無名
The nameless
道可道，非常道。
The Way that can be spoken is not the constant Way.
名可名，非常名。
The name that can be named is not the constant name.
無名，天地之始。
Without a name: the beginning of heaven and earth.
有名，萬物之母。
Having a name: the mother of the ten thousand things.
故常無欲，以觀其妙。
Therefore, always without desire, observe its subtlety.
常有欲，以觀其徼。
Always having desire, observe its boundary.
此兩者，同出而異名，同謂之玄。
These two emerge together but differ in name. Together they are called mysterious.
玄之又玄，眾妙之門。
Mystery upon mystery: the gate of all subtleties.
Text notes
“Ten thousand things” means the myriad beings and things. The punctuation of 無名 and 有名 admits other readings. This edition follows “without a name / having a name.” 徼 is rendered “boundary,” also read as an outer limit or outcome.
相生
Arising together
天下皆知美之為美，斯惡已。
All under heaven know beauty as beauty. Thus there is ugliness.
皆知善之為善，斯不善已。
All know goodness as goodness. Thus there is non-goodness.
故有無相生，難易相成，
Thus being and non-being give rise to each other. Difficult and easy complete each other.
長短相較，高下相傾，
Long and short measure each other. High and low incline toward each other.
音聲相和，前後相隨。
Tones and sounds harmonize with each other. Before and after follow each other.
是以聖人處無為之事，行不言之教。
Therefore the sage dwells in affairs of non-action and carries out teaching without words.
萬物作焉而不辭，
The ten thousand things arise, and the sage does not refuse them.
生而不有，為而不恃，
Gives life without possessing. Acts without relying on it.
功成而弗居。
Accomplishes the work without dwelling in it.
夫唯弗居，是以不去。
Precisely because the sage does not dwell in it, it does not depart.
Text notes
無為 (wú wéi), literally “non-action,” is left close to the Chinese. It need not mean doing absolutely nothing. The subject “the sage” is supplied where the Chinese leaves it implicit.
無欲
Without desire
不尚賢，使民不爭。
Do not exalt the worthy, and the people will not contend.
不貴難得之貨，使民不為盜。
Do not prize goods that are hard to obtain, and the people will not become thieves.
不見可欲，使民心不亂。
Do not display what can be desired, and the people'S hearts will not be disturbed.
是以聖人之治，虛其心，實其腹，
Thus the sage'S governing empties their hearts and fills their bellies,
弱其志，強其骨。
Weakens their ambitions and strengthens their bones.
常使民無知無欲。
Always keep the people without knowledge and without desire.
使夫智者不敢為也。
Make those who are clever not dare to act.
為無為，則無不治。
Act through non-action. Then nothing is left ungoverned.
Text notes
見 is read xiàn here, “display.” “Knowledge” and “cleverness” preserve the text’s provocative wording. Readings often understand them as calculating or contrived knowing.
道沖
The empty source
道沖而用之或不盈，
The Way is empty. Yet in using it, perhaps it is never filled.
淵兮似萬物之宗。
Deep! It seems the ancestor of the ten thousand things.
挫其銳，解其紛，
Blunt its sharpness. Untangle its knots.
和其光，同其塵，
Soften its light. Become one with its dust.
湛兮似或存。
Still and deep! It seems perhaps to exist.
吾不知誰之子，象帝之先。
I do not know whose child it is. It seems to precede the Lord on High.
Text notes
帝 is rendered “the Lord on High,” the high deity, rather than a human emperor. 或 is kept as “perhaps”. This compact line has several possible readings.
天地
Between heaven & earth
天地不仁，以萬物為芻狗。
Heaven and earth are not benevolent. They regard the ten thousand things as straw dogs.
聖人不仁，以百姓為芻狗。
The sage is not benevolent. The sage regards the hundred surnames as straw dogs.
天地之間，其猶橐籥乎？
The space between heaven and earth—is it not like a bellows?
虛而不屈，動而愈出。
Empty, yet it does not exhaust itself. Moving, it brings forth still more.
多言數窮，不如守中。
Much speaking repeatedly comes to exhaustion. Better to keep to the center.
Text notes
“Hundred surnames” refers to the people. “Straw dogs” were ritual straw figures. 數 is read shuò, “repeatedly”. 屈 is rendered “be exhausted,” rather than its everyday sense “bend.”
谷神
The valley spirit
谷神不死，是謂玄牝。
The valley spirit does not die. This is called the mysterious female.
玄牝之門，是謂天地根。
The gate of the mysterious female: this is called the root of heaven and earth.
緜緜若存，用之不勤。
Continuous, threadlike, it seems to exist. Using it does not weary it.
Text notes
緜 is the source’s variant of 綿, pronounced mián. The “mysterious female” preserves the text’s generative imagery. 勤 is understood here as toil or weariness.
長久
Enduring
天長地久。
Heaven is long-lasting. Earth endures.
天地所以能長且久者，以其不自生，
The reason heaven and earth can last and endure is that they do not live for themselves.
故能長生。
Therefore they can live long.
是以聖人後其身而身先。
Thus the sage puts the self behind, and the self comes first.
外其身而身存。
Puts the self outside, and the self is preserved.
非以其無私邪，故能成其私。
Is it not because the sage has no private interest that the sage can fulfill that private interest?
Text notes
身 can mean body, person, or self. 邪 is a question particle, read yé here. “Private interest” keeps the deliberate repetition of 私.
若水
Like water
上善若水。
The highest goodness is like water.
水善利萬物而不爭，
Water is good at benefiting the ten thousand things without contending.
處眾人之所惡，故幾於道。
It dwells in places that everyone dislikes. Therefore it is close to the Way.
居善地，心善淵，
In dwelling, goodness is in the ground. In the heart, goodness is in depth.
與善仁，言善信，
In giving, goodness is in benevolence. In speech, goodness is in trustworthiness.
正善治，事善能，動善時。
In governing, goodness is in order. In affairs, goodness is in ability. In movement, goodness is in timing.
夫唯不爭，故無尤。
Precisely because it does not contend, it is without blame.
Text notes
This source writes 正 (“govern,” here) where many editions print 政. 惡 is wù, “dislike,” rather than è, “ugliness,” in chapter 2.
身退
Knowing when to stop
持而盈之，不如其已。
Holding it and filling it to the brim is not as good as stopping.
揣而梲之，不可長保。
Hammering and sharpening it: it cannot be preserved for long.
金玉滿堂，莫之能守。
Gold and jade fill the hall. No one can guard them.
富貴而驕，自遺其咎。
Wealth and honor with arrogance bring fault upon oneself.
功遂身退，天之道。
The work fulfilled, the self withdraws: this is the Way of heaven.
Text notes
This source preserves 梲 (zhuó), a difficult textual form, where many editions have 銳 (“sharp”). “Hammering and sharpening” follows the sense of Wang Bi’s commentary. The wording and historical readings are disputed.
抱一
Embracing the one
載營魄抱一，能無離乎？
Carrying the bodily soul and embracing the One, can you be without separation?
專氣致柔，能嬰兒乎？
Concentrating the breath and reaching softness, can you be an infant?
滌除玄覽，能無疵乎？
Washing clean the mysterious vision, can you be without blemish?
愛國治民，能無知乎？
Loving the state and governing the people, can you be without knowledge?
天門開闔，能為雌乎？
As heaven'S gates open and close, can you be the female?
明白四達，能無為乎？
With clarity reaching in all four directions, can you be without action?
生之，畜之。
Give them life. Nourish them.
生而不有，為而不恃，
Give life without possessing. Act without relying on it.
長而不宰，是謂玄德。
Nurture without ruling: this is called mysterious virtue.
Text notes
營魄 is a difficult expression, rendered here as “bodily soul”. 玄覽 is “mysterious vision.” This edition has 愛國治民 / 無知 and 明白四達 / 無為. Other received editions differ. 畜 is xù, “nourish,” and 長 is zhǎng, “nurture.”
有無
The use of emptiness
三十輻共一轂，當其無，有車之用。
Thirty spokes share one hub. In its empty space lies the use of the cart.
埏埴以為器，當其無，有器之用。
Knead clay to make a vessel. In its empty space lies the use of the vessel.
鑿戶牖以為室，當其無，有室之用。
Cut doors and windows to make a room. In its empty space lies the use of the room.
故有之以為利，無之以為用。
Thus what is there provides benefit. What is not there provides use.
