Axial Commons
Therefore the holy man abandons excess, he abandons extravagance, he abandons indulgence.
Classical Chinese將欲取天下而為之，吾見其不得已。天下神器，不可為也，不可執也。為者敗之，執者失之。故物或行或隨，或噓或吹，或強或羸，或載或隳，是以聖人去甚，去奢，去泰。
Daoism
Tao Te Ching
Chapter 29
Chapter 30
He who with Reason assists the master of mankind will not with arms strengthen the empire. His methods invite requital.
Classical Chinese以道佐人主者，不以兵強天下。其事好還。師之所處，荊棘生焉。大軍之后，必有凶年。善者果而已，不敢以取強。果而勿矜，果而勿伐，果而勿驕。果而不得已，果而勿強。物壯則老，是謂不道，不道早已。
Where armies are quartered briars and thorns grow. Great wars unfail ingly are followed by famines. A good man acts resolutely and then stops. He ventures not to take by force.
Classical Chinese以道佐人主者，不以兵強天下。其事好還。師之所處，荊棘生焉。大軍之后，必有凶年。善者果而已，不敢以取強。果而勿矜，果而勿伐，果而勿驕。果而不得已，果而勿強。物壯則老，是謂不道，不道早已。
Be resolute but not boastful; reso lute but not haughty; resolute but not arrogant; resolute because you cannot avoid it; resolute but not violent.
Classical Chinese以道佐人主者，不以兵強天下。其事好還。師之所處，荊棘生焉。大軍之后，必有凶年。善者果而已，不敢以取強。果而勿矜，果而勿伐，果而勿驕。果而不得已，果而勿強。物壯則老，是謂不道，不道早已。
Things thrive and then grow old. This is called un-Reason. Un-Reason soon ceases.
Classical Chinese以道佐人主者，不以兵強天下。其事好還。師之所處，荊棘生焉。大軍之后，必有凶年。善者果而已，不敢以取強。果而勿矜，果而勿伐，果而勿驕。果而不得已，果而勿強。物壯則老，是謂不道，不道早已。
Chapter 31
Even victorious arms are unblest among tools, and people had better shun them. Therefore he who has Reason does not rely on them.
Classical Chinese夫佳兵者，不祥之器，物或惡之，故有道者不處。君子居則貴左，用兵則貴右。兵者不祥之器，非君子之器，不得已而用之，恬淡為上。勝而不美，而美之者，是樂殺人。夫樂殺人者，則不可得志于天下矣。吉事尚左，凶事尚右。偏將軍居左，上將軍居右，言以喪禮處之。殺人之眾，以悲哀泣之，戰勝以喪禮處之。
The superior man when residing at home honors the left. When using arms, he honors the right.
Classical Chinese夫佳兵者，不祥之器，物或惡之，故有道者不處。君子居則貴左，用兵則貴右。兵者不祥之器，非君子之器，不得已而用之，恬淡為上。勝而不美，而美之者，是樂殺人。夫樂殺人者，則不可得志于天下矣。吉事尚左，凶事尚右。偏將軍居左，上將軍居右，言以喪禮處之。殺人之眾，以悲哀泣之，戰勝以喪禮處之。
Arms are unblest among tools and not the superior man's tools. Only when it is unavoidable he uses them. Peacjs— and quietude he holdeth high.
Classical Chinese夫佳兵者，不祥之器，物或惡之，故有道者不處。君子居則貴左，用兵則貴右。兵者不祥之器，非君子之器，不得已而用之，恬淡為上。勝而不美，而美之者，是樂殺人。夫樂殺人者，則不可得志于天下矣。吉事尚左，凶事尚右。偏將軍居左，上將軍居右，言以喪禮處之。殺人之眾，以悲哀泣之，戰勝以喪禮處之。
He conquers but rejoices not. Re joicing at a conquest means to enjoy the slaughter of men. He who enjoys the slaughter of men will most assuredly not obtain his will in the empire.
Classical Chinese夫佳兵者，不祥之器，物或惡之，故有道者不處。君子居則貴左，用兵則貴右。兵者不祥之器，非君子之器，不得已而用之，恬淡為上。勝而不美，而美之者，是樂殺人。夫樂殺人者，則不可得志于天下矣。吉事尚左，凶事尚右。偏將軍居左，上將軍居右，言以喪禮處之。殺人之眾，以悲哀泣之，戰勝以喪禮處之。
Chapter 32
Reason, in its eternal aspect, is unnamable.
Classical Chinese道常無名，朴雖小，天下莫能臣。侯王若能守之，萬物將自賓。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦將知止，知止可以不殆。譬道之在天下，猶川谷之于江海。
Although its simplicity seems in significant, the whole world does not dare to suppress it. If princes and kings could keep it, the ten thousand things would of themselves pay homage. Heaven and earth would unite in dripping sweet dew, and the people with no one to command them would of themselves be righteous.
