Tao Te Ching

Yang Hsing-shun. "Ancient Chinese Philosopher Lao-Tzu and His Teachings." Moscow, 1950. Yang Hsing-shun. "TAO TE CHING" in the two-volume edition "Ancient Chinese Philosophy." Moscow, "Mysl," 1972. Translated from Ancient Chinese.

Chapter 1

The Tao that can be spoken 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, he who is free from desires sees its wondrous mystery, While he who has desires sees only its finite forms. The nameless and the named are of the same origin, But differ in name. Together they are called the Profound. Profound and profounder still, the gateway to all mystery.

Chapter 2

When everyone in the world recognizes beauty as beauty, ugliness also arises. When everyone recognizes goodness as goodness, evil also arises. Therefore, being and non-being create each other, Difficult and easy complement each other, Long and short define each other, High and low lean on each other, Sound and voice harmonize with each other, Front and back follow each other.

Therefore, the Sage manages affairs by doing nothing, And spreads his teachings without words. He causes things to change but does not initiate them himself; He creates but does not possess; He acts but expects no reward; He accomplishes his work but takes no credit. Since he takes no credit, his achievements endure.

Chapter 3

If you do not exalt the talented, the people will not contend. If you do not value rare treasures, the people will not steal. If you do not display what may cause envy, the people's hearts will not be troubled. Therefore, in governing, the Sage empties the people's minds and fills their bellies. He weakens their will and strengthens their bones. He constantly strives to keep the people without knowledge and without desires, And to prevent the knowing ones from daring to act. By practicing non-action, all things will be in order.

Chapter 4

The Tao is empty, yet its use is inexhaustible. Oh, how profound! It seems to be the ancestor of all things. If its sharpness is blunted, its tangles freed, Its brightness softened, its dust settled, It will appear to exist clearly. I do not know whose offspring it is; I only know it precedes the Heavenly Lord.

Chapter 5

Heaven and Earth are not benevolent[^1]; they treat all beings as straw dogs[^2]. The Sage is not benevolent; he treats the people as straw dogs.

Is not the space between Heaven and Earth like a bellows? The emptier it is, the more it produces; The more it moves, the more it sends forth [wind]. He who talks much often fails; Therefore, it is better to observe moderation.

[^1]: According to Lao Tzu, all social phenomena and human actions should be subject to natural necessity. Therefore, he rejected the Confucian concept of jen – "benevolence," considering it alien to humanity's essential nature and the demand for its observance an unjustified interference in the life of society. [^2]: In the original, there are two characters, "chu gou," which in some commentaries are interpreted as "grass" and "dog," and in others as "straw dog," which, according to ancient Chinese custom, is used in funerals and then discarded. In both cases, "chu gou" in this context means beings whose lives are not interfered with by Heaven, Earth, or the Sage.

Chapter 6

The transformations of the unseen [Tao?] are endless. [The Tao] is the profound gate of birth. The profound gate of birth is the root of Heaven and Earth. [It] exists [eternally] like an unending thread, And its action is inexhaustible.

Chapter 7

Heaven and Earth are everlasting. Heaven and Earth are everlasting because they do not live for themselves. This is why they can be long-lasting.

Therefore, the Sage puts himself last, and finds himself first. He disregards his life, and thereby his life is preserved. Is this not because he disregards personal [interests]? On the contrary, [he acts] in accordance with his personal [interests].

Chapter 8

The highest good is like water. Water benefits all creatures and does not contend [with them]. It dwells in places that people disdain. Therefore, it is like the Tao.

[A person with the highest virtue, like water,] Should settle in closeness to the earth; His heart should follow inner impulses; In relations with people, he should be benevolent; In words, he should be sincere; In governing [the country], he should be consistent; In affairs, he should act according to possibilities; In actions, he should consider the time. Because [he], like water, does not contend with things, [he] makes no mistakes.

Chapter 9

It is better to do nothing than to strive to fill something up. If something sharp is used all the time, it cannot long retain its sharpness. If a hall is filled with gold and jade, no one can guard them. If the rich and noble show arrogance, they invite disaster upon themselves. When a task is completed, one should withdraw. This is the law of the Heavenly [Tao].

Chapter 10

If soul and body are in unity, can it be preserved? If the spirit is made soft, can one become [dispassionate] like a newborn? If contemplation becomes pure, are errors then possible? Can one love the people and govern the country without resorting to wisdom? Are transformations in nature possible if one follows gentleness? Is the practice of non-action possible if one understands all interrelations in nature?

To create and to nourish [what exists]; To create yet not possess [what is created]; To act yet not expect reward; To lead yet not consider oneself master – This is called the profound Te.