Text notes
無 is rendered as “empty space” in the three examples and “what is not there” in the final contrast. The hub, vessel, and room depend on their openings or hollows. 埏 is shān, “knead,” here.
為腹
For the belly
五色令人目盲，五音令人耳聾，
The five colors make people'S eyes blind. The five tones make people'S ears deaf.
五味令人口爽，
The five flavors make people'S mouths lose their sense of taste.
馳騁畋獵令人心發狂，
Galloping and hunting make people'S hearts go mad.
難得之貨令人行妨。
Goods that are hard to obtain hinder people'S conduct.
是以聖人為腹不為目，故去彼取此。
Thus the sage acts for the belly, not for the eyes. Therefore discards that and takes this.
Text notes
The five colors, tones, and flavors are traditional groupings of sensory experience. 爽 here means a loss or impairment of taste. 為 is wèi, “for,” in the final line. “that” points to the eyes and “this” to the belly.
寵辱
Favor and disgrace
寵辱若驚，貴大患若身。
Favor and disgrace are like a shock. Regard great trouble as you regard the self.
何謂寵辱若驚？
What is meant by “favor and disgrace are like a shock”?
寵為下，得之若驚，失之若驚，
Favor puts one below: gaining it is like a shock. Losing it is like a shock.
是謂寵辱若驚。
This is what is meant by “favor and disgrace are like a shock.”
何謂貴大患若身？
What is meant by “regard great trouble as you regard the self”?
吾所以有大患者，為吾有身，
The reason I have great trouble is that I have a self.
及吾無身，吾有何患？
When I have no self, what trouble do I have?
故貴以身為天下，若可寄天下。
Thus one who values the self in serving all under heaven may be entrusted with all under heaven.
愛以身為天下，若可託天下。
One who cherishes the self in serving all under heaven may be given charge of all under heaven.
Text notes
貴大患若身 and the closing lines admit several constructions. This rendering follows Wang Bi’s emphasis on valuing one’s person rather than sacrificing it for worldly power. “Favor puts one below” preserves the terse and disputed 寵為下.
無狀
The formless
視之不見名曰夷，
Look at it and it is not seen: its name is “the level.”
聽之不聞名曰希，
Listen to it and it is not heard: its name is “the rare.”
搏之不得名曰微。
Grasp at it and it is not obtained: its name is “the minute.”
此三者，不可致詰，故混而為一。
These three cannot be pursued to the end by questioning. Thus they blend into one.
其上不皦，其下不昧。
Above it is not bright. Below it is not dark.
繩繩不可名，復歸於無物。
Unceasing, it cannot be named. It returns to no thing.
是謂無狀之狀，無物之象，
This is called the shape of no shape, the image of no thing.
是謂惚恍。
This is called indistinct and elusive.
迎之不見其首，隨之不見其後。
Meet it and you do not see its head. Follow it and you do not see its rear.
執古之道，以御今之有。
Hold to the Way of antiquity to govern what exists now.
能知古始，是謂道紀。
To know the ancient beginning: this is called the thread of the Way.
Text notes
夷, 希, and 微 are given close lexical renderings: “level,” “rare,” and “minute.” In context they name what eludes sight, hearing, and touch. 繩繩 is read shéng shéng, “unceasing”. 皦 is jiǎo, “bright.” 紀 can mean a guiding thread or ordering principle.
徐清
Slowly becoming clear
古之善為士者，微妙玄通，深不可識。
Those of antiquity who were good at being adepts were subtle, wondrous, mysteriously penetrating, too deep to be known.
夫唯不可識，故強為之容。
Precisely because they cannot be known, I strain to describe their appearance.
豫焉若冬涉川，猶兮若畏四鄰，
Hesitant, as if crossing a river in winter. Wary, as if fearing neighbors on all four sides.
儼兮其若容，渙兮若冰之將釋，
Dignified, as if a guest. Dissolving, like ice about to melt.
敦兮其若樸，曠兮其若谷，
Solid, like uncarved wood. Open, like a valley.
混兮其若濁。
Blended, as if muddy.
孰能濁以靜之徐清？
Who can, through stillness, let what is muddy slowly become clear?
孰能安以久動之徐生？
Who can, through sustained movement, let what is at rest slowly come to life?
保此道者不欲盈，
Those who keep this Way do not desire fullness.
夫唯不盈，故能蔽不新成。
Precisely because they are not full, they can remain covered, without being newly completed.
Text notes
士 is rendered “adepts.” The source has 容, understood here as a guest (as in the common variant 客). It also preserves the difficult 蔽不新成. “remain covered, without being newly completed” keeps this wording and Wang Bi’s gloss of 蔽 as covering. Other editions and translations resolve the final line differently.
歸根
Returning to the root
致虛極，守靜篤。
Reach the utmost emptiness. Hold firmly to stillness.
萬物並作，吾以觀復。
The ten thousand things arise together. Through this I observe their return.
夫物芸芸，各復歸其根。
Things flourish in abundance. Each returns to its root.
歸根曰靜，是謂復命。
Returning to the root is called stillness. This is called returning to life'S mandate.
復命曰常，知常曰明。
Returning to life'S mandate is called constancy. Knowing constancy is called clarity.
不知常，妄作凶。
Not knowing constancy, one acts recklessly: misfortune.
知常容，容乃公，公乃全，
Knowing constancy, one is encompassing. Encompassing, then impartial. Impartial, then whole.
全乃天，天乃道，道乃久，
Whole, then heaven. Heaven, then the Way. The Way, then enduring.
沒身不殆。
To the end of one'S life, without danger.
Text notes
命 can mean life, destiny, or mandate. “life’s mandate” keeps that range in view. The source reads 公乃全 / 全乃天, where many editions have 王 instead of 全. 沒身 means through the end of one’s life.
自然
Of ourselves
太上，下知有之，
Of the highest ruler, those below know that there is one.
其次，親而譽之，
The next they feel close to and praise.
其次，畏之，其次，侮之。
The next they fear. The next they despise.
信不足焉，有不信焉。
Where trust is insufficient, there is distrust.
悠兮其貴言，
Unhurried, the ruler cherishes words.
功成事遂，百姓皆謂：我自然。
The work accomplished and affairs fulfilled, the hundred surnames all say: “We are so of ourselves.”
Text notes
“Ruler” is supplied from the political context and Wang Bi’s commentary. 自然 literally means “so of oneself”. The final words can also be rendered “we did it ourselves.” 貴言 suggests treating words as precious and speaking sparingly.
道廢
When the Way is lost
大道廢，有仁義。
When the great Way is abandoned, there are benevolence and righteousness.
智慧出，有大偽。
When cleverness and wisdom emerge, there is great pretense.
六親不和，有孝慈。
When the six kin are not in harmony, there are filial devotion and parental kindness.
國家昏亂，有忠臣。
When the state is darkened and disordered, there are loyal ministers.
Text notes
Wang Bi identifies the “six kin” as fathers and sons, elder and younger brothers, husbands and wives. The chapter contrasts the loss of unforced harmony with the emergence of explicitly named virtues.
抱樸
Embrace the uncarved
絕聖棄智，民利百倍。
Cut off sageliness, abandon cleverness, and the people benefit a hundredfold.
絕仁棄義，民復孝慈。
Cut off benevolence, abandon righteousness, and the people return to filial devotion and parental kindness.
絕巧棄利，盜賊無有。
Cut off ingenuity, abandon profit, and thieves and robbers cease to exist.
此三者以為文不足，故令有所屬：
These three, taken as written formulations, are insufficient. Therefore let there be something to adhere to:
見素抱樸，少私寡欲。
Display plain silk, embrace uncarved wood. Lessen private interest, reduce desires.
Text notes
The commands retain the text’s deliberately sharp language. 素 is plain, undyed silk. 樸 is uncarved wood, both images of simplicity. 見 is xiàn, “display,” and 屬 is shǔ, “adhere or belong,” here.
食母
Nourished by the mother
絕學無憂，
Cut off learning, and there is no worry.
唯之與阿，相去幾何？
Between a respectful “yes” and a casual “ah,” how great is the distance?
善之與惡，相去若何？
Between good and bad, what is the distance?
人之所畏，不可不畏。
What people fear, one cannot but fear.
荒兮其未央哉！
Vast and desolate! It has not reached its end!
眾人熙熙，如享太牢，如春登臺。
Everyone is merry, as if enjoying a great sacrificial feast, as if climbing a terrace in spring.
我獨泊兮其未兆，如嬰兒之未孩。
I alone am still, showing no sign, like an infant who has not yet smiled.
