Section B: Scholar=92s Version [180 = pages, Word,=20 03.6]

Introduction and Search Tips

A Matrix Translation

Common Variations in the = Text

Guodian Index

Glossary

Introduction

Words

Characters not in = the=20 Glossary

Common Words

Phrases & Idioms

Pronouncing Pinyin Chinese

Pinyin to Wade-Giles = Conversion

Section B5: Bilingual Scholar=92s Version=20 [204 pages, Word, 03.6]

As above but the Matrix contains Big5=20 characters

Section C: Chinese Texts [98 = pages,=20 Word, 03.6]

Introduction

Lao Zi 's Dao De Jing in Big5 and Pinyin=20 [Word]

Lao Zi 's Dao De Jing in Big5 and Pinyin = [Html, On=20 Screen]

Section D: Lao Zi and Daoist Links = [66 kb,=20 html, 03.6] or [On Screen]

Lao Zi (LZ)

Zhuang Zi (ZZ)

General Daoism

Chinese Literature & Classics

Chinese Language

Introduction

&= nbsp; =20 With more than a hundred English = translations of=20 this little book in print it has become customary to begin each new = version with=20 an apology explaining the need for yet another English version. But this = one may=20 come as a surprise to many readers: nobody has yet attempted a = rigorously=20 literal translation of the Dao De Jing. Nobody has produced a stand-alone English = version=20 wherein all of the Chinese words are represented by English = counterparts. And=20 nobody has yet attempted a translation which fully resists the = temptation to=20 insert grammatical subjects and genders which do not exist in the = Chinese=20 original.

= However=20 a number of translators have demonstrated an admirable respect for the = original=20 Chinese text and there exist many fine to passable translations, even if = not=20 strictly literal. My own favorites are highlighted in bold in the = Bibliography.=20 Further, several versions have provided readers with English equivalents = alongside each of the Chinese characters. These too are noted in the=20 bibliography. Unfortunately most do not mention which of the many = variations in=20 the text are being used or point out places where other versions differ. = Typos=20 are usually a problem with these as well.

=20 There are several reasons for such a confusion of books. The most = obvious is=20 that there exists a large popular market for this book, while most of = the=20 readers within this market know next to nothing about the Old Chinese = language.=20 They seem to trust that publishing house editors, or the reviewers = quoted on the=20 covers, are more knowledgeable. This is not the case. But there is a = still=20 deeper source of confusion: the original work is not that much better = understood=20 in Chinese than in English. Thousands of volumes of interpretation exist = in the=20 Chinese language, dating as far back as Wang Bi and Heshang Gong in the = third=20 century ce. = Interpretations tend=20 to follow schools of thought and the cumulative error that this often = entails.=20 Often systems of thought which were in some way derived from Lao Zi are = used=20 retroactively to interpret the meaning of the source text. The = original=92s=20 language is terse, ambiguous in places, and full of word play. The Old = Chinese=20 language itself has no set parts of speech, no tense, gender, voice, = mood,=20 plurals, etc. In many ways it resembles Tarot cards more than it does=20 conventional language: most words carry a large number of possible = translations,=20 in many parts of speech, and intended meanings do not become clearer = until=20 studied in their more limiting contexts. The fact that the original is = rhymed is=20 not as important as some scholars seem to think: with only 411 = syllables,=20 rhyming in the Chinese language is easy. But where the book makes=20 effort to rhyme it often = makes the=20 grammar less familiar. Finally, hundreds of older editions exist, and = rarely=20 will two be found which agree word for word throughout. Choices must be = often be=20 made between these.

=20 As the book began to be translated into languages other than Chinese a = few more=20 interpretive problems entered the picture. The earliest editions were = authored=20 by Christian missionaries. These formed a substratum of scholarship upon = which=20 most later work was built. But the phrase =93full of preconceptions=94 = could almost=20 stand in as a definition of the word =93missionary.=94 To give credit = where due,=20 their minds seemed more open than their less scholarly brethren. But in = their=20 effort to save Lao Zi=92s soul they made his words sound almost as = though Jesus=20 might have spoken them, even unto the absurdity of translating=20 Dao as God. There were = also a number=20 of wrong assumptions made about the impossibility of translating Chinese = literally, particularly about the need to insert non-existent subjects = of=20 non-existent genders. This assumption continues.

=20 A great mass of speculation, set forth with great cleverness and = erudition, has=20 been done on what this little book says and means, often flying right in = the=20 face of the many things that Lao Zi himself had to say on the = difficulties that=20 we humans have due to = cleverness and=20 erudition. This is delightfully, wickedly perverse. Lao Zi will say = something=20 like: =93The five colors will make the human eye blind.=94 Commentators = will then=20 rush to =93enlighten=94 us, with great detail, about what the five = colors are,=20 presumably so that we can watch out for them.

=20 For the above reasons I perceived a need to return to the original text, = as best=20 as this can be reconstructed, and plod word by word through this until = it made=20 sense. It is after all the original, and neither a translation nor a = commentary,=20 which has survived these two dozen centuries. And, as it turned out, the = book=20 was able to speak for, and even introduce itself. In other words I have = tried to=20 present Laozi=92s Dao De Jing as a=20 simple book with lots of complex thoughts, and not as a Daoist text or = even a=20 philosophical work. Commentary in this edition will be limited to a few=20 footnotes on some of the more obscure cultural references and passages = where=20 misinterpretation has been the most common. Restraint has been the most=20 difficult where refraining from explaining such key Chinese terms as=20 Dao (way, path, truth),=20 De (character, merit, = virtue),=20 Po (unworked wood, = original nature,=20 simplicity) and Wei (to = do, perform,=20 make, become, regard as). For these the reader is referred to the = Glossary at=20 the back of the book.

= Two=20 different kinds of translations are given here. The first is familiar- a = linear=20 representation of thoughts in one language given in another. = Particularly=20 between these two languages, much is lost in translation. The original = is far=20 too broad in implication to be fully captured by so narrow and specific = language=20 as English. English words cannot be made as fat with meaning as Chinese, = unless=20 they spread out in another direction or dimension. The second = translation=20 addresses this problem by offering a multi-dimensional matrix from which = a=20 practically infinite number of linear translations can be derived. This = offers=20 an average of perhaps four to five different English options for each = Chinese=20 word, and often demonstrates choices between different grammatical=20 constructions. This may be so unfamiliar and so confusing to most = readers that=20 it is best thought of as an intricate set of footnotes, or a = demonstration of=20 the thought processes by which the linear translation of each line was = derived.=20 It can still be used to answer specific questions about the turning of = certain=20 phrases and the (often deliberate) polysemy, ambiguities and double = entendres in=20 the original.

=20 The combined speculation on Lao Zi=92s history and the origin of this = book would=20 fill hundreds of volumes in Chinese and dozens in English. If we set = aside all=20 the speculation, this is what we have left: The Dao De = Jing (Tao Te Ching) was written in China during either the late = Spring and=20 Autumn Period or the Warring States Period of the Zhou Dynasty, at some = time=20 between 550 and 350 BCE, by one or more persons either named, writing = under the=20 pen name of, or who came to be named Lao Zi (Lao Tzu). Two things often = said of=20 Shakespeare apply also to Lao Zi: if the Dao De Jing was not written by Lao Zi, it was by someone = else of=20 the same name; and if Lao Zi did not write the Dao De = Jing he most certainly missed the opportunity of a = lifetime.=20 The name =93Lao Zi,=94 which also stood for a few centuries as the = book=92s title,=20 could be a real name, meaning Elder Sir, or a pen name meaning the Old=20 Youngster. Sima Qian (Ssu-Ma Ch=92ien, 145-86 bce), the Han Dynasty = historian,=20 offered the most widely accepted - but still speculative - = history:

Sima Qian shi ji, Lao = Zi=20 chuan

Sima Qian=92s historical = record, Lao=20 Zi=92s story

Si-ma=20 Qian yue

Sima Qian writes:

Lao=20 Zi zhe

Lao Zi was

Chu,=20 Ku xian, Li xiang, Qu-ren li ren ye.

(A) Chu=20 (Province), Ku district,=20 Li county = Quren hamlet resident.

Xing=20 Li shi

Surnamed of the Li gentry

Ming=20 Er, zi Bo Yang

Proper name Er, courtesy name Bo Yang,

Shi=20 yue Dan

Posthumously called Dan

Zhou=20 shou cang shi zhi shi ye.

A Zhou=20 official in charge of historical archives.

Kong=20 Zi shi Zhou

Kong Zi [Confucius] went to Zhou

Jiang=20 wen li yu Lao-zi

In order to confer with Lao Zi about = ceremony

Lao=20 Zi yue, zi, suo yan zhe

Lao Zi said, Sir, that of which (you) = speak,

Qi=20 ren yu gu jie yi xiu yi!

These men, along with their bones, are all = done with and=20 decayed!

Du qi=20 yan zai er

Only their words remain to be heard

Qie=20 jun zi de qi shi ze jia

Now a nobleman who has his timing then = rises

Bu de=20 qi shi ze feng lei er xing

Failing to find his timing then drifts among=20 involvements and wanders about

Wu=20 wen zhi:

This I hear:

Liang=20 gu shen cang ruo xu

The good merchant is well guarded, (and) seems = to be=20 poor

Jun=20 zi sheng de rong mao ruo yu

A nobleman full of character assumes a posture = perhaps=20 of commonness

Qu,=20 zi, zhi jiao qi, duo yu, tai se, yu yin zhi

Let go, Sir, of these proud airs, many = desires, affected=20 looks and excessive ambitions

Shi=20 jie wu yi yu, zi, zhi shen

This is all of no use, Sir, to life

Wu=20 suo yi gao zi ruo shi er yi

This is what I intend to tell you about, Sir, = and it is=20 finished

Kong=20 Zi qu

Kong Zi departed

Wei=20 di zi yue:

(And) addressed the disciples, = saying:

Niao=20 wu zhi qi neng fei

(Of) birds, we know they can fly

Yu wu=20 zhi qi neng you

(Of) fish, we know they can swim

Shou=20 wu zhi qi neng zou

(Of) beasts, we know they can run

Zou=20 zhe ke yi wei wang

For what runs, traps may be made

You=20 zhe ke yi wei lun

For what swims, nets may be made

Fei=20 zhe ke yi wei zeng

For what flies, arrows may be made

Zhi=20 yu long

As to dragons

Wu bu=20 neng zhi qi cheng feng yun er shang tian

We do not know how they ride the wind & = clouds and=20 ascend to heaven

Wu=20 jin mu jian Lao Zi

Today my eyes beheld Lao Zi

Qi=20 you long ye?

Is he (not) like the dragon?

Lao=20 Zi xiu dao de

Lao Zi cultivated the path (and) = merit

Qi=20 xue yi zi yin, wu ming, wei wu

His teachings concerned self-effacement, = namelessness,=20 the business of doing.

Ju=20 Zhou jiu zhi

Having dwelt long in Zhou

Jian=20 Zhou zhi shuai nai sui qu

(He) foresaw the Zhou=92s decline and = consequently=20 departed

Zhi=20 guan

Coming to the frontier

Guan=20 ling Yin Xi yue:

The customs house officer, Director Xi, = said:

Zi,=20 jiang yin yi

(You) Sir, about to retire,

Qiang=20 wei wo zhu shu

Please, set down a document for my = sake

Yu=20 shi Lao Zi nai zhu shu shang xia pian

With this Lao Zi then wrote a book (in) upper = and lower=20 sections

Yan=20 dao de zhi yi

Discussing the meaning of Dao and = De

Wu=20 qian yu yan er qu

(In) five thousand and more words and then=20 departed

Mo=20 zhi qi suo zhong

Nobody knows where he ended.

Sima=20 Qian continues beyond this with a few more biographical anecdotes, but = these are=20 much prefaced by =93some say=94 and =93perhaps,=94 and these stories = have led to some=20 wild conclusions about Lao Zi=92s great longevity. Even the foregoing = account=20 makes the questionable claim that the Lao Zi we have come to know and = love as=20 the Chinese Diogenes was a person who would be consulted on subjects of=20 ceremony, by the fussy Kong Zi no less. Unfortunately most of recorded = Chinese=20 history (together with the earliest versions of this book) was lost in = the Qin=20 dynasty when the tyrant Qin Shihuang burned most of the = books.

