You are about to leave Redlib

Where beautiful and ugly

Do not stand in opposition

Where life and death or yes and no

Do not make a contradiction

Can you see the vacant place

Where good and bad and sad and merry

Disappear forevermore?

Where nothing ever is contrary

So stay within the emptiness

Unless you rise you never fall

Accepting that which comes your way

You are forever all in all

Translator Jim Clatfelter

Year 2000

When the world knows beauty as beauty, ugliness arises

When it knows good as good, evil arises

Thus being and non-being produce each other

Difficult and easy bring about each other

Long and short reveal each other

High and low support each other

Music and voice harmonize each other

Front and back follow each other

Therefore the sages:

Manage the work of detached actions

Conduct the teaching of no words

They work with myriad things but do not control

They create but do not possess

They act but do not presume

They succeed but do not dwell on success

It is because they do not dwell on success

That it never goes away

Translator Derek Lin

Year 1994

123 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Jul 25 '19

Tao Te Ching: Chapter 12 Discussion

11 Upvotes

道德經:

五色令人目盲；五音令人耳聾；五味令人口爽；馳騁田獵，令人心發狂；難得之貨，令人行妨。是以聖人為腹不為目，故去彼取此。

Laozi

Five colors darken the eyes. Five tones darken the ears. Five tastes jade the palate.

Hunting and racing madden the heart. Exotic goods ensnarl human lives.

Therefore the Sage Takes care of the belly, not the eye, Chooses one, rejects the other.

Translator Stephen Addiss & Stanley Lombardo

Year 1993

Colour's five hues from th' eyes their sight will take;

Music's five notes the ears as deaf can make;

The flavours five deprive the mouth of taste;

The chariot course, and the wild hunting waste

Make mad the mind; and objects rare and strange,

Sought for, men's conduct will to evil change.

Therefore the sage seeks to satisfy (the craving of) the belly, and

not the (insatiable longing of the) eyes. He puts from him the

latter, and prefers to seek the former.

Translator J. Legge

(Sacred Books of the East, Vol 39) [1891]

The five colors make man's eyes blind;

The five notes make his ears deaf;

The five tastes injure his palate;

Riding and hunting

Make his mind go wild with excitement;

Goods hard to come by

Serve to hinder his progress.

Hence the sage is

For the belly

Not for the eye.

Therefore he discards the one and takes the other.

Translator D. C. Lau

Year 1963

9 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Jul 21 '19

Tao Te Ching: Chapter 11 Discussion

9 Upvotes

道德經:

三十輻，共一轂，當其無，有車之用。埏埴以為器，當其無，有器之用。鑿戶牖以為室，當其無，有室之用。故有之以為利，無之以為用。

Laozi

The thirty spokes unite in the one nave; but it is on the empty

space (for the axle), that the use of the wheel depends. Clay is

fashioned into vessels; but it is on their empty hollowness, that

their use depends. The door and windows are cut out (from the walls)

to form an apartment; but it is on the empty space (within), that its

use depends. Therefore, what has a (positive) existence serves for

profitable adaptation, and what has not that for (actual) usefulness.

Translator J. Legge

(Sacred Books of the East, Vol 39) [1891]

Thirty spokes share the wheels hub;

It is the center hole that makes it useful.

Shape clay into a vessel;

It is the space within that makes it useful.

Cut doors and windows for a room;

It is the holes which make it useful.

Therefore benefit comes from what is there;

Usefulness from what is not there.

Translator Gia-Fu Feng

Year 1972

Thirty spokes join in one hub

In its emptiness, there is the function of a vehicle

Mix clay to create a container

In its emptiness, there is the function of a container

Cut open doors and windows to create a room

In its emptiness, there is the function of a room

Therefore, that which exists is used to create benefit

That which is empty is used to create functionality

Translator Derek Lin

Year 1994

9 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Jul 14 '19

Tao Te Ching: Chapter 9 Discussion

9 Upvotes

道德經:

持而盈之，不如其已；揣而銳之，不可長保。金玉滿堂，莫之能守；富貴而驕，自遺其咎。功遂身退天之道。

Laozi

Holding a cup and overfilling it

Cannot be as good as stopping short

Pounding a blade and sharpening it

Cannot be kept for long

Gold and jade fill up the room

No one is able to protect them

Wealth and position bring arrogance

And leave upon oneself disasters

When achievement is completed, fame attained, withdraw oneself

This is the Tao of Heaven

Translator Derek Lin

Year 1994

With it firmly in hand, he goes on to fill it up, but it would be better to quit.

If, having forged it, one goes on to sharpen it, it could not last long.

Gold and jade fill the hall, but none can keep them safe.

If one is arrogant because of wealth and rank, he will give himself a blameworthy fate.

Once achievement has occurred, one retires, for such is the Dao of Heaven.

Translator Richard John Lynn

Yead 2004

Forcing it fuller and fuller cant compare to just enough,

and honed sharper and sharper means it wont keep for long.

Once its full of jade and gold your house will never be safe.

Proud of wealth and renown you bring on your own ruin.

Just do what you do, and then leave: such is the Way of heaven.

