Chapter One
The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name.
The nameless is the origin of heaven and earth; the named is the mother of all things.
Therefore, one should always be without desire in order to observe its subtlety; one should always have desire in order to observe its manifestations.
These two originate from the same source but have different names; both are called profound. Profound and yet more profound, the gateway to all wonders.
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Chapter Two of Lao Tzu
When everyone recognizes beauty as beauty, ugliness is already present. When everyone recognizes goodness as goodness, evil is already present.
Existence and non-existence give rise to each other; difficulty and ease complement each other; long and short define each other; high and low depend on each other; sound and voice harmonize with each other; front and back complement each other.
Follow. Constant.
Therefore, the sage acts without acting and teaches without speaking; all things arise but he does not initiate them, they are born but he does not possess them.
Do things without relying on them, and accomplish them without claiming credit. It is precisely because you do not claim credit that your achievements will not fade away.
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Chapter 3 of the *Tao Te Ching*
Do not exalt the virtuous, so that the people will not contend; do not value rare goods, so that the people will not steal; do not display what is desirable, so that…
Public sentiment remains calm.
Therefore, the sage governs by emptying their minds, filling their bellies, weakening their ambitions, and strengthening their bones. He constantly keeps the people ignorant.
Without desire, even the wise dare not act. By acting without acting, nothing is left ungoverned.
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Chapter 4 of the *Tao Te Ching*
The Way is like an empty vessel, yet its use is inexhaustible. Deep and still, it seems to be the origin of all things; profound and clear, it seems to exist forever. I do not…
Whose son is he? He is like the ancestor of the Emperor.
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Chapter 5 of the *Tao Te Ching*
Heaven and earth are ruthless, treating all things like straw dogs; the sage is ruthless, treating the people like straw dogs.
Between heaven and earth, it is like a bellows: empty yet inexhaustible, moving yet ever-producing.
Too much talk leads to exhaustion; it’s better to remain steadfast.
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Chapter Six of the Tao Te Ching
The spirit of the valley never dies; it is called the Mysterious Female. The gate of the Mysterious Female is called the root of Heaven and Earth. It exists continuously and subtly; use it.
Not diligent.
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Chapter 7 of the *Tao Te Ching*
Heaven and earth endure forever. The reason why heaven and earth can endure forever is that they do not live for themselves, therefore they can live forever.
Therefore, the sage puts himself last, yet comes first; he puts himself outside, yet survives. Is it not because of his selflessness that he is able to succeed?
His private life.
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Chapter 8 of the *Tao Te Ching*
The highest good is like water. Water benefits all things without striving, and dwells in places that others disdain, thus it is close to the Way.
Dwell in a good place, have a kind and deep mind, be kind and benevolent, speak truthfully, govern well, be capable in your work, and act at the right time.
Because he does not contend, he is without fault.
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Chapter Nine of the Tao Te Ching
It is better to stop before it overflows than to hold on to something that is already full.
If you sharpen something to its limit, you cannot maintain it for long.
A house full of gold and jade cannot be kept;
Those who become arrogant when they are rich and powerful will bring trouble upon themselves.
To retire after achieving one’s goals is the way of Heaven.
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Chapter 10 of the *Tao Te Ching*
If one’s spirit and soul are united as one, how can one avoid separation?
Can you concentrate your vital energy and achieve gentleness, like an infant?
If one cleanses the mirror of the profound truth, can it still bear any flaws?
Can one govern a country and its people without taking action?
When the gates of heaven open and close, can one be female?
If one understands everything, how can one be ignorant?
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Chapter 11 of the *Tao Te Ching*
Thirty spokes share one hub; it is the absence of the hub that makes the wheel useful.
Clay is molded into vessels; it is the emptiness within that makes the vessel useful.
To make a room, one must cut out doors and windows; it is precisely because it is empty that it has function.
Therefore, what exists is for benefit, and what does not exist is for use.
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Chapter Twelve of the Tao Te Ching
The five colors blind the eye; the five sounds deafen the ear; the five flavors dull the palate; galloping and hunting make one…
The mind goes mad; rare goods lead people astray.
Therefore, the sage focuses on the inner self rather than the outer self, thus discarding the latter and choosing the former.
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Chapter Thirteen of the Tao Te Ching
Be alarmed by both honor and disgrace, and regard great calamity as your own life.
What does it mean to be alarmed by both favor and disgrace? Favor is a lowly thing; to gain it is to be alarmed, and to lose it is to be alarmed. This is what it means to be alarmed by both favor and disgrace.
What does it mean to regard great afflictions as one’s own body? The reason I have great afflictions is because I have a body. If I had no body, I would still have…
What’s the problem?