Lao Zi zhi Dao De=20 Jing

in Simple=20 Translation

=20 The following is an attempt at a succinct and straightforward literal=20 translation of a carefully emended Chinese version of the Dao De=20 Jing.

=20 The division of the work into two parts (Chapters 1-37 & 38-81) is a = convention which dates back to the Zhou Dynasty, but probably not to the = origin=20 of the text. These are sometimes called the Dao Jing and the De Jing respectively. The word = Jing, which simply means = classic, was a Han Dynasty addition to a small number = of=20 revered texts and indicated canonization. The book=92s eighty-one = chapters are=20 numbered and given in the conventional order here, even though these = divisions=20 came much later. The chapter divisions may be thought of as little more = than=20 reference points. They are not particularly meaningful in terms of = dividing the=20 subject matter into discrete themes. A given chapter may as likely = contain three=20 subjects as half a subject, and in no logical order either. Chapters are = further=20 broken down into itemized lines indicating what is called =93parsing,=94 = roughly the=20 division of a text into clauses and phrases, not necessarily sentences. = For the=20 most part this parsing is not a part of the original text either but a = matter of=20 convenience and convention. However breaks are sometimes indicated in = the=20 original by particles indicative of the completion of a thought, a = question, an=20 exclamation or a pause.

=20 There were three objectives in this first version:

=20 1) To represent each Chinese term with an English counterpart (for the=20 particles, sometimes a punctuation mark) so that no part of the original = idea=20 was left out of the text. In a few cases a single English word carried = the=20 meaning of two or three Chinese words (much more often it would take two = or more=20 English words to render a Chinese one). For example, tian = xia, (all) beneath the sky, is sometimes rendered as = nature or the world. Negatives such as bu and wu are=20 often translatable as a prefix or suffix such as un- or =96less=20 (but not all words prefixed or suffixed thus in the translation are = derived in=20 this way). Or zhong bu, = to the=20 end not, may translate as=20 never. But this = simplification was done=20 sparingly. Double negatives are far too important to Lao Zi=92s thought = processes=20 to render as simple positives. For example, Lao Zi might have described = the work=20 to be done by human beings as =93to stop doing what does not work.=94 = This is is=20 entirely different from =93doing only what works.=94 Reiteratives are = usually=20 simpified by translators into single words when they should instead be = explored=20 for the added breadth of meaning they offer. One net result of this word = for=20 word discipline was to prevent me from ignoring the little words and = particles=20 when they seemed inconvenient, as most translators and scholars have = done. The=20 assumption made here was that, in a book this short and succinct, every = stroke=20 had meaning.

=20 2) To add as few words as possible, with no embellishment. Much of the = meaning=20 of the Chinese text is implied by=20 the position of the words within a phrase, and often this implication = includes=20 the part of speech, as well as tense, gender, plurality, voice and mood. = Possessives and conjunctions are often merely implied. If,=20 when and = where are often assumed, especially where there is = a=20 then or = there in the next clause. I often had the need to = make these=20 implications explicit by adding words sparingly, in parentheses. An = implied=20 and is rendered either as=20 (and) or = &. Occasionally an English expression was = allowed to=20 stand alone as a sentence fragment. No apology is made for = this.

=20 3) To preserve the original word order, wherever this could be rendered = in a way=20 which made sense. But this was not always possible or even desirable.=20 Prepositions, possessives and the word zhe (is, means=20 or one who) are probably = the most=20 often out of English sequence. Alterations of word order are indicated = only in=20 the Part Two Matrix, by up and down arrows (^v).

=20 The cost of implementing the above three objectives was surprisingly = light -=20 there is the occasional awkwardness of a fragment or an unfamiliarity in = the=20 turn of a phrase. But most of the few idioms used actually translate = into=20 English fairly well. In the end, perhaps dozens of lines which have been = poorly=20 understood in both Chinese and English have been cleared up here, not by = clever=20 and intricate analysis but by the enforcement of simplicity and the = reining in=20 of overcomplicated speculation.

=20 The choices which have been made here between the various versions of = the text=20 are indicated only in the Part Two Matrix by underlining in the first = two=20 columns. The alternative Chinese words (and in a few cases parsings) are = given=20 at the end of the Matrix. I have generally followed the Wang Bi version = of the=20 text, but there are dozens of cases where a preponderance of the other = versions=20 disagree with Wang Bi while concurring amongst themselves. Particularly = in cases=20 where the Mawangdui texts and the Guodian fragments stand united in = agreement=20 with the Heshang Gong or Fu Yi versions, I have felt little discomfort = about=20 siding with such a majority.

= ; =20 To find a particular chapter quickly, use the chapter number with the = Find=20 command. This also works in the Big5 or Traditional Chinese = text.

01 A path = fit to=20 travel

b Is not=20 a general path *

c A name=20 fit for calling

d Is not=20 a generic name

e = =20 =93Nothing=94 names the origin of heaven and earth

f = =20 =93Being=94 names the mother of the myriad beings

g And=20 so, always be dispassionate

h In=20 order to see the mysteries

i =20 Always be passionate

j =20 In order to see the objectives

k = =20 These two mean the same (when) emerging

l = =20 While diverging in significance

m = =20 The sameness tells of their mystery

n =20 Mystery leading to greater mystery

o (Is)=20 the gateway to every mystery

02 All under = heaven=20 know the beauty of things as beauty

b So=20 ugliness is already there

c All=20 know the good of things as the good

d So the=20 not-good is already there

e = =20 And so being and nothingness beget each other

f = =20 Difficult & easy complete each other

g = =20 Lasting & brief define each other

h = =20 High & low rely on each other

i = =20 Tone & voice resonate with each other

j = =20 Before & after follow each other

k This=20 is how wise ones abide without interfering with the work,

l =20 Practice without speaking their doctrine

m = =20 A myriad beings emerge here, but without explanation

n = =20 Are produced, but with no claims

o = =20 Are developed, but with no expectations

p = =20 Works are accomplished, but with no dwelling

q =20 Insofar as there is no dwelling

r =20 This means there is no departure

03 Not = exalting=20 worthies

b Keeps=20 the people from rivalry

c Not=20 prizing goods which are hard to obtain

d Keeps=20 the people from acting like thieves

e Not=20 displaying the desirable

f =20 Keeps the peoples=92 hearts from confusion

g = =20 This is how wise ones approach government

h = =20 Emptying the hearts

i = =20 (And) filling the bellies

j = =20 Weakening the ambitions

k = =20 (And) strengthening the bones

l =20 Always keeping the people free of sophistication, free of = desires

m So = that even=20 the clever ones will not presume to meddle at all

n =20 (Where) action does not take action

o There=20 nothing is out of order

04 The way = (is) fluid,=20 and yet in its practice

b =20 Somehow there is nothing in excess

c So=20 deep-

d As if=20 ancestor to the myriad beings

e = =20 Blunt in its sharpness

f = =20 Resolved in its tangles

g = =20 Shaded in its glare

h = =20 One with this world

i =20 So deep & clear

j =20 Seeming as though seeming to exist

k We do=20 not know whose child this is

l =20 (But) imagine it divinity=92s ancestor

05 Heaven = & earth=20 are not compassionate

b =20 Treating the myriad beings as straw dogs

c Wise=20 ones are not compassionate

d =20 Regarding the hundred families as straw dogs

e = =20 The space between heaven & earth

f = =20 How this is like bellows & flutes!

g = =20 Empty, yet never exhausted

h = =20 (When) moved then more is produced

i =20 Lots of words adds up to exhaustion,

j =20 (This is) never as good as holding the center

06 The = spirit of the=20 valley does not die

b It may=20 be known as the mysterious feminine

c The=20 gateway of the mysterious feminine

d May be=20 known as the source of heaven and earth

e = =20 Endless, continuous, seeming to exist

f = =20 To practice this is not effort

07 Heaven is = eternal,=20 earth endures

b The=20 reason why heaven & earth can continue and endure

&= nbsp; =20 is this:

c That=20 their lives are not their own

d In=20 this way (they) can go on living

e = =20 This is why wise ones put themselves last

f = =20 And yet (their) being advances

g = =20 Exclude themselves

h = =20 And yet (their) being persists

i =20 Is it not because they have no self-interest?

j =20 Thus (they) can fulfill their self-interests

08 The = highest good is=20 like water

b =20 Water=92s goodness benefits the myriad beings

c And=20 yet does not strive

d Dwells=20 in places which everyone else regards with contempt

e And in=20 this way is close to the way

f = =20 In dwelling the good is place

g = =20 In mind the good is depth

h = =20 In relations the good is compassion

i = =20 In speech the good is sincerity

j = =20 In government the good is organization

k = =20 In business the good is competence

l = =20 In movement the good is timing

m = =20 It is only when there is no contention

n = =20 That there then is no resentment

09 To = maintain but=20 then overdo something

b Is not=20 as good as one=92s showing restraint

c To=20 rough out but then (over)hone something

d Does=20 not help hold (the edge) long

e (When)=20 coins and jade fill the hall

f =20 Nobody can defend this

g =20 (Being) wealthy & honored and then being proud

h The=20 natural consequence is one=92s own misfortune

i = =20 (When) the work succeeds a body retires

j = =20 Keeping to heaven=92s path

10 (Are) = shaping a=20 soul & embracing union

b =20 Possible without separation?

c (Are)=20 concentrating the breath & attaining responsiveness

d =20 Possible (as a) newborn child?

e (Are)=20 cleansing & clearing the mystery=92s vision

f =20 Possible without a stain?

g (Are)=20 caring for people & ruling a realm

h =20 Possible without interfering?

i =20 (Are) opening & closing the gates of heaven

j =20 Possible playing the woman?

k (Are)=20 clarifying & simplifying the four directions

l =20 Possible without knowledge?

m = =20 Create things & care for them

n = =20 Create but do not possess

o =20 Act but do not expect

p = =20 Lead but do not rule

q = =20 These may be called =93mystical powers=94 *

11 Thirty = spokes=20 converge in one hub

b Then=20 depending upon what does not exist

&= nbsp; =20 is the vehicle=92s usefulness

c Mold=20 clay in order to produce a vessel

d Then=20 depending upon what does not exist

&= nbsp; =20 is the vessel=92s usefulness

e Cut=20 out doors and windows in order to make a dwelling

f =20 Then depending upon what does not exist

&= nbsp; =20 is the dwelling=92s usefulness

g Thus,=20 the existence of something serves to make value

h The=20 lack of something serves to make utility

12 The five = colors=20 will make the human eye blind

b The=20 five tones will make the human ear deaf

c The=20 five flavors will make the human palate jaded

d Racing=20 for speed and hunting for sport

e Will=20 make the human heart go mad

f =20 Goods which are hard to obtain

g Will=20 bring human progress obstruction

h = =20 This is why wise ones

i = =20 Regard the belly instead of regarding the sight

j = =20 And so dismiss That to choose This

13 Favor = &=20 disgrace are equally frightening

b =20 Exaltation and big trouble are the same as oneself

c = =20 Why say that favor & disgrace are equally frightening

d = =20 Favor sets up a downfall

e = =20 To get it is the same as a warning

f = =20 To lose it is the same as a warning

g = =20 Which says that favor & disgrace are equally frightening

h Why=20 say that exaltation and big trouble

&= nbsp; =20 are the same as oneself?

i =20 This is the reason that we have big troubles:

j =20 Assuming that we are selves

k As=20 long as we are not selves

l =20 What troubles do we have?