Chapter 11

Thirty spokes converge on one hub, [forming a wheel], But the use of the wheel depends on the emptiness between [the spokes]. Clay is molded into vessels, But the use of the vessels depends on the emptiness within them. Doors and windows are cut out to make a house, But the use of the house depends on the emptiness within it. Thus, the usefulness of what exists depends on non-existence.

Chapter 12

The five colors dull the eyes. The five sounds deafen the ears. The five flavors numb the taste.[^3] Fast riding and hunting excite the heart. Precious things make a person commit crimes. Therefore, the Sage strives to fill his belly rather than to have beautiful things. He abandons the latter and contents himself with the former.

[^3]: Five colors: yellow, red, blue, white, black; five sounds: five variations of the scale in Chinese music; five flavors: sweet, sour, bitter, pungent, salty. Here, Lao Tzu warns against the pursuit of luxury and calls for moderation and humility.

Chapter 13

Favor and disgrace are like fear. High position is like great misfortune in life. What does it mean, favor and disgrace are like fear? It means that subordinates gain favor with fear and lose it also with fear.

What does it mean, high position is like great misfortune in life? It means that I have great misfortune because I [value] myself. When I do not value myself, then I will have no misfortune. Therefore, the noble person, selflessly serving the people, can live among them. The humane person, selflessly serving the people, can abide among them.

Chapter 14

I look at it and do not see it, so I call it the invisible. I listen to it and do not hear it, so I call it the inaudible. I try to grasp it and do not reach it, so I call it the minuscule. One should not strive to know its source, because it is one. Its top is not illuminated, its bottom is not darkened. It is infinite and cannot be named. It returns again to non-being. And so it is called the form of no form, the image of no substance. Therefore, it is called obscure and vague. I meet it and do not see its face, I follow it and do not see its back. By holding fast to the ancient Tao, in order to master existing things, One can know the ancient beginning. This is called the principle of Tao.

Chapter 15

In ancient times, those who were capable of learning knew the most subtle and delicate [things]. But their depth was unknown to others. Since it was unknown, [I] arbitrarily give [them] a description: They were timid, as if crossing a stream in winter; They were hesitant, as if fearing their neighbors; They were solemn, like guests; They were cautious, as if crossing on melting ice; They were simple, like uncarved wood; They were vast, like a valley; They were impenetrable, like muddy water. These were those who, maintaining tranquility, knew how to make the dirty pure. These were those who, by their skill in making lasting movement calm, contributed to life. They observed the Tao and desired little. Desiring little, they contented themselves with what exists and created nothing new.

Chapter 16

One must make [one's heart] perfectly impartial, firmly maintain tranquility, And then all things will change by themselves, and we shall only contemplate their return. [In the world] there is a great variety of things, but [all of them] return to their origin. Returning to the origin is called tranquility, and tranquility is called returning to essence. Returning to essence is called constancy. Knowing constancy is called [attaining] clarity, And not knowing constancy leads to disorder and [as a result] to evil. He who knows constancy becomes perfect; He who has attained perfection becomes just; He who has found justice becomes a ruler. He who becomes a ruler follows Heaven. He who follows Heaven follows the Tao. He who follows the Tao is eternal, and until the end of his life, such a ruler will not be in danger.

Chapter 17

The best ruler is one of whom the people only know that he exists. Somewhat worse are those rulers who demand the people to love and exalt them. Still worse are those rulers whom the people fear, And worst of all are those whom the people despise. Therefore, he who does not earn trust, does not receive trust [from people]. He who is thoughtful and restrained in words successfully accomplishes things, And the people say that he follows naturalness.

Chapter 18

When the great Tao was discarded, "benevolence" and "righteousness" appeared. When cleverness arose, great hypocrisy also emerged. When the six relatives[^4] are in discord, then "filial piety" and "paternal love" appear. When disorder reigns in the state, then "loyal ministers"[^5] also appear.

[^4]: Six relatives: father, mother, elder and younger brothers, husband, wife. [^5]: Honest and devoted state officials.

Chapter 19

When cleverness and learning are eliminated, the people will be a hundredfold happier; When benevolence and "righteousness" are eliminated, the people will return to filial piety and paternal love; When cunning and profit are destroyed, thieves and robbers will disappear. All these three things [arise] from a lack of knowledge. One simply needs to show people that they should be simple and modest, To diminish personal [desires] and free themselves from passions.

Chapter 20

When learning is abolished, there will be no sorrow. How slight is the difference between a promise and flattery, and how great is the difference between good and evil! One must avoid what people fear.

Oh! How chaotic is [the world] where order is not yet established. All people are joyful, as if present at a solemn feast or celebrating the coming of spring. Only I alone am calm and do not put myself in the light. I am like a child who has not yet come into the world. Oh! I drift! It seems there is no place where I could stop. All people are full of desires, only I alone am like one who has given up everything. I have the heart of a foolish person. Oh, how empty it is! All people are full of light. Only I alone am like one immersed in darkness. All people are inquisitive, only I alone am indifferent. I am like one who drifts in the worldly expanse and does not know where to stop. All people display their ability, and only I alone resemble the foolish and lowly. Only I alone differ from others in that I see the foundation in sustenance.

