energy is overextending.
Overextending must lead to exhaustion.
This is contrary to the Tao.
Whatever is contrary to the Tao will soon perish.
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Fifty-Six
Those who know the Tao do not brag.
Those who brag do not know the Tao.
Put senses and desires under control.
Blunts the sharpness of the powerful,
and untangle the knot of the powerless;
softens the glare of the noble,
and stays with the humble.
This is the state of being one with the Tao.
Those obtaining this state
cannot be got closer or drifted apart,
benefited or harmed,
ennobled or humiliated.
Thus, they are truly respected by the people.
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Fifty-Seven
Govern a state with rectitude.
Fight a war using unexpected tactics.
Win the world by letting things take their natural course.
How do I come to these conclusions?
By seeing these:
The more prohibitions there are,
the poorer the people become.
The more sharp-instruments of the state,
the greater chaos in the country.
The more crafts the people possess,
the more vicious things appear.
The more laws and regulations,
the more robbers and thieves.
Therefore, the sage says:
I do not coerce anyone,
people transform themselves.
I love serenity,
people rectify themselves.
I do not control anyone,
people become prosperous themselves.
I am free from the control of desires,
people return to simplicity themselves.
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Fifty-Eight
When the government is lenient,
the people are pure and honest.
When the government is severe,
the people are discontented and crafty.
Fortune rests upon disaster.
Disaster hides within fortune.
Who can know what it finally leads to?
Uncertainty is always there.
What is normal can become abnormal.
What is good can become evil.
Many have been confused by this for a long time.
Thus, the sage is upright but not oppressing,
honest but not severe,
candid but not reckless,
bright but not dazzling.
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Fifty-Nine
In leading people and serving Heaven,
nothing surpasses frugality.
Being frugal is receiving the guidance early.
Receiving the guidance early
is focusing on storing up virtue.
By doing so, nothing cannot be overcome.
If nothing cannot be overcome,
then no one knows his limits.
If no one knows his limits,
he can take good care of his nation.
Leading with the guidance of the great mother can long endure.
This is called having deep root and firm base,
the way of true longevity and lasting governing.
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Sixty
Governing a big country
is like frying a small fish.
Do not keep flipping it
or you will break it into pieces.
Let the Tao present in the world,
evils will not show their powers.
Not that evils are not powerful,
they just have no chance to use their power to harm.
Not only evils do not harm anyone,
the sages also do not harm anyone.
Since both sides do not fight and hurt each other,
they unify harmoniously
and together return to the state of oneness.
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Sixty-One
A great country win over others by being humble.
It is like an ocean,
the lowest place on earth,
all streams naturally flow into it.
The female wins over the male with stillness.
Being stillness is the way to be in lower place.
Thus,
if a big country places itself below a small one,
it will win over the small one.
If a small country let itself be below a big one,
it will win over the big one.
That is, one wins by choosing to be humble,
and the other wins by letting itself be humble.
A big country wishes to embrace and support others.
A small country wishes to join and work with others.
Both can achieve what they wish by being humble,
yet it is more critical for a big country to realize this.
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Sixty-Two
The Tao is the innermost nature of all beings.
It is the treasure of the kind
and the refuge of the unkind.
Good words can earn respect;
fine deeds can gain honor.
Those who behave unkindly
just do not realize their true nature,
but are not abandoned by the Tao.
Thus, on the day a new king is crowned,
and top ministers are installed,
do not send tributes of great jades
and teams of four horses,
but offer to teach them about the Tao.
Why did the ancients love the Tao so much?
Is it not because with it
one who seeks will find,
and one who sins will be forgiven?
Thus, it is the value beyond all values.
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Sixty-Three
Act without striving;
work without effort.
Taste the flavor of the flavorless.
Recognize the large in the small,
and the many in the few.
Dissolve resentment with virtue.
Accomplish easy tasks before they become difficult.
Achieve small works before they turn into big ones.
For all difficult problems must rise from easy ones,
all huge things must grow up from tiny ones.
The sages never let issues become big,
thus, they are able to achieve greatness.
Those who commit too easily must earn little trust.
Those who take things too lightly
must have too much hard time.
Thus, the sages solve easy problems
as potentially difficult ones,
so, problems will not become hard for them.
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Sixty-Four
What is peaceful is easy to maintain.
What is not begun is easy to plan.
What is brittle is easy to crack.
What is minute is easy to scatter.
Deal with an issue before it becomes visible.
Establish order before disorder turns up.
A tree that one's arms can barely embrace
grows from a tiny shoot.
A terrace nine stories high begins with a pile of earth.
A journey of a thousand miles
starts from where the feet stand.
Those who coerces others will fail.
Those who grasp things will lose them.
The sage coerces nobody, so there is no failure;
grasps nothing, so there is no loss.
Many often fail when they almost success.
Let things take their course
from the start until the end, you will not fail.
The sage loves not to be controlled by desire,
and does not value hard-to-get goods;
learns not to follow others blindly,
and guides them back to the right way.
Thus, she can help everyone to develop naturally
without daring to coerce.
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Sixty-Five
The ancient leaders who followed the Tao,
never tried to make people clever,
instead just let them remain simple and pure.
People are difficult to govern if they are crafty.
Thus, governing a state with cleverness is ruining it;
governing a state with simplicity
is bringing happiness to it.
Knowing the difference between these two
is receiving the guidance.
Following the guidance well
is the ability to attune to the Tao.
This ability is deep rooted and far-reaching.
It guides people back to their natural course,
and helps them find peace and harmony in their lives.
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Sixty-Six
Why is the ocean king of all streams?
Because it lies well below them,
thus, all streams flow towards it voluntarily.
If the sage wishes to be the top leader,
she shall talk humbly to the people;
if she wishes to guide the people,
she shall place her own interests behind theirs.
Therefore, when a sage is in the top position,
people do not feel burdened;
when she leads in front,
people do not feel threatened.
Thus, people are happy to keep upholding her.
Just because she competes with nobody,
nobody can compete with her.
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Sixty-Seven
Everyone calls my Tao great,
but it seems unlike anything.
Just because the Tao is great
that it should be like nothing.
If it were like anything,
it would have been trivial long ago.
I have and cherish three treasures.
The first is compassion,
the second is thrifty,
the third is humility.
Courage comes from compassion;
generosity comes from thrifty;
leadership comes from humility.
Now try to be brave without compassion;
try to be generous without thrifty;
try to lead without humility.
Then you are rushing to the end!
One who has compassion for all can win in battle,
or can be secure in defense.
Heaven saves and guards her with compassion.
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Sixty-Eight
The best general is not violent.
The best fighter does not get mad.
The best winner is not hostile.
The best employer is humble.
It is the virtue of mutual respect.
It is the ability to bring up the best in people.
It is perfectly in tune with the Tao of Heaven.
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Sixty-Nine
There is a military saying:
“I dare not be offensive,
but rather be defensive;
I dare not advance an inch,
but rather retreat a foot.”
That is, advance without appearing to move;
raise arms without making them visible;
confront without showing hostility;
hold a weapon without exhibiting it.
There is no greater misfortune
than taking the enemy lightly,
for those who do so will lose my treasures.
Thus, when two forces confront each other,
the compassionate and humble one will win.
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Seventy
My teaching is easy to understand
and easy to practice,
yet few can understand or practice it.
My teaching is based on the principle;
my practice follows the guidance.
But because people do not realize these,
they do not know what I teach.
Those who know are rare,
those who practice are remarkable.
Therefore, the sage is like one
who wears coarse cloth but keeps the jewel inside.
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Seventy-One
One who knows but stays being humble is wisest.
One who does not know but claims he knows has the fault.
When one realizes a fault as a fault,
he can treat it and become free from it.
The sage is free from fault,
for he can always identify a fault as a fault,
so, he is able to remain truly perfect.
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Seventy-Two
When people do not fear a ruler's authority,
then the authority can become supreme.
Do not constrict people’s living space;
do not oppress their livelihood.
If you do not coerce them,
they will not despise you.
Thus, the sage knows herself
but is not boastful;
has self-respect
but is not arrogant.
So, she attains true majesty
and discards the fake one.
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Seventy-Three
One who braves to overexert himself causes life losses.
One who braves to yield save lives.
Of these two,
one is beneficial and the other is harmful.
Some things are not favored by Heaven.
But do you know why?
Even the sage treats this as a tough issue.
The Tao of heaven
does not strive but win effortlessly;
does not speak but responses perfectly;
does not call but attracts all things
to come over spontaneously;
relaxes but has the greatest strategy.
The net of Heaven is vast.
Its meshes are wide
but nothing slips through.
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Seventy-Four
If people are no longer afraid of death,
why do you still threaten them with death?
But if people were always afraid of death,
and if the law breaker would be caught and killed,
who would dare to break the law?
There is the Divine Executioner who kills.
If you want to take his place,
it is like trying to take the master carpenter’s place.
When you substitute for the master carpenter to cut,
you cannot avoid cutting your hand.
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Seventy-Five
Why are the people starving?
Because the rulers impose too heavy taxes.
Why are the people hard to rule?
Because the rulers coerce too much.
Why do the people take death lightly?
Because the rulers demand too much of life.
Therefore, the leaders who enjoy a simple life
are superior to those who indulge in lavishness.
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Seventy-Six
Living persons are supple and soft,
yet the dead are tough and hard.
Living plants are pliant and tender,
yet the dead are dry and withered.
Thus, the tough and hard
are those who run towards death;
and the supple and soft
are those who move towards life.
That is why the headstrong troops cannot win,
and a stiff tree will easily break.
The tough and hard are inferior;
the pliant and tender are superior.
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Seventy-Seven
The Tao of heaven works like drawing a bow.
Press down the high and raise up the low;
shorten the long and extend the short.
That is, it reduces the excessive
and adds to the insufficient.
But human has the opposite way,
they add to the excessive
and reduce the insufficient.
Who can share their abundance with the world?
Only those who obtain the Tao can.
Therefore, the sage gives
without expecting a return,
achieves without claiming credit,
and has no desire to gain fame for good deeds.
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Seventy-Eight
Nothing in the world is softer and weaker than water.
Yet even those that can attack the solid and hard,
just cannot defeat it.
For they have no way to beat it down.
The supple can get over the rough;
and the soft can get over the hard.
Everyone is aware of this,
yet few can put the knowledge into practice.
Thus, the sage says:
One who can bear the humiliation of the people
is fit to be their leader;
One who can bear the calamities of a country
is fit to be its ruler.
Truthful words sound untruthful.
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Seventy-Nine
Settling a big grievance surely leaves some of it behind.
How can one create peace and harmony in such situation?
Therefore, the sage fulfills her own obligation,
and demands nothing from the other.
Those who have virtue fulfill their obligations;
Those who have no virtue demand only others to do so.
The Tao of heaven is impartial,
it helps kind people all the time.
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Eighty
Let the states remain small
and the populations remain low.
Though the people have heavy equipment,
they do not want to use them.
They take death seriously and do not travel far.
Though there are boats and wagons,
they have no need to ride them.
Though there are armor and weapons,
they have no reason to use them.
Let the people again keep records by tying knots.
Enjoy their food,
love their clothes,
feel comfortable in their homes,
and find joy in their customs.
Though the nearby states are within sight,
their dogs barking and cocks crowing are within hearing,
they spend their entire lives in their own places
without disturbing each other's peace.
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Eighty-One
Truthful words are not fancy;
fancy words are not truthful.
The good are not argumentative;
the argumentative are not quite good.
The wise know the truth
not by storing up knowledge;
those who focus on storing up knowledge
do not know the truth.
The sage does not hoard for herself.
The more she helps others,
the richer life she lives.
The more she gives to others,
the more abundance she realizes.
The Tao of heaven
benefits all beings without harming anyone.
The Tao of the sage
assists the people without competing with anyone.
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A Pinyin Version, Annotation, Notes, and a Brief
Analysis of The Symbol Pair for Each Chapter
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One
dao ke dao(1), fei chang dao(2).
ming ke ming(3), fei chang ming(4).
wu, ming tian di zhi shi(5);
you, ming wan wu zhi mu(6).
gu chang wu, yu yi guan qi miao(7);
chang you, yu yi guan qi jiao(8).
ci liang zhe, tong chu er yi ming(9),
tong wei zhi xuan(10).
xuan zhi you xuan,
zhong miao zhi men(11).
(1) The first “dao” means the Tao. The second “dao” is a verb, in
this context means “to teach”. Thus, the phrase “dao ke dao” means
“the Tao is teachable”.
(2) The word “chang” as a noun can mean law or rule, but in this
context this noun is used as a verb, means to obey the law or to
follow the rule. The last word “dao” means the Tao. Therefore, the
phrase “fei chang dao” means “yet understanding my words is not
the same as following the Tao”. Notice I add the omitted subject
“understanding my words” back to the sentence.
(3) The first “ming” as a noun means guidance in this context. The
oldest written forms of the character "Ming" are oracle bone script,
which is made up of two parts: the one on the right is "a half moon”
or "a new moon", which represents evening; the one on the left is "a
mouth”, which represents calling someone’s name. Thus, it
originally was constructed in such way that it seems describing
some critical activity of calling someone’s names in the evening.
An oracle bone script character for “ming”
There are two possible cases for such kinds of activities. One
possible and common activity is that parents call the names of their
children, who lost their way home due to the lack of outdoor lighting
in the evening (this was very common in ancient times), to guide
them to return home. Another possible and special activity is the
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healing activity of soul calling. In such activity, parent guide the
wandering soul to return to the body by continuously calling the
name of their child who suffers soul loss. This kind of activity takes
place in the evening because it’s believed that the lost soul comes
out only in the evening and hide in day time. These kinds of
experiences might give the ancient people strong impression that
the names of people had magical guiding power. Even today, our
daily experiences can easily prove that one of the most effective
ways to draw others’ attention to us is just simply calling their
names.
Besides, as I have said in the Introduction of this book, if this
character is translated as “name”, the sentences in this and other
chapters (Chapter 21 and Chapter 32, etc.) cannot make sense. But
if it is translated as guidance, or to guide, they will make good
sense. Listed below are the new translation of the sentences in
Chapter 21 and Chapter 32 respectively, readers can see if they
make sense or not:
-----From the very beginning to now,
its guidance has remained effective,
thus, one can observe the beginning of all things.
How can I know
what the beginning of all things looks like?
By following the guidance of the Tao!
(Chapter 21)
-----The Tao can guide us with Non-Being
back to the state of simplicity.
-----After people are born,
Being can guide them.
Following the guidance of Being,
you should know when to stop.
Knowing when to stop,
you will not be endangered.
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The Tao guides people without commanding,
as rivers and ocean guide creeks to flow in
naturally.
（Chapter 32）
Therefore, I am confident that “guidance” or “guide” is one of the
essential meanings of this character; although this meaning has
been lost in the history of this word’s usage. The second “ming” in
this context means to describe. Therefore, the phrase “ming ke
ming” means “the guidance is describable”.
(4) The word “chang” means to obey the law or to follow rule, see
note (2). The word “ming” means guidance, see note (3). Thus, the
phrase “fei chang ming” can be translated as “yet knowing the
description is not the same as following the guidance”. Notice I add
the omitted subject “knowing the description” back to the sentence.
(5) The word “wu” means one of the two interdependent aspects of
the Tao, when it turns into “you” (the other aspect of the Tao), the
Tao gives birth to Heaven and Earth, and then to all other things.
This word has no English equivalent. Yet I have decided to translate
it as Non-Being. However, be aware that this word has its special
meaning in this book (for details, see Introduction of this book). The
word “ming” means guidance or guide, see note (3).
(6) The word “you” means one of the two interdependent aspects of
the Tao, when it turns into “wu” (the Tao’s another aspect), the Tao
guide all particular things return to where they come from. Though
this word has no English equivalent, I have decided to translate it as
Being. But be aware that this word has its special meaning in this
book (for details, see Introduction of this book). The word “ming”
means guidance or guide, see note (3).