m = =20 And so, to respect & regard as oneself

&= nbsp; =20 the workings of the world

n = =20 Is the same as deserving to inhabit the world

o = =20 To love & regard as oneself

&= nbsp; =20 the workings of the world

p = =20 Is the same as deserving to be steward to the world

14 Looking = for things=20 not seen

b =20 Descriptions will tell of =93the invisible=94

c =20 Listening for things not heard

d =20 Descriptions will tell of =93the inaudible=94

e =20 Reaching for things not grasped

f =20 Descriptions will tell of =93the intangible=94

g = =20 These three do not allow complete investigation

h = =20 And so are confused and considered as one

i =20 What height is not bright

j =20 What depth is not dark

k An=20 unbroken continuity does not permit description -

l =20 A return home to non existence

m = =20 And so this is called the form of the formless

n = =20 The image of nothingness

o = =20 It is called elusive & obscure

p When=20 it is met its head is not seen

q When=20 it is followed its end is not seen

r = =20 To grasp the path of the ancients

s = =20 Is the way to master present existence

t = =20 The capacity to comprehend the ancient beginnings

u = =20 May be called the clue* to the way

15 The = ancients who=20 had skill at practicing the way

b Were=20 subtle & mysterious, profound & penetrating

c A=20 depth not easy to fathom

d =20 Inasmuch as they were not easy to fathom

e It is=20 thus an effort to construct their appearance

f = =20 So ready-

g = =20 As if fording a stream in winter

h = =20 So vigilant-

i = =20 As if wary of (all) four neighbors

j = =20 So dignified-

k = =20 As though they were guests

l = =20 So relenting-

m = =20 Like ice which is about to melt

n = =20 So artless-

o = =20 As though they were of unworked wood

p = =20 So expansive-

q = =20 As though they were watersheds

r = =20 So intermingled-

s = =20 As though they were turbid streams

t =20 Who is able, (as) a turbid stream, to become still

&= nbsp; =20 and arrive by degrees at clarity?

u Who is=20 able, at peace, to become energetic

&= nbsp; =20 and arrive by degrees at vitality?

v =20 Whoever preserves this path

w Not=20 longing for more than fullness

x Only=20 those not overfull

y Can=20 then stay obscure

&= nbsp; =20 and not begin to be finished

16 Attaining = perfect=20 emptiness

b Remain=20 patient & sincere

c = =20 The myriad beings arise as one

d = =20 Through this we observe the return

e = =20 Of beings in numberless multitudes

f = =20 Each coming home to its root

g Return=20 to the root means serenity

h It may=20 be called a return to a higher order

i =20 Return to higher order speaks of the enduring

j =20 To comprehend the enduring speaks of clarity

k To not=20 comprehend the enduring

l =20 Is to recklessly create suffering

m To = comprehend the enduring (is) tolerance

n =20 Tolerance becomes justice

o =20 Justice becomes sovereignty

p =20 Sovereignty becomes celestial

q The=20 celestial becomes the path

r =20 The path is then continuous

s =20 The death of self is nothing to fear

17 Great = leaders=92=20 subordinates know of their existence

b Those=20 next in order are loved and praised by them

c Those=20 next in order are feared by them

d Those=20 next in order are despised by them

e = =20 If trust lacks basis here

f = =20 There will be no trust here

g So=20 step back- there is value to words

h =20 Complete the task, follow through in the work

i =20 The hundred families all will declare

&= nbsp; =20 =93(It was) our natural course!=94

18 (Where) = the great=20 path is abandoned

b There=20 appear benevolence & righteousness

c (When)=20 the learned & clever emerge

d There=20 appear great hypocrisies

e (When)=20 the six bonds of kinship are out of balance

f =20 There appear filial piety and parental affection

g (When)=20 countries & clans are in darkness & turmoil

h There=20 appear loyalty & public service

19 Cut out = sanctimony,=20 repudiate cleverness

b The=20 people will profit a hundred times over

c Cut=20 out benevolence, abandon righteousness

d The=20 people return to filial piety & parental affection

e Cut=20 out artfulness, abandon rewards

f =20 (Then) robbers and thieves have nothing to gain

g = =20 These three may help to improve the culture

&= nbsp; =20 but (they) are not a foundation

h = =20 So let there be purpose to build on:

i = =20 Look to the ordinary & embrace original nature

j = =20 Diminish self-interest & have fewer desires

20 Cut out = the=20 academics & avoid the anxieties

b The=20 (ready) yes, alongside the (obsequious) yea

c What=20 is the distance or nearness between them?

d (Even)=20 the good, next to the bad,

e What=20 is the difference or likeness between them?

f = =20 (That) that which the others hold in awe

g = =20 Will not permit less than awe -

h = =20 What nonsense! There will never be an end to this, ever!

i =20 Everyone (else) is resplendent & festive

j =20 As if feasting on great sacrifices

k As if=20 in springtime & climbing up towers

l = =20 I alone am unmoved here, one yet to give a sign

m = =20 Like a newborn infant, one yet to smile

n = =20 So worn & weary, as one with no home to come home to

o =20 Everyone (else) takes more than enough

p While=20 I alone seem forsaken

q With=20 only my simpleton=92s mind!

r =20 So muddled & confused

s = =20 The common folk are bright & sunny

t = =20 I alone am in chaos & gloom

u = =20 The common folk are alert & sharp

v = =20 I alone am torpid & blunt

w So=20 placid- in this like the sea

x So=20 restless a wind- as if never to stop

y = =20 Everyone else has purpose

z = =20 While I alone am wayward, like a rustic

* =20 I alone am other than the others

* =20 Still enjoying mother=92s meals

21 The = bearing of true=20 character

b Is=20 simply to follow a true path

c If the=20 way is regarded as an entity

d It is=20 only elusive, only vague

e = =20 So vague & so elusive

f = =20 (Yet) at its center there is shape

g = =20 So elusive & so vague

h = =20 (Yet) at its center there are beings

i = =20 So arcane & so shadowy

j = =20 (Yet) at its center there is seed

k This=20 seed is profoundly real

l =20 At its center there is truth

m = =20 From the present back into antiquity

n = =20 Its meaning does not fade

o = =20 Through this is seen a common ancestry

p How do=20 we know that the common ancestry=92s shape is thus?

q By=20 This

22 The = yielding=20 becomes whole

b The=20 bent becomes straight

c The=20 hollow becomes replenished

d The=20 worn becomes renewed

e The=20 diminished becomes endowed

f =20 The plentiful becomes doubtful

g = =20 This is why wise ones embrace unity

h = =20 Adopting nature as model

i =20 Without self-display

j =20 And thus clear

k =20 Without self-righteousness

l =20 And thus distinguished

m = Without=20 self-assertion

n And=20 thus having merit

o =20 Without self-glorification

p And=20 thus enduring

q = =20 It is only when there is no contending

r = =20 That none in the world can contend against them

s =20 The ancient ones had reasons to claim

&= nbsp; =20 =93The accommodating becomes whole=94

t =20 Is this (just) empty talk now?

u (When)=20 wholeness is real then one has come home

23 Sparing = are the=20 speeches from nature

b So the=20 whirling winds do not last morning

c The=20 storming rains do not last all day

d What=20 is it producing these?

e Heaven=20 and earth

f = =20 (If) even heaven and earth are unable to persist

g = =20 Then compare this (case) with humanity!

h And so=20 to attend to affairs of the path:

i =20 The path means an identity with the path

j =20 Character means an identity with character

k =20 Failure means an identity with failure

l = =20 For those who identify with the path

m = =20 The path, in turn, readily* accepts them

n = =20 For those who identify with character

o = =20 Character, in turn, readily accepts them

p = =20 For those who identify with failure

q = =20 Failure, in turn, readily accepts them

r =20 If truth has no basis here

s =20 There will be no truth here

24 Those who = stand on=20 tiptoe do not stand (firmly)

b Those=20 who stretch strides do not make progress

c Those=20 who display themselves are less than clear

d Those=20 who are self-righteous are less than distinguished

e Those=20 who assert themselves lack merit

f =20 Those who glorify themselves do not endure

g = =20 To someone on the path here

h = =20 These suggest excessive indulgence and irrelevant action

i = =20 Things somehow wrong to have

j = =20 So those who have the way do not linger

25 There was = something=20 in chaos (yet) complete

b Before=20 heaven & earth came to be

c So=20 silent, so remote

d =20 Standing alone without change

e Acting=20 everywhere and without limit

f =20 (It) may be regarded as mother to (all) under heaven

g = =20 We do not know its name

h = =20 A word for it speaks of a path

i = =20 (If) pressed to develop its name speak of greatness

j = =20 Greatness tells of journeying on

k = =20 Journeying on tells of the far beyond

l = =20 The far beyond tells of coming back

m In = this way=20 the way is great

n Heaven=20 is great, earth is great

o And=20 sovereignty, too, is great

p =20 Between the horizons are four (kinds of) greatness

q And=20 sovereignty has its place as one among these

r = =20 Humanity takes the earth as law

s = =20 The earth takes heaven as law

t = =20 Heaven takes the way as law

u = =20 The way takes its own nature as law

26 The heavy = serves as=20 root to the light

b =20 Stillness serves as master to haste

c And so=20 it is that a noble one journeys all day

d =20 Without leaving the heavy supply wagon,

e =20 Although there are splendid vistas,

f =20 Calmly staying above it all

g So how=20 could the lord of a myriad chariots

h Also=20 conduct a frivolous life under heaven?