Classical Chinese道常無名，朴雖小，天下莫能臣。侯王若能守之，萬物將自賓。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦將知止，知止可以不殆。譬道之在天下，猶川谷之于江海。
As soon as Reason creates order, it becomes namable. Whenever the namable in its turn acquires existence, one learns to know when to stop. By know ing when to stop, one avoids danger.
Classical Chinese道常無名，朴雖小，天下莫能臣。侯王若能守之，萬物將自賓。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦將知止，知止可以不殆。譬道之在天下，猶川谷之于江海。
To illustrate Reason's relation to the world we compare it to streams and creeks in their course towards rivers and the ocean.
Classical Chinese道常無名，朴雖小，天下莫能臣。侯王若能守之，萬物將自賓。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦將知止，知止可以不殆。譬道之在天下，猶川谷之于江海。
Chapter 33
One who knows others is clever, but one who knows himself is enlightened.
Classical Chinese知人者智，自知者明。勝人者有力，自勝者強。知足者富。強行者有志。不失其所者久。死而不亡者壽。
One who conquers others is power ful, but one who conquers himself is mighty.
Classical Chinese知人者智，自知者明。勝人者有力，自勝者強。知足者富。強行者有志。不失其所者久。死而不亡者壽。
One who knows contentment is rich and one who pushes with vigor has will.
Classical Chinese知人者智，自知者明。勝人者有力，自勝者強。知足者富。強行者有志。不失其所者久。死而不亡者壽。
One who loses not his place endures.
Classical Chinese知人者智，自知者明。勝人者有力，自勝者強。知足者富。強行者有志。不失其所者久。死而不亡者壽。
One who may die but will not per ish, has life everlasting.
Classical Chinese知人者智，自知者明。勝人者有力，自勝者強。知足者富。強行者有志。不失其所者久。死而不亡者壽。
Chapter 34
How all-pervading is the great Rea son! It can be on the left and it can be on the right.
Classical Chinese大道氾兮，其可左右。萬物恃之以生而不辭，功成不名有，衣養萬物而不為主。常無欲，可名于小﹔萬物歸焉而不為主，可名為大。以其終不自為大，故能成其大。
The ten thousand things depend upon it for their life, and it refuses them not. When its merit is accom plished it assumes not the name. Lov ingly it nourishes the ten thousand things and plays not the lord. Ever desireless it can be classed with the small. The ten thousand things return home to it. It plays not the lord. It can be classed with the great.
Classical Chinese大道氾兮，其可左右。萬物恃之以生而不辭，功成不名有，衣養萬物而不為主。常無欲，可名于小﹔萬物歸焉而不為主，可名為大。以其終不自為大，故能成其大。
Therefore The holy man unto death does not make himself great and can thus accom plish his greatness.
Classical Chinese大道氾兮，其可左右。萬物恃之以生而不辭，功成不名有，衣養萬物而不為主。常無欲，可名于小﹔萬物歸焉而不為主，可名為大。以其終不自為大，故能成其大。
Chapter 35
"Who holdeth fast to the great Form, Of him the world will come in quest: For there we never meet with harm, There we find shelter, comfort, rest."
Classical Chinese執大象，天下往。往而不害，安平太。樂與餌，過客止。道之出口，淡乎其無味。視之不足見，聽之不足聞，用之不足既。
Music with dainties makes the pass ing stranger stop. But Reason, when coming from the mouth, how tasteless is it! It has no flavor. When looked at, there is not enough to be seen; when listened to, there is not enough to be heard. However, when used, it is inex haustible.
Classical Chinese執大象，天下往。往而不害，安平太。樂與餌，過客止。道之出口，淡乎其無味。視之不足見，聽之不足聞，用之不足既。
Chapter 36
That which is about to contract has surely been expanded. That which is about to weaken has surely been strengthened. That which is about to fall has surely been raised. That which is about to be despoiled has surely been endowed.
Classical Chinese將欲歙之，必固張之﹔將欲弱之，必固強之﹔將欲廢之，必固興之﹔將欲取之，必固與之。是謂微明。柔勝剛，弱勝強。魚不可脫于淵，國之利器，不可以示人。
This is an explanation of the secret that the tender and the weak conquer the hard and the strong.
Classical Chinese將欲歙之，必固張之﹔將欲弱之，必固強之﹔將欲廢之，必固興之﹔將欲取之，必固與之。是謂微明。柔勝剛，弱勝強。魚不可脫于淵，國之利器，不可以示人。
As the fish should not escape from the deep, so with the country's sharp tools the people should not become ac quainted.
Classical Chinese將欲歙之，必固張之﹔將欲弱之，必固強之﹔將欲廢之，必固興之﹔將欲取之，必固與之。是謂微明。柔勝剛，弱勝強。魚不可脫于淵，國之利器，不可以示人。
Chapter 37
Reason always practises non-asser tion, and there is nothing that remains undone.