(7) The word “chang” means to obey the law or to follow rule, see
note (2). The word “wu” can be translated as Non-Being, see note
(5). The word “yu” in this context means attention of the observer,
and it does not mean desire. The word “miao” means beginning;
specifically, it means the wonderful scene of the beginning (or the
wonderful scene of the newborns).
(8) The word “chang” means to obey the law or to follow rule, see
note (2). The word “you” can be translated as Being, see note (6).
The word “yu” means attention of the observer, and it does not
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mean desire. The word “jiao” literally means boundary. In this
context it means where Being ends and turns into Non-Being.
Therefore, it can be translated as returning, or ending.
(9) The phrase “liang zhe” refers to Non-Being and Being. The word
“ming” as a verb means to guide/point, see note (3), thus, the
phrase “yi ming” means “point to different directions”.
(10) The word “xuan” in this context means the mysterious transforming power. Non-Being is transforming into Being, and this gives
birth to all things and let them inherit their quality (Te or virtue)
which protect, nourish, support, empower and guide them during
their whole lives. Being is transforming into Non-Being, and this
process guides all things return to the common source. Thus, they
together have the mysterious transforming power.
(11) The two words “xuan” as a noun can mean the mysterious
transforming power, see note (10); but it is used as a verb here.
Therefore, the phrase “xuan zhi you xuan” means “constantly
transform themselves and turn into each other”. The word “men”
means gate or gateways. As Non-Being is turning into Being, the
gateway that gives birth to all things is forming; As Being is turning
into Non-Being, the gateway that guides all things back is forming.
The Tao is teachable: Is the Tao teachable? Yes, it is. Otherwise,
why did and how could Lao Tzu write his book? Some may say that
Lao Tzu might not want to write the book; he, according to the
legend, did it only under the request of the gatekeeper of Han Ku
Pass when Lao Tzu was leaving the country through the pass. But if
he was not famous for his teaching of the Tao, why did the
gatekeeper named Yin Hsi begged him to write it down? That is to
say, we have a good reason to believe that Lao Tzu had been
teaching about the Tao for quite a long time and had won the
reputation before he wrote the book.
Besides, Lao Tzu might not be the first teacher of the Tao. In his
book, he mentioned about the ancient sages who followed or loved
the Tao (see Chapter 15, Chapter 62, and Chapter 65), but how
could he know that for sure without gathering some of their
teachings?
But, is teaching about the Tao the same as the Tao? No, it is not.
One can also say that teaching about an apple is not the same as
the apple; the description of an egg is not the same as the egg; or
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no one can fully know and describe an apple or an egg without
missing any details. But all these will not become the reasons to
prevent us from describing or teaching about an apple or egg,
because we do not have to know all the details of a subject before
we can start to teach or talk about it. Also, since these kind of
sayings or concerns can be applied to any subject, thus it is not
necessary for Lao Tzu to talk about in his succinct book. What he
said are “understanding my words is not the same as following the
Tao”, and “knowing the description is not the same as following the
guidance”.
In other words, learning the knowledge of the Tao cannot
substitute for having the experience of the Tao; having the
knowledge is helpful and necessary, but we should put it into
practice, so that we can actually live the Tao. And to have direct
experience of Tao means to let us be guided by the Tao. To let us
be guided by the Tao is to let us be guided by Non-Being and
Being. And our consciousness, guided by the Tao, become our
great guide in our life. That is the purpose for Lao Tzu to write his
book. And Lao Tzu was able to teach the Tao because he not only
could let the Tao guide him and have direct experience of the Tao,
but also was able to introduce and utilize the powerful coupling
concepts of Non-Being and Being to describe and teach the Tao, so
that he knew what he taught and knew how to teach for sure. And
this is the main reason for Lao Tzu to be the greatest teacher of the
Tao in the history.
The guidance is describable: Is the Tao describable? Yes, it is. As
what I mentioned above, the Tao is describable since it consists of
Non-Being and Bing. To describe and teach the Tao, based on his
own direct experience of the Tao, Lao Tzu had introduced the
special pair of coupling concepts of Non-Being and Being in his
book, although some of his words used in the book are quite vague,
and the descriptions of Non-Being and Bing appear quite randomly
in many chapters. Thus, we can use our languages and minds as
useful tools to learn about the Tao. From this I can say that Lao Tzu
had expected us not only to use our souls and bodies but also our
minds to learn about the Tao. Therefore, we can have a kind of
integrated approach to learning the Tao. And this makes the Tao Te
Ching to be so great!
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By knowing how Non-Being and Being work together, one (not just
Lao Tzu) can describe the Tao. Although we still need to put what
we have learned into our practice, so that we can experience and
know directly what it is and how it works. That is, in some stages of
such learning processes, our languages and minds can play critical
and helpful roles; but in other stages, we need to put them down
and just let Non-Being and Being guide our consciousness,
because Non-Being and Being form the gateways for the Tao to
guide us in experiencing and realizing it.
But if we do not know and use the special pair of coupling
concepts of Non-Being and Being, we have no appropriate way to
describe the Tao. And this alone could make it too hard or even
impossible for anyone to talk, discuss, and teach about the Tao.
And this may be the main reason for many people to believe that
the Tao cannot be spoken, told, or learned.
The internal structure of this chapter:
This chapter can be divided into three sections. The first section
mainly talks about learning the knowledge of the Tao cannot
substitute for having the experience of the Tao. The second one
introduces the special pair of coupling concepts of Non-Being and
Being, and then tells us how we can put this knowledge into the
practice of observing and have the experience of the Tao. The last
one further describes how Non-Being and Being works together and
what is their function.
A brief analysis of the symbol pair for this chapter:
The symbol pair for this chapter is the Gen trigram pair (the type 1
pair). The Chinese bronze script character for “Gen” looks like a
person with an eye on his or her back, which represents that a
person turns back and looks. Also, the Gen trigram has a solid line
on top of two broken lines which can represent a gate or gateway (a
horizontal beam above an opening). Therefore, in this chapter, this
symbol pair can symbolize transforming, observing, going out and
returning, contemplating, beginning and ending, gateway, origin,
self-reliance, turning around, and self-reflection.
Two
tian xia jie zhi mei zhi wei mei(1), si e yi;
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jie zhi shan zhi wei shan(2), si bu shan yi.
gu you wu xiang sheng(3),
nan yi xiang cheng(4),
chang duan xiang xing(5),
gao xia xiang qing(6),
yin sheng xiang he(7),
qian hou xiang sui.
shi yi sheng ren chu wu wei zhi shi,
xing bu yan zhi jiao,
wan wu zuo er fu shi(8),
sheng er fu you,
wei er bu shi,
gong cheng er fu ju.
fu wei fu ju,
shi yi bu qu.
(1) The first “mei” is a verb, means to praise. The “zhi”, means
others, especially the powerful and higher status persons (ruler,
leaders, parents, etc.). The second “mei” is also a verb, means “to
be praised”, or “to gain favor”. The word “si” means this; and it
refers to the matter or behavior mentioned earlier.
(2) The first “shan” is a verb, means “to be good to”. The “zhi” is a
pronoun, means other persons, especially the powerful and higher
status persons (ruler, leaders, parents, etc.). The second “shan” is
also a verb, means “to be treated nicely”, or “to get approval”. The
word “si” means this; and it refers to the matter or behavior
mentioned earlier.
(3) The phrase “you wu” means Being and Non-Being.
(4) The phrase “xiang cheng” means “become each other” or
“convert into each other”.
(5) The phrase “xiang xing” means “transform into each other”.
(6) The phrase “xiang qing” means “invert into each other”.
(7) The phrase “xiang he” means “turn into each other”.
(8) The word “shi” in this context means “to judge (somebody)”
Being and Non-Being produce each other. Being and Non-Being
have equal status in the Tao, and do not dominate or manipulate
each other, but rather guide, support, empower each other, and
function as the root, source, or the cause of each other.
difficult and easy convert into each other. See chapter 63 for the
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saying: “Accomplish easy tasks before they become difficult.
Achieve small works before they turn into big ones. For all difficult
problems must rise from easy ones, all huge things must grow up
from tiny ones.” That is to say, “difficult” and “easy” have equal
status in the “difficult/easy” system, and can become each other.
long and short transform into each other. For example, when
shooting a bow and arrow, drawing the string back will lengthen the
distance between the middle of the bow and the middle of the
string, and simultaneously shorten the distance between the two
ends of the bow. And releasing the string will make the opposite
happen. Also see Chapter 77 for the saying “The Tao of heaven
works like drawing a bow. Press down the high and raise up the
low; shorten the long and extend the short.” That is to say, “long”
and “short” have equal status in the “long/short” system, and can
become each other.
high and low invert into each other. Playing seesaw is a simple
example, when one side moves higher, the other side moves lower,
and vice versa. That is to say, “high” and “low” have equal status in
the “high/low” system, and can become each other.
sound and echo turn into each other. A sound is the source of its
echo, and the echo can also be the source of another echo. That is,
“sound” and “echo” have equal status in the “sound/echo” system,
and can become each other.
leading and following go after each other. That day and night go
after each other might be considered as a simple example of this.
And every wooden horse in a merry-go-round is both a leader and a
follower at the same time. That is to say, “following” and “leading”
have equal status in the “leading/following” system, and can
become each other.
Did Lao Tzu teach moral relativism in this chapter? No, he did not.
What he said is that if we are contrary to the Tao, we will get just
the opposite of what we want. That is, he talked about
counterproductive and its cause. In the beginning of this chapter,
Lao Tzu took a kind of flattery as an example and said: “Everyone
knows praising others in order to win their favors; this is disgusting.
Everyone knows being good to others in order to get their approval;
this is not good.” And the word “Everyone” in the sentences
indicates the issue of such flattery should be a social problem. And
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this also implies that such flattery became a social problem largely
because families, social organizations and the state were ruled by
highly rigid hierarchy systems. The major problem of such kind of
flattery is that it is neither a way to respect one another equally, nor
a way to benefit one another without causing harm to one another.
Instead, it is used as an artifice to manipulate others for selfish
purposes; and it also reinforces and promotes social inequality and
social conflict. Thus, it is contrary to the Tao.
Unfortunately, the mainstream interpretation of this chapter makes
the readers think that Lao Tzu taught moral relativism. A common
translation of the first couple lines of this chapter is: “All people see
beauty as beauty just because there is ugliness. All people see
good as good just because there is evil.” or “When we see some
things as beautiful, other things become ugly. When we see some
things as good, other things become bad.” But if these kinds of
sayings really make sense, and since following the Tao and being
contrary to it are opposite to each other, then why did Lao Tzu keep
advising us in his book that we should follow the Tao and should not
to be contrary to it? As matter of fact, although these two ways are
opposite to each other, but they definitely are not complementary to
each other.
Some closely related misinterpretations also happened to the
second section of this chapter: we call a task “easy” only when we
compare it to a harder one; we call an object “short” only when we
compare it to a longer one; and so on. Actually, in this section Lao
Tzu talked generally about the mechanism of the reverse
transformation: “Being and Non-Being produce each other; difficult
and easy convert into each other; long and short transform into
each other; high and low invert into each other; sound and echo
turn into each other; leading and following go after each other.” The
mechanism of the reverse transformation is the mechanism of how
Being and Non-Being work together. Being and Non-Being are
combining in such a way that they not only are opposite to each
other, but also are complementary to each other. Moreover, they
maintain equal status in the Tao and are not self-centered,
therefore, they are able to produce each other by unreservedly
turning into each other. And in this way, they treat each other
equally well, benefit each other without causing harm to each other,
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thus they both can last forever. And this is why the Tao can last
forever and is also one of the reasons that the Tao can benefit all
beings without causing harm to them, since the Tao consists of
Being and Non-Being. Understand these well can help us to
understand why Lao Tzu said in the last section of this chapter:
“Thus, the sage has things well done without coercion, and guides
people without dictating. Let things grow up naturally without
judging them. Creates, but does not possess. Helps, but has no
expectation for return.”
Lao Tzu also implied that following the guidance of the Tao (the
way that Being and Non-Being work together) can let a positive
event to occur due to such reverse transformation, as the last two
lines of this chapter indicate it clearly: “When success is achieved,
then forgotten. That is why it is immortal.”
For us, knowing well about the mechanism of such reverse
transformation and the cause of counterproductive events will lay a
good foundation to understand many other chapters of the Tao Te
Ching.
The internal structure of this chapter:
This chapter can be divided into three sections. The first section
takes the social problem of the flattery as a counterproductive
example. The second section first talks about the mechanism of the
reverse transformation and also the mutually respectful and
beneficial relationship between Non-Being and Being, which implies
that the action of the flattery and its cause (the society was ruled by
the highly rigid hierarchy systems) are being contrary to the Tao;
and then it gives several specific examples to describe the idea.
The last one talks about how a sage who follows the guidance of
Non-Being and Being (the Tao) governs the state and what is the
result of such way of governing.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Li trigram (type 2); the symbol on the
right is the Gen trigram (type 1). The Gen trigram can symbolize
mountain, independence, self-reliance, upright, transformation, and
hierarchy. As contrasted with the Gen trigram, the Li trigram in this
context can symbolize the sun, dependence, clinging, flattery,
meddling, and fire; but it also symbolizes rotation, taking turns,
leaving (or leaving someone/something alone), generosity, giving
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and altruistic.
Three
bu shang xian, shi min bu zheng;
bu gui nan de zhi huo,
shi min bu wei dao;
bu jian ke yu,
shi min xin bu luan.
shi yi sheng ren zhi zhi,
xu qi xin, shi qi fu; ruo qi zhi, qiang qi gu(1).
chang shi min wu zhi wu yu;
shi fu zhi zhe bu gan wei ye.
wei wu wei,
ze wu bu zhi.
(1) The sentence “xu qi xin, shi qi fu; ruo qi zhi, qiang qi gu” can be
literally translated as “empties their desires and fills their bellies;
weakens their ambitions and strengthens their bones.” But it may be
quite hard for readers to understand what it really means. However,
because desires and ambitions mean to want something that one
does not have; but belly and bones are parts of the body, and can
symbolize what one has had, therefore this sentence can be
translated as “find fulfillment more and more within themselves, less
and less outside themselves”.
Not glorifying the achievers prevents struggling. Not treasuring
hard-to-get goods prevents stealing. Not exhibiting the desirable
prevents disturbing the hearts and minds: Glorifying the achievers,
treasuring hard-to-get goods and exhibiting the desirable are the
examples of behaviors that can cause counterproductive events
(such as struggling, stealing, disturbing of the hearts and minds) to
happen, which occur as the consequence of being contrary to the
Tao. Thus, they should be avoided (see the notes in Chapter 2).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Xun trigram (type 3); the symbol on the
right is the Gen trigram (type 1). The Gen trigram can symbolize
mountain, solid, independence, self-reliance, self-contented. As
contrasted with the Gen trigram, the Xun trigram in this context
symbolizes wind, empty inside, keeping busy in chasing and
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grabbing things but hard to be content.
Four
dao chong er yong zhi huo bu ying(1).
yuan xi si wan wu zhi zong.
cuo qi rui, jie qi fen; he qi guang, tong qi chen(2).
zhan xi si huo cun.
wu bu zhi shui zhi zi,
xiang di zhi xian.
(1) The word “chong” in this context can mean “to surge up and flow
back”, and it does not mean empty. Lao Tzu used it to describe the
way in which Being and Non-Being interact with each other, turn
into each other, and give birth to the myriad things and guide them
to return. It works just like a water fountain in which the water
surges up from the source, develops into various patterns and
finally return to the source. Therefore, The Tao functions perfectly
and never overflows.
(2) This group of text looks like an interpolation from Chapter 56.
