Daodejing - Chapter Forty Nine

 

道德經  - 第四十九章

聖人無常心，以百姓心為心。

善者，吾善之；不善者，吾亦善之；德善。

信者，吾信之；不信者，吾亦信之；德信。

聖人在天下，歙歙為天下渾其心，

百姓皆注其耳目，聖人皆孩之。

Daodejing - Chapter Forty Nine

(The quality of indulgence)

The sage has no fixed mind [3] of his own; he makes the mind [4] of the people his mind.

To those who are good (to me) [5], I am good; and to those who are not good (to me), I am also good; - and thus (all) get to be good. [6]

To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere; - and thus (all) get to be sincere. [7][8]

When the sage rules the world, they keep themselves quiet and non-judgmental, [9] merging and simplifying the mind for the sake of the world. [10]

The people all strain their ears and eyes, but the Sage treats them all like infants. [11] 

References

1. The English translation is based on the translation by James Legge.
2. The Chinese text is based on the Daodejing in the ctext.org website : https://ctext.org/dao-de-jing.
3. No fixed mind (無常心 wu2 chang2 xin1) - It refers to a sage who transcends personal desires, prejudices, and stubborn subjective ideas, and does not impose his own likes and dislikes on others.
4. Mind (心 xin1) refers to the people's desires, feelings, thinking and opinions.
5. Good (善 shan4) refers to being good, virtuous, capable or excellent.
6. Thus (all) get to be good (德善 de2 shan4) - means "so that everyone will return to goodness," or "this is true selfless goodness." Here “德” can mean “得”, which means obtain or gain.
7. Sincere (信 xin4) - trustworthy, can be trusted.
8. Thus (all) get to be sincere (德信 de2 xin4) - - means "so that everyone will return to trustworthiness," or "this is true selfless trustworthiness." Here “德” can mean “得”, which means obtain or gain.
9. 歙歙 is pronounced as (xi4 xi4) in Mandarin and as (kap1 kap1) in Cantonese（讀音同「吸吸」或「給給」, 當表示「收斂、吸氣、融合」或用於疊字「歙歙」時，讀此音.  )   When the character 歙 is reduplicated in this sentence, it means "to take in, to integrate".  This first part of the sentence means the sage restraining their own desires, cleverness, and subjective biases.
10. 渾其心 (Hún qí xīn): The word "渾" (hún) means "undifferentiated," "blended," or "purely simple," like a block of uncarved wood. Instead of imposing complex laws, sharp moral divisions, or clever schemes onto society, the Sage harmonizes their own mind with the collective mind of the people. This encourages everyone to let go of overthinking and deceit, returning to a state of natural innocence and peace.
11. In a typical society, people are constantly on high alert. They sharpen their senses to look for advantages, watch what the government rewards, copy trends, and worry about what is safe or profitable. Their minds are hyper-stimulated and anxious.  The sage does not exploit this attention or feed their anxieties. Instead, through a calm, non-interfering presence, the sage helps the people relax their guard. The ruler guides everyone back to a state of a newborn infant (孩) —innocent, spontaneous, and free from calculated greed or malice.

Daodejing - Chapter Forty Eight

 

道德經  - 第四十八章

為學日益，為道日損。

損之又損，以至於無為。無為而無不為。

取天下常以無事，及其有事，不足以取天下。

Daodejing - Chapter Forty Eight

(Forgetting knowledge)

Those who devote themselves to learning, seek to gain something beneficial from day to day; 

Those who devote themselves to the Dao, seek to diminish something harmful from day to day.

They diminish it again and again, until they arrive at doing nothing (that is harmful and that is often based on human dao only).

Having arrived at this point of non-action (Wuwei), then there is nothing that they cannot do.

Successful leaders as a rule do not initiate unnecessary events. 

If they initiate unnecessary events, they are inadequate to be successful.

References

1. The English translation is based on the translation by James Legge.
2. The Chinese text is based on the Daodejing in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter Forty Seven

道德經  - 第四十七章

不出戶知天下；不闚牖見天道。

其出彌遠，其知彌少。

是以聖人不行而知，不見而名，不為而成。

Daodejing - Chapter Forty Seven

Without opening your door, you can open your heart to the world. 

Without looking out your window, you can see the essence of the Dao.

The more you know, the less you understand. 

The master arrives without leaving, sees the light without looking, achieves without doing a thing.