i = =20 To be frivolous, would then be to lose the root

j = =20 To be hasty would then be to lose the mastery

27 The able = wanderer=20 leaves no trail (or) trace

b The=20 able speaker is without fallacy (or) error

c The=20 able reckoner does not use counting devices

d The=20 best closure uses no barrier (or) bar

e And=20 yet is not easily opened

f =20 The best binding uses no cord (or) knot

g And=20 yet is not easily loosened

h = =20 And so it is that wise ones

i = =20 Are ever so skilled at making the most of others

j = =20 That no person is forsaken

k = =20 Are ever so skilled at making the most of situations

l = =20 That no situation is wasted

m = =20 This may be called =93practical wisdom=94

n And so=20 the able one is the less than able one=92s teacher

o The=20 less than able one is the able one=92s resource

p To not=20 value one=92s teacher, to not care for one=92s resource,

q =20 However =93prudent=94 is greatly deluded

r =20 This may be called a =93tactical mystery=94

28 Know the=20 masculine

b (But)=20 keep the feminine

c Serve=20 as a stream to the world

d =20 Serving as stream to the world

e =20 Consistent character will not depart

f =20 (But) return home again as the newborn child

g = =20 Know the bright

h = =20 (But) keep the dark

i = =20 Serve as a model to the world

j = =20 Serving as model to the world

k = =20 Consistent character will not falter

l = =20 (But) return home again as unlimited

m = Know the=20 honored

n (But)=20 keep the humble

o Serve=20 as a valley to the world

p =20 Serving as valley to the world

q =20 Consistent character will then be enough

r =20 A return journey home to original nature

s = =20 Original nature, cut up, is then made into artifacts

t = =20 Wise ones, using such things,

u = =20 Are then made into senior officials

v = =20 And so the greatest governing does the least dividing

29 When = taken by=20 desire to take hold of nature

&= nbsp; =20 and reconstruct things

b We=20 notice that this (will) never reach closure

c The=20 world is a spirit vessel

d Not=20 suited to reconstruction at all

e = =20 Those who interfere spoil things

f = =20 Those who grab lose things

g And so=20 the beings sometimes go ahead, sometimes follow

h =20 Sometimes snort, sometimes puff

i =20 Sometimes are fit, sometimes are feeble

j =20 Sometimes hold up, sometimes break down

k = =20 This is why wise ones avoid the extremes

l = =20 Avoid the superfluous

m = =20 Avoid the extravagant

30 Those who = use the=20 way to help with human government

b Do not=20 use arms (or) force on the world

c Such=20 efforts tend to recoil

d = =20 (In) a place where an army has camped

e = =20 Thorns and brambles grow now

f = =20 A great army=92s aftermath is sure to bring bad harvests

g Those=20 who are competent succeed and then stop

h Not=20 daring (or) thinking to take by force

i =20 Succeed but do not glorify

j =20 Succeed but with no aggression

k =20 Succeed but with no arrogance

l =20 Succeed even not having gained the end

m = Succeed but=20 do not dominate

n = =20 A being grown mighty will then grow frail

o = =20 This may be called =93off the path=94

p = =20 Off the path is soon finished

31 Even the = finest=20 weapons are tools of ill omen

b Things=20 somehow wrong to hold

c So=20 those who have the way do not linger

d = =20 A noble one, when home, honors the left

e = =20 When working with weapons, honors the right

f =20 Weapons are tools of ill omen

g They=20 are not a noble one=92s tools

h =20 Failing to gain satisfaction and still using them

i =20 Calm indifference is best adopted

j = =20 Even in triumph there is no beauty

k = =20 And those who are attracted to this

&= nbsp; =20 are in fact delighting in the slaughter of others

l =20 Now those who delight in the slaughter of others

m = Are then ill=20 suited for use

=20 in = achieving any=20 goal in the world at all

n = =20 (In) auspicious affairs the left side is honored

o = =20 (In) adverse affairs the right side is honored

p = =20 An army=92s lieutenant commander stays to the left

q = =20 The army=92s commander in chief stays to the right

r = =20 A description of the funeral rites held at the end

s =20 Where the slaughter of others amounts to a multitude

t =20 Have compassion & lament & weep for them

u (When)=20 the battle is won

&= nbsp; =20 consider the funeral rites being held here

32 The way = is=20 continuous, without description

b The=20 original nature may be ordinary

c But=20 none in the world presumes to master it all

d If=20 leaders & sovereigns were able to grasp this

e The=20 myriad beings would then submit naturally

f = =20 (As) heaven and earth join together

g = =20 Thus to let fall the sweet dew

h = =20 Nobody has commanded this,

&= nbsp; =20 yet the harmony is natural

i =20 Begin with rules & definitions appear

j =20 And still more definitions are already assumed

k = =20 Now, more than ever, prepare to learn restraint

l = =20 Learning restraint is apt to be useful in avoiding trouble

m = Imagine the=20 place of the path in nature

n To be=20 like the streams and valleys

&= nbsp; =20 reaching for rivers and ocean*

33 To know = others=20 means intelligence

b To=20 know oneself means clarity

c To=20 overcome others is to have strength

d To=20 overcome oneself is to be powerful

e To=20 know satisfaction means wealth

f =20 (To be) energetic in movement means to have purpose

g To not=20 forget one=92s own place means enduring

h To die=20 and yet not perish means longevity

34 How the = great way=20 (is a) flood!

b It is=20 apt to go (both) left & right

c The=20 myriad beings trust this for life,

&= nbsp; =20 yet there are no explanations

d The=20 work is completed, in spite of distinctions & claims

e The=20 myriad beings are clothed & cared for

&= nbsp; =20 yet there is no assumption of leadership

f =20 Ever dispassionate, (it) invites a reputation for commonness

g (But)=20 the myriad beings return here,

&= nbsp; =20 and still there is no acting as master

h =20 Inviting a reputation for greatness

i =20 Because it never regards itself as great

j =20 So it is able to establish its greatness

35 Grasp the = big=20 picture

b (All)=20 under heaven make progress

c Make=20 progress while doing no harm

d =20 Security and peace abound

e = =20 (For) music along with fine food

f = =20 The passing stranger will linger

g (But)=20 the way, as expressed in words

h How=20 insipid! It has no flavor

i =20 Look at it, there is nothing to satisfy the sight

j =20 Listen for it, there is nothing to satisfy the hearing

k (But)=20 use it, is not about to be used up

36 When = desiring to=20 contract a thing

b First=20 be sure to expand it

c When=20 desiring to weaken a thing

d First=20 be sure to empower it

e When=20 desiring to abolish a thing

f =20 First be sure to promote it

g When=20 desiring to despoil a thing

h First=20 be sure to endow it

i =20 This may be called =93subtle discernment=94

j = =20 The adaptable & gentle overcome the firm & strong

k = =20 Fish should not be removed from the depths

l = =20 The sharpest instruments of the state

m = =20 Should not be for showing to others

37 The way = always=20 takes no action

b Yet=20 nothing remains undone

c If=20 leaders & sovereigns were able to grasp this

d The=20 myriad beings would evolve by themselves

e Evolve=20 and then want to flourish

f =20 We can then temper this

&= nbsp; =20 with the original nature of namelessness

g (With)=20 the original nature of namelessness

h Then=20 these too would be without ambition

i =20 Being free of ambition is the way to stillness

j =20 Nature will then arrange itself

38 The = highest virtue=20 is not virtuous

b This=20 is how to hold virtue

c = =20 The inferior virtue will not let go of virtue

d = =20 This is why virtue is lacking

e The=20 highest virtue takes no action and has no motive to act

f =20 The inferior virtue acts on things and then has motives to = act

g The=20 highest benevolence acts on things

&= nbsp; =20 but has no motive for action

h The=20 highest righteousness acts on things

&= nbsp; =20 and also has motives for action

i =20 The highest propriety acts on things

&= nbsp; =20 and when nobody responds to it

j = =20 Then rolls up the sleeves and throws things

k And=20 so, lose the way and then comes virtue

l =20 Lose virtue and then comes benevolence

m = Lose=20 benevolence and then comes righteousness

n Lose=20 righteousness and then comes propriety

o = =20 Now propriety is (but) the sham of loyalty & trust

p = =20 And the beginning of confusion

q = =20 Being ahead in knowledge (is but) the flower of the way

r = =20 And the beginning of delusion

s =20 This is why those who are most mature

t =20 Keep to the substance

u (And)=20 do not dwell on the sham

v =20 Keep to the fruitful

w (And)=20 do not dwell on the flower

x And so=20 dismiss That to choose This

39 These = things, from=20 the beginning, have grasped wholeness:

b Heaven=20 attained the whole, becoming resolved

c Earth=20 attained the whole, becoming steady

d Spirit=20 attained the whole, becoming subtle

e The=20 valley attained the whole, becoming replenished

f =20 The myriad beings attained the whole, coming to life

g =20 Leaders & sovereigns attained the whole

&= nbsp; =20 as the way to attend to (all) under heaven

h These=20 things found it

i = =20 Heaven, with no way to resolution,

&= nbsp; =20 would threaten to split apart

j = =20 Earth, with no way to steadiness,

&= nbsp; =20 would threaten to open up

k = =20 Spirit, with no way to subtlety

&= nbsp; =20 would probably perish

l =20 The valleys, with no way to=20 replenishment,

&= nbsp; =20 would likely dry up

m = =20 The myriad beings, with no way to life,

&= nbsp; =20 would likely be extinguished

n = =20 Leaders and sovereigns,

&= nbsp; =20 with no way to dignity & prominence

&= nbsp; =20 would likely be toppled

o In=20 this way dignity regards the common as root

p =20 Prominence regards the humble as basis

q This=20 is why leaders & sovereigns refer to themselves

&= nbsp; =20 as orphaned & friendless, without worth

r = =20 Does this not regard the common as root?

s = =20 Not so?

t =20 Just as obtaining tallies of chariots

&= nbsp; =20 will not be (real) chariots

u Do not=20 long to dazzle & jingle like jade

v =20 Clunk & clatter like rocks

40 Reversal = is the=20 movement of the way

b =20 Yielding is the method of the way

c The=20 myriad beings in nature arose out of being

d Being=20 arose out of nothing

41 Superior = students,=20 hearing of the way,

b Are=20 diligent and practice it

c =20 Average students, hearing of the way,

d =20 Sometimes attend & sometimes forget

e =20 Inferior students, hearing of the way,

f =20 Laugh greatly about it

g =20 Without the laughter there would be no grounds

&= nbsp; =20 to regard this as the way

h And so=20 the established proverbs hold that:

i = =20 Brightness, to the way, is as good as darkness

j = =20 Advance, to the way, is as good as retreat

k = =20 Evenness, to the way, is as good as roughness

l =20 The summit of character is as good as a valley

m = The greatest=20 whiteness is as good as soiled

n = =20 Abundant character seems inadequate

o = =20 Established character seems furtive

p = =20 The evident truth seems spurious

q The=20 greatest square has no corner

r =20 The greatest capacity is last to be realized

s = =20 The greatest note is the rarest sound

t = =20 The greatest image has no form

u The=20 way is hidden & nameless

v =20 (But) because way is good at acceptance

&= nbsp; =20 (it is) also fulfilling

42 The way = begets the=20 one*

b The=20 one begets the two

c The=20 two beget the three

d The=20 three beget the myriad beings

e = =20 The myriad beings carry the shadow and embrace the light

f = =20 Mixing the breaths with harmonious action

g People=20 have their reasons to truly dislike being

h =20 =93Orphaned & friendless, without worth=94

i =20 Yet sovereign & duke take (these) as titles

j =20 Since beings may sometimes lose something, and yet benefit

k May=20 sometimes gain something, and yet be diminished

l = =20 What someone else has taught

m = =20 I too come to teach:

n = =20 Those who are forceful & hostile

&= nbsp; =20 do not meet their (natural) ends

o = =20 I will regard (this) as a premise of the teaching

43 Nature at = its most=20 yielding

b =20 Quickly overcomes nature at its most firm

c =20 Non-being enters (where) there is no gap

d = =20 This is how we know (that) inaction

&= nbsp; =20 comes to have such advantages

e The=20 doctrine which has no words

f =20 The benefits of taking no action -

g Few in=20 the world attain these

44 = Reputation compared=20 to life, which is dearer?

b Life=20 compared to property, which is (worth) more?

c Gain=20 compared to loss, which is (more) distressing?

d = =20 It is a given that extreme affection

e = =20 Entails great cost

f = =20 Much stored up entails heavy loss

g To=20 understand sufficiency is no disgrace

h To=20 understand restraint avoids limits -

i =20 (This is) the right way to live long

45 A great = achievement=20 (may) seem deficient

b But=20 its function is not impaired

c A=20 great fulfillment (may) seem empty

d But=20 its function is not diminished

e = =20 Great straightforwardness (might) seem compromised

f = =20 Great artfulness (might) seem clumsy

g = =20 Great eloquence (might) seem to stammer

h =20 Restlessness overcomes cold

i =20 Stillness overcomes heat

j =20 Clarity & stillness act as measures to the world

46 When the = world=20 holds to the way

b =20 Retired racehorses are useful for manure

c When=20 the world loses the way

d War=20 horses breed throughout the frontier

e = =20 There is no vice greater than submitting to greed

f = =20 No suffering greater than never knowing sufficiency

g = =20 No error greater than the hunger for gain

h So to=20 know that sufficiency is in itself sufficient

i =20 Is a truly durable sufficiency

47 Without = going out=20 the door

b =20 Comprehend (all) under heaven

c =20 Without peering out the window

d =20 Observe the way of heaven

e = =20 The farther beyond one goes

f = =20 One=92s comprehension is by that much diminished

g This=20 is why wise ones (might) not move about, but still know

h =20 (Might) not witness, but still describe

i =20 (Might) not act, but still accomplish

48 The = pursuit of=20 learning (means) increasing daily

b The=20 pursuit of the way (means) decreasing daily

c =20 Decreasing things and then subtracting

d In=20 order to arrive at not doing

e (When)=20 nothing is done, then nothing remains undone

f = =20 To capture the world, always apply the least effort

g = =20 As soon as one has to make effort

h = =20 (One is) no longer adequate to the purpose

&= nbsp; =20 of capturing the world

49 Wise ones = have no=20 set mind

b =20 Regarding the hundred families=92 minds as =93mind=94

c To=20 those who are good we have good to extend

d To=20 those who are less than good we also have good to extend

e To=20 merit goodness

f =20 To those who are true we have truth to extend

g To=20 those who are less than true we also have truth to extend

h To=20 merit truth

i = =20 Wise ones are in the world

j = =20 Uniting, connecting, adopting the world

k = =20 Merging with their hearts

l =20 The hundred families, as one, pay heed,

&= nbsp; =20 with their =93hearkening=94 & =93beholding=94

m = The wise=20 ones, as one, come to laugh like children*

50 Emerging = in life=20 (or) entering death

b The=20 companions of life will be three (in) ten*

c The=20 companions of death will be three (in) ten

d And=20 others whose lives & actions approach the domain of death

e Will=20 also be three (in) ten

f = =20 Now why is this so?

g = =20 Because these live life for its substance

h Now=20 hear of the one adept at sustaining life

i =20 Traveling the countryside, not meeting buffalo or tiger

j =20 Entering a battle, not carrying armor or weapons -

k The=20 buffalo finds no place to thrust its horns

l =20 The tiger finds no place to sink its claws

m = The weapon=20 finds no place to admit its blade

n = =20 Now why is this so?