But it is not. Since in this chapter Lao Tzu compared the function of
the Tao to the function of a water fountain, we can imagine that the
Tao functions like the water flow of a fountain, “it blunts the
sharpness of the powerful, untangle the knot of the powerless;
softens the glare of the noble, and stays with the humble.” In fact, in
this chapter, Lao Tzu used this group of text to describe the function
of the Tao; while in Chapter 56, he used the same group of text to
describe the inner states of the Tao’s followers.
I do not know its source, but I know it is the source of the
Heavenly God: In ancient Chinese mythology, the Heavenly God
had been regarded as the creator and ruler of all people. But Lao
Tzu said the Tao is the source of the Heavenly God. That is to say
that the Tao is the source of all sources.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kan trigram (type 4); the symbol on the
right is the Gen trigram (type 1). The Gen trigram can symbolize
mountain, and Being (the outer line of this trigram is solid, its inner
lines are broken). As contrasted with the Gen trigram, the Kan
trigram in this context symbolizes raining, creek, Non-Being (the
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outer and bottom lines of this trigram are broken, its middle line is
solid). Rain, creeks cooperate with mountain and soil can create an
appropriate environment for all kinds of living beings to live and to
thrive, just like Being and Non-Being cooperate with each other and
produce, nourish, protect, guide, support and empower all beings.
Five
tian di bu ren(1),
yi wan wu wei chu gou(2);
sheng ren bu ren,
yi bai xing wei chu gou.
tian di zhi jian,
qi you tuo yue hu?
xu er bu qu,
dong er yu chu.
duo yan shu qiong(3),
bu ru shou zhong.
(1) The word “ren” in this context means partial, selective, and
conditional love.
(2) The phrase “chu gou” means straw dogs. And the whole line “yi
wan wu wei chu gou” literally means “to treat the myriad things as
straw dogs”. Straw dogs are figures of dogs made of straw and
were offered in ancient China to replace real animals as sacrifices
to the gods (Heaven and Earth are two of the most important ones).
The fact that real animals can be replaced by straw dogs as
sacrifices indicates that Heaven and Earth do not need any
sacrifices at all. Therefore, Heaven and Earth see or treat the
myriad things as straw dogs because they neither request anything
from the world and nor demand anyone to do anything for them.
Their love to the myriad things is impartial and unconditional.
(3) The phrase “duo yan” literally means “too many words”. It can be
translated as “complaining too much” or “ordering around”. The
former is about self-rectifying; the latter is about leadership. I think
the former makes relatively more sense in this context, because at
the beginning of this chapter, it talks about the impartial and
unconditional love of the Tao (represented by the love of Heaven
and Earth), thus, we should not complain too much about our lives;
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although the other one is not unacceptable.
The cooperation between Heaven and Earth is much like how a
bellows works! Within the emptiness there is limitless potential; in
moving, it keeps producing without end: The cooperation between
Heaven and Earth can symbolize the cooperation between Being
and Non-Being, with which the Tao gives birth to all beings, and
nourish, protect, support and empower them impartially and
unconditionally.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Dui trigram (type 5); the symbol on the
right is the Gen trigram (type 1). The Gen trigram can symbolize
mountain, independence, solid, self-reliance, self-contented, Being
(the outer line of this trigram is solid, its inner lines are broken). As
contrasted with the Gen trigram, the Dui trigram in this context can
symbolize lake, concave area, speaking, lacking and Non-Being
(the outer line of this trigram is broken, its inner lines are solid).
“Mountain” seems solid, “lake” seems lacking; a mountain ha more
stones and soil, and a lake has more water. The cooperation
between “mountain” and “lake” is much like the cooperation
between Heaven and Earth or between Being and Non-Being; thus,
“lake” actually is rich and is not lacking. Therefore, it has no reason
to complain.
Six
gu shen bu si,
shi wei xuan pin(1).
xuan pin zhi men,
shi wei tian di gen.
mian mian ruo cun,
yong zhi bu qin.
(1) The phrase “xuan pin” means the female with mysterious
transforming power. Such power effortlessly gives birth to all things,
supports them to develop and finally guides them back home. From
the perspective of the myriad beings, the one with such
transforming power is their mother who gives them birth and
welcomes their return.
Her gateway is called the root of Heaven and Earth. It last forever,
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yet is hardly seen, effortlessly gives birth to all things and guides
them back home: From the viewpoint of observers of the Tao, the
interaction between Non-Being and Being forms the greatest
gateway: from Non-Being to Being, the myriad beings are born from
the gateway; from Being to Non-Being, the myriad beings return
through the gateway. It is hardly seen because it works in the
background and works as the innermost nature of everyone.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhong symbol (type 6); the symbol on
the right is the Gen trigram (type 1). The Gen trigram can symbolize
gate, gateway, and mountain. As contrasted with the Gen trigram,
the Zhong symbol in this context can symbolize springs in
mountains, or valley (a low area of land between mountains, with a
river or stream flowing through it).
Seven
tian chang di jiu.
tian di suo yi neng chang qie jiu zhe,
yi qi bu zi sheng,
gu neng chang sheng.
shi yi sheng ren hou qi shen er shen xian,
wai qi shen er shen cun.
fei yi qi wu si ye?
gu neng cheng qi si(1).
(1) The word “si” means self or one’s self.
They are not being self-centered, so they can be everlasting. ……
Because he is selfless, he is able to achieve complete selffulfillment: Obviously these sentences talked about positive event
happening because of the effect of the reverse transformation of the
Tao (see the notes in Chapter 2).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhen trigram (type 7); the symbol on
the right is the Gen trigram (type 1). The Gen trigram symbolizes
mountain, working quietly, and long lasting. And as contrasted with
the Gen trigram, the Zhen trigram in this context can symbolize
thunder which is very loud but not long lasting.
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Eight
shang shan ruo shui.
shui shan li wan wu er bu zheng,
chu zhong ren zhi suo wu,
gu ji yu dao.
ju shan di(1),
xin shan yuan,
yu shan ren(2).
yan shan xin,
zheng shan zhi,
shi shan neng,
dong shan shi.
fu wei bu zheng,
gu wu you.
(1) The word “di” literally means ground, which can symbolize
humbleness, humility in this context.
(2) The word “ren” in this context means kindness.
Water nourishes all beings, but does not compete with them. It
flows in the low places that others dislike. Therefore, such a nature
is similar to the Tao.: The Tao is the innermost nature of all beings,
and every being is an expression of it. Therefore, the Tao works
behind the scenes, and benefits all beings without harming them or
without competing with them for anything.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Qian trigram (type 8); the symbol on
the right is the Gen trigram (type 1). The Gen trigram can symbolize
mountain. As contrasted with the Gen trigram, the Qian trigram in
this context can symbolize heaven, sky, confrontation. The sky is
high, and the mountain peak is pointing high up into the sky. All
these indicate that this symbol pair can symbolize competing or
fighting with each other. While a mountain seems to have a solid
foundation on the land (symbolizing low place, humble), the sky
seems not to have such a foundation.
Nine
chi er ying zhi,
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bu ru qi yi;
chuai er rui zhi,
bu ke chang bao.
jin yu man tang,
mo zhi neng shou.
fu gui er jiao,
zi yi qi jiu(1).
gong cheng shen tui,
tian zhi dao ye.
(1) The word “jiu” means disaster, or downfall.
Over fill your cup, it will spill. …… Arrogance with wealth and
honor will bring your downfall: Obviously, these are examples of
counterproductive events, which happen as the consequence of
being contrary to the Tao.
Leave it alone when the work is well done, this is the way of
Heaven: It is about the effect of the mechanism of the reverse
transformation of the Tao (see the notes in Chapter 2).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kun trigram (type 9); the symbol on the
right is the Gen trigram (type 1). The Gen trigram can symbolize
mountain. As contrasted with the Gen trigram, the Kun trigram in
this context can symbolize land, ground, and earth. If a mountain is
too steep (it symbolizes greed), landslides tend to be much more
destructive and frequent. After mountains rise up from the ground,
the ground becomes hidden.
Ten
zai ying po bao yi,
neng wu li hu?
tuan qi zhi rou(1),
neng ru ying er hu?
di chu xuan lan,
neng wu ci hu?
ai min zhi guo,
neng wu wei hu?
tian men kai he(2),
neng wei ci hu?
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ming bai si da,
neng wu zhi hu?
sheng zhi xu zhi,
sheng er bu you,
wei er bu shi,
zhang er bu zai,
shi wei xuan de.
(1) The phrase “tuan qi” means “cultivate your qi” or “cultivate your
breath and vital energy”.
(2) The phrase “tian men kai he” literally means “opening and
closing of Heaven’s gate”, it can be translated as “the rhythm of
nature” or “the rhythm of the Tao”.
Can you let your whole being embrace the oneness without
parting? ……Can you know the world well without becoming
boastful: According to Lao Tzu's teaching, you can when you let the
Tao guide you. That is, when you let the Tao work through you.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Gen trigram (type 1); the symbol on
the right is the Li trigram (type 2). The Li trigram can symbolize fire,
light, self-cultivation, realizing, flexible, liberating, leaving. As
contrasted with the Li trigram, the Gen trigram in this context can
symbolize mountain, gateway, observing, rigid, control, hierarchy,
repression.
Eleven
san shi fu gong yi gu,
dang qi wu,
you che zhi yong.
shan zhi yi wei qi,
dang qi wu,
you qi zhi yong.
zao hu you yi wei shi,
dang qi wu,
you shi zhi yong.
gu you zhi yi wei li,
wu zhi yi wei yong(1).
(1) The phrase “you zhi” literally means to create solid things. The
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phrase “wu zhi” literally means to create empty space. They
together can symbolize Non-Being and Being work together to give
birth to everything.
Join thirty spokes in a hub, but without the center hole, the vehicle
cannot move: Did Lao Tzu said emptiness is more important than
solidness in this chapter? No, He did not. In this chapter, Lao Tzu
told us the importance of cooperation and balance between NonBeing and Being, or between emptiness and solidness, or between
Yin and Yang. A Wheel without the center hole cannot function as a
wheel; but can a wheel have the center hole without its solid parts?
Similar, A building without inner space cannot function as a building;
however, can a building have its inner space without its roofs, walls
and floors?
A brief analysis of the symbol pair for this chapter:
The symbol pair for this chapter is the type 2 pair. The Li trigram
can symbolize anything with an empty center or an empty space
inside, because its outer and bottom lines are solid, while the
middle line is broken.
Twelve
wu se ling ren mu mang,
wu yin ling ren er long,
wu we ling ren kou shuang,
chi cheng tian lie ling ren xin fa kuang,
nan de zhi huo ling ren xing fang.
shi yi sheng ren wei fu bu wei mu(1), gu qu bi qu ci.
(1) The phrase “wei fu bu wei mu” literally means “to care for the
stomach and not for the eyes”. Since people use their stomach to
enjoy what they already have, and use eyes to chase what they do
not have, it can be translated as “true happiness comes from within,
not from without”.
Too much color blinds the eye. Too much sound deafens the ear.
Too much flavor dulls the taste: These are the examples of
counterproductive events, which occur as the consequence of being
contrary to the Tao (see the notes in Chapter 2).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Xun trigram (type 3); the symbol on the
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right is the Li trigram (type 2). The Li trigram can symbolize fire,
desire. As contrasted with the Li trigram, the Xun trigram in this
context can symbolize wind, blast. Thus, in this context, this symbol
pair can symbolize fanning the flames of greed.
Thirteen
chong ru ruo jing(1),
gui da huan ruo shen(2).
he wei chong ru ruo jing?
chong wei xia,
de zhi ruo jing,
shi zhi ruo jing,
shi wei chong ru ruo jing.
he wei gui da huan ruo shen?
wu suo yi you da huan zhe,
wei wu you shen;
ji wu wu shen,
wu you he huan?
gu gui yi shen wei tian xia,
ruo ke ji tian xia;
ai yi shen wei tian xia,
ruo ke tuo tian xia.
(1) The word “chong” means the favor that higher status persons
give to lower status ones.
(2) The word “shen” means ego or self in this context.
he who loves all others as himself can be entrusted to serve the
people: A good leader is not self-centered. Thus, he can care about
what the people care about. Also see the notes in Chapter 2.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kan trigram (type 4); the symbol on the
right is the Li trigram (type 2). The Li trigram can symbolize fire, the
sun, hot. And as contrasted with the Li trigram, the Kan trigram in
this context can symbolize water, cloud, rain, or cool. All these
indicate that this symbol pair can symbolize that water is heated up
by fire or by the sun (this symbolizes getting favor), becomes steam
and move up into the sky; then it was cold down in the sky (this can
symbolize losing favor), becomes rain and falls down. Both
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processes are equally terrifying (for the water).
Fourteen
shi zhi bu jian ming yue yi,
ting zhi bu wen ming yue xi,
bo zhi bu de ming yue wei.
ci san zhe bu ke zhi jie,
gu hun er wei yi.
qi shang bu jiao,
qi xia bu mei,
sheng sheng bu ke ming,
fu gui yu wu wu.
shi wei wu zhuang zhi zhuang,
wu wu zhi xiang,
shi wei hu huang.
ying zhi bu jian qi shou,
sui zhi bu jian qi hou.
zhi gu zhi dao,
yi yu jin zhi you.
neng zhi gu shi,
shi wei dao ji(1).
(1) The phrase “dao ji” means “treat the Tao as guidance”, or “to be
guided by the Tao”.
Meet it, but cannot find its head, follow it, but cannot see its end:
because the Tao consists of Being and Non-Being, and Being and
Non-Being connect to each other in a circle, and turn into each
other constantly, no one can find its head or see its end.
When you know the ancient origin, you are following the guidance
of Tao: The only way to know the origin (the Tao) is to follow the
guidance of Tao.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Dui trigram (type 5); the symbol on the
right is the Li trigram (type 2). The Li trigram can symbolize fire,
heat, self-cultivation, warm, desire. As contrasted with the Li
trigram, the Dui trigram in this context can symbolize lake, cooling
down. Thus, this symbol pair can symbolize that an appropriate
mixing of cool air and warm air immediately above the lake can
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cause fog or cloud to form there, which makes the area become
quite invisible; and this may symbolize the practice and result of
self-cultivation. Also, it can symbolize cooling down desires or
putting desires under control.
Fifteen
gu zhi shan wei dao zhe,
wei miao xuan tong,
shen bu ke shi.
fu wei bu ke shi,
gu qiang wei zhi rong:
yu xi ruo dong she chuan,
you xi ruo wei si lin,
yan xi qi ruo ke,
huan xi ruo bing zhi jiang shi,
dun xi qi ruo pu,
kuang xi qi ruo gu,
hun xi qi ruo zhuo,
shu neng zhuo yi zhi jing zhi xu qing?
shu neng an yi dong zhi xu sheng?
bao ci dao zhe bu yu ying.
fu wei bu ying,
gu neng bi bu xin cheng(1).
(1) The word “bi” in this context means thick grass, which can
symbolize keeping young and vitality. It does not mean worn-out, or
old and shabby.
Who can wait quietly to let the mud settle and the water become
clear? Who can remain peaceful to allow the right action to rise by
itself? As what Lao Tzu pointed out, you can if you follow the
guidance of the Tao (the guidance of Being and Non-Being).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhong symbol (type 6); the symbol on
the right is the Li trigram (type 2). The Li trigram can symbolize fire,
heat, vital energy, self-cultivation skills. As contrasted with the Li
trigram, the Zhong symbol in this context symbolizes appropriate,
just right, and caution. All these indicates that this symbol pair can
symbolize that cultivating virtue properly or having great ability to
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cultivate virtue.