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter Forty Six

道德經  - 第四十六章

天下有道，卻走馬以糞。

天下無道，戎馬生於郊。

禍莫大於不知足；咎莫大於欲得。

故知足之足，常足矣。

Daodejing - Chapter Forty Six

When a country is in harmony with the Dao, the factories make trucks and tractors.

When a country goes counter to the Dao, warheads are stockpiled outside the cities.

There is no greater illusion than fear, no greater wrong than preparing to defend yourself. 

No greater misfortune than having an enemy.

Whoever can see through all fear, will always be safe.

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter Forty Five

道德經  - 第四十五章

大成若缺，其用不弊。

大盈若沖，其用不窮。

大直若屈，大巧若拙，大辯若訥。

躁勝寒，靜勝熱。 

清靜為天下正。

Daodejing - Chapter Forty Five

True perfection seems imperfect, yet it is perfectly itself. 

True fullness seems empty, yet it is fully present.

True straightness seems crooked.

True wisdom seems foolish.

True art seems artless.

The master allows things to happen. 

She shapes events as they come.

She steps out of the way, and lets the Dao speak for itself.

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter Forty Four

道德經  - 第四十四章

名與身孰親？

身與貨孰多？

得與亡孰病？

是故甚愛必大費；多藏必厚亡。

知足不辱，知止不殆，可以長久。

Daodejing - Chapter Forty Four

Fame or integrity, which is more important?

Money or happiness, which is more valuable?

Success or failure, which is more destructive? 

If you look to others for fulfilment, you will never truly be fulfilled.

If your happiness depends on money, you will never be happy with yourself.

Be content with what you have; rejoice in the way things are.

When you realise there is nothing lacking, the whole world belongs to you.

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter Forty Three

道德經  - 第四十三章

天下之至柔，馳騁天下之至堅。

無有入無間，吾是以知無為之有益。

不言之教，無為之益，天下希及之。

Daodejing - Chapter Forty Three

The gentlest thing in the world, overcomes the hardest thing in the world.

That which has no substance, enters where there is no space.

This shows the value of non-action.

Teaching without words, performing without actions, that is the master's way. 

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter Forty Two

 

道德經  - 第四十二章

道生一，一生二，二生三，三生萬物。

萬物負陰而抱陽，沖氣以為和。

人之所惡，唯孤、寡、不穀，而王公以為稱。

故物或損之而益，或益之而損。

人之所教，我亦教之。

強梁者不得其死，吾將以為教父。

Daodejing - Chapter Forty Two

The Dao gives birth to one. 

One gives birth to two.

Two gives birth to three.

Three gives birth to all things.

All things carry ying and embrace yang.

When ying and yang combine, all things achieve harmony.

Ordinary men hate solitude, but the master makes use of it, embracing his aloneness, realising he is one with the whole universe. 

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter Forty One

道德經  - 第四十一章

上士聞道，勤而行之；

中士聞道，若存若亡； 

下士聞道，大笑之。 

不笑不足以為道。

故建言有之：明道若昧；進道若退；

夷道若纇；上德若谷； 

太白若辱；廣德若不足；

建德若偷；質真若渝； 

大方無隅；大器晚成；

大音希聲；大象無形； 

道隱無名。

夫唯道，善貸且成。

Daodejing - Chapter Forty One

When a superior man hears of the Dao, he immediately begins to embody it.

When an average man hears of the Dao, he half believes it, half doubts it. 

When a foolish man hears of the Dao, he laughs out loud.

If he didn't laugh, it wouldn't be the Dao.

Thus it is said the path into the light seems dark. 

The path forward seems to go back.

The direct path seems long.

True power seems weak.

True purity seems tarnished.

Truth steadfastness seems changeable. 

True clarity seems obscure.

The greatest art seems unsophisticated.

The greatest love seems indifferent.

The greatest wisdom seems childish. 

The Dao is nowhere to be found, yet it nourishes and completes all things.

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter Forty

 

道德經  - 第四十章

反者道之動；弱者道之用。

天下萬物生於有，有生於無。

Daodejing - Chapter Forty

Return is the movement of the Dao.

Yielding is the way of the Dao.

All things are born of being.

Being is born of non-being. 