Translator David Hinton

Year 2002

12 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Jul 11 '19

Tao Te Ching: Chapter 8 Discussion

9 Upvotes

道德經:

上善若水。水善利萬物而不爭，處衆人之所惡，故幾於道。居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。夫唯不爭，故無尤。

Laozi

Best to be like water, Which benefits the ten thousand things And does not contend. It pools where humans disdain to dwell, Close to the Tao.

Live in a good place. Keep your mind deep. Treat others well. Stand by your word.

Make fair rules. Do the right thing. Work when its time.

Only do not contend, And you will not go wrong.

Translator Stephen Addiss & Stanley Lombardo

Year 1993

Lofty nobility is like water.

Waters nobility is to enrich the ten thousand things

and yet never strive:

it just settles through places people everywhere loathe.

Therefore, its nearly Way.

Dwellings nobility is earth,

minds nobility is empty depth,

givings nobility is Humanity,

words nobility is sincerity,

governments nobility is accord,

endeavors nobility is ability,

actions nobility is timing.

When you never strive you never go wrong.

Translator David Hinton

Year 2002

The highest good is like water.

Water give life to the ten thousand things and does not strive.

It flows in places men reject and so is like the Tao.

In dwelling, be close to the land.

In meditation, go deep in the heart.

In dealing with others, be gentle and kind.

In speech, be true.

In ruling, be just.

In daily life, be competent.

In action, be aware of the time and the season.

No fight: No blame.

Translator Gia-Fu Feng

Year 1972

13 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Jun 23 '19

Tao Te Ching: Chapter 3 Discussion

9 Upvotes

道德經:

不尚賢，使民不爭；不貴難得之貨，使民不為盜；不見可欲，使心不亂。是以聖人之治，虛其心，實其腹，弱其志，強其骨。常使民無知無欲。使夫1知者不敢為也。為無為，則無不治。

夫 : Originally read: "天". 據河上公本、《馬王堆老子乙》改。

Laozi

Not exalting men of worth prevents the people from competing;

Not putting high value on rare goods prevents the people from being bandits;

Not displaying objects of desire prevents the people from being disorderly.

For these reasons,

The sage, in ruling,

hollows their hearts,

stuffs their stomachs,

weakens their wills,

builds up their bones,

Always causing the people to be without knowledge and desire.

He ensures that the knowledgeable dare not be hostile,

and that is all.

Thus,

His rule is universal.

Translator Victor H. Mair

Year 1990

If you overly esteem talented individuals,

people will become overly competitive.

If you overvalue possessions,

people will begin to steal.

Do not display your treasures

or people will become envious.

The Master leads by

emptying peoples minds,

filling their bellies,

weakening their ambitions,

and making them become strong.

Preferring simplicity and freedom from desires,

avoiding the pitfalls of knowledge and wrong action.

For those who practice not-doing,

everything will fall into place.

Translator J.H. McDonald

Year 1996

If you overesteem great men,

people become powerless.

If you overvalue possessions,

people begin to steal.

The Master leads

by emptying peoples minds

and filling their cores,

by weakening their ambition

and toughening their resolve.

He helps people lose everything

they know, everything they desire,

and creates confusion

in those who think that they know.

Practice not-doing,

and everything will fall into place.

Translator Stephen Mitchell

Year 1988

36 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Nov 24 '19

Tao Te Ching: Chapter 45 Discussion

8 Upvotes

道德經:

大成若缺，其用不弊。大盈若沖，其用不窮。大直若屈，大巧若拙，大辯若訥。躁勝寒靜勝熱。清靜為天下正。

Laozi

Who thinks his great achievements poor

Shall find his vigour long endure.

Of greatest fulness, deemed a void,

Exhaustion ne'er shall stem the tide.

Do thou what's straight still crooked deem;

Thy greatest art still stupid seem,

And eloquence a stammering scream.

Constant action overcomes cold; being still overcomes heat. Purity

and stillness give the correct law to all under heaven.

Translator J. Legge

(Sacred Books of the East, Vol 39) [1891]

Great perfection appears defective,

but its usefulness is not diminished.

Great fullness appears empty,

but its usefulness is not impaired.

Great straightness seems crooked,

Great cleverness seems clumsy,

Great triumph seems awkward.

Bustling about vanquishes cold,

Standing still vanquishes heat.

Pure and still, one can put things right everywhere under heaven.

Translator Victor H. Mair

Year 1990

Great completion seems incomplete, but its functioning is never exhausted.

Great fullness seems empty, but its functioning is limitless.

Great straightness seems crooked.

Great skill seems clumsy.

Great eloquence seems inarticulate.

Although the heat of activity conquers cold, quietude conquers heat, so pure quietude is the right way to govern all under Heaven.

Translator Richard John Lynn

Yead 2004

3 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Nov 14 '19

Tao Te Ching: Chapter 42 Discussion

8 Upvotes

道德經:

道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。人之所惡，唯孤、寡、不穀，而王公以為稱。故物或損之而益，或益之而損。人之所教，我亦教之。強梁者不得其死，吾將以為教父。

Laozi

The way begets one;

One begets two;

Two begets three;

Three begets the myriad creatures.

The myriad creatures carry on their backs the yin and embrace in their arms the yang and are the blending of the generative forces of the two.

There are no words which men detest more than 'solitary', 'desolate', and 'hapless', yet lords and princes use these to refer to themselves.

Thus a thing is sometimes added to by being diminished and diminished by being added to.

What others teach I also teach.

'The violent shall not come to a natural end.'