Classical Chinese道常無為而無不為。侯王若能守之，萬物將自化。化而欲作，吾將鎮之以無名之朴。鎮之以無名之朴，夫亦將不欲。不欲以靜，天下將自正。
If princes and kings could keep Reason, the ten thousand creatures would of themselves be reformed. While be ing reformed they might yet be anxious to stir; but I would restrain them by the simplicity of the Ineffable.
Classical Chinese道常無為而無不為。侯王若能守之，萬物將自化。化而欲作，吾將鎮之以無名之朴。鎮之以無名之朴，夫亦將不欲。不欲以靜，天下將自正。
"The simplicity of the unexpressed Will purify the heart of lust. Is there no lust there will be rest, And all the world will thus be blest."
Classical Chinese道常無為而無不為。侯王若能守之，萬物將自化。化而欲作，吾將鎮之以無名之朴。鎮之以無名之朴，夫亦將不欲。不欲以靜，天下將自正。
Chapter 38
Superior virtue is unvirtue. There fore it has virtue. Inferior virtue never loses sight of virtue. Therefore it has no virtue.
Classical Chinese上德不德，是以有德﹔下德不失德，是以無德。上德無為而無以為﹔下德無為而有以為。上仁為之而無以為﹔上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而后德，失德而后仁，失仁而后義，失義而后禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄﹔處其實，不居其華。故去彼取此。
Superior virtue is non-assertion and without pretension. Inferior virtue as serts and makes pretensions.
Classical Chinese上德不德，是以有德﹔下德不失德，是以無德。上德無為而無以為﹔下德無為而有以為。上仁為之而無以為﹔上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而后德，失德而后仁，失仁而后義，失義而后禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄﹔處其實，不居其華。故去彼取此。
Superior benevolence acts but makes no pretensions. Superior justice acts and makes pretensions.
Classical Chinese上德不德，是以有德﹔下德不失德，是以無德。上德無為而無以為﹔下德無為而有以為。上仁為之而無以為﹔上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而后德，失德而后仁，失仁而后義，失義而后禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄﹔處其實，不居其華。故去彼取此。
Superior propriety acts and when no one responds to it, it stretches its arm and enforces its rules.
Classical Chinese上德不德，是以有德﹔下德不失德，是以無德。上德無為而無以為﹔下德無為而有以為。上仁為之而無以為﹔上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而后德，失德而后仁，失仁而后義，失義而后禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄﹔處其實，不居其華。故去彼取此。
Thus one loses Reason and then vir tue appears, One loses virtue and then benevolence appears. One loses benev olence and then justice appears. One loses justice and then propriety appears. The rules of propriety are the sem blance of loyalty and faith, and the be ginning of disorder.
Classical Chinese上德不德，是以有德﹔下德不失德，是以無德。上德無為而無以為﹔下德無為而有以為。上仁為之而無以為﹔上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而后德，失德而后仁，失仁而后義，失義而后禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄﹔處其實，不居其華。故去彼取此。
Traditionalism is the flower of Rea son, but of ignorance the beginning.
Classical Chinese上德不德，是以有德﹔下德不失德，是以無德。上德無為而無以為﹔下德無為而有以為。上仁為之而無以為﹔上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而后德，失德而后仁，失仁而后義，失義而后禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄﹔處其實，不居其華。故去彼取此。
Therefore a great organizer abides by the solid and dwells not in the exter nal. He abides in the fruit and dwells not in the flower.
Classical Chinese上德不德，是以有德﹔下德不失德，是以無德。上德無為而無以為﹔下德無為而有以為。上仁為之而無以為﹔上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而后德，失德而后仁，失仁而后義，失義而后禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄﹔處其實，不居其華。故去彼取此。
Therefore he discards the latter and chooses the former.
Classical Chinese上德不德，是以有德﹔下德不失德，是以無德。上德無為而無以為﹔下德無為而有以為。上仁為之而無以為﹔上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而后德，失德而后仁，失仁而后義，失義而后禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄﹔處其實，不居其華。故去彼取此。
Chapter 39
From of old these things have ob tained oneness:
Classical Chinese昔之得一者：天得一以清﹔地得一以寧﹔神得一以靈﹔谷得一以盈﹔萬物得一以生﹔侯王得一以為天下正。其致之也，天無以清，將恐裂﹔地無以寧，將恐廢﹔神無以靈，將恐歇﹔谷無以盈，將恐竭﹔萬物無以生，將恐滅﹔侯王無以貞，將恐蹶。故貴以賤為本，高以下為基。是以侯王自稱孤、寡、不穀。此非以賤為本邪？非乎？故致譽無譽。是故不欲琭琭如玉，珞珞如石。
"Heaven by oneness becometh pure. Earth by oneness can endure. Minds by oneness souls procure. Valleys by oneness repletion secure. "All creatures by oneness to life have been called. And kings were by oneness as models installed." Such is the result of oneness.
