Daodejing Ebook Yuxu

YuXu Temple Internal Release
Dào Dé Jīng
道德经
By Lǎo Zi
The Ancient Immortal’s Theory of Everything
Publisher: Tao Science Institute

May 2014 Edition
Author of the translation and commentary: Imios Archangelis
Illustrator: Sanela Kruskic

Editors: Miaoyu Lanying, Michael B. Anderson, Carolyn Kott Washburne
Free for use by Yu Xu Taoist temple, USA
Copyright © 2013 by Imios Archangelis. All Rights Reserved

No parts of this book may be reproduced or utilized in any form or by any
means, electronic or mechanical, including photocopying, recording, or by
any information storage and retrieval system without written permission of
the publisher
Acknowledgments
The author would like to express deep gratitude to his past and present
personal teachers and instructors:
Vera, Vukadin, Horlin, Silvano, Nika, Aliona, Gaon, Elisabeth, Leah, Gary,
George, Hermes, Manuel, Freya, Lu, and Shifu Chen
To the authors who initiated him through their life-changing written words:
Yu Di, Huang Di, Lǎo Zi, Wei Huacun, Ge Hong, Lu Dong Bin, Tan Qiao,
Zhang San Feng, C.G.F. Hegel, Isaac Newton, Eliphas Levi, Dion Fortune,
Carlos Castaneda, Roger Penrose, Zivorad Mihajlovic Slavinski, and others
To friends and acquaintances who helped him at some points of research:

Snowy Qi Moon, Miàoyu Lanying, Mike Anderson, Corinne Chaves, Sanela
Kruskic, Dr, Zoran Mancic, Dr Tracy Peck, Bistrica Mitic, and Nenad Tubic
And to brothers and sisters from the Taoist Yu Xu temple in Colorado, USA
The author (Imios Archangelis) with his Shifu Yun Xiang Tseng.
Grand Shifu Li Cheng Yu is on the painting in the background
Contents
Preface 9
Lǎo Zi’s Theory of Everything 13
Dào Dé Jīng
1. Embodying Tao 33
2. Universe 35
3. Sovereignty 37
4. Omnipresence 39
5. Impartiality 40
6. Effortless Function 41
7. Selflessness 42
8. Goodness 43
9. Moderation 44
10. Subtle Virtue 46
11. The Function of Void 48
12. Detaching from Appearance 49
13. Being a Part of the Universe 50
14. Reaching the Profound 52
15. The Ancient Masters 54
16. Returning to the Primordial 56
17. The Subtlety of Reality 58
18. Separation and Reunion 59
19. Modesty in Action 60
20. Primordial Nourishment 61
21. Finding the Essence 64
22. Completeness through Humbleness 66
23. Aspiration to the Highest 68
24. Avoiding Indulgence 70
25. Overcoming Oneself 71
26. The Mastery 73
27. Practical Wisdom 74

28. Dialectics of the Continuum 76
29. Avoiding Brute Force 78
30. Action and Reaction 80
31. Avoiding Conflict 82
32. Achieving Harmony 84
33. Our Place in the Universe 86
34. True Greatness 88
35. The Great Template 89
36. Two Sides of Reality 90
37. Natural Order 92
38. Stopping Delusion 93
39. Attaining Oneness 96
40. The Root of All Things 99
41. Hidden Truth 100
42. Harmonizing Yin and Yang 103
43. Universality 105
44. Carefulness 106
45. Cultivating Perfection 107
46. Managing Desire 109
47. Understanding Distant Things 110
48. Unlearning 111
49. Sage Is Like a Child 112
50. Invulnerability 113
51. Nourishing Life 116
52. Back to the Origin 118
53. Walking the Tao 120
54. The Intent 122
55. Knowing Balance 124
56. Virtue of the Mysterious 126
57. Adopting Simplicity 128
58. Adaptation to Change 130
59. Holding Tao 132
60. Virtue Exchange 134
61. Virtue of Modesty 135

62. Tao Practice 137
63. Addressing Simple Problems 139
64. Considering the Insignificant 141
65. Making It Simple 143
66. Leading without effort 146
67. Three Treasures 148
68. Alignment with Heaven 150
69. Winning without Weapons 151
70. Prerequisites of Knowledge 153
71. Know What You Don’t Know 155
72. Beyond the Tides of Seasons 156
73. All-Inclusive Work 157
74. Overcoming Delusions 159
75. True Living 160
76. Roles of Firmness and Flexibility 162
77. Tao of Heaven 164
78. Truth in Paradox 166
79. Ensuring Trust 168
80. Self-Contentment 169
81. The Essential Nature 171
Reference 173
Bibliography 177
Index of Chinese Philosophy Terms 179

Preface
Dào Dé Jīng (道德经 Classic of the Way of the Virtue) by Lǎo

Zi (老子) is one of the most translated and studied books in the
world. Its deep wisdom has inspired people for millennia. It is a
wellspring that cannot be exhausted and the present work is only
one of the perspectives to it, written in hope to be useful to
explorers that might have similar background knowledge and
views as the author.
The author has been studying all scientific and esoteric

knowledge systems he was able to find for over thirty years,
while living and working in different parts of the world. His day
job has been in modern science and technology where he got
couple of graduate degrees and architected a few large software
systems that have been in use for a long time.
In his free time the author has been pursuing knowledge and
training in esoteric systems of East and West, with an emphasis
on individual practice and discovery of Truth. He found those
direct, mystical insights, which often came after many years, as a
most reliable foundation for both his work and life. The beauty
of Timeless Truth had been revealed to him one and the same,
regardless if he used ancient methods, such as Siddha Yoga or
Zen or modern techniques, such as Intensive of Enlightenment
(by Charles Berner) and Rebirthing Breathwork or Past Life
Regression (by Leonard Or).
However, Taoist teachings gradually became the author’s

philosophy and practice platform of choice, due to
completeness, the uninterrupted progress through millennia and
a wealth of information in the ancient Chinese manuscripts.
9
Only a tiny fraction of the 1,400 volumes1 of Taoist Cannon

(Dào Zàng, 道藏) has been translated to Western languages and
even the existing translations often miss the essence of the
intended transmissions, as they were made by the writers of the
“outer circle” who were not involved into the Internal practice.
Author has personally experienced difference in the perspectives
of an enthusiastic, but often sceptic “friend of the Tao’ and an
initiate (Gui Yi – practitioner dedicated to return to Oneness) of
the lineage teachings, who actually attempts (through trial and
error) to “hold the Tao” in everything in life. Even the author’s
very technical daily job became a part of his “Great Work of
Alchemy”, as he discovered a powerful modern lab in the
computer science, where processes of software development and
utilization quickly and efficiently separate working design patterns
(similar to ancient alchemy ingredients, Yào, 药) from the
ineffective ones.
Before meeting his teacher, Wudang Tao Master Chen (Yun

Xiang Tseng)2, author had practiced Tai Chi for years and read
hundreds of books about Eastern philosophy, having some of
them, like Yì Jīng (易经, Book of Changes) fell apart in his
hands after couple of decades of heavy use. However, he felt
that the authentic alchemy practice, passed on by his teacher,
induced an amazing auto-alignment of the numerous pieces of
the puzzle in his previous understanding of the subject, revealing
the Truth that “just is”, effortless and not-conflicting with
personal experiences or any science or religion. Author’s
approach to the ancient Taoist texts from “within the Zone”
seemed to open some completely new dimensions of meaning
and understanding for him.
In this work, the author would try to present some of his

insights from the readings of Dào Dé Jīng, aspiring to provide
the information which would be useful to other Tao
practitioners, while being objective and scientifically consistent.
The aspects of emotionally based beliefs, historic or ethnic

circumstances are thus minimized, as well as in his previous
work about Huáng Tíng Jīng (黄庭经,Yellow Court Classic or
Jade Writing3). A subjective, invisible background scenery (or
frame of reference) in the present text still exists, of course (as the
author’s implicit reverence towards the mystical teachings and sages
couldn’t be taken out of the picture), but it is not in the focus.
To emphasize an objective approach, in the present work we

would consider philosophical and alchemy framework that Lǎo
Zi’s presented in Dào Dé Jīng as a derivative factor for analysis,
while the ancient’s social milieu, biographic info and personal
background (Divine, Human Sage or even Extraterrestrial),
however fascinating they might be, are not currently a part of
study4. This is precisely traditional Taoist approach to study
Heavenly Scriptures (Jīng 经), which were supposed to reveal
the timeless Truth (similarly to the physical laws in modern
science), as opposed to the other books (Shū 书) that involve
specific historical and environmental context.
It is author’s belief that Dào Dé Jīng principles speak by

themselves, with no need to rely upon any established belief or a
spiritual authority. The wisdom of the way of modesty between
heaven and earth is the same, regardless if it comes as a gift
from the above or a result of dedicated personal cultivation from
the ground up (or the combination of both, similarly to the
concept of “One Thing” in Emerald Tablet of Hermes
Trismegistos5: “It ascends from the earth to the heaven & again
it descends to the earth & receives the force of things superior
& inferior”).
Lǎo Zi, along with other ancient Taoists recognized presence of

both evergreen (Immortal) and seasonal (temporal) elements in
the Universe (similar to Nirvana and Samsara concept of the
Buddhism) and tried to express the transcendental Truth of both

aspects by the words that cannot be assigned “final”6 meaning
but could be only hinted by symbolic parabolas. Following that
line, this translation rarely tries to explain anything, but is
restricted to an attempt to offer a faithful reproduction of the
intuitive pictures that Lǎo Zi used to illustrate Dào Dé Jīng
concepts. The language used in this translation is therefore as
straightforward as possible, intended for a wide audience.
Author’s insights and analysis of some key philosophical points

of Dào Dé Jīng, which complement the translation, are
contained in the next section: (“Lǎo Zi Theory of Everything”).
Rather than trying to oversimplify the mysteries of the ancient
text by attempting a “complete explanation”, this section relies
on the paradigms of the related knowledge systems (similarly to
expressing one variable within an equation of the others),
familiar to the author and hopefully to other researchers.
As the subject discussed in Dào Dé Jīng goes far beyond the set
of concepts usually encountered in daily life (in a similar way as
many phenomena of physics), these explanations use frames of
reference and terminology of the modern science and selected
esoteric traditions, following the idea that all deep teachings
around the world form pieces of the puzzle in a single Great
Schema, where one part unlocks the others. Most important and
newly introduced concepts are marked in italics (which were
also used to indicate titles of various scriptures) and some
references are provided to support further research of the more
complex principles. However, readers with some pre-requisite
knowledge and a serious interest in metaphysics and/or
Theories of Everything would be probably a most suitable
audience for that section.
Also, as the following analysis freely discusses some potentially

controversial topics, such as personal immortality and cross-
references a variety of quotes from different religions and other
knowledge systems, it is intended only for the mature and open
minded readers.
Lǎo Zi’s Theory of Everything

Dào Dé Jīng (道德經), Scripture of the Way of Virtue stands
out from most of the ancient texts as it is almost fully devoid of
arbitrary axioms or a reliance on faith. Its postulates are self-
explanatory and principle-driven, and they have a rigorous
confluence and cross-consistence, akin to concepts of modern
science and technology. The version of Dào Dé Jīng we
reference here has been regarded as one of the main scriptures
in Quan Zhen Alchemy (Immortality) practice and has been
learnt by heart by Taoist priests for nearly thousand years. Lǎo
Zi systematically introduces a general-purpose framework that
reveals and links together many crucial aspects of Universe and
our Existence and could be thus rightfully considered as both a
Roadmap for the internal development and an ancient, objective
and flexible Theory of Everything7 .
The term Tao (in the author’s opinion, an adopted English and
international word for 道 Dào in Pinyin, similarly as Tai Chi is
commonly used for Tài Jí 太極) surely eludes any frozen
definition. It denotes the highest principle of the Universe that
can be (often at the same time) a subject, object, predicate or
attribute in the sentences of Dào Dé Jīng and other Taoist
scriptures. It may be related to a generic concept of Absolute or
a Divine, but with much broader scope than the
anthropomorphized God of the most religions. Lǔ Dòng Bīn
(呂洞賓), in The Secret of the Golden Flower, refers to Tao as
“That which exists through itself” while Lǎo Zi talks about it as
something Primordial, Great, Mystical, and unidentifiable, but
still something that can be aspired to, achieved, held, and
applied.
We can find related principles in other profound teachings, for

instance in the It of the Zen, Middle Way of Buddhism, Way
that Has a Heart of Toltec Shamans, Walking with God of

Enoch (Old Testament) or Christ Within (New Testament).
The real meaning does not lie in the description or a
background, but in usability, similarly as “water” can be also
referred to as “wasser,” “aqua,” “shui,” “H2O” and in many
other terms, but one can understand it best by actually drinking
it.
Lǎo Zi introduces the concept of Tao at the very beginning, but

indirectly, through the transformation of its relative expressions,
identities, or “names” (Míng, 名). However, even the pure (Fēi
Cháng, 非常) concept of Míng is not identifiable using everyday
views of the Universe; it is more related to an intrinsic Truth
that modern physics is trying to grasp by the concepts such as
Quantum Vacuum, which fluctuates between existence and
nonexistence (similarly to the Breathing Ether of the
Upanishads).
Here we see basics of Lǎo Zi’s Dialectics of the Continuum in a

design that is in full accordance with the perspectives of the
science. While modern science emphasizes details rather than
fundamental ideas, and it is not so succinct as ancient teachings
that use universally applicable core concepts (as described in
Chapter 73 of Dào Dé Jīng), it does offer some context-free
expression methods of Mathematics, System Theory, Group
Theory or Software Science, that can be used to provide clear
indications about subtle Truths of Nature.
Modern Group Theory (extensively present in Chemistry and

Crystallography as well as in Classic Model, Superstring, and
other Theories of Everything), for instance, defines symmetries8
of the natural and artificial systems in the mathematical and
physical Universe to explain their basic nature. “Symmetry of
the system” describes ways in which it can be transformed to
itself. In addition to the defined group of self-reflecting

transformations of the system, symmetry also defines the system
invariance of these transformations. In the case of simple
systems, the invariant parts are very simple. For instance, in the
case of the idealized mechanical clock, the central axis of the
clock is invariant during rotation of the two arms around the
center (comprising so called U1, or one-dimensional Unary
Symmetry), while in the case of “rigid body” in the mechanics
(branch of physics), the shape of that body is invariant to any
translation or rotation.
In modern technology, the invariance and the transformations of

the systems can be much more complex, and the
aforementioned invariance is not always static. In the case of a
computer system (conceptually, a final state Turing machine9),
its internal states are synchronized around the invariant ticking
of the system clock, while the operations of the application
software are regulated by the invariant service threads of the
computer operating system. A compiled code of any software
application (similarly as DNA code in living organisms) is also
invariant in relation to its utilization.
In the human world, Tai Chi form or Karate kata demonstrate a

simple symmetry transformation where an invariant practitioner
performs a series of steps and stances (transformation of energy
through changing body posture) and then returns to the initial
position. A personal spiritual invariance towards external events,
non-attachment, has been also a constant goal of practically all
Far Eastern practical philosophy systems (such as Yoga,
Buddhism, Taoism and Zen) and also forms a basis of Western
Hermetic teachings (associated to Hermes Trismegistos, a.k.a.
Tahuti or Thoth).
As a general rule, a Phase Space (set of possible behaviors and

degrees of freedom) of the system stays invariant in all of the
actual changes. Such independence, or encapsulation of the
invariant elements from the real-world transformations of the
system, is a basis of its stability (character or nature). We can
notice the same principle not only in the isolated systems, but
also within a Cosmos as a whole — the laws of physics are
considered true when they remain valid (invariant) for all
possible applications.
Figure 1: Change and invariance.
In the first chapter of Dào Dé Jīng, we can recognize a

description of the generic self-transforming space and its
entities, around its invariant, Cháng (常, a character that is also
translated as constant, absolute, eternal, or immortal) aspect.
The Essential Nature (Xìng 性) of the totality of any entity, its
Self-hood (that can be realized as a response to an introspection
quest: “Know Thyself”) lies in its invariant or Yin aspect —
Peace within the Change, a continual and “constant” individual
presence through time (movements, breathing, thinking,
relating, feeding, cycles of birth and death . . . ).
On the other side, Fēi Cháng (非常) transformations and

fluctuations between the existence and non-existence of any
entity, comprised of the continual unfolding and enfolding
(similar to vibrations of superstrings that form particles in the
modern physics), present its variant - Yang, Change of the
Peace or Eternal Life (Mìng 命) aspect, which is also
sometimes denoted as Selflessness or (as Lǎo Zi mentions in
Chapter 13) Love10.
Lù Kuānyù (陆宽昱, Charles Luk) in his book Taoist Yoga,

Alchemy and Immortality mentions two related elements of the
Tao practitioner (One who Embodies Tao): Centered Soul
(Zhōng Líng 中靈), which represents invariance, and Great
Ultimate (Tài Jí 太極), which represents a power of dynamic
harmonization. We can also notice a manifestation and 3D
projection of these principles in Thrusting (Chōng Mài 衝脈)
and Belt Meridian (Dài Mài 帶脈), centered around Dān Tián
(丹田).
While the spontaneous transformations of the arbitrary natural

system, which reflect its local symmetry, are generally chaotic
(e.g. fluctuations of the energy vacuum or series of lives and
deaths of living beings), Holding the Tao would indicate that a
local system (sub-totality in the terms of David Bohm11) in some
aspects has reflected an established global symmetry (best
practice, role model, template) or Great Harmony (Tài Hé,
太和) of the Absolute (Tao).
We can recognize similar pattern in Tài Yī Shēng Shuǐ12

(太一生水), a manuscript that says: “Great One created Waters
and Waters returned to make a Greater One” (Tài Yī Shēng
Shuǐ, Shuǐ Fǎn Fǔ Dà Yī 太一生水水反輔大一). A behavior of
such water cycle — a transformation of an identity (Míng,
名)—is in Dào Dé Jīng described by steps (similar to three steps
of Shiva in Hindu tradition) of its division into Non-Existence

(Wú Míng 無名) and Existence (Yǒu Míng 有名). These two
aspects further develop into Form (Jiào, 徼) and Substance
(Miào 妙) and their subsequent re-integration into the
Mysterious (Xuán 玄).
In the continuous Tao cultivation, Good becomes better and