Therefore, one who values himself as if he were the world is someone who can be entrusted with the world; one who loves himself as if he were the world is someone who can be entrusted with the world.
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Chapter Fourteen of the *Tao Te Ching*
What cannot be seen is called “Yi”; what cannot be heard is called “Xi”; what cannot be grasped is called “Wei”.
These three cannot be questioned, therefore they are blended into one. Its upper part is not obscure, its lower part is not dark. It is continuous and cannot be named.
Returning to the state of things. This is called the formless form, the imageless image, this is called the indistinct and vague. Approaching it, one cannot see its beginning; following it…
He did not see what followed.
Adhere to the ancient ways to govern the present. To know the beginning of antiquity is called the principle of the Way.
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Chapter 15 of the *Tao Te Ching*
Those who were skilled in the Way in ancient times possessed a subtle and profound understanding, unfathomable in their depths. Precisely because they are unfathomable, we attempt to describe them.
:
Hesitant as if crossing a river in winter;
He seemed to fear his neighbors.
He was so respectful, as if he were a guest.
Its flow is as smooth as ice melting away;
Its simplicity is like uncarved wood;
Vast and boundless, like a valley;
It is muddy and turbid;
Its vastness is like the sea;
□ It seems endless.
Who can make the turbid water clear by letting it settle? Who can make the still water come to life by letting it move?
Those who uphold this way do not desire fullness. It is precisely because they do not desire fullness that they can conceal themselves and achieve new things.
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Chapter Sixteen of the Tao Te Ching
Attain utmost emptiness, and hold fast to stillness.
All things arise together, and I observe their return.
All things, in their myriad forms, return to their root. Returning to the root is called stillness; stillness is called returning to one’s destiny. Returning to one’s destiny is called constancy; knowing constancy…
It is said that enlightenment is the key. Those who do not understand the constant will act recklessly and bring misfortune.
Knowing the constant allows for tolerance; tolerance leads to impartiality; impartiality leads to wholeness; wholeness leads to heaven; heaven leads to the Way; the Way leads to longevity; thus, one will not perish even after death.
.
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Chapter 17 of the *Tao Te Ching*
The highest ruler is one whose existence is unknown to the people; the next best is one who is loved and praised; the next best is one who is feared; the next best is one who is despised.
If there is insufficient trust, there will be distrust.
His words were wise and precious. When the task was accomplished and the people were satisfied, they all said, “We did it ourselves.”
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Chapter 18 of the *Tao Te Ching*
When the Great Way is abandoned, benevolence and righteousness arise; when wisdom emerges, great hypocrisy appears; when family relationships are not harmonious, filial piety and parental love emerge; when the state is in chaos…
Even in chaos, there are loyal ministers.
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Chapter 19 of the *Tao Te Ching*
Abandon sagacity and discard wisdom, and the people will benefit a hundredfold; abandon benevolence and discard righteousness, and the people will return to filial piety and kindness; abandon skill and discard profit, and thieves will disappear.
Yes. These three alone are insufficient for writing. Therefore, they are to be categorized as follows: Embrace simplicity and uncarving, have few thoughts and desires, and abandon all learning.
No worries.
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Chapter 20 of the *Tao Te Ching*
How far apart are “yes” and “no”? How far apart are “beauty” and “ugliness”? What people fear, one cannot ignore.
fear.
How desolate it is, how endless it is!
The crowd was in high spirits, as if enjoying a grand feast or ascending a spring stage.
I am alone, and there is no sign of life yet;
In a state of confusion, like an infant before it has learned to smile;
Weary and adrift, I feel as if I have nowhere to go.
Everyone else has plenty, but I alone feel like I’ve left behind. How foolish I am!
The common people are bright, but I alone am confused.
The common people are discerning, but I alone am brooding.
Everyone else has their reasons, but I alone am stubborn and base.
I am different from others, and I value nourishing my mother.
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Chapter 21 of the *Tao Te Ching*
The appearance of a virtuous person is one who follows the Way.
The Dao, as a thing, is elusive and indistinct. Indistinct and elusive, yet within it are forms; elusive and indistinct, yet within it are…
Things. Deep and mysterious, within which lies essence; its essence is most genuine, within which lies truth.
From now to the past, their names have remained, through which we observe the myriad beginnings. How do I know the nature of these myriad beginnings? By this.
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Chapter 22 of the *Tao Te Ching*
What is crooked will become straight, what is bent will become upright, what is low will become full, what is worn out will become new, what is little will become much, and what is much will become confusing.
Therefore, the sage embraces oneness and becomes the model for the world. He does not show himself, therefore he is enlightened; he does not assert himself, therefore he is distinguished; he does not boast of his achievements.