o = =20 Because in this one there is no place for death

51 The way = gives=20 things life

b =20 Character raises them

c =20 Existence shapes them

d =20 Conditions complete them

e = =20 So it is that the myriad beings, without exception,

f = =20 Ennoble the way and honor character

g The=20 way will be ennobled

h =20 Character will be honored

i =20 But nobody has to command this

&= nbsp; =20 as it always proceeds out of nature

j =20 In this way the way gives things life

k =20 Character raises them

l =20 Sustains them, brings them up

m = Shelters=20 them, heals* them

n =20 Nurtures them, protects them

o = =20 Creates but does not possess

p = =20 Acts but does not expect

q = =20 Leads but does not rule

r =20 These may be called =93mystic powers=94

52 The world = had a=20 beginning

b =20 Regarded as mother to the world

c Having=20 found this mother

d =20 Through this comprehend her children

e Having=20 comprehended her children

f =20 Return & attend to the mother

g The=20 death of self is nothing to fear

h = =20 Close the passages

i = =20 Secure the gates

j = =20 (And) the rest of life is no trouble

k = =20 Open the passages

l = =20 Conclude the affairs

m = =20 (And) the rest of life finds no salvation

n To=20 perceive in detail tells of clarity

o To=20 maintain flexibility tells of strength

p = =20 Make use of what is illuminated

q = =20 To return home again to the light

r =20 Do not abandon yourself to misfortune

s =20 This may be called =93sustainable practice=94

53 Let our = resolve=20 here be this: to be understanding

b To=20 travel upon the great way

c (With)=20 only distractions to fear

d = =20 The great way is so very ordinary

e = =20 And the people love the detours

f =20 The courts are so very well kept

g The=20 fields, so very weedy

h The=20 granaries, so very empty

i =20 The clothes, refined & elaborate

j = =20 Sharp swords worn at the waist

k = =20 A glut of drinking & feasting

l = =20 Wealth & goods kept in heaps

m = This=20 describes robbery & bombast

n Surely=20 not the way* at all

54 What is = well=20 established is not uprooted

b What=20 is well embraced is not taken away

c = =20 Children & grandchildren, accordingly,

&= nbsp; =20 make offerings & sacrifice without fail

d =20 Cultivate this in the person

e Its=20 character grows true

f =20 Cultivate this in the family

g Its=20 character grows ample

h =20 Cultivate this in the community

i =20 Its character grows enduring

j =20 Cultivate this in the country

k Its=20 character grows bountiful

l =20 Cultivate this in the world

m = Its=20 character grows universal

n = =20 And so, use person to examine the person

o = =20 With family, examine the family

p = =20 With community, examine the community

q = =20 With country, examine the country

r = =20 With the world, examine the world

s =20 So how are we to know that the world

&= nbsp; =20 is really like this?

t =20 Through This

55 To embody = virtue=92s=20 substance

b =20 Compares to the naked infant

c Wasps=20 & scorpions, vipers & serpents do not bite

d Wild=20 beasts do not seize

e Birds=20 of prey do not strike

f =20 The bones are flexible, the muscles are soft,

&= nbsp; =20 but the grip is sure

g Not=20 yet knowing the union of woman & man

h But=20 the penis is aroused

i =20 Essence is at its prime here!

j =20 Howling all day, but not getting hoarse

k =20 Harmony is at its prime here!

l = =20 To comprehend harmony speaks of the continuous

m = =20 To comprehend the continuous speaks of clarity

n The=20 enrichment of life may be called a =93happy omen*=94

o The=20 mind directing the breath may be called a =93power*=94

p (But)=20 beings grown mighty will then grow frail

q This=20 may be called =93off the path=94

r =20 Off the path is soon finished

56 To know = does not=20 mean to speak

b To=20 speak does not mean to know*

c Close=20 the passages

d Secure=20 the gates

e Blunt=20 the sharpness

f =20 Resolve the tangles

g Shade=20 the glare

h Be one=20 with the world

i =20 This may be called =93mystic union*=94

j = =20 Such as may not be gained by affection

k = =20 May not be gained by detachment

l = =20 May not be gained by favor

m = =20 May not be gained by suffering

n = =20 May not be gained by esteem

o = =20 May not be gained by humility

p And so=20 becomes precious to (all) under heaven

57 Use = principle to=20 govern a country

b Use=20 tricks to wage a war

c Use=20 the least effort to capture the world

d = =20 By what means do we know that things are really like this?

e = =20 By This*

f =20 There are more taboos & restrictions in the world

g But=20 the people grow more impoverished

h The=20 people have more productive implements

i =20 (But) countries & clans grow more disturbed

j =20 (As) others get more clever & artful

k =20 Bizarre things happen more often

l =20 The more that matters of law are proclaimed

m = The more=20 robbers & looters there will be

n = =20 And so the wise ones will claim:

o = =20 We do nothing

p = =20 And humanity evolves on its own

q = =20 We favor stillness

r = =20 And humanity governs itself

s = =20 We do not make an effort

t = =20 And humanity enriches itself

u = =20 We have no ambition

v = =20 And humanity simplifies itself

58 (Where) = their=20 government is muted & dull

b Its=20 people are honest & sincere

c =20 (Where) their government is efficient & exacting

d Its=20 people are partial & wanting

e = =20 Ah, suffering! That happiness has such things to rely on!

f = =20 Ah, happiness! That suffering has such places to lurk!

g Who=20 comprehends their outcomes?

h Are=20 there no rules?

i =20 The rules go back to behaving strangely

j =20 The good return to acting ominously

k =20 Humankind has held its delusions

l =20 For such an entrenched length of days

m = =20 This is why wise ones

n = =20 Are direct but not divisive

o = =20 Exacting but not hurtful

p = =20 To the point but not tactless

q = =20 Bright but not dazzling

59 (In) = governing=20 people (or) serving heaven

b There=20 is nothing quite like economy

c Only=20 one who is thrifty

d May be=20 deemed ahead of the task *

e To be=20 ahead of the task suggests there is

&= nbsp; =20 a great reserve of character

f =20 Given a great reserve of character

&= nbsp; =20 then nothing is impossible

g When=20 nothing is impossible

&= nbsp; =20 then nobody knows things to be limited

h Nobody=20 knowing things to be limited

&= nbsp; =20 is fit to claim the realm

i =20 (Now) claiming the realm=92s mother

&= nbsp; =20 is fitness to endure a long time

j =20 This describes deep roots & solid foundations

k The=20 path of long life & enduring vision

60 Ruling a = great=20 country is like cooking a little fish

b This=20 is how the way manages (all) under heaven

c = =20 (Whether) the ghosts lack spirit

d = =20 Or the ghosts do not lack spirit

e = =20 (Whether) the spirits avoid harming people

f = =20 Or the spirits do not avoid harming people *

g = =20 Wise ones still avoid harming people

h Now as=20 neither of these haunts the other

i =20 So virtue interacts & comes back home to them

61 The great = realm is=20 the one which flows beneath

b A=20 confluence to (all) under heaven

c A=20 woman to (all) under heaven

d The=20 feminine, ever through stillness, overcomes the male

e =20 Through stillness & playing submissive

f = =20 And so a great realm, by submitting to a small realm,

g = =20 Will then appropriate the small realm

h = =20 A small realm, by submitting to a great realm,

i = =20 Will then appropriate the great realm

j =20 And so the one submits, intending to appropriate

k The=20 other submits and gets taken in

l = =20 (Where) the great realm has no greater ambition

&= nbsp; &n= bsp; =20 than uniting & caring for others

m = =20 (And) the small realm has no greater ambition

&= nbsp; &n= bsp; =20 than joining & serving others

n = =20 Then both of these each gets what it wants

o = =20 (And) the great one should act to submit

62 The way = is a=20 sanctum to the myriad beings

b A good=20 person=92s treasure

c A less=20 than good person=92s place of refuge

d = =20 Elegant speeches may be useful at market

e = =20 Noble deeds may be useful for promoting someone

f = =20 (But if) another has less ability

g = =20 Why waste what they are?

h So=20 (when) enthroning the heir to heaven

i =20 (Or) installing the three high nobles

j =20 Though there be big jade platters in tribute

k Drawn=20 by teams of four horses

l =20 This is not as good as sitting still (and) offering this path

m = =20 What purpose had the ancient ones in honoring this way?

n = =20 Was it not claimed:

o = =20 =93To seek is to find

p = =20 To claim error is to be forgiven=94?

q = =20 So (this) becomes precious to (all) under heaven

63 Act = without=20 acting

b Work=20 without working

c Savor=20 without tasting

d = =20 Greatness is ordinary, much is little

e = =20 Repay ill will with virtue

f =20 Plan for the complicated while it is simple

g =20 Develop the great while it is small

h The=20 difficult tasks under heaven

i =20 Always begin in simplicity

j =20 The greatest tasks under heaven

k Always=20 begin as minutiae

l = =20 This is why wise ones never assume greatness

m = =20 And so can achieve such greatness

n Those=20 who lightly promise will surely be less trusted

o Much=20 ease is surely much difficulty

p = =20 This is why wise ones look for things to get complicated

q = =20 And so in the end have no complications at all

64 What is = secure is=20 easy to hold

b What=20 has yet to begin is easy to plan for

c What=20 is thin is easy to break up

d What=20 is minute is easy to scatter

e = =20 Attend to things before they come to be

f = =20 Arrange things before they entangle

g A tree=20 which fills the joined embrace

h Has=20 grown from a slender shoot

i =20 A tower which reaches nine stories

j =20 Begins as a basket of earth

k A=20 journey of a thousand li*

l =20 Begins from beneath the feet

m = =20 Those who interfere spoil things

n = =20 Those who grab lose things

o This=20 is why wise ones do not interfere and so do not spoil

p Do not=20 grab and so do not lose

q = =20 People in their pursuits & affairs

&= nbsp; =20 (are) ever on the verge of achieving and still ruin things

r = =20 Take care at the end as well as at the beginning

s = =20 And then there will be no ruined affairs

t =20 This is why wise ones desire to have no desires

u Do not=20 prize goods which are hard to obtain

v =20 Learn to unlearn

w And=20 return to what everyone else has passed by

x = =20 Thus helping the myriad beings to realize themselves

y = =20 While not presuming to interfere

65 Those = ancients=20 skilled at practicing the way

b Did=20 not try to enlighten the people

c (But)=20 would have tried to simplify them

d = =20 The difficulties of governing the people

e = =20 Are due to their great cleverness

f = =20 And so to use cleverness in governing a realm

g = =20 Is an injury to the realm

h = =20 To avoid using cleverness in governing a realm

i = =20 Is a favor to the realm

j =20 Those who comprehend both of these

k Also=20 examine for patterns

l =20 Always to know to look for patterns

m = May be=20 called a mystic power

n A=20 mystic power so deep & so far reaching

o (As)=20 to help creation to turn itself around

p =20 Natural succession then reaches perfect harmony

66 What is = the reason=20 why the rivers and ocean

&= nbsp; =20 can serve as sovereign to the hundred valleys?