Classical Chinese昔之得一者：天得一以清﹔地得一以寧﹔神得一以靈﹔谷得一以盈﹔萬物得一以生﹔侯王得一以為天下正。其致之也，天無以清，將恐裂﹔地無以寧，將恐廢﹔神無以靈，將恐歇﹔谷無以盈，將恐竭﹔萬物無以生，將恐滅﹔侯王無以貞，將恐蹶。故貴以賤為本，高以下為基。是以侯王自稱孤、寡、不穀。此非以賤為本邪？非乎？故致譽無譽。是故不欲琭琭如玉，珞珞如石。
"Were heaven not pure it might be rent. Were earth not stable it might be bent. Were minds not ensouled they'd be impotent. Were valleys not filled they'd soon be spent. When creatures are lifeless who can their death prevent? Are kings not models, but on haughti ness bent, Their fall, forsooth, is imminent."
Classical Chinese昔之得一者：天得一以清﹔地得一以寧﹔神得一以靈﹔谷得一以盈﹔萬物得一以生﹔侯王得一以為天下正。其致之也，天無以清，將恐裂﹔地無以寧，將恐廢﹔神無以靈，將恐歇﹔谷無以盈，將恐竭﹔萬物無以生，將恐滅﹔侯王無以貞，將恐蹶。故貴以賤為本，高以下為基。是以侯王自稱孤、寡、不穀。此非以賤為本邪？非乎？故致譽無譽。是故不欲琭琭如玉，珞珞如石。
Thus, the nobles come from the com moners as their root, and the high rest upon the lowly as their foundation. Therefore, princes and kings call them selves orphaned, lonely, and unworthy. Is this not because they take lowliness as their root?
Classical Chinese昔之得一者：天得一以清﹔地得一以寧﹔神得一以靈﹔谷得一以盈﹔萬物得一以生﹔侯王得一以為天下正。其致之也，天無以清，將恐裂﹔地無以寧，將恐廢﹔神無以靈，將恐歇﹔谷無以盈，將恐竭﹔萬物無以生，將恐滅﹔侯王無以貞，將恐蹶。故貴以賤為本，高以下為基。是以侯王自稱孤、寡、不穀。此非以賤為本邪？非乎？故致譽無譽。是故不欲琭琭如玉，珞珞如石。
The several parts of a carriage are not a carriage.
Classical Chinese昔之得一者：天得一以清﹔地得一以寧﹔神得一以靈﹔谷得一以盈﹔萬物得一以生﹔侯王得一以為天下正。其致之也，天無以清，將恐裂﹔地無以寧，將恐廢﹔神無以靈，將恐歇﹔谷無以盈，將恐竭﹔萬物無以生，將恐滅﹔侯王無以貞，將恐蹶。故貴以賤為本，高以下為基。是以侯王自稱孤、寡、不穀。此非以賤為本邪？非乎？故致譽無譽。是故不欲琭琭如玉，珞珞如石。
Those who have become a unity are neither anxious to be praised with praise like a gem, nor disdained with disdain like a stone.
Classical Chinese昔之得一者：天得一以清﹔地得一以寧﹔神得一以靈﹔谷得一以盈﹔萬物得一以生﹔侯王得一以為天下正。其致之也，天無以清，將恐裂﹔地無以寧，將恐廢﹔神無以靈，將恐歇﹔谷無以盈，將恐竭﹔萬物無以生，將恐滅﹔侯王無以貞，將恐蹶。故貴以賤為本，高以下為基。是以侯王自稱孤、寡、不穀。此非以賤為本邪？非乎？故致譽無譽。是故不欲琭琭如玉，珞珞如石。
Chapter 40
"Homeward is Reason's course, Weakness is Reason's force."
Classical Chinese反者道之動﹔弱者道之用。天下萬物生于有，有生于無。
Heaven and earth and the ten thou sand things come from existence, but existence comes from non-existence.
Classical Chinese反者道之動﹔弱者道之用。天下萬物生于有，有生于無。
Chapter 41
When a superior scholar hears of Reason he endeavors to practise it.
Classical Chinese上士聞道，勤而行之﹔中士聞道，若存若亡﹔下士聞道，大笑之。不笑不足以為道。故建言有之：明道若昧﹔進道若退﹔夷道若纇﹔上德若谷﹔大白若辱﹔廣德若不足﹔建德若偷﹔質真若渝﹔大方無隅﹔大器晚成﹔大音希聲﹔大象無形﹔道隱無名。夫唯道，善貸且成。
When an average scholar hears of Reason he will sometimes keep it and sometimes lose it.
Classical Chinese上士聞道，勤而行之﹔中士聞道，若存若亡﹔下士聞道，大笑之。不笑不足以為道。故建言有之：明道若昧﹔進道若退﹔夷道若纇﹔上德若谷﹔大白若辱﹔廣德若不足﹔建德若偷﹔質真若渝﹔大方無隅﹔大器晚成﹔大音希聲﹔大象無形﹔道隱無名。夫唯道，善貸且成。
When an inferior scholar hears of Reason he will greatly ridicule it. Were it not thus ridiculed, it would as Reason be insufficient.