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter 39

道德經  - 第三十九章

昔之得一者：天得一以清；地得一以寧； 

神得一以靈；谷得一以盈； 

萬物得一以生；侯王得一以為天下貞。

其致之，天無以清，將恐裂；地無以寧，將恐發；

神無以靈，將恐歇；谷無以盈，將恐竭；

萬物無以生，將恐滅；侯王無以貴高將恐蹶。

故貴以賤為本，高以下為基。

是以侯王自稱孤、寡、不穀。

此非以賤為本耶？非乎？

故致數譽無譽。

不欲琭琭如玉，珞珞如石。

Daodejing - Chapter Thirty Nine

In harmony with the Dao; the sky is clear and spacious; the earth is solid and full.

All creatures flourish together, content with the way they are -  endlessly repeating themselves, endlessly renewed. 

When man interferes with the Dao; the sky becomes filthy; the earth becomes depleted. 

The equilibrium crumbles; creatures become extinct.

The master used the parts with compassion, because he understands the whole, his constant practice, his humility. 

He doesn't glitter like a jewel, but lets himself be shaped by the Dao, as rugged and common as a stone. 

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter 38

 

道德經  - 第三十八章

上德不德，是以有德；

下德不失德，是以無德。

上德無為而無以為；

下德為之而有以為。

上仁為之而無以為；

上義為之而有以為。

上禮為之而莫之應，則攘臂而扔之。

故失道而後德，失德而後仁，失仁而後義，失義而後禮。

夫禮者，忠信之薄，而亂之首。

前識者，道之華，而愚之始。

是以大丈夫處其厚，不居其薄；

處其實，不居其華。

故去彼取此。

Daodejing - Chapter Thirty Eight

The master doesn't try to be powerful, thus he is truly powerful. 

The ordinary man keeps reaching for power, thus he never has enough.

The master does nothing, yet he leaves nothing undone. 

The ordinary man is always doing things, yet many more are left to be done.

The kind man does something, yet something remains undone.

The just man does something, and leaves many things to be done.

The moral man does something, and when no one responds, he rolls up his sleeves and uses force.

When the Dao is lost, there is goodness.

When goodness is lost, there is morality.

When morality is lost, there is ritual.

Ritual is the husk of true faith, the beginning of chaos.

Therefore the master concerns himself with the depths, and not the surface, with the fruit and not the flower.

He has no will of his own. 

He dwells in reality and lets all illusions go. 

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter 37

 

道德經  - 第三十七章

道常無為而無不為。

侯王若能守之，萬物將自化。

化而欲作，吾將鎮之以無名之樸。

無名之樸，夫亦將無欲。

不欲以靜，天下將自定。

Daodejing - Chapter Thirty Seven

The Dao never does anything, yet through it, all things are done.

If powerful men and women could centre themselves in it, the whole world would be transformed by itself, in its natural rhythms.

People would be content with their simple everyday lives, in harmony and free of desire. 

When there is no desire, all things are at peace.

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter 36

道德經  - 第三十六章

將欲歙之，必固張之；

將欲弱之，必固強之；

將欲廢之，必固興之；

將欲奪之，必固與之。

是謂微明。

柔弱勝剛強。

魚不可脫於淵，國之利器不可以示人。

Daodejing - Chapter Thirty Six

If you want to shrink something, you must first allow it to expand. 

If you want to get rid of something, you must first allow it to flourish.

If you want to take something, you must first allow it to be given. 

This is called the subtle perception of the way things are. 

The soft overcomes the hard.

The slow overcomes the fast. 

Let your workings remain a mystery, just show people the results.

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter 35

 

 道德經  - 第三十五章

執大象，天下往。

往而不害，安平大。

樂與餌，過客止。

道之出口，淡乎其無味，視之不足見，聽之不足聞，用之不足既。

Daodejing - Chapter Thirty Five

She who is centred in the Dao can go where she wishes without danger.

She perceives the universal harmony, even amid great pain, because she has found peace in her heart.

Music or the smell of good cooking may make people stop and enjoy, but words that point to the Dao, seem monotonous and without flavour. 

When you look for it there is nothing to see. 

When you listen for it there is nothing to hear.

When you use it, it is inexhaustible. 

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter 34

 道德經  - 第三十四章

大道汎兮，其可左右

萬物恃之而生而不辭，功成不名有。

衣養萬物而不為主，常無欲，可名於小；

萬物歸焉，而不為主，可名為大。

以其終不自為大，故能成其大。

Daodejing - Chapter Thirty Four

The great Dao flows everywhere. 

