Experience a fresh perspective on Lao Tzu's timeless teachings with the Tao Te Ching translation by a native Chinese-speaking Taoist Green Seedling Layman who is well-versed in Chinese classics, aimed at preserving the original taste of the classical Chinese that is simple and heavy, as well as the phrases' true meanings versus literal meanings. This unique rendition blends clarity and depth, offering practical insights into Taoist philosophy for modern living.
Chapters
Tao Te Ching - Chapter - 1
道可道也①，非恒道也②。
Tao can be described, but it is not the ordinary way.
名可名也③，非恒名也。
The name can be described, but it is not the ordinary name.
无名，万物④之始也；有名，万物之母也。
There was no name, at the dawn of ten thousand things; naming, gave birth to ten thousand things.
故恒无欲也，以观其眇；恒有欲也，以观其所徼。
Empty a mind, to see Tao itself; fill a mind, to see its manifestations.
两者同出，异名同谓。
Emptiness and fullness are siblings, of the same mother with different names.
玄之又玄，众眇之门。
They are the mystery above mystery, also the gateway to understanding Tao.
Annotation:
① The first 道 is Tao, the second 道 means describe or tell; Tao literally means 'way' or 'path', it also means 'describe' or 'speak' in Chinese, the meaning is being shifted here to trigger a sense of Tao
② The 道 here means path or way, 恒 means ordinary
③ The first 名 means the manifestations of Tao, the second 名 also means describe in this context
④ 万物，Ten thousand things, it is a figure of speech in ancient Chinese, it means all in the universe
Commentary:
As the opening of the book, this chapter aims to introduce to the reader the idea that Tao is an existence that can not be seen, heard, smelled, touched or told through senses, and provide a first impression of its binary nature, preparing us for the concept of Yin and Yang, emptiness and fullness, and so on. It also points out the methodology to practice Taoism, which is to empty your mind to feel Tao's presence through Chi, and to fill your mind to observe Tao's manifestations in the world.
Tao Te Ching - Chapter - 2
天下皆知美之为美，恶已①；皆知善，斯不善矣。
All the beautiful under heaven is recognizable, only when compared to the ugly; all the good is recognizable, only when compared to the bad.
有无之相生也，难易之相成也，长短之相刑也，高下之相盈也，音声之相和也，先后之相随，恒也。
Full is born out of empty , difficult is formed out of easy, long is perceived out of short, high is manifested out of low, music is harmonized out of noise, after is marched out of before, these are the norms of our universe.
是以圣人居无为之事②，行不言之教，万物作而弗始也，为而弗志也，成功而弗居也
Because of these, a sage carries herself by the act of no act, teach by the word of no word, accepting the course of ten thousand things without being bothered, act only