Classical Chinese上士聞道，勤而行之﹔中士聞道，若存若亡﹔下士聞道，大笑之。不笑不足以為道。故建言有之：明道若昧﹔進道若退﹔夷道若纇﹔上德若谷﹔大白若辱﹔廣德若不足﹔建德若偷﹔質真若渝﹔大方無隅﹔大器晚成﹔大音希聲﹔大象無形﹔道隱無名。夫唯道，善貸且成。
Therefore the poet says:
Classical Chinese上士聞道，勤而行之﹔中士聞道，若存若亡﹔下士聞道，大笑之。不笑不足以為道。故建言有之：明道若昧﹔進道若退﹔夷道若纇﹔上德若谷﹔大白若辱﹔廣德若不足﹔建德若偷﹔質真若渝﹔大方無隅﹔大器晚成﹔大音希聲﹔大象無形﹔道隱無名。夫唯道，善貸且成。
"The Reason-enlightened seem dark and black, The Reason - advanced seem going back, The Reason - straight - levelled seem rugged and slack.
Classical Chinese上士聞道，勤而行之﹔中士聞道，若存若亡﹔下士聞道，大笑之。不笑不足以為道。故建言有之：明道若昧﹔進道若退﹔夷道若纇﹔上德若谷﹔大白若辱﹔廣德若不足﹔建德若偷﹔質真若渝﹔大方無隅﹔大器晚成﹔大音希聲﹔大象無形﹔道隱無名。夫唯道，善貸且成。
"The high in virtue resemble a vale, The purely white in shame must quail, The staunchest virtue seems to fail.
Classical Chinese上士聞道，勤而行之﹔中士聞道，若存若亡﹔下士聞道，大笑之。不笑不足以為道。故建言有之：明道若昧﹔進道若退﹔夷道若纇﹔上德若谷﹔大白若辱﹔廣德若不足﹔建德若偷﹔質真若渝﹔大方無隅﹔大器晚成﹔大音希聲﹔大象無形﹔道隱無名。夫唯道，善貸且成。
"The solidest virtue seems not alert, The purest chastity seems pervert, The greatest square will Tightness desert.
Classical Chinese上士聞道，勤而行之﹔中士聞道，若存若亡﹔下士聞道，大笑之。不笑不足以為道。故建言有之：明道若昧﹔進道若退﹔夷道若纇﹔上德若谷﹔大白若辱﹔廣德若不足﹔建德若偷﹔質真若渝﹔大方無隅﹔大器晚成﹔大音希聲﹔大象無形﹔道隱無名。夫唯道，善貸且成。
"The largest vessel is not yet com plete, The loudest sound is not speech re plete, The greatest form has no shape con crete."
Classical Chinese上士聞道，勤而行之﹔中士聞道，若存若亡﹔下士聞道，大笑之。不笑不足以為道。故建言有之：明道若昧﹔進道若退﹔夷道若纇﹔上德若谷﹔大白若辱﹔廣德若不足﹔建德若偷﹔質真若渝﹔大方無隅﹔大器晚成﹔大音希聲﹔大象無形﹔道隱無名。夫唯道，善貸且成。
Reason so long as it remains latent is unnamable. Yet Reason alone is good for imparting and completing.
Classical Chinese上士聞道，勤而行之﹔中士聞道，若存若亡﹔下士聞道，大笑之。不笑不足以為道。故建言有之：明道若昧﹔進道若退﹔夷道若纇﹔上德若谷﹔大白若辱﹔廣德若不足﹔建德若偷﹔質真若渝﹔大方無隅﹔大器晚成﹔大音希聲﹔大象無形﹔道隱無名。夫唯道，善貸且成。
Chapter 42
Reason begets unity; unity begets duality; duality begets trinity; and trin ity begets the ten thousand things.
Classical Chinese道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。人之所惡，唯孤、寡、不谷，而王公以為稱。故物或損之而益，或益之而損。人之所教，我亦教之。強梁者不得其死，吾將以為教父。
The ten thousand things are sus tained by Yin [the negative principle] ; they are encompassed by Yang [the pos itive principle], and the immaterial breath renders them harmonious.
Classical Chinese道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。人之所惡，唯孤、寡、不谷，而王公以為稱。故物或損之而益，或益之而損。人之所教，我亦教之。強梁者不得其死，吾將以為教父。
That which the people find odious, to be orphaned, lonely, and unworthy, kings and princes select as their titles. Thus, on the one hand, loss implies gain, and on the other hand, gain implies loss.
Classical Chinese道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。人之所惡，唯孤、寡、不谷，而王公以為稱。故物或損之而益，或益之而損。人之所教，我亦教之。強梁者不得其死，吾將以為教父。
What others have taught I teach also.