儽儽兮若無所歸。
Weary and drifting, as if with nowhere to return.
眾人皆有餘，而我獨若遺。
Everyone has a surplus, while I alone seem to have lost something.
我愚人之心也哉！沌沌兮，
Mine is the heart of a fool! Confused and undifferentiated!
俗人昭昭，我獨昏昏。
Ordinary people are bright and clear. I alone am dim and dark.
俗人察察，我獨悶悶。
Ordinary people are sharply discerning. I alone am dull and indistinct.
澹兮其若海，飂兮若無止。
Deep and still, like the sea. Windblown, as if without a stopping place.
眾人皆有以，而我獨頑似鄙。
Everyone has a use, while I alone am stubborn and seem uncultivated.
我獨異於人，而貴食母。
I alone differ from others, and value feeding from the mother.
Text notes
唯 (wéi) and 阿 (ē) are contrasting forms of assent, rendered as respectful and casual responses. 太牢 is a major sacrificial offering. 孩 here means smiling. 儽 is lěi, and 飂 is read liù (other dictionary readings exist). 食母 is understood as feeding from the mother or source. The terse phrase also admits other constructions.
惟道
Following the Way
孔德之容，惟道是從。
The appearance of great virtue follows only the Way.
道之為物，惟恍惟惚。
As a thing, the Way is elusive and indistinct.
惚兮恍兮，其中有象。
Indistinct and elusive, within it there is an image.
恍兮惚兮，其中有物。
Elusive and indistinct, within it there is a thing.
窈兮冥兮，其中有精。
Deep and dark, within it there is an essence.
其精甚真，其中有信。
Its essence is very real. Within it there is something trustworthy.
自今及古，其名不去，以閱眾甫。
From now back to antiquity, its name does not depart. Through it we survey the beginnings of all things.
吾何以知眾甫之狀哉？以此。
How do I know the condition of these beginnings? Through this.
Text notes
孔德 is rendered as great virtue, though Wang Bi glosses 孔 as empty. The source reads 自今及古, ‘from now back to antiquity.’ 甫 is understood as beginnings.
曲全
Bending and becoming whole
曲則全，枉則直，窪則盈，敝則新，
Bent, then whole. Crooked, then straight. Hollow, then filled. Worn, then renewed.
少則得，多則惑。
With little, one gains. With much, one is bewildered.
是以聖人抱一為天下式。
Thus the sage embraces the One and becomes a model for all under heaven.
不自見故明，不自是故彰，
Not displaying oneself, one is clear. Not declaring oneself right, one becomes evident.
不自伐故有功，不自矜故長。
Not boasting of oneself, one has achievement. Not exalting oneself, one endures.
夫唯不爭，故天下莫能與之爭。
Precisely because the sage does not contend, no one under heaven can contend with the sage.
古之所謂曲則全者，豈虛言哉！
What the ancients called “bent, then whole”—could these be empty words?
誠全而歸之。
Truly made whole, one returns to it.
希言
Few words
希言自然。
Few words are so of themselves.
故飄風不終朝，驟雨不終日。
Thus a whirlwind does not last all morning, nor a downpour all day.
孰為此者？天地。
Who makes these? Heaven and earth.
天地尚不能久，而況於人乎？
Even heaven and earth cannot make them last. How much less can people?
故從事於道者，道者同於道，
Thus those engaged in the Way are one with the Way in the Way.
德者同於德，失者同於失。
In virtue, they are one with virtue. In loss, they are one with loss.
同於道者，道亦樂得之。
Those who are one with the Way, the Way also gladly receives.
同於德者，德亦樂得之。
Those who are one with virtue, virtue also gladly receives.
同於失者，失亦樂得之。
Those who are one with loss, loss also gladly receives.
信不足焉，有不信焉。
Where trust is insufficient, there is distrust.
Text notes
希言 literally joins ‘sparse’ and ‘words.’ The chapter connects sparing speech with what happens of itself. 樂 is lè, ‘gladly,’ here. 朝 is zhāo, ‘morning.’
不立
Standing on tiptoe
企者不立，跨者不行，
Those on tiptoe do not stand firm. Those who overstride do not walk well.
自見者不明，自是者不彰，
Those who display themselves are not clear. Those who declare themselves right are not evident.
自伐者無功，自矜者不長。
Those who boast have no achievement. Those who exalt themselves do not endure.
其在道也，曰餘食贅行。
From the standpoint of the Way, these are called leftover food and superfluous conduct.
物或惡之，故有道者不處。
Things may detest them. Thus those who have the Way do not dwell in them.
Text notes
企 is standing on tiptoe. 贅行 is rendered as superfluous conduct, preserving 行 in this edition. Other readings take it as an image of an excrescence or growth.
自然
Before heaven and earth
有物混成，先天地生。
There is something formed in undifferentiated unity, born before heaven and earth.
寂兮寥兮，獨立而不改，
Silent and empty, it stands alone and does not change.
周行而不殆，可以為天下母。
It moves all around without exhaustion. It can be the mother of all under heaven.
吾不知其名，字之曰道，強為之名曰大。
I do not know its name. I give it the designation “Way.” Forcing a name upon it, I call it “great.”
大曰逝，逝曰遠，遠曰反。
Great means going forth. Going forth means far-reaching. Far-reaching means returning.
故道大，天大，地大，王亦大。
Thus the Way is great, heaven is great, earth is great, and the king is also great.
域中有四大，而王居其一焉。
Within the realm are four great ones, and the king occupies one place among them.
人法地，地法天，天法道，道法自然。
People model themselves on earth. Earth models itself on heaven. Heaven models itself on the Way. The Way models itself on what is so of itself.
Text notes
This edition names 王, ‘king,’ among the four great ones. 自然 literally means ‘so of itself,’ rather than nature as a separate place or entity.
重根
The root of lightness
重為輕根，靜為躁君。
Heaviness is the root of lightness. Stillness is the ruler of agitation.
是以聖人終日行不離輜重。
Thus the sage travels all day without leaving the baggage wagons.
雖有榮觀，燕處超然。
Though there are splendid sights, the sage rests at ease, beyond them.
奈何萬乘之主，而以身輕天下？
How can the lord of ten thousand chariots treat all under heaven lightly in his own person?
輕則失本，躁則失君。
Lightness loses the root. Agitation loses the ruler.
Text notes
輜重 means a baggage train and carries the image of weight. 萬乘 refers to a ruler with ten thousand chariots. 乘 is shèng in that expression.
救人
Leaving no one behind
善行無轍迹，善言無瑕讁。
Good traveling leaves no wheel tracks. Good speech has no blemish to reproach.
善數不用籌策。
Good reckoning uses no counting rods.
善閉無關楗而不可開，善結無繩約而不可解。
Good closing has no bar or bolt, yet cannot be opened. Good binding has no rope or cord, yet cannot be undone.
是以聖人常善救人，故無棄人。
Thus the sage is always good at saving people, so no person is discarded.
常善救物，故無棄物，是謂襲明。
Always good at saving things, the sage discards no thing. This is called inheriting clarity.
故善人者，不善人之師。
Thus the good person is the teacher of the person who is not good.
不善人者，善人之資。
The person who is not good is the good person'S resource.
不貴其師，不愛其資，雖智大迷，
Not valuing the teacher, not cherishing the resource, even the clever are greatly confused.
是謂要妙。
This is called the essential subtlety.
歸樸
Returning to uncarved wood
知其雄，守其雌，為天下谿。
Know the male, keep to the female, and be the ravine of all under heaven.
為天下谿，常德不離，復歸於嬰兒。
Being that ravine, constant virtue does not leave, and one returns to infancy.
知其白，守其黑，為天下式。
Know the white, keep to the black, and be the model for all under heaven.
為天下式，常德不忒，復歸於無極。
Being that model, constant virtue does not err, and one returns to the limitless.
知其榮，守其辱，為天下谷，
Know honor, keep to disgrace, and be the valley of all under heaven.
常德乃足，復歸於樸。
Then constant virtue is sufficient, and one returns to uncarved wood.
樸散則為器，聖人用之，則為官長，
When uncarved wood is divided, it becomes vessels. When the sage employs it, it becomes the head of officials.
故大制不割。
Thus great shaping does not cut apart.
Text notes
谿 is a variant meaning ravine or mountain stream, read xī. 樸 means uncarved wood. The closing image contrasts differentiation into vessels or offices with a whole that is not cut apart.