Therefore, he has made contributions; he is not arrogant, therefore he has longevity.
Because he does not contend, no one in the world can contend with him. The ancient saying, “What is crooked will become whole,” is certainly not an empty phrase.
Ah! Truly, all has returned.
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Chapter 23 of the *Tao Te Ching*
Rare words are natural.
Therefore, a strong wind does not last all morning, nor does a sudden rain last all day. Who causes this? Heaven and Earth. Even Heaven and Earth cannot last forever.
How much more so for people? Therefore, those who pursue the Way are one with the Way; those who cultivate virtue are one with virtue; those who lose are one with loss.
Those who align with the Way, the Way will gladly accept; those who align with virtue, virtue will gladly accept; those who align with loss, loss will also…
I am delighted.
If there is insufficient trust, there will be distrust.
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Chapter 24 of the *Tao Te Ching*
Those who stand on tiptoe cannot stand firm; those who stride cannot walk far; those who are self-righteous are not enlightened; those who are self-assured are not distinguished; those who boast of their achievements have no merit.
Those who are arrogant will not last long.
In the Dao, it is said: “Excessive food and superfluous form. Things may dislike them, therefore those who possess the Dao do not dwell on them.”
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Chapter 25 of the *Tao Te Ching*
There is something undifferentiated, which existed before Heaven and Earth. Silent and still, it stands alone and unchanging, ever-present and inexhaustible.
I consider it the mother of heaven and earth. I do not know its name, so I call it the Way, and I give it the name Great. Great means flowing, flowing…
It is said to be far away, and far away it is said to be back.
Therefore, the Way is great, Heaven is great, Earth is great, and Man is also great. Within the realm there are four great things, and Man is one of them.
Man follows the earth, the earth follows heaven, heaven follows the Tao, and the Tao follows nature.
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Chapter 26 of the *Tao Te Ching*
Heavy is the root of light, and stillness is the master of restlessness.
Therefore, a virtuous person never leaves his baggage when traveling. Though he may see magnificent sights, he remains serene and composed. How can a ruler of ten thousand chariots bear such a burden?
And yet he disregards the world for his own sake?
If one is too hasty, one will lose one’s foundation; if one is too impulsive, one will lose one’s ruler.
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Chapter 27 of the *Tao Te Ching*
Good deeds leave no trace, good words leave no flaw; good calculations require no counting rods; good closures have no bolts and cannot be opened.
A good knot is tied without a rope, yet it cannot be untied.
Therefore, the sage is always good at saving people, so there are no abandoned people; he is always good at saving things, so there are no abandoned things. This is called inheriting enlightenment.
.
Therefore, the good person is the teacher of the bad person; the bad person is the resource of the good person. One should not value one’s teacher, nor should one cherish them.
Its resources, though great intellect, are often obscured; this is the essence of its mystery.
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Chapter 28 of the Tao Te Ching
Knowing the male, yet keeping to the female, one becomes the valley of the world. Being the valley of the world, one’s constant virtue remains, and one returns to the state of an infant.
.
Knowing its whiteness, yet embracing its humility, one becomes the valley of the world. Being the valley of the world, one’s constant virtue is fulfilled, and one returns to simplicity.
Knowing the white, yet guarding the black, one becomes a model for the world. By becoming a model for the world, one’s constant virtue remains unwavering, and one returns to the boundless.
When the uncarved block is broken down, it becomes a vessel; when a sage uses it, it becomes an official or leader. Therefore, great wisdom does not involve cutting things apart.
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Chapter 29 of the *Tao Te Ching*
Those who desire to seize the world and rule it will surely fail. The world is a sacred vessel, not to be taken; it is not to be.
To cling to something is to fail. Those who act will fail; those who cling will lose. Therefore, the sage does not act, and thus does not fail; he does not cling, and thus does not lose.
.
Things may move or follow; may exhale or blow; may be strong or weak; may be carried or destroyed.
Therefore, the sage eliminates excess, extravagance, and arrogance.
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Chapter 30 of the *Tao Te Ching*
Those who assist rulers with the Way do not conquer the world through military force. Their affairs are far-reaching. Where armies are stationed, thorns and brambles grow.
After a great army, there will surely be a year of famine.
Good deeds yield results, not through force. Reap the rewards without boasting, without claiming credit, without being arrogant.
If there is no other choice, then act decisively but do not force it.
Things that reach their peak will eventually decline; this is contrary to the Way, and what is contrary to the Way will soon perish.
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Chapter 31 of the *Tao Te Ching*
Weapons are inauspicious instruments, and all things abhor them; therefore, those who possess the Way do not use them.