Chapter 21

The content of the great Te is subject only to the Tao. The Tao is formless. The Tao is vague and undefined. Yet in its vagueness and undefinedness, images are contained. It is vague and undefined. Yet in its vagueness and undefinedness, things are hidden. It is deep and dark. Yet in its depth and darkness, subtle particles are hidden. These subtle particles possess the highest reality and truth.

From ancient times to our days, its name does not disappear. Only by following it can one know the beginning of all things. How do we know the beginning of all things? Only through it.

Chapter 22

In ancient times it was said: "The flawed becomes perfect, the crooked straight, the empty filled, the worn-out renewed. Striving for the small, one achieves much; striving for much leads to error." Therefore, the Sage heeds this teaching, which must be followed throughout the world! The Sage does not rely solely on what he himself sees, therefore he can see clearly; He does not consider himself alone to be right, therefore he can possess the truth; He does not boast of himself, therefore he has deserved fame; He does not exalt himself, therefore he is senior among others. He contends with nothing, therefore he is unconquerable in the world. The words of the ancients: "The flawed becomes perfect..." — are these empty words? They indeed show man the path to [true] perfection.

Chapter 23

One should speak less, follow naturalness. A swift wind does not last all morning; a strong rain does not last all day. Who causes all this? Heaven and Earth. Even Heaven and Earth cannot make something last long, Much less can man. Therefore he serves the Tao. He who [serves] the Tao, is identical with the Tao. He who [serves] Te, is identical with Te. He who loses, is identical with loss. He who is identical with the Tao, acquires the Tao. He who is identical with Te, acquires Te. He who is identical with loss, acquires what is lost. Only doubt engenders disbelief.

Chapter 24

He who stands on tiptoe cannot stand [long]. He who takes long strides cannot walk [far]. He who displays himself does not shine. He who praises himself does not gain glory. He who attacks does not succeed. He who exalts himself cannot become senior among others. From the perspective of the Tao, all this is called superfluous desire and useless behavior. Such things are detested by all beings. Therefore, the person possessing the Tao does not do this.

Chapter 25

There is a thing, born in chaos, Born before Heaven and Earth! Oh, soundless! Oh, formless! It stands alone and does not change. It pervades everywhere and has no obstructions. It can be considered the Mother of All-under-Heaven! I do not know its name. Designating it by character, I call it Tao. Arbitrarily giving it a name, I call it Great. Great – it is in infinite motion. Being in infinite motion, it does not reach a limit. Not reaching a limit, it returns [to its source]. This is why the Tao is great, Heaven is great, Earth is great, and the Sovereign is also great! In the universe, there are four great ones, and among them is the Sovereign. Man follows the laws of Earth. Earth follows the laws of Heaven. Heaven follows the laws of the Tao, And the Tao follows itself.

Chapter 26

The heavy is the root of the light. Tranquility is the master of motion. Therefore, the Sage, walking all day, does not depart from [his carriage] with a heavy load. Though he lives a beautiful life, he does not immerse himself in it. Why does a ruler of ten thousand chariots, engrossed in himself, look upon the world with such contempt? Contempt destroys his foundation, and his haste leads to the loss of power.

Chapter 27

He who knows how to walk leaves no tracks. He who knows how to speak makes no mistakes. He who knows how to count uses no counting instrument. He who knows how to close doors uses no bolt and closes them so firmly that they cannot be opened. He who knows how to tie knots uses no rope, [but ties so securely] that they cannot be untied. Therefore, the Sage constantly skillfully saves people and does not abandon them. He always knows how to save beings, therefore he does not abandon them. This is called profound wisdom. Thus, the virtuous is the teacher of the non-virtuous, and the non-virtuous is its support. If the non-virtuous do not value their teacher, and the virtuous does not love its support, Then, although they [consider themselves] intelligent, they are immersed in blindness. This is what is most important and profound.

Chapter 28

He who, knowing his courage, maintains humility, Like a mountain stream, becomes [chief] in the land. He who has become chief in the land does not depart from the constant Te and returns to the state of an infant. He who, knowing the festive, reserves the ordinary for himself, Becomes an example for all. He who has become an example for all does not deviate from the constant Te and returns to the primordial. He who, knowing his glory, preserves obscurity for himself, Becomes chief in the land. He who has become chief in the land attains perfection in constant Te and returns to naturalness. When naturalness disintegrates, it transforms into a tool, By means of which the Sage becomes a leader; great order is not destroyed.