Sixteen
zhi xu ji, shou jing du.
wan wu bing zuo,
wu yi guan fu.
fu wu yun yun,
ge fu gui qi gen.
gui gen yue jing,
shi yue fu ming.
fu ming yue chang,
zhi chang yue ming(1).
bu zhi chang wang zuo xiong.
zhi chang rong,
rong nai gong,
gong nai quan,
quan nai tian,
tian nai dao,
dao nai jiu,
mo shen bu dai.
(1) The word “chang” as a noun can mean law or rule, and in this
chapter, it is used as a gerund and means to obey the law or to
follow the rule. In this context it can be translated as “following the
guidance of the Tao” or “being guided by the Tao”.
Realizing one's true nature is following the guidance: Our true
nature is the Tao, we know the Tao by following its guidance.
By staying with the Tao, you will be long-lasting without danger:
To stay with the Tao is to provide the sufficient and necessary
condition for people to live and develop healthily and continuously
(see the Introduction of this book).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhen trigram (type 7); the symbol on
the right is the Li trigram (type 2). The Li trigram can symbolize the
sun, or things that happen repeatedly and regularly by following
some laws; it can also symbolize fire and self-cultivation. As
contrasted with the Li trigram, the Zhen trigram in this context
symbolizes thunder, lightning, having short life span, acting
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recklessly. While the sun moves circularly and quietly, and recurs
every day, a noisy thunder usually cannot last more than a second.
Seventeen
tai shang, bu zhi you zhi;
qi ci, qin er yu zhi;
qi ci, wei zhi;
qi ci, wu zhi.
xin bu zu yan,
you bu xin yan.
you xi qi gui yan.
gong cheng shi sui,
bai xing jie wei wo zi ran(1).
(1) The phrase “wo zi ran” means “We did it ourselves” in this
context. That is, things have been done naturally, effortlessly, and
spontaneously, without striving, conflicting and coercion.
The best top leader is not well known: Since the sage basically
lets the Tao (the innermost nature of everyone) guide the people to
fulfill their full potentials, so she leads without coercion, and guides
without dictating. Thus, she works behind the scenes and what she
does is not well known.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Qian trigram (type 8); the symbol on
the right is the Li trigram (type 2). The Li trigram can symbolize the
sun, heat, light. As contrasted with the Li trigram, the Qian trigram in
this context can symbolize sky, air, top leader. When the air is
heated by the sun (symbolizing the Tao), it rises up high and give
sufficient space for the beings on the ground to live and thrive
autonomously. When the air is not heated by the sun, it sinks down
to the ground and forms smoke or fog, and meddles in the affairs of
the people.
Eighteen
da dao fei,
you ren yi.
zhi hui chu,
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you da wei.
liu qin bu he(1),
you xiao ci.
guo jia hun luan,
you zhong chen.
(1) The phrase “liu qin” literally means six close relatives, which
generally refers to the immediate family.
When the great Tao is forgotten, Humanity and righteousness are
advocated: When people do not rely on the Tao for guidance, they
will only rely on man-made doctrines, rules or regulations.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kun trigram (type 9); the symbol on the
right is the Li trigram (type 2). The Li trigram can symbolize fire,
light. As contrasted with the Li trigram, the Kun trigram in this
context can symbolize earth, soil. When the fire or light (symbolizing
the Tao) is covered up by the soil, what people get are darkness
and cold.
Nineteen
jue sheng qi zhi,
min li bai bei;
jue ren qi yi,
min fu xiao ci;
jue qiao qi li,
dao zei wu you.
ci san zhe yi wei wen bu zu(1),
gu ling you suo zhu;
jian su bao pu,
shao si gua yu.
(1) The phrase “wei wen” can be translated as “culture reform”.
Realize simplicity and embrace plainness; lessen selfishness and
di-minish greediness: Let the people be guided by the Tao (their
true nature), not be driven by selfishness and greediness.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Gen trigram (type 1); the symbol on
the right is the Xun trigram (type 3). Both trigrams have solid outer
line and broken bottom line, thus, this symbol pair can symbolize
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that social reputation and status are overemphasized; however, the
sense of belonging for the soul (or the connection to the root or
source) is weak.
Twenty
jue xue wu you(1).
wei zhi yu e,
xiang qu ji he?
shan zhi yu e,
xiang qu ruo he?
ren zhi suo wei,
bu ke bu wei?
huang xi qi wei yang zai!
zhong ren xi xi,
ru xiang tai lao,
ru chun deng tai.
wo du bo xi qi wei zhao,
ru ying er zhi wei hai(2).
lei lei xi ruo wu suo gui.
zhong ren jie you yu,
er wo du ruo yi.
wo yu ren zhi xin ye zai,
dun dun xi.
su ren zhao zhao,
wo du hun hun.
su ren cha cha,
wo du men men.
dan xi qi ruo hai,
liu xi ruo wu zhi.
zhong ren jie you yi,
er wo du wan qie bi.
wo du yi yu ren,
er gui si mu.
(1) The word “xue” means to follow others blindly or to imitate
others in this context. It does not mean “learning” in a general
sense.
(2) The phrase “ru ying er zhi wei hai” means “as if an infant has
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not become a child” literally. The difference between an infant and a
child is that an infant is just being herself or himself and follows her
or his own nature, while children tend to imitate others and are
easily influenced. Therefore, this phrase actually means “as if an
infant not yet knowing to act like others”. It does not mean “like an
infant before it can smile” (the word “hai” means child or children,
and does not means “laugh” or “smile”).
Stop following others blindly, you will have no worries: When you
stop following others blindly, you can start learning to flow with the
Tao and break free to express your own true nature.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Li trigram (type 2); the symbol on the
right is the Xun trigram (type 3). The Xun trigram symbolizes
obedient, wind, prevailing, influence or guiding force. As contrasted
with the Xun trigram, the Li trigram in this context can symbolize
fire, will, consciousness, desire, clinging, dependence. All these
indicates that this symbol pair can symbolize guiding forces of
consciousness.
Twenty-One
kong de zhi rong,
tai shang, bu zhi you zhi;
dao zhi wei wu,
wei huang wei hu.
hu xi huang xi,
qi zhong you xiang;
huang xi hu xi,
qi zhong you wu;
yao xi ming xi,
qi zhong you jing,
qi jing shen zhen,
qi zhong you xin.
zi gu ji jin,
qi ming bu qu(1),
yi yue zhong fu(2).
wu he yi zhi zhong fu zhi zhuang zai?
yi ci.
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(1) The word “ming” in this context means guidance. It does not
mean name (see the notes in Chapter 1).
(2) The phrase “zhong fu” means beginning of all things.
From where new things are springing up, the Tao looks elusive
and obscure: Tao consists of Non-Being and Being. Non-Being is
just apparently “Non-Being”, it actually has a Being part concealed
and compressed in its core; and Being is just apparently “Being”, it
actually has a Non-Being part as its core. And Non-Being and Being
constantly transform themselves and turn into each other. In
meditation, we may notice impressions, thoughts, sensations, or
memories arising by themselves; that means we are observing new
things springing out from the source. We may also notice these
things falling by themselves; that means we are observing these
things returning into their source. We may also experience that we
are free from all the mind activities for some moments. Thus, from
an observer's point of view, the Tao looks elusive and obscure.
A brief analysis of the symbol pair for this chapter:
The symbol pair for this chapter is (the type 3 pair). The Xun trigram
can symbolize wind, guiding force, obedient, submission, influence,
and penetrate. Also, the Xun trigram has two solid lines on top of a
broken line, so it can symbolize vent or duct. Thus, this symbol pair
can symbolize wind or air passes through a duct by following its
guidance.
Twenty-Two
qu ze quan,
wang ze zhi,
wa ze ying,
bi ze xin,
shao ze de,
duo ze huo.
shi yi sheng ren bao yi wei tian xia shi.
bu zi jian gu ming;
bu zi shi gu zhang;
bu zi fa gu you gong;
bu zi jin gu zhang.
fu wei bu zheng,
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gu tian xia mo neng yu zhi zheng.
gu zhi suo wei qu ze quan zhe qi xu yan zai?
cheng quan er gui zhi(1).
(1) The word “cheng” in this context means trust.
Yield and stay whole. Bend and remain straight: Obviously, these
and the other similar sayings in this chapter are based on the effect
of the mechanism of the reverse transformation of the Tao. NonBeing “yields” and transforms into Being; Being “bends” and turns
into Non-Being. That is how the Tao can stay whole, and is why
both Non-Being and Being can last forever. (see the notes in
Chapter 2)
Trust the guidance of the Tao completely, you will return to true
wholeness certainly: the Tao is true wholeness. If you can trust the
guidance of the Tao completely, that is to say, trust that guidance of
Non-Being and Being completely, you will return to the Tao
certainly.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kan trigram (type 4); the symbol on the
right is the Xun trigram (type 3). The Xun trigram can symbolize
flexibility, wind, obedient, adaptable. As contrasted with the Xun
trigram, the Kan trigram in this context can symbolize river, yielding.
Both wind and river can change direction easily and frequently. That
is, they are able to bend or yield.
Twenty-Three
xi yan zi ran(1).
gu piao feng bu zhong zhao,
zhou yu bu zhong ri.
shu wei ci zhe?
tian di.
tian di shang bu neng jiu,
er kuang yu ren hu?
gu cong shi yu dao zhe tong yu dao;
de zhe tong yu de;
shi zhe tong yu shi.
tong yu dao zhe,
dao yi le de zhi;
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tong yu de zhe,
de yi le de zhi;
tong yu shi zhe,
shi yi le de zhi.
xin bu zu yan,
you bu xin yan.
(1) The phrase “xi yan” literally means “to talk little”, but in this
context it actually means “not to order around”.
He who does not trust sufficiently, will not be trusted: He who
keeps ordering people around does not trust them sufficiently.
Hence, he will not be trusted by the people. He who does not trust
the people sufficiently is not trusting the Tao, thus, he will lose the
support of the people.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Dui trigram (type 5); the symbol on the
right is the Xun trigram (type 3). The Xun trigram can symbolize
wind; and strong wind can symbolize roaring. And as contrasted
with the Xun trigram, the Dui trigram in this context can symbolize
rain water, or talking; and heavy rain can symbolize shouting. Since
both strong wind and heavy rain can be very loud, they can
symbolize keeping ordering around.
Twenty-Four
qi zhe bu li;
kua zhe bu xing(1);
zi xian zhe bu ming;
zi shi zhe bu zhang;
zi fa zhe wu gong;
zi jin zhe bu zhang.
qi zai dao ye,
yue yu shi zhui xing,
wu huo wu zhi, gu you dao zhe bu chu.
(1) The word “kua” in this context means “to take a stride that is too
long”.
He who flaunts himself does not shine. He who is self-righteous
does not get praised: These and the other similar sayings in this
chapter are examples of counterproductive events, which occur as
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the consequence of being contrary to the Tao (see the notes in
Chapter 2).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhong symbol (type 6); the symbol on
the right is the Xun trigram (type 3). The Xun trigram symbolizes
modest, humble. As contrasted with the Xun trigram, the Zhong
symbol in this context can symbolize non-extreme, moderate.
Twenty-Five
you wu hun cheng(1),
xian tian di sheng.
ji xi liao xi,
du li er bu gai,
zhou xing er bu dai,
ke yi wei tian di mu.
wu bu zhi qi ming,
zi zhi yue dao,
qiang wei zhi ming yue da.
da yue shi,
shi yue yuan,
yuan yue fan.
gu dao da,
tian da,
di da,
ren yi da.
yu zhong you si da,
er ren ju qi yi yan.
ren fa di,
di fa tian,
tian fa dao,
dao fa zi ran.
(1) The phrase “hun cheng” in this context means “consists of
Being and Non-Being”.
It is standing alone and invariable, circulating and ceaseless. It
may be regarded as the mother of all things: Non-Being and Being
connect to each other in a circle, and turn into each other
constantly. Because the Tao consists of Non-Being and Being,
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therefore, it is its own source or root, and can effortlessly give birth
to all things, support them to grow, and guide them to return. Thus,
it may be regarded as the mother of all things.
I do not know its name, just call it the Tao. And reluctantly I name it
as the Great.: “the Great” in this context means not only greatness,
but also the ultimate ancestor of everyone (“the mother of all
things”). Lao Tzu “reluctantly” named it as the Great because he
understood quite well that he should not give a name to the Tao, the
ultimate ancestor of everyone. In ancient times, it is normal for
parent to give names to their children, but not vice versa. Obviously,
giving the ancestor a name is not considered as a respectful act to
the ancestor, although it is technically doable. With such
consideration, nobody, regardless how old he or she is, should give
the Tao a name. And the Tao has never given itself a name. Thus,
Lao Tzu said that I do not know its name. But he could not teach the
Tao without mention of its name. Thus, he said that anyway, he just
called it the Tao and reluctantly named it as the Great. Though,
giving the Tao a name is disrespectful to it, but naming it the Great
(the ultimate ancestor) itself proves that his true intention is to
express respect and praise to it, which makes the naming action
become acceptable or excusable.
There are four greatness in the realm. And humankind is one of
them: people are great only when they follow the guidance of the
Tao.
The Tao conforms to its own nature: The Tao consists of NonBeing and Being, and works as the innermost nature of every being;
and this is its own nature. Thus, it has things well done naturally,
effortlessly, spontaneously, without any striving and coercion; and
this is why it’s great.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhen trigram (type 7); the symbol on
the right is the Xun trigram (type 3). The Xun trigram can symbolize
wind, Being (two solid lines on top of a broken line). As contrasted
with the Xun trigram, the Zhen trigram in this context can symbolize
thunder, Non-Being (two broken lines on top of a solid line). Wind
and thunder are great powers in nature, they work together can
bring rain to everywhere to support lives, thus, they can symbolize
the Tao (Being and Non-Being work together).
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Twenty-Six
zhong wei qing gen, jing wei zao jun(1).
shi yi sheng ren zhong ri xing bu li zi zhong,
sui you rong guan,
yan chu chao ran.
nai he wan sheng zhi zhu
er yi shen qing tian xia?
qing ze shi gen, zao ze shi jun.
(1) The word “jun” in this context means master.
Therefore, the sage travels all day without losing his source: His
source or root is the Tao.
Though there are gorgeous palaces, he is beyond them and
serenely remains in his place: He stays with the Tao and has not
been distracted by the temptations that surround him.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Qian trigram (type 8); the symbol on
the right is the Xun trigram (type 3). The Xun trigram can symbolize
guiding force, wind, leader. As contrasted with the Xun trigram, the
Qian symbol in this context can symbolize sky, top leader. Wind and
the sky are higher than the ground (which symbolizes common
people), but they have been rising from the ground which
symbolizes base, root, or source.
Twenty-Seven
shan xing, wu zhe ji;
shan yan, wu xia zhe;
shan shu, bu yong chou ce;
shan bi, wu guan jian er bu ke kai;
shan jie, wu sheng yue er bu ke jie.
shi yi sheng ren chang shan jiu ren,
gu wu qi ren;
chang shan jiu wu,
gu wu qi wu.
shi wei xi ming(1).
gu shan ren zhe bu shan ren zhi shi,
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bu shan ren zhe shan ren zhi zi.
bu gui qi shi,
bu ai xi qi zi,
sui zhi da mi.
shi wei yao miao.
(1) The phrase “xi ming” means "letting everyone enlightened" in
this context. That is, helping others unconditionally and impartially
and letting the light of the Tao shine through everyone. It’s the way
to benefit others without causing any harm to them.
The sage has things well done without showing her achievement.
Her impartial speech makes no slips. Her perfect planning uses no
counter. She keeps the people attracted to her without controlling
them. She maintains close ties with others without using coercive
power: She achieves these by letting the Tao, the innermost nature
of everyone, guide the people.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kun trigram (type 9); the symbol on the
right is the Xun trigram (type 3). The Xun trigram can symbolize
influence, wind, assist, modest, and prevalent. And as contrasted
with the Xun trigram, the Kun symbol in this context symbolizes
earth, support, land, widespread, nurturing, or humble. Land
impartially supports and nurtures various kinds of lives without
coercion. Wind is rising up from land, and it can bring rain and
moisture back to land and help living beings to live and grow. Thus,
they can work together and bring up the best in themselves and in
others.