A wise man values the left when at home, but the right when at war. Weapons are inauspicious instruments, not the tools of a wise man, and should not be used.
When employing it, tranquility is paramount. Victory is not something to be celebrated, but rather something to be celebrated by those who delight in killing. Those who delight in killing…
If so, one will not be able to gain the support of the world.
Auspicious events are associated with the left, inauspicious events with the right. The lieutenant general is on the left, the general on the right, indicating that this is being treated as a funeral.
Those who have been killed should be mourned and wept for; those who have won a victory should be treated with the rites of a funeral.
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Chapter 32 of the *Tao Te Ching*
The Way is eternally nameless and unadorned. Though small, none in the world can subdue it. If rulers and kings could uphold it, all things would naturally submit to it.
Heaven and earth unite, and sweet dew descends, which is distributed evenly among the people without their command.
Once a name is established, it is also established. One should know when to stop, for knowing when to stop will prevent danger.
The Way in the world is like rivers and valleys flowing into the ocean.
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Chapter 33 of the *Tao Te Ching*
He who knows others is wise; he who knows himself is enlightened.
He who conquers others is powerful; he who conquers himself is mighty.
Contentment brings wealth.
Those who are determined to succeed have ambition.
Those who do not lose their place will endure.
Those who die but do not perish live on.
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Chapter 34 of the *Tao Te Ching*
The Great Way is all-encompassing, it can be followed to the left or right. All things depend on it for life without it refusing, and it accomplishes its work without possessing it. (It provides clothing and sustenance.)
It is the source of all things, yet it does not act as their master; thus it may be called small. It is the source to which all things return, yet it does not act as their master; thus it may be called great. Because it ultimately does not…
He who considers himself great is able to achieve greatness.
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Chapter 35 of the *Tao Te Ching*
Hold fast to the great image, and the world will follow. Follow without harm, and peace and tranquility will prevail.
Pleasure and bait attract passersby. The way, when spoken of, is bland and tasteless; it is invisible to the eye and inaudible to the ear.
It is well known that its use is insufficient.
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Chapter 36 of the *Tao Te Ching*
To contract something, you must first expand it; to weaken something, you must first strengthen it; to abolish something, you must first promote it.
To obtain something, one must first give it. This is called subtle insight.
The weak can overcome the strong. Fish should not be kept out of the deep, and a nation’s most powerful weapons should not be shown to others.
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Chapter 37 of the *Tao Te Ching*
The Tao is always inactive, yet nothing is left undone. If rulers could abide by it, all things would transform themselves. If, after transformation, desire arises, I…
We will subdue them with the simplicity of namelessness. Subduing them with the simplicity of namelessness will lead to a state of detachment. With detachment comes tranquility, and the world will be at peace.
Self-rectification.
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Chapter 38 of the *Tao Te Ching*
The highest virtue is not virtue, therefore it is true virtue; the lowest virtue does not lose virtue, therefore it is not true virtue.
The highest virtue is to act without acting; the lowest virtue is to act without acting.
The highest benevolence acts without seeking reward; the highest righteousness acts with purpose.
If one offers a gift but receives no response, one should throw it away with one’s arms outstretched.
Therefore, when the Way is lost, virtue follows; when virtue is lost, benevolence follows; when benevolence is lost, righteousness follows; when righteousness is lost, propriety follows.
Ritual is a thin veneer of loyalty and trust, and the beginning of chaos.
Foresight is the flower of the Way, but the beginning of folly. Therefore, the great man dwells in the substantial, not in the trivial; he dwells in the…
In truth, one should not dwell on its splendor. Therefore, one should discard the former and choose the latter.
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Chapter 39 of the *Tao Te Ching*
Those who attained oneness in the past: Heaven attained oneness and became clear; Earth attained oneness and became tranquil; Spirit attained oneness and became divine; Valley attained oneness and became…
He was born; Hou Deyi believed that the world should be governed by justice.
The reason for this is that if the heavens are not clear, they will likely crack; if the earth is not peaceful, it will likely crumble; and if the gods are not divine, they will likely be lost.
If the grain cannot be filled, it will surely dry up; if all things cannot grow, they will surely perish; if rulers cannot govern properly, they will surely perish.
Fear will prevail.
Therefore, nobility is based on lowliness, and highness is grounded in the base. This is why kings and nobles refer to themselves as “the lonely one,” “the widowed one,” or “the unworthy one.” This is incorrect.
Is it not true that one should take baseness as one’s foundation? Therefore, one should not seek praise but rather seek to achieve nothing. Hence, one should not desire to be as precious as jade, but rather as plain as stone.