Chapter 29

If anyone tries to take possession of the world by force, I see that he will not achieve his goal. The world is like a mysterious vessel that cannot be touched. If anyone touches [it], he will fail. If anyone grasps [it], he will lose it.

Therefore, some beings lead, while others follow them; Some flourish, while others wither; Some are strengthened, while others are weakened; Some are created, while others are destroyed. Therefore, the Sage rejects excess, eliminates luxury and extravagance.

Chapter 30

He who serves the head of the people through the Tao, Does not conquer other countries with troops, for this may turn against him. Where troops have been, thorns and thistles grow. After great wars, years of famine follow. The skillful [commander] triumphs and then stops, and he dares not resort to violence. He triumphs and does not glorify himself. He triumphs and does not attack. He triumphs and is not arrogant. He triumphs because he is compelled to. He triumphs, but is not warlike. When a creature full of strength becomes old, this is called [the absence of?] Tao. He who does not observe the Tao will perish prematurely.

Chapter 31

Good troops are instruments [that bring] misfortune; they are detested by all beings. Therefore, the man who follows the Tao does not use them. The noble [ruler] in times of peace prefers to be yielding [towards neighboring countries] and only in war uses violence. Troops are instruments of misfortune; therefore, the noble [ruler] uses them only when compelled to. The main thing is to maintain tranquility, and in case of victory, not to glorify oneself. To glorify oneself with victory is to rejoice in the killing of people. He who rejoices in the killing of people cannot win sympathy in the country. Well-being is created by respect, and misfortune comes from violence. On the left are positioned the flank commanders, on the right stands the general. It is said that they should be met with a funeral procession. If many people are killed, one should weep bitterly over it. Victory should be marked with a funeral procession.

Chapter 32

The Tao is eternal and nameless. Though it is minuscule, no one in the world can subdue it. If nobles and rulers can observe it, all beings will spontaneously become tranquil. Then Heaven and Earth will merge in harmony, happiness and well-being will ensue, And the people will be at peace without command.

Upon the establishment of order, names appeared. Since names arose, one must know the limit [of their use]. Knowing the limit allows one to be free from danger.[^6] When the Tao is in the world, [all things flow into it], Just as mountain streams flow towards rivers and seas.

[^6]: Too many laws, from Lao Tzu's point of view, are dangerous for the state.

Chapter 33

He who knows others is wise. He who knows himself is enlightened. He who conquers others is strong. He who conquers himself is mighty. He who knows contentment is rich. He who acts with perseverance has will. He who does not lose his nature is long-lasting. He who dies but is not forgotten is immortal.

Chapter 34

The great Tao flows everywhere. It can be to the right and to the left. Through it, all things are born and do not cease [their growth]. It accomplishes mighty deeds, but does not desire glory for itself. Loving and nourishing all beings, it does not consider itself their master. It never has its own desires, therefore it can be called insignificant. All beings return to it, but it does not consider itself their master. It can be called great. It becomes great because it never considers itself such.

Chapter 35

To him who embodies the great image [of the Tao], all people come. People come, and he does them no harm. He brings them peace, tranquility, music, and food. Even a traveler stops with him. When the Tao issues from the mouth, it is bland, tasteless. It is invisible, and cannot be heard. In action, it is inexhaustible.

Chapter 36

To shrink something, it is necessary first to expand it. To weaken something, it is necessary first to strengthen it. To destroy something, it is necessary first to let it flourish. To take something from someone, it is necessary first to give it to him. This is called profound truth. The soft and weak overcome the hard and strong. Just as fish cannot leave the depths, So a state should not display its perfected methods [of governance] to the people.

Chapter 37

The Tao constantly practices non-action, yet there is nothing that it does not do. If nobles and rulers observe it, all beings will change by themselves. If those who change desire to act, I will suppress them by means of simple being, Which possesses no name. The nameless – simple being – desires nothing for itself. The absence of desire brings tranquility, and then order in the country will establish itself.

Chapter 38

A person of superior Te does not strive to do good deeds, therefore he is virtuous; A person of inferior Te does not abandon [the intention] to do good deeds, therefore he is not virtuous; A person of superior Te is inactive and practices non-action; A person of inferior Te is active, and his actions are deliberate; He who possesses superior benevolence acts by practicing non-action; A person of superior righteousness acts, and his actions are deliberate; A person who observes ritual in everything acts, [hoping for reciprocity]. If he does not meet with reciprocity, he resorts to punishments. This is why Te appears only after the loss of Tao; Benevolence – after the loss of Te; Righteousness – after the loss of benevolence; Ritual – after the loss of righteousness. Ritual is a sign of lack of trust and loyalty. [In ritual] is the beginning of confusion. External appearance is the flower of Tao, the beginning of ignorance. Therefore, [the great man] takes the essential and leaves the insignificant. He takes the fruit and discards its flower. He prefers the former and rejects the latter.