Twenty-Eight
zhi qi xiong,
shou qi ci,
wei tian xia xi.
wei tian xia xi,
chang de bu li,
fu gui yu ying er.
zhi qi bai,
shou qi hei,
wei tian xia shi.
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chang de bu te,
fu gui yu wu ji.
zhi qi rong,
shou qi ru,
wei tian xia gu.
wei tian xia gu,
chang de nai zu,
fu gui yu pu.
pu san ze wei qi,
sheng ren yong zhi,
ze wei guan zhang.
gu da zhi bu ge(1).
(1) The word “ge” in this context means “rely on coercion”.
Know the masculine, yet keep to the feminine, be the creek of the
world. Being the creek of the world, the ability to receive the
guidance will never disappear, return to the state of an infant: Yin,
Yang and their power to unify themselves together are Being and
Non-Being (or the Tao) embodied in all things and the environment.
When people can achieve perfect harmony with the unification of
these forces, they are receiving the guidance of the Tao.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Gen trigram (type 1); the symbol on
the right is the Kan trigram (type 4). The Kan trigram can symbolize
creek, river, feminine, Non-Being. As contrasted with the Kan
trigram, the Gen symbol in this context symbolizes mountain,
hierarchy, masculine, and Being.
Twenty-Nine
jiang yu qu tian xia er wei zhi,
wu jian qi bu de yi.
tian xia shen qi(1),
bu ke wei ye,
bu ke zhi ye.
wei zhe bai zhi,
zhi zhe shi zhi.
gu wu huo xing huo sui,
huo xu huo chui,
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huo qiang huo lei,
huo zai huo hui.
shi yi sheng ren qu shen, qu she, qu tai.
(1) The phrase “tian xia shen qi” means “the world is sacred”.
The world is sacred. One cannot manipulate it, cannot seize it:
The Tao lets things have and follow their own nature. Thus, the
world is sacred. If one wants to manipulate or seize it, he is being
contrary to the Tao, and will get just the opposite of what he wants.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Li trigram (type 2); the symbol on the
right is the Kan trigram (type 4). The Kan trigram can symbolize
creek, rain. As contrasted with the Kan trigram, the Li symbol in this
context can symbolize fire. Fire is hot and points upward; creek or
rain is cool and moving downward. They have and follow their
natures.
Thirty
yi dao zuo ren zhu zhe,
bu yi bing qiang tian xia.
qi shi hao huan:
shi zhi suo chu, jing ji sheng yan,
da jun zhi hou, bi you xiong nian.
shan you guo er yi,
bu gan yi qu qiang.
guo er wu jin,
guo er wu fa,
guo er wu jiao.
guo er bu de yi,
guo er wu qiang.
wu zhuang ze lao(1),
shi wei bu dao,
bu dao zao yi.
(1) The phrase “wu zhuang” in this context means “things reach
their prime by violence”.
Whatever is contrary to the Tao will soon end: The Tao consists of
Non-Being and Being. Non-Being and Being turn into each other
constantly; and that is why the Tao can function and last forever.
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When things are contrary to the Tao, reach their prime by violence,
for example, their Yin and Yang aspects cannot unify and maintain
in balance, thus, they cannot be successful and survive (for details,
see Introduction of this book).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Xun trigram (type 3); the symbol on the
right is the Kan trigram (type 4). The Kan trigram can symbolize
river, rain, flood. As contrasted with the Kan trigram, the Xun
symbol in this context can symbolize wind, storm, assist. Rainstorm
and flood can symbolize armed forces, and can be very violent and
destructive.
Thirty-One
fu jia bing zhe bu xiang zhi qi(1),
wu huo wu zhi,
gu you dao zhe bu chu.
jun zi ju ze gui zuo,
yong bing ze gui you.
bing zhe bu xiang zhi qi,
fei jun zi zhi qi,
bu de yi er yong zhi,
tian dan wei shang.
sheng er bu mei.
er mei zhi zhe,
shi le sha ren.
fu le sha ren zhe,
ze bu ke de zhi yu tian xia yi.
ji shi shang zuo,
xiong shi shang you.
pian jiang jun ju zuo,
shang jiang jun ju you.
yan yi sang li chu zhi.
sha ren zhi zhong,
yi bei ai qi zhi,
zhan sheng yi sang li chu zhi.
(1) The phrase “bing zhe” means lethal weapons or armed forces.
Do not praise victory in war: Victory in war means temporarily
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ending a conflict at the high price of killing people. And Killing each
other has nothing to praise about, since it causes harm to each
other and does not benefit each other.
A brief analysis of the symbol pair for this chapter:
The symbol pair for this chapter is the type 4 pair. The Kan trigram
can symbolize rain, flood, creek, tears, trap, pitfall, trick. Trap, pitfall,
or trick can symbolize armed forces or lethal weapons. Therefore,
this symbol pair can symbolize crossing swords with someone, or
killing each other in a war.
Thirty-Two
dao chang wu ming pu(1).
sui xiao,
tian xia mo neng chen ye.
hou wang ruo neng shou zhi,
wan wu jiang zi bin.
tian di xiang he,
yi jiang gan lu,
min mo zhi ling er zi jun.
shi zhi you ming(2).
ming yi ji you,
fu yi jiang zhi zhi.
zhi zhi suo yi bu dai.
pi dao zhi zai tian xia,
you chuan gu zhi yu jiang hai.
(1) The phrase “dao chang wu ming pu” means “the Tao can guide
us with Non-Being, back to the state of simplicity”.
(2) The phrase “you ming” means “Being can guide them”.
The Tao can guide us with Non-Being back to the state of
simplicity: The state of simplicity is the state in which Non-Being is
going to transform into Being and lets beings be renewed or gives
birth to new things (see the notes in Chapter 1).
After people are born, Being can guide them. Following the
guidance of Being, you should know when to stop: Non-Being
transforms into Being and gives birth to beings/things, and finally
Being can guide them to return, since Being will transform into NonBeing (see the notes in Chapter 1).
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The Tao guides people without commanding, as rivers and ocean
guide creeks to flow in naturally: Creeks flow into rivers and ocean
naturally and spontaneously just because rivers and ocean are in
lower places and flowing into lower place is considered as the
nature of water. And since the Tao is the innermost nature of
everyone, thus, for people to follow the Tao is to follow their true
nature, but is not bend their will to the will of the Tao.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Dui trigram (type 5); the symbol on the
right is the Kan trigram (type 4). The Kan trigram can symbolize
creek, river, rain, sharing, distributing. As contrasted with the Kan
trigram, the Dui symbol in this context symbolizes lake,
accumulating, storing.
Thirty-Three
zhi ren zhe zhi,
zi zhi zhe ming.
sheng ren zhe you li,
zi sheng zhe qiang.
zhi zu zhe fu.
qiang xing zhe you zhi.
bu shi qi suo zhe jiu(1).
si er bu wang zhe shou.
(1) The phrase “bu shi qi suo zhe” means “one who does not lose
her source”.
One who dies but does not perish has true longevity: The true
follower of the Tao may die physically, but will never die spiritually,
since they have realized their true nature as the Tao, and the Tao
lasts forever.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhong symbol (type 6); the symbol on
the right is the Kan trigram (type 4). The Kan trigram can symbolize
river, self-aware, self-absorbed. As contrasted with the Kan trigram,
the Zhong symbol in this context can symbolize center, core,
source.
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Thirty-Four
da dao fan xi,
qi ke zuo you.
wan wu shi zhi er sheng er bu ci(1),
gong cheng er bu you.
yi yang wan wu er bu wei zhu,
chang wu yu,
ke ming yu xiao;
wan wu gui yan er bu wei zhu,
ke ming wei da.
yi qi zhong bu zi wei da,
gu neng cheng qi da.
(1) The word “ci” means to judge.
It is just because it never claims to be great, that its greatness is
fully achieved: This is similar to the saying of “Because he is
selfless, he is able to achieve complete self-fulfillment” in Chapter 7.
And it is an example of positive event happening due to the effect of
the reverse transformation of the Tao (see the notes in Chapter 2).
However, the one in Chapter 7 is talking about the sage; while the
one in this chapter is talking about the Tao.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhen trigram (type 7); the symbol on
the right is the Kan trigram (type 4). The Kan trigram can symbolize
river, rain, irrigation, or nurture. And as contrasted with the Kan
trigram, the Zhen trigram in this context can symbolize thunder,
lighting, self-important, arrogant.
Thirty-Five
zhi da xiang(1),
tian xia wang.
wang er bu hai,
an ping tai.
le yu er,
guo ke zhi.
dao zhi chu kou,
dan hu qi wu wei.
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shi zhi bu zu jian,
ting zhi bu zu wen,
yong zhi bu zu ji.
(1) The phrase “da xiang” means the image-less image; and this is
a description of the Tao. Therefore, the phrase “zhi da xiang” can
be translated as “Stay with the Tao”.
Stay with the Tao, all under Heaven will come over. They come
over and encounter no harm, enjoy peace and happiness in the
great arms: Since the Tao benefits all beings without harming
anyone, so does the sage who stays with the Tao. (also see
Chapter 81)
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Qian trigram (type 8); the symbol on
the right is the Kan trigram (type 4). The Kan trigram can symbolize
river, rain, irrigation, nurture, tasteless (water is tasteless). As
contrasted with the Kan trigram, the Qian trigram in this context can
symbolize top leader, heaven, clear sky, image-less image, and
fatherhood.
Thirty-Six
jian yu xi zhi(1),
bi gu zhang zhi.
jiang yu ruo zhi,
bi gu qiang zhi.
jiang yu fei zhi,
bi gu xing zhi.
jiang yu duo zhi,
bi gu yu zhi.
shi wei wei ming.
rou ruo sheng gang qiang.
yu bu ke tuo yu yuan,
guo zhi li qi bu ke yi shi ren.
(1) The phrase “jian yu” means something is going to happen. It is
about natural tendency, not about people’s intention or willingness.
Thus, it is not appropriate to translate it as “wish” or “want”.
Thus, the flexible and yielding overcome the hard and stubborn:
The flexible and yielding are those who can achieve harmony with
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the unification of the Three (Yin, Yang as well as their power to
unify themselves together) in their daily lives. The hard and
stubborn are those who overextend themselves too much or too
aggressive, and therefore lose the balance of Yin and Yang in their
lives.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kun trigram (type 9); the symbol on the
right is the Kan trigram (type 4). The Kan trigram can symbolize
river. As contrasted with the Kan trigram, the Kun trigram in this
context symbolized land, earth, soil. The higher a river bed is raised
by silt, the easier a flooding will occur there and the river will be
damaged.
Thirty-Seven
dao chang wu wei er wu bu wei.
hou wang ruo neng shou zhi,
wan wu jiang zi hua.
hua er yu zuo,
wu jiang zhen zhi yi wu ming zhi pu(1).
wu ming zhi pu,
fu jiang bu yu.
bu yu yi jing,
tian xia jiang zi ding.
(1) The phrase “wu ming zhi pu” means “Non-Being guides to the
state of simplicity”. The word “ming” means “guide”, but does not
means name. (see the notes in Chapter 1)
When the desires are about to explode during development, we
shall let Non-Being guide us back to the state of simplicity.
Following the guidance of Non-Being, there will be no greed: NonBeing guide us back to the state of simplicity, and the state of
simplicity is the state in which Non-Being is going to transform into
Being, and this will give birth to new things or will let things to be
renewed naturally and spontaneously. Therefore, there is no greed
involved here.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Gen trigram (type 1); the symbol on
the right is the Dui trigram (type 5). The Dui trigram can symbolize
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lake, Non-Being, and tranquility. As contrasted with the Dui trigram,
the Gen trigram in this context can symbolize mountain, stillness,
and Being.
Thirty-Eight
shang de bu de,
shi yi you de.
xia de bu shi de,
shi yi wu de.
shang de wu wei er wu yi wei.
xia de wu wei er you yi wei.
shang ren wei zhi er wu yi wei.
shang yi wei zhi er you yi wei.
shang li wei zhi er mo zhi ying,
ze rang bi er reng zhi.
gu shi dao er hou de,
shi de er hou ren,
shi ren er hou yi,
shi yi er hou li.
fu li zhe, zhong xin zhi bo,
er luan zhi shou.
qian zhi zhe,
dao zhi hua er yu zhi shi.
shi yi da zhang fu chu qi hou,
bu ju qi bo,
chu qi shi(1),
bu ju qi hua.
gu qu bi qu ci.
(1) The phrase “qi shi” literally means the fruit, in this context it
means the true essence/nature (the Tao).
Thus, when the Tao is lost, virtue is advocated: The true virtue is
the embodiment of the Tao; it sprays out from our innermost nature.
Thus, it is neither actions driven by external forces, nor imitation
behavior for impressing others. That is, the virtue without the Tao as
its base or source is not true virtue.
A brief analysis of the symbol pair for this chapter:
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The symbol on the left is the Li trigram (type 2); the symbol on the
right is the Dui trigram (type 5). The Dui trigram can symbolize fruit,
nut, essence, root. As contrasted with the Dui trigram, the Li trigram
in this context can symbolize flower, or flashy appearance.
Thirty-Nine
xi zhi de yi zhe(1):
tian de yi yi qing;
di de yi yi ning;
shen de yi yi ling;
gu de yi yi ying;
wan wu de yi yi sheng;
hou wang de yi yi wei tian xia zhen.
qi zhi zhi:
tian wu yi qing jiang kong lie;
di wu yi ning jiang kong fa;
shen wu yi ling jiang kong xie;
gu wu yi ying jiang kong jie;
wan wu wu yi sheng jiang kong mie;
hou wang wu yi gui gao jiang kong jue.
gu gui yi jian wei ben,
gao yi xia wei ji.
shi yi hou wang zi wei gu gua bu gu.
ci fei yi jian wei ben ye?
fei hu?
gu zhi shu yu wu yu.
bu yu lu lu ru yu,
luo luo ru shi.
(1) The phrase “de yi” in this context means “to obtain oneness”.
Since the beginning all things can attain oneness: The purpose for
one to attain oneness is to maintain harmonious relationship
between the Yin and the Yang aspects in both oneself and in the
environment, so that one can exist and develop continuously and
healthily. Everyone can attain oneness since Yin and Yang have the
natural tendencies to unify together perfectly (for details, see the
Introduction of this book).
Lords and kings call themselves "lonely," "unworthy," or
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"orphans." Do they not consider humility as their base: Lords and
kings have noble status, they can maintain harmonious relationship
between the Yin and the Yang aspects by being humble (as the
base of noble). Thus, they can remain truly noble.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Xun trigram (type 3); the symbol on the
right is the Dui trigram (type 5). The Dui trigram symbolizes humble,
root, base, humble, hidden, and Non-Being. As contrasted with the
Dui trigram, the Xun trigram can symbolize high ranking, fancy,
showy and Being in this context.
Forty
fan zhe dao zhi dong(1),
ruo zhe dao zhi yong.
tian xia wan wu sheng yu you,
you sheng yu wu.
(1) The word “fan” in this context means return or overturn.
Returning is the movement of the Tao. Yielding is the function of
the Tao: When Non-Being is turning into Being, the gateway, that
gives birth to all things, is forming. When Being is turning into NonBeing, the gateway, that guides all things back, is forming. These
processes are taking place concurrently and move in a circle
constantly. Thus, both kinds of transformations are “returning” or
“Yielding”. These two processes/movements can concurrently take
place because they connect to each other in a circle; for this
reason, they are able to constantly guide, support, empower each
other, and function as the root, source, or the cause of each other.