神器
The sacred vessel
將欲取天下而為之，吾見其不得已。
Those who would take all under heaven and act upon it—I see that they will not succeed.
天下神器，不可為也，
All under heaven is a sacred vessel. It cannot be acted upon.
為者敗之，執者失之。
Those who act upon it ruin it. Those who grasp it lose it.
故物或行或隨，或歔或吹。
Thus things may lead or follow, breathe warm or blow cold.
或強或羸，或挫或隳。
They may be strong or weak, struck down or destroyed.
是以聖人去甚，去奢，去泰。
Thus the sage discards excess, extravagance, and overindulgence.
勿強
Without forcing
以道佐人主者，不以兵強天下。
Those who assist a ruler through the Way do not use arms to force all under heaven.
其事好還。
Such affairs tend to return upon themselves.
師之所處，荊棘生焉。
Where armies have dwelt, thorns and brambles grow.
大軍之後，必有凶年。
After a great army, there will surely be years of scarcity.
善有果而已，不敢以取強。
The good achieve the result and stop. They do not dare use it to seize supremacy.
果而勿矜，果而勿伐，果而勿驕。
Achieve the result without self-exaltation, without boasting, without arrogance.
果而不得已，果而勿強。
Achieve the result only from necessity. Achieve it without forcing.
物壯則老，是謂不道，不道早已。
Things grow strong and then old. This is called being against the Way. What is against the Way ends early.
Text notes
果 is rendered as the result, with the implication of accomplishing a necessary task. 好還 means tending to return or rebound. The passage describes the aftermath of military force.
喪禮
Victory and mourning
夫佳兵者，不祥之器，物或惡之，故有道者不處。
Fine weapons are inauspicious instruments. Things may detest them, so those who have the Way do not dwell with them.
君子居則貴左，用兵則貴右。
In ordinary dwelling, the noble person honors the left. In using arms, the right is honored.
兵者不祥之器，非君子之器，
Weapons are inauspicious instruments, not the instruments of the noble person.
不得已而用之，恬淡為上。
Only when unavoidable are they used. Calm restraint is best.
勝而不美，而美之者，是樂殺人。
Do not regard victory as beautiful. To regard it as beautiful is to delight in killing people.
夫樂殺人者，則不可以得志於天下矣。
Those who delight in killing people cannot fulfill their aims under heaven.
吉事尚左，凶事尚右。
Auspicious affairs honor the left. Inauspicious affairs honor the right.
偏將軍居左，上將軍居右，言以喪禮處之。
The subordinate general stands on the left, the commanding general on the right. This means treating the affair as a funeral rite.
殺人之眾，以哀悲泣之，戰勝，以喪禮處之。
When many people are killed, weep for them with grief and sorrow. A victory in battle is to be treated as a funeral rite.
Text notes
The left-right contrasts concern ceremonial positions in ordinary and funerary settings. 喪 is sāng in 喪禮, ‘funeral rite.’ The chapter treats victory as an occasion for mourning.
知止
Knowing where to stop
道常無名，樸雖小，天下莫能臣也。
The Way is constantly nameless. Though uncarved wood is small, nothing under heaven can make it a subject.
侯王若能守之，萬物將自賓。
If lords and kings could keep it, the ten thousand things would submit of themselves.
天地相合，以降甘露，民莫之令而自均。
Heaven and earth join to send down sweet dew. With no one commanding them, the people find balance of themselves.
始制有名，名亦既有，夫亦將知止，
When ordering begins, there are names. Once names exist, one must also know where to stop.
知止所以不殆。
Knowing where to stop is how one avoids danger.
譬道之在天下，猶川谷之於江海。
To illustrate the Way'S place under heaven, consider streams and valleys in relation to rivers and seas.
自知
Knowing oneself
知人者智，自知者明。
Those who know others are wise. Those who know themselves are clear-sighted.
勝人者有力，自勝者強。
Those who overcome others have force. Those who overcome themselves are strong.
知足者富，強行者有志。
Those who know sufficiency are rich. Those who persist in action have resolve.
不失其所者久，死而不亡者壽。
Those who do not lose their place endure. Those who die without vanishing have longevity.
Text notes
The last line is not a claim of bodily immortality. 亡 means disappearing or perishing, and Wang Bi connects the line to the continuing Way after the person's death.
不主
Greatness without claiming
大道氾兮，其可左右。
The great Way flows everywhere. It can go left or right.
萬物恃之而生而不辭，功成不名有。
The ten thousand things depend on it for life, and it does not refuse them. Its work accomplished, it does not claim possession.
衣養萬物而不為主，常無欲，可名於小。
It clothes and nourishes the ten thousand things without being their master. Always without desire, it may be called small.
萬物歸焉而不為主，可名為大。
The ten thousand things return to it, yet it does not become their master. It may be called great.
以其終不自為大，故能成其大。
Because it never makes itself great, it can accomplish its greatness.
無味
Without flavor
執大象，天下往。
Hold to the great image, and all under heaven come toward it.
往而不害，安平太。
Coming without harm, they find security, peace, and ease.
樂與餌，過客止。
Music and food make passing travelers stop.
道之出口，淡乎其無味，
The Way, when spoken, is bland and without flavor.
視之不足見，聽之不足聞，用之不足既。
Looking at it, there is not enough to see. Listening to it, there is not enough to hear. Using it, there is no exhausting it.
微明
Subtle clarity
將欲歙之，必固張之。
If you would contract something, you must first let it expand.
將欲弱之，必固強之。
If you would weaken something, you must first let it strengthen.
將欲廢之，必固興之。
If you would abolish something, you must first let it rise.
將欲奪之，必固與之。
If you would take something away, you must first give to it.
是謂微明。柔弱勝剛強。
This is called subtle clarity. The soft and weak overcome the hard and strong.
魚不可脫於淵，國之利器不可以示人。
Fish must not leave the depths. A state'S effective instruments must not be displayed to people.
Text notes
固 is understood here as ‘first’ in the four reversals. Other readings emphasize certainly or firmly. 歙 is xī, ‘contract.’ 利器 can mean sharp weapons or effective instruments of rule.
自定
Settling of itself
道常無為而無不為。
The Way constantly acts without acting, yet nothing is left undone.
侯王若能守之，萬物將自化。
If lords and kings could keep it, the ten thousand things would transform of themselves.
化而欲作，吾將鎮之以無名之樸。
If desire arose in that transformation, I would still it with nameless uncarved wood.
無名之樸，夫亦將無欲。
With nameless uncarved wood, there would also be no desire.
不欲以靜，天下將自定。
Without desire and therefore still, all under heaven would settle of itself.
上德
The substance of virtue
上德不德，是以有德。下德不失德，是以無德。
Highest virtue does not insist on virtue, and so has virtue. Lower virtue does not let go of virtue, and so lacks virtue.
上德無為而無以為，下德為之而有以為。
Highest virtue does not act and has no motive for acting. Lower virtue acts and has a motive for acting.
上仁為之而無以為，上義為之而有以為。
Highest benevolence acts without a motive for acting. Highest righteousness acts with a motive for acting.
上禮為之而莫之應，則攘臂而扔之。
Highest ritual propriety acts, and when no one responds, it bares its arms and pulls them along.
故失道而後德，失德而後仁，
Thus after the Way is lost comes virtue. After virtue is lost comes benevolence.
失仁而後義，失義而後禮。
After benevolence is lost comes righteousness. After righteousness is lost comes ritual propriety.
夫禮者，忠信之薄，而亂之首。
Ritual propriety is the thinning of loyalty and trust, and the beginning of disorder.
前識者，道之華，而愚之始。
Foreknowledge is the flower of the Way, and the beginning of foolishness.
是以大丈夫處其厚，不居其薄，
Thus the great person dwells in what is substantial, not in what is thin.
處其實，不居其華。故去彼取此。
The great person dwells in the fruit, not in the flower. Therefore discards that and takes this.
Text notes
德 is translated consistently as virtue, though its range includes potency and integrity. 無以為 is understood as having no motive or purpose for acting. 扔 is read réng in its old sense of pulling.
得一
Obtaining the One
昔之得一者，
Those of old that obtained the One:
天得一以清，地得一以寧，
Heaven obtained the One and became clear. Earth obtained the One and became stable.
神得一以靈，谷得一以盈，
Spirits obtained the One and became numinous. Valleys obtained the One and became full.
萬物得一以生，侯王得一以為天下貞。
The ten thousand things obtained the One and came to life. Lords and kings obtained the One and became the standard of all under heaven.