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Chapter 40 of the *Tao Te Ching*
Reversal is the movement of the Tao; weakness is the function of the Tao.
All things under heaven are born from existence, and existence is born from non-existence.
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Chapter 41 of the *Tao Te Ching*
The superior man, upon hearing of the Way, diligently practices it; the average man, upon hearing of the Way, is uncertain and doubtful; the inferior man, upon hearing of the Way, laughs loudly at it.
It is not true to speak the truth if one does not laugh. Therefore, the following advice is given:
The truth may appear obscure;
Advancing is like retreating;
Yidao Ruo □;
The highest virtue is like a valley;
If virtue is insufficient;
If Jiande were to steal;
True essence remains unchanged;
Great whiteness may be a disgrace;
Generous without boundaries;
Great talents mature late;
Great sound and sound;
The greatest form is formless;
The Way is hidden and nameless.
Only the Way can effectively lend and accomplish.
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Chapter 42 of the *Tao Te Ching*
The Tao gives birth to One, One gives birth to Two, Two gives birth to Three, and Three gives birth to all things. All things carry Yin and embrace Yang, and their interaction is based on the interaction of these two forces.
For and.
People dislike being called “orphan,” “widow,” or “unworthy,” yet kings and dukes use these terms.
Therefore, things may be diminished to gain, or gained to diminish.
What others teach, I will also teach. The violent and tyrannical will not die a natural death, and I will take this as my teaching.
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Chapter 43 of the *Tao Te Ching*
The softest thing in the world can overcome the hardest thing in the world. Nothingness enters nothingness; thus I know that non-action is existence.
beneficial.
The teaching without words and the benefit of non-action are rarely attained by the world.
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Chapter 44 of the *Tao Te Ching*
Which is more precious, fame or life? Which is more valuable, life or wealth? Which is more harmful, gain or loss?
Excessive love inevitably leads to great expense; hoarding excessively inevitably leads to great loss.
Therefore, those who are content with what they have will not be disgraced, and those who know when to stop will not be in danger; thus, they can endure for a long time.
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Chapter 45 of the *Tao Te Ching*
Great perfection may seem flawed, yet its use is inexhaustible.
Great fullness appears empty, yet its use is inexhaustible.
Great straightness appears crooked, great skill appears clumsy, and great eloquence appears stammering.
Stillness overcomes restlessness, and cold overcomes heat. Tranquility is the foundation of order in the world.
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Chapter 46 of the *Tao Te Ching*
When the world is governed by the Way, even warhorses are used for manure. When the world is not governed by the Way, warhorses breed in the suburbs.
No misfortune is greater than discontent; no fault is greater than greed. Therefore, contentment is true contentment.
□
苤苤苤苤苤苤苤苤苤苤苤苤苤苤苤苤苤苤苤苤苤苤苤苤苤苤□
Chapter 47 of the *Tao Te Ching*
Without leaving home, one can know the world; without peeping through the window, one can see the ways of Heaven. The farther one goes, the less one knows.
Therefore, the sage knows without going, understands without seeing, and accomplishes without doing.
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Chapter 48 of the Tao Te Ching
In learning, one gains daily; in practicing the Way, one loses daily. Losing and losing again, until one reaches non-action.
Do nothing, yet nothing is left undone. One who gains the world often does so by doing nothing; when one engages in action, one is no longer fit to gain the world.
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Chapter 49 of the *Tao Te Ching*
The sage has no fixed mind; he takes the mind of the people as his own.
I will treat the good with goodness; I will also treat the bad with goodness; this is the way of virtue.
Those who believe, I believe; those who do not believe, I also believe; this is the essence of faith.
The sage, dwelling in the world, is unassuming and unassuming, making his heart one with the world. All the people focus their attention on him, and the sage is all…
The child.
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Chapter 50 of the Tao Te Ching
They face life and death. Of those who choose life, three out of ten are destined for it; of those who choose death, three out of ten are destined for it. Human life is driven by…
Thirteen out of ten places are deadly.
Why is this? Because of their abundant life force. It is said that those who are good at preserving their health will not encounter rhinoceroses or tigers on the road, nor will they be harmed in battle.
Armor and weapons: The rhinoceros has nowhere to thrust its horn, the tiger has nowhere to use its claws, and the weapons have nowhere to find their place. Why is this? Because…
No place of death.
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Chapter 51 of the *Tao Te Ching*
The Dao gives birth to them, Virtue nurtures them, things take shape, and circumstances bring them to fruition.
Therefore, all things respect the Way and value virtue.
The Way is revered, and virtue is valued, for these are not commanded by anyone but are naturally so.