All things are born from it, yet it doesn't create them. 

It pours itself into its work, yet it makes no claim.

It nourishes infinite worlds, yet it doesn't hold on to them.

Since it is merged with all things, and hidden in their hearts, it can be called

humble. 

Since all things vanish into it, and it alone endures, it can be called great.

it isn't aware of its greatness, thus it is truly great.

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter 33

 

道德經  - 第三十三章

知人者智，自知者明。

勝人者有力，自勝者強。

知足者富。

強行者有志。

不失其所者久。

死而不亡者壽。

Daodejing - Chapter Thirty Three

Knowing others is intelligence. 

Knowing yourself is true wisdom. 

Mastering others is strength. 

Mastering yourself is true power. 

If you realise that you have enough, you are truly rich. 

If you stay in the centre and embrace death with your whole heart, you will endure forever. 

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter 32

Photo by Stephen Crowley on Unsplash

道德經  - 第三十二章

道常無名。

樸雖小，天下莫能臣也。

侯王若能守之，萬物將自賓。

天地相合，以降甘露，民莫之令而自均。

始制有名，名亦既有，夫亦將知止，知止所以不殆。

譬道之在天下，猶川谷之與江海。

Daodejing - Chapter Thirty Two

The Dao can't be perceived.

Smaller than an electron, it contains uncountable galaxies. 

If powerful men and women could remain centred in the Dao, all things would be in harmony.

The world would become a paradise.

All people would be at peace, and the law would be written in their hearts.

When you have names and forms, know that they are provisional.

When you have institutions, know where their functions should end. 

Knowing when to stop, you can avoid any danger. 

All things end in the Dao, as rivers flow into the sea.

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter 31

 

Photo by Антон Дмитриев on Unsplash   

道德經  - 第三十一章

夫佳兵者，不祥之器，物或惡之，故有道者不處。

君子居則貴左，用兵則貴右。

兵者不祥之器，非君子之器，不得已而用之，恬淡為上。

勝而不美，而美之者，是樂殺人。

夫樂殺人者，則不可以得志於天下矣。

吉事尚左，凶事尚右。

偏將軍居左，上將軍居右，言以喪禮處之。

殺人之衆，以哀悲泣之，戰勝以喪禮處之。

Daodejing - Chapter Thirty One 

Weapons are the tools of violence.  

All decent men detest them.

Weapons are the tools of fear.  

A decent man will avoid them, except in the direst necessity, and if compelled, will use them only with the utmost restraint.

Peace is his highest value.  

If peace has been shattered, how can he be content? 

His enemies are not demons, but human beings like himself.

He doesn't wish them personal harm, nor does he rejoice in victory.

How could he rejoice in victory, and delight in the slaughter of men? 

He enters a battle gravely with sorrow, and with great compassion, as if he were attending a funeral.

References

1. The English translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell, with some changes.  
2. The Chinese text is based on the Daodejing (James Legge version) in the ctext.org website : https://ctext.org/dao-de-jing.

Daodejing - Chapter Thirty

 

道德經  - 第三十章

以道佐人主者，不以兵強天下。

其事好還。

師之所處，荊棘生焉。

大軍之後，必有凶年。

善有果而已，不敢以取強。

果而勿矜，果而勿伐，果而勿驕。

果而不得已，果而勿強。

物壯則老，是謂不道，不道早已。

Daodejing - Chapter Thirty

Whoever relies on the Dao in governing men, doesn't try to force issues, or defeat enemies by force of arms.  

For every force there is a counter-force.

Violence even well-intentioned always rebounds upon oneself.

The master does his job and then stops.

He understands that the universe is forever out of control.

And that trying to dominate events goes against the current of the Dao.

Because he believes in himself he doesn't try to convince others.

Because he is content with himself he doesn't need others approval.

Because he accepts himself the whole world accepts him.

References

1. The above translation is based on the translation by poet, translator, scholar and anthologist, Stephen Mitchell.  His reading of the work can be found on the following YouTube video: Tao Te Ching, The Book Of The Way by Lao Tzu: https://youtu.be/t109UFLSQhk?t=2691
2. This chapter on the above video starts at 44.50 and ends at 46.10..
3. You can find the complete 81 chapters of Daodejing in Chinese and English (James Legge version) in the ctext.org website: https://ctext.org/dao-de-jing