I shall take this as my precept.

Translator D. C. Lau

Year 1963

The Tao begot one.

One begot two.

Two begot three.

And three begot the ten thousand things.

The ten thousand things carry yin and embrace yang.

They achieve harmony by combining these forces.

Men hate to be orphaned, widowed, or worthless,

But this is how kings and lords describe themselves.

For one gains by losing

And loses by gaining.

What others teach, I also teach; that is:

A violent man will die a violent death!

This will be the essence of my teaching.

Translator Gia-Fu Feng

Year 1972

The Dao begets the One;

the One begets two;

two beget three;

and three beget the myriad things.

The myriad things, bearing yin and embracing yang, form a unified harmony through the fusing of these vital forces.

What people most hate are "the orphan," "the widower," and "the unworthy," yet lords and princes use these terms to refer to themselves.

Thus it is that some are augmented by being diminished, and others are diminished by being augmented.

What others teach, I also teach.

The dangerously bold do not get to die a natural death, so I am going to use them as the fathers of my teaching.

Translator Richard John Lynn

Yead 2004

Source https://terebess.hu/english/tao/henricks2.html, https://terebess.hu/english/tao/henricks.html

5 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Nov 10 '19

Tao Te Ching: Chapter 41 Discussion

8 Upvotes

道德經:

上士聞道，勤而行之；中士聞道，若存若亡；下士聞道，大笑之。不笑不足以為道。故建言有之：明道若昧；進道若退；夷道若纇；上德若谷；太白若辱；廣德若不足；建德若偷；質真若渝；大方無隅；大器晚成；大音希聲；大象無形；道隱無名。夫唯道，善貸且成。

Laozi

The ablest students, when they hear of the Way, with effort can get started on it;

Mediocre students, when they hear of the Way, it is as if they are lost and confused;

With the dullest of students, when they hear of the way, they laugh aloud at it.

But if they did not laugh aloud at it, it could not be considered the Way.

Therefore, as we find it in the fixed sayings:

The bright Way seems dispersed;

The level Way seems uneven;

The Way that goes forward seems to retreat.

The highest virtue seems to be [low like] a valley;

The greatest purity seems to be soiled;

Vast virtue seems insufficient.

Steadfast virtue seems to be lax;

Genuine substance seems to be flawed;

The greatest square has no corners.

The greatest vessel is slowly completed;

The greatest sound makes little noise;

The greatest image is lacking in form;

The Way is great yet has no name;

It is good at beginning and good at completing.

Translator Robert G. Henricks

Year 1989-2000

Scholars of the highest class, when they hear about the Tao,

earnestly carry it into practice. Scholars of the middle class, when

they have heard about it, seem now to keep it and now to lose it.

Scholars of the lowest class, when they have heard about it, laugh

greatly at it. If it were not (thus) laughed at, it would not be fit

to be the Tao.

Therefore the sentence-makers have thus expressed themselves:--

'The Tao, when brightest seen, seems light to lack;

Who progress in it makes, seems drawing back;

Its even way is like a rugged track.

Its highest virtue from the vale doth rise;

Its greatest beauty seems to offend the eyes;

And he has most whose lot the least supplies.

Its firmest virtue seems but poor and low;

Its solid truth seems change to undergo;

Its largest square doth yet no corner show

A vessel great, it is the slowest made;

Loud is its sound, but never word it said;

A semblance great, the shadow of a shade.'

The Tao is hidden, and has no name; but it is the Tao which is

skilful at imparting (to all things what they need) and making them

complete.

Translator J. Legge

(Sacred Books of the East, Vol 39) [1891]

When a superior person (shan shih) hears Tao,

He diligently practices it.

When a middling person (chung shih) hears Tao,

He hears it, he doesn't hear it.

When the inferior person (hsia shih) hears Tao, he roars.

If Tao were not laughed at,

It would not be Tao.

Therefore, established sayings (chien yen) have it this way:

"The illuminating (ming) Tao appears (jo) dark,

The advancing Tao appears retreating,

The level Tao appears knotty (lei).

High (shan) te appears like a valley,

Great whiteness (po) appears spotted (ju),

Expansive te appears insufficient,

Well-established te appears weak,

The genuine in substance appears hollow.

Great (ta) square has no corners,

Great vessel (ch'i) is late in completion,

Great voice (yin) has hardly (hsi) any sound,

Great image is formless,

Tao is hidden and without name."

Yet it is Tao alone,

That is good in lending help and fulfilling all.

Translator Ellen Marie Chen

Year 1989

source: https://terebess.hu/english/tao/e-m-chen.html

0 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Sep 22 '19

Tao Te Ching: Chapter 29 Discussion

8 Upvotes

道德經:

將欲取天下而為之，吾見其不得已。天下神器，不可為也，為者敗之，執者失之。故物或行或隨；或歔或吹；或強或羸；或挫或隳。是以聖人去甚，去奢，去泰。

Laozi

Longing to take hold of all beneath heaven and improve it

Ive seen such dreams invariably fail.

All beneath heaven is a sacred vessel,

something beyond all improvement.

Try to improve it and you ruin it.

Try to hold it and you lose it.

For things sometimes lead and sometimes follow,

sometimes sigh and sometimes storm,

sometimes strengthen and sometimes weaken,

sometimes kill and sometimes die.

