1
Tao that can be described is not the constant Tao.
Name that can be named is not a constant name.
The beginning of heaven and earth has no name,
naming is the beginning of all things.
So, constantly observe it with no-mind, one [can] see
the mystery [of Tao]; to be ever distinctive, one [can] see
the manifestations [of Tao].
[Originally,] these two phenomenon (the mystery and the manifestations)
are springing from the same source, only names are different.
To see (comprehend) them as the same makes deep wonder;
wonder upon wonder,
[intuitive comprehension is] the gateway to all mysteries [of Tao].
2
It is known, the idea of beauty as Beauty is only because there is Not-beauty;
good as Good is only because there is No-good.
Then, [it is easy to see,] Thing and Non-thing are arisen together;
[thus, the idea of] Difficult arises only because [in comparison] there is Easy,
Long when compares to Short,
[as well as,] High leans on Low,
Music is because harmonious sounds,
Front leads and Back follows. [They all have their own places naturally.]
Following the idea above as learned lessons,
sages (great wisdom) do Non-doing,
act speechless teaching.
[Under their guidance,] everything do [to fulfill their functions] without cease,
create is [for the sake of creating] not for the purpose of possessing,
continue to finish it is [for the sake of finishing it] not for the purpose of gaining,
and when work is done, [leave it,] without attaching to the success.
Because sages do not attach to their success, their success do not leave them.
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Nature is not kind, it treats all things as straw-dogs (indifference).
Sages are not sentimental, they treat all things as straw-dogs (indiffernce).
Between the sky and the earth, it (nature) appears like a bellows;
hollow yet uncompressible, press it more, and it bounces more.
The more words said, the farther away from the truth.
It's better to keep it concurs [with observed phenomenon].
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Heaven and Earth last forever. Why Heaven and Earth last forever? It is because they produce all things but not for themselves. Thus, they last forever. So, a sage stays behind yet succeeds early; Not do things for himself yet things get done for him. Is not because he is selfless, so he achieves [self-]fulfillment?
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9
For fill it to the brim then spill it, it is better not to fill so full. An over-sharpened blade cannot keep it sharp for long. A house filled full with gold and jades cannot be retained. Priding on rich possessions is courting affliction. When the work is done, retire. It is the Way of Heaven.
10
In carrying body and soul and embracing One, can you keep them not separated? In tending the vital energy and keeping it supple, can you be like the suppleness of an infant? In washing and cleansing the deepest insight, can you be rid of all blemishes? In being kind to people and governing the country, can you do it without undue measures? In providing like the opening and closing Heaven's gate, can you be like the primal female? In enlightening and reaching the farthest in all directions, can you do it without cleverness? Give people ways to live, and feed them. Provide them ways for living yet not claim the ownership. Work for them yet not claim the credits. Be a leader but not a boss. It is called the deep-reaching virtue.
11
Thirty spokes share a wheel's hub,
it is because "not having" [things in its space] that makes the function of the wheel.
Mix and shape clay into a vase,
it is because "not having" [things in its space] that makes the function of a vase.
Cut open [walls] for windows and doors to make a room,
it is because "not having" [things in its space] that makes the function of a room.
Thus, "having" is to have the benefit of usage,
[what is used] is the function of "not having."
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13
[In general,] when receiving praise or disgrace, [people are] startled with up and down emotion;
[among those people,] treasure those who concern the calamities like their own bodies.
What does it mean by "when receiving praise or disgrace, [people are] startled with up and down emotion"?
"Receiving" means lower rank,
[when a lower rank] receiving a praise [and along with the associated good fortunes] is an emotional disturbance,
[when a lower rank] losing a praise [as well, along with the associated good fortunes] is an emotional disturbance.
Thus, "when receiving praise or disgrace, [people are] startled with up and down emotion."
What does it mean by "[among those people,] treasure those who concern the calamities like their own bodies"?
The reason we [people] have the calamities is because we have a body;
if we don't have a body, what calamities can happen to us?
Thus, one who concerns the world like one concerns its own body
can be entrusted with the world.
One who loves the world like one loves its own body
can be delegated with the world.
14
Look for, it cannot be seen, it is called "Yi"-beyond sight.
Listen for, it cannot be heard, it is called "Xi"-beyond sound.
Grasp, it cannot be held, it is called "Wei"-intangible.
These three (sightless, soundless, and formless) cannot be distinct through questioning,
thus undistinguish them to make them one.
It is neither obvious nor not obvious.
Connected like entangled threads, it cannot be defined.
[As it is undistinguished,] it returns to non-thing.
