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The Tao Te Ching is fundamental to the Taoist school of Chinese philosophy and strongly influenced other schools, such as Legalism and Neo-Confucianism. This ancient book is also central in Chinese religion, not only for Taoism but Chinese Buddhism, which when first introduced into China was largely interpreted through the use of Taoist words and concepts. Many Chinese artists, including poets, painters, calligraphers, and even gardeners have used the Tao Te Ching as a source of inspiration. Its influence has also spread widely outside East Asia, aided by hundreds of translations into Western languages.
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Tao Te Ching
Lao Tzu
Copyright © 2018 by OPU
All rights reserved.
No part of this book may be reproduced in any form or by any electronic or mechanical means, including information storage and retrieval systems, without written permission from the author, except for the use of brief quotations in a book review.
Contents
Section 1
Section 2
Section 3
Section 4
Section 5
Section 6
Section 7
Section 8
Section 9
Section 10
Section 11
Section 12
Section 13
Section 14
Section 15
Section 16
Section 17
Section 18
Section 19
Section 20
Section 21
Section 22
Section 23
Section 24
Section 25
Section 26
Section 27
Section 28
Section 29
Section 30
Section 31
Section 32
Section 33
Section 34
Section 35
Section 36
Section 37
Section 38
Section 39
Section 40
Section 41
Section 42
Section 43
Section 44
Section 45
Section 46
Section 47
Section 48
Section 49
Section 50
Section 51
Section 52
Section 53
Section 54
Section 55
Section 56
Section 57
Section 58
Section 59
Section 60
Section 61
Section 62
Section 63
Section 64
Section 65
Section 66
Section 67
Section 68
Section 69
Section 70
Section 71
Section 72
Section 73
Section 74
Section 75
Section 76
Section 77
Section 78
Section 79
Section 80
Section 81
Section 1
The Tao that can be described is not the enduring and unchanging Tao.
The name that can be named is not the enduring and unchanging name.
(Conceived of as) having no name, it is the Originator of heaven and earth;
(conceived of as) having a name, it is the Mother of all things.
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.
Under these two aspects, it is really the same; but as development takes place, it receives the different names.
Together we call them the Mystery.
Where the Mystery is the deepest is the gate of all that is subtle and wonderful.
Section 2
All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is;
they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is.
So it is that existence and non-existence give birth the one to (the idea of) the other;
that difficulty and ease produce the one (the idea of) the other;
that length and shortness fashion out the one the figure of the other;
that (the ideas of) height and lowness arise from the contrast of the one with the other;
that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another.
Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech.
All things spring up, and there is not one which declines to show itself;
they grow, and there is no claim made for their ownership;
they go through their processes, and there is no expectation (of a reward for the results).
The work is accomplished, and there is no resting in it (as an achievement).
The work is done, but how no one can see;
'Tis this that makes the power not cease to be.
Section 3
Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves;
not to prize articles which are difficult to procure is the way to keep them from becoming thieves;
not to show them what is likely to excite their desires is the way to keep their minds from disorder.
Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones.
He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it).
When there is this abstinence from action, good order is universal.
Section 4
The Tao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness.
How deep and unfathomable it is, as if it were the Honoured Ancestor of all things!
We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others.
How pure and still the Tao is, as if it would ever so continue!
I do not know whose son it is.
It might appear to have been before God.
Section 5
Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with.
The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with.
May not the space between heaven and earth be compared to a bellows?
'Tis emptied, yet it loses not its power;
'Tis moved again, and sends forth air the more.
Much speech to swift exhaustion lead we see;
Your inner being guard, and keep it free.
Section 6
The valley spirit dies not, aye the same;
The female mystery thus do we name.
Its gate, from which at first they issued forth,
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain.
Section 7
Heaven is long-enduring and earth continues long.
The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves.
This is how they are able to continue and endure.
Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved.
Is it not because he has no personal and private ends, that therefore such ends are realised?
Section 8
The highest excellence is like (that of) water.
The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike.