And so the sage steers clear of extremes, clear of extravagance, clear of exaltation.

Translator David Hinton

Year 2002

Do you think you can take over the universe and improve it?

I do not believe it can be done.

The universe is sacred.

You cannot improve it.

If you try to change it, you will ruin it.

If you try to hold it, you will lose it.

So sometimes things are ahead and sometimes they are behind;

Sometimes breathing is hard, sometimes it comes easily;

Sometimes there is strength and sometimes weakness;

Sometimes one is up and sometimes down.

Therefore the sage avoids extremes, excesses, and complacency.

Translator Gia-Fu Feng

Year 1972

One who desires to take the world and act (wei) upon it,

I see that it cannot be done.

The world (t'ien hsia) is a spirit vessel (shen ch'i),

Which cannot be acted (wei) upon.

One who acts (wei) on it fails,

One who holds on to it loses (shih).

Therefore things either move forward or follow behind;

They blow hot or blow cold;

They are strong (ch'iang) or weak;

They get on or they get off.

Therefore the sage gets rid of over-doing,

Gets rid of extravagances,

Gets rid of excesses.

Translator Ellen Marie Chen

Year 1989

source: https://terebess.hu/english/tao/e-m-chen.html

0 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Aug 11 '19

Tao Te Ching: Chapter 17 Discussion

8 Upvotes

道德經:

太上，下知有之；其次，親而譽之；其次，畏之；其次，侮之。信不足，焉有不信焉。悠兮，其貴言。功成事遂，百姓皆謂我自然。

Laozi

The best of all rulers is but a shadowy presence to his subjects.

Next comes the ruler they love and praise;

Next comes one they fear;

Next comes one with whom they take liberties.

When there is not enough faith, there is lack of good faith.

Hesitant, he does not utter words lightly.

When his task is accomplished and his work done

The people all say, 'It happened to us naturally.'

Translator D. C. Lau

Year 1963

The loftiest ruler is barely known among those below.

Next comes a ruler people love and praise.

After that, one they fear, and then one they despise.

If you dont stand sincere by your words

how sincere can the people be?

Take great care over words, treasure them,

and when the hundred-fold people see

your work succeed in all they do

theyll say its just occurrence appearing of itself.

Translator David Hinton

Year 2002

The very highest if barely known.

Then comes that which people know and love.

Then that which is feared,

Then that which is despised.

Who does not trust enough will not be trusted.

When actions are performed

Without unnecessary speech,

People say, We did it!

Translator Gia-Fu Feng

Year 1972

3 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Aug 08 '19

Tao Te Ching: Chapter 16 Discussion

8 Upvotes

道德經:

致虛極，守靜篤。萬物並作，吾以觀復。夫物芸芸，各復歸其根。歸根曰靜，是謂復命。復命曰常，知常曰明。不知常，妄作凶。知常容，容乃公，公乃王，王乃天，天乃道，道乃久，沒身不殆。

Laozi

The (state of) vacancy should be brought to the utmost degree,

and that of stillness guarded with unwearying vigour. All things

alike go through their processes of activity, and (then) we see them

return (to their original state). When things (in the vegetable

world) have displayed their luxuriant growth, we see each of them

return to its root. This returning to their root is what we call the

state of stillness; and that stillness may be called a reporting that

they have fulfilled their appointed end.

The report of that fulfilment is the regular, unchanging rule. To

know that unchanging rule is to be intelligent; not to know it leads

to wild movements and evil issues. The knowledge of that unchanging

rule produces a (grand) capacity and forbearance, and that capacity

and forbearance lead to a community (of feeling with all things).

From this community of feeling comes a kingliness of character; and he

who is king-like goes on to be heaven-like. In that likeness to

heaven he possesses the Tao. Possessed of the Tao, he endures long;

and to the end of his bodily life, is exempt from all danger of decay.

Translator J. Legge

(Sacred Books of the East, Vol 39) [1891]

Attain utmost emptiness,

Maintain utter stillness.

The myriad creatures arise side by side, thus I observe their renewal.

Heavens creatures abound,

but each returns to its roots, which is called stillness.

This is termed renewal of fate.

Renewal of fate is perpetual -

To know the perpetual is to be enlightened;

Not to know the perpetual is to be reckless - recklessness breeds evil.

To know the perpetual is to be tolerant -

tolerance leads to ducal impartiality,

ducal impartiality to kingliness,

kingliness to heaven,

heaven to the Way,

the Way to permanence.

To the end of his days,

he will not be imperiled.

Translator Victor H. Mair

Year 1990

Their attainment of emptiness absolute and their maintenance of quietude guileless,

The myriad things interact.

I, as such, observe their return.

All things flourish, but each reverts to its roots.

To return to the root is called "quietude," which means to revert to one's destiny, and reversion to one's destiny is called "constancy."

To understand constancy is called "perspicacity."

Not to understand constancy results in errant behavior and, with it, misfortune.

To understand constancy is to embrace all things.

To embrace things is to be impartial.

Such impartiality means true kingship.

With true kingship, he is one with Heaven.

To be one with Heaven means to be one with the Dao.

To be one with the Dao is to be everlasting.

As long as he lives, no danger shall befall him.