其致之，天無以清將恐裂，
Carrying this to its consequence: without what makes it clear, heaven might split.
地無以寧將恐發，神無以靈將恐歇，
Without what makes it stable, earth might break apart. Without what makes them numinous, spirits might cease.
谷無以盈將恐竭，萬物無以生將恐滅，
Without what fills them, valleys might dry up. Without what gives them life, the ten thousand things might perish.
侯王無以貴高將恐蹶。
Without what makes them honored and high, lords and kings might fall.
故貴以賤為本，高以下為基。
Thus the honored takes the lowly as its root. The high takes the low as its foundation.
是以侯王自稱孤、寡、不穀。
Thus lords and kings call themselves “orphaned,” “solitary,” and “unworthy.”
此非以賤為本邪？非乎？
Is this not taking the lowly as the root? Is it not?
故致數輿無輿，
Thus, counting a carriage'S parts to the end, there is no carriage.
不欲琭琭如玉，珞珞如石。
Do not desire to be gleaming like jade or hard and scattered like stones.
Text notes
The source preserves 數輿無輿, interpreted here through the image of counting a carriage's parts. This line has important textual variants, including readings about reputation. 琭琭 and 珞珞 describe contrasting appearances of jade and stone.
反動
Returning
反者道之動，弱者道之用。
Returning is the movement of the Way. Weakness is the use of the Way.
天下萬物生於有，有生於無。
The ten thousand things under heaven are born from being. Being is born from non-being.
大象
The great image
上士聞道，勤而行之。
When the highest adept hears the Way, the adept diligently practices it.
中士聞道，若存若亡。
When the middling adept hears the Way, it seems now present, now absent.
下士聞道，大笑之。不笑不足以為道。
When the lowest adept hears the Way, the adept laughs loudly at it. Without that laughter, it would not be sufficient to be the Way.
故建言有之：明道若昧，進道若退，夷道若纇，
Thus an established saying has it: the bright Way seems dark. The advancing Way seems to retreat. The level Way seems uneven.
上德若谷，大白若辱，廣德若不足，
Highest virtue seems like a valley. Great whiteness seems stained. Vast virtue seems insufficient.
建德若偷，質真若渝，
Firm virtue seems slack. Substantial truth seems changeable.
大方無隅，大器晚成，
The great square has no corners. The great vessel is completed late.
大音希聲，大象無形，道隱無名。
Great sound is scarcely heard. The great image has no form. The Way is hidden and nameless.
夫唯道，善貸且成。
Only the Way is good at providing and bringing to completion.
Text notes
This edition reads 大器晚成, ‘the great vessel is completed late.’ Other early witnesses support different readings. The contrasts preserve the chapter's deliberate paradoxes.
生萬物
The birth of things
道生一，一生二，二生三，三生萬物。
The Way gives birth to one. One gives birth to two. Two gives birth to three. Three gives birth to the ten thousand things.
萬物負陰而抱陽，沖氣以為和。
The ten thousand things carry yin on their backs and embrace yang. Through blending breath, they make harmony.
人之所惡，唯孤、寡、不穀，而王公以為稱。
What people dislike is being orphaned, solitary, and unworthy, yet kings and dukes use these as their titles.
故物或損之而益，或益之而損。
Thus things may be diminished and thereby gain, or increased and thereby lose.
人之所教，我亦教之。
What others teach, I also teach.
強梁者不得其死，吾將以為教父。
The violent and forceful do not obtain their natural death. I will take this as the father of my teaching.
Text notes
陰 and 陽 are yin and yang. 氣 can mean breath or vital energy. ‘Father of my teaching’ keeps the source's metaphor for a foundational teaching.
至柔
Entering the gapless
天下之至柔，馳騁天下之至堅。
The softest thing under heaven rides through the hardest thing under heaven.
無有入無間，吾是以知無為之有益。
Non-being enters what has no gaps. Through this I know the benefit of non-action.
不言之教，無為之益，天下希及之。
Teaching without words, the benefit of non-action—few under heaven reach these.
知足
What is enough
名與身孰親？身與貨孰多？得與亡孰病？
Name or self: which is closer? Self or possessions: which matters more? Gain or loss: which is more harmful?
是故甚愛必大費，多藏必厚亡，
Thus excessive attachment necessarily brings great expense. Hoarding much necessarily brings heavy loss.
知足不辱，知止不殆，可以長久。
Knowing sufficiency, one avoids disgrace. Knowing where to stop, one avoids danger. One can then endure long.
若缺
Seeming incomplete
大成若缺，其用不弊。
Great completion seems incomplete. Its use does not wear out.
大盈若沖，其用不窮。
Great fullness seems empty. Its use is not exhausted.
大直若屈，其用不居。
Great straightness seems bent. Its use does not remain fixed.
大巧若拙，其用不輟。
Great skill seems clumsy. Its use does not cease.
大辯若訥，其用不差。
Great eloquence seems hesitant. Its use does not err.
躁勝寒，靜勝熱。清靜為天下正。
Agitation overcomes cold. Stillness overcomes heat. Clarity and stillness are the standard for all under heaven.
Text notes
This source includes 其用不居, 其用不輟, and 其用不差 after the lines on straightness, skill, and eloquence. Many familiar editions omit those phrases. They are retained here.
常足
Enough is enough
天下有道，卻走馬以糞。
When all under heaven has the Way, swift horses are turned back to fertilize the fields.
天下無道，戎馬生於郊。
When all under heaven lacks the Way, warhorses give birth on the outskirts.
禍莫大於不知足，咎莫大於欲得。
No misfortune is greater than not knowing sufficiency. No fault is greater than desiring to acquire.
故知足之足，常足矣。
Thus the sufficiency of knowing sufficiency is constant sufficiency.
Text notes
This edition begins its list of faults with 禍莫大於不知足. The additional sentence about 可欲 found in some editions is not present in this source.
不出
Without going out
不出戶，知天下。不闚牖，見天道。
Without going out the door, know all under heaven. Without peering through the window, see the Way of heaven.
其出彌遠，其知彌少。
The farther one goes out, the less one knows.
是以聖人不行而知，不見而名，不為而成。
Thus the sage knows without traveling, names without seeing, and accomplishes without acting.
日損
Losing day by day
為學日益，為道日損。
In pursuing learning, one increases daily. In pursuing the Way, one decreases daily.
損之又損，以至於無為。
Decrease and decrease again, until reaching non-action.
無為而無不為。
Act without acting, and nothing is left undone.
取天下常以無事，及其有事，不足以取天下。
Taking all under heaven is always through non-interference. Once one interferes, one is not fit to take all under heaven.
民心
The people's heart
聖人無常心，以百姓心為心。
The sage has no fixed heart, but takes the people'S hearts as the sage'S heart.
善者，吾善之。不善者，吾亦善之，德善。
To the good, I am good. To those who are not good, I am also good. Virtue is good.
信者，吾信之。不信者，吾亦信之，德信。
Those who are trustworthy, I trust. Those who are not trustworthy, I also trust. Virtue is trustworthy.
聖人在天下歙歙，為天下渾其心，
The sage lives under heaven openly receptive, blending the heart for all under heaven.
百姓皆注其耳目，聖人皆孩之。
The people all fix their ears and eyes upon the sage. The sage treats them all as children.
Text notes
德善 and 德信 are deliberately compact, rendered ‘virtue is good’ and ‘virtue is trustworthy.’ They can also be interpreted as obtaining goodness and trust. 孩之 is understood as treating people as children.
攝生
Nurturing life
出生入死。
Coming forth into life, entering into death.
生之徒，十有三。死之徒，十有三。
The companions of life are three in ten. The companions of death are three in ten.
人之生，動之死地，亦十有三。
Those who, while living, move toward the ground of death are also three in ten.
夫何故？以其生生之厚。
Why is this? Because of their excessive striving to sustain life.
蓋聞善攝生者，陸行不遇兕虎，入軍不被甲兵。
I have heard that those good at nurturing life meet no rhinoceros or tiger when traveling on land, and are not struck by armor and weapons when entering an army.
兕無所投其角，虎無所措其爪，兵無所容其刃。
The rhinoceros has nowhere to thrust its horn. The tiger has nowhere to set its claws. The weapon has nowhere to lodge its blade.
夫何故？以其無死地。
Why is this? Because they have no ground of death.
Text notes
十有三 is rendered as ‘three in ten.’ It has also been read as ‘thirteen.’ The images of escaping beasts and weapons express the chapter's view of nurturing life, not a practical guarantee of physical safety.