Classical Chinese道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。人之所惡，唯孤、寡、不谷，而王公以為稱。故物或損之而益，或益之而損。人之所教，我亦教之。強梁者不得其死，吾將以為教父。
The strong and aggressive do not die a natural death; but I will obey the doctrine's father.
Classical Chinese道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。人之所惡，唯孤、寡、不谷，而王公以為稱。故物或損之而益，或益之而損。人之所教，我亦教之。強梁者不得其死，吾將以為教父。
Chapter 43
The world's weakest overcomes the world's hardest.
Classical Chinese天下之至柔，馳騁天下之至堅。無有入無間。吾是以知無為之有益，不言之教，無為之益，天下希及之。
Non-existence enters into the im penetrable.
Classical Chinese天下之至柔，馳騁天下之至堅。無有入無間。吾是以知無為之有益，不言之教，無為之益，天下希及之。
Thereby I comprehend of non-asser tion the advantage. There are few in the world who obtain of non-assertion the advantage and of silence the lesson.
Classical Chinese天下之至柔，馳騁天下之至堅。無有入無間。吾是以知無為之有益，不言之教，無為之益，天下希及之。
Chapter 44
"Name or person, which is more near? Person or fortune, which is more dear? Gain or loss, which is more sear?
Classical Chinese名與身孰親？身與貨孰多？得與亡孰病？是故甚愛必大費﹔多藏必厚亡。故知足不辱，知止不殆，可以長久。
"Extreme dotage leadeth to squander ing. Hoarded wealth inviteth plundering.
Classical Chinese名與身孰親？身與貨孰多？得與亡孰病？是故甚愛必大費﹔多藏必厚亡。故知足不辱，知止不殆，可以長久。
"Who is content incurs no humilia tion, Who knows when to stop risks no vitiation, Forever lasteth his duration."
Classical Chinese名與身孰親？身與貨孰多？得與亡孰病？是故甚愛必大費﹔多藏必厚亡。故知足不辱，知止不殆，可以長久。
Chapter 45
"Greatest perfection imperfect will be, But its work ne'er waneth. Greatest fulness is vacuity, Its work unexhausted remaineth."
Classical Chinese大成若缺，其用不弊。大盈若沖，其用不窮。大直若屈，大巧若拙，大辯若訥。靜勝躁，寒勝熱。清靜為天下正。
"Straightest lines resemble curves ; Greatest skill like a tyro serves; Greatest eloquence stammers and swerves."
Classical Chinese大成若缺，其用不弊。大盈若沖，其用不窮。大直若屈，大巧若拙，大辯若訥。靜勝躁，寒勝熱。清靜為天下正。
Motion conquers cold. Quietude conquers heat. Purity and clearness are the world's standard.
Classical Chinese大成若缺，其用不弊。大盈若沖，其用不窮。大直若屈，大巧若拙，大辯若訥。靜勝躁，寒勝熱。清靜為天下正。
Chapter 46
When the world possesses Reason, race horses are reserved for hauling dung. When the world is without Rea son, war horses are bred in the common.
Classical Chinese天下有道，卻走馬以糞。天下無道，戎馬生于郊。禍莫大于不知足﹔咎莫大于欲得。故知足之足，常足矣。
No greater sin than yielding to de sire. No greater misery than discon tent. No greater calamity than greed.
Classical Chinese天下有道，卻走馬以糞。天下無道，戎馬生于郊。禍莫大于不知足﹔咎莫大于欲得。故知足之足，常足矣。
Therefore, he who knows content's content is always content. ^ 47. VIEWING THE DISTANT. 1. "Without passing out of the gate The world's course I prognosticate. Without peeping through the win dow The heavenly Reason I contemplate. The further one goes, The less one knows." 2. Therefore the holy man does not travel, and yet he has knowledge. He does not see things, and yet he defines them. He does not labor, and yet he completes.
Classical Chinese天下有道，卻走馬以糞。天下無道，戎馬生于郊。禍莫大于不知足﹔咎莫大于欲得。故知足之足，常足矣。
Chapter 48
He who seeks learnedness will daily increase. He who seeks Reason will daily diminish. He will diminish and continue to diminish until he arrives at non-assertion.
Classical Chinese為學日益，為道日損。損之又損，以至于無為。無為而無不為。取天下常以無事，及其有事，不足以取天下。
With non-assertion there is nothing that he cannot achieve. When he takes the empire, it is always because he uses no diplomacy. He who uses diplomacy is not fit to take the empire.
Classical Chinese為學日益，為道日損。損之又損，以至于無為。無為而無不為。取天下常以無事，及其有事，不足以取天下。
Chapter 49
The holy man has not a heart of his own. The hundred families' hearts he makes his heart.