[Such state of non-thing,] it is called the form of formless.
[As the form gives rise the appearance-Xiang,]
the appearance-Xiang-of undistinguished appearance-Wu Xiang-is called "Huang-Hu"-hidden although visible.
Approach it, cannot find its beginning.
Trace it, cannot reach its end.
[The wisdom of the ancient Tao is vase,]
be proficient with the Way of ancient and apply it on today's environment.
Knowing the ancient and how it becomes is knowing the essence of Tao.
15
In the ancient, those who have learned the Way are subtle, mysteriously profound, in-depth, and comprehensive;
the depth of their knowledge is unfathomable.
Because they are not easily recognized,
They can only be vaguely described.
Prudent like [a wary animal]-"Yu"-crossing a river in winter,
Hesitant like [a wary animal]-"You"-fearful of its surrounding,
Courteous like a guest,
Yielding like ice about to melt,
Honest and simple like undecorated block of wood,
Open like valley,
Opaque like muddy water;
[Yet,] who can treat the muddy water as though it is clear and wait quietly for it to gradually clear?
Who can be content long time until the moment for action to gradually appear?
Those who attain this Way do not wish to become bloated.
Just because that they do not wish to become bloated,
So they can be content with old ways without being swayed to the new changes.
where above translations are based on Chinese version known as Wang-Bi strain, however, some scholars argued that "Bu" in the last six characters of Wang-Bi's version, "Gu Neng Bi Bu Xin Cheng," is an error for "Er," [which fits the customary language speech pattern,] that is, extending the meaning of preceding character ["Bi"] and reversing its effects, so the other translation may be read,
In the ancient, those who have learned the Way are
subtle, mysteriously profound, in-depth, and comprehensive;
the depth of their knowledge is unfathomable.
Because they are not easily recognized,
They can only be vaguely described.
Prudent like [a wary animal]-"Yu"-crossing a river in winter,
Hesitant like [a wary animal]-"You"-fearful of its surrounding,
Courteous like a guest,
Yielding like ice about to melt,
Honest and simple like undecorated block of wood,
Open like valley,
Opaque like muddy water;
[Yet,] who can treat the muddy water as though it is clear and wait quietly for it to gradually clear?
Who can be content long time until the moment for action to gradually appear?
Those who attain this Way do not wish to become bloated.
Just because that they do not wish to become bloated,
So they shed the old [ways] when they're worn-out and be refreshed anew with the new [flow].
16
Reach to the ultimate insubstantialness,
Keep it perfectly still,
As 10k carry on their own functions,
Watch their [cyclic] return.
As things grow and flourish, each of them [things] returns to its root.
Return to its root is said to be "stillness,"
Being stillness is said to return to one's life source.
Return to one's life source is said to know the state of constancy.
Knowing such state of constancy is said to have insight.
Not knowing such state of constancy and act conceitedly courts disaster.
Knowing such state of constancy makes one more tolerance.
More tolerance leads one to be more fair.
To be more fair makes one to consider all sides.
Fair to all is the way of nature.
To be naturally is to be one with Tao.
To be one with Tao is to be long-lasting.
The body may die, life continues.
17
The highest (best) ruler, [with the benefit of his virtue has already been done for the people without them even know it,] people don't know it exists. The next level [of ruler], people cherish it and praise it. The next level [down], [no more good virtue but laws and severe punishments,] people fear of it. The next level [down] still, [people] despise it [as the laws and punishments become utterly unjust]. Thus, when the ruler has no credit (as not trustworthy), people gave him no credit (as not trusting). Thus, a good ruler-sage-says little as though each word is preciously treasured [but true]. When his task is accomplished and things are completed, all the people say that's our own doing (as naturally).
18
When the great Tao is snubbed, it brings out the benevolence and righteousness. When wisdom and intelligence appear, it brings out the great pretense. When six relationships of a family are not in harmony, it brings out the filial piety and paternal kindness. When a country in discord and chaos, it brings out loyal ministers.
19
Cut off praising saint-hood and abandon cleverness, people will be benefited a hundred-fold. Cut off praising benevolence and abandon self-righteous, people will return their natural affection and kindness. Cut off shrewdness and abandon the idea profit from it, cheating and thieving will disappear. These three [statements] as dogmas are not sufficient in themselves to demonstrate the idea, thus, [one] must make them subordinated to a higher principle: See the original simplicity, diminish self and curb the desires.