生畜
Giving life, nourishing
道生之，德畜之，物形之，勢成之。
The Way gives them life. Virtue nourishes them. Matter gives them form. Circumstances complete them.
是以萬物莫不尊道而貴德。
Thus none of the ten thousand things fails to honor the Way and value virtue.
道之尊，德之貴，夫莫之命而常自然。
The honoring of the Way and valuing of virtue are not commanded, but are always so of themselves.
故道生之，德畜之。
Thus the Way gives them life, and virtue nourishes them.
長之育之，亭之毒之，蓋之覆之。
It raises and rears them, settles and matures them, shelters and covers them.
生而不有，為而不恃，長而不宰。是謂玄德。
Give life without possessing. Act without relying on it. Nurture without ruling. This is called mysterious virtue.
Text notes
毒 is used in an older sense associated with developing or maturing, not poisoning. 亭之毒之 is a difficult pair, rendered here as settling and maturing. 長 and 畜 are zhǎng and xù in this nurturing context.
守母
Keeping the mother
天下有始，以為天下母。
All under heaven has a beginning, taken as the mother of all under heaven.
既得其母，以知其子，既知其子，復守其母，
Having found the mother, thereby know her children. Having known the children, return to keeping the mother.
沒身不殆。
To the end of one'S life, without danger.
塞其兌，閉其門，終身不勤。
Block the openings, close the gates, and throughout life there is no toil.
開其兌，濟其事，終身不救。
Open the openings, further the affairs, and throughout life there is no rescue.
見小曰明，守柔曰強。
Seeing the small is called clarity. Keeping to softness is called strength.
用其光，復歸其明，無遺身殃，是為習常。
Use the light and return to clarity. Do not leave calamity for the self. This is practicing constancy.
大道
The broad road
使我介然有知，行於大道，唯施是畏。
If I had even a little knowledge, walking on the great Way, I would fear only straying.
大道甚夷，而民好徑。
The great Way is very level, yet the people favor shortcuts.
朝甚除，田甚蕪，倉甚虛。
The court is very well kept, the fields very overgrown, the granaries very empty.
服文綵，帶利劍，厭飲食，財貨有餘，
Wearing patterned finery, carrying sharp swords, sated with food and drink, possessing more wealth and goods than needed:
是為盜夸。非道也哉！
This is called a robber'S boasting. Surely it is not the Way!
Text notes
施 is read yí and interpreted as straying in this passage. Other readings exist. The source preserves 盜夸, rendered ‘a robber's boasting,’ where other editions use related characters.
修德
Cultivating virtue
善建者不拔，善抱者不脫，子孫以祭祀不輟。
What is well established is not uprooted. What is well held is not lost. Descendants thereby continue the sacrifices without interruption.
修之於身，其德乃真。修之於家，其德乃餘。
Cultivate it in the self, and its virtue is genuine. Cultivate it in the household, and its virtue is abundant.
修之於鄉，其德乃長。修之於國，其德乃豐。
Cultivate it in the village, and its virtue grows. Cultivate it in the state, and its virtue flourishes.
修之於天下，其德乃普。
Cultivate it in all under heaven, and its virtue is universal.
故以身觀身，以家觀家，
Thus observe the self through the self, the household through the household,
以鄉觀鄉，以國觀國，以天下觀天下。
The village through the village, the state through the state, all under heaven through all under heaven.
吾何以知天下然哉？以此。
How do I know that all under heaven is so? Through this.
赤子
Like a newborn
含德之厚，比於赤子。
One who contains virtue in abundance is comparable to a newborn child.
蜂蠆虺蛇不螫，猛獸不據，攫鳥不搏。
Bees, scorpions, vipers, and snakes do not sting or bite it. Fierce beasts do not seize it. Birds of prey do not strike it.
骨弱筋柔而握固。
Its bones are weak and sinews soft, yet its grip is firm.
未知牝牡之合而全作，精之至也。
Not yet knowing the union of female and male, yet its organ rises: this is the fullness of essence.
終日號而不嗄，和之至也。
Crying all day without becoming hoarse: this is the fullness of harmony.
知和曰常，知常曰明。
Knowing harmony is called constancy. Knowing constancy is called clarity.
益生曰祥，心使氣曰強。
Adding to life is called an omen. The heart driving the breath is called force.
物壯則老，謂之不道，不道早已。
Things grow strong and then old. This is called being against the Way. What is against the Way ends early.
Text notes
The source preserves 全作, understood through the infant's spontaneous erection. Many editions have a more explicit character. 祥 is kept as ‘omen,’ whose favorable or unfavorable force is debated in this context.
玄同
Mysterious sameness
知者不言，言者不知。
Those who know do not speak. Those who speak do not know.
塞其兌，閉其門，挫其銳，
Block the openings, close the gates, blunt the sharpness,
解其分，和其光，同其塵，是謂玄同。
Untangle the divisions, soften the light, become one with the dust. This is called mysterious sameness.
故不可得而親，不可得而疏，
Thus one cannot be made intimate, nor made distant,
不可得而利，不可得而害，
Cannot be benefited, nor harmed,
不可得而貴，不可得而賤。
Cannot be honored, nor debased.
故為天下貴。
Thus one is honored by all under heaven.
Text notes
This edition has 解其分, ‘untangle the divisions,’ where others use 紛, ‘tangles.’ The phrase is rendered to preserve the source character. The claims about not being harmed belong to the text's philosophical language.
無事
Without interference
以正治國，以奇用兵，以無事取天下。
Govern the state through uprightness. Use arms through the unexpected. Take all under heaven through non-interference.
吾何以知其然哉？以此。
How do I know it is so? Through this:
天下多忌諱，而民彌貧。
The more prohibitions under heaven, the poorer the people become.
民多利器，國家滋昬。
The more sharp instruments the people have, the more darkened the state becomes.
人多伎巧，奇物滋起。
The more skills and clever contrivances people have, the more strange things arise.
法令滋彰，盜賊多有。
The more laws and commands are displayed, the more thieves and robbers there are.
故聖人云：「我無為而民自化，
Thus the sage says: “I act without acting, and the people transform of themselves.
我好靜而民自正，我無事而民自富，
I favor stillness, and the people straighten themselves. I do not interfere, and the people enrich themselves.
我無欲而民自樸。」
I have no desire, and the people become simple of themselves.”
禍福
Fortune and misfortune
其政悶悶，其民淳淳。其政察察，其民缺缺。
When governing is unobtrusive, the people are simple and whole. When governing is scrutinizing, the people are fractured and deficient.
禍兮福之所倚，福兮禍之所伏。
Misfortune is what good fortune leans upon. Good fortune is where misfortune lies hidden.
孰知其極？其無正。
Who knows their ultimate limit? There is no fixed standard.
正復為奇，善復為妖。
The regular returns to the strange. The good returns to the uncanny.
人之迷，其日固久。
People'S bewilderment has indeed lasted a long time.
是以聖人方而不割，廉而不劌，
Thus the sage is square without cutting, sharp-edged without wounding,
直而不肆，光而不燿。
Straight without imposing, bright without dazzling.
深根
Deep roots
治人事天，莫若嗇。
In governing people and serving heaven, nothing is like frugality.
夫唯嗇，是謂早服。
Precisely this frugality is called submitting early.
早服謂之重積德。
Submitting early is called deeply accumulating virtue.
重積德則無不克，無不克則莫知其極。
Deeply accumulating virtue, there is nothing one cannot overcome. With nothing one cannot overcome, no one knows the limit.
莫知其極，可以有國。
When no one knows the limit, one can possess a state.
有國之母，可以長久。
Possessing the mother of the state, one can endure long.
是謂深根固柢，長生久視之道。
This is called deep roots and a firm base, the Way of long life and enduring vision.
Text notes
嗇 combines restraint, frugality, and conserving resources. 早服 can be read as early submission or early preparation. The translation keeps the former reading.
小鮮
Cooking a small fish
治大國，若烹小鮮。
Governing a large state is like cooking a small fish.
以道莅天下，其鬼不神。
Preside over all under heaven through the Way, and its ghosts do not exercise supernatural power.
非其鬼不神，其神不傷人。
It is not that its ghosts lack supernatural power, but that their power does not harm people.
非其神不傷人，聖人亦不傷人。
Not only does their power not harm people, the sage also does not harm people.
夫兩不相傷，故德交歸焉。
Since the two do not harm each other, virtue converges and returns in them.