b = =20 Because they are so well below them

c = =20 In this way (they) can act as sovereign

&= nbsp; =20 to the hundred valleys

d =20 Applying this, in desiring to rise above the people,

e Always=20 in expression be subordinate to them

f =20 In desiring to go ahead of the people

g Always=20 regard yourself as behind them

h This=20 is how wise ones remain above

i =20 And yet the people are not burdened

j =20 Remain ahead

k And=20 yet the people are not obstructed

l = =20 So it is that (all) under heaven readily come forward

&= nbsp; =20 and never weary

m = =20 Because such as these will never contend

n = =20 So none under heaven can contend against them

67 Everyone = in the=20 world admits our way is great

b (And)=20 resembles no likeness

c It is=20 insofar as it is great

d That=20 it resembles no likeness

e = =20 Had it a likeness

f = =20 Surely after so long

g = =20 It might have diminished a little *

h Here I=20 have three treasures

i =20 Take and keep them safe:

j =20 The first, call compassion

k The=20 second, call economy

l =20 The third, call never presuming to act as the world=92s = leader

m = =20 Compassion confers a capacity for courage

n = =20 Economy confers a capacity for breadth

o = =20 Never presuming to act as the world=92s leader

&= nbsp; =20 confers a capacity to develop enduring talents

p To=20 right away set aside compassion

&= nbsp; =20 in order to be more courageous

q To set=20 aside economy in order to be more expansive

r =20 To set aside following in order to be more advanced

s =20 Is truly deadly

t = =20 Now compassion used in combat means triumph

u = =20 Used in defense means security

v =20 Those whom heaven would redeem

w With=20 compassion it protects them

68 The = student skilled=20 at action is not aggressive

b The=20 one skilled at combat is not angry

c The=20 one at besting opponents does not participate

d The=20 one skilled at employing others behaves as their subordinate

e This=20 may be styled the =93virtue of not contending=94

f =20 It may be styled =93applying another=92s power=94

g It may=20 be styled =93siding with heaven,=94

h The=20 consummation of antiquity

69 Military=20 strategists have a saying:

b =93I=20 will not dare to act as host,

c But=20 rather, act as guest,

d Will=20 not presume to advance an inch, *

e But=20 rather, retreat a foot*=94

f = =20 This may be called =93to move without movement,

g = =20 To roll up sleeves without baring arms,

h = =20 To depose without a fight

i = =20 To capture without force=94

j =20 There is no danger greater than underestimating a foe

k =20 Underestimate a foe will risk losing what we value *

l =20 And so when opposing forces meet each other

m = The one=20 sympathetic will truly succeed

70 My words = are very=20 easy to understand

b Very=20 easy to practice

c (But)=20 nobody in the world can understand

d Nobody=20 can practice

e = =20 Expressions presume a lineage

f = =20 Endeavors presume a master

g =20 Insofar as these are unknown

h So it=20 is that we are not known

i =20 Those who know me are few

j =20 Accordingly I am valued

k = =20 This is why wise ones wear common cloth

l = =20 Concealing jade in the heart

71 To know = without=20 knowledge is best

b To not=20 understand knowledge is affliction *

c Now=20 (it is) because afflictions afflict

d That=20 there is a way to avoid affliction

e = =20 Wise ones avoid disease

f = =20 Because they are made ill by illness

g = =20 This is the way to avoid the disease

72 (When) = the people=20 do not heed the imposing

b Then=20 great impositions come to pass

c Do not=20 constrict the places where they live

d Do not=20 overtax their means of living

e Only=20 when there is no oppressing

f =20 Will there then be no oppression

g = =20 This is how wise ones know themselves

h = =20 Without displaying themselves

i = =20 Love themselves

j = =20 Without venerating themselves

k And so=20 dismiss That to choose This

73 Courage = atop=20 presumption suggests dying

b =20 Courage in avoiding presumption suggests survival

c (Yet)=20 either of these may be sometimes beneficial,

&= nbsp; =20 other times harmful

d That=20 which heaven holds in contempt -

e Who=20 knows as to the reasons?

f = =20 This is why wise ones watch for things to get complicated

g =20 Heaven=92s way does not compete, yet skillfully overcomes

h Does=20 not speak, yet skillfully replies

i =20 Does not summon, yet naturally attracts

j =20 Is above all of this, yet skillfully arranges *

k =20 Heaven=92s net is vast & encompassing

l =20 Loosely meshed, and yet nothing escapes

74 (If) the = people do=20 not fear death

b Then=20 why use death to intimidate them?

c =20 Suppose it were so that the people always feared death

d And=20 still they behaved perversely

e (When)=20 we seized, detained and executed them

f =20 Who would be bold?

g = =20 There will always be a master executioner to do the killing

h = =20 Now to take the place of the master executioner

&= nbsp; =20 & do the killing

i = =20 May be likened to taking the place of the master carpenter

&= nbsp; =20 in hewing

j =20 Now (of) those who take the place of the master carpenter

&= nbsp; =20 in hewing

k Few=20 indeed will not harm their own hands!

75 The = hunger of the=20 people

b Is=20 from their superiors eating up so much of their tax grain

c This=20 is behind the hunger

d The=20 difficulties in governing the people

e Are=20 due to their superiors having to take action

f =20 This is behind the difficulties in government

g The=20 people come to take death lightly

h =20 Because they pursue life=92s riches

i =20 This is behind their taking death lightly

j =20 Only when one does not think life a performance

k Will=20 there be skill in valuing life

76 People, = while they=20 live, are adaptable & soft

b When=20 they are dead, are hard & stiff

c The=20 myriad beings, the plants and the trees,

&= nbsp; =20 while they live, are supple & delicate

d When=20 they are dead, are weathered & tough

e = =20 And so the hard & inflexible are companions to death

f = =20 The adaptable & soft are companions to life

g This=20 is why the unbending military will not,

&= nbsp; =20 in due course, be triumphant

h The=20 rigid tree is then struck down

i = =20 The strong & great belong underneath

j = =20 The adaptable & soft belong above

77 Heaven = has its=20 path

b =20 Compare it to the drawing of a bow

c What=20 is high comes to be lowered

d What=20 is lowly comes to be raised

e What=20 has abundance will be diminished

f =20 What is incomplete will be added to

g = =20 Heaven=92s way decreases where there is surplus

h = =20 And adds to what is insufficient

i =20 Humanity=92s path is normally not like this,

j =20 Decreasing what is not enough

&= nbsp; =20 in order to give to what is excessive

k Who=20 can claim an abundance

&= nbsp; =20 in order to offer to nature?

l =20 Only those who keep the way

m = =20 This is why wise ones develop but do not expect

n = =20 Accomplish works but do not linger

o = =20 They have no ambition to show merit

78 (In all) = the world=20 there is nothing

&= nbsp; =20 as adaptable & soft as water

b Yet of=20 that which attacks the hard & inflexible

c =20 Nothing can surpass it

d =20 Because there is no way easier than this

e = =20 The gentle finally overcomes the firm

f = =20 The adaptable finally overcomes the persistent

g = =20 There is no one under heaven

&= nbsp; =20 who cannot comprehend (this)

h = =20 (But) no one can practice (it)

i =20 So it is that wise ones maintain:

j =20 To accept the country=92s soil *

k May in=20 truth be called mastering the altars of place & grain

l =20 To accept the realm=92s misfortunes

m Is = in truth=20 to serve as sovereign to the world

n =20 Straightforward words may seem turned around

79 (When) = reconciling=20 a great grievance

b There=20 will surely be lingering resentments

c (And)=20 how can this be regarded as good?

d = =20 This is why wise ones will post the greater * bond

e = =20 And will not press upon others

f =20 To have character is to look after obligations

g To=20 lack character is to look for entitlements

h =20 Heaven=92s way has no favorites

i =20 But usually * sides with the right person

80 Shrink = the domain,=20 spread out the people

b Let=20 there be tens & hundreds of people with specialties

c But=20 unemployed

d Let=20 the people feel the weight of death

e And=20 not wander far

f = =20 Though there be boats & wagons

g = =20 No place to ride them

h = =20 Though there be armor & weapons

i = =20 No reason to show them

j =20 Let the people return to knotting cords

k And=20 counting on these

l =20 (To) sweetening their own food

m = Embroidering=20 their own clothing

n Secure=20 in their own homes

o =20 Rejoicing in their own customs

p = =20 Neighboring realms overlook one another

q = =20 The sounds of each other=92s roosters and dogs are heard

r =20 (Yet) the people grow old & die

s =20 Without goings & comings between them

81 True = words are not=20 embellished

b =20 Embellished words are not truthful

c = =20 To be right is not to be argumentative

d = =20 To be argumentative is not to be right

e To be=20 knowing is not to be sophisticated

f =20 To be sophisticated is not to be knowing

g = =20 Wise ones do not accumulate

h Though=20 intending to act on behalf of another

&= nbsp; =20 The more they themselves have gained

i =20 Though intending to give to another

&= nbsp; =20 The more they themselves are increased

j =20 Heaven=92s way is to benefit, but without doing harm

k The=20 wise ones=92 way is to work, but without competition

Footnotes:

01b I hate to begin = the=20 translation with this controversial a rendering but I have three = problems with=20 most traditional versions: First, I do not believe that ke3 (3381) = should be=20 translated as =93can=94 or glossed as ke4 (3320) or neng2 (4648). These = words have=20 different meanings, very similar to the difference between may and can. = Second,=20 most translators seem to treat chang2 (0221), often translated as = eternal,=20 unchanging and ideal, as some sort of transcendent Platonic ultimate, = and=20 anything dealing with reality, change and specific existence as inferior = to=20 this. I do not think Laozi was this sort of Platonist. Third, the Dao, = before it=20 was anything else, was the metaphor of a path, and not of a field. Now, = it may=20 be the path that the field travels through time, the weaving and = unweaving of=20 its biodiversity, its seral [sic] succession and so forth, but this does = not=20 include all of the things that the field never was or became, any more = than the=20 path includes everything that is off of the path. The widest the path = gets,=20 then, is at that part along which the universe comes into being. The Dao = may=20 also be considered as =93natural law,=94 at least prior to its = formulation. While it=20 should not be regarded as a creator or first cause, it might be = considered to be=20 n vast =93enabling.=94

10q It is likely there = was much=20 speculation about mystical powers when the Dao De = Jing was written, just as there is today. Here Lao = Zi seems=20 to be saying that the ordinary behavior of everyday reality is a good = example of=20 mystical power.

14u This is the same in Chinese and = English -=20 clue or clew, a key thread of a story, a line (continuity) of inquiry, = or a=20 fabric, with the original meaning of line or thread.

15y This could also be = translated =93and avoid the latest accomplishments.=94 As distractions. = If so, would=20 this be the first postmodernist statement?

23m A large number of translators = err in=20 translating this word (in this context) as =93gladly=94 or = =93happily,=94=20 anthropomorphizing the Dao = and=20 forgetting Chapter Five already.

32n The tendency for a = mystic=20 would be to identify the Dao with=20 the Ocean, and not with the sum or weave of the limited paths leading = there.=20 But, as ambiguous as Old Chinese grammar may be, it does not permit Lao = Zi=92s=20 analogy to be construed thus.

42a Once again the = mystic will=20 want to identify the Dao = with the=20 One, which Lao Zi identifies here as only a product of the process that = is=20 Dao.

49m Many interpreters and = translators have=20 =93the wise ones=94 here =93treating=94 or =93regarding the others as = children.=94 This may=20 be a valid translation but it sounds more than a little Confucian and=20 condescending.

50b The phrase shi = you=20 san, here rendered =93(in) = ten will be=20 three,=94 is often interpreted and translated thirteen (shi = san), opening a Pandora=92s box of metaphysical = speculation=20 which is more in sympathy with the Yin Yang School than Lao Zi=92s=20 thought.

51m As in the=20 Yijing (Ch. 18), Chinese = uses the=20 same word for =93poison=94 and =93detoxify=94 or =93recover from = poison.=94

53n A play on the word = dao, also a word for=20 robber.

55n Both scholars and=20 translators differ on how to spin this, to =93happy omen=94 or to = =93ominous.=94 But in=20 the three other occurrences of this word in Lao Zi it carries the first=20 meaning.

55o This is again spun = towards a=20 positive meaning where either is possible. But the use of = yue (called) adds the element of = doubt.

56b This is often = translated=20 =93Those who know do not speak, those who speak do not know.=94 This is = a valid=20 translation, and =93those who=94 is often the best way to render=20 zhe3 (but not always, eg = 40a). But=20 this is not a true proposition. Silence is not required of = wisdom.

56i As at 10q, = this may=20 have been intended to address hyperbolic claims and glamorous = descriptions of=20 mystical union, as though such union were not already staring one in the = face.

57e Used three times = (21q, 54t,=20 57e) =93by This=94 should not be followed by a hyphen or colon. = =93This=94 refers to=20 =93this,=94 not to =93that=94 or =93the following=94 and this is the = point being made: look=20 no farther than what is right here.

59d That is: ahead of = the game,=20 not ahead of oneself.

60f Perhaps this = is a=20 comment on a popular sophists=92 argument.

64k A unit of = distance: 1000=20 li =3D 580 km =3D 360 mi = =3D a month=92s=20 journey.

67g This is a complex = pun that=20 doesn=92t translate well into English, relating likeness to smallness = through the=20 word xiao.