Chapter 39

These are those who from ancient times have been in unity. Thanks to unity, Heaven became clear, Earth — unmoving, Spirit — sensitive, the valley — flourishing, And all beings began to be born. Thanks to unity, nobles and rulers become models in the world. This is what creates unity. If Heaven is not clear, it is destroyed; If Earth is shaky, it splits; If spirit is not sensitive, it vanishes; If valleys do not flourish, they turn into a desert; If things are not born, they disappear; If nobles and rulers are not examples of nobility, they will be overthrown. The ignoble are the foundation for the noble, and the lowly are the basis for the high. Therefore, nobles and rulers call themselves "lonely," "orphaned," and "unfortunate." This is because they do not consider the ignoble as their foundation. This is a false path. If a carriage is dismantled, nothing will remain of it. One should not consider oneself "precious" like jade, but rather be simple like a stone.

Chapter 40

Reversion is the movement of the Tao, Weakness is the characteristic of the Tao. All things in the world are born from being, And being is born from non-being.

Chapter 41

A person of superior learning, upon hearing of the Tao, strives to practice it. A person of mediocre learning, upon hearing of the Tao, sometimes observes it, sometimes neglects it. A person of inferior learning, upon hearing of the Tao, subjects it to ridicule. If it were not ridiculed, it would not be the Tao. Therefore, there is a saying: He who knows the Tao is like one in darkness; He who penetrates the Tao is like one retreating; He who is at the height of the Tao is like one lost; A person of superior virtue is like a simpleton; The greatly enlightened is like one despised; Boundless virtue is like its deficiency; The spread of virtue is like its squandering; True truth is like its absence. The great square has no corners; The great vessel is long in making; The strong sound cannot be heard; The great image has no form. The Tao is hidden [from us] and has no name. But only it is capable of helping all beings and leading them to perfection.

Chapter 42

The Tao gives birth to one, one gives birth to two, two give birth to three, and three give birth to all beings.[^7] All beings carry Yin and Yang, are filled with Qi, and form harmony. People dislike the names "lonely," "orphaned," "unfortunate." Yet dukes and kings use these names for themselves. Therefore, things are exalted when they are humbled, and humbled when they are exalted. What people teach, I also teach: The strong and violent do not die a natural death. This is what I rely on in my teaching.

[^7]: One, in our opinion, signifies chaos, consisting of minute particles of qi, as the primordial form of existence of the Tao. Two are light and heavy qi, from which arose three – Heaven, Earth, Man.

Chapter 43

In the world, the weakest overcome the strongest. Non-being penetrates everywhere. This is why I know the benefit of non-action. In the world, there is nothing that can be compared to teaching without words, and the benefit of non-action.

Chapter 44

Which is dearer, fame or life? Which is more valuable, life or wealth? Which is harder to bear, gain or loss? He who saves much will suffer great losses. He who accumulates much will suffer great damages. He who knows moderation will not encounter failure. He who knows limits will not be exposed to danger. He can become long-lasting.

Chapter 45

Great perfection seems imperfect, but its action [cannot be] disturbed; Great fullness seems empty, but its action is inexhaustible. Great straightness seems crooked; Great cleverness seems foolishness; The great orator seems a stammerer. Walking overcomes cold, tranquility overcomes heat. Stillness brings order to the world.

Chapter 46

When the Tao prevails in the country, horses fertilize the land; When the Tao is absent in the country, war horses graze in the outskirts. There is no greater misfortune than not knowing the limit of one's passions, And no greater danger than the desire for acquisition [of wealth]. Therefore, he who knows how to be content is always satisfied [with his life].

Chapter 47

Without going out the door, one can know the world. Without looking out the window, one can see the natural Tao. The farther one goes, the less one knows. Therefore, the Sage does not travel, yet he knows [everything]. Without seeing [things], he penetrates their [essence]. Without acting, he achieves success.

Chapter 48

He who studies increases [his knowledge] day by day. He who serves the Tao decreases [his desires] day by day. In continuous decrease, [a person] reaches non-action. There is nothing that non-action does not do. Therefore, the mastery of All-under-Heaven is always accomplished through non-action. He who acts is unable to master All-under-Heaven.

Chapter 49

The Sage has no constant heart. His heart consists of the hearts of the people. To the good, I do good, and to the not-good, I also do good. Thus is virtue cultivated. To the sincere, I am sincere, and to the insincere, I am also sincere. Thus is sincerity cultivated. The Sage lives in the world peacefully, and in his heart gathers the opinions of the people. He looks upon the people as his children.

