Daodejing

 Selections from the Daodejing (also known in the older romanization as Tao Te Ching)

Chapters 1, 4, 5, 6, 7, 11, 14, 16, 21, 24, 25, 29, 32, 34, 35, 37, 39, 40, 41, 42, 51, 53, 55, 62, 73, and 77

1

The Tao that can be told of 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 let there always be non-being, so we may see their subtlety, And let there always be being, so we may see their outcome.
The two are the same, But after they are produced, they have different names.
They both may be called deep and profound. Deeper and more profound, The door to all subtleties!

4

Tao is empty (like a bowl). It may be used but its capacity is never exhausted
It is bottomless, perhaps the ancestor of all things.
It blunts its sharpness. It unties its tangles. It softens its light. It becomes one with the dusty world.
Deep and still, it appears to exist forever.
I do not know whose son it is. It seems to have existed before the Lord.

5

Heaven and Earth are not humane. They regard all things a straw dogs.
The sage is not humane. He regards all people as straw dogs.
How Heaven and Earth are like a bellows. While vacuous, it is never exhausted. When active, it produces even more.
Much talk will of course come to a dead end. It is better to keep to the centre.

6

The spirit of the valley never dies. It is called the subtle and profound female.
The gate of the subtle and profound female Is the root of Heaven and Earth.
It is continuous, and seems to be always existing. Use it and you will never wear it out

7

Heaven is eternal and Earth everlasting.
They can be eternal and everlasting because they do not exist for themselves, And for this reason can exist forever.
Therefore the sage places himself in the background but finds himself in the foreground.
He puts himself away, and yet he always remains.
Is it not because he has no personal interests? This is the reason why his personal interests are fulfilled.

11

Thirty spokes are united around the hub to make a wheel, But it is on its non-being that the utility of the carriage depends.
Clay is moulded to form a utensil, But it is on its non-being that the utility of the utensil depends.
Doors and windows are cut out to make a room, But it is on its non-being that the utility of the room depends.
Therefore turn being into advantage, and turn non-being into utility.

14

We look at it and do not see it; Its name is The Invisible. We listen to it and do not hear it; Its name is The Inaudible. We touch it and do not find it; Its name is The Subtle (formless).
These three cannot be further inquired into, And hence merge into one.
Going up high, it is not bright, and coming down low, it is not dark. Infinite and boundless, it cannot be given any name; It reverts to nothingness.
This is called shape without shape, Form without objects. It is the Vague and Elusive. Meet it and you will not see its head. Follow it and you will not see its back.
Hold on to the Tao of old in order to master the things of the present. From this one may know the primeval beginning (of the universe). This is called the bond of Tao.

16

Attain complete vacuity. Maintain steadfast quietude.
All things come into being, And I see thereby their return. All things flourish, But each one returns to its root.
This return to its root means tranquillity. It is called returning to its destiny. To return to destiny is called the eternal (Tao). To know the eternal is called enlightenment. Not to know the eternal is to act blindly to result in disaster.
He who knows the eternal is all-embracing. Being all-embracing, he is impartial. Being impartial, he is kingly (universal). Being kingly, he is one with Nature. Being one with Nature, he is in accord with Tao.
Being in accord with Tao, he is everlasting And is free from danger throughout his lifetime.

21

The all-embracing quality of the great virtue follows alone from the Tao.
The thing that is called Tao is eluding and vague. Vague and eluding, there is in it the form. Eluding and vague, in it are things. Deep and obscure, in it is the essence. The essence is very real; in it are evidences.
From the time of old until now, its name (manifestations) ever remains. By which we may see the beginning of all things.
How do I know that the beginning of all things are so? Through this (Tao).

24

The all-embracing quality of the great virtue follows alone from the Tao.
The thing that is called Tao is eluding and vague. Vague and eluding, there is in it the form. Eluding and vague, in it are things. Deep and obscure, in it is the essence. The essence is very real; in it are evidences.
From the time of old until now, its name (manifestations) ever remains. By which we may see the beginning of all things.
How do I know that the beginning of all things are so? Through this (Tao).