69d The Chinese = equivalents of=20 inch & foot are close enough to let these words stand in. See the=20 Matrix.

69k This is often said = to refer=20 to the three treasures from Ch. 67, but this is not a necessary=20 inference.

71b Knowing, as = distinct from=20 clever fussing with knowledge, is seen as a kind of prerequisite to = mental=20 health. To turn one=92s back on this is to incur the suffering of = ignorance. While=20 wisdom might leave knowing behind it, the way out is through.

73j While = =93plans=94 is a=20 valid translation of this word, it would not be a true proposition in a = Daoist=20 context. As would be written later, =93the wild swans do not intend to = cast their=20 reflection, the water does not intend to receive their = image.=94

78j This is = roughly the=20 same word play in both languages, soil as filth and as substratum = of=20 life, dirt as beneath contempt and as earth or the ground of=20 being.

79d Literally, the = left hand or=20 debtor=92s side of a contract.

79i An important = paradox=20 that really isn=92t so difficult. The person who is right has sided with = heaven=92s=20 way, and the measure of one=92s rightness is one=92s survival

Lao Zi Bibliography

=20 Versions which have fallen within the scope of my research have been = grouped=20 into three categories, in effect: useful, average and less than useful. = The=20 dozen or so most useful versions are highlighted in bold. Works on this = =93A=94 list=20 belong on the shelves of university libraries. Even though not all of = these=20 books represent faithful translations, all represent some level of = respectable=20 scholarship. Works on the =93B=94 list all had something to offer. The = =93C=94 list is=20 given separately. Here one may find a surprising number of = =93translations=94 which=20 have been done by people who do not understand a word of Chinese. This = list=20 includes a few of the better selling editions and a number of authors = with=20 Chinese-sounding names.

A & B Lists = (with=20 notes)

Addis, Stephen and Stanley Lombardo. = Lao-Tzu Tao Te=20 Ching. Cambridge: Hackett=20 Pub.

Co., 1993. (Good sense of word meanings; = attempts=20 brevity but overshoots).

Ames,=20 Roger T. and David L. Hall. Dao De Jing, A Philosophical=20 Translation. NY:

Ballantine Books, 2003. Reads too much = philosophy into=20 the text.

Blakney, Raymond B. The Way of Life: Lao=20 Tzu.. New York: Mentor, 1955, = 1983.

Boltz, William G. =93The Lao = Tzu Text that Wang Pi and Ho-shang Kung Never = Saw,=20 =94

Bulletin of the School of Oriental and = African=20 Studies; Vol 48, No 3; 493-501, 1985.

Byrne, Patrick Michael. Lao-zi: Dao De = Jing. Santa Fe, NM: Sun Pub. Co., 1991.

(Translation)

Carus, Paul. The Canon of Reason and = Virtue- Being=20 Lao-tze=92s Tao Teh King. Chinese

and English. Chicago: Open Court, 1913. (Chinese-English, = long out of=20 print)

Carus, Paul and D.T. Suzuki. The Canon of = Reason and=20 Virtue. LaSalle, IL: Open = Court=20

Pub., 1913, 1974 (abridged of = Chinese-English but=20 contains Hanzi text).

Chan,=20 Alan K. Two Visions of the Way.=20 Albany, NY: SUNY Press, 1991.

Chan, Wing-Tsit. The Way of Lao Tzu.. New York:=20 Macillan, 1963. (Notes)

Chen,=20 Ellen. The Tao Te Ching. = New York:=20 Paragon House, 1989.

Cheng, Man-jan. Lao-Tzu: =93My words are = very easy to=20 understand.=94 (tr. Tam C.=20 Gibbs).

Richmond, CA: North Atlantic Books, = 1981.

Ch=92u=20 Ta-Kao. Tao Te Ching. = London: The=20 Buddhist Society, 1937, 1959. (Decent

scholarship but inclined to meddle with the = original=20 text).

Cleary, Thomas. The Essential = Tao. S.F.: Harper Collins, 1991.

Dalton, Jerry O. Tao Te Ching: A New=20 Approach. New York, Avon,=20 1993.

Duyvendak, J.J.L. Tao Te Ching: The Book of the Way and = its=20 Virtue. London: John

Murray, 1954. (Good notes; meddles with the = original=20 text).

Feng,=20 Gia Fu and Jane English. Lao Tzu, Tao Te Ching. New York: Vintage, 1972.

Gu=20 Zhengkun. Lao Zi: The Book of Tao and Teh. Beijing: Peking University Press, =

1995. With Hanzi, Pinyin & tones, some = pieces of=20 text are missing.

Hansen, Chad. Tao Te Ching, Translation in=20 Progress. 1998. Internet; URL = at the=20 time:

http://www.hku.hk/philodep/ch = (see=20 current links)

Harvard Yenching Institute. Chu-Tzu Yin-Te: = Lao=20 Tzu. Taipei: Chinese Material = &=20

Research Service Center, 1986. B125.C572, = 1986,=20 V3

Hatcher, Bradford. Lao Zi zhi Dao De Jing = (Lao Tzu=92s=20 Tao Te Ching) Word forWord.

Self-published, 1999. Obsolete.

He=20 Guanghu, Gao Shining, et al. The Book of Lao Zi. Beijing: Foreign Languages

Press, 1993. (Based on Ren Jiyu. Book of = Lao Zi - a=20 Modern Chinese Translation. = Shanghai=20 Pub. House, 1985). (Translation).

Henricks, Robert G. Lao Tzu Te-Tao = Ching. New York: Ballantine Books, 1989.

(both MWD texts; good notes)

_____Lao Tzu=92s Tao Te Ching: A = Translation of the=20 Startling New Documents Found at

Guodian. NY:=20 Columbia Univ. Press, 2000. Very thoughtlessly arranged, with no index = to the=20 received texts. I have inserted an index for this at the end of the = section:=20 =93Common Variations on the Text.=94

Hinton, David. Tao Te Ching, Lao = Tzu. Washington DC: Counterpoint, = 2000.

Hodge, Stephen. Tao Te Ching: A New = Translation and=20 Commentary. NY: Barron's =

Educational Series, 2002. An annoying = arrangement,=20 and the index has some typos.

Ivanhoe, Philip J. The Daodejing of=20 Laozi. NY: Seven Bridges Press, 2002. = Work-

manlike translation, Wang Bi version. Wanted = to see more=20 notes

Iyer,=20 Raghavan, ed. Tao Te Ching. Lao Tzu.=20 Santa Barbara, CA: Concord Grove Pr., 1983.

La=20 Fargue, Michael. The Tao of the Tao Te Ching. Albany: SUNY Press, 1992. (MWD)

Lau, D.C.=20 Lao Tzu, Tao Te Ching. New York:=20 Penguin, 1963, 1978. (Notes)

Legge, James. =93Tao-Teh King,=94 The Texts = of=20 Taoism. New York: Dover, = 1891,=20 1962.

LeGuin, Ursula K. Lao Tzu: Tao Te=20 Ching. Boston: Shambhala, = 1997.=20

Lin, Paul.=20 A Translation of Lao Tzu=92s Tao Te Ching and Wang Pi=92s=20 Commentary.

Ann Arbor, MI: Univ. of Michigan Center for = Chinese=20 Studies, 1977. (Notes)

Lynn,=20 Richard John. The Classic of the Way and Virtue. NY: Columbia Univ. Press,

1999. Workmanlike, straight Wang Bi.

Mackintosh, Charles H. Tao. Chicago: Theosophical Press, = 1926.

Mair,=20 Victor H. Tao Te Ching: The Classic Book of Integrity and the=20 Way.New York:

Bantam, 1990. (MWD)

Maurer, Herrymon. Tao: The Way of the=20 Ways. New York: Schocken,=20 1982.

McCarroll, Tolbert. The Tao: The Sacred=20 Way. New York: Crossroad,=20 1982.

Medhurst, G. Spurgeon. Tao Teh = King. Wheaton, IL: Theosophical Pub. House, = 1905.

Miles, Thomas H. Tao Te Ching: About the Way of Nature = and Its=20 Powers. Garden =

City Park, NY: Avery Pub. Group, 1992.=20 (Translation)

Muller, Charles. Tao Te = Ching. 1997.=20 (Translation) Internet; URL at the time:

http://www2= .gol.com/users/acmuller/contao/laotzu.htm=20 (see current links)

Red Pine.=20 Lao-tzu=92s Taoteching. S.F.:=20 Mercury House, 1996. (Notes).

Richter, Gregory C. The Gate of All = Marvelous Things:=20 A Guide to Reading the Tao Te

Ching. SF: Red Mansions Pub., 1998. Interlinear with = Pinyin=20 & tones, some text errors (as distinct from text = variations).

Roberts, Moss. Dao De Jing: The Book of the = Way,=20 Laozi. Los Angeles: = University of=20

California Press, 2001. More poetic than = literal.

Rump,=20 Ariane and Wing-tsit Chan. Commentary on the Lao Tzu by Wang=20 Pi. Honolulu:

Univ. of Hawaii Press, 1979.

Star,=20 Johnathan. Tao Te Ching: The Definitive Edition. NY: Tarcher/Putnam, 2001. One

hopes the word =93definitive=94 was the = publisher=92s idea.=20 His =93Verbatim Translation=94

or matix is quite useful, but his = conventional=20 translation does not follow the Chinese very closely.

Waley, Arthur. The Way and Its = Power. London: Allen & Unwin, 1934.

Wei, Henry.=20 The Guiding Light of Lao Tzu.=20 Wheaton, IL: Theosophical Pub. House,

1982. (Translation)

Wilhelm, Richard. Tao Te = Ching. (tr. fr. German by H.G. Ostwald). London: = Routledge=20

& Kegan Paul, 1910, 1986.

Wing,=20 R.L. The Tao of Power. = Garden City,=20 NY: Doubleday, 1986.

Wu,=20 John C.H.(Ching-Hsiung) Lao Tzu. Tao Teh King. New York: St. John=92s Univ. Pr., =

1961, 1990.

Yi=20 Wu. The Book of Lao Tzu (The Tao Te Ching). S.F.:=20 Great Learning Pub. Co.,

1989. (Literal translation; Side by side=20 English-Chinese)

Yutang, Lin. The Wisdom of = Laotse. New York: Random House, 1948.

General Laozi and = Daoism (all=20 of these were useful):

Blofeld, John. Taoism: The Road to=20 Immortality. Boston: = Shambhala, 1978,=20

Chan,=20 Alan K. Two Visions of the Way.=20 Albany: SUNY Press, 1991.

Csikszentmihalyi, Mark and Philip Ivanhoe, = eds.=20 Religious and Philosophical Aspects of

the Laozi.=20 SUNY Press, 1999.

Kaltenmark, Max. Lao Tzu and = Taoism. Stanford University Press, 1965.

Kohn,=20 Livia & Michael LaFargue, eds. Lao Tzu and the Tao Te=20 Ching. Albany, NY: =

SUNY Press, 1998.

Watts, Alan. Tao: The Watercourse = Way. New York: Pantheon, 1975.

Welch, Holmes. Taoism: The Parting of the=20 Way. Boston: Beacon Press,=20 1957.

C List (redeeming = features as=20 notes)

Bahm,=20 Archie. Tao Teh King. = Albuquerque,=20 NM: World Books, 1958. (Good bibliogra-

phy)

Baskin, Wade. Classics in Chinese=20 Philosophy. Totowa, NJ: = Littlefield,=20 Adams & Co.,

1974. (Chapters 1-30 of a translation by = Dagobert=20 Runes)

Bruya, Brian. The Tao = Speaks. NY: Doubleday, 1995. (Would be a good = introduction for=20

young people but only portions are = translated).

Bryce, Derek and Leon Wieger.=20 Tao-Te-Ching. York Beach, = ME: Samuel=20 Weiser, 1999.

Bynner, Witter. The Way of Life According = to Lao=20 Tzu.. New York: John Day, = 1944.=20

(Well-written & fun to read, but not a = very=20 literal translation)

Crowley, Aleister, Tao Te Ching, Liber=20 CLVII. York Beach, ME: Samuel = Weiser,=20 1995.

Dreher, Diane. The Tao of Inner=20 Peace. NY: Harper, = 1990.