Classical Chinese聖人常無心，以百姓心為心。善者，吾善之﹔不善者，吾亦善之﹔德善。信者，吾信之﹔不信者，吾亦信之﹔德信。聖人在天下，歙歙焉，為天下渾其心，百姓皆注其耳目，聖人皆孩之。
The good I meet with goodness; the bad I also meet with goodness; that is virtue's goodness. The faithful I meet with faith ; the faithless I also meet with faith; that is virtue's faith.
Classical Chinese聖人常無心，以百姓心為心。善者，吾善之﹔不善者，吾亦善之﹔德善。信者，吾信之﹔不信者，吾亦信之﹔德信。聖人在天下，歙歙焉，為天下渾其心，百姓皆注其耳目，聖人皆孩之。
The holy man dwells in the world anxious, very anxious in his dealings with the world. He universalizes his heart, and the hundred families fix upon him their ears and eyes. The holy man treats them all like children.
Classical Chinese聖人常無心，以百姓心為心。善者，吾善之﹔不善者，吾亦善之﹔德善。信者，吾信之﹔不信者，吾亦信之﹔德信。聖人在天下，歙歙焉，為天下渾其心，百姓皆注其耳目，聖人皆孩之。
Chapter 50
Abroad in life, home in death.
Classical Chinese出生入死。生之徒十有三﹔死之徒十有三。人之生，動之于死地，亦十有三。夫何故？以其生生之厚。蓋聞善攝生者，路行不遇兕虎，入軍不被甲兵。兕無所投其角，虎無所措其爪，兵無所容其刃。夫何故？以其無死地。
There are thirteen avenues of life; there are thirteen avenues of death; on thirteen avenues men that live pass unto the realm of death.
Classical Chinese出生入死。生之徒十有三﹔死之徒十有三。人之生，動之于死地，亦十有三。夫何故？以其生生之厚。蓋聞善攝生者，路行不遇兕虎，入軍不被甲兵。兕無所投其角，虎無所措其爪，兵無所容其刃。夫何故？以其無死地。
Now, what is the reason? It is be cause they live life's intensity.
Classical Chinese出生入死。生之徒十有三﹔死之徒十有三。人之生，動之于死地，亦十有三。夫何故？以其生生之厚。蓋聞善攝生者，路行不遇兕虎，入軍不被甲兵。兕無所投其角，虎無所措其爪，兵無所容其刃。夫何故？以其無死地。
Yea, I understand that one whose life is based on goodness, when traveling on land will not fall a prey to the rhi noceros or the tiger. When coming among soldiers, he need not fear arms and weapons. The rhinoceros finds no place wherein to insert its horn. The tiger finds no place wherein to put his claws. Weapons find no place wherein to thrust their blades. The reason is that he does not belong to the realm of death.
Classical Chinese出生入死。生之徒十有三﹔死之徒十有三。人之生，動之于死地，亦十有三。夫何故？以其生生之厚。蓋聞善攝生者，路行不遇兕虎，入軍不被甲兵。兕無所投其角，虎無所措其爪，兵無所容其刃。夫何故？以其無死地。
Chapter 51
Reason quickens all creatures. Vir tue feeds them. Reality shapes them. The forces complete them. Therefore among the ten thousand things there is none that does not esteem Reason and honor virtue.
Classical Chinese道生之，德畜之，物形之，勢成之。是以萬物莫不尊道而貴德。道之尊，德之貴，夫莫之命而常自然。故道生之，德畜之﹔長之育之﹔成之熟之﹔養之覆之。生而不有，為而不恃，長而不宰。是謂玄德。
Since the esteem of Reason and the honoring of virtue is by no one com manded, it is forever spontaneous.
Classical Chinese道生之，德畜之，物形之，勢成之。是以萬物莫不尊道而貴德。道之尊，德之貴，夫莫之命而常自然。故道生之，德畜之﹔長之育之﹔成之熟之﹔養之覆之。生而不有，為而不恃，長而不宰。是謂玄德。
Therefore it is said that Reason quickens all creatures, while virtue feeds them, raises them, nurtures them, com pletes them, matures them, rears them, and protects them.
Classical Chinese道生之，德畜之，物形之，勢成之。是以萬物莫不尊道而貴德。道之尊，德之貴，夫莫之命而常自然。故道生之，德畜之﹔長之育之﹔成之熟之﹔養之覆之。生而不有，為而不恃，長而不宰。是謂玄德。
To quicken but not to own, to make but not to claim, to raise but not to rule, this is called profound virtue.
Classical Chinese道生之，德畜之，物形之，勢成之。是以萬物莫不尊道而貴德。道之尊，德之貴，夫莫之命而常自然。故道生之，德畜之﹔長之育之﹔成之熟之﹔養之覆之。生而不有，為而不恃，長而不宰。是謂玄德。
Chapter 52
When the world takes its beginning, Reason becomes the world's mother.