Therefore, the Way gives birth to them, Virtue nourishes them; it fosters and nurtures them; it brings them to maturity and ripen them; it sustains and protects them. It gives birth but does not possess.
He acts without relying on his own power, and governs without dominating. This is called profound virtue.
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Chapter 52 of the *Tao Te Ching*
The world has a beginning, which is considered the mother of all things. Having found the mother, one knows the son; returning to the mother, one remains faithful to her until death.
Not in danger.
Block its openings and shut its doors, and you will never be able to work. Open its openings and allow it to continue, and you will never be able to save yourself.
Seeing the small is called clarity; guarding the gentle is called strength. Use its light, then return to its brightness, and you will suffer no calamity; this is called following the constant way.
.
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Chapter 53 of the *Tao Te Ching*
Even if I were to possess some knowledge and walk the great path, I would only fear the consequences of my actions.
The great road is very easy, yet people prefer shortcuts. The court is overcrowded, the fields are overgrown, and the granaries are empty; people wear fine clothes and carry expensive belts.
Swords, aversion to food and drink, and surplus wealth; this is the boasting of thieves. How contrary to the Way!
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Chapter 54 of the *Tao Te Ching*
Those who build well will not be uprooted, those who embrace well will not be released, and their descendants will continue to offer sacrifices without ceasing.
Cultivate it in yourself, and your virtue will be genuine; cultivate it in your family, and your virtue will be abundant; cultivate it in your community, and your virtue will be complete.
If one cultivates virtue in one’s country, one’s virtue will be abundant; if one cultivates virtue throughout the world, one’s virtue will be universal.
Therefore, one should observe oneself through one’s own actions, one’s family through one’s own actions, one’s village through one’s own actions, one’s state through one’s own actions, and one’s world through one’s own actions.
How do I know that the world is like this? By this.
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Chapter 55 of the *Tao Te Ching*
Containing profound virtue, like an infant. Poisonous insects will not sting, fierce beasts will not attack, and birds of prey will not seize. Bones
Weak muscles and supple yet firm grip. Not yet knowing the union of male and female, yet [it] arouses, reaching the pinnacle of essence. [It] cries all day without becoming hoarse, [and] [it] is harmonious.
That’s it.
Knowing harmony is called “constancy”; knowing constancy is called “enlightenment”. Benefiting life is called auspiciousness. The mind directing the qi is called strength. When things are at their peak…
Old age is called non-Daoism, and non-Daoism has long since ended.
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Chapter 56 of the *Tao Te Ching*
Those who know do not speak; those who speak do not know.
To blunt its sharpness, untangle its knots, soften its light, and mingle with its dust—this is called “profound unity.” Therefore, it cannot be obtained…
One cannot become distant from someone because of kinship; one cannot gain from them, nor can one harm them; one cannot elevate them, nor can one…
It is cheap. Therefore, it is valued by all under heaven.
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Lao Tzu, Chapter 57
To govern a country with righteousness, to wage war with unconventional tactics, and to conquer the world through inaction. How do I know this to be true? Because of this:
When there are many taboos in the world, the people become poorer; when people have many weapons, the country becomes more chaotic; when people have many skills, strange things appear.
With the proliferation of laws and regulations, thieves and robbers abound.
Therefore, the sage said: “I do nothing, and the people transform themselves; I prefer stillness, and the people correct themselves; I do not interfere,
The people will naturally become wealthy; I will have no desires, and the people will naturally become simple and honest.
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Chapter 58 of the *Tao Te Ching*
When the government is lenient and inflexible, the people are honest and simple; when the government is strict and overt, the people are cunning and shrewd. Therefore, the sage is principled but not rigid.
It is honest without being hurtful, straightforward without being unrestrained, and radiant without being dazzling.
Misfortune may be a blessing in disguise, and a blessing may be a misfortune in disguise. Who can know its limits? There is no fixed rule. What is right can turn into what is wrong.
Good can turn into evil. Human beings have been confused for a long time.
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Chapter 59 of the *Tao Te Ching*
In governing people and serving Heaven, nothing is better than frugality.
To be frugal is to be virtuous early; to be virtuous early is to accumulate virtue; to accumulate virtue is to overcome all obstacles; and to overcome all obstacles is to be virtuous.
Then its limits are unknown; because its limits are unknown, a state can exist; the mother of a state can endure; this is called deep roots.
Solid foundation, the way to longevity and long life.
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Chapter Sixty of the Tao Te Ching
Governing a large country is like cooking a small fish.
When the Way governs the world, ghosts lose their power; not that ghosts lose their power, but that their power cannot harm people; not that their power cannot harm people.