25

There was something undifferentiated and yet complete, Which existed before heaven and earth. Soundless and formless, it depends on nothing and does not change. It operates everywhere and is free from danger. It may be considered the mother of the universe.
I do not know its name; I call it Tao. If forced to give it a name, I shall call it Great.
Now being great means functioning everywhere. Functioning everywhere means far-reaching. Being far-reaching means returning to the original point.
Therefore Tao is great Heaven is great. Earth is great. And the king is also great.
Man models himself after Earth. Earth models itself after Heaven. Heaven models itself after Tao. And Tao models itself after Nature.

29

There was something undifferentiated and yet complete, Which existed before heaven and earth. Soundless and formless, it depends on nothing and does not change. It operates everywhere and is free from danger. It may be considered the mother of the universe.
I do not know its name; I call it Tao. If forced to give it a name, I shall call it Great.
Now being great means functioning everywhere. Functioning everywhere means far-reaching. Being far-reaching means returning to the original point.
Therefore Tao is great Heaven is great. Earth is great. And the king is also great.
Man models himself after Earth. Earth models itself after Heaven. Heaven models itself after Tao. And Tao models itself after Nature.

32

Tao is eternal and has no name. Though its simplicity seems insignificant, none in the world can master it.
If kings and barons would hold on to it, all things would submit to the spontaneously.
Heaven and earth unite to drip sweet dew. Without the command of men, its drips evenly over all.
As soon as there were regulations and institutions, there were names. As soon as there were names, know that it is time to stop. It is by knowing when to stop that one can be free from danger.
Analogically, Tao in the world may be compared to rivers and streams running into the sea.

34

The Great Tao flows everywhere. It may go left or right.
All things depend on it for life, and it does not turn away from them. It accomplishes its task, but does not claim credit for it. It clothes and feeds all things but does not claim to be master over them.
Always without desires it may be called the Small.
All things come to it and it does not master them; it may be called the Great.
Therefore (the sage) never strives himself for the great, and thereby the great is achieved.

35

Hold fast to the great form (Tao), And all the world will come. They come and will encounter no harm; But enjoy comfort, peace, and health.
When there are music and dainties, Passing strangers will stay.
But the words uttered by Tao, How insipid and tasteless! We look at it; it is imperceptible. We listen to it; it is inaudible. We use it; it is inexhaustible.

37

Tao invariably takes no action, and yet there is nothing left undone.
If kings and barons can keep it, all things will transform spontaneously. If, after transformation, they should desire to be active, I would restrain them with simplicity, which has no name.
Simplicity, which has no name, is free of desires, Being free of desires, it is tranquil. And the world will be at peace of its own accord.

39

Of old those that obtained the One: Heaven obtained the One and became clear. Earth obtained the One and became tranquil. The spiritual beings obtained the One and became divine.
The valley obtained the One and became full. The myriad things obtained the One and lived and grew. Kings and barons obtained the One and became rulers of the empire. What made them so is the One.
If heaven had not thus become clear, It would soon crack. If the earth had not thus become tranquil, It would soon be shaken. If the spiritual beings had not thus become divine, They would soon wither away.
If the valley had not thus become full, It would soon become exhausted. If the myriad things had not thus lived and grown, They would soon become extinct. If kings and barons had not thus become honourable and high in position, They would soon fall.
Therefore humble station is the basis of honour. The low is the foundation of the high.
For this reason kings and barons call themselves children without parents, lonely people without spouses, and men without food to eat. Is this not regarding humble station as the basis of honour? Is it not?
Therefore enumerate all the parts of a chariot as you may, and you still have no chariot.
Rather than jingle like the jade, Rumble like the rocks.

40

Reversion is the action of Tao. Weakness is the function of Tao.
All things in the world come from being. And being comes from non-being.