Classical Chinese天下有始，以為天下母。既得其母，以知其子，復守其母，沒身不殆。塞其兌，閉其門，終身不勤。開其兌，濟其事，終身不救。見小曰明，守柔曰強。用其光，復歸其明，無遺身殃﹔是為習常。
As one knows his mother, so she in turn knows her child; as she quickens her child, so he in turn keeps to his mother, and to the end of life he is not in danger. Who closes his mouth, and shuts his sense-gates, in the end of life he will encounter no trouble; but who opens his mouth and meddles with affairs, in the end of life he cannot be saved.
Classical Chinese天下有始，以為天下母。既得其母，以知其子，復守其母，沒身不殆。塞其兌，閉其門，終身不勤。開其兌，濟其事，終身不救。見小曰明，守柔曰強。用其光，復歸其明，無遺身殃﹔是為習常。
Who beholds his smallness is called enlightened. Who preserves his tender ness is called strong. Who uses Rea son's light and returns home to its en lightenment does not surrender his per son to perdition. This is called prac tising the eternal.
Classical Chinese天下有始，以為天下母。既得其母，以知其子，復守其母，沒身不殆。塞其兌，閉其門，終身不勤。開其兌，濟其事，終身不救。見小曰明，守柔曰強。用其光，復歸其明，無遺身殃﹔是為習常。
Chapter 53
If I have ever so little knowledge, I shall walk in the great Reason. It is but expansion that I must fear.
Classical Chinese使我介然有知，行于大道，唯施是畏。大道甚夷，而人好徑。朝甚除，田甚蕪，倉甚虛﹔服文采，帶利劍，厭飲食，財貨有餘﹔是為盜夸。非道也哉！
The great Reason is very plain, but people are fond of by-paths.
Classical Chinese使我介然有知，行于大道，唯施是畏。大道甚夷，而人好徑。朝甚除，田甚蕪，倉甚虛﹔服文采，帶利劍，厭飲食，財貨有餘﹔是為盜夸。非道也哉！
When the palace is very splendid, the fields are very weedy and granaries very empty.
Classical Chinese使我介然有知，行于大道，唯施是畏。大道甚夷，而人好徑。朝甚除，田甚蕪，倉甚虛﹔服文采，帶利劍，厭飲食，財貨有餘﹔是為盜夸。非道也哉！
To wear ornaments and gay clothes, to carry sharp swords, to be excessive in drinking and eating, to have a re dundance of costly articles, this is the pride of robbers.
Classical Chinese使我介然有知，行于大道，唯施是畏。大道甚夷，而人好徑。朝甚除，田甚蕪，倉甚虛﹔服文采，帶利劍，厭飲食，財貨有餘﹔是為盜夸。非道也哉！
Surely, this is un-Reason.
Classical Chinese使我介然有知，行于大道，唯施是畏。大道甚夷，而人好徑。朝甚除，田甚蕪，倉甚虛﹔服文采，帶利劍，厭飲食，財貨有餘﹔是為盜夸。非道也哉！
Chapter 54
"What is well planted is not uprooted; What's well preserved can not be looted!"
By sons and grandsons the sacri ficial celebrations shall not cease.
Who cultivates Reason in his per son, his virtue is genuine. Who cultivates it in his house, his virtue is overflowing. Who cultivates it in his township, his virtue is lasting. Who cultivates it in his country, his virtue is abundant. Who cultivates it in the world, his virtue is universal.
Therefore, By one's person one tests persons. By one's house one tests houses. By one's township one tests town ships. By one's country one tests countries. By one's world one tests worlds.
How do I know that the world is such? Through IT.
Chapter 55
He who possesses virtue in all its solidity is like unto a little child.
Classical Chinese含「德」之厚，比于赤子。毒蟲不螫，猛獸不據，攫鳥不搏。骨弱筋柔而握固。未知牝牡之合而朘作，精之至也。終日號而不嗄，和之至也。知和曰「常」，知常曰「明」。益生曰「祥」。心使氣曰「強」。物壯則老，謂之不道，不道早已。
Venomous reptiles do not sting him, fierce beasts do not seize him. Birds of prey do not strike him. His bones are weak, his sinews tender, but his grasp is firm. He does not yet know the re lation between male and female, but his virility is strong. Thus his metal grows to perfection. A whole day he might cry and sob without growing hoarse. This shows the perfection of his harmony.
Classical Chinese含「德」之厚，比于赤子。毒蟲不螫，猛獸不據，攫鳥不搏。骨弱筋柔而握固。未知牝牡之合而朘作，精之至也。終日號而不嗄，和之至也。知和曰「常」，知常曰「明」。益生曰「祥」。心使氣曰「強」。物壯則老，謂之不道，不道早已。
To know the harmonious is called the eternal. To know the eternal is called enlightenment.
Classical Chinese含「德」之厚，比于赤子。毒蟲不螫，猛獸不據，攫鳥不搏。骨弱筋柔而握固。未知牝牡之合而朘作，精之至也。終日號而不嗄，和之至也。知和曰「常」，知常曰「明」。益生曰「祥」。心使氣曰「強」。物壯則老，謂之不道，不道早已。