下流
Taking the lower place
大國者下流，天下之交。
A large state is the downstream place, the meeting point of all under heaven.
天下之牝，牝常以靜勝牡，以靜為下。
It is the female of all under heaven. The female constantly overcomes the male through stillness, taking the lower place through stillness.
故大國以下小國，則取小國。
Thus a large state, by lowering itself before a small state, gains the small state.
小國以下大國，則取大國。
A small state, by lowering itself before a large state, gains the large state.
故或下以取，或下而取。
Thus some lower themselves to gain, and some lower themselves and are gained.
大國不過欲兼畜人，小國不過欲入事人。
A large state desires only to embrace and nourish people. A small state desires only to enter into serving people.
夫兩者各得其所欲，大者宜為下。
For each of the two to obtain what it desires, the larger should take the lower place.
Text notes
取 is repeated as ‘gain’ and also permits ‘be gained.’ The passage describes an asymmetrical relationship while placing responsibility for taking the lower position on the larger state.
萬物奧
A refuge for all
道者萬物之奧。善人之寶，不善人之所保。
The Way is the inner sanctuary of the ten thousand things. It is the good person'S treasure and the refuge of the person who is not good.
美言可以市，尊行可以加人。
Beautiful words can win a market. Honorable conduct can raise one above others.
人之不善，何棄之有？
If a person is not good, what reason is there to discard that person?
故立天子，置三公，
Thus when a Son of Heaven is installed and the three high ministers appointed,
雖有拱璧以先駟馬，不如坐進此道。
Even a jade disk held in both hands, offered before a team of four horses, is not as good as sitting and presenting this Way.
古之所以貴此道者何？
Why did the ancients value this Way?
不曰以求得，有罪以免邪？故為天下貴。
Was it not said that through it seekers obtain and the guilty escape? Thus it is valued by all under heaven.
Text notes
奧 can denote an inner chamber or sanctuary. The Son of Heaven is the sovereign, and 三公 are the three highest ministers. The jade and horses are images of an expensive ceremonial offering.
細大
Beginning with the small
為無為，事無事，味無味。
Act through non-action. Attend to non-interference. Taste the flavorless.
大小多少，報怨以德。
Treat the small as great and the few as many. Respond to resentment with virtue.
圖難於其易，為大於其細。
Plan for the difficult while it is easy. Do the great while it is small.
天下難事必作於易，天下大事必作於細。
Difficult affairs under heaven necessarily begin with the easy. Great affairs under heaven necessarily begin with the small.
是以聖人終不為大，故能成其大。
Thus the sage never undertakes greatness, and so can accomplish greatness.
夫輕諾必寡信，多易必多難。
Light promises necessarily inspire little trust. Treating much as easy necessarily brings many difficulties.
是以聖人猶難之，故終無難矣。
Thus the sage still regards things as difficult, and so in the end has no difficulty.
Text notes
大小多少 is elliptical. It is understood here as treating small things as great and few things as many. The following lines develop attention to difficult and great affairs at their small beginnings.
足下
Beneath the feet
其安易持，其未兆易謀。
What is settled is easy to hold. What has shown no sign is easy to plan for.
其脆易泮，其微易散。
What is brittle is easy to break. What is minute is easy to scatter.
為之於未有，治之於未亂。
Act upon it before it exists. Put it in order before disorder arises.
合抱之木，生於毫末。九層之臺，起於累土。
A tree that fills the arms grows from a tiny shoot. A nine-story terrace rises from piled earth.
千里之行，始於足下。
A journey of a thousand li begins beneath the feet.
為者敗之，執者失之。
Those who act upon it ruin it. Those who grasp it lose it.
是以聖人無為故無敗，無執故無失。
Thus the sage does not act upon it, and so does not ruin it. The sage does not grasp it, and so does not lose it.
民之從事，常於幾成而敗之。
In pursuing affairs, people often ruin them when they are nearly complete.
慎終如始，則無敗事。
Be as careful at the end as at the beginning, and there will be no ruined affair.
是以聖人欲不欲，不貴難得之貨，
Thus the sage desires not to desire and does not prize goods that are hard to obtain.
學不學，復眾人之所過。
The sage learns not to learn, returning from where everyone has gone astray.
以輔萬物之自然，而不敢為。
This assists what is so of itself in the ten thousand things, without daring to act upon them.
Text notes
A li is a traditional unit of distance. 幾 is jī, ‘nearly,’ in 幾成. The source has 泮, here understood as breaking or dispersing.
玄德
Mysterious virtue
古之善為道者，非以明民，將以愚之。
Those of antiquity who were good at practicing the Way did not use it to make the people clever, but to make them simple.
民之難治，以其智多。
The people are difficult to govern because they have much cleverness.
故以智治國，國之賊，不以智治國，國之福。
Thus governing a state through cleverness is the state'S bane. Not governing through cleverness is the state'S blessing.
知此兩者亦稽式。
Knowing these two is also a model to examine.
常知稽式，是謂玄德。
Constantly knowing this model is called mysterious virtue.
玄德深矣，遠矣，與物反矣，然後乃至大順。
Mysterious virtue is deep and far-reaching. It turns back with things, and only then reaches great accord.
Text notes
明 and 愚 are rendered as making people clever and simple. More literally, the latter can mean making them foolish. 與物反矣 can also be understood as going contrary to things, rather than turning back with them.
百谷王
The king of valleys
江海所以能為百谷王者，以其善下之，故能為百谷王。
Rivers and seas can be kings of the hundred valleys because they are good at lying below them. Thus they can be kings of the hundred valleys.
是以欲上民，必以言下之。
Thus one who wishes to be above the people must in speech place oneself below them.
欲先民，必以身後之。
One who wishes to precede the people must in person place oneself behind them.
是以聖人處上而民不重，處前而民不害。
Thus the sage dwells above without burdening the people, and dwells before without harming them.
是以天下樂推而不厭，
Thus all under heaven gladly advances the sage and does not tire of doing so.
以其不爭，故天下莫能與之爭。
Because the sage does not contend, no one under heaven can contend with the sage.
三寶
The three treasures
天下皆謂我道大，似不肖。
All under heaven say my Way is great, yet seems to resemble nothing.
夫唯大，故似不肖。若肖，久矣其細也夫！
Precisely because it is great, it seems to resemble nothing. If it resembled something, it would long since have become small!
我有三寶，持而保之。
I have three treasures, which I hold and preserve.
一曰慈，二曰儉，三曰不敢為天下先。
The first is called compassion, the second frugality, the third not daring to be first under heaven.
慈故能勇，儉故能廣，
Through compassion one can be courageous. Through frugality one can be expansive.
不敢為天下先，故能成器長。
Through not daring to be first under heaven, one can become the chief of vessels.
今舍慈且勇，舍儉且廣，舍後且先，死矣！
Now, abandoning compassion while seeking courage, abandoning frugality while seeking expansion, abandoning the rear while seeking the front: death!
夫慈以戰則勝，以守則固。
With compassion in battle, one wins. With it in defense, one stands firm.
天將救之，以慈衛之。
When heaven would save someone, it guards that person with compassion.
Text notes
器長, literally ‘chief of vessels,’ can signify leadership of offices or capable people. The three treasures are compassion, frugality, and declining to put oneself first.
不爭德
The virtue of not contending
善為士者不武，善戰者不怒，
A good warrior is not warlike. A good fighter is not angry.
善勝敵者不與，善用人者為之下，
One good at overcoming enemies does not engage them. One good at employing people places oneself below them.
是謂不爭之德，是謂用人之力，
This is called the virtue of not contending. This is called using people'S strength.
是謂配天古之極。
This is called matching heaven, the ultimate standard of antiquity.
為客
The reluctant fighter
用兵有言：「吾不敢為主而為客，不敢進寸而退尺。」
There is a saying in the use of arms: “I dare not be the host but would be the guest. I dare not advance an inch but would retreat a foot.”
是謂行無行，攘無臂，扔無敵，執無兵。
This is called marching without ranks, baring without arms, pulling without an enemy, grasping without weapons.
禍莫大於輕敵，輕敵幾喪吾寶。
No misfortune is greater than underestimating the enemy. Underestimating the enemy nearly loses my treasure.
故抗兵相加，哀者勝矣。
Thus when opposing armies engage, the grieving side wins.
Text notes
The host and guest signify taking the initiative and responding. 行無行 is read xíng wú háng, ‘marching without ranks.’ The subsequent phrases are intentionally paradoxical. 扔 retains its older sense of pulling.