Perfect becomes more Perfect upon every cycle. As the laws of
paradox, rather than one-dimensional causality, apply to
metaphysical realities, the cycles of change are actually reflected
in the (continually enhanced) invariance of the symmetry of the
natural system, which itself behaves invariantly in Nature.
This principle has also been well known in Western Alchemy

and is expressed in the formulas: “Creator preserves its creation
as circles” (Sator Arepo Tenet Opera Rotas)13 or Horn of Plenty
(Cornus Copiae). Its underlying operation reflects an
enhancement of the Primordial Truth through Experience
(“world space” or “akasha records,” charted by manifestation).
This concept is also very often routinely used in practice, such
as for the development of one’s Qi through repetitions of the Tai
Chi form, or finding the solutions to scientific equations
through a number of iterations or perturbations.
According to currently prevailing Standard Model of Physics,

the nature of the electromagnetic field also conforms to a
similar symmetry, “Abelian U(1) symmetry of a complex
number”14. The beauty of coordinate systems is their context-
free reusability, so we can also set up mapping to the other
domains by associating specific meaning to each axis. In Dào
Dé Jīng, we can associate Wu (Non-Being) aspects: Heaven
and Earth to Infinity and Zero that define the ends of an axis,
while Myriad Things of You (Being) can be associated to the
finite numbers on the axis. Complex circles matching specific
finite number values can symbolize the energy and information

exchange between the Global Macro-cosmos (R axis) or
Oneness and the Unique Micro-cosmos (I axis), during life
cycles of the beings (mapped to specific function graphs).
Figure 2: Complex Circle of Oneness and Uniqueness and its phases.
Yī Jing (易經) references this coordinate system (where each

axis, of, course, stands for a full space) in relation to the work of
sages: “Heaven develops through motion, Sage works with
Heaven to develop own character (virtue)”: (Tiān Xíng Jiàn, Jūn
Zi Yǐ Zì Qiáng Bú Xí 天行健, 君子以自強不息)15.
Cosmos and Individual breathe according to the same pattern,

but with delayed phases. Compared to the objective reality of
Cosmos (which physically contains myriad beings), subjective
reality of the Individual being (where whole Cosmos is in our
mind) may look imaginary; however, they both make a part of
the same heartbeat (called Kokoro in the Japanese internal
martial arts16) or a described Tài Yī walk. The applications of
this self-reflection pattern passing through domains of Oneness
and Uniqueness can be seen in different manuscripts and are

also mentioned in author’s previous book, Jade Writing, as Tao
Cross and Identity Enhancement symmetries.
Sage engages the world benevolently, while keeping oneself

detached. This is one of the core principles of Tao practice, not
only because it gives inner invulnerability to the tides of life, but
also because it allows noble principles to penetrate everywhere,
without baggage of an explicit complex hierarchy.
Lǎo Zi describes this approach in Chapter 32 of Dào Dé Jīng:
Tao is forever without distinctions.

It may look ordinary and simple,
But nobody in the world can subdue it.
If sovereign individuals could hold it,
The myriad beings would naturally follow
Heaven and Earth would be in harmony and
The sweat dew would drop from above.
There wouldn’t be any need to command the population
and everything would flow according to own nature.
The Invariant (Cháng, 常) aspect of the identity, preserved

during all world transformations, remains in the holistic
primordial reality. However, the information about cycles of
change appears and could be mapped to another axis (“world
line”), the space of Mystery (Xuán 玄), which complements the
Primordial Truth. Through realization of the new Mysteries, the
original Truth is enhanced, completing Tài Yī walk and the
various aspects of Virtue (Dé 德, also sometimes translated as
potential or a power) depicted in Dào Dé Jīng. The invariant
self-awareness of an Individual is related to that third axial
dimension, a personal celestial registry (phase space), from
which one lands into the incarnations and to which ascends
after each life. According to Taoist teachings, true Immortals
(or Transcendents) do not need to “come and go” with ebb and
flow though, as they keep the center (of the coordinate system
above) that joins dimensions of invariance and transformation in
the Cultivation of Perfection.
In a default life cycle, beings at birth emerge from Oneness and

spend their Pre-Heaven potentials (which is described by Lǎo Zi
in Chapter 20 as clinging on “Sacrificial Spring Feast”) for their
own Unique fulfillment (see the bottom part of Figure 3), with a
little conscious regard for the wholeness. However, natural laws
work in multiple phases, and thus the unbalanced separation
from the Universe, along with exhaustion of inner essential
resources, eventually leads to fall, decay, and the reset of the life
function (death).
Figure 3: Development of virtue.
Lǎo Zi clearly says in Chapter 30 and 55: “Growth and

subsequent decay is not in accordance with Tao.” To ensure a
continual function of self-cultivation, the individuals need to be
able to Embrace World — Non-Self (R+) with a sincere
Kindness. To Know When to Return (I+) by exercising

Moderation and to Withdraw and Not Act (I-) with Modesty,
altogether integrating the three virtues that Lǎo Zi mentions in
Chapter 67.
A glimpse of the Nature of all things, provided in the first

chapter of Dào Dé Jīng clearly reveals a symmetry of Being and
Non-Being and the need to achieve Selfless Self to everyone.
However, it has a most profound impact on the attentive Tao
practitioner, who can become closer to a concept of Holding the
Center and the own nature as an Individual Expression of Tao.
One is reborn from Movement from within the Peace, which
extends both within and without, upon achieving inner Peace
within Change (non-attached presence in all experiences or
stillness). It is also clear that Individual merging with Oneness
and synchronization with the Tao are the crucial elements of
such a realization.
The Invariance toward changes in the world, Hermetic Mind

Seal (Xīn Yìn 心印) or personal Immortality, naturally cannot be
found within ordinary existence in the world of matter (R+ axis
in Figure 3 above) for the Ego tied to the concept of possession,
but only for the Selfless Self. This cosmic law is also mentioned
in the New Testament proverb “You own only what you give to
others” and in other spiritual sources. Every being eventually
comes to a spiritual realization that an attempt to “seize the
world” is a futile pursuit (at the end of life, if not earlier). Some
aspects of the same principle are, however, applicable (when
observed in the right scope) even in very mundane conditions.
We can notice that businesses that offer solutions for the needs
of many people succeed, while countries that invest in
innovations and research or large-scale manufacturing (without
direct return on investment) become the established leaders in
that area.
Even though the authentic Taoist masters had been traditionally

living in seclusion, dedicated to personal cultivation (following
the core principles of non-attachment and holding their own
center), the wisdom patterns they learned from Dào Dé Jīng and
other scriptures were so valuable that Chinese people, nobles,
and even emperors were continually trying to approach them,
looking for advice and support. Many of them, like author’s
grandmaster Li Cheng Yu (1885-2003) 17 have been helping
and inspiring their community for many decades, while some of
the other adepts (like Zhū Gě Liàng 诸葛亮,18 or Jiāng Zi Yá
姜子牙19) have made a profound impact on the Chinese history.
Isolated existence is not balanced; it finds the symmetry only in

non-existence, merging with the world. This is two-way path:
everything that is born and takes substance (such as food) from
the Universe needs to return the taken resources. However, as
Lǎo Zi mentioned in Chapter 13, all suffering in life comes from
the identification and attachment to one, positive side of an
objective reality, the physical body. Our true nature (as quantum
mechanics had detected for wave-particles, wavicles) lies in a
complex reality that includes both objective and subjective, as
well as positive (actualized) and negative (potential), aspects.
At some point, after long introspection, we also realize that our

physical form is actually based on the negative space, a void or
cocoon/aura (Jiào in Dào Dé Jīng or Tonal in Toltec teachings)
that channels cosmic matter, everything (molecules of air,
water, and food etc.), while our positive objective existence, our
potential (Phase Space) lies in the world of formlessness (Miào
in Dào Dé Jīng or Nagual in Toltec teachings).
Both “curvatures” of one’s existence (presented as condensed

areas in Figure 2) need to be cared for, using the concept of
“Acquire Not-being while Managing the Being to be able to

Crossover them in an Accomplishment” (Cún Wú, Shǒu Yǒu
Qīng Kè Ér Chéng 存无守有,倾刻而成), mentioned in the Jade
Emperor Mind Seal Classic (Yù Huáng Xīn Yìn Jīng 玉皇
心印经)20. The line of Mystical Accomplishment, or Perfection,
(Chéng 成), developed through a combination of these two
practices, is a target product of cultivation, which upon
completion reintegrates into one’s original Truth, and becomes
a reliable ground from which to step into the further mysteries
(Xuán Zhī Yòu Xuán 玄之又玄).
Building upon the comprehensive explanation of the nature of

Tao revealed in the first chapter, Lǎo Zi further develops more
detailed paradigms in the next chapters of Dào Dé Jīng.
Figure 4: Chapters of Dào Dé Jīng and Alchemy Planes.
We can observe the chapter structure in Figure 4 above, where

they are presented as a table comprised of 81 squares, with One
surrounded by the square of size three, which is subsequently
surrounded by squares of size five, seven, and nine. Each “ring”
manifests own system of reference with a different spatial
symmetry of the single, multi-dimensional Reality that was

described in Chapter One. This configuration directly fits the
alchemy planes Tao–Void–Spirit–Vitality–Essence (Dào-Xū-
Shén-Qì-Jìng 道-虛-神-气-精) from various Taoist scriptures.
It is interesting that the same configuration also matches
(coincidentally or not) the spatial symmetries of the
electromagnetic field within the atom energy shells, which
gradually extend from central and axial to four-dimensional
ones, as in Figure 5 below. Even inorganic matter (as noted by a
great Arabic Alchemist Geber Jabir Ibn Hayyan) follows the
patterns of pursuing perfection.
Figure 5: Propagation of spatial symmetries in electron shells.
Propagation of the squared domains based on odd numbers is

also described in Classic of Great Simplicity (Tài Shàng Lǎo Jūn
Tài Sù Jīng,太上老君太素经), an ancient text that has been also
associated to Lǎo Zi (in his identity as a ruler of Greatest Purity,
Lǎo Jūn Tiān Zūn 老君天尊) as follows:
Great simplicity’s character is to begin. This designates change.

Change turns into One, One turns into Three, Three turns into
Five, Five turns into Seven and Seven turns into Nine.
Nine ends as a world pole where all turns again into one. That
One has a character of Heavenly Change.21
The realms of the Three Purities22 (Sān Qīng, 三清 that include

Jade, Highest and Greatest Purity) are born from Tao. Domains
of the Five Spirits23 (Wǔ Shén 五神, that include Shén–Hún–
Zhì–Pò–Yì 神-魂-志-魄-意), corresponding to the spiritual
basis of five organs, are born from the Three Purities. The
Seven Energies (Qī Qì 七气), emotions or senses24, matching
seven openings in the head, are born from the Five Spirits.
Finally, the Nine Essences (Jiŭ Jìng 九精), each matching one
star of the Big Dipper, or a Palace of the Brain (Jiŭ Gōng
九宫)25, come from the Seven Energies. Identification and
analysis of these patterns in Dào Dé Jīng is a very deep subject,
out of scope of this introductory work; however, we can point to
a couple of samples that illustrate the principle.
We can notice, for instance, that the three Dào Dé Jīng chapters
following the first one indicate the matching domains of the
Three Purities. Chapter 2 describes the Tao of the Universe,
Chapter 3 is related to a (Sovereign) Individual, and Chapter 4
is related to the Omnipresence of the Tao. These domains could
be associated respectively to Yuán Shǐ Tiān Zūn (元始天尊), the
ruler of Jade Purity (Yù Qīng 玉清), presented with an
Immortality Pill in the hand, in charge of the continual creation;
Líng Bǎo Tiān Zūn (靈寶天尊), the ruler of Highest Purity
(Shàng Qīng 上清), presented with a scripture scroll, in charge
of recording knowledge; and Dào Dé Tiān Zūn (道德, alias of
Lǎo Zi), the ruler of Greatest Purity (Tài Qīng 太清),presented
with the fan, in charge of spreading Heavenly Wisdom.
The spiritual roles of these characters could be roughly

compared to the Judeo-Christian concepts of Divine Father,
Son, and Holy Spirit or to Shiva, Vishnu, and Brahma from
Hindu tradition. The geometry of Figure 1, Lotus Mudra

(vertical palm in the middle of horizontal one, in front of the
body) or Christian gesture of Crossing themselves all reflect the
same objective cosmic law that connects Greatest (Horizontal
plane, Dao De, Brahma, Holy Spirit), Highest (Vertical line,
Ling Bao, Vishnu, Son) and Jade Purity (Circle and Center,
Father, Shiva, Yuan Shi). Differently from other holy books,
though, the teachings of Dào Dé Jīng do not aspire to
extensively “flatten” the deep mysteries of Nature into stories
depicting events in the ordinary world. The Divine Rulers are
also rarely said to intervene in the natural flow. Taoism as a
religion (much younger than as a philosophy) does have a
personified concept of God, on par with other religions (e.g.
Shàng Dì, 上帝 and Sān Qīng, 三清 as monotheist and trinity
form). However, divine beings are primarily considered as
benevolent, virtuous, Supreme Teachers (or Role Models) of the
less developed beings rather than their owners or creators (as
every individual conscious being is considered primordial and
eternal by nature, potentially able to “hold the Tao”).
Multi-Layer (Complete) Reality in Dào Dé Jīng we discussed, as

well as the topics of other Heavenly Scriptures, look more like a
compilation of scientific formulas than myths about the
adventures of the Divine characters. Teachings provided in such
a form were, of course, always difficult to spread to wider circles
of people. It was always easier to adopt the inertia of common
social beliefs or to blindly follow the impositions of authorities.
However, as Lǎo Zi observes (in Chapters 20, 72, 80), the
benefits of such conformance always fall short in scope and
time.
With some effort invested into its study and application, the
Inner teachings slowly but reliably become a pragmatic set of
“best practices” that could help the synchronization and
alignment of any possible set of beliefs, experiences or skills of

the practitioner, in much more varying conditions than those
assumed by simple dogmas. Those who learn such teachings
obtain something like a “software toolkit” to develop the own
future and are not restricted to a limited set of “available life
programs”. With a foundation in the primordial simplicity (as in
Chapters 4 and 38), rather than in social opinion, Dào Dé Jīng
and other manuscripts assist in a continual development of the
capabilities (or Virtue) of the practitioners (as in Chapter 54),
without incurring inner conflicts and side effects that lead to a
dead end.
Another illustration of the square configuration at Figure 4

could be related to a well-known formula (mentioned, for
instance, by Lù Kuānyù (陆宽昱, Charles Luk in his work Taoist
Yoga: Alchemy and Immortality): Return Jing to Invigorate the
Brain. Filling the nine brain palaces with the personally
transmuted Jing brings the Tao practitioner to some very
rewarding fields of work. Each palace is a portal to a full, three-
dimensional reality. For instance, in Míng Táng (明堂 Brilliance
Palace, frontmost from the nine palaces) one can experience
oneself as Presence in Light. By synchronizing the Ba Gua
pattern of the eight palaces into a Center (Ní Wán 泥丸),
following the aforementioned Formula Nine becomes One from
the Great Simplicity Classic, the practitioner actually forms a
four-dimensional elixir pill.
At its core, Dào Dé Jīng is an Internal Alchemy (Nèi Dān 內丹)

text (from the traditional Tao practice perspectives much older
than often considered in history), which shows the metaphysics
of the Universe and helps the practitioner align various elements
of the own totality into a transcendent, selfless self. Lǎo Zi, as
many of the other Taoist masters, uses “method without
method” and guides the practitioner through seemingly simple
scenarios of daily life that would gradually bring enlightenment

to their intuition.
As this is a long process that relies heavily on the practitioner’s

intuition, some later Tao masters have described the structure of
the work we discussed in a more explicit way. Master Tán Qiào
(谭峭) from the ninth century, for instance, defines passing
through mentioned alchemy planes in his manuscript Book of
Transformation (Huà Shū, 化書)26 as follows:
The actualization of Tao occurs through Void transforming to

Spirit, Spirit transforming to Qi, Qi transforming to Form, from
the Form myriad things are born, each with the unique
principle. Reintegration of Tao occurs through Form
transforming to Qi, Qi transforming to Spirit and Spirit
transforming to Void. This Void is radiant and thus myriad
beings ascend.
Tán Qiào precisely describes the unfolding and enfolding

process we analyzed — Tài Yī walk, with sub-steps detailed on
Figure 4 — as a method to revitalize oneself, as he further says,
“True Form in Void makes (us) fit Big Template” (Xū Shí Xiāng
Tōng, Shì Wèi Dà Tóng 虚实相通, 是谓大同).
Between the lines of Dào Dé Jīng many elements of this process

could be discovered through a deep study (after reading text
many times) and applied upon integration. Like the other
holistic teachings, Tài Yī walk (very similar to Walking down and
up the Tree of Life in Qabalah and Western Alchemy or using a
Map of Nagual Work of the ancient Toltecs) could be
powerfully used in any area of study and life, if we can
understand it and creatively apply it within the own world.
Christopher Alexander, a famous architect (whose ideas were
later also extended to the software science), calls this
phenomenon a Pattern Language, while the Western Hermetic
tradition refers to it as the Law of Analogy. Regardless of how

we name them, the objective principles of the Universe are
ubiquitous and holographically reflected in every corner of the
world.
As currently the most accepted model of physical reality (in the

so-called Classic Model) is based on: U(1) x SU(2) x SU(3)
symmetry27, and as Lǎo Zi’s teaching could be easily mapped to:
U(1) x SU(2) x SU(3) x SU(4) x SU(5), it could be an
interesting endeavor to try to extend existing physics theories
into the further dimensions. Even though modern science
usually carries a burden to prove that its theories conform to a
basic human perception and so can be pretty slow to adopt the
mathematically credible concepts, such as complex or negative
space (similarly as it was difficult to accept the heliocentric
system few centuries ago), the Truth inevitably finds the way. It
seems intuitively clear that 3D symmetries are related to the
crossover between Microcosm and Macrocosm (similar to
“Light Cones” of gravity singularities or gravity-entropy
symmetry), while the 4D symmetries are related to a reversal (or
inner twist) of Time and to a completion of the cycle of an
individual alchemy transformation.
This brief introduction into Lǎo Zi’s philosophy, as well as the

following translation, can only provide limited scientific and
metaphysical pointers to some core Taoist concepts in the
various frames of reference, to aid reader’s own intuition.
However, it is important to clarify that this work does not
describe actual Nèi Dān 28 practice points, which are hidden in
abundance within Dào Dé Jīng.
A manual of the underlying alchemy practice (or the attempt to

explain every line of Dào Dé Jīng) would take many volumes.
Such practice also depends on the individual background, inner
development level, and physical and mental abilities and would

highly benefit from the guidance of an authentic Taoist master,
especially in some key points, the crossroads when burning
questions appear (a useful Q&A material can be found in the
aforementioned text Taoist Yoga, Alchemy and Immortality).
Instructions regarding practical alchemy steps are thus

traditionally restricted to a direct, verbal transmission. For
readers interested in learning Taoist alchemy from ground up,
the author’s teacher, Yun Xiang Tseng ,provides a
comprehensive series of audio lectures for each Dào Dé Jīng
chapter, as well as the workshops (see: http://wudangtao.com),
which go wide and deep into the subject and can strongly
augment anyone’s practical accomplishment in this magical and
mysterious domain.
Dào Dé Jīng
道德經
1. Embodying Tao
The Tao that can be walked is not the absolute Tao.