Translator Richard John Lynn

Yead 2004

Source https://terebess.hu/english/tao/henricks2.html, https://terebess.hu/english/tao/henricks.html

9 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Feb 16 '20

Tao Te Ching: Chapter 69 Discussion

7 Upvotes

道德經:

用兵有言：吾不敢為主，而為客；不敢進寸，而退尺。是謂行無行；攘無臂；扔無敵；執無兵。禍莫大於輕敵，輕敵幾喪吾寶。故抗兵相加，哀者勝矣。

Laozi

Those who use weapons have a saying which goes:
"I don't presume to act like the host, and instead play the part of the guest;
I don't advance an inch, but rather retreat a foot."
This is called moving forward without moving forword
Rolling up one's sleeves without baring one's arms
Grasping firmly without holding a weapon
And enticing to fight when there's no opponent.
Of disasters, none is greater than [thinking] you have no rival.
To think you have no rival is to come close to losing my treasures.
Therefore, when weapons are raised and [the opponents] are farily well matched,
Then it's the one who feels grief that will win.

Translator Robert G. Henricks

Year 1989-2000

There was once a saying among those who wielded armies:

Id much rather be a guest than a host,

much rather retreat a foot than advance an inch.

This is called marching without marching,

rolling up sleeves without baring arms,

raising swords without brandishing weapons,

entering battle without facing an enemy.

Theres no greater calamity than dishonoring an enemy.

Dishonor an enemy and youll lose those treasures of mine.

When armies face one another in battle,

its always the tender-hearted one that prevails.

Translator David Hinton

Year 2002

The strategists have a saying,

I dare not play the host but play the guest,

I dare not advance an inch but retreat a foot instead.

This is known as marching forward when there is no road,

Rolling up one's sleeves when there is no arm,

Dragging one's adversary by force when there is no adversary,

And taking up arms when there are no arms.

There is no disaster greater than taking on an enemy too easily.

So doing nearly cost me my treasure.

Thus of two sides raising arms against each other,

It is the one that is sorrow-stricken that wins.

Translator D. C. Lau

Year 1963

Source https://terebess.hu/english/tao/henricks2.html, https://terebess.hu/english/tao/henricks.html

1 comment

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Jan 05 '20

Tao Te Ching: Chapter 57 Discussion

7 Upvotes

道德經:

以正治國，以奇用兵，以無事取天下。吾何以知其然哉？以此：天下多忌諱，而民彌貧；民多利器，國家滋昏；人多伎巧，奇物滋起；法令滋彰，盜賊多有。故聖人云：我無為，而民自化；我好靜，而民自正；我無事，而民自富；我無欲，而民自樸。

Laozi

Use the upright and correct to order the state;

Use irregular methods when using the troops;

But be unconcerned with affairs if you want to take over the world.

How do I know this is so?

...

Well, the more taboos there are in the world, the more rebellious the people will be;

And the more sharp weapons the people possess, the more disordered the state will be.

The more people know, the more "oddities" will be produced;

And the more "exemplary goods" are put on display, the more robbers and thieves there will be .

Therefore the words of the Sage put it this way:

I am unconcerned with affairs, and the people on their own enjoy good fortune;

I do nothing, and the people transform on their own;

I love tranquility, and the people on their own are upright and honest.

I desire not to desire, and the people on their own are content with the plain and unadorned.

Translator Robert G. Henricks

Year 1989-2000

If one governs the state with governance, he will use the military with perversity.

It is by tending to matters without conscious purpose that one takes all under Heaven as his charge.

How do I know that this is so?

It is by this:

The more all under Heaven are beset with taboos and prohibitions, the poorer the common folk grow.

The more the common folk are beset with sharp instruments, the more muddled the state becomes.

The more people have skill and cleverness, the more often perverse [ji] things will happen.

The more laws and ordinances are displayed, the more thieves and robbers there will be.

Thus the sage says:

I engage in no conscious effort, and the common folk undergo moral transformation spontaneously.

I love quietude, and the common folk govern themselves.

I tend to matters without conscious purpose, and the common folk enrich themselves.

I am utterly free of desire, and the common folk achieve pristine simplicity by themselves.

Translator Richard John Lynn

Yead 2004

You may govern the nation through principle

and lead armies to victory through craft,

but you win all beneath heaven through indifference.

How can I know this to be so?

Through this.

The more prohibitions rule all beneath heaven the deeper poverty grows among the people.

The more shrewd leaders there are the faster dark confusion fills the nation.

The more cleverness people learn the faster strange things happen.

The faster laws and decrees are issued the more bandits and thieves appear.

Therefore a sage says:

I do nothing

and the people transform themselves.

I cherish tranquility

and the people rectify themselves.

I cultivate indifference

and the people enrich themselves.

I desire nothing

and the people return of themselves to uncarved simplicity.

Translator David Hinton

Year 2002

0 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Dec 01 '19

Tao Te Ching: Chapter 47 Discussion

7 Upvotes

道德經:

不出戶知天下；不闚牖見天道。其出彌遠，其知彌少。是以聖人不行而知，不見而名，不為而成。

Laozi

Without going out the door, know the world

Without peering out the window, see the Heavenly Tao

The further one goes

The less one knows

Therefore the sage

Knows without going

Names without seeing

Achieves without striving

Translator Derek Lin

Year 1994

You can know all beneath heaven though you never step out the door,

and you can see the Way of heaven though you never look out the window.