Freke, Timothy. Lao Tzu=92s Tao Te=20 Ching. London: Piatkus, 1995. = (Insightful but not

very literal).

Goddard, Dwight. =93Tao-Teh-King,=94 A = Buddhist=20 Bible. Boston: Beascon Pr., = 1938, 1966.=20

(Text tr. with Bhikshu Wai-tao, 1936).

Grigg, Ray. The Tao of = Being. Atlanta: Humanics, 1989.

Heider, John. The Tao of = Leadership. New York: Bantam Books, 1985.

Heysinger, I.W. The Light of China, The Tao = Teh King=20 of Lao Tsze. Philadelphia:=20 Re-

search Pub., 1903. (Meaning lost to rhyme; = useful=20 section on vocabulary).

Hoff,=20 Benjamin. The Way to Life at the Heart of the Tao Te = Ching. (Adapted from various

translations). New York: Weatherhill, = 1981.

Hwang, Shi Fu. Tao Teh = Chin. Austin, TX: Taoism Publisher, = 1987.

Kaminski, Gerald. Another Way: the Tao of = Lao=20 Tzu. Belmont, CA: Cove View = Press,=20

1993.

Kwok,=20 Man-Ho, Martin Palmer and Jay Ramsay. Tao Te Ching. Gr. Br.: Element, 1993.

Mabrey, John R., The Little Book of the Tao = Te=20 Ching. Gr. Br.: Element, = 1994. (Only=20

contains fragments).

Mears, Isabella. Tao Teh = King. London: Theosophical Publishing House,=20 1916. =

Merel, Peter. TaoDeChing - Lao = Tze. 1995. Internet; URL at the time:

http://www.chinapage.com/gnl.h= tml=20 (see current links)

Mitchell, Stephen. Tao Te = Ching. New York: Harper & Row, 1988. (the most = popular=20

=93translation=94 but he does not know any = Chinese)

Ni,=20 Hua-Ching. The Complete Works of Lao Tzu. Malibu, CA: Shrine of the Eternal

Breath of Tao, 1979.

Reynolds, David K. Reflections on the Tao = Te=20 Ching. New York: William = Morrow,=20 1993.

Rasmussen, Jeff. Spirit of the Tao Te=20 Ching. Indianapolis, IN: Nisi = Sunyyata,=20 1998.

Rosenthal, Stan. The Tao Te = Ching. 1998? Internet; URL at the time:

http= ://www.class.ufl.edu/users/gthursby/taoism/ttcstan2.htm=20 (see current links)

Shrine of Wisdom, Publisher. The Simple Way = of Lao=20 Tsze. Surry, England: = 1924.

Simms, Bennett B. Lao Tzu and the Tao Te=20 Ching. New York: Franklin = Watts,=20 1971.

Trapp, Jacob. Tao Teh Ching. Santa Fe, NM: Yucca Printing, = 1985.

Unsong, Kim. Lao Tzu=92s Tao-Te = Ching. San Bruno, CA: One Mind Pesss, 1986. = (Mean-

ing sacrificed for rhyme)

I have not seen any = of the=20 following versions:

(and some of these may not even exist)

Agner, Lajos

Alexander, Gen. G.G. =93Tao-Teh-King or Book = of the Values=20 of Tao=94 Sacred Books and

Early Literature of the = East. New York: Parke, Austin & Lipscomb, = 1895,=20 1917.

Allen, Rupert C. The Yin-Yang Journal: An = Alternate=20 Reading of the Tao Te=20 Ching.

Tucson: Inner Eye Press, 1996.

Arnold, Gary N. Way of Life, The Tao Te=20 Ching. Metaire, LA: = Windhorse,=20 1996.

Balfour, Frederick Henry. Taoist Texts, = Ethical,=20 Political and Speculative. = London:=20

Trubner, 1884; NY: Gordon Press, 1975.

Bjerregaard, Carl H. A. The Inner Life and = the=20 Tao-Teh King. London: = Theosophical=20 Pub.

House, 1911.

Bokenkamp, Stephen R. Early Daoist = Scriptures: Daoist=20 Classics No. 1. Univ. of = Calif,=20

Press, 1999.

Burtt, George. The Explicated Tao. L.A.: = Vector=20 Counseling Institute, 1977.

Chalmers, John. The Speculations on = Metaphysics,=20 Polity and Morality of =93The Old

Philosopher,=94 Lao-tze. London: Trubner, 1868.

Chang=20 Chi-chun and William Forthman. Lao Tzu.. New York: Meredith Pub., 1967.

Chang=20 Chung-yuan. Tao: A New Way of Thinking. NY: Harper & Row, 1975.

Ch=92en=20 Ku-ying. Lao Tzu.: = Text, Notes=20 & Comments. (trans. & = adapted=20 by Young, Rhett

& Roger Ames). S.F.: Chinese Materials = Center,=20 1935, 1977.

Cheng=20 Lin. The Works of Lao Tzyy: Truth and Nature. Taipei, Taiwan: World Book Co.,

1949, 1953.

Chiang Hsi-ch=92ang. Lao Tzu = chiao-ku (Lao Tzu=20 Collated and Explained). Shanghai:

Commercial Press; Taipei: Ming Lun Press, = 1937,=20 1971.

Ch=92ien-chih Chu Lao Tzu chiao-shih = (Lao Tzu=20 Collated and Explained). Shanghai, Taipei

reprint: Ming Lun Press, 1958, 1971.

Dantzer, V.

Erkes, Eduard. =93Ho-Shang-Kung=92s Commentary = on Lao Tse,=94=20 Artibus Asiae, Vols. VIII, =

IX & XII. Ascona, Switzerland: Artibus = Asiae,=20 1945, 1950, 1958.

Ernest, Paul.

Evans, G. 1905.

Fu=20 Yi. Chiao-ting ku-pen Lao Tzu.

Giles, Herbert. =93The Remains of Lao Tzu,=94 = China=20 Mail, Vol. XIV, pp. 231-280. = Hong=20

Kong, 1886.

Giles, Lionel. The Sayings of Lao = Tzu.. London: John Murray, 1905, 1950.

Home,=20 A. Roger. The Great Art of Laotse.=20 Exeter: Newbard House, 1972.

Hsuing, Y.T. Lao Tze, Tao Te Ching. Chinese = Culture. Vol. 18. Taiwan: = China=20 Academy,

June, 1977.

Hughes, Ernest R. =93Tao Te Ching,=94 = Chinese Philosophy=20 in Classical Times. London: =

J.M. Dent, 1942, 1950.

Hu=20 Tse-ling. Lao Tzu, Tao Teh Ching.=20 Chengtu, Szechuan: Canadian Mission Press,

1936.

Huang, Paulos Zhanzhu. Lao Tzu=92s Tao Te=20 Ching

Inouye, Shuten. Laotse, Tao Teh = King. Tokoyo: Daitokaku, 1928.

Ju-Chou Yang and Edward K. Chook. Lao Tzyy = Dow Der=20 Jing. Taipei, = 1979.

Julien, Monsieur Stanislaus (French = Jesuit).

Kao=20 Heng. Ch=92ung-ting Lao Tzu cheng-ku=20 (Revised Collation of the Lao Tzu).=20 Peking:

Chung-hua Press, 1956.

Kaufman, Stephen F. The Living Tao: = Meditations on=20 the Tao Te Ching. = Tuttle.

Kingsmill, Thomas W. =93Tao Teh King,=94 = Shanghai=20 Mercury; The ChinaReview,=20 Vol.

XXIV, 1899.

Kitselman II, A.L. Tao teh king (The way of = Peace) of=20 Lao Tzu.. Palo Alto, CA: The=20

School of Simplicity, 1936.

Ko=20 Lien-hsiang. Commentaries on Lao Tzu=92s Tao Te Ching. Taipei: L.H. Ke, 1968.

Lao=20 C=92en. The Way of the Dao: An Interpretation of the Writings of Lao=20 Tzu. La Jolla,

CA: Day Press, 1980.

Lau,=20 Dim Chuek. Lao Tzu Tao Te Ching. NY:=20 Knopf, 1994. Mawangdui tr.

Leebrick, John R. Tao Teh Ching: Classic of = the Way=20 and Its Nature. Urbana, IL:=20 After-

image, 1980.

Li=20 Ying-chang.

Liu=20 I-Ming and Thomas Cleary. Awakening the Tao. Shambhala, 1988.

Lu=20 Te-ming. Lao Tzu yin-i=20 (Pronunciations and Meanings of the Lao Tzu). Taipei: I Wen

Press, 1965.

MacHovac, Frank J. The Book of = Tao. Mt. Vernon, NY: Peter Pauper, = 1962.

MacInnes, T. The Teachings of the Old=20 Boy. Toronto: J.M. Dent,=20 1927.

Maclagan, P.J. =93The Tao Teh King,=94 The = China=20 Review, Vols. XXIII & = XXIV,=20 1898.

Ma=20 Hsu-lun. Lao Tzu chiao-ku = (Lao=20 Tzu Collated and Explained). = Peking:=20 T=92ai Ping

Book Co., 1956, 1964.

Maspero, Henri. Taoism and Chinese=20 Religion. (Tr. Frank = Kierman). Amherst:=20 Univ. of

Masschusetts Press, 1981.

Moran, Patrick Edwin. Three Smaller Wisdom = Books: Lao=20 Zi=92s Dao De Jing Lanham, = NY:=20

University Press of America, 1993.

Nivison, David S.

Old,=20 Walter Gorn. The Simple Way, Laotze.=20 London: Philip Wellby, 1904, 1905.

Old,=20 Walter R. The Book of the Path of Virtue. Madras: Theosophical Pub. Soc., = 1894.

Org,=20 Lee Sun Ching. Lao Tzu: Tao Te Ching Translation Based on His=20 Taoism. Writers

Cub Press, 1999.

Ould,=20 Herman. The Way of Acceptance.=20 London: A. Dakers, 1946.

Parker, E.H. Studies in Chinese=20 Religion, pp. 96-131. New = York, Dutton,=20 1903, 1905.

Parker, E.H. =93The Tao Te Ching or = Providential Grace=20 Classic.=94 Dublin Review, = I:02,=20 364-

76; I:04, 162-77.

Parker, E.H. The Tao The King: A = Translation of the=20 Chinese Classic. London: = Luzac,=20

npd.

Payne, Robert.

Poynton, Orde. The Great = Sinderesis, being a translation of the Tao Te=20 Ching. Adelaide,

Australia: Hassell Press, 1949.

Rodrigo, R. Tao Te Ching. NY: Avery Publishing,

Schmidt, Karl Otto. Tao-Teh-Ching: Lao = Tzu=92s Book of=20 Life. (tr. fr. German by = Leone=20

Muller). Lakemont, GA: CSA Press, 1975.

Straus, Victor von. Lao-Tse Tao Te=20 King. Zurich: Manesse Verlag, = 1959.

Sum=20 Nung Au-Young. Lao Tze=92s Tao Teh King. New York: March & Greenwood,

Pub.1938.

Tang=20 Zi-chang. Wisdom of Dao. = San Rafael,=20 CA: T.C. Press, 1969.

Thomas, Frederick B. The Tao Teh of=20 Laotse. Oakland, CA: = 1948.

Wagner, Rudolf. The Craft of a Chinese = Commentator:=20 Wang Bi on the Lao Zi. SUNY =

Press.

Waley, Arthur. Laozi. Tr. into Modern Chinese by Chen Guying, = annotated by=20 Fu Huisheng. Hunan: Foreign Languages Press, Library of Chinese = Classics, 1999.=20 ISBN

7543820897.

Wu-wu-tze and L. P. Phelps. The Philosophy = of=20 Lao-tzu.. Chengtu, Szechuan: = Jeh Hsin=20

Press, 1926.

Yen=20 Ling-feng. A Reconstructed Lao Tzu.=20 (tr. fr. Chinese by Chu Ping-yi). Taipei:

Ch=92eng Wen Pub., 1976.

Ying-Chang Li & Eva Wong. Lao Tzu=92s = Treatise on=20 the Response of the Tao.

Yu,=20 T.H. The Philosophy of Taoism. S.F.:=20 Falcon Pub., 1970.