Even a sage does not harm another. Since neither party harms the other, virtue returns to both.
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Chapter 61 of the *Tao Te Ching*
A great nation is like a low-lying river, the female of the world, the meeting place of all under heaven. The female always overcomes the male through stillness, and stillness is the way to humility.
.
Therefore, if a large state subservient to a small state, it will take the small state; if a small state subservient to a large state, it will take the large state. Therefore, it may subservient to…
To take, or to take by humble means. A large state merely desires to annex and subjugate its people; a small state merely desires to serve and subjugate its people. Both…
If one gets what one desires, the greater should be subordinate.
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Chapter 62 of the *Tao Te Ching*
The Tao is the mystery of all things. It is the treasure of the virtuous and the refuge of the wicked.
Praiseworthy words can win respect, and virtuous deeds can gain favor. Why should one abandon someone who is not virtuous? Therefore, an emperor is established.
Even if one were to appoint three dukes, and possess a precious jade disc and a four-horse chariot, it would be better to sit and advance along this path.
Why did the ancients value this way? Was it not because it allowed one to obtain what one sought and to escape punishment for wrongdoing? Therefore, it was highly valued by the world.
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Chapter 63 of the *Tao Te Ching*
Act without acting, do without doing, taste without tasting.
To tackle difficult tasks, start with the easy ones; to accomplish great things, start with the small ones. All difficult tasks in the world must be undertaken by starting with the easy ones; all great tasks in the world must be undertaken by starting with the easy ones.
It begins with small things. That is why the sage never strives for greatness, and thus achieves greatness.
Those who make promises lightly are seldom trustworthy, and those who take things too easily will encounter many difficulties. Even sages find it difficult, and thus ultimately find no difficulties.
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Chapter 64 of the *Tao Te Ching*
What is secure is easily maintained; what has not yet manifested is easily planned for. What is fragile is easily broken; what is minute is easily dispersed. Act before things arise; govern accordingly.
Before chaos ensues.
A tree that can be embraced grows from a tiny sprout; a nine-story tower rises from a mound of earth; a journey of a thousand miles begins with a single step.
Down.
People often fail when they are about to succeed. If one is as careful at the end as at the beginning, there will be no failure.
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Chapter 65 of the *Tao Te Ching*
Those who were good at governing in ancient times did not enlighten the people, but rather kept them ignorant.
The people are difficult to govern because they are too clever. Therefore, governing a country with cleverness is the bane of the country; governing a country without cleverness is the bane of the country.
blessing.
Knowing these two is also a form of inquiry. Constantly knowing this form of inquiry is called “profound virtue.” “Profound virtue” is deep and far-reaching.
Ah, it is contrary to things, and then great harmony will follow.
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Chapter 66 of the *Tao Te Ching*
The reason why rivers and seas can be the king of all valleys is that they are good at being humble, and therefore they can be the king of all valleys.
Therefore, the sage, wishing to be above the people, must speak humbly to them; wishing to lead the people, must put himself behind them. Therefore, the sage…
He is in a high position yet the people do not feel burdened; he is in a leading position yet the people do not suffer harm. Therefore, the world gladly supports him without weariness. Because he does not contend, therefore…
No one in the world can rival him.
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Chapter 67 of the *Tao Te Ching*
The world says my Way is great, yet it seems unworthy. It is precisely because it is great that it seems unworthy. If it were worthy, it would have long since become small.
Yefu!
I have three treasures, which I hold dear and cherish. The first is compassion, the second is frugality, and the third is not daring to be the first in the world.
Compassion breeds courage; frugality breeds abundance; not daring to be the first in the world allows one to achieve great things.
Now, abandoning compassion for courage; abandoning frugality for generosity; abandoning humility for initiative; I am doomed!
Compassion in battle brings victory, and compassion in defense ensures security. Heaven will save those who are compassionate and protect them.
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Chapter 68 of the *Tao Te Ching*
A good general is not aggressive; a good warrior is not angry; a good conqueror does not fight; a good leader is not easily defeated; a good leader is skilled at employing people…
To act in accordance with this principle is to cultivate the virtue of non-contention, to utilize the strength of others, and to align oneself with the ultimate principle of antiquity.
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Chapter 69 of the *Tao Te Ching*
There is a saying in military strategy: “I dare not be the host, but the guest; I dare not advance an inch, but retreat a foot.” This is what is meant by…
He moves without a path; he fights without arms; he throws without an enemy; he wields without weapons.
No disaster is greater than underestimating the enemy; underestimating the enemy almost leads to the loss of our treasure.
Therefore, when the opposing forces are evenly matched, the one who grieves will prevail.