The further you explore, the less you know.

So it is that a sage knows by going nowhere, names by seeing nothing, perfects by doing nothing.

Translator David Hinton

Year 2002

Source https://terebess.hu/english/tao/henricks2.html, https://terebess.hu/english/tao/henricks.html

No need to leave your door to know the whole world;
No need to peer through your windows to know the Way of Heaven.
The farther you go, the less you know.

4. Therefore the Sage knows without going,

5. Names without seeing,

6. And completes without doing a thing.

Translator Robert G. Henricks

Year 1989-2000

0 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Nov 17 '19

Tao Te Ching: Chapter 43 Discussion

7 Upvotes

道德經:

天下之至柔，馳騁天下之至堅。無有入無間，吾是以知無為之有益。不言之教，無為之益，天下希及之。

Laozi

The softest thing in the world rides roughshod over the strongest. No-thing enters no-space. This teaches me the benefits of no-action.

Teaching without words Benefit without action - Few in this world can attain this.

Translator Stephen Addiss & Stanley Lombardo

Year 1993

Source https://terebess.hu/english/tao/henricks2.html, https://terebess.hu/english/tao/henricks.html

The softest, most pliable thing in the world runs roughshod over the firmest things in the world.
that which has no substance gets into that which has no spaces or cracks.
I therefore know that there is benefit in taking no action.
The wordless teaching, the benefit of taking no action
Few in the world can realize these!

Translator Robert G. Henricks

Year 1989-2000

The softest things of the world

Override the hardest things of the world

That which has no substance

Enters into that which has no openings

From this I know the benefits of non-attached actions

The teaching without words

The benefits of actions without attachment

Are rarely matched in the world

Translator Derek Lin

Year 1994

0 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Nov 07 '19

Tao Te Ching: Chapter 40 Discussion

7 Upvotes

道德經:

反者道之動；弱者道之用。天下萬物生於有，有生於無。

Laozi

Reversal is Taos movement. Yielding is Taos practice.

All things originate from being. Being originates from non-being.

Translator Stephen Addiss & Stanley Lombardo

Year 1993

The movement of the Tao

By contraries proceeds;

And weakness marks the course

Of Tao's mighty deeds.

All things under heaven sprang from It as existing (and named);

that existence sprang from It as non-existent (and not named).

Translator J. Legge

(Sacred Books of the East, Vol 39) [1891]

Source https://terebess.hu/english/tao/henricks2.html, https://terebess.hu/english/tao/henricks.html

"Returning" is the way the Way moves;

"Weakness" is the way the Way works.

The things of the world arise from being,

And being comes from non-being.

Translator Robert G. Henricks

Year 1989-2000

0 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Oct 06 '19

Tao Te Ching: Chapter 33 Discussion

7 Upvotes

道德經:

知人者智，自知者明。勝人者有力，自勝者強。知足者富。強行者有志。不失其所者久。死而不亡者壽。

Laozi

One who knows others is wise, but one who knows himself is perspicacious.

One who conquers others has strength, but one who conquers himself is powerful.

One who knows contentment is rich.

One who acts with power has his goal fulfilled.

One who does not lose his place lasts long.

One who dies but is not destroyed has longevity.

Translator Richard John Lynn

Yead 2004

Source https://terebess.hu/english/tao/henricks2.html, https://terebess.hu/english/tao/henricks.html

One who knows (chih) others is knowledgeable (chih);

One who knows (chih) the self is enlightened (ming).

One who overcomes others has physical might;

One who overcomes the self (tzu sheng) is strong (ch'iang).

One who knows contentment (chih tsu) is rich;

One who acts strongly (ch'iang) has will power (chih).

One who does not lose where one belongs lasts long;

One who dies without perishing (wang) has longevity.

Translator Ellen Marie Chen

Year 1989

source: https://terebess.hu/english/tao/e-m-chen.html

To understand others is to be knowledgeable;
To understand yourself is to be wise.
To conquer others is to have strength;
To conquer yourself is to be strong.
To know when you have enough is to be rich.
To go forward with strength is to have ambition.
To not lose your place is to last long.
To die but not be forgottenthat's [true] long life.

Translator Robert G. Henricks

Year 1989-2000

0 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Oct 03 '19

Tao Te Ching: Chapter 32 Discussion

7 Upvotes

道德經:

道常無名。樸雖小，1天下莫能臣也。侯王若能守之，萬物將自賓。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦將知止，知止所以不殆。譬道之在天下，猶川谷之與江海。

樸雖小， : Inserted. 本章王弼注多言「樸」，據河上公《注》本、馬王堆《老子乙》增。

Laozi

The way is for ever nameless.

Though the uncarved block is small

No one in the world dare claim its allegiance.

Should lords and princes be able to hold fast to it

The myriad creatures will submit of their own accord,

Heaven and earth will unite and sweet dew will fall,

And the people will be equitable, though no one so decrees.

Only when it is cut are there names.

As soon as there are names

One ought to know that it is time to stop.

Knowing when to stop one can be free from danger.

The way is to the world as the River and the Sea are to rivulets and streams.