20
Not to chase those useless knowledge, [You] avoid the peril of it. "Lower down" and "higher up," how much the difference that is? "Good" and "bad," how much the difference that is? What people fear should not be ignored, [however, the Way of Tao is] vast as though it is boundless [which makes the difference]. People are bustling about, as though they are feasting on the holiday sacrifices, as though they are enjoying a spring outing to a famous pavilion. I'm alone moored and unmoved, like a baby who has not yet learned the childish ways, free spirited as though it never settles. People are rushing about for more things, I alone am as though got left behind. It is my foolish heart, slow to react. People are sharp and bright, I alone am appeared as though bewildered. People are keen and observant, I alone am kept quietly as though unnoticeable, receding like evening light, or drifting as though without end. People are all pursuing a world of having, I alone am stubborn and unappealing. I am different from others, as I cherish the nurturing Mother/nature.
21
The great virtue is to follow the Way of Tao and Tao alone. The way Tao is to become a thing, as though it's there and vaguely distinguishable. Vaguely distinguishable and as though it's there, in it, there's image. As though it's there and vaguely distinguishable, in it, there are things. Farther and deeper, there's the essence. Such essence is very real, as it recurs consistently. Since ancient time to date, its name has not yet been replaced. In reading the origin of all things, how do I know what the appearance of the origin of all things looks like? It is because the reason stated above.
22
[If you] wish to take over the world and to improve (better governing) it, I see that it cannot be done. The world is impeccable, cannot be improved. [If you] try to improve it, [you] will ruin it. [If you] try to own it, [you] will lose it. Because, some [actions] move ahead, some lag behind, some give warmth, some bring chill, some are strong, some are weak, some are supportive, and some are destructive. [How to reconcile all these differences?] therefore, the sage [governing] avoids excess, extravagance, and complacency.
23
Do not speculate Nature. For a wind gust does not blow the whole morning, and a sudden squall does not last the whole day, what makes these ways? Heaven and Earth. Even Heaven and Earth cannot last long, what is to the human endeavors [to speculate]? Thus, for those who cultivate the discipline of Tao, Achieve Tao is to be one with Tao, Achieve Virtue is to be one with Virtue, Achieve Failure is because the way [one with] is Failure. Those who follow Tao, Tao cumulate. Those who follow Virtue, Virtue cumulate. Those who follow Failure, Failure cumulate. One who lacks of credit, entails others mistrust.
24
One who stands on its toes cannot last. One who strides cannot walk far. One who conceits cannot discern. One who is self-righteous is not praiseworthy. One who contradicts oneself achieves nothing. One who is self-pity cannot grow. In Tao, these things are called "extra food and unnecessary baggage." Which are loathes by all things (people), Hence, a man of Tao does not dwell on them.
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26
Solemnness is the root of frivolousness.
Quietness is the ruler of impetuousness.
Therefore, a sage lives daily,
behaves himself solemnly.
Although there may be glamorous appearance,
he threads it lightly.
Can't help to wonder why a ruler of ten thousand chariots,
displays himself frivolously to the world?
To behave frivolously is to lose one's root.
To behave impetuously is to lose one's self-dominancy.
27
Good cart driving leaves little wheel tracks. Good speech has no slips. Good calculation uses no counting devices. Good closure has no locking mechanism, yet nobody can open it. Good tying uses no ropes and knots, yet nobody can untie it. [Above saying is to say that in good doing/wu-wei, little trace shown. So is below.] Therefore, the sage is good at saving people, so there are no helpless people. They are good at saving things, so there is nothing wasted. It is called "following the comprehensive insight." Thus, those who are good at things can be a teacher of those who are not good at it. Those who are not good at things can be an allusion for those who are good at it. There are people who do not treasure the teacher, and do not appreciate the allusion; though they appear to be intelligent, actually not too bright. This is an important tricky insight.
28
Know the characteristic/strength of masculine;
Hold on the characteristic/resiliency of feminine;
[together, they provide,] like a cosmic stream;
Like a cosmic stream (providing),
The true/unchanged virtue/nature has never departed;
As though return to the [vigor] state of infancy.
Know the shining front [like white];
Content with the obscure dull [like black];
Display a manner like bowing from a cart, to serve as an example;
To serve as an example, [to make sure that]
The true/unchanged virtue/nature is not deviated/erred;
[As it is not deviated,] as though return to the original state-Wu-Chi.
Understand the glory;
Remember the humiliations;
[Empty, receiving,] like a cosmic valley;
[Receiving] like a cosmic valley;
The true/unchanged virtue/nature is then full;
As though return to the original/undecorated state of simplicity.
Breakup this simplicity can make tools [which have limited use depicted by the tool].