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Chapter 70 of the Tao Te Ching
My words are very easy to understand and very easy to practice. Yet, no one in the world can understand them or practice them.
Words have their source, and deeds have their ruler. It is precisely because of ignorance that they do not know me.
Few understand me, therefore I am valued. This is why a sage wears coarse clothes but carries a precious heart.
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Lao Tzu, Chapter 71
To know what one does not know is the highest virtue; to not know what one knows is a fault. The sage is not faulted, for he treats fault as fault. Indeed, it is precisely this treatment of fault that is truly effective.
Therefore, one does not fall ill.
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Chapter 72 of the *Tao Te Ching*
If the people do not fear authority, then great power will arrive.
Do not be familiar with the place where you live, nor be disgusted by the things that give you. It is precisely because you are not disgusted that you are not disgusted.
Therefore, the sage knows himself but does not show himself; he loves himself but does not exalt himself. Thus, he discards the latter and chooses the former.
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Chapter 73 of the *Tao Te Ching*
Those who dare to act will be killed; those who dare not will live. These two paths may bring either benefit or harm. What Heaven abhors, who…?
Do you know the reason?
The way of Heaven is to win without striving, to respond without speaking, to come without being summoned, and to plan well without being overtly obstructed.
The net of Heaven is vast, its meshes are wide, yet nothing escapes it.
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Lao Tzu, Chapter 74
The people do not fear death, so why threaten them with death? If you make the people constantly fear death, and they then act strangely, I may arrest them.
Who would dare to kill them?
There are often those who administer executions. To kill in place of the executioner is to replace the master craftsman [illegible], and to replace the master craftsman [illegible]…
It is rare that his hand will not be injured.
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Lao Tzu, Chapter 75
The people are hungry because their rulers take too much tax; that is why they are hungry.
The people are difficult to govern because their rulers are too active; therefore, they are difficult to govern.
The people take death lightly because their superiors are so concerned with their own survival; therefore, they take death lightly.
Those who do not value life are wiser than those who cherish it.
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Lao Tzu, Chapter 76
Humans are born weak and frail, but die strong and firm.
When plants are alive, they are tender and fragile; when they die, they are withered and dry.
Therefore, the strong are followers of death, while the weak are followers of life.
Therefore, a strong army will be destroyed, and a strong tree will be broken.
The strong should be humble, the weak should be exalted.
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Lao Tzu, Chapter 77
The way of Heaven, is it not like stretching a bow? It lowers what is high, raises what is low; it diminishes what is excessive, and reduces what is insufficient.
Those who supplement it.
The way of Heaven is to take from those who have more than enough and give to those who have less than enough. The way of man is not so; he takes from those who have less than enough to give to those who have more than enough.
Who can have enough to give to the world? Only the virtuous one.
Therefore, the sage acts without relying on his own abilities, accomplishes without claiming credit, and does not desire to be seen as virtuous.
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Chapter 78 of the Tao Te Ching
Nothing in the world is more yielding and weak than water, yet nothing can surpass it in attacking the hard and strong, because nothing can take its place.
The weak overcome the strong, and the soft overcomes the hard; everyone knows this, yet no one can put it into practice.
Therefore, the sage said: “He who bears the disgrace of the nation is called the master of the state; he who bears the misfortune of the nation is called the king of the world.”
“Saying the truth may seem paradoxical.”
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Chapter 79 of the *Tao Te Ching*
If you settle a great grudge, there will always be lingering resentment; if you repay a grudge with kindness, how can that be considered good?
Therefore, the sage holds the left tally but does not demand anything from others. The virtuous are in charge of the tally, while the unvirtuous are in charge of the accounting.
Heaven shows no favoritism, but always sides with the virtuous.
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Chapter 80 of the *Tao Te Ching*
A small country with a small population. Let them possess weapons and tools, yet not use them; let the people value life and not migrate far. Even if they have boats and carriages…
There was nothing to rely on, and though there were armor and weapons, there was nothing to deploy them. The people were then instructed to resume using knotted ropes.
They enjoy their food, appreciate their clothing, live in peace, and revel in their customs. Neighboring countries are within sight of each other, and the sounds of chickens and dogs can be heard between them.
People live to old age and die without ever interacting with each other.
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Chapter 81 of the *Tao Te Ching*
True words are not beautiful; beautiful words are not true.
Good people do not argue; those who argue are not good.
Those who are knowledgeable are not learned; those who are learned are not knowledgeable.
The sage does not accumulate; the more he gives to others, the more he has; the more he shares with others, the more he gains.
The way of Heaven benefits without harming; the way of the sage acts without contending.
author By Dr. You-Sheng Li
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