The Identity that can be defined is not an invariant Identity.
The beginning of Heaven and Earth doesn’t have an identity.
The source template of the myriad things can be identified.
Consistently without intent, one can see Magical.
One with a constant intent can distinguish True Form.
These two have the same origin but are expressed differently;
Their Oneness is Mysterious.
Mystery within Mystery is the gate to all Magic.
道可道，非常道。
Tao Fit Tao Not Eternal Tao
名可名，非常名。
Distinction Fit Distinction Not Eternal Distinction
無名，天地之始。
Without Distinction Heaven Earth ‘s Origin
有名，萬物之母。
With Distinction Myriad Things ‘s Matrix
故常無欲，以觀其妙；
Thus Always Desireless To See What Mysterious
常有欲，以觀其徼。
Always Desiring To See What Form
此兩者同出而異名，
These Two Are Unity Source But Different Identity
同謂之玄，
Unity Tells Their Mystery
玄之又玄，眾妙之門
Mystery Of Further Mystery All Wonder ‘s Gate
2. Universe
When in the world all know beauty to be beautiful,

The ugliness appears.
When in the world all know goodness to be good,
The lack of goodness appears.
Therefore having and not having beget each other.
Difficult and easy complete each other.
Long and short contrast each other.
High and low are each other’s foundation.
Tone and song resonate one within each other.
Front and back continue one from the other.
That is why sage people adopt no-action in their affairs and
Do not talk of their doctrine.
The myriad things thus appear without instruction,
Created, yet not owned.
Work is performed without expectations,
Task is completed without attachment.
As there are no attachments, there is nothing to be left.
天下皆知美之為美，斯惡已；
Heaven Under All Know Beauty To Be Beauty Soon Ugly There
皆知善之為善，斯不善已。
All Know Good To Be Good Soon Not Good There
故有無相生，難易相成，
Thus With Without Each-Other Beget Hard Easy Mutual Fulfill
長短相較，高下相傾，
Long Short Mutual Contrast High Low Mutual Ground
音聲相和，前後相隨。
Tone Song Mutual Resonate Past Future Mutual Succession
是以聖人處無為之事，
That’s Why Wise People Adopt No Action In Their Affairs
行不言之教。
Practice No Talking of Their Doctrine
萬物作焉而不辭，
Myriad Things Appear Thus Yet No Instruction
生而不有。
Produced Yet No Possession
為而不恃，功成而弗居。

Work Yet No Expectation Task Completed Yet No Attachment
夫唯弗居，是以不去。
As There No Attachment Thus There Nothing to Leave
3. Sovereignty
If you do not glorify talents, people will not compete.

If you do not value rarities, they will not be stolen.
If you do not show desirable things, people will not be tempted.
This is how wise ones lead, by clearing hearts and filling bellies,
Softening ambition and strengthening the constitution.
If there are no cleverness or cravings in the population,
The manipulative people will not meddle, ever.
If one persists in no-action, the disorder will not happen.
不尚賢，使民不爭。
Not Praise Skill Allow Mass Not Compete
不貴難得之貨，使民不為盜。
Not Treasure Hard To Get Goods Allow Mass Not Act Robbers
不見可欲，使民心不亂
Not Show Fit Desire Allow Mass Heart Not Confused
是以聖人之治，虛其心，實其腹，
This How Wise People Hold Rule Clear People Heart Fill People Belly
弱其志，強其骨。常使民無知
Soften People Ambition Toughen People Bones Always Allow Mass Not Smart
無欲使夫智者不敢為也。
Not Craving So That Smart People Not Venture Meddle Ever
為無為，則無不治
Perform No Action Results in? No Lack of Order
4. Omnipresence
Tao is empty; yet when it is used, there is always enough.

Profound is indeed, the myriad beings origin!
Sheaths what is sharp,
Untangles what is tied up,
Softens what glares,
Unites with ordinary.
It is sublime indeed, but inherently always present!
I do not know from what is its origin.
Appears to be the source of the Gods.
道沖而用之或不盈。
Tao Empty Yet Used It Seems More Enough
淵兮，似萬物之宗。
Profound Indeed As Myriad Things’ Origin
挫其銳，解其紛，和其光，
Blunt That Sharp Untie That Knotted Soften That Glaring
同其塵。
Unite With Common
湛兮，似或存。吾不知
Sublime Indeed But Inherently Present I Not Know
誰之子象帝之先
Who’s Descendent Appears Divinities ‘s Predecessor
5. Impartiality
Heaven and Earth are not humane;

They deal with myriad beings as ceremonial objects.
The wise people are not partial;
They deal with people as ceremonial objects.
The Middle Space between Heaven and Earth resembles bellows,
Which is empty, but never exhausted;
The more it operates, the more it is produced.
Many words sum to little.
Nothing is as good as keeping the Center.
天地不仁，以萬物為芻狗。
Heaven Earth No Kindness But Deal Myriad Things Straw Dog
聖人不仁，以百姓為芻狗。
High Men No Kindness But Deal Common People Straw Dog
天地之間，其猶橐籥乎
Heaven Earth ‘s Middle It Resembles Bellows Which
虛而不屈，動而愈出。
Are Empty Yet Never Exhausted Work Then More Produced
多言數窮，不如守中。
Many Words Sum Less Nothing As Good As Hold Center
6. Effortless Function
The Valley Deity never dies;

It is called Profound Female.
Her portal is called the origin of Heaven and Earth.
It seems continually present.
Functions without effort.
谷神不死，是謂玄牝。
Valley Deity Doesn’t Die It is Called Profound Female
玄牝之門，是謂天地根。
Her Portal Is Called Heaven Earth Root
綿綿若存，用之不勤。
Continually Seems Present Function (s) Without Effort
7. Selflessness
Heaven and Earth always endure.

The reason why they can always go on is
That they do not exist for themselves
So they are able to live forever.
That’s why Sages hold themselves back, yet stay in the lead.
The detached Self will live fully.
Those without selfish interests are able to fulfill themselves.
天長地久。天地所以
Heaven Eternal Earth Enduring Heaven Earth Reason
能長且久者
Why Always Can Go On Is
以其不自生，故能長生。
Because They Not For Self Live Thus Able Perpetually Exist
是以聖人後其身而身先，
That’s Why Wise Man Withdraw Self Yet Being in the Lead
外其身而身存
Detached Self Yet Fully Living
非以其無私邪？故能成其私。
Not Having Their Self-Interest Thus Able To Fulfill Themselves
8. Goodness
The greatest good resembles water.

Water benefits myriad beings yet it is not self-content.
It flows to low places and so resembles the Tao.
Dwell close to Earth.
Let heart know the mysterious.
Relate to others with kindness.
Speak truth always.
Rule by preserving order.
Extend your skills.
Understand timing in your actions.
When there is no strife, there is no fault.
上善若水。
Greatest Good Resembles Water
水善利萬物而不爭，
Water Benefits Myriad Beings Yet Not Self-Content
處眾人之所惡，故幾於道。
Goes Where People Find Low Thus Resembles To Tao
居善地，心善淵，與善仁，
Dwells Close to Earth Heart Knows Mystery Relates with Kindness
言善信，正善治，
Speaks Perfect Truth In Government Improves Order,
事善能，動善時。
In Work Extends Ability In Action Knows Timing
夫唯不爭，故無尤。
As There is No Strife There Is No Fault
9. Moderation
Blocking the overflow is not as good as stopping in time.

If you oversharpen the blade, it can’t be used for long.
Collect a lot of gold and jade, and you cannot preserve it.
Riches, titles, and pride put one in harm’s way.
Withdraw when your work is complete,
Sustain the Heavenly Tao.
持而盈之，不如其已。
To Hold On While Overfilling Not As Good As Stop
揣而梲之，不可長保。
To Forge Yet Over-sharpen Not Suited Duration Guarantee
金玉滿堂，莫之能守。
Gold Jade Amass Room Nobody Can Protect
富貴而驕，自遺其咎。
Riches Honor and Pride Put One in Harm’s Way
功遂身退，天之道载
Work Complete One Withdraw Heavenly Tao Sustain
10. Subtle Virtue
Shape your soul matching Great Oneness,

to be able to avoid separation.
Gather Qi to reach suppleness,
to become like a newborn baby.
Wash and purify your perception of the profound,
to become impeccable.
Love the population you lead,
to be able to be without cleverness.
Opening and closing the Heavenly Portal,
be able to understand the role of woman.
Understand the Unity of four Directions,
Able to be without thoughts.
Create and nourish things,
Create yet not possess,
Work without attachment,
Lead without domination.
This is called the Profound Virtue.
營魄抱一能無離乎？專氣致柔，
Shape Po Embrace On Can Avoid Separation Gather Qi Reach Suppleness
能嬰兒乎滌除玄覽，能無疵乎？
Able Newborn Baby Be Wash Clean Profound Perception Able Impeccable Be
愛國治民能無知乎？天門開闔，
Love People Rule Realm Able Without Acting Be Heaven Portal Open Close
能無雌乎明白四達，能無為乎？
As Role Woman Be Understand Unity 4 Directions Able Without Thoughts Be
生之畜之。生而不有，為而不恃，
Create It Nourish It Create Yet Not Possess Working But Not Attached
長而不宰，是謂玄德。
Lead Yet Not Dominate This Describes Profound Virtue
11. The Function of Void
Thirty spokes share one wheel hub;

The functionality of the cart is based on the hub’s emptiness.
Shape clay to form a bowl;
The emptiness within the bowl makes it useful.
Cut out doors and windows on the house;
The usefulness of the house is in their emptiness.
Thus the existence provides the value of anything;
The non-existence provides the function.
三十輻共一轂當其無有車之用。
Thirty Spokes Share One Hub In its Emptiness Exists Cart’s Function
埏埴以為器，當其無有器之用。
Shape Clay To Form Vessel In Its Emptiness Exists Vessel’s Function
鑿戶牖以為室，
Cut Door Window To Make House
當其無，有室之用。
In Its Emptiness Exists House’s Function
故有之以為利，無之以為用。
Thus Existence Has Means Make Value Emptiness Has Means Make Function
12. Detaching from Appearance
The five colors can make the eyes blind.

The five tones can make the ears deaf.
The five flavors can dull the palate.
Swift racing and hunting make the human heart frantic.
Precious goods obstruct one’s progress.
That’s why wise people consider deeper reality,
Not the appearance.
They let go of other options and choose here and now.
五色令人目盲；五音令人耳聾；
Five Colors Make Human Eyes Blinded Five Tones Make Human Hearing Deaf
五味令人口爽；
Five Tastes Make Human Palate Numb
馳騁畋獵，令人心發狂；
Swift Racing And Hunting Make Human Heart Become Frantic
難得之貨，令人行妨。
Hard To Get Goods Make Human Progress Obstructed
是以聖人為腹，不為目
That’s Why Wise Person Regards Inner Not Regard Visible
故去彼取此。
Let Go Of Other Grasps Current
13. Being a Part of the Universe
Favor and disfavor are both dangerous.

Glory can be a great trouble for a person.
What is meant by "favor and disfavor are both dangerous"?
Sometime favor sets up for decline, disfavor sets up for rise.
The other time favor means the rise, disfavor the decline.
So both favor and disfavor bring worry.
That’s why "favor and disfavor are both dangerous”.
What is meant by "possession is great trouble"?
Suffering comes from acting as we have a body.
Realizing that we do not possess a body,
How could there be trouble?
If you modestly consider the body as a part of the world,
You would be fit to live well in the world.
Love the world as your own body; then the world will trust you.
寵辱若驚，貴大患若身。
Favor Disfavor Equal Danger Esteem Great Trouble To Person
何謂寵辱若驚？寵為下，
What Means Favor Disfavor Equal Danger Esteem Setup Decline
一作寵為上，辱為下，
Other Time Esteem Setup Rise Disfavor Setup Decline
得之若驚，失之若驚，
Acquire It Same Worry Lose It Same Worry
是謂寵辱若驚。
This Suggests Favor Disfavor Same Worry
何謂貴大患若身？吾所
Why Say Esteem Great As Trouble Person Reason For
以有大患者，為吾有身，
That Acquire Great Trouble Is Acting We Possess Body
及吾無身，吾有何患？
Realize We No Body We Have What Trouble
故貴以身為天下，若可寄天下；
Thus Respect Take Body Acts Under Heaven Good Fit Live Under Heaven
愛以身為天下，若可託天下。
Love Take Body Acts Under Heaven Good Fit Trusted Under Heaven
14. Reaching the Profound
Watch it, yet you cannot distinguish it—refers to the invisible.

Listen to it, yet cannot distinguish it—refers to the inaudible.
Reach for it, yet cannot hold it separate—refers to the intangible.
These three cannot be fully defined;
Therefore they are joined and act as One.
At its height, there is no brightness;
At its bottom, there is no darkness:
A continuous line that cannot be identified,
It returns home to non-existence.
It is known as the form of the formless,
The model of the non-existing,
It is called obscure and elusive.
Stand in front of it and you cannot see its beginning.
Stand behind it and you cannot see its end.
Hold the Timelessness of Tao,
Master the present existence.
The ability to know Primordial Source is known as Tao continuum.
視之不見名曰夷，
Watch It Can’t See Distinction Refers To Invisible
聽之不見名曰希，
Listen It Can’t Hear Distinction Refers To Inaudible
搏之不得名曰微。
Reach It Can’t Grasp Distinction Refers To Intangible
此三者不可致詰，
These Three Are Not Fit Full Study
故混而為一。
Hence Joined And Act One
其上不皦，其下不昧，
Its Height Not Bright Its Bottom Not Dark
繩繩不可名，復歸於無物。
Unbroken Thread Not Fit Naming Returns Home To Non Existence
是謂無狀之狀，無物之象。
It’s Known As Formless ‘s Form Non Existence’s Model
是謂惚恍。
It’s Called Obscure Elusive
迎之不見其首，隨之不見其後。
Face It Not Visible It’s Front Follow It Not Visible It’s Back
執古之道，以御今之有。
Grasp Timelessness of Tao To Master Present’s Existence
能知古始，是謂道紀。
Ability Know Timeless Source Is Known Tao Continuum
15. The Ancient Masters
The ancient masters were adept Taoists,

Subtle, mysterious, profound, penetrating.
Their intensity was immeasurable.
Because there were boundless,
We can only try to describe their appearance.
Watchful, like they are crossing a frozen river.
Vigilant, like they are facing enemies from the four sides.
Respectful, like they are just guests.
Agreeable like melting ice.
Authentic, like uncarved wood.
Open as the river valleys.
Turbid as wild streams.
Capable of functioning in mud calmly, while it is settling.
Able to stay still and gradually gather vitality.
Holding the Tao, without craving,
Avoiding fullness, thus free to accomplish perfection.
古之善為道者，微妙玄通，
Ancients Were Adept Taoists Subtle Mystical Profound Penetrating
深不可識。
Intensity Not Fathomable
夫唯不可識，故強為之容。
As They Not Fathomable Thus Difficult to Construct Appearance
豫焉，若冬涉川；猶兮，
Watchful As Winter Crossing River Vigilant
若畏四鄰；儼兮，其若容；
As Wary Four Sides Respectful As They Guests
渙兮，若冰之將釋；敦兮，
Giving Way Like Ice Which Ready Melt Authentic
其若樸；曠兮，其若谷；
As Uncarved Wood Open As River Valley
混兮，其若濁
Turbid As Wild Stream
孰能濁以靜之徐清，
Who Capable Turbid Use Calmly Till Slowly Clears
孰能安以久動之徐生。
Who Able Still Apply Continuous Activating Gradually Vitality
保此道者不欲盈。夫惟不盈，
Holding The Tao So No Craving Flows As Action Not Flows
故能蔽不新成。
Thus Able Keep Out No News Done
16. Returning to the Primordial
Reach complete void.