A sage keeps this simplicity [without break it up],
To make it more useful.
So, a great build/Way does not cut/partition.
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30
Those who apply Tao to advise a ruler
do not [advise the ruler to] use arms to force the world [into submission].
[Like for like,] this kind of action only results in another forced confrontation in return.
Where the armed forces march through, thorny bushes grow.
After a large war, bad years inevitably follow.
Those who know the way of using force only use it to achieve the desired result,
dare not to use force to flaunt superiority.
[Thus,]
After achieving the result [they] do not brag it.
After achieving the result [they] do not boast it.
After achieving the result [they] do not make haughty display.
[As though] the result [of using force] is achieved reluctantly.
[And] achieving the result with a minimum force.
[As] things reach over their prime, they start to decay,
which is called not in accordance with Tao.
When things are not in accordance with Tao, they cease to be sooner [before their time].
31
Because armed forces are ominous instruments, most things (people) denounce them, hence, a man of Tao does not dwell on using them. In ordinary living, noble men value the left side (left side means Yang, implying constructive). In war, right side (right side means Yin, implying destructive) are used. [In some scholars' opinion, the above statements are commentary added at later time, which are not part of original text.] Armed forces are ominous instruments; they are not noble men's instruments. When the force has to be reluctantly used, best use it mildly. Achieving victory is not something to be delighted. To be delighted over the victory of war is to be delighted in killing people. Those who are delighted in killing people cannot succeed in winning the world over. [In those scholars' opinion, the statement below are also commentary added at later time, which are not part of original text.] On auspicious occasions, left side is advocated; On inauspicious occasions, right side is upheld. [As] the assistant generals stand on the left, general in charge stands on the right. It is to say that warfare is treated like a funeral service. [Those who] kill many people, threat the killing with mourning. Treat the victory like a funeral.
32
Tao in its constant state has no name. Such simplistic original state though appears to be miniscule [as obscure], nothing in the world can make it subordinate. If a ruler can embrace it, everything will come to pay homage to him. Heaven and Earth will be harmonized, and the nourishing rain will fall, bringing harmony and peace among people without ordering them to do so. When a system is setup, there are names. Names have meanings, [which make partitions,] [When the partitions serve their meanings,] one also needs know when to stop. Knowing when to stop, one may preserve [the meaning of] the system from exhausting it [in names]. Tao to the world is like streams and brooks to (feeding) the rivers and oceans.
33
Knowing others is superficial wit.
Knowing oneself is inner comprehension.
Overcoming others is physical force.
Overcoming oneself is inner strength.
Knowing what is enough is rich.
Practicing assiduously is perseverance.
Not losing where one stands lasts long.
[When] the body dies yet the spirit is not perished is longevity.
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[When] well-disciplined practitioners hear Tao, they practice it diligently.
Average-disciplined practitioners hear Tao, they practice it now and then.
Less-disciplined practitioners hear Tao, they laugh out loud;
if there's no laugher, it's probably not true Tao.
Thus, in suggestion, sage has words:
The bright path seems dim.
Advancing seems retreating.
The easy way seems hard.
The highest virtue seems [empty] like valley.
The most purity seems sullied.
The wealth of virtue [Te] seems inadequate.
The strength of virtue seems frail.
The real virtue seems unreal.
The perfect square has no corners.
The great achievement achieves late.
The best music has fewer notes.
The highest form has no shape.
True Tao is hidden and has no name.
Only [true] Tao nourishes everything and brings them to fulfillment.
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Between life and death,
there are three out of ten who live long life,
there are three out of ten who die early,
there are three out of ten who may live long but die early.
Why so? Because [their] desire to feast [hard] on life.
[I] heard, in the old days, those who achieved longevity,
in travels would not meet rhinoceros or tigers,
in wars would not be wounded; [why?]
[because] rhinoceros have no place to thrust their horns,
tigers have no place to use their claws,
weapons have no place to pierce.
Why so?
Because [they] would not enter the death place [to endanger their life].
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Trustworthy words are not flowery.
Flowery words are not trustworthy.
Meaningful words are not argumentative.
Argumentative words are not meaningful.
The one who knows does not boast.
The one who boasts does not know.
Sage does not do things [only] to benefit [him/her-self].
The more [one] does for others, the more [oneself] benefits.
The more [one] gives to others, the more [oneself] gains.
The Way of nature (Tien), benefits [ten-thousand things] and does not harm.
The Way of sage, does [what has to be done] but does not strife [with others].
© School of Tao Martial Arts, 2000