Because the Tao consists of these two processes or movements,
therefore, it is its own source or root, and can effortlessly give birth
to all things, support them to grow, and guide them to return (see
the Introduction of this book for details).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kan trigram (type 4); the symbol on the
right is the Dui trigram (type 5). The Dui trigram can symbolize lake,
rain water, ocean, clouds. As contrasted with the Dui trigram, the
Kan trigram in this context symbolizes river, raining, yielding,
snowing, and distribution. And all these are closely related in the
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everlasting global process of water cycle from the ground to the
atmosphere and back again, which can symbolize the
transformation between Non-Being and Being.
Forty-One
shang shi wen dao,
qin er xing zhi;
zhong shi wen dao,
ruo cun ruo wang;
xia shi wen dao,
da xiao zhi.
bu xiao bu zu yi wei dao.
gu jian yan you zhi:
ming dao ruo mei;
jin dao ruo tui;
yi dao ruo lei;
shang de ruo gu;
da bai ruo ru;
guang de ruo bu zu;
jian de ruo tou;
zhi zhen ruo yu;
da fang wu yu;
da qi wan cheng;
da yin xi sheng;
da xiang wu xing;
dao yin wu ming(1).
fu wei dao shan dai qie cheng.
(1) The phrase “wu ming” means unrecognized or unsung in this
context. It does not means having no name.
The mediocre ones hear the Tao and can not believe it firmly: It is
partially because they do not quite understand the teaching of Lao
Tzu and partially because they do not want to put what they have
learned into practice and verify it.
The foolish ones hear the Tao and laugh out loud. If they did not
laugh at it, it would not be the Tao: It is mainly because they can not
understand the mechanism of the reverse transformation of the Tao
(see the notes in Chapter 2).
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A brief analysis of the symbol pair for this chapter:
The symbol pair for this chapter is the type 5 pair. The Dui trigram
can symbolize lake, concave area, reservoir, nourish, root, base,
hidden, humble, laughing. The different water levels of lakes or
pools can symbolize different levels of understanding.
Forty-Two
dao sheng yi,
yi sheng er,
er sheng san,
san sheng wan wu.
wan wu fu yin er bao yang,
chong qi yi wei he(1).
ren zhi suo wu,
wei gu gua bu gu.
er wang gong yi wei cheng.
gu wu huo sun zhi er yi;
huo yi zhi er sun.
ren zhi suo jiao,
wo yi jiao zhi:
"qiang liang zhe bu de qi si",
wu jiang yi wei jiao fu.
(1) The word “chong” in this context means interacting and unifying
with each other.
The Tao produces the One. The One produces the Two. The Two
produce the Three. And the Three produce all things. All things
carry yin and embrace yang, they achieve harmony by unifying
these forces: When the Tao produces the One, it let the One inherit
its quality. Thus, the One is in the state of oneness. In this state or
stage, Non-Being and Being still unify perfectly with each other, but
they are also about to differentiate.
When the One produces the Two, differentiation is occurring. In
this process, Being becomes the force called yang, and Non-Being
becomes the force called yin. The differentiation lets the One
become an individual being with its own characteristics, potential,
qualities; also provides space, time, resource and environment for it
to live and develop. But this comes with the price of losing the
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original state of oneness in which Being and Non-Being transform
constantly into each other and move in perfect balance without any
obstacle. Because an individual being itself is a kind of relative open
system and exists in a relatively open environment, and the
changes and differentiation are continuously happening inside it and
in the environment, the two forces (Yin and Yang) may or may not
unify and maintain in balance. When they can not unify and
maintain in balance, the individual being can not be successful or
even can not survive.
Luckily, Yin and Yang are born with the natural tendencies or
powers to attract each other (the quality they have inherited from
Non-Being and Being respectively). Therefore, the Two become the
Three: Yin, Yang and their power to unify themselves together. The
Three are Being and Non-Being (or the Tao) embodied in all beings
as well as in the environment, and are the sufficient and necessary
condition for all beings to live and grow continuously and healthily.
(for details, see the Introduction of this book).
Often one may gain by losing: It is the effect of the mechanism of
the reverse transformation of the Tao (see the notes in Chapter 2).
or may lose by gaining: If the way to gain is contrary to the Tao,
counterproductive event will happen and one will gain just the
opposite of what one wants.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhong symbol (type 6); the symbol on
the right is the Dui trigram (type 5). The Dui trigram can symbolize
hidden, humble, embracing, accepting. As contrasted with the Dui
trigram, the Zhong symbol in this context can symbolize unification,
center, balance, accord, cooperative.
Forty-Three
tian xia zhi zhi rou
chi cheng tian xia zhi zhi jian.
wu you ru wu jian(1).
wu shi yi zhi wu wei zhi you yi.
bu yan zhi jiao,
wu wei zhi yi,
tian xia xi ji zhi.
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(1) The phrase “wu you” in this context means the intangible.
The softest in the world can override the hardest in the world. The
intangible can permeate which has no gap: This is a description of
the Tao’s way of action. “The softest” is the description of the Tao.
The Tao is the way that Non-Being and Being work together, and
can have things well done naturally, effortlessly, spontaneously,
without any striving and coercion. Thus, it can be called “the
softest”. “The intangible” is also the description of the Tao. The Tao
is the innermost nature of everything, so it can permeate which has
no gap.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhen trigram (type 7); the symbol on
the right is the Dui trigram (type 5). The Dui trigram can symbolize
lake. As contrasted with the Dui trigram, the Zhen trigram in this
context can symbolize thunder. Both trigrams have broken line(s)
(representing softness) being above of the solid line(s)
(representing hardness), thus, they can symbolize that the softest
may override the hardest.
Forty-Four
ming yu shen shu qin(1)?
shen yu huo shu duo?
de yu wang shu bing?
shi gu shen ai bi da fei,
duo cang bi hou wang.
zhi zu bu ru,
zhi zhi bu dai,
ke yi chang jiu.
(1) The word “shen” in this context means the self.
Being content avoids dishonor, knowing when to stop avoids
danger, thus, you can be happy and peace forever: According to
Lao Tzu, by following the guidance of the Tao, you can achieve this.
The Tao is its own source or root, so it’s self-sufficient (selfsustaining, self-reliant); thus, being with the Tao is being content
and knowing when to stop.
A brief analysis of the symbol pair for this chapter:
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The symbol on the left is the Qian trigram (type 8); the symbol on
the right is the Dui trigram (type 5). The Dui trigram can symbolize
lake, rain, storing. As contrasted with the Dui trigram, the Qian
trigram in the context can symbolize heaven, sky. The sky can not
accumulate too much water, it has to release it in form of rain or
snow. Also, a lake can not take in too much water, otherwise it will
be damaged by overtopping.
Forty-Five
da cheng ruo que,
qi yong bu bi.
da ying ruo chong(1),
qi yong bu qiong.
da zhi ruo qu,
da qiao ruo zhuo,
da bian ruo ne.
zao sheng han,
jing sheng re,
qing jing wei tian xia zheng(1).
(1) The word “zheng” in this context means self-rectified.
Great feat seems incomplete, but its utility is never impaired.
Great abundance seems lacking, but its usefulness is never
exhausted: The Tao consists of Being and Non-Being. But with
Non-Being the Tao seems incomplete and lacking. However, the
Tao cannot provide its great usefulness without Non-Being.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kun trigram (type 9); the symbol on the
right is the Dui trigram (type 5) The Dui trigram can symbolize lake,
cool, concave area, reservoir, tranquility, storing, lacking,
unfinished. As contrasted with the Dui trigram, the Kun trigram in
this context can symbolize land, peace, silence, simple, insufficient,
unsophisticated.
Forty-Six
tian xia you dao,
que zou ma yi fen.
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tian xia wu dao,
rong ma sheng yu jiao(1).
huo mo da yu bu zhi zu,
jiu mo da yu yu de.
gu zhi zu zhi zu,
chang zu yi.
(1) The word “jiao” in this context means battlefield.
When a country follows the Tao, swift horses come back to work
on farm land: The Tao consists of Non-Being and Being. And NonBeing and Being constantly guide, support, empower each other,
and function as the root, source, or the cause of each other. With
such a mechanism, the Tao is its own source or root, therefore, is
self-sufficient (self-sustaining, self-reliant). When a country follows
the Tao, people are happy and satisfied in cultivating on their own
land and do not want to fight a war with another country for
anything.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Gen trigram (type 1); the symbol on
the right is the Zhong symbol (type 6). The Zhong symbol can
symbolize just right, appropriate. As contrasted with the Zhong
symbol, the Gen trigram in this context symbolizes self-reliance,
self-sufficient, limit, self-control, stop, ending.
Forty-Seven
bu chu hu,
zhi tian xia.
bu kui you,
jian tian dao.
qi chu mi yuan,
qi zhi mi shao.
shi yi sheng ren
bu xing er zhi,
bu jian er ming(1),
bu wei er cheng.
(1) The word “ming” in this context means realize.
You can know the realty of world without going out the door. You
can realize the Tao of heaven without looking through the window:
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According to Lao Tzu, when you can follow the guidance of the Tao
to observe yourself and the world around you, you will know the
realty of world, since the true nature of everyone and everything is
the Tao.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Li trigram (type 2); the symbol on the
right is the Zhong symbol (type 6). The Zhong symbol can
symbolize aim, innermost nature, center, and essence. As
contrasted with the Zhong symbol, the Li trigram in this context can
symbolize fire, knowing, light, realizing.
Forty-Eight
wei xue ri yi,
wei dao ri sun.
sun zhi you sun,
yi zhi yu wu wei.
wu wei er wu bu wei.
qu tian xia chang yi wu shi(1),
ji qi you shi,
bu zu yi qu tian xia.
(1) The phrase “wu shi” in this context has the meaning somehow
similar to the meaning of the phrase “wu wei”. However, “wu shi”
emphasizes having nothing to be dominated; “wu wei” emphasizes
acting in a non-dominating way.
For practicing the Tao, something is dropped daily: The followers
of the Tao do not look other people and the world as objects to be
dominated; thus, for practicing the Tao, something is dropped daily
from the list of things to be dominated.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Xun trigram (type 3); the symbol on the
right is the Zhong symbol (type 6). The Zhong symbol can
symbolize aim, essence. As contrasted with the Zhong symbol, the
Xun trigram in this context symbolizes wind, which represents either
soft influence or dominating power. Although strong winds can be
very powerful, they can grasp almost nothing.
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Forty-Nine
sheng ren wu chang xin,
yi bai xing xin wei xin.
shan zhe wu shan zhi,
bu shan zhe wu yi shan zhi,
de shan(1).
xin zhe wu xin zhi,
bu xin zhe wu yi xin zhi,
de xin(2).
sheng ren zai tian xia,
xi xi yan wei tian xia hun qi xin,
bai xing jie zhu qi er mu,
sheng ren jie hai zhi.
(1) The phrase “de shan” literally means “virtue is goodness”. Since
virtue is obtaining the Tao, therefore, the phrase can be translated
as “this is the goodness of the Tao”. The Tao benefits all beings
without harming anyone. The Tao is able to work in this way, on one
hand, because this is the way that Non-Being and Being work
together; on the other hand, because the Tao is our innermost
nature, therefore, following the Tao is following our innermost
nature, and it does not harm the autonomy of anyone.
(2) The phrase “de xin” literally means “virtue is faithfulness”. Since
virtue is obtaining the Tao, therefore, the phrase can be translated
as “this is the faithfulness of the Tao”. The Tao consists of NonBeing and Being which remain one hundred percent faithful to each
other. The Tao is the innermost nature of everyone, it works
continually, impartially and unconditionally for everyone.
The sage does not have a self-centered mind, and cares about
what the people care about: It is because her mind is guided by
Being and Non-Being. And Being and Non-Being are not selfcentered (see the notes in Chapter 2).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kan trigram (type 4); the symbol on the
right is the Zhong symbol (type 6). The Zhong symbol can
symbolize aim, center, heart, mind. As contrasted with the Zhong
symbol, the Kan trigram in this context can symbolize river. A river
does not have its own center, it impartially takes in water from
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various streams and creeks, shares the same center with the water
in it, and guides all the water in it to flow into ocean.
Fifty
chu sheng ru si(1).
sheng zhi tu shi you san,
si zhi tu shi you san,
ren zhi sheng dong zhi yu si di
yi shi you san.
fu he gu?
yi qi sheng sheng zhi hou.
gai wen shan she shen zhe,
lu xing bu yu si hu,
ru jun bu pi jia bing.
si wu suo tou qi jiao,
hu wu suo cuo qi zhao,
bing wu suo rong qi ren,
fu he gu?
yi qi wu si di.
(1) The phrase “chu sheng ru si” means “Move towards life or run
into death” in this context.
The animals find no place to harm them; and the soldiers find no
spot to hit them. Why is this? Because they are staying with the
Tao: By staying with the Tao, they can help creating a peaceful and
harmonious environment around them and turn conflict into
cooperation. Thus, they can be well protected and long-lasting
without danger (also see Chapter 16).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Dui trigram (type 5); the symbol on the
right is the Zhong symbol (type 6). The Zhong symbol symbolizes
center, appropriate, balance, just right, harmony, cooperation, and
inside. As contrasted with the Zhong symbol, the Dui trigram in this
context can symbolize concave area, hidden, and well-protected.
Fifty-One
dao sheng zhi,
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de xu zhi,
wu xing zhi,
she cheng zhi.
shi yi wan wu mo bu zun dao er gui de.
dao zhi zun,
de zhi gui,
fu mo zhi ming er chang zi ran(1).
guu dao sheng zhi,
de xu zhi,
zhang zhi yu zhi,
ting zhi du zhi,
yang zhi fu zhi.
sheng er bu you,
wei er bu shi,
zhang er bu zai,
shi wei xuan de.
(1) The phrase “mo zhi ming” means “not by commanding”.
Thus, all beings respect the Tao and honor the virtue. The Tao
and the virtue achieve this not by commanding, but by letting all
beings have and follow their natures: The Tao let all beings inherit
its quality as their innermost nature which is specifically embodied
as the natural tendencies for Yin and Yang to unify together
perfectly, also let them have their own characteristics, qualities and
potential. Therefore, they can have and follow their natures and
achieve self fulfillment, and this is a very natural thing for everyone
to do. And the very act of following one’s nature is an act of
respecting the Tao and honoring the virtue.
A brief analysis of the symbol pair for this chapter:
The symbol pair for this chapter is the type 6 pair. The Zhong
symbol can symbolize center, essence, innermost nature, balance,
and heart.
Fifty-Two
tian xia you shi,
yi wei tian xia mu.
ji de qi mu,
yi zhi qi zi.
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ji zhi qi zi,
fu shou qi mu,
mo shen bu dai.
se qi dui,
bi qi men,
zhong shen bu qin.
kai qi dui,
ji qi shi,
zhong shen bu jiu.
jian xiao yue ming,
shou rou yue qiang.
yong qi guang,
fu gui qi ming,
wu yi shen yang,
shi wei xi chang(1).
(1) The phrase “xi chang” means “the practice of following the
Tao”.
Seeing the beginning is enlightenment. Maintaining flexibility is
strength: According to Lao Tzu, let your consciousness be guided
by Non-Being, you can see the beginning; let your consciousness
be guided by Being, you can see the returning. And obviously,
letting consciousness be guided by Non-Being and Being is what
the phrase “maintaining flexibility” means in the deepest sense in
this context.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhen trigram (type 7); the symbol on
the right is the Zhong symbol (type 6). The Zhong symbol
symbolizes center, rotation, dynamic balance, and source. As
contrasted with the Zhong symbol, the Zhen trigram in this context
symbolizes sense, thunder, lightning, light, newborn, and transitory.
Fifty-Three
shi wo jie ran you zhi,
xing yu da dao,
wei shi shi wei.
da dao shen yi,
er min hao jing(1).