Hold on, sincere.
Myriad things would rise from Oneness.
Watch them leave and return to its home and root.
Returning to the source in stillness is called restoring the order.
Restoring the order implies constancy.
Knowing constancy gives clarity,
Not knowing constancy stirs up trouble.
With constancy, one has consistency.
Having consistency leads to objectivity.
Objectivity leads to authority.
Authority merges with the Heavens.
Heavenly existence leads to Tao.
Being One with the Tao ensures continuity
and there is no need to fear a physical death.
致虛極，守靜篤，萬物並作，
Reach Void Complete Hold Still Sincere Myriad Things As One Arise
吾以觀復夫物芸芸各復歸其根

Thus Watch Renewal As They In Infinite Count Each Return Home To Root
歸根曰靜，是謂復命。
Return Home Refers Stillness It Is Called Return To Order
復命曰常。知常曰明；
Order Return Order Means Eternity Understand Eternal Means Clarity
不知常，妄作凶。
Not Know Eternal Foolish Stir Up Trouble
知常容，容乃公，公乃王
Understand Eternal Endurance This Leads Objective Objective Leads Authority
王乃天，天乃道，
Authority Leads Heavenly Heavenly Leads Tao
道乃久。沒身不殆。
Tao Leads Continuity Death Personal Not Fear
17. The Subtlety of Reality
About the Greatest and Highest,

Subordinate beings only know it exists.
The next underneath is that which is known and loved.
The next that which is feared,
The next that which is despised.
Appearance is not based on trust, trust is not based on appearance.
Sages rely on subtle truth and not on manifestation.
They complete the necessary tasks.
Then people claim that happened naturally.
太上，下知有之。
Great Highest Subordinates Know Existence
其次親而譽之。其次，畏之。
The Next Loved And Honored The Next Feared
其次，侮之。信不足焉，
The Next Despised Trust No Basis In It
有不信焉。悠兮其貴言，
Exist No Trust To It Wise Indeed Will Benefit Idea
功成事遂，百姓皆謂我自然。
Work Accomplish Task Succeed One Hundred People All Claim Our Own Nature
18. Separation and Reunion
When the Great Tao is abandoned,

Justice and charity arise.
When intellect and learning are relied upon,
The great hypocrisy begins.
When there is no unity within the family,
There come obedience and filial piety.
When the country is in disorder,
Patriotism and loyalty appear.
大道廢，有仁義。
Great Tao Abandoned Appear Charity Justice
智慧出，有大偽。
Intellect Learned Appear Comes Great Hypocrisy
六親不和，有孝慈。
Six Kinship No Harmony Appears Filial Piety
國家昏亂，有忠臣。
Realm Clans Turmoil Disorder Arise Patriotic Subjects
19. Modesty in Action
Do not reach for sainthood, abandon the scholastics,

Humanity would have a one-hundred-fold benefit.
Discontinue charity, renounce laws,
Humanity will recover honor and devotion.
Give up competitiveness; forget profiting,
Robbers and thieves will have nothing to gain.
These three have a shiny style but no foundation;
To ensure that your acts have a true purpose,
Manifest a simple, all-embracing nature.
Shrink the feeling of oneself and moderate your needs.
絕聖棄智，民利百倍。
Discontinue Holiness Abandon Cleverness Humanity Benefit Hundred Times
絕仁棄義，民復孝慈。
Discontinue Charity Abandon Justice Humanity Recover Honor Devotion
絕巧棄利，盜賊無有。
Discontinue Cleverness Abandon Profit Robbers Thieves Nothing Gain
此三者以為文不足，
These Three May Use Manage Style Not Foundation
故令有所屬。見素抱樸，
So To Ensure Have Purpose Serve Manifest Simple Embracing Nature
少私寡欲。
Shrink Self Reduce Desire
20. Primordial Nourishment
Abandon prejudice, stop sorrow.

What is the distance between simple and fanciful?
What is the distance between respectful and depraved?
People respect some things and do not permit their disrespect.
However, there is no objectivity there.
Most people are contented and cheerful,
As if they can always enjoy the sacrificial feast of the springtime.
However, I am unmoved, as I have not yet passed the beginning,
Resembling a newborn child who has not yet smiled,
Or a weary old man at the end, who does not know how to return home.
Most people claim to have a lot, but I alone have nothing.
My witless mind has only questions. I am perplexed.
Common people are light and easygoing,
But I alone am dim and gloomy.
Other people are alert and perceptive,
But I alone am absent minded.
Tranquil, like the ocean, a restless wind that never stops.
Most people seem purposeful and busy,

I alone am unruly and chaotic.
I am unique among all and enjoy tbe nourishment of the Primordial.
絕學無憂。唯之與阿，相去幾何？
Forget Doctrines Stop Sorrow Simple Comparing Fancy Between How a Big Distance
善之與惡，相去若何？
Virtue Distance Volatile Between How Much Difference
人之所畏，不可不畏。
People What Respect Does Not Permit Lack of Respect
荒兮其未央哉！
Absurd How This Never Balanced Is
眾人熙熙，如享太牢，如春登臺。
All People Splendid Cheerful As Feasting Sacrificial Animals As Spring Ascent Time
我獨泊兮其未兆，
I Alone Unmoved Indeed As Not Yet Begun
如嬰兒之未孩。
As Newborn Child That Has Not Yet Smiled
欙欙兮若無所歸。
Weary Fatigued Indeed As Without a Place for Home
眾人皆有餘，而我獨若遺。
All People Each Claim Richness Only I Alone Appear Left Behind
我愚人之心也哉，沌沌兮。
My Witless Personality Feels Only Questions Confusion Such
俗人昭昭，我獨昏昏。
Common People Open Cheerful I Alone Am Closed Dark
俗人察察，我獨悶悶。
Common People Alert Perceptive I Alone Absent Minded
澹兮其若海，飂兮若無止。
Tranquil As Resembling Ocean Restless Wind That Seems Not to Stop
眾人皆有以，而我獨頑似鄙。
All People Claim Have Purpose Only I Alone Unruly As a Wild Man
我獨異於人而貴食母。
I Alone Unique Among People and Enjoy Nourishment Matrix
21. Finding the Essence
The Greatest Virtue is expressed by simply and fully following Tao.

The Tao is entirely mystical and magical.
Still, in the crossover between mystical and magical, there is a shape.
In the crossover between magical and mystical, there is a substance.
In the crossover between arcane and profound, there is an essence.
This essence is reality, which gives total confidence.
From the ancient times until the present, its identity never faded,
Thus study the beginning.
How could I know the beginning? Because of this reality.
孔德之容，惟道是從。
Great Virtue’s Expression Simply Tao Truly Follow
道之為物，惟恍惟惚。
Tao ’s Being Entirely Entirely Elusive Entirely Mystical
惚兮恍兮，其中有象。
Mystical Magical Elusive Closing Yet in the Center Is Shape
恍兮惚兮，其中有物。
Elusive Magic Mystical Magic Yet in the Center Is Substance
窈兮冥兮，其中有精。
Obscure Magic Profound Magic Yet in the Center There Is Essence
其精甚真，其中有信。
Such Essence Extremely True In Center There Is Assurance
自古及今，其名不去，
From Ancient Until Today It’s Distinction Never Fades
以閱眾甫。
Thus Study All Beginning
吾何以知眾甫之狀哉？以此。
I Which Means Know All Beginning’s Form Indeed Using This
22. Completeness through Humbleness
Humbleness leads to completeness;

Pointless leads to the point;
Empty leads to fullness;
Wearing out leads to renewal;
Poor achieves plenty;
But too much leads to confusion.
That’s why the wise ones embrace the Oneness,
Setting an example for the world.
Not showing themselves, thus shining.
Not self-justifying, thus realized.
Not asserting themselves, thus achieving results.
Not self-content, thus enduring.
As there is no conflict within, nobody can conflict with them.
Thus ancients have reason to say, "The humble become perfect."
Could this be an empty saying?
Sincerely work on perfection, then you will find out.
曲則全，枉則直，
Humbleness Implies Completeness Pointless Implies Point
窪則盈，敝則新，
Emptiness Implies Fullness Worn Out Implies Refreshed
少則得，多則惑。
Scarce Implies Plentiful Too Much Implies Confusion
是以聖人抱一為天下式。
That’s Why Wise Men Embrace Oneness Taking All Under Heaven as Example
不自見故明，不自是故彰，

No Self View Thus Enlightened No Self Righteous Thus Realized
不自伐故有功，不自矜故長。
No Self Assertive Thus Achieve Results No Self Praise Thus Last
夫惟不爭，故天下莫能與之爭。
As Because No Conflict Thus Under Heaven Nobody Can Them Conflict
古之所謂曲則全者，
Ancients Thus Have Reason To Say Humble Become Perfect Ones
豈虛言哉？誠全而歸之。
Could this be Empty Talk Complete Perfection Thus Restored Is
23. Aspiration to the Highest
Few words come spontaneously.

Strong winds do not blow all morning.
Storm does not last all day.
Why is this? Heaven and Earth!
If Heaven and Earth cannot endure,
How can people?
Observing the Tao shows that
Tao is that which identifies with Tao,
Virtue is that which identifies with Virtue,
Distorted is that which identifies with Distortion.
One who aspires to Tao in turn becomes one with Tao.
One who aspires to Virtue in turn becomes one with Virtue.
One who aspires to the Distorted in turn becomes one with Distortion.
If you do not trust this principle, it will not work for you.
希言自然。故飄風不終朝，
Few Words Spontaneous Nature As Cyclone Wind Not Full Morning
驟雨不終日孰為此者？天地。
Storm Rain Not Full Day What Is Reason This Heaven Earth
天地尚不能久，而況於人乎？
Heaven Earth Still Not Able Endure So How For People to Attain
故從事於道者，道者同於道，
Thus Follow Function of Tao Indicated Tao Is that Identifies with Tao
德者同於德，失者同於失。
Virtue Is That Identifies With Virtue Error Indicates Identity Wwth Error
同於道者，道亦樂得之。
Identity With Tao Indicates Tao Likewise Easily Accept It
同於德者，德亦樂得之，
Identity with Virtue Indicates Virtue Likewise Easily Accept It
同於失者，失亦樂得之。
Identity with Error Indicates Error Likewise Easily Accept it
信不足焉，有不信焉。
Trust No Complete to This Have No Trust from This
24. Avoiding Indulgence
One standing on tiptoes is not stable.

What is stretched cannot go further.
One who is self-concerned is not enlightened.
One who is self-righteous is not realized.
Aggression implies no achievement.
Self-glorification stops development.
Followers of the Tao say:
"Surplus food and redundant behavior are useless.”
Those who have Tao avoid excess.
企者不立，跨者不行，
Tiptoe Stand Not Steady Stretch Implies No Advance
自見者不明，自是者不彰，
Self-View Means No Enlightenment Self Righteous Means Not Realized
自伐者無功，自矜者不長。
Aggression Means No Results Self Glorify Means No Development
其在道也，曰：餘食贅行。
Those with Tao Truly Suggest Surplus Food Redundant Behavior
物或惡之。故有道者不處。
Things Are Wrong to Have Thus Have Tao Those Not Linger
25. Overcoming Oneself
There was something in Chaos yet Perfect,

Before Heaven and Earth separated.
Still and without features,
Self-established and unchanging,
Omnipresent and continual.
It can be considered as an origin of myriad things.
I do not know its name, so I use Tao as an alias.
If I have to identify it somehow, I will call it Great.
Great implies always going on
Going on implies overcoming its own limits.
Once it overcomes its limits, it returns.
Thus: "Tao is great, Heaven is great, Earth is great
And the Sovereign Individuality is also great."
At the borders around center these are four Great principles,
And the Sovereign Individuality also has its own place.

Man follows Earth, Earth follows Heaven, Heaven follows Tao,
Tao follows its own nature.
有物混成，先天地生。
There Was Something in Chaos Yet Perfect Before Heaven Earth Arose
寂兮寥兮，獨立而不改，
Still Being Featureless Being Self Established and Not Changing
周行而不殆，可以為天下母。
Omni-Present and End-Less Can Consider All Under Heaven Matrix
吾不知其名，字之曰道，
I Not Know Its Name Alias for It Refers to Tao
強為之名曰大。
Pressured Produce Its Distinction Call Great
大曰逝，逝曰遠，遠曰反。
Great Implies Go On Going On Implies Beyond Beyond Implies Return
故道大，天大，地大，
In That Way Tao is Great Heaven Great Earth Great
王亦大。
Sovereign Also Great
域中有四大，而王居其一焉。
Borders Middle Are Four Greats And King’s Dwelling Has One Place
人法地，地法天，天法道，
Man Follows Earth Earth Follows Heaven Heaven Follows Tao
道法自然。
Tao Follows Own Nature
26. The Mastery
The heavy serves as the root of the light.

The calmness acts as a master of impatience.
Thus the sage travels all day, along with the cargo chariot.
Surrounded by lovely things, sage transcends all, unattached.
How can the master of myriad chariots disregard his own role?
It would be frivolous to neglect one’s base.
It would be reckless to relinquish one’s place in the Universe.
重為輕根，靜為躁君。
Heavy Serves Lightness Root Calm Acts Impatience Master
是以聖人終日行，不離輜重。
That’s Why Superior Man All Day Travel Not Separate Wagon Weight
雖有榮觀，燕處超然。
Even Are Lovely View Calmly Dwell Transcending Nature
奈何萬乘之主而以身輕天下？
Then How Myriad Chariot’s Master Then Take Body Trivial under Heaven
輕則失本，躁則失君。
Careless Would Be Neglect Foundation Impetuous Would Be Neglect Position
27. Practical Wisdom
A skilled scout leaves no steps on the trail;

A skilled speaker has no slips in speech;
A skilled accountant does not need a calculating device.
A good lock has no bolt, yet nobody is able to open it.
Good binding has no knots, yet no one can untie it.
That is how sages are always skilled in helping people,
rejecting no one, expert in all matters, neglecting nothing.
This is called "Practical Wisdom.”
Thus, a skillful person is an inept person’s teacher.
An inept person is a skillful person’s responsibility.
If a student does not respect his own teacher,
And a teacher does not love his own students,
Regardless of how smart one is, there will be a great confusion.

This is known as a strategic mystery.
善行無轍跡，善言無瑕謫，
Able Wanderer No Trail Steps Able Orator No Flaw Blame
善數不用籌策，
Able Accountant No Use Tally Tablet
善閉無關楗而不可開，
Good Lock No Door Bolt Yet Not Able Open
善結無繩約而不可解。
Good Tie No Cord Knot Yet Not Able Loose
是以聖人常善救人，
That’s Why Sage Men Always Skilled Helping People
故無棄人；常善救物，
So Avoid Reject Anyone Always Skilled in all Matters
故無棄物。是謂襲明。
So Avoid Neglect Anything This Called Practical Wisdom
故善人者，不善人之師；
Thus Skilled Person Is Non-Skilled Person’s Teacher
不善人者，善人之資。
Not Skilled Person Is Skilled Person’s Charge
不貴其師，不愛其資，
Not Respect Own Teacher Not Love One’s Charge
雖智大迷，是謂要妙。
However Smart Great Confusion This Known As Important Mystery
28. Dialectics of the Continuum
Know the penetrating force of your animus,

Yet keep the caring power of your anima,
Act as the channel of the Universe!
Acting as the channel of the Universe,
With constant and unwavering Virtue,
Return to Simplicity.
Know your own white pieces,
Yet keep your black ones!
Act as the world’s template!
Acting as a template to the world,
With constant and unwavering Virtue,
Return to Ultimate Primordial.

Know your honor, yet keep the humility,
Be the stream of the universe!
Being the stream of the universe,
Steady Virtue builds Foundation.
Return to the Great Oneness,
When the Oneness is carved, it has many Forms.
Sage leader applies this to assign the positions of the officials.
Therefore, Great Continuum is never split.
知其雄，守其雌，為天下谿。
Aware Own Virility Maintain Own Yielding Act Heaven Below Channel
為天下谿，常德不忒，
Act Heaven Below Channel Constant Virtue without Wavering
復歸於嬰兒。
Return Around toward Simplicity
知其白，守其黑，為天下式。
Know Own White Keep Own Black Act Heaven Below Model
為天下式，常德不忒，
Act Heaven Below Model Constant Virtue No Wavering
復歸於無極。
Return Around Toward Undifferentiated Ultimate
知其榮，守其辱，為天下谷。
Know Own Honor Keep Own Humility Act Below Heaven Channel
為天下谷，常德乃足。
Act Below Heaven Channel Steady Virtue Brings Foundation
復歸於樸，樸散則為器，
Turn Around To Simplicity Simplicity Carved Entails Form Vessels
聖人用之則為官長。
Sage Person Applies This to Form Official Positions
故大制不割。
Thus Great Schema Never Split
29. Avoiding Brute Force
Intend to seize the world and reshape it?

I consider that this cannot be completed.
The world is vessel of the Spiritual Reality.
It cannot be made into something else.
Direct action would spoil the wonder.
If you seize anything, you would lose it.
Thus living beings sometimes lead, sometimes follow,
Breathing can be hard or gentle,
There is that which is strong and that which is delicate,
Some things may give resistance, some might break.
Thus sage avoids one-sided imbalance, both inferiority and conceit.
將欲取天下而為之，
Taken by Desire Seize Below Heaven And Construct Things
吾見其不得已。
I See This Not Reach Completion
天下神器，不可為也
Below Heaven Spiritual Vessel Not Suitable Construct Complete
為者敗之，執者失之。
Interference Would Spoil It Seize Anything Lose It
故物或行或隨，或歔或吹，

Thus Beings Might Lead Might Follow Might Breath Hard or Gentle
或強或羸，或挫或隳。
Might Strong Might Delicate Might Oppose Might Break
是以聖人去甚，去奢，去泰。
That Is Why Sage Man Avoid Extremes Avoid Indulgence Avoid Conceit.
30. Action and Reaction
Apply Tao to support humane leadership,

Never apply brute force on the world.
Good deeds yield good results.
Thorn bushes grow all around places that were occupied by armies.
Bitter harvest is always a consequence of war.
Do what is necessary and stop, without becoming an aggressor.
Succeed, but do not glorify that.
Succeed, but do not misuse success.
Succeed, but do not try to go on.
Succeed, without applying constant force.
Growth and subsequent decay are not in accordance with Tao.
Without Tao, everything ends soon.
以道佐人主者，不以兵強天下。
Apply Tao Support Human Lead One Never Apply Brute Force under Heaven
其事好還。師之所處，荊棘生焉。
These Acts Good Return Army’s Place Occupy Briars Thorns Grow There
大軍之後，必有凶年。
Great War’s Consequence Always Have Bitter Harvest
善有果而已，不敢以取強。
Successful Have Succeed And Stop Without Rash Intent Take Aggression
果而勿伐，果而勿驕，
Succeed And Not Misuse Succeed But Never Brag
果而不得已，果而勿強。
Succeed Without Trying Closure Succeed Yet Without Forcing
物壯則老，是謂不道。
Beings Grow Then Decay This Describes Not Tao
不道早已。
No Tao Soon Ends
31. Avoiding Conflict
Even the best weapons are not instruments of happiness,

That can cause bad deeds,
Therefore followers of Tao do not attach to them.
Gentlemen usually favor the left side,
The warriors prefers the right.
Weapons are tools of fear; they are not used by gentlemen.
Sages use weapons only when there is no other choice,
Calm, indifferent, and with noble intent.
Victory is not joyful, yet it delights those who like killing.
Those who like to kill cannot earn any real achievement.
Happy events are associated with the left, sad ones with the right.
In the army, the second in command stays on the left,
The first in command stays on the right.
This is the arrangement of the funeral ceremony.
When people are killed, there is compassion and sorrow.
That is why a war victory should be observed as a funeral.
夫佳兵者，不祥之器，
Even Best Weapon Indicates No Happiness Instrument
物或惡之，故有道者不處。
Things Might Bad Hold Thus Having Tao Ones Not Attach
君子居則貴左，用兵則貴右。
Gentle Men Normally Favor Left Warriors Normally Favor Right
兵者不祥之器，非君子之器，
Weapons Imply No Happiness Tools Not Gentle Men Instrument
不得已而用之。恬淡為上。
No Reach Peace Still Use Them Calm Indifferent Toward Best
勝而不美，而美之者是樂殺人。
Triumph Yet No Beauty Yet Beauty for Those Indeed Enjoy Killing People
夫樂殺人者，則不可以得
Those Enjoying Killing People As Result Never Able to Use to Achieve
志於天下矣。吉事尚左，
Objective under Heaven Indeed Lucky Affairs Favor Left
凶事尚右，偏將軍居左，
Unlucky Affairs Favor Right Second Commander Army on Left
上將軍居右。言以喪禮處之。
Supreme Commander on Right Arrangement as in Funeral Ceremony
殺人之眾，以哀悲泣之；
When Killing People Many With Compassion Sorrow Over Them
戰勝，以喪禮處之。
War Won as Funeral Ceremony Observe It
32. Achieving Harmony
Tao is forever without distinctions.