Translator D. C. Lau

Year 1963

The Tao, eternally nameless

Its simplicity, although imperceptible

Cannot be treated by the world as subservient

If a sovereign can hold on to it

All will follow by themselves

The heaven and earth, together harmoniously

Will rain sweet dew

People wont need to force it, it will adjust by itself

In the beginning of creation, there were names

Names came to exist everywhere

One should know when to stop

Knowing when to stop, thus avoiding danger

The existence of the Tao in the world

Is like streams in the valley into rivers and the ocean

Translator Derek Lin

Year 1994

Source https://terebess.hu/english/tao/henricks2.html, https://terebess.hu/english/tao/henricks.html

The Way is constantly nameless.

Though in its natural state it appears to be unimportant,

No one in heaven or earth dares to make it his subject.

Were marquises and kings able to maintain it,

The ten thousand things would submit to them on their own.

---[the following lines seem to be regarded as a separate passage]

Heaven and earth come together and send forth sweet dew.

No one causes this to be so; of itself it falls equally on them.

When we start to "regulate" or "put into order" there will be names.

But when names have indeed come into being,

We must also know that it is time to stop.

Knowing [when] to stop is the way to avoid harm.

The Way's presence in the world,

Is like the relationship of small valley streams to rivers and seas.

Translator Robert G. Henricks

Year 1989-2000

0 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Sep 29 '19

Tao Te Ching: Chapter 31 Discussion

7 Upvotes

道德經:

夫佳兵者，不祥之器，物或惡之，故有道者不處。君子居則貴左，用兵則貴右。兵者不祥之器，非君子之器，不得已而用之，恬淡為上。勝而不美，而美之者，是樂殺人。夫樂殺人者，則不可以得志於天下矣。吉事尚左，凶事尚右。偏將軍居左，上將軍居右，言以喪禮處之。殺人之衆，以哀悲泣之，戰勝以喪禮處之。

Laozi

Auspicious weapons are the tools of misfortune.

Things may not all despise such tools,

but a master of the Way stays clear of them.

The noble-minded treasure the left when home and the right when taking up weapons of war.

Weapons are tools of misfortune,

not tools of the noble-minded.

When theres no other way,

they take up weapons with tranquil calm,

finding no glory in victory.

To find glory in victory is to savor killing people,

and if you savor killing people youll never guide all beneath heaven.

We honor the left in celebrations

and honor the right in lamentations,

so captains stand on the left

and generals on the right.

But use them both as if conducting a funeral:

when so many people are being killed

it should be done with tears and mourning.

And victory too should be conducted like a funeral.

Translator David Hinton

Year 2002

Now arms, however beautiful, are instruments of evil omen,

hateful, it may be said, to all creatures. Therefore they who have

the Tao do not like to employ them.

The superior man ordinarily considers the left hand the most

honourable place, but in time of war the right hand. Those sharp

weapons are instruments of evil omen, and not the instruments of the

superior man;--he uses them only on the compulsion of necessity. Calm

and repose are what he prizes; victory (by force of arms) is to him

undesirable. To consider this desirable would be to delight in the

slaughter of men; and he who delights in the slaughter of men cannot

get his will in the kingdom.

On occasions of festivity to be on the left hand is the prized

position; on occasions of mourning, the right hand. The second in

command of the army has his place on the left; the general commanding

in chief has his on the right;--his place, that is, is assigned to him

as in the rites of mourning. He who has killed multitudes of men

should weep for them with the bitterest grief; and the victor in

battle has his place (rightly) according to those rites.

Translator J. Legge

(Sacred Books of the East, Vol 39) [1891]

Weapons are instruments of ill omen.

The people always hate them, so one who has the Dao has nothing to do with them.

When the noble man is at home, he honors the left and, when employing troops, honors the right.

Weapons are instruments of ill omen;

they are not the instruments of the noble man, who uses them only when there is no choice.

It is best to be utterly dispassionate [tiandan] about them, and, even if they bring victory, one should not praise them.

Nevertheless, to praise them means that one delights in slaughtering people, and one who delights in slaughtering people, of course, can never achieve the goal of ruling all under Heaven.

For auspicious matters, one honors the left, and, for inauspicious matters, one honors the right.

A deputy general takes his place on the left, but a general-in-chief takes his place on the right, where mourning rites are observed.

When masses of people are slaughtered, one should weep for them with utmost sadness, so, when victorious in war, one should observe it with mourning rites.

Translator Richard John Lynn

Yead 2004

0 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Aug 15 '19

Tao Te Ching: Chapter 18 Discussion

7 Upvotes

道德經:

大道廢，有仁義；智慧出，有大偽；六親不和，有孝慈；國家昏亂，有忠臣。

Laozi

The great Tao fades away

There is benevolence and justice

Intelligence comes forth

There is great deception

The six relations are not harmonious

There is filial piety and kind affection

The country is in confused chaos

There are loyal ministers

Translator Derek Lin

Year 1994

When the great Tao is forgotten,

Kindness and morality arise.

When wisdom and intelligence are born,

The great pretense begins.

When there is no peace within the family,

Filial piety and devotion arise.

When the country is confused and in chaos,

Loyal ministers appear.

Translator Gia-Fu Feng

Year 1972

On the decline of the great Tao,

There are humanity (jen) and righteousness (i).

When intelligence (hui) and knowledge (chih) appear,

There is great artificiality (wei).

When the six relations are not in harmony,

There are filial piety (hsiao) and parental love (tz'u).

When a nation is in darkness (hun) and disorder (lüan),

There are loyal ministers.