41

When the highest type of men hear Tao, The diligently practice it. When the average type of men hear Tao, They half believe in it.
When the lowest type of men hear Tao, They laugh heartily at it. If they did not laugh at it, it would not be Tao.
Therefore there is the established saying: The Tao which is bright appears to be dark. The Tao which goes forward appears to fall backward. The Tao which is level appears uneven. Great virtue appears like a valley (hollow). Great purity appears like disgrace. Far-reaching virtue appears as if insufficient.
Solid virtue appears as if unsteady. True substance appears to be changeable. The great square has no corners. The great implement (or talent) is slow to finish (or mature). Great music sounds faint. Great form has no shape.
Tao is hidden and nameless. Yet it is Tao alone that skillfully provides for all and brings them to perfection.

42

Tao produced the One. The One produced the two. The two produced the three. And the three produced the ten thousand things.
The ten thousand things carry the yin and embrace the yang, and through the blending of the material force they achieve harmony.
People hate to be children without parents, lonely people without spouses, or men without food to eat, And yet kings and lords call themselves by these names.
Therefore it is often the case that things gain by losing and lose by gaining.
What others have taught, I teach also: “Violent and fierce people do not die a natural death.” I shall make this the father of my teaching.

51

Tao produces them. Virtue fosters them. Matter gives them physical form. The circumstances and tendencies complete them. Therefore the ten thousand things esteem Tao and honour virtue.
Tao is esteemed and virtue is honoured without anyone’s order! They always come spontaneously. Therefore the Tao produces them and virtue fosters them. They rear them and develop them. They give them security and give them peace. They nurture them and protect them.
(Tao) produces them but does not take possession of them. It acts, but does not rely on its own ability. It leads them but does not master them. This is called profound and secret virtue.

53

If I had but little knowledge I should, in walking on a broad way, Fear getting off the road.
Broad ways are extremely even, But people are fond of bypaths.
The courts are exceedingly splendid, While the fields are exceedingly weedy, And the granaries are exceedingly empty.
Elegant clothes are worn, Sharp weapons are carried, Food and drinks are enjoyed beyond limit, And wealth and treasures are accumulated in excess. This is robbery and extravagance. This is indeed not Tao (the Way).

55

He who possesses virtue in abundance May be compared to an infant. Poisonous insects will not sting him. Fierce beasts will not seize him. Birds of prey will not strike him. His bones are weak, his sinews tender, but his grasp is firm.
He does not yet know the union of male and female, But his organ is aroused, This means that his essence is at its height.
He may cry all day without becoming hoarse, This means that his (natural) harmony is perfect. To know harmony means to be in accord with the eternal. To be in accord with the eternal means to be enlightened.
To force the growth of life means ill omen. For the mind to employ the vital force without restraint means violence.
After all things reach their prime, they begin to grow old, Which means being contrary to Tao. Whatever is contrary to Tao will soon perish.

62

Tao is the storehouse of all things. It is the good man’s treasure and the bad man’s refuge.
Fine words can buy honour, And fine deeds can gain respect from others. Even if a man is bad, when has (Tao) rejected him?
Therefore on the occasion of crowning an emperor or installing the three ministers, Rather than present four large pieces of jade preceded by teams of four horses, It is better to kneel and offer this Tao.
Why did the ancients highly value this Tao? Did they not say, “Those who seek shall have it and those who sin shall be freed”? For this reason it is valued by the world.

73

He who is brave in daring will be killed. He who is brave in not daring will live.
Of these two, one is advantageous and one is harmful. Who knows why Heaven dislikes what it dislikes? Even the sage considers it a difficult question.
The Way of Heaven does not compete, and yet is skillfully achieves victory. It does not speak, and yet it skillfully responds to things. It comes to you without your invitation. It is not anxious about things and yet it plans well.
Heaven’s net is indeed vast. Though its meshes are wide, it misses nothing.

77

Heaven’s Way is indeed like the bending of a bow. When (the string) is high, bring it down. When it is low, raise it up. When it is excessive, reduce it. When it is insufficient, supplement it.
The Way of Heaven reduces whatever is excessive and supplements whatever in insufficient. The way of man is different. It reduces the insufficient to offer to the excessive.
Who is able to have excess to offer to the world? Only the man of Tao.
Therefore the sage acts, but does not rely on his own ability. He accomplishes his task, but does not claim credit for it. He has no desire to display his excellence.