It may look ordinary and simple,
But nobody in the world can subdue it.
If sovereign individuals could hold it,
The myriad beings would naturally follow,
Heaven and Earth would be in harmony, and
The sweat dew would drop from above.
There would be any need to command the population
As everything would flow according to its own nature.
Once the social regulations are set, there are always more coming.
This is a point when one should know how to stop.
One who knows how to stop can avoid danger.
The place of Tao in the world is analog to the shore

Where the rivers reach the sea.
道常無名，樸雖小，
Tao Eternal No Distinction Simple May Be Ordinary
天下莫能臣也。
Under Heaven, Nobody Able to Subordinate It
侯王若能守之，萬物將自賓。
Leader King Assume Fit Hold It Myriad Things Would Naturally Submit
天地相合，以降甘露，
Heaven Earth Each Other Harmonize And Dropping Sweet Dew
民莫之令而自均。
Population No Thus Command But Inherent Harmony
始制有名，名亦既有，
As Soon As Laws Have Distinction Distinction Even More Has
夫亦將知止。
Then Especially Prepare Know Stop
知止，可以不殆。
Know Stop Able Benefit Avoid Danger
譬道之在天下猶川谷之在江海。
Compare Tao’s Place under Heaven Analog Stream Valley Reach Main Sea
33. Our Place in the Universe
Understanding people is intelligence,

Knowing one’s own nature is enlightenment.
Overcoming other people requires force;
Mastering one’s own character requires strength.
Knowing when you have enough brings prosperity.
The ability for that comes from a true purpose.
Keeping one’s place in the Universe ensures survival.
Knowing how to pass on, yet not pass away, ensures eternity.
知人者智，自知者明。
Understand People Means Intelligence Self Comprehend Bright
勝人者有力，自勝者強。
Overcome People Imply Take Force Self Overcome Means Strength
知足者富，強行者有志，
Know Sufficiency Means Prosperity Strong Action Implies Have Purpose
不失其所者久，死而不亡者壽。
Not Lose One’s Place Means Endure Pass on Yet Not Pass Away Is Eternity
34. True Greatness
The great Tao spreads everywhere indeed,

Always able to flow left or right.
Myriad beings rely on it for life, yet it commands nothing.
All work is completed anonymously.
It provides clothing and nourishment for the myriad beings,
Yet is not their master.
It is constantly without desire, able to be identified as ordinary.

The myriad beings belong to it, yet it does not act as their leader,
It can be identified as Great.
Because it never shows its greatness, it is truly Great.
大道氾兮，其可左右。
Great Tao Spreads Everywhere Indeed One Which Able Left Right
萬物恃之而生而不辭，
Myriad Things Rely On It For Develop Yet No Instructions
功成不名有。
Work Complete No Distinction Has
衣養萬物而不為主。
Dress Nourish Myriad Beings No Act Leader
常無欲，可名於小。
Consistent No Desire Able Distinct as Ordinary
萬物歸焉而不為主，可名為大。
Myriad Beings Belong To It Yet No Act Leader Able Distinct As Great
以其終不自為大，故能成其大。
Because It Ever Not Nature Assume Great Thus Able to Achieve Such Greatness
35. The Great Template
Following the great model, the whole world develops.

This is a progress without injury—secure, peaceful, ultimate.
Travelers might be attracted by music and food on their way,
But the expressions of Tao do not have any flavor.
Examine them thoroughly and nothing will satisfy sight.
Listen to them and nothing will satisfy hearing.
Apply them and they will be never exhausted.
執大象，天下往。
Keep Great Model World Progress
往而不害，安﹑平﹑太。
Progress Yet No Injury Secure Peaceful Ultimate
樂與餌，過客止，道之出口：
Party With Food Passing Guest Stop Tao’s Expressions Taste
淡乎其無味，視之不足見，
Bland So It Is Absent Flavor Examine It Nothing Satisfy Sight
聽之不足聞，用之不足既。
Listen It Nothing Satisfy Hearing Apply It Never Would Exhaust
36. Two Sides of Reality
If you like to compress something, you have to expand it first.

If you like to relax anything, the strength should be there first.
To dispense with anything, it has to be established first.
If you like to gain from anything, you must first invest in it.
This is known as the Light from the Mysterious.
Soft and gentle overcome firm and strong.
The fish comes with the water.
The world’s most powerful forces are not visible.
將欲歙之，必固張之。
When Desire Compress It Must First Assure to Expand It
將欲弱之，必固強之。
When Desire Relax It Must First Assure to Fortify It
將欲廢之，必固興之。
When Desire Dispense It Must first Assure to Establish It
將欲奪之，必固與之。
When Desire Seize It Must f\First Assure to Endow It
是謂微明。柔弱勝剛強。
This Known Obscure Bright Soft Gentle Overcome Firm Strong
魚不可脫於淵，國之利器，
Fish Not Able Taken Out of Pool Empire’s Effective Arms
不可以示人。
Not Suitable for Display Population
37. Natural Order
Tao never acts, yet nothing is left undone.

If sovereign individuals understand this,
Myriad things would naturally rise,
Rise and long to complete themselves.
To complete, they would return to nameless simplicity.
Without distinction from simplicity, there are no cravings.
Free from craving, one will achieve serenity,
And all things in the world will naturally come to harmony.
道常無為而無不為
Tao Eternal No Action Yet Nothing Not Done
侯王若能守之，
Lead King Assume Able Grasp It
萬物將自化。化而欲作，
Myriad Beings Would Naturally Evolve Evolve and Long to Manifest
吾將鎮之以無名之樸。
Beings Would Contain It In Not Differentiated Simplicity
無名之樸，夫亦將無欲。
Without Distinction in Simplicity They Would be Also Free from Desire
不欲以靜，天下將自定。
Free of Craving Leads to Serenity Below Heaven Would Naturally Arrange
38. Stopping Delusion
People of superior virtue do not think about virtue,

That’s why they have virtue.
People of inferior virtue never forget virtue,
That is why they lack virtue.
People of superior virtue do not act and have no reason to act.
People of inferior virtue act and have reasons to act.
People of supreme selflessness act and have no reason to act.

People of supreme righteousness act and have reasons to act.
People of law act and nobody responds,
Then they use brute force in an attempt to enforce order.
Therefore when Tao is lost, there is Virtue.
When Virtue is lost, selflessness appears.
When selflessness is lost, righteousness appears.
When righteousness is lost, laws appear.
Now laws imply lack of goodness and loyalty, the beginning of disorder.
Early recognition of this leads to Tao.
If the degradation flourishes, it leads to delusion.
Therefore, the sages hold onto the original truth, not superficial rules.
They tely on the substance and not the glamor.
They dismiss the irrelevant and grasp here and now.
上德不德，是以有德。
Superior Virtue without Virtue This is Why Has Virtue
下德不失德，是以無德。
Lower Virtue Never Forget Virtue That Is Why It Lacks Virtue
上德無為而無以為，
Supreme Virtue No Act And No Reason to Act
下德為之而有以為。
Lower Virtue Acts And Has Reason to Act
上仁為之而無以為，
Supreme Selflessness Acts Yet No Reason to Act
上義為之而有以為。
Supreme Righteousness Acts And Has Reason to Act
上禮為之而莫之應，
Supreme Law Acts And Nobody Responds
則攘臂而扔之。
Then Brute Force And Enforce It
故失道而後德，失德而後仁，

Then Lose Tao And Appears Virtue Lose Virtue And Appears Selflessness
失仁而後義，失義而後禮。
Lose Selflessness And Appears Righteousness Lose It And Appear Laws
夫禮者忠信之薄而亂之首。

Thus Laws Imply Loyalty Sincerity Diminish And Disorder Begins
前識者道之華而愚之始。
Early Recognition Leads to Tao Flourish And Have Delusion Start
是以大丈夫處其厚，不居其薄，
That’s Why Great Senior Ones Hold to Genuine Not Attach to Superficial
處其實，不居其華。
Hold on to Substance Not Attach to Glamor
故去彼取此。
Thus Dismiss Other Grasp Here and Now
39. Attaining Oneness
Ancients attained the Oneness in themselves.

The Heaven attained Oneness as clarity.
The Earth attained Oneness as stillness.
The Spirits attained Oneness as sacredness.
The rivers attained Oneness as fullness.
The myriad beings attained Oneness by living.

Sovereigns attained Oneness by ruling their domains in a holistic way.
These have attained Oneness.
Without clarity, Heaven would likely spilt
Without stillness, Earth would likely erupt.
Without their sacredness, spirits would likely be corrupted.
Without fullness, the rivers would likely dry up.
Without life, myriad beings would perish.
Leaders who do not honor their subjects would fall.
Therefore, the base is the root of the honor.
The low is foundation of the eminence.
That is why leaders declare themselves as alone and worthless.
They need to be humble to strengthen their root. Isn’t it?
Too much success is not a success.
Avoid craving expensive and glittering things.
Jade stones and ordinary pebbles clatter in the same way.
昔之得一者：天得一以清，
Ancients Attained Oneness of Self Heaven Attained Oneness as Purity
地得一以寧，神得一以靈，
Earth Attained Oneness as Steadiness Spirit Attained Oneness as Sacred
谷得一以盈，萬物得一以生，
Valleys Attain Oneness with Fullness Myriad Beings Attain Oneness Living
侯王得一以為天下貞。
Leader Kings Attain Oneness Regulating World Resolutely
其致之。天無以清將恐裂，

They Reached It Heaven without Use Purity Would Likely Split
地無以寧將恐發，
Earth Wwthout Use Peace Would Likely Erupt
神無以靈將恐歇，
Spirit without Use Sacred Would Be Likely Lost
谷無以盈將恐竭，
River Values without Use of Fullness Would Likely Dry up
萬物無以生將恐滅，
Myriad Beings without Use of Life Would Likely Perish
侯王無以貴高將恐蹶。
Leaders Kings without Use of Honor Eminence Would Likely Fall
故貴以賤為本，高以下為基。
Thus Honor Uses Base as Root Eminence Use Low as Foundation
是以侯王自謂孤、寡、不穀。
This Why Leaders Kings Self Declare Isolated Alone Without Value
此非以賤為本邪。非乎？
This Is Not Using Base to Act as Root Not So
故致數輿無輿，不欲琭琭
Thus Attaining Many Carts Not Cart Avoid Crave Dazing Glittering
如玉珞珞如石。
As Jade Clatters Ordinary Like Rocks
40. The Root of All Things
Self-reflection is the motion of the Tao.

Softness is the application of the Tao.
Myriad things come from the templates in existence.

The existence is born from non-existence.
反者道之動，弱者道之用。
Cross-over Indicates Tao’s Motion Softness Is Tao’s Function
天下萬物生於有，有生於無。
World Myriad Beings Rise from Being Existence Rises from Non-being
41. Hidden Truth
A superior scholar hears about Tao

And practices it diligently all the time

An average scholar hears about Tao
And sometimes practices it, sometimes forgets about it.
A foolish scholar hears about Tao and laughs out loud.
Without such laughter, there will not be any base, so it is a part of Tao.
Thus there is an old saying:
The brightness in Tao resembles obscurity,
Advancing looks like returning,
The hard things look simple,
The great Virtue looks hollow,
The pure white looks stained,
An abundance of Virtue seems insufficient,
The unbreakable Virtue seems fragile,
Complete Truth seems to have flaws,
The perfect square seem to have no angles.
The greatest vessels take the longest time to fill,
The loud sounds are difficult to hear,
The greatest model doesn’t have a form,
The Tao is hidden and cannot be identified.
Yet, due to the powers of Tao, all accomplishment is possible.
上士聞道，勤而行之。
Superior Student Hear Tao Diligently Practice It
中士聞道，若存若亡。
Average Student Hear Tao Half Attend Half Forget
下士聞道，大笑之。
Inferior Student Hear Tao Great Laugh It
不笑不足以為道。
Without Laugh No Basis Consider Part of Tao
故建言有之：明道若昧，
Thus Old Proverbs Claim Clarity Tao Like Obscurity
進道若退，夷道若纇。
Advance Tao Like Retreat Smooth Tao Like Rough
上德若谷，大白若辱，
Superior Virtue Looks Like Valley Great Whiteness Like Stained
廣德若不足，建德若偷，
Extensive Virtue Like Insufficient Firm Virtue Like Frail
質真若渝，大方無隅，
Complete Truth Like Flawed Perfect Square No Angles
大器晚成，大音希聲，
Best Vessel Longest Fill Loud Sound Quiet Sounds
大象無形，道隱無名。
Great Model Without Form Tao Hidden Without Distinction
夫惟道善貸且成。
Yet Because of Tao Competency Possible Great Accomplishments
42. Harmonizing Yin and Yang
Tao begets One.

One begets Two.
Two begets Three.
And Three begets myriad beings.

Myriad beings carry yin and embody yang.
Mixing the Qi of Yin and Yang, they achieve harmony.
People do not like to be called “lonely” or "worthless,"
Yet that is how kings and nobles talk about themselves.
Some people may diminish themselves, yet rise.
Some might rise, then fall.
People say and I say as well:
"Conceited men would fall fast."
I consider it useful to act on that premise.
道生一，一生二，
Tao Begets One One Begets Two
二生三，三生萬物。
Two Begets Three Three Begets Myriad Beings
萬物負陰而抱陽，
Myriad Beings Carry Yin And Adopt Yang
沖氣以為和。
Mixing Qi Within Achieve Harmony
人之所惡，惟孤﹑寡不穀，
People Have Attitude Hate Truly Isolated Alone Without Worthy
而王公以為稱。
Yet Kings Nobles Use These Titles
故物或損之而益或益之而損。
Thus Beings Might Diminish Themselves Yet Grow Sometimes Grow and Diminish
人之所教，我亦教之。
People Have Position Teach I Also Teach This
強梁者不得其死吾將以為教父。
Forceful Brutal Ones Not Earn Their Pass On I Deem Useful Act on This Premise
43. Universality
The world’s ultimate softness

Easily overcomes the world’s ultimate hardness.

Non-being enters everywhere without need for cracks.
This is how we know that non-action has an advantage over action.
How to teach without words and achieve results with non-action,
Very few people in the world are able to do this.
天下之至柔馳騁天下之至堅。
World Ultimate Softness Quickly Overwhelms Its Ultimate Firmness
無有入無間。
Non Being Enters Anywhere Without Cracks
吾是以知無為之有益。
This Is How We Know Non Action Has Advantage
不言之教，無為之益，
Without Speaking Teaching Without Action Benefit
天下希及之。
Under Heaven Very few Realize This
44. Carefulness
Identity or life: Which one is more important?

Life or wealth: Which one is more precious?
Gain or loss: Which one is more stressful?

Extreme love entails a great price.
Maintaining larger inventory requires more expenses.
Knowing adequacy is not demeaning.
One who knows when to stop avoids danger.
Good strategy is applied in continuity.
名與身孰親？身與貨孰多？
Distinction or Being, Which Dearer? Being or Wealth, Which Counts More?
得與亡孰病？是故甚愛必大廢，
Gain or Loss, Which Distresses More? Sure That Extreme Love Entails Great Price
多藏必厚亡。
More Inventory Entails More Expenses
知足不辱，知止不殆，
Know Adequacy No Demeaning Know Stop No Danger
可以長久。
Good Method Living Continue
45. Cultivating Perfection
Great Perfection seems imperfect,

Yet its functionality is never corrupted.

Great fullness seems empty,
Yet it can be never depleted.
Great uprightness seems bent.
Great strategy seems inept.
Great story seems dumb.
Excitement overcomes cold.
Stillness overcomes fever.
Stillness and purity set the world in order.
大成若缺，其用不弊。
Great Perfection Looks Imperfect Such Function Never Corrupts
大盈若沖，其用不窮。
Great Fullness Looks Empty Such Function Never Depletes
大直若屈，大巧若拙，
Great Upright Looks Bent Great Strategy Looks Inept
大辯若訥。
Great Debate Appears Dumb
躁勝寒，靜勝熱
Excitement Overcomes Chill Stillness Overcomes Fever
清靜為天下正。
Purity Stillness Serves World Order
46. Managing Desire

When the Tao is present in the world,

Even racehorses haul manure.
When the world lacks Tao,
Battle horses bread on the border.
The greatest calamities come from not understanding sufficiency.
The greatest mistake is the greed to get more.
Thus recognize sufficiency within sufficiency,
To ensure invariant sufficiency.
天下有道，卻走馬以糞。
World Has Tao Even Race Horses Haul Manure
天下無道，戎馬生於郊。
World Lack Tao Battle Horses Breed on Frontier
禍莫大於不知足，
Calamity None Greater Than Not Know Sufficiency
咎莫大於欲得。
Mistake None Greater Than Greed for Gain
故知足之足，常足矣。
Hence Recognize Sufficient Sufficiency Consistent Sufficiency Indeed
47. Understanding Distant Things
Without passing through the door, know the world.