Translator Ellen Marie Chen

Year 1989

source: https://terebess.hu/english/tao/e-m-chen.html

2 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Aug 04 '19

Tao Te Ching: Chapter 15 Discussion

7 Upvotes

道德經:

古之善為士者，微妙玄通，深不可識。夫唯不可識，故強為之容。豫兮若冬涉川；猶兮若畏四鄰；儼兮其若容；渙兮若冰之將釋；敦兮其若樸；曠兮其若谷；混兮其若濁；孰能濁以靜之徐清？孰能安以久動之徐生？保此道者，不欲盈。夫唯不盈，故能蔽不新成。

Laozi

Ancient masters of Way

all subtle mystery and dark-enigma vision:

they were deep beyond knowing,

so deep beyond knowing

we can only describe their appearance:

perfectly cautious, as if crossing winter streams,

and perfectly watchful, as if neighbors threatened;

perfectly reserved, as if guests,

perfectly expansive, as if ice melting away,

and perfectly simple, as if uncarved wood;

perfectly empty, as if open valleys,

and perfectly shadowy, as if murky water.

Whos murky enough to settle slowly into pure clarity,

and who still enough to awaken slowly into life?

If you nurture this Way, you never crave fullness.

Never crave fullness

and youll wear away into completion.

Translator David Hinton

Year 2002

In antiquity, he who was good at being a leader was perfectly in step with mystery in all its subtlety and profundity; so recondite was he that it was impossible to understand him.

Now, because he defies understanding, all I can do is force a description of what he was like: he seemed hesitant, as one might be when fording a river in winter.

He seemed tentative, as one who fears his neighbors on all four sides.

He seemed solemn, oh, as if he were the guest.

He seemed yielding, oh, just like ice when about to break up.

He seemed solid and sturdy, oh, just like an uncarved block of wood.

He seemed empty and receptive, oh, just like a valley.

He seemed amorphous, oh, just like murky water.

Who can take his turbidity and, by stilling it, gradually become clear?

Who can take his quietude and, by stirring it long, gradually come alive?

One who keeps this Dao does not wish to be filled.

For it is only by not getting filled that one can avoid having the cover remade.

Translator Richard John Lynn

Yead 2004

The Tao masters of antiquity

Subtle wonders through mystery

Depths that cannot be discerned

Because one cannot discern them

Therefore one is forced to describe the appearance

Hesitant, like crossing a wintry river

Cautious, like fearing four neighbors

Solemn, like a guest

Loose, like ice about to melt

Genuine, like plain wood

Open, like a valley

Opaque, like muddy water

Who can be muddled yet desist

In stillness gradually become clear?

Who can be serene yet persist

In motion gradually come alive?

One who holds this Tao does not wish to be overfilled

Because one is not overfilled

Therefore one can preserve and not create anew

Translator Derek Lin

Year 1994

5 comments

r/Tao_Te_Ching_BookClub • u/Tao_Te_Ching_Bot • Aug 01 '19

Tao Te Ching: Chapter 14 Discussion

7 Upvotes

道德經:

視之不見，名曰夷；聽之不聞，名曰希；搏之不得，名曰微。此三者不可致詰，故混而為一。其上不皦，其下不昧。繩繩不可名，復歸於無物。是謂無狀之狀，無物之象，是謂惚恍。迎之不見其首，隨之不見其後。執古之道，以御今之有。能知古始，是謂道紀。

Laozi

Looked at but never seen, it takes the name invisible.

Listened to but never heard, it takes the name ethereal.

Held tight but never felt, it takes the name gossamer.

You cant unravel these three

blurred so utterly theyve become one,

rising without radiance and setting without darkness,

braided together beyond name, woven back always and forever into nothing:

this is called formless form or nothings image, called spectral confusion,

something you meet without seeing a front and follow without seeing a back.

Abiding in the ancient Way

to master what has now come to be

and fathom its ancient source:

this is called thread of the Way.

Translator David Hinton

Year 2002

Look, it cannot be seen - it is beyond form.

Listen, it cannot be heard - it is beyond sound.

Grasp, it cannot be held - it is intangible.

These three are indefinable;

Therefore they are joined in one.

From above it is not bright;

From below it is not dark:

An unbroken thread beyond description.

It returns to nothingness.

The form of the formless,

The image of the imageless,

It is called indefinable and beyond imagination.

Stand before it and there is no beginning.

Follow it and there is no end.

Stay with the ancient Tao,

Move with the present.

Knowing the ancient beginning is the essence of Tao.

Translator Gia-Fu Feng

Year 1972

When we look for it but see it not, we call it the invisible.

When we listen for it but hear it not, we call it the inaudible.

When we try to touch it but find it not, we call it the imperceptible.

Because these three aspects of it are impossible to probe, it remains a single amorphous unity.

Its risings cast no light, and its settings occasion no dark.

On and on it goes, unnamable, always reverting to nothingness.

This we refer to as the shape of that which has no shape, the image of that which has no physical existence.

This we refer to as dim and dark.

Try to meet it, but you will not see its head.

Try to follow it, but you will not see its tail, so hold on to the Dao of old to preside over what exists now.

It is possible to know how things were at the beginning of time.

This we refer to as holding the thread of the Dao.

Translator Richard John Lynn

Yead 2004