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zhao shen chu,
tian shen wu,
cang shen xu;
fu wen cai,
dai li jian,
yan yin shi,
cai huo you yu,
shi wei dao yu.
fei dao ye zai!
(1) The word “jing” means byways or side paths.
If I have even just a little wisdom, I know I should follow the great
way, and fear only to stray from it: Obviously, “the great way” is the
Tao.
The great way is quite easy to follow: The Tao is our true nature
which is specifically embodied as the natural tendencies for Yin and
Yang to unify together perfectly; therefore, following the Tao is just
following our true nature. So, it is supposedly quite easy to do.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Qian trigram (type 8); the symbol on
the right is the Zhong symbol (type 6). The Zhong symbol
symbolizes center, innermost nature, on target, the right way to go.
As contrasted with the Zhong symbol, the Qian trigram in this
context can symbolize heaven, top leaders, directive, willful, and
disobedient.
Fifty-Four
shan jian zhe bu ba,
shan bao zhe bu tuo,
zi sun yi ji si bu chuo.
xiu zhi yu shen,
qi de nai zhen;
xiu zhi yu jia,
qi de nai yu;
xiu zhi yu xiang,
qi de nai chang;
xiu zhi yu guo,
qi de nai feng;
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xiu zhi yu tian xia,
qi de nai pu.
gu yi shen guan shen(1),
yi jia guan jia,
yi xiang guan xiang
yi guo guan guo,
yi tian xia guan tian xia.
wu he yi zhi tian xia ran zai?
yi ci.
(1) The phrase “yi shen guan shen” in this context means “observe
yourself by being one with yourself”.
How can I know the reality of the world? By being one with the
Tao: According to Lao Tzu, the Tao is the innermost nature of
everything, by being one with the Tao, you are being one with
yourself, being one with your family, being one with your town,
being one with your country, and being one with the world. Being
one with the Tao is being guided by the Tao. By being guided by the
Tao, you can know the reality of yourself, the reality of your family,
the reality of your town, the reality of your country, and the reality of
the world.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kun trigram (type 9); the symbol on the
right is the Zhong symbol (type 6). The Zhong symbol symbolizes
concern, center, inside, heart, care, innermost nature. As contrasted
with the Zhong symbol, the Kun trigram in this context symbolizes
ordinary people, widespread, earth, world, connectivity, land,
broadminded, and all-embracing.
Fifty-Five
han de zhi hou,
bi yu chi zi.
du chong bu shi,
meng shou bu ju,
jue niao bu bo.
gu ruo jin rou er wo gu.
wei zhi pin mu zhi he er zui zuo,
jing zhi zhi ye.
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zhong ri hao er bu sha,
he zhi zhi ye.
zhi he yue chang,
zhi chang yue ming.
yi sheng yue xiang,
xin shi qi yue qiang(1).
wu zhuang ze lao,
wei zhi bu dao,
bu dao zao yi.
(1) The word “qiang” in this context means overextending.
He who is rich in the virtue is like an infant. Poisonous bugs do
not sting him, wild beasts do not claw him, birds of prey do not
attack him: These are similar to the sayings in Chapter 50 “The
animals find no place to harm them; and the soldiers find no spot to
hit them. Why is this? Because they are staying with the Tao.”
Whatever is contrary to the Tao will soon perish: See the note for
“Whatever is contrary to the Tao will soon end” in Chapter 30.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Gen trigram (type 1); the symbol on
the right is the Zhen trigram (type 7). The Zhen trigram symbolizes
newborn (the solid line is at the bottom of the trigram, the starting
point), and light. As contrasted with the Zhen trigram, the Gen
trigram in this context can symbolize old, the end (the solid line is at
the top of the trigram, the ending point).
Fifty-Six
zhi zhe bu yan,
yan zhe bu zhi.
se qi dui,
bi qi men,
cuo qi rui,
jie qi fen,
he qi guang,
tong qi chen.
shi wei xuan tong(1).
gu bu ke de er qin,
bu ke de er shu;
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bu ke de er li,
bu ke de er hai;
bu ke de er gui,
bu ke de er jian.
gu wei tian xia gui.
(1) The phrase “xuan tong” means “the state of being one with the
Tao”.
Those who know the Tao do not brag. Those who brag do not
know the Tao: Those who know the Tao follow its guidance and
always remain humble; therefore, they do not brag. It is not
appropriate to translate these sentences as “Those who know don’t
talk. Those who talk don’t know”, because this not only misses the
point of the teaching of Lao Tzu, but also causes unnecessary
confusion to readers.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Li trigram (type 2); the symbol on the
right is the Zhen trigram (type 7). The Zhen trigram symbolizes
dazzle, thunder or lightning which occurs within limited time and
space, and bluster. As contrasted with the Zhen trigram, the Li
trigram in this context symbolizes the sun which distributes light and
heat evenly and silently throughout the world.
Fifty-Seven
yi zheng zhi guo,
yi qi yong bing(1),
yi wu shi qu tian xia.
wu he yi zhi qi ran zai?
yi ci:
tian xia duo ji hui er min mi pin;
mi duo li qi guo jia zi hun;
ren duo ji qiao qi wu zi qi;
fa ling zi zhang dao zei duo you.
gu sheng ren yun:
"wo wu wei er min zi hua
wo hao jing er min zi zheng,
wo wu shi er min zi fu,
wo wu yu er min zi pu."
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(1) The word “qi” in this context means unexpected tactics.
The more prohibitions there are, the poorer the people become.
The more sharp-instruments of the state, the greater chaos in the
country. The more crafts the people possess, the more vicious
things appear. The more laws and regulations, the more robbers
and thieves: These are examples of counterproductive events,
which occur as the consequence of being contrary to the Tao (see
the notes in Chapter 2).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Xun trigram (type 3); the symbol on the
right is the Zhen trigram (type 7). The Zhen trigram symbolizes
thunder, unexpected, spontaneous, strong action, severe. As
contrasted with the Zhen trigram, the Xun trigram in this context can
symbolize acting continuously, striving, and wind.
Fifty-Eight
qi zheng men men,
qi min chun chun.
qi zheng cha cha,
qi min que que.
huo xi fu zhi suo yi,
fu xi huo zhi suo fu.
shu zhi qi ji?
qi wu zheng(1).
zheng fu wei qi,
shan fu wei yao.
ren zhi mi, qi ri gu jiu.
shi yi sheng ren fang er bu ge,
lian er bu gui,
zhi er bu si,
guang er bu yao.
(1) The phrase “wu zheng” in this context means uncertainty.
Thus, the sage is upright but not oppressing, honest but not
severe, candid but not reckless, bright but not dazzling: The sage
can prevent counterproductive events to happen by following the
guidance of the Tao, and can assist people without causing any
harm to them. See the notes in Chapter 2.
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A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kan trigram (type 4); the symbol on the
right is the Zhen trigram (type 7). The Zhen trigram can symbolize
glare, thunder, lightning, unexpected events, strong action, severe.
And as contrasted with the Zhen trigram, the Kan trigram in this
context can symbolize river, danger. Both trigrams have a solid line
hidden in (or under) broken lines, thus, they can symbolize potential
risk or hidden dangers.
Fifty-Nine
zhi ren shi tian mo ruo se.
fu wei se, shi wei zao fu.
zao fu wei zhi zhong ji de;
zhong ji de ze wu bu ke;
wu bu ke ze mo zhi qi ji.
mo zhi qi ji ke yi you guo.
you guo zhi mu ke yi chang jiu.
shi wei shen gen gu di,
chang sheng jiu shi zhi dao(1).
(1) The word “shi” in this context means governing. Although its
basic meaning is seeing or vision, it may also mean supervise or
oversee. Therefore, in this context it is better to translate the phrase
“chang sheng jiu shi” as “true longevity and lasting governing” than
as “long life and lasting vision”, since the previous sentences in this
chapter are talking about nation and governing.
Leading with the guidance of the great mother can long endure:
The great mother is the Tao; and leading with the guidance of the
Tao provide the sufficient and necessary condition for the nation to
exist and develop healthily and continuously (see the notes in
Chapter 42).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Dui trigram (type 5); the symbol on the
right is the Zhen trigram (type 7). The Zhen trigram can symbolize
root, newborn, storage, transitory. As contrasted with the Zhen
trigram, the Dui trigram in this context can symbolize lake, reservoir,
saving, frugal, root, base. Both trigrams have a solid line at the
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bottom, thus, they can symbolize strong root, solid foundation, and
ample storage.
Sixty
zhi da guo ruo peng xiao xian.
yi dao li tian xia,
qi gui bu shen(1).
fei qi gui bu shen,
qi shen bu shang ren.
fei qi shen bu shang ren,
sheng ren yi bu shang ren.
fu liang bu xiang shang,
gu de jiao gui yan.
(1) The word “gui” literally means evils, representing the dark side
of mankind. And it refers to our will to dominate others in this
context.
Since both do not fight and hurt each other, they unify
harmoniously and together return to the state of oneness: The Tao
consists of Non-Being and Being; and Non-Being and Being help
and benefit each other but do not dominate and hurt each other. If
people let the Tao present in the world, they can dissolve conflicts
among people and in themselves, so that they will not give evils (the
will to dominate others) a chance to use their power to hurt anyone.
Thus, they will not hurt themselves and will not hurt one another.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhong symbol (type 6); the symbol on
the right is the Zhen trigram (type 7). The Zhen trigram symbolizes
thunder, lightning, unbalance, struggle, fighting, conflict, harming.
As contrasted with the Zhen trigram, the Zhong symbol symbolizes
center, balance, harmony, and unification in this context.
Sixty-One
da guo zhe xia liu,
tian xia zhi jiao ye,
tian xia zhi pin.
pin chang yi jing sheng mu,
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yi jing wei xia.
gu da guo yi xia xiao guo,
ze qu xiao guo.
xia guo yi xia da guo,
ze qu da guo.
gu huo xia yi qu,
huo xia er qu.
da guo bu guo yu jian xu ren,
xiao guo bu guo yu ru shi ren.
fu liang zhe ge de qi suo yu,
da zhe yi wei xia(1).
(1) The phrase “wei xia” means being humble.
Both can achieve what they wish by being humble, yet it is more
critical for a big country to realize this: That is, countries should
have equal status, regardless of their sizes; so being humble means
being mutual respectful and mutual beneficial in this context. This
kind of relationship resembles the cooperative relationship between
Being and Non-Being, and it can generate a win-win situation for
everyone involved.
A brief analysis of the symbol pair for this chapter:
The symbol pair for this chapter is the type 7 pair. The Zhen trigram
has a solid line, which can represent authority or power, in the
lowest position, thus, this symbol pair can symbolize two persons
are making a very deep bow to each other, showing mutual respect
and mutual submission, the relationship characterized by humility
and equality rather than domination and hierarchy.
Sixty-Two
dao zhe wan wu zhi ao(1).
shan ren zhi bao,
bu shan ren zhi suo bao.
mei yan ke yi shi zun,
mei xing ke yi jia ren.
ren zhi bu shan,
he qi zhi you?
gu li tian zi,
zhi san gong,
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sui you gong bi yi xian si ma,
bu ru zuo jin ci dao.
gu zhi suo yi gui ci dao zhe he?
bu jue:
yi qiu de,
you zui yi mian ye?
gu wei tian xia gui.
(1) The word “ao” in this context means the innermost nature.
Those who behave unkindly just do not realize their true nature,
but are not abandoned by the Tao: Since the Tao is the innermost
nature of everyone, no one is abandoned by it. When people can
recognize this, they can help one another and let its light shine
through everyone.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Qian trigram (type 8); the symbol on
the right is the Zhen trigram (type 7). The Zhen trigram symbolizes
thunder, lightning, unusual gift, and firework. As contrasted with the
Zhen trigram, the Qian trigram in this context can symbolize
heaven, sky, and top leader. Lightning can be considered as an
unusual gift to the sky, but it actually comes out from the sky itself.
Sixty-Three
wei wu wei,
shi wu shi,
wei wu wei.
da xiao duo shao(1),
tu nan yu qi yi,
wei da yu qi xi.
tian xia nan shi,
bi zuo yu yi;
tian xia da shi,
bi zuo yu xi.
shi yi sheng ren zhong bu wei da,
gu neng cheng qi da.
fu qing nuo bi gua xin,
duo yi bi duo nan.
shi yi sheng ren you nan zhi,
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gu zhong wu nan yi.
(1) The phrase “da xiao duo shao” means “recognize the large in
the small, and the many in the few”.
Taste the flavor of the flavorless. Recognize the large in the
small, and the many in the few. Dissolve resentment with virtue:
These are some specific descriptions of the effortless way of acting
(wei wu wei).
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kun trigram (type 9); the symbol on the
right is the Zhen trigram (type 7). The Zhen trigram symbolizes
newborn, starting, sprout. And as contrasted with the Zhen trigram,
the Kun trigram in this context can symbolize land, soil, and
potentiality.
Sixty-Four
qi an yi chi,
qi wei zhao yi mou,
qi cui yi pan,
qi wei yi san.
wei zhi yu wei you,
zhi zhi yu wei luan.
he bao zhi mu,
sheng yu hao mo;
jiu ceng zhi tai,
qi yu lei tu;
qian li zhi xing,
shi yu zu xia.
wei zhe bai zhi,
zhi zhe shi zhi.
shi yi sheng ren wu wei gu wu bai,
wu zhi gu wu shi.
min zhi cong shi,
chang yu ji cheng er bai zhi.
shen zhong ru shi,
ze wu bai shi.
shi yi sheng ren yu bu yu,
bu gui nan de zhi huo;
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xue bu xue(1),
fu zhong ren zhi suo guo.
yi fu wan wu zhi zi ran, er bu gan wei.
(1) The phrase “xue bu xue” means “learns not to follow others
blindly” in this context.
Thus, she can help everyone to develop naturally without daring
to coerce: That is, guiding without coercion, helping without forcing
others to bend their will to hers.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Gen trigram (type 1); the symbol on
the right is the Qian trigram (type 8). The Qian trigram can
symbolize fully developed, heaven, highest place, pinnacle. As
contrasted with the Qian trigram, the Gen trigram in this context can
symbolize both starting and ending, origin and completion, pileup.
Sixty-Five
qu zhi shan wei dao zhe,
fei yi ming min,
jiang yi yu zhi(1).
min zhi nan zhi,
yi qi zhi duo.
gu yi zhi zhi guo,
guo zhi zei;
bu yi zhi zhi guo
guo zhi fu.
zhi ci liang zhe yi ji shi.
chang zhi ji shi,
shi wei xuan de.
xuan de shen yi yuan yi,
yu wu fan yi.
ran hou nai zhi da shun.
(1) The phrase “yu zhi” in this context means “let them remain
simple and pure”.
People are difficult to govern if they are crafty: When people are
“clever”, they are controlled by greed or fear, and can not be guided
by the Tao.
A brief analysis of the symbol pair for this chapter:
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The symbol on the left is the Li trigram (type 2); the symbol on the
right is the Qian trigram (type 8). The Qian trigram can symbolize
dark color, heaven, whirling. As contrasted with the Qian trigram,
the Li trigram in this context can symbolize rotation, bright, clever,
light, and fire.
Sixty-Six
jiang hai suo yi neng wei bai gu wang zhe,
yi qi shan xia zhi,
gu neng wei bai gu wang.
shi yi shen ren yu shang min(1),
bi yi yan xia zhi;
yu xian min,
bi yi shen hou zhi.
shi yi sheng ren chu shang er min bu zhong;
chu qian er min bu hai.
shi yi tian xia le tui er bu yan.
yi qi bu zheng,
gu tian xia mo neng yu zhi zheng.
(1) The phrase “shang min” means “to be the top leader”.