Without looking through window, experience Heavenly Tao.
Which way enables greater reach, which way do you learn more?
Thus the sage does not travel and knows,
Understands things without encountering them,
Accomplishes things without doing them.
不出戶，知天下。
Without Passing Door Know World
不闚牖，見天道。
Without Staring Window Experience Heavenly Tao
其出彌遠，其知彌少。
Which Venture Greater Reach Which Learn More Less
是以聖人不行而知，
That’s How Wise Men Not Wander And Know
不見而名，不為而成。
Not Encounter Yet Distinguish Not Act Yet Accomplish
48. Unlearning
During study, knowledge is extended every day.

In Tao practice, every day simplifies knowledge.
Simplify and simplify more,
Until non-action is reached.
Do nothing, yet leave nothing undone.
Accomplish anything in the world, consistently applying no effort.
No amount of effort can achieve the same.
為學日益，為道日損。
Practice Study Daily Extend Practice Tao Daily Subtract
損之又損，以至於無為。
Subtract It More Subtract Until Reaching to Non Action
無為而無不為。
Do Nothing Yet Nothing Left Undone
取天下，常以無事；
Win Heaven Below Consistently Applying No Effort
及其有事，不足以取天下。
When One Has Effort Not Adequate for Win Heaven Below
49. The Sage Is Like a Child
The minds of sages have no fixations.

They consider the minds of hundreds of people as their operational base,
Extending ideas from worthy people,
Also taking into account ideas from people who are not worthy,
As a contribution to Virtue.
I show sincerity to sincere people,
I also show sincerity to people who are not sincere,
As a contribution to Sincerity.
The sage stays in the center of the world, unifying unities.
Combining everything in this own mind,
Sage behaves like a little child.
聖人無常心，以百姓之心為心。
Sage People No Fixed Mind Consider Hundred People Mind Operating Mind
善者吾善之，不善者吾亦善之，
Worthy Ones I Worth Extend Not Worthy Ones I Also Worth Extend
德善。信者吾信之，
Virtue Merit Sincere Ones I Sincerity Extend
不信者吾亦信之，德信。
Not Sincere Ones I Also Sincerity Extend Merit Sincerity
聖人在天下，歙歙，為天下，
Sage Men Amidst World Unites Unities Serving Below Heaven
渾其心，聖人皆孩之。
Combine in Mind Sage Men All Children Like
50. Invulnerability
From life to death,

Three in ten people follow life,
Three in ten people follow death,
People whose life is routine are also in death land—three in ten.
Why is that?
Because these people live their lives considering only material things.
Now, the sages who are adepts in sustaining life
Can travel anywhere, without meeting tiger or wild buffalo,
Can enter battle without weapons or armor.
The buffalo cannot find where to thrust their horns,
Tigers lacks the place to use their claws,
And weapons have no place that will accept a blade.
Why is that?
Because the sage has nothing from the death domain.
出生入死生之徒十有三，
From Life To Death Life’s Followers Ten Has Three
死之徒十有三，人之生，
Death ‘s Followers Ten Has Three People Whose Life
動之死地，亦十有三。
Routine’s Death Land Also Ten Has Three
夫何故？以其生生之厚。
This Why So Because Those Live Life For Material
蓋聞善攝生者，陸行不遇兕虎，
Now About Adept Sustain Life Ones Land Travel Not Meet Buffalo Tiger
入軍不被甲兵。
Enter Battle Not Wear Armor Weapons
兕無所投其角，虎無所措其爪，
Buffalo Lacks Place to Deliver Horns Tiger Lacks Place to Deliver Claws
兵無所容其刃。
Arms Lack Place to Accept Blade
夫何故？以其無死地。
This What Reason Because They Lack Death Domain
51. Nourishing Life
Tao gives life. Virtue nourishes it.

Existence shapes it. Environment perfects it.
This is why myriad beings honor Tao and cherish Virtue.
There is no decree to honor Tao or cherish Virtue,
But everybody does it because it is natural.
Tao gives life.
Virtue nourishes it, perpetuates it, brings it up,
Harbors it, restores it, and protects it.
Giving life, yet not owning it,
Developing it, yet not presuming anything,
Guiding it, yet not controlling it,
This is known as Primordial Virtue.
道生之，德畜之，物形之，
Tao Gives Life Virtue Nourish It Existence Shapes It
勢成之。
Circumstances Perfect it
是以萬物莫不尊道而貴德。
This is Why Myriad Beings No Exception Honor Tao and Cherish Virtue
道之尊，德之貴，
Tao’s Honor Virtue’s Cherish
夫莫之命而常自然。
This Nobody Demands Yet Always Naturally Come
故道生之，德畜之。
Thus Tao Gives life Virtue Nourishes It
長之，育之，亭之，毒之，
Perpetuate Bring Up Harbor Restore
養之，覆之。
Cultivate Protect
生而不有，為而不恃，
Give Life Yet Not Own Develop Yet Not Presume
長而不宰，是謂玄德。
Lead Yet Not Control This Known Profound Virtue
52. Back to the Origin
The manifested world has an origin,

Regarded as the template of all things.
Knowing the template, one also knows its derivations.
Knowing the derivations, one can go back to the origin.
Then the body will know no death.
Guard your openings, lock your gate of life and death,
And the rest of the body will be tamed.
Open the passages in order to fulfill the cravings
And the rest of the body cannot be saved.
Intercepting the fractional changes expresses brightness,
Fluid reactions express inner strength.
Apply your enlightenment, turn your light around,
Do not leave the body to calamities,
This is called Practicing Endurance.
天下有始，以為天下母。
World Has Origin Regarded As World Matrix
既得其母，以知其子；
After Discover This Matrix Use Know Its Descendants
既知其子復守其母。沒身不殆。
After Know Its Descendants Return Attend To Matrix End Body Not Danger
塞其兌，閉其門，終身不勤。
Seal Your Passage Lock Your Gate Rest Body No Trouble
開其兌，濟其事，終身不救。
Open The Passage Fulfill Your Affairs Rest Body No Rescue
見小曰明，守柔曰強。
Notice Small Tells Clarity Keep Flexible Tells Strength
用其光，復歸其明，
Apply The Enlightenment Turn Around Your Light
無遺身殃，是為習常。
Not Leave Body to Calamity This Called Practice Endurance
53. Walking the Tao
Let my resolution be to improve my character walking the Great Tao,

My only reason to stray would be that the Great Tao is quite simple,
Yet humans incline to complicated things.
When the palaces are full of splendor,
The fields are neglected,
And the granaries are empty.
People wear clothes with ornaments,
Carry sharp swords at the waist,
Eat and drink too much,
Stock up goods and wealth,
Their conceit leads them astray.
This is certainly not walking the Tao.
使我介然有知，行於大道，
Let My Resolution Be Attain Knowledge Walking Upon Great Tao
唯施是畏大道甚夷，而民好徑。
Only Stray Might be Fear Great Tao Quite Simple Yet Humanity Prefer Detours
朝甚除，田甚蕪，倉甚虛；
Palaces Very Neat Fields Very Neglected Granaries Very Empty
服文綵，帶利劍，厭飲食，
Garments Refined Ornaments Waist Sharp Sword Too Much Drink Food
財貨有餘，是謂盜夸，
Wealth Goods Own Stockpiled This Described Thief Conceit
非道也哉。
Not Tao At all Certainly
54. The Intent
Strong plants cannot be uprooted.

What you sincerely adopted will not abandon you.
And will be honored in the further life cycles, without cease.
Gather Virtue inside the body,
And it will become reality.
Cultivate Virtue in the family,
And it will be abundant.
Cultivate Virtue in the community,
And it will become durable.
Cultivate Virtue in the country,
And it will be prosperous.
Cultivate Virtue in the whole world,
And such Virtue will become universal.
Therefore direct your intent to the body to understand the body,
Direct it to the family to understand the family,
Direct it to the community to understand the community,
Direct it to the country to understand the country,
Direct it to the whole world to understand the whole world.
So, how do I know the Universe is like this?
By directing my intent!
善建者不拔，善抱者不脫，
Firmly Planted One Not Uprooted Firmly Accepted One Not Abandoned
子孫以祭祀不輟。
Next Generations Practice Worship Without Cease
修之於身，其德乃真。
Cultivate This Inside Body Such Virtue Becomes Real
修之於家，其德乃餘。
Cultivate This Inside Family Such Virtue Becomes Plentiful
修之於鄉，其德乃長。
Cultivate This Within Community Such Virtue Becomes Durable
修之於國，其德乃豐。
Cultivate This Within Country Such Virtue Becomes Prosperous
修之於天下，其德乃普。
Cultivate This Within World Such Virtue Becomes Universal
故以身觀身，以家觀家，
So Use Body Observe Body Use Family Observe Family
以鄉觀鄉，以國觀國，
Use Community Observe Community Use Country Observe Country
以天下觀天下。
Use World Observe World
吾何以知天下然哉？以此。
So Which Means Know World Flow Really With This
55. Knowing Balance
One who embodies substantial Virtue is like a newborn child.

Hornets and scorpions will not bite such person,
Savage beasts will not grab it,
Birds of prey will not attack it.
One’s bones would be flexible, muscles soft,
Yet the grip firm.
Without thinking about the union of man and woman,
One’s genitals would be still full of essence.
The baby can cry all day without becoming hoarse.
Because its voice is optimally balanced.
Knowing balance ensures constancy.
The constancy brings enlightenment.
Full vitality brings happiness.
Directing Qi ensures strength.
However, those who become fixated by their own powers lose Virtue
And start to age and decay.
This is not the Tao.
What is not in harmony with the Tao ends fast.
含德之厚，比於赤子，
Embody Virtue Substance Compare to Naked Baby
毒蟲不螫，猛獸不據，
Wasps Scorpions Not Bite Savage Beasts Not Snatch
攫鳥不搏，骨弱筋柔而握固，
Prey Birds Not Attack Bones Flexible Muscles Soft Yet Grip Firm
未之牝牡之合而全作，
Not Know Female Male’s Harmony Yet Genitals Aroused
精之至也。
Essence It’s Best Indeed Its
終日號而不嗄，和之至也。
All Day Cry Yet Not Hoarse Balance It’s Optimum Indeed
知和曰常，知常曰明，
Know Balance Tells Constancy Know Constancy Tells Brightness
益生曰祥，心使氣曰強。
Enrich Vitality Tells Happiness Mind Direct Qi Tells Strength
物壯則老，謂之不道，
Things Overgrown Start Decay Refer This Not Tao
不道早已。
Not Tao Soon Ends
56. Virtue of the Mysterious
One who knows doesn’t preach.

One who talks too much does not know.
Seal your passage.
Lock your gate.
Sheath your sharpness.
Untangle your knots.
Soften your glare.
Humbly unite with the mundane.
This is called Mystical Oneness.
It cannot be achieved by approaching the One,
It cannot be achieved by separating from the One,
It cannot be achieved through enjoyment,
It cannot be achieved through suffering,
It cannot be achieved by respecting,
It cannot be achieved by humility,
It functions as the central value of the world.
The root of everything is the mystical union with Tao.
知者不言，言者不知，塞其兌，
Know Ones Not Preach Preach Ones Not Know Seal Your Passage
閉其門，挫其銳，解其分，
Lock Your Door Sheath Your Sharpness Loose Your Knots
和其光，同其塵，是謂玄同。
Soften Your Glare Unite With Mundane This Called Mystical Oneness
故不可得而親，不可得而疏；
It Cannot Achieve with Closeness It Cannot Achieve with Separation
不可得而利，不可得而害；
It Cannot Achieve Wwth Favors It Cannot Achieve with Suffering
不可得而貴，不可得而賤。
It Cannot Achieve with Respect It Cannot Achieve with Humility
故為天下貴。本章述玄同之道。
It Action World Good Root All Say Mystical Union to Tao
不營造，故無親疏、利害、
Not Manage Concern It Not Tie Scatter Benefit Harm
貴踐之可加於身者，故得天下
It Practice Can Augment to Self One It Virtue Below Heaven
最大之貴。
Higher Greatness
57. Adopting Simplicity
Use proper order to harmonize the realm.

Use disorder to win the war.
Use minimum effort to achieve anything.
How do we know that this is the nature of things?
By applying it!
The more rules and restrictions there are, the poorer the population is.
The more powerful the tools that are available, the more chaos is out there.
The more expertise and cleverness, the more problems appear.
The more comprehensive is the legal system, the more thieves are there.
Therefore the sages say:
I take no action and people naturally improve themselves.
I adopt stillness and society is naturally regulated.
I make no effort and people naturally prosper.
I avoid desire and people return to simplicity.
以正治國，以奇用兵，
Use Correct Order Country Use Unusual Wage War
以無事取天下。
Use Minimum Effort Win World
吾何以知其然哉？以此。
We How Do Know It Natural Is With This
天下多忌諱而民彌貧。
World More Laws Restrictions Yet People Further Poor
民多利器，國家滋昏。
People More Effective Tools Country Family More Chaotic
人多伎巧，奇物滋起。
People Get Cunning Artful Weird Phenomena Increasingly Happen
法令滋彰，盜賊多有。
Legal Affairs More Propagate Robbers Thieves More Take
故聖人云：我無為而民自化，
Thus Sage Person Say I Not Act and People Naturally Transform
我好靜而民自正，
I Choose Stillness and People Naturally Regulate
我無事而民自富，
I make No Effort and People Naturally Prosper
我無欲而民自樸。
I Avoid Desire and People Naturally Authentic
58. Adaptation to Change
When the government acts without pressure,

The people are honest and pure.
When the government is inquisitive,
The people get cunning by necessity, to adapt.
Trouble is hiding where the fortune is hidden
And the fortune can be found where danger lurks.
Who can understand the driving mechanism of these?
There are no hard rules.
Order reverts to disorder. Noble reverts to ominous.
Some illusions, which last a long time, become widely accepted.
Therefore, the sage is methodical, but not petty,
Strict, but not harmful,
Direct, but not reckless,
Bright, but not glaring.
其政悶悶，其民淳淳。
When Govt Passive It’s People Pure Honest
其政察察，其民缺缺。
When Govt Inquisitive It’s People Incomplete
禍兮福之所倚，福兮禍之所伏。
Calamity Is Hiding Where Is Fortune Fortune Can Be Found Danger Lurk
孰知其極？其無正。
Who Understand Their Pivot There No Order
正復為奇，善復為妖。
Order Reverts to Weirdness Virtuous Reverts to Ominous
人之迷，其日固久。
People Have Illusion In Days Entrenched Chronic
是以聖人方而不割，
This Why Sage People Methodical Yet Not Detailist
廉而不鬼，直而不肆，光而不耀。
Strict Yet Not Harmful Direct Yet Not Reckless Bright Yet Not Glaring
59. Holding Tao
While caring for people and working for Heaven,

There is nothing as good as moderation.
Those who are moderate are rightly appointed as leaders.
For that, the substantial accumulation of Virtue is required.
When enough Virtue is integrated, nothing is impossible.
Nothing is impossible means that there are no hard limits.
One who doesn’t recognize hard limits is fit to lead his own realm.
The sovereign individual with his own realm is able to live forever.
This is called having strong roota and a solid foundation,
While living eternally, aspiring to the Infinite Tao.
治人事天莫若嗇。
Direct People to Serve Heaven Nothing So Good as Moderation
夫唯嗇，是謂早服。
Those Who Moderate Rightly Called Leading Work
早服謂之重積德。
Prior to Work Need Substantial Accumulate Virtue
重積德則無不克，
Great Accumulation Virtue Means Nothing Not Possible
無不克則莫知其極。
Nothing Impossible Means Not Recognize One’s Ends
莫知其極，可以有國。
Not Recognize Ones Ends Able to Have Country
有國之母，可以長久。
Having Country as Source Able to Continue Long
是謂深根固柢，長生久視之道。
This Called Strong Root Solid Foundation Eternal Life Far Sight ‘s Tao
60. Virtue Exchange
Managing a large realm is like cooking a small fish.

This is how Tao manages the manifested world,
As if it deals with the transient, not the eternal,
Why is the material world considered transient and not eternal?
Because eternal spirit does not harm living beings.
Sages also do not harm living beings by managing their realms.
Advanced and less advanced beings do not harm one another,
They exchange Virtue through the shared material world.
治大國如烹小鮮。
Manage Large Country Similar Cooking Small Fish
以道蒞天下，其鬼不神。
That’s How Tao Manages Material World As the Ghost Not Spirit
非其鬼不神，其神不傷人。
Why Like Ghost Not Spirit The Spirits Not Harm People
非其神不傷人，聖人亦不傷人。
Why the Spirits Not Harm People Great Man Does Not Harm People
夫兩不相傷，故德交歸焉。
These Two Avoid Mutual Harm Thus Virtue Interchanges Between Them
61. Virtue of Modesty
A large realm is like underground water,

It is a hub of the world.
The world has a passive nature.
It overcomes the active with stillness,
At peace, acting as the subordinate.
So if a large country submits to a smaller country,
It would integrate the smaller country.
Also, if a small country submits to a large country,
It could rule the large country.
Some submit to integrate, some submit to rule.
But a large country without desire to absorb other countries
Will nurture its people instead.
A small country without desire to merge other countries to rule them
Will elevate its people instead.
Thus they would both fulfill their purpose.
True greatness always acts humbly.
大國者下流，天下之交。
Great Country Is Underground Stream Material World Hub
天下之牝，牝常以靜勝牡，
Material World Is Feminine Female Constantly Using Peace Overcome Male
以靜為下。故大國以下小國，
Using Stillness Act Subordinate Thus Great Country Submits to Small Country
則取小國。
Usually Integrates Small Country
小國以下大國，則取大國。
Small Country That Submits to Big Country Can Obtain Big Country
故或下以取，或下而取。
Thus Some Submit to Integrate Some Submit and Merge
大國不過欲兼畜人，
Great Country No Desire to Increase Nurtures People
小國不過欲入事人。
Small Country No Desire Merge Entry Serves People
夫兩者各得其所欲，
Thus Both Will Each Attain Own Purpose Fit
大者宜為下。
Great Ones Should Act Humble
62. Tao Practice
Tao is the focus of myriad beings.