懷玉
Jade beneath coarse cloth
吾言甚易知，甚易行。天下莫能知，莫能行。
My words are very easy to understand and very easy to practice. Yet no one under heaven can understand them or practice them.
言有宗，事有君。
Words have an ancestor. Affairs have a ruler.
夫唯無知，是以不我知。
Precisely because there is no understanding, they do not understand me.
知我者希，則我者貴。
Those who understand me are few. Those who model themselves on me are valued.
是以聖人被褐懷玉。
Thus the sage wears coarse cloth and carries jade within.
不知
Knowing that one does not know
知不知上，不知知病。
To know that one does not know is highest. Not to know, yet think one knows, is a sickness.
夫唯病病，是以不病。
Precisely by treating sickness as sickness, one is not sick.
聖人不病，以其病病，是以不病。
The sage is not sick. Because the sage treats sickness as sickness, the sage is not sick.
自愛
Knowing without displaying
民不畏威，則大威至。
When the people do not fear authority, then great terror arrives.
無狎其所居，無厭其所生。
Do not encroach upon where they dwell. Do not oppress their means of living.
夫唯不厭，是以不厭。
Precisely because one does not oppress, one is not detested.
是以聖人自知不自見，自愛不自貴，
Thus the sage knows the self without displaying the self, and loves the self without exalting the self.
故去彼取此。
Therefore discards that and takes this.
Text notes
厭 is read yā where it means oppress and yàn where it means detest. The repeated character makes a connection between the ruler's oppression and the people's rejection.
天網
The net of heaven
勇於敢則殺，勇於不敢則活。
Courage in daring leads to being killed. Courage in not daring leads to living.
此兩者，或利或害。
Of these two, one benefits and one harms.
天之所惡，孰知其故？是以聖人猶難之。
What heaven dislikes—who knows the reason? Thus even the sage regards it as difficult.
天之道，不爭而善勝，不言而善應，
The Way of heaven does not contend, yet is good at winning. It does not speak, yet is good at responding.
不召而自來，繟然而善謀。
Without being summoned, it comes of itself. It is relaxed, yet good at planning.
天網恢恢，疏而不失。
Heaven'S net is vast and wide. Its mesh is loose, yet it loses nothing.
大匠
The master woodworker
民不畏死，奈何以死懼之？
If the people do not fear death, how can death be used to frighten them?
若使民常畏死，而為奇者，吾得執而殺之，孰敢？
If the people were always afraid of death, and I could seize and kill those who act perversely, who would dare?
常有司殺者殺，夫代司殺者殺，是謂代大匠斲。
There is always an officer of killing who kills. Killing in that officer'S place is called cutting wood in the master woodworker'S place.
夫代大匠斲者，希有不傷其手矣。
Those who cut in the master woodworker'S place rarely avoid injuring their own hands.
Text notes
司殺 is an officer or authority charged with killing, often interpreted as the natural authority over death. The woodworker analogy warns against taking that role upon oneself.
民饑
Why the people hunger
民之饑，以其上食稅之多，是以饑。
The people hunger because those above consume too much in taxes. That is why they hunger.
民之難治，以其上之有為，是以難治。
The people are difficult to govern because those above interfere. That is why they are difficult to govern.
民之輕死，以其上求生之厚，是以輕死。
The people take death lightly because those above seek an excessive livelihood. That is why they take death lightly.
夫唯無以生為者，是賢於貴生。
Precisely those who do not make life an object of striving are better than those who prize life.
Text notes
This source includes 上, ‘those above,’ in the third explanation as well as the first two. Some versions omit it there and give the passage a different emphasis.
柔弱
Softness and life
人之生也柔弱，其死也堅強。
When people are alive, they are soft and weak. When dead, they are hard and stiff.
萬物草木之生也柔脆，其死也枯槁。
The ten thousand things, grasses and trees, are soft and tender when alive. When dead, they are dried and withered.
故堅強者死之徒，柔弱者生之徒。
Thus the hard and stiff are companions of death. The soft and weak are companions of life.
是以兵強則不勝，木強則兵。
Thus an army that is rigid does not win. A tree that is rigid meets the axe.
強大處下，柔弱處上。
The strong and great take the lower place. The soft and weak take the upper place.
Text notes
The source reads 木強則兵, literally ‘when wood is rigid, then weapons.’ ‘Meets the axe’ supplies the implied action. Other editions read this line differently.
張弓
Drawing a bow
天之道，其猶張弓與？
The Way of heaven—is it not like drawing a bow?
高者抑之，下者舉之，
What is high is lowered. What is low is raised.
有餘者損之，不足者補之。
What has a surplus is diminished. What is insufficient is supplemented.
天之道，損有餘而補不足。
The Way of heaven diminishes surplus and supplements insufficiency.
人之道則不然，損不足以奉有餘。
The human way is not so. It diminishes what is insufficient to provide for what has a surplus.
孰能有餘以奉天下？唯有道者。
Who can use a surplus to provide for all under heaven? Only those who have the Way.
是以聖人為而不恃，功成而不處，其不欲見賢。
Thus the sage acts without relying on it, accomplishes the work without dwelling in it, and does not desire to display worthiness.
Text notes
與 is a question particle, read yú, in the opening line. The bow image illustrates lowering what is high and raising what is low.
水勝
Water overcomes hardness
天下莫柔弱於水，而攻堅強者，莫之能勝，其無以易之。
Nothing under heaven is softer or weaker than water. Yet in attacking the hard and strong, nothing can surpass it. Nothing can replace it.
弱之勝強，柔之勝剛，天下莫不知莫能行。
The weak overcome the strong. The soft overcome the hard. No one under heaven fails to know this, yet no one can practice it.
是以聖人云：「受國之垢，是謂社稷主，
Thus the sage says: “To receive the state'S disgrace is to be called lord of the altars of soil and grain.
受國不祥，是為天下王。」
To receive the state'S misfortune is to be king of all under heaven.”
正言若反。
Upright words seem reversed.
Text notes
社稷 are the altars of soil and grain, a traditional expression for the state. Accepting its disgrace and misfortune is presented as a condition of legitimate rule.
左契
Without demanding repayment
和大怨，必有餘怨，安可以為善？
Reconcile a great resentment, and some resentment necessarily remains. How can this be considered good?
是以聖人執左契，而不責於人。
Thus the sage holds the left tally of the contract, but does not exact payment from others.
有德司契，無德司徹。
Those with virtue attend to the contract. Those without virtue attend to exaction.
天道無親，常與善人。
The Way of heaven has no favorites. It is always with the good person.
Text notes
A 契 is a contract or matching tally. The sage holds the creditor's tally but does not press the claim. 徹 is understood as levying or exacting payment.
小國
A small state
小國寡民，使有什伯之器而不用，
Let the state be small and its people few. Let there be implements of tenfold or hundredfold capacity, but let them go unused.
使民重死而不遠徙。
Let the people take death seriously and not migrate far away.
雖有舟輿，無所乘之。雖有甲兵，無所陳之。
Though there are boats and carriages, let there be no occasion to ride them. Though there are armor and weapons, let there be no occasion to array them.
使人復結繩而用之，
Let people return to using knotted cords.
甘其食，美其服，安其居，樂其俗。
Let them find their food sweet, their clothing beautiful, their dwellings peaceful, and their customs joyful.
鄰國相望，雞犬之聲相聞，
Neighboring states can see each other, and hear each other'S roosters and dogs.
民至老死，不相往來。
Yet the people grow old and die without traveling back and forth.
Text notes
什伯之器 is rendered as implements of tenfold or hundredfold capacity. Interpretations include labor-saving devices and military organization. Knotted cords evoke a simple means of keeping records.
利不害
Giving without contending
信言不美，美言不信。
Trustworthy words are not beautiful. Beautiful words are not trustworthy.
善者不辯，辯者不善。
Those who are good do not argue. Those who argue are not good.
知者不博，博者不知。
Those who know are not broadly learned. Those who are broadly learned do not know.
聖人不積，既以為人己愈有，
The sage does not hoard. Having used everything for others, the sage has still more.
既以與人己愈多。
Having given everything to others, the sage has still greater abundance.
天之道，利而不害。聖人之道，為而不爭。
The Way of heaven benefits without harming. The Way of the sage acts without contending.
Text notes
The closing contrasts oppose trustworthiness to ornament, goodness to disputation, and understanding to accumulation of learning. The last line returns to acting without contending.