Chapter 50

[Beings] are born and die. Out of ten people, three [go] towards life, three — towards death. Out of every ten, there are still three people who die by their own actions. Why is this so? This happens because their desire for life is too strong. I have heard that he who knows how to master life, walking on earth, fears neither rhinoceros nor tiger, Entering battle, fears no armed soldiers. The rhinoceros has no place to thrust its horn into him, The tiger has no place to lay its claws upon him, And soldiers have no place to strike him with a sword. What is the reason? This is because for him, death does not exist.

Chapter 51

The Tao gives birth to [things], Te nourishes [them]. Things take shape, forms are completed. Therefore, there is no thing that does not revere the Tao and value Te. The Tao is revered, Te is valued, because they do not give commands, but follow naturalness. The Tao gives birth to [things], Te nourishes them, nurtures them, educates them, perfects them, Matures them, cares for them, supports them. To create and not possess, to act and not boast, To be superior and not command – this is called the profound Te.

Chapter 52

In the world, there is a beginning, and it is the mother of the world. When the mother is understood, one can know her children. When her children are already known, then one must remember their mother again. In such a case, until the end of life [a person] will have no danger. If [a person] abandons his desires and frees himself from passions, Then until the end of his life, he will have no weariness. But if he gives free rein to his passions and is engrossed in his affairs, Then there will be no salvation [from calamities]. Seeing the minuscule is called keenness. Preserving weakness is called power. Following the radiance [of the Tao], understanding its deepest meaning, Not bringing misfortune [upon people] – this is observing constancy.

Chapter 53

If I possessed knowledge, I would walk on the great road. The only thing I fear is narrow paths. The great road is perfectly level, but people love narrow paths. If the palace is luxurious, then the fields are covered with weeds and the granaries are completely empty. [The nobility] dress in luxurious fabrics, wear sharp swords, Are not satisfied with [ordinary] food, and accumulate excessive wealth. All this is called robbery and bragging. It is a violation of the Tao.

Chapter 54

He who knows how to stand firm cannot be overturned. He who knows how to lean cannot be toppled. Sons and grandsons will eternally preserve his memory. He who cultivates [the Tao] within himself, his virtue becomes genuine. He who cultivates [the Tao] in his family, his virtue becomes abundant. He who cultivates [the Tao] in his village, his virtue becomes extensive. He who cultivates [the Tao] in his kingdom, his virtue becomes rich. He who cultivates [the Tao] in the world, his virtue becomes universal. By oneself, one can know others; By one family, one can know others; By one village, one can know others; By one kingdom, one can know others; By one country, one can know the entire world. How do I know that the entire world is like this? By acting so.

Chapter 55

He who holds in himself perfect Te is like a newborn. Poisonous insects and snakes will not sting him, Fierce beasts will not seize him, predatory birds will not peck him. His bones are soft, his muscles weak, yet he holds [the Tao] firmly. Not knowing the union of the two sexes, he possesses life-giving ability. He is very sensitive. He cries all day, and his voice does not change. He is perfectly harmonious. Knowing harmony is called constancy. Knowing constancy is called wisdom. Enriching life is called happiness. Striving to control the senses is called perseverance. A being full of strength grows old – this is called a violation of the Tao. He who does not observe the Tao perishes prematurely.

Chapter 56

He who knows does not speak. He who speaks does not know. He who abandons his desires, frees himself from passions, Blunts his sharpness, frees himself from chaos, Softens his glare, settles his dust, represents the profound. It cannot be approached to become intimate; It cannot be approached to be disdained; It cannot be approached to be used; It cannot be approached to be exalted; It cannot be approached to be humiliated. This is why it is respected in the world.

Chapter 57

The country is governed by justice, war is conducted by cunning. All-under-Heaven is won through non-action. How do I know all this? From this: When there are many prohibitive laws in the country, the people become poor. When the people have many sharp weapons, unrest increases in the country. When there are many skilled craftsmen, rare items multiply. When laws and orders grow, the number of thieves and robbers increases. Therefore, the Sage says: "If I do not act, the people will transform themselves. If I am tranquil, the people will correct themselves. If I am passive, the people will become rich by themselves; If I have no passions, the people will become simple."

Chapter 58

When the government is calm, the people become simple. When the government is active, the people become miserable. Oh, misfortune! It is the support of happiness. Oh, happiness! Within it lies misfortune. Who knows their boundaries? They have no constancy. Justice turns again into cunning, good — into evil. Man has long been in delusion. Therefore, the Sage is just and takes nothing from another. He is selfless and harms no one. He is truthful and does nothing wrong. He is luminous, but does not wish to shine.

Chapter 59

In governing people and serving Heaven[^8], it is best to observe moderation. Moderation should become the main concern. It is called cultivating Te. The cultivation of Te is all-conquering. The all-conquering possesses inexhaustible strength. Inexhaustible strength makes it possible to master the country. The beginning by which a country is governed is long-lasting and is called profound and solid, The eternally existing Tao.