It is the prize for the good people, and the safe house for the bad.
Skillful words can help achieve material gain,
Good deeds can elevate people.
Everybody has some abilities for improvement.
Thus in approaching the Emperor of Heaven,
Or the Officials of the Three Purities,
An offering of the large jade tablet hauled by four horses
Is not as good as remaining still and offering your Tao practice.
Why did the Ancients respect Tao so much?
Is it because it helps you find what you seek
And makes your faults forgiven?
That’s why it is the foremost treasure of the Universe.
道者萬物之奧，
Tao Means Myriad Beings’ Focus
善人之寶，不善人之所保。
Good People’s Prize Not Good People ‘s Safe House
美言可以市，尊行可以加人。
Fancy Speech Able Profit on Market Noble Deed Can Elevate Man
人之不善，何棄之有？
People with No Ability Why Deny What Possess?
故立天子，置三公。
Thus Establish Heaven Emperor Or Three Nobles
雖有拱璧以先駟馬，
Even Have Jade Table Drawn by Four Horses
不如坐進此道。
Not Good as Sitting Still Advancing Tao
古之所以貴此道者何？
Ancients ‘ Reason to Respect Tao Was What
不曰以求得，有罪以免邪？
Not Say That Sought Found Have Faults That Forgiven?
故為天下貴。
Thus Act World’s Treasure
63. Addressing Simple Problems
Practice non-action.
Work without being a part of work.
Taste without ingesting.
Make the small grow, increase what is scarce.
Compensate resentment of others with your Virtue.
Map out complicated things as a set of simple ones.
Accomplish a lot by attending to little things.
The world’s most difficult problems always start as easy ones.
The world’s largest concerns always start as small.
Sages complete their work without treating it as a big thing,
And that’s why they are able to achieve greatness.
Big promises would undermine the trust of people.
An easy-going approach would not overcome obstacles.
Sages always consider difficulties.
That is why they always avoid them.
為無為，事無事，味無味。
Perform Not Doing Work Wwthout Working Taste Without Tasting
大小多少，報怨以德。
Great Small Plentiful Scarce Recompense Resentment with Virtue
圖難於其易，為大於其細。
Map Complicated as Easy Approach Big as It Is Detail
天下難事必作於易，
World’s Difficult Concerns Always Start as Easy
天下大事必作於細。
World’s Greatest Concerns Always Start as Small
是以聖人終不為大，
That’s How Sage People Complete without Acting Great
故能成其大。
Thus Able Achieve That Greatness
夫輕諾必寡信，多易必多難。
One Lightly Make Promise Less Believed Much Laxity Surely Much Difficulty
是以聖人猶難之，故終無難矣。
That’s Why Sage People Expect Difficulties Thus Always Escape Difficulties
64. Considering the Insignificant
What is stable is easy to maintain,

What has not begun is easy to plan,
What is fragile is easily broken,
What is intricate is easily scattered.
Attend to problems before they exist,
Manage the work threads before they are entangled.
A tree that several men can embrace starts as a tiny sprout,
A nine-story tower begins as a pile of dirt,
A thousand miles’ journey starts with one step.
Interfering with the natural flow spoils things,
Seize anything in the world and you will lose it.
People often make mistakes when they are close to completion.
Be careful from the beginning until the very end of work,
Thus you can avoid any failures.

Therefore, the sages do not long for anything,
Do not treasure precious things,
Learn how to unlearn what is not necessary any more,
And recover stranded efforts from the dead ends.
They guide myriad beings to find their inner nature,
without any direct action.
其安易持，其未兆易謀，
What Stable Easy Maintain What Not Began Easy Plan
其脆易泮，其微易散。
What Fragile Easy Break What Intricate Easy Disperse
為之於未有，治之於未亂。
Attend Things While Not Exist Manage Things While Not Yet Entangled
合抱之木，生於毫末；
Joined Embrace Size Tree Springs from Minute Sprout
九層之臺，起於累土；
Nine Stories Tower Begins as Pile Dirt
千里之行，始於足下。
Thousand Li Long Journey Begins as One Step
為者敗之，執者失之。
Interfere Them Spoils Things Grab Them Lose Things
是以聖人無為故無敗，
That’s Why Sage Men Not Interfere Thus Not Spoil
無執故無失。
Not Grab Thus Not Lose
民之從事，常於幾成而敗之。
People in Their Pursuits Often Close To Complete Yet Spoil Things
慎終如始，則無敗事。
Careful Until End as in beginning Thus No Spoiled Affair
是以聖人欲不欲不貴難得之貨；
That Is Why Sage Man Incline No Longing Not Treasure Complicated Get Goods
學不學，復眾人之所過；
Learn To Unlearn Recover All People Has Strayed from
以輔萬物之自然，而不敢為。
Thus Guide Myriad Beings to Inner Nature Yet without Venture Action
65. Making It Simple
The Ancients who achieved Tao

Did not try to imprint their enlightenment onto others.
Instead they applied it to make things simpler for those who come later.
People often feel oppressed by the government,
Because ministers use cleverness to rule over them.
Those who use cleverness to rule
Abuse the country.
Those who lead without use of cleverness
Bring blessing to their domain.
One who understands these two methods knows which one to use.
Constantly applying the right way is the Profound Virtue.
Profound Virtue is deep and wide indeed,
It helps all beings to return to their completeness
And naturally go on to attain their own Great Harmony.
古之善為道者，非以明民，
Ancients Having Develop Tao Themselves Did Not Try Enlighten People
將以愚之。
Instead Use Simplify Things
民之難治，以其智多。
People Have Difficulty with Government as It Is Too Clever
故以智治國，國之賊；
Thus Use Cleverness Rule Country Country Is Abused
不以智治國，國之福。
No Use Cleverness Rule Country Country is Blessing
知此兩者亦稽式。
Know These Two Means Truly Study System
常知稽式，是謂玄德。
Constantly Know Study System This Called Profound Virtue
玄德深矣，遠矣，與物反矣
Profound Virtue Deep Indeed Wide Indeed Help Beings Return Completely
然後乃至於大順。
Naturally Follow on to Attain Great Accord
66. Leading without effort
Why can the great sea function as a king of one hundred rivers?
It is fit to be a king of one hundred streams, because it lies below them.
That is why those who intend to lead need to be humble.
To be able to lead, one must learn how to follow first.
That is why the sages can lead and people will never be oppressed,
They can lead, yet nobody’s view ever gets obstructed,
They are able to help the whole world, yet never get exhausted.
Because there is no conflict in anything that sages do,
Nobody argues against them.
江海所以能為百谷，王者？
Great Sea Cause Why Can Function Hundred Streams King Is
以其善下之，故能為百谷王。
Because It Lies Below Them Thus Fit Act Hundred Streams King
是以欲上民，必以言下之；
That Is Why Intend Above People Requires Use Expression Humble Is
欲先民，必以身後之。
Intend Lead People Require Use Person Following Them
是以聖人處上而民不重，
That Is Why Sage People Stay Above Yet People Never Oppressed
處前而民不害。
Stay Ahead Yet People Never Obstructed
是以天下樂推而不厭。
That’s How World Gladly Come Yet Not Get tired
以其不爭，故天下莫能與之爭。
Because There No Conflict Thus Worlds Nobody Can Against Them Argue
67. Three Treasures
Everyone in the world says my Tao is great, like no equal.

It is great, as it doesn’t resemble anything else.
If it gets too similar to anything else, before long it would be diminished.
I have three Treasures that I keep and preserve.
The first is called Kindness,
The second is called Moderation—knowing when to stop,
The third is Modesty—never presuming to be the other’s leader.
From kindness comes courage,
Moderation helps developing capacity,
With modesty it is possible to endure and perfect oneself.
If you try to be brave without kindness,
Develop capacity without moderation,
Desire to be leader without modesty,

It would bring a certain death.
Kindness brings victory in battle and security in defense.
Heaven itself would aid those who use the shield of kindness.
天下皆謂我道大，似不肖。
World’s Everyone Admiring My Tao Great Like No Equal
夫唯大，故似不肖。
It Is Only Great As Resembles No Similar
若肖，久矣其細也夫。
If it had Likeness Long Surely It Would Be Diminished
我有三寶，持而保之。
I Have Three Treasures Keep and Preserve Them
一曰慈，二曰儉，
First Called Kindness Second Called Restraint
三曰不敢為天下先。
Third Called No Presume Act World’s Leader
慈故能勇，儉故能廣，
Kindness Leads Able Brave Restraint Leads Able Capacity
不敢為天下先，故能成器長。
Not Presume Act as World’s Leader Thus Able Perfect Skill Endure
今舍慈且勇，舍儉f且廣，
If Forget Kindness Do Courage Forget Restraint Have Capacity
舍後且先，死矣！
Forgot Following Do Leadership Death Certainly
夫慈以戰則勝，以守則固。
Moreover Mercy Apply Battle Results Victory In Defense Becomes Assurance
天將救之，以慈衛之。
Heaven Would Aid Those Using Kindness Shields
68. Alignment with Heaven
The best entrepreneur is not aggressive,

The best warrior is never enraged,
The best competitor is one without counterpart,
The best manager of people is humble.
This is called a Virtue that doesn’t strive,
But relies on external sources of power
And alignment with Heaven,
The attainment of the ancients.
善為士者不武，
Best Action Practice Who Not Aggressive
善戰者不怒，善勝敵者不與，
Best Warrior One Not Angry Best Competitor One Without Counterpart
善用人者為之下。
Best Manages People Who Act Inferior
是謂不爭之德，是謂用人之力，
This Called No Striving’s Virtue This Called Apply Other’s Power
是謂配天古之極。
This Called Ally Heaven Ancient’s Attainment
69. Winning without Weapons
Seasoned warriors have a proverb:

I never want to act as a host, but always as a guest,
I would rather withdraw a foot than advance an inch.
This is called progress without movement,
Winning without the army,
Depose the enemy without opposition,
Seize the target without weapons.
There is no greater danger than underestimating the enemy.
If I underestimate the enemy, I lose my focus too.

When the opposing forces are equal, the more careful side wins.
用兵有言：吾不敢為主而為客，
Seasoned Warriors Have Proverb I Never Presume Act Host But Act Guest
不敢進寸而退尺。
Never Presume Advance Inch But Retreat Foot
是謂行無行，攘無臂，
This Called Progress without Moving Take Without Arms
扔無敵，執無兵。
Depose Without Opposition Seize Without Weapons
禍莫大於輕敵
Danger No Greater Than Underestimate Enemy
輕敵，幾喪吾寶。
Underestimate Enemy Like Lose Own Value
故抗兵相加，哀者勝矣。
So Opposing Rivals Each Equal Sad One Win Certainly
70. Prerequisites of Knowledge
My concepts are simple to understand and easy to apply,

Yet nobody in the world can fully know or practice them,
As my concepts assume long lineage and
The practice assumes mastery.
People who do not understand them cannot know me.
Very few people know me,
Even fewer can follow me.
Sages wear rough clothing, holding the jewel inside for a reason.
Deep roots, not public praise, define the upright leader.
吾言甚易知，甚易行。
My Ideas Very Simple Know Very Simple Apply
天下莫能知，莫能行。
World Nobody Can Know Nobody Can Practice
言有宗，事有君。
Idea Assumes Lineage Efforts Assume Mastery
夫唯無知，是以不我知。
Because Not Understood That’s Why Not Me Know
知我者希，則我者貴。
Know Me Ones Rare Follow I as Esteemed
是以聖人被褐懷玉。
That’s Why Sage People Wear Rough Clothing Concealing Jade
本章僅是嘆辭。
Root Rule Only Correct Praise Shrink
71. Know What You Don’t Know
Knowing not to know something is good.

Disregarding any knowledge brings destruction.
Destruction of the destructive means there is no destruction.
The sage is never destroyed, as he doesn’t host the destructive.
Thus destruction never happens.
知不知上，不知知病。
Know Not Know Best Disregard Know Disorder
夫唯病病，是以不病。
When Only Disorder Disorder That Means No Disorder
聖人不病，以其病病，
Sage People Escape Disorder Because They Disorder Disorder
是以不病。
That Is Why No Disorder
72. Beyond the Tides of Seasons
People ignore the imposition of seasonal changes,

Then great impositions happen.
Do not disturb people at home, nor overtax them
They think there is no danger, but it is not so.
That is why the sage is never self-complacent,
Loves nature, but does not attach to the power of any phase,
Dismisses the irrelevant and functions here and now.
民不畏威，則大威至。
People Not Heed Imposition Then Great Imposition Arrives
無狎其所居，無厭其所生，
Not Restrict Their Dwelling Not Overtax Their Living
夫唯不厭，是以不厭，
Because So Far Not Oppressed It Does Not Mean No Oppression
是以聖人自知不自見，
That’s Why Sage Men Naturally Now No Self Complacency
自愛不自貴。故去彼取此。
Naturally Love without Self Glory Thus Dismiss Other Accept This
73. All-Inclusive Work
The brave and daring man is often killed.

The brave and careful man will usually preserve his own life.
How can we distinguish a good distinction from a harmful one?
Heaven favors some things and not others. Who knows why?
That is why sages observe all troublesome things.
One with Heavenly Tao, they never strive, yet overcome anything,
Do not speak but are adept in replying,

Do not summon allies, yet naturally attract them,
A sage is always spontaneous, yet a masterful strategist.
The work of Heaven spreads free and wide,
It does not cover any specifics, yet everything is included.
勇於敢則殺，勇於不敢則活。
Brave And Daring Become Killed Brave and Not Daring Stay Alive
此兩者，或利或害，
These Two Might Be Sometimes Beneficial Sometimes Harmful
天之所惡。孰知其故？
Heaven Whichever Condemn Who Knows Such Reasons
是以聖人猶難之。
That’s Why Sage Men Look for Troublesome Things
天之道，不爭而善勝，
Heaven’s Tao Not Strive Yet Adept Winning
不言而善應，不召而自來，
Never Discuss Yet Adept Reply Never Summon Yet Naturally Attract
然而善謀。
Natural Yet Adept Strategy
天網恢恢，疏而不失。
Heaven’s Work Vast Liberal Widespread Yet Nothing Missed
74. Overcoming Delusions
Death cannot affect people who do not host any place for death.
People who live in fear of death still kill others
And the offender is always apprehended and killed.
A few would dare to be an offender,
As there is always an official executioner in the world.
If someone tries to substitute that executioner,
It would be like trying to substitute a master wood carpenter.

A substitute of the master carpenter will only hurt his own hand.
民不畏死，奈何以死懼之？
People Not Feared Death Then How Would Death Frighten Them
若使民常畏死而為奇者，
If Many People Always Fear Death Yet Behave Criminal
吾得執而殺之，孰敢？
Capturing Guilty and Kill Them Who Offend
常有司殺者殺。
Always There Principal Killer Who Kills
夫代司殺者殺，是謂代大匠斲。
Someone Who Substitute Principal Killer Is Like Substitute Master Carpenter
夫代大匠斲者，希有不傷其手矣。
But Substitute Master Carpenter One Rarely Have Avoid Injury Own Hand Indeed
75. True Living
People are hungry,

Because their superiors collect too much in income taxes,
That is why the people are hungry.
People are rebellious,
Because their superiors interfere too much in their affairs,
That is why people are rebellious.
People are indifferent to whether they live or die,

Because their superiors take too much of their life,
That is why people accept death in resignation.
Without the conditions for true living,
Who would be able to appreciate the life?
民之饑，以其上食稅之多，
People Have Hunger Because Their Superior Consume Taxes Much
是以饑。
That’s Why Hunger
民之難治，以其上之有為，
People Are Difficult Manage Because Their Superiors Have Meddled
是以難治。
That’s Why Difficult Manage
民之輕死，以其上求生之厚，
People Are Indifferent Death Because Superiors Pursue Life for Full
是以輕死。
That Is Why Indifferent to Death
夫為無以生為者，是賢於貴生？
When Have No Real Living Conditions Will Able about Respect Life
76. Roles of Firmness and Flexibility
People at birth are gentle and flexible,

At death they are hard and stiff.
Myriad plants and trees that live are gentle and flexible,
At death they are dry and brittle.
Thus hard and inflexible follows the principle of death
Gentle and flexible follows the principle of life.

That is why an inflexible army eventually always loses a battle.
A tree that cannot bend eventually breaks up and falls down.
The position of the large and firm is below.
The position of the gentle and flexible is above.
人之生也柔弱，其死也堅強。
People Are Birth When Flexible Gentle At Death When Hard Inflexible
萬物草木之生也柔脆，
Myriad Plants Trees Are Living When Flexible Gentle
其死也枯槁。
At Death When Withered Dry
故堅強者死之徒，
Thus Hard Inflexible Are Death’s Followers
柔弱者生之徒。
Flexible Gentle Are Life ‘s Followers
是以兵強則不勝，木強則兵。
That’s Why Army Inflexible Eventually Not Win Tree Inflexible Eventually Falls
強大處下，柔弱處上。
Firm Great Place Below Flexible Gentle Place Above
77. Tao of Heaven
Heavenly Tao can be compared to the bent bow.

The high end is lowered, and the low end is elevated.
What has too much is reduced,

What is not adequate is added upon.
Heavenly Tao takes from that which is full
And supplements that which is incomplete.
The patterns of society are usually not like that.
The people who already have too much
Commonly take more from those who do not have enough.
Which people would share their own abundance with the world?
Only the ones who have Tao.
Thus the sages create things, yet do not attach to them.
When their work is complete, they leave without lingering,
Without personal needs, they exhibit excellence.
天之道，其猶張弓與！
Heavenly Tao Compares Bending Bow to
高者抑之，下者舉之，
High End Is Lowered Low end Is Elevated
有餘者損之，不足者補之。
Have Too Much Is Reduced Not Adequate Is Added on
天之道，損有餘而補不足。
Heavenly Tao Takes Have Abundance While Supplement Incomplete
人之道則不然，損不足以奉有餘。
People’s Way Usually Not Natural Decrease Incomplete to Give to Plentiful
孰能有餘以奉天下？唯有道者。
Who Can Take Abundance to Give to World Only Having Tao One
是以聖人為而不恃功成而不處，
That’s Why Sage People Create Yet Not Attach Work Complete Yet Not Linger
其不欲見賢。
Those Without Craving Exhibit Excellence
78. Truth in Paradox
There is nothing in the world so supple and adaptable as water,

Yet nothing is more capable to overcome hard and strong,
There is not anything like it.
The gentle will overcome the strong,

The adaptable will overcome the stubborn,
Everybody in the world knows this,
Yet nobody is able to fully practice it.
Thus sages say:
One who takes on the burden of the people,
Deserves the position of their leader.
One who takes on the bad luck of the country,
Is designated to be its sovereign.
The truth often appears as paradox.
天下莫柔弱於水，
World Nothing Flexible Supple as Water
而攻堅強者莫之能勝，
Yet Overcome Hard Strong Things Nothing Is More Capable
以其無以易之。
Because There Is Nothing Like That
弱之勝強，柔之勝剛，
Gentle Will Overcome Strong Flexible Will Overcome Resolute
天下莫不知，莫能行。
World Everyone Know Yet Nobody Can Practice
是以聖人云：
That’s Why Sage People Say
受國之垢，是謂社稷主；
Take Country’s Dirt Describes Place of Crop Master
受國不祥，是為天下王。
Take Country’s No Luck Designates World’s Sovereign
正言若反。
Truth Appear As Paradox
79. Ensuring Trust
After a great hostility is settled, the lingering bitterness remains.