Just because she competes with nobody, nobody can compete
with her: She cares about what the people care about, therefore
people do not see and treat her as a competitor, and supports her
voluntarily.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Xun trigram (type 3); the symbol on the
right is the Qian trigram (type 8). The Qian trigram can symbolize
sky, top leader, heaven, confrontation, domination. As contrasted
with the Qian trigram, the Xun trigram in this context symbolizes
leader, wind, modest, humble, and assistance.
Sixty-Seven
tian xia jie wei wo dao da,
si bu xiao(1).
fu wei da, gu si bu xiao.
ruo xiao, jiu yi qi xi ye fu!
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wo you san bao, chi er bao zhi:
yi yue ci,
er yue jian,
san yue bu gan wei tian xia xian.
ci, gu neng yong,
jian, gu neng guang,
bu gan wei tian xia xian, gu neng cheng qi zhang.
jin she ci qie yong,
she jian qie guang,
she hou qie xian,
si yi.
fu ci,
yi zhan ze sheng, yi shou ze gu.
tian jiang jiu zhi, yi ci wei zhi.
(1) The phrase “bu xiao” means “unlike anything”.
Heaven saves and guards her with compassion: With
compassion, she can turn war into peace, turn conflict into
collaboration, thus, can save and guard herself and everyone who
she interacts with.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kan trigram (type 4); the symbol on the
right is the Qian trigram (type 8). The Qian trigram can symbolize
sky, heaven, great, fatherhood, origin, protection. As contrasted
with the Qian trigram, the Kan trigram in this context can symbolize
river, creek, offspring, compassionate. The water in a river comes
from the sky (for it rains and snows); thus, the sky can be
considered as the father of a river. But the characters of a river do
not resemble the characters of the sky.
Sixty-Eight
shan wei shi zhe bu wu,
shan zhan zhe bu nu,
shan sheng di zhe bu yu(1),
shan yong ren zhe wei zhi xia.
shi wei bu zheng zhi de,
shi wei yong ren zhi li,
shi wei pei tian gu zhi ji.
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(1) The phrase “bu yu” in this context means “not hostile”.
It is perfectly in tune with the Tao of Heaven: The Tao consists of
Non-Being and Being. Non-Being and Being have equal status, and
constantly guide, support, empower each other. Therefore, the Tao
represents the spirit of mutual respectful, mutual beneficial, and
cooperative relationship.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Dui trigram (type 5); the symbol on the
right is the Qian trigram (type 8). The Qian trigram can symbolize
sky, heaven, leadership. As contrasted with the Qian trigram, the
Dui trigram in this context symbolizes concave area, yielding,
humble, lake. The ancient Chinese people believed the sky is a
round dome; and a lake can also be considered like a concave
dome. These two domes can combine together to form a globe; and
this can symbolize equality, mutual cooperation, mutual respect,
unification, harmony.
Sixty-Nine
yong bing you yan:
"wu bu gan wei zhu er wei ke,
bu gan jin cun er tui chi."
shi wei hang wu hang,
rang wu bi,
reng wu di,
zhi wu bing.
huo mo da yu qing di,
qing di ji sang wu bao(1).
gu kang bing xiang jia,
ai zhe sheng yi.
(1) The phrase “wu bao” in this context means “my treasures” or
“my three treasures”. See Chapter 67.
Thus, when two forces confront each other, the compassionate
and humble one will win: A follower of the Tao can have the
strength to be compassionate and the wisdom to be humble, see
the human being in the enemy, and turn war into peace.
A brief analysis of the symbol pair for this chapter:
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The symbol on the left is the Zhong symbol (type 6); the symbol on
the right is the Qian trigram (type 8). The Qian trigram can
symbolize sky, heaven, leadership, confrontation. And as
contrasted with the Qian trigram, the Zhong symbol can symbolize
apprehensive, cautious, appropriate, cooperative, accord, balance,
and equality.
Seventy
wu yan shen yi zhi,
shen yi xing.
tian xia mo neng zhi,
mo neng xing.
yan you zong,
shi you jun(1).
fu wei wu zhi,
shi yi bu wo zhi.
zhi wo zhe xi,
ze wo zhe gui.
shi yi sheng ren pi he er huai yu.
(1) The phrase “you jun” in this context means “follows the
guidance”.
My teaching is based on the principle; my practice follows the
guidance: The principle means the principle of the Tao; the
guidance means the guidance of the Tao. The principle of the Tao
is the mechanism of Non-Being and Being cooperating together,
and is working as the innermost nature of everyone. The guidance
of the Tao is the guidance of Non-Being and Being, and is
specifically embodied as the natural tendencies for Yin and Yang to
unify together perfectly. Unfortunately, only a few can realize these.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhen trigram (type 7); the symbol on
the right is the Qian trigram (type 8). The Qian trigram can
symbolize sky, heaven, lord, origin, ancestry. As contrasted with the
Qian trigram, the Zhen trigram in this context can symbolize
thunder, lightning, rare, unusual, offspring, and remarkable.
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Seventy-One
zhi bu zhi, shang.
bu zhi zhi, bing.
sheng ren bu bing,
yi qi bing bing(1),
fu wei bing bing,
shi yi bu bing.
(1) The phrase “bing bing” in this context means “recognizes a fault
as a fault” or “treat a fault as a fault”.
One who knows but stays being humble is wisest: He who follows
the Tao does not think he is infallible, so he can always rectify
himself.
A brief analysis of the symbol pair for this chapter:
The symbol pair for this chapter is the type 8 pair. The Qian trigram
can symbolize heaven, fully developed, whole, superlative,
faultless, and unassailable.
Seventy-Two
min bu wei wei(1),
ze da wei zhi.
wu xia qi suo ju,
wu yan qi suo sheng.
fu wei bu yan,
shi yi bu yan.
shi yi sheng ren zi zhi bu zi xian,
zi ai bu zi gui.
gu qu bi qu ci.
(1) The phrase “bu wei wei” in this context means “do not fear the
ruler's authority”.
When people do not fear a ruler's authority, then the authority
can become supreme: According to Lao Tzu, making people scared
of you is not the way to attain true majesty. True majesty is the
ability to let people voluntarily support you. To follow the guidance
of the Tao is the way to gain this ability.
A brief analysis of the symbol pair for this chapter:
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The symbol on the left is the Kun trigram (type 9); the symbol on the
right is the Qian trigram (type 8). The Qian trigram symbolizes
heaven, top leader, supreme, fatherhood, and Being. As contrasted
with the Qian trigram, the Kun trigram symbolizes motherhood,
support, humbleness, earth, and Non-Being. Earth and Heaven are
respected by the people not because they force people to do so or
they make people scared of them, but because they provide
sufficient space, resource, support for people to live and develop.
Seventy-Three
yong yu gan ze sha,
yong yu bu gan ze huo.
ci liang zhe, huo li huo hai.
tian zhi suo wu,
shu zhi qi gu?
shi yi sheng ren you nan zhi.
tian zhi dao bu zheng er shan sheng,
bu yan er shan ying,
bu zhao er zi lai,
chan ran er shan mou(1).
tian wang hui hui,
shu er bu shi.
(1) The phrase “chan ran” in this context means relaxing.
relaxes but has the greatest strategy: The greatest strategy is
letting things have and follow their natures, then nothing is left
undone.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Gen trigram (type 1); the symbol on
the right is the Kun trigram (type 9). The Kun trigram can symbolize
support, earth, motherhood, undertaking, nurturing. As contrasted
with the Kun trigram, the Gen trigram in this context can symbolize
hill, mountain. Both trigrams can symbolize a net. For the Kun
trigram, its three broken lines can symbolize the meshes of a net.
For the Gen trigram, its top line is solid, which represents the
headrope of a net; and the two broken lines represents the meshes
of the net.
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Seventy-Four
min bu wei si,
nai he yi si ju zhi?
ruo shi min chang wei si,
er wei qi zhe(1),
wu de zhi er sha zhi.
shu gan?
chang you si sha zhe sha.
fu dai si sha zhe sha,
shi wei dai da jiang zhuo.
fu dai da jiang zhuo zhe,
xi you bu shang qi shou yi.
(1) The phrase “qi zhe” in this context means the law breaker.
There is the Divine Executioner who kills: That is, nature is
always taking its course; just let death comes naturally.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Li trigram (type 2); the symbol on the
right is the Kun trigram (type 9). The Kun trigram symbolizes
source, earth, land, which can represent natural death. As
contrasted with the Kun trigram, the Li trigram in this context can
symbolize fire, which can represent destroy, killing, or unnatural
death.
Seventy-Five
min zhi ji,
yi qi shang shi shui zhi duo,
shi yi ji.
min zhi nan zhi,
yi qi shang zhi you wei,
shi yi nan zhi.
min zhi qing si,
yi qi shang qiu sheng zhi hou,
shi yi qing si.
fu wei wu yi sheng wei zhe,
shi xian yu gui sheng(1).
(1) The phrase “gui sheng” in this context can mean “those who
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indulge in lavishness”.
Therefore, the leaders who enjoy a simple life are superior to
those who indulge in lavishness: The leaders who enjoy a simple
life benefit the people without overburdening them. The rulers who
indulge in lavishness get what they want by causing harm to the
people.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Xun trigram (type 3); the symbol on the
right is the Kun trigram (type 9). The Kun trigram can symbolize
ordinary people, earth, humble, server. As contrasted with the Kun
trigram, the Xun trigram can symbolize wind, officer, and plunder.
Seventy-Six
ren zhi sheng ye rou ruo,
qi si ye jian qiang.
wan wu cao mu zhi sheng ye rou cui,
qi si ye ku gao.
gu jian qiang zhe si zhi tu,
rou ruo zhe shang zhi tu.
shi yi bing qiang ze bu sheng,
mu qiang ze bing(1).
jian qiang chu xia,
rou ruo chu shang.
(1) The word “qiang” in this context means stiff.
the pliant and tender are superior: The pliant and tender are
those who know how to yield and can stay whole. Thus, they really
know how to succeed in life. Also see notes in Chapter 22 and
Chapter 36.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Kan trigram (type 4); the symbol on the
right is the Kun trigram (type 9). The Kun trigram can symbolize
earth, land, body, softness, and yielding. As contrasted with the Kun
trigram, the Kan trigram in this context can symbolize river, rain,
irrigation, flexibility, and dampening.
Seventy-Seven
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tian zhi dao,
qi you zhang gong yu?
gao zhe yi zhi,
xia zhe ju zhi;
you yu zhe sun zhi,
bu zu zhe bu zhi.
tian zhi dao,
sun you yu er bu bu zu;
ren zhi dao ze bu ran,
sun bu zu yi feng you yu.
shu neng you yu yi feng tian xia?
wei you dao zhe.
shi yi sheng ren wei er bu shi,
gong cheng er bu chu,
qi bu yu xian xian(1).
(1) The phrase “xian xian” in this context means “to gain fame for
good deeds”.
Who can share their abundance with the world? Only those who
obtain the Tao can: Those who obtain the Tao are connecting to the
common source of all life and are willing to benefit others with what
they have. See the saying “The sage does not hoard for herself.
The more she helps others, the richer life she lives. The more she
gives to others, the more abundance she realizes.” in Chapter 81.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Dui trigram (type 5); the symbol on the
right is the Kun trigram (type 9). The Kun trigram can symbolize flat
land, which can represent sharing evenly. And as contrasted with
the Kun trigram, the Dui trigram in this context can symbolize lake,
hoard, concave area, stingy; it also symbolizes humble, hidden,
unshowy.
Seventy-Eight
tian xia mo rou ruo yu shui,
er gong jian qiang zhe mo zhi neng sheng,
yi qi wu yi yi zhi(1).
ruo zhi sheng qiang,
rou zhi sheng gang,
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tian xia mo bu zhi,
mo neng xing.
shi yi sheng ren yun:
shou guo zhi gou,
shi wei she ji zhu;
shou guo bu xiang,
shi wei tian xia wang.
zheng yan ruo fan(2).
(1) The phrase “yi zhi” in this context means “to hit or beat it”. It
does not mean to change or replace it.
(2) The phrase “zheng yan” in this context means truthful words.
One who can bear the calamities of a country is fit to be its ruler.
Truthful words sound untruthful: It is the effect of the mechanism of
the reverse transformation of the Tao (see the notes in Chapter 2).
Calamities of a country are bad; but if one can bear them, he is
capable to lead the country.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhong symbol (type 6); the symbol on
the right is the Kun trigram (type 9). The Kun trigram can symbolize
earth, land, country, softness, flexibility, undertake, support. As
contrasted with the Kun trigram, the Zhong symbol in this context
symbolizes center, balance, infusing. The land has the strength and
capacity to recover after having been heavily hit, and maintains
good balance.
Seventy-Nine
he da yuan, bi you yu yuan,
an ke yi wei shan?
shi yi sheng ren zhi zuo qi,
er bu ze yu ren.
you de si qi,
wu de si che.
tian dao wu qin(1),
chang yu shan ren.
(1) The phrase “wu qin” in this context means impartial.
The Tao of heaven is impartial, it helps kind people all the time:
The kind people let the Tao be present in their lives, thus, they can
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help to create peace and harmony in the situation they are facing.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Zhen trigram (type 7); the symbol on
the right is the Kun trigram (type 9). The Kun trigram can symbolize
earth, land, balance, broad-minded, big-hearted, peace. As
contrasted with the Kun trigram, the Zhen trigram in this context can
symbolize thunder, earthquake, inharmonious, self-centered, and
unbalance.
Eighty
xiao guo gua min.
shi you shi bo zhi qi er bu yong(1);
shi min zhong si er bu yuan xi.
sui you zhou yu,
wu suo chang zhi;
sui you jia bing,
wu suo chen zhi.
shi min fu jie sheng er yong zhi.
gan qi shi, mei qi fu,
an qi ju, le qi su.
lin guo xiang wang,
ji quan zhi sheng xiang wen,
min zhi lao si bu xiang wang lai.
(1) The phrase “shi bo zhi qi” means heavy equipment used for
military or non-military purposes.
Let the states remain small and the populations remain low: That
is, do not expand territory and population by war; and do not try to
build a more hierarchical society.
Let the people again keep records by tying knots. That is, restore
the society to its former non-hierarchical state.
they spend their entire lives in their own places without disturbing
each other's peace: That is, the people of neighboring states do not
cross the border to fight with one another for any reason.
A brief analysis of the symbol pair for this chapter:
The symbol on the left is the Qian trigram (type 8); the symbol on
the right is the Kun trigram (type 9). The Kun trigram can symbolize
earth, state, land, country, unspoiled, simple, unsophisticated, non-
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hierarchical, peace, balance, self-reliant. As contrasted with the Kun
trigram, the Qian trigram in this context can symbolize hierarchy,
sophisticated, confrontation, dominating, conquering, aggression.
Eighty-One
xin yan bu mei(1),
mei yan bu xin.
shan zhe bu bian,
bian zhe bu shan.
zhi zhe bu bo,
bo zhe bu zhi.
sheng ren bu ji,
ji yi wei ren ji yu you,
ji yi yu ren ji yu duo.
tian zhi dao,
li er bu hai.
sheng ren zhi dao,
wei er bu zheng.
(1) The phrase “xin yan” in this context means truthful words.
The Tao of heaven benefits all beings without harming anyone:
That is, Supports all beings for life but judges on one. Accomplishes
its work but claims no credit. Clothes and nourishes all beings
without being their lord. (see Chapter 34; also see the notes of
Chapter 49)
The Tao of the sage assists the people without competing with
anyone: That is, the sage who follows the Tao has things well done
without coercion, and guides people without dictating. Creates, but
does not possess. Helps, but has no expectation for return. And
Lets things grow up naturally without judging them (see Chapter 2).
A brief analysis of the symbol pair for this chapter:
The symbol pair for this chapter is the type 9 pair. The Kun trigram
can symbolize source, earth, flat land, support, nurturing, peace,
silent, harmony, motherhood, unflashy, background, sharing.
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