[^8]: Heaven, for Lao Tzu, is identical with the Tao, signifying the naturalness of things. In general, the concept of Tao in Lao Tzu has a pronounced ontological content: it is the eternal, immutable, unknowable, formless origin. Lao Tzu considers it the true basis of things and phenomena.

Chapter 60

Governing a large kingdom resembles cooking small fish[^9]. If All-under-Heaven is governed by following the Tao, then evil spirits [of the dead] will not act. But evil spirits will not only not act, they also will not be able to harm people. Not only will they not be able to harm people, but the Sages also will not be able to harm people. Since neither of them can harm people, their Te will unite with each other.

[^9]: Preparing this dish requires calmness and caution from the cook.

Chapter 61

A great state is the lowland of a river, the confluence of All-under-Heaven, the female of All-under-Heaven. The female always overcomes the male by tranquility, and by her tranquility, [she] stands below [the male]. Therefore, a great state attracts a small state by placing itself below the latter, And a small state gains the sympathy of a great state by placing itself below the latter. Therefore, one attracts either by placing oneself below, or by being inherently lower. Let the great state desire no more than that all be equally fed, And let the small state desire no more than to serve the people. Then both will get what they desire. The great one is destined to be low.

Chapter 62

The Tao is the profound [basis] of all things. It is the treasure of the good and the refuge of the not-good. Beautiful words can be spoken publicly, good behavior can be spread among people. But why abandon the not-good people? In that case, why do they elevate a ruler and appoint three advisors for him? The ruler and advisors, though they have precious stones and can ride in chariots, It would be better for them to calmly follow the Tao. Why was the Tao valued in ancient times? At that time, people did not strive to acquire wealth and crimes were forgiven. Therefore, [the Tao] was highly valued in All-under-Heaven.

Chapter 63

One must practice non-action, maintain tranquility, and taste the tasteless. The great is composed of the small, and the many — of the few. To hatred one must respond with kindness. Overcoming the difficult begins with the easy, Accomplishing the great begins with the small, For in the world, the difficult is formed from the easy, and the great — from the small. Therefore, the Sage does not begin with the great, thereby accomplishing the great. He who promises much is not trustworthy. Where there are many easy tasks, there are also many difficult ones. Therefore, the Sage treats a task as difficult, so he experiences no difficulty.

Chapter 64

What is calm is easy to preserve. What has not yet shown signs is easy to direct. What is weak is easy to divide. What is small is easy to scatter. Action must begin with what is not yet present. Establishing order must begin when there is no chaos yet. For a large tree grows from a small one, A nine-story tower begins to be built from a handful of earth, A journey of a thousand li begins with a single step. He who acts will fail. He who possesses something will lose it. That is why the Sage is inactive, and he does not fail. He owns nothing and therefore loses nothing. Those who, in doing things, hasten to achieve success, will fail. He who carefully finishes his work, just as he began it, will always have prosperity. Therefore, the Sage has no passions, does not value hard-to-acquire objects, Learns from those who have no knowledge, and follows the path that others have trodden. He follows the naturalness of things and dares not act [on his own accord].

Chapter 65

In ancient times, those who followed the Tao did not enlighten the people, but kept them ignorant. It is difficult to govern people when they have much knowledge. Therefore, governing the country through knowledge brings misfortune to the country, And without its aid, leads the country to happiness. He who knows these two things becomes an example for others. Knowing this example is knowing the profound Te. The profound Te, it is both deep and far-reaching. It is contrary to all beings, but brings them into full conformity [with it].

Chapter 66

Rivers and seas can dominate the valleys because they are able to flow downwards. Therefore, they dominate the valleys. When [the Sage] wishes to rise above the people, he must place himself below others. When he wishes to be ahead of people, he must place himself behind all. Therefore, although he stands above the people, the people are not burdened by him; Although he is ahead, the people do him no harm. Therefore, people happily elevate him and do not turn away from him. He does not contend, by which he is unconquerable in the world.

Chapter 67

Everyone says that my Tao is great and does not diminish. If it diminished, then after a long time it would become small. It does not diminish because it is great. I have three treasures that I cherish: The first is benevolence, the second is frugality, And the third consists in that I dare not be ahead of others. I am benevolent, therefore I can become courageous. I am frugal, therefore I can be generous. I dare not be ahead of others, therefore I can become an intelligent leader. He who is courageous without benevolence, generous without frugality, Being ahead, pushes away those who are behind — that person perishes. He who wages war benevolently triumphs, and the defense he erects is impregnable. Heaven saves him, benevolence protects him.

Chapter 68

A clever commander is not warlike. A skillful warrior is not angry. He who knows how to conquer the enemy does not attack. He who knows how to manage people does not place himself in a low position. This I call Te that avoids contention. This is strength in governing people. This means following nature and the ancient beginning of Tao.