How can this be addressed?
The sages respect the agreement, while not forcing others to do so.
People of Virtue keep their promise,

While those without Virtue keep requiring that from others.
The Heavenly Tao practices no favoritism.
It constantly supports Virtuous People.
和大怨，必有餘怨，
Settle Great Hostility Usually There Lingering Bitterness
安可以為善？
What Could Be Improved There
是以聖人執左契而不責於人。

That’s Why Sage People Keep Bond While Never Ask Other People
有德司契，無德司徹。
Have Virtue Keep Bond Without Virtue Keep Claiming
天道無親，常與善人。
Heavenly Tao No Favorites Constantly Support Good People
80. Self-Contentment
A small country does not have many people.

If you brought a thousand skillful workers, they would not be utilized.
The people fear death and do not venture far.
Even though there are boats and vehicles available,

People are not motivated to ride them.
Even though people have armors and weapons,
They do not practice how to use them.
Locals return to the knotted ropes to pass messages.
They enjoy their food, adorn their clothes,
Safeguard their homes, rejoice in their customs.
The states of the country peacefully face one another.
The roosters crowing and the dogs barking can be heard,
And when people grow old and die, they leave not to return.
小國寡民，使有什伯之器而不用，
Small Country Few People Bring Thousands Skilful Workers Yet Not Used
使民重死而不遠徙。
Let People Fear Death And Not Far Venture
雖有舟輿，無所乘之；
Even Having Boats Vehicles No Motive Ride Them
雖有甲兵，無所陳之。
Even Having Armor Weapons No Motive Exhibit Them
使民復結繩而用之，甘其食，
Let People Return Knotted Cords And Use Them Enjoy their Food
美其服，安其居，樂其俗。
Adorn their Clothes Safeguard their Homes Rejoice Their Customs
鄰國相望，雞犬之聲相聞，
Local States Each Other Face Roosters Dogs Crow Bark Heard
民至老死不相往來。
Inhabitants Grow Old Die without Much Trace
81. The Essential Nature
Reliable words are not fancy.

Fancy speeches are not credible.
Virtuous people do not argue.

People who like to argue are not virtuous.
Wise people are not scholastic.
Scholastic people are not wise.
The sages do not accumulate riches.
The more they do for others, the richer they are.
While teaching others, they develop themselves.
Heavenly Tao is directed to benefit all, but has no sharp edge.
Tao of the Sage works without effort.
信言不美，美言不信。
Reliable Words Not Fancy Fancy Speech Not Credible
善者不辯，辯者不善。
Good People Not Argue Arguing People Not Good
知者不博，博者不知。
Wise People Not Erudite Erudite People Not Wise
聖人不積，既以為人己愈有，
Sage People Not Stock When Work for People They Riches Have
既以與人己愈多。
When Supporting People They Develop Self
天之道，利而不害；
Heavenly Tao Benefits Without Damage
聖人之道，為而不爭。
Sage People ‘s Tao Functions without Struggle
References
1) http://en.wikipedia.org/wiki/Daozang
2) http://wudangtao.com
3) http://jadewriting.org
4) It is common in mathematics practice to consider only one variable of the

equation at time: http://en.wikipedia.org/wiki/Partial_derivative
5) http://en.wikipedia.org/wiki/Emerald_tablet
6) “Final” attribute is often used in software science for the structures that do not
depend on any other structure: http://en.wikipedia.org/wiki/Final_class;
similarly, the word “atomic” has been long considered a synonym for entities
that are simple and non-divisible
7) http://en.wikipedia.org/wiki/Theory_of_everything
8) http://en.wikipedia.org/wiki/Symmetry_(physics)
9) http://en.wikipedia.org/wiki/Turing_machine
10) A similar principle can be found in teachings of Aleister Crowley, one of the
modern esoteric theorists (with an invariant aspect of an Individual related to
his or her Will and the variant aspect to the Love), expressed as: “Love is the
law, love under will.” http://en.wikipedia.org/wiki/93_(Thelema)
11) http://en.wikipedia.org/wiki/Implicate_and_explicate_order
12) http://gj.zdic.net/archive.php?aid=4642
13) http://en.wikipedia.org/wiki/Sator_Arepo_Tenet_Opera_Rotas
14) http://en.wikipedia.org/wiki/Photon
15) http://ctext.org/book-of-changes/yi-jing
16) http://en.wikipedia.org/wiki/Japanese_martial_arts
17) http://www.taijiquandao.com/03paginasingles/03articles/02lichengyu.htm
18) http://en.wikipedia.org/wiki/Zhuge_Liang
19) http://en.wikipedia.org/wiki/Jiang_Ziya
20) http://baike.baidu.com/view/1457241.htm
21) The original Chinese text of Lǎo Zi’s Great Plainness Classic
(太上老君太素经) can be found at:

http://baike.baidu.com/view/2761685.htm
Section translated here:
太素者，质之始也。故谓易。
Great Simplicity’s Character Is Beginning Hence Indicate Change
易变为一，一变为三，三变为五，
Change Turns to One One Turns to Three Three Turns to Five
五变为七，七变为九。
Five Turns to Seven Seven Turns to Nine
九者，究也。极后变为一。
Nine After all Too Pole Afterwards Turn to One
一者，谓天也。
One Designates Heaven
22) http://en.wikipedia.org/wiki/Three_Purities
23) http://taoism.about.com/od/thefiveelements/a/fiveshen.htm
24) http://www.sacredlotus.com/theory/illness/seven_emotions.cfm
25) http://www.goldenelixir.com/jindan/dantian.html
26) Original Chinese text of Master Tan’s Book of Transformation
(譚子化書) can be found at:

http://www.360doc.com/content/11/1120/22/4527885_166062296.shtml
Section translated here:
道之委也，虚化神，神化气，
Tao’s Manifestation Void Change to Spirit Spirit Change to Qi
气化形, 形生而万物所以塞也。
Qi Change to Form Form Gives Birth to 10,000 Things Place Use Stop
道之用也形化气，气化神，
Tao’s Integrate, Principle Form Change to Qi Qi Change to Spirit
神化虚，虚明而万物所以通也。
Spirit Change Void Void Bright and 10,000 Things Place Use Know Rise
27) http://en.wikipedia.org/wiki/Standard_Model_(mathematical_formulation)
28) http://en.wikipedia.org/wiki/Neidan
29) Chinese Dào Dé Jīng text: http://www.yasue.cc/to_dak_ging.html
30) Cross-comparison of different versions of Dào Dé Jīng (in Chinese):

http://www.daoisopen.com/comparisons.html
Bibliography
1. Asclepius or the Perfect Sermon (Hermes Trismegistos, publisher: Kessinger Publishing,
LLC 2005, ISBN 978-1425350208)
2. Bhagavad Gita (Translated by Sir Edwin Arnold, publisher: Echo Library 2008, ISBN
978-1848301597)
3. Cultivating Stillness (Eva Wong, publisher: Shambhala Publications Inc. 1992, ISBN
978-0-87773-687-1)
4. Daoism in History (Benjamin Penny, publisher: Routledge 2006, ISBN: 978-0-415-

59929-0)
5. The Golden Dawn (Israel Regardie, publisher: Llewellyn Publications 1986, ISBN 0-
87542-663-8)
6. Fragments (Heraclitus, translated by Brooks Haxton, foreword by James Hillman,

publisher: Penguin Group USA 2003, ISBN 9780142437650)
7. Great Clarity, Daoism and Alchemy in Early Medieval China (Fabrizio Pregadio,
publisher: Stanford University Press, 2006, ISBN: 0-8047-5177-3)
8. Holding Yin, Embracing Yang (translated by Eva Wong, publisher: Shambhala 2005,
ISBN 1-59030-263-X)
9. Holy Bible, King James Version Old & New Testaments (publisher: Visions Design
2009, ASIN: B002920ZOS)
10. Jade Writing - Yellow Court Classic. Individual Phase Space User Manual (Imios
Archangelis, publisher: Avatar Solutions Inc., December 2010, ISBN: 9781456481650)
11. Jade Emperor’s Mind Seal Classic, (Stuart Alve Olson, publisher: Inner Traditions
2003, ISBN 089281135-8)
12. Meditations and Mantras (Swami Vishnu Devananda, publisher: OM Lotus Publishing
Company 1978, ISBN 0-931546-01-X)
13. Mysterium Coniunctionis (C.G. Jung, published by Princeton / Bollingen Paperbacks

1970, ISBN 0-691-01816-2)
14. Psychology and Alchemy (C.G. Jung, published by Princeton / Bollingen Paperbacks
1968, ISBN 0-691-01831-6)
15. Relativity: The Special and the General Theory (Albert Einstein, Lawson, Robert W.,
Dover Publishing 2001, 048641714X)
16. Standard Model Symmetries in Four and Sixteen Dimensions (Stephen Blaha, 2012,
ISBN: 978-09845530-68)
17. Taoist Yoga, Alchemy and Immortality (Charles Luk, published by Weiser Books
1973, ISBN 978-087728-967-5)
18. The Book of Sacred Magic of the Abramelin the Mage (translated by S.L. MacGregor
Mathers 1897, reprint by Dover Publications 1975, ISBN: 0-85030-255-2)
19. A Pattern Language (Christopher Alexander, Sara Ishikawa, Murray Silverstein,

publisher: Oxford University Press 1977, ISBN 978-0-19-501919-3)
20. Quantum Theory (David Bohm, publisher: Prentice Hall, 1951, ISBN 978-0-486-
65989-5)
21. Tao Te Ching (Lǎo Zi, translated by Gia-Fu Feng, Jane English, publisher: Vintage
1989, ISBN 978-0679724346)
22. The Fire from Within (Carlos Castaneda, published by Black Swan 1984, ISBN 0-552-
99160-0)
23. The Philosophy of Hegel (Georg Wilhelm Friedrich Hegel, publisher: Random House,
Incorporated 1965, ISBN 0394309766)
24. The Secret of Golden Flower (Lu Dongpin, translated by Richard Wilhelm, Foreword
by C.G. Jung, publisher: A Harvest HBJ Book 1962, ISBN 0-15-679980-4)
25. To Live as Long as Heaven and Earth (Robert Ford Campany, publisher: University of
California Press, 2002, ISBN 0-520-23034-5)
26. Wholeness and The Implicate Order (David Bohm, publisher: Routledge & Kegan Paul
1980, ISBN 0-415-28979-3)
27. Wudang Tao, Member Library (by Master Yun Xiang Tseng and associates), at
http://wudangtao.com
28. Yellow Emperor Medicine Classic (by Huang Di, translated by Ilza Veith, publisher:
University of California Press 1972, ISBN 0-520-02158-4)
29. Yi Jing (translated by Richard Wilhelm, Foreword by C.G. Jung, publisher: Routledge
& Kegan Paul 1931, ISBN 0-7100-9527-9)
30. Yoga Sutras of Patanjali (Swami Vivekananda, publisher: Better World Books 2007,
ISBN 9781844834617)
Index of Chinese Philosophy Terms
Cháng, 16, 20, 33, 37, 56, 75, Huà Shū, 28

76, 77, 84, 87, 109, 111, Huáng Tíng Jīng, 10
116, 118, 124, 134, 141, Jiāng Zi Yá, 23
143, 157, 158, 167. Jiào, 17, 23, 33
Chéng, 23, 35, 36, 42, 55, 58, Jīng, 11, 12, 23, 25, 27, 30
71, 87, 101, 106, 110, 115,
Jiŭ Gōng, 26
139, 141, 147, 163
Lǎo Jūn Tiān Zūn, 25
Chōng Mài, 16
Lǎo Zi, 2, 3, 5, 9, 11, 12, 13,
Dài Mài, 17
14, 20, 21, 23, 24, 25, 26,
Dān Tián, 17 27, 28, 29, 30, 176, 180
Dào, 2, 5, 9, 10, 11, 12, 13, Li Cheng Yu, 4, 22
16, 17, 18, 20, 21, 22, 23,
Líng Bǎo, 26
24, 26, 27, 28, 29, 30, 32,
39, 43, 45, 53, 54, 55, 56, Lǔ Dòng Bīn, 13
58, 64, 69, 70, 72, 80, 84, Lù Kuānyù, 16, 27
85,87, 89,91, 94, 98, 100, Miào, 17, 23, 33, 54, 75
102, 108, 110, 115, Míng, 14, 17, 28, 33, 52, 65,
119,124, 132, 136, 143, 72, 84, 87, 92, 101, 105,
147, 156, 162, 163, 167, 110,
170, 173, 174, 177 Nèi Dān, 30
Dào Dé, 11, 12, 23, 26, 30 Ní Wán, 28
Dào Dé Jīng, 2, 5, 9, 10, 11, Qī Qì, 26
12, 13, 16, 17, 18, 20, 21, Sān Qīng, 25, 26, 27
22, 23, 24, 26, 27, 28, 29, Shàng Dì, 27
30, 32, 177 Shàng Qīng, 26
Dào Zàng, 9 Tài Hé, 17
Dé, 2, 5, 9, 10, 11, 12, 13, 16, Tài Jí, 13, 16
17, 18, 20, 21, 22, 23, 24,
Tài Qīng, 26
26, 27, 28, 29, 30, 32, 64,
69, 76, 77, 93, 94, 100, 112, Tài Yī, 17, 19, 20, 29
115, 116, 122, 123, 131, Tài Yī Shēng Shuǐ, 17
133, 138, 143, 149, 167 Tán Qiào, 28, 29
Fēi Cháng, 14, 33 Wú Míng, 17, 33
Gui Yi, 10 Wǔ Shén, 25
Xīn Yìn, 22, 23 Yù Qīng, 26

Xìng, 16 Yuán Shǐ, 26
Xuán, 17, 20, 24, 33, 41, Yun Xiang Tseng, 4, 10, 30,
Yang, 6, 16, 34, 104,179 180
Yì Jīng, 10 Zhōng Líng, 16
Yin, 6, 16, 34, 104, 179 Zhū Gě Liàng, 22
Yǒu Míng, 17, 33
Yù Huáng, 23

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YuXu Temple Internal Release

YuXu Temple Internal Release

The Ancient Immortal’s Theory of Everything

Publisher: Tao Science Institute

Author of the translation and commentary: Imios Archangelis

Illustrator: Sanela Kruskic

Free for use by Yu Xu Taoist temple, USA

Copyright © 2013 by Imios Archangelis. All Rights Reserved

To friends and acquaintances who helped him at some points of research:

Lǎo Zi’s Theory of Everything 13

27. Practical Wisdom 74

61. Virtue of Modesty 135

Index of Chinese Philosophy Terms 179

Dào Dé Jīng (道德经 Classic of the Way of the Virtue) by Lǎo

The author has been studying all scientific and esoteric

However, Taoist teachings gradually became the author’s

Only a tiny fraction of the 1,400 volumes1 of Taoist Cannon

Before meeting his teacher, Wudang Tao Master Chen (Yun

In this work, the author would try to present some of his

The aspects of emotionally based beliefs, historic or ethnic

To emphasize an objective approach, in the present work we

It is author’s belief that Dào Dé Jīng principles speak by

Lǎo Zi, along with other ancient Taoists recognized presence of

Buddhism) and tried to express the transcendental Truth of both

Author’s insights and analysis of some key philosophical points

Also, as the following analysis freely discusses some potentially

Lǎo Zi’s Theory of Everything

We can find related principles in other profound teachings, for

that Has a Heart of Toltec Shamans, Walking with God of

Lǎo Zi introduces the concept of Tao at the very beginning, but

Here we see basics of Lǎo Zi’s Dialectics of the Continuum in a

Modern Group Theory (extensively present in Chemistry and

itself. In addition to the defined group of self-reflecting

In modern technology, the invariance and the transformations of

In the human world, Tai Chi form or Karate kata demonstrate a

As a general rule, a Phase Space (set of possible behaviors and

Figure 1: Change and invariance.

In the first chapter of Dào Dé Jīng, we can recognize a

On the other side, Fēi Cháng (非常) transformations and

Lù Kuānyù (陆宽昱, Charles Luk) in his book Taoist Yoga,

While the spontaneous transformations of the arbitrary natural

We can recognize similar pattern in Tài Yī Shēng Shuǐ12

of Shiva in Hindu tradition) of its division into Non-Existence

In the continuous Tao cultivation, Good becomes better and

This principle has also been well known in Western Alchemy

According to currently prevailing Standard Model of Physics,

finite number values can symbolize the energy and information

Figure 2: Complex Circle of Oneness and Uniqueness and its phases.

Yī Jing (易經) references this coordinate system (where each

Cosmos and Individual breathe according to the same pattern,

and Uniqueness can be seen in different manuscripts and are

Sage engages the world benevolently, while keeping oneself

Lǎo Zi describes this approach in Chapter 32 of Dào Dé Jīng:

Tao is forever without distinctions.

The Invariant (Cháng, 常) aspect of the identity, preserved

In a default life cycle, beings at birth emerge from Oneness and

Figure 3: Development of virtue.

Lǎo Zi clearly says in Chapter 30 and 55: “Growth and

Kindness. To Know When to Return (I+) by exercising

A glimpse of the Nature of all things, provided in the first

The Invariance toward changes in the world, Hermetic Mind

Even though the authentic Taoist masters had been traditionally

Isolated existence is not balanced; it finds the symmetry only in

為而不恃，功成而弗居。

吾以觀復夫物芸芸各復歸其根