Chapter 69

The art of war states: I dare not be the first to start; I must await. I dare not advance even an inch forward, but retreat a yard back. This is called acting by non-action, striking without effort. In this case, there will be no enemy, and I can do without soldiers. There is no calamity heavier than underestimating the opponent. Underestimating the opponent will harm my secret means [the Tao]. As a result of battles, those who grieve achieve victory.

Chapter 70

My words are easy to understand and easy to practice. But people cannot understand and cannot practice. In words there is a beginning, in deeds there is a principle. Since people do not know them, they do not know me either. When I am little known, then I am precious. Therefore, the Sage is like one who dresses in coarse cloth, but carries jade within.

Chapter 71

He who, having knowledge, pretends not to know, is superior to all. He who, having no knowledge, pretends to know, is sick. He who, being sick, considers himself sick, is not sick. The Sage is not sick. Being sick, he considers himself sick, therefore he is not sick.

Chapter 72

When the people do not fear the powerful, then power comes. Do not oppress their dwellings, do not despise their lives. He who does not despise [the people] will not be despised [by the people]. Therefore, the Sage, knowing himself, does not display himself. He loves himself and does not exalt himself. He renounces self-love and prefers the unexalted.

Chapter 73

He who is brave and warlike — perishes; He who is brave and not warlike — will live. These two things signify: one — benefit, the other — harm. Who knows the reasons why Heaven hates [the warlike]? It is difficult even for the Sage to explain this. The Heavenly Tao does not contend, yet knows how to conquer. It does not speak, yet knows how to respond. It comes by itself. It is tranquil and knows how to govern [things]. The net of nature is sparse, but it lets nothing escape.

Chapter 74

If the people do not fear death, why threaten them with death? He who makes people fear death and considers this an exciting occupation, Him I will seize and destroy. Who dares to act thus? There always exists an executor of death who kills. And if someone replaces him — this means replacing the great master. He who, replacing the great master, chops [with an axe], will injure his hand.

Chapter 75

The people starve because the authorities take too many taxes. That is why [the people] starve. It is difficult to govern the people because the authorities are too active. That is why it is difficult to govern. The people despise death because their desire for life is too strong. That is why they despise death. He who disregards his own life thereby values his life.

Chapter 76

Man at his birth is tender and weak, But at the coming of death, he is hard and strong. All beings and plants at their birth are tender and weak, But upon dying are dry and rotten. The hard and strong are what perishes, And the tender and weak are what begins to live. Therefore, a mighty army does not triumph, and a strong tree perishes. The strong and mighty do not have the advantage that the tender and weak have.

Chapter 77

The Heavenly Tao resembles the drawing of a bow. When its upper part is lowered, the lower part is raised. It takes away the superfluous and gives what is taken to him who needs it. The Heavenly Tao takes from the rich and gives to the poor what is taken. The human Tao, on the contrary. It takes from the poor and gives to the rich what is taken. Who can give away all that is superfluous to others? Only those who follow the Tao can do this. Therefore, the Sage acts and does not use what is done, Accomplishes mighty deeds and does not glorify himself. He is noble because he has no passions.

Chapter 78

Water is the softest and weakest creature in the world, But in overcoming the hard and strong, it is unconquerable, and there is no equal to it in the world. The weak overcome the strong, the soft overcomes the hard. Everyone knows this, but people cannot put it into practice. Therefore, the Sage says: "He who has taken upon himself the humiliation of the country – becomes its ruler, And he who has taken upon himself the misfortune of the country – becomes its sovereign." Truthful words seem to be their opposite.

Chapter 79

After a great upheaval has settled, its consequences will inevitably remain. How can this be called good? Therefore, the Sage makes a vow that he will not blame anyone. The good strive for agreement, and the not-good – for extortion. The Heavenly Tao treats everyone equally. It is always on the side of the good.

Chapter 80

Let the state be small, and the population sparse. If [in the state] there are various tools, they should not be used. Let people not go far [from their places] for the rest of their lives. If [in the state] there are boats and chariots, they should not be used. Even if there are warriors, they should not be displayed. Let the people again begin to tie knots and use them instead of writing. Let their food be delicious, their clothing beautiful, their dwelling comfortable, and their life joyful. Let neighboring states gaze at each other, hear the crowing of roosters and the barking of dogs from each other, And let people, until old age and death, not visit each other.

Chapter 81

Truthful words are not elegant. Beautiful words are not trustworthy. The good are not eloquent. The eloquent cannot be good. The knowing do not prove, the proving do not know. The Sage accumulates nothing. He does everything for people and gives everything to others. The Heavenly Tao brings benefit to all beings and does not harm them. The Tao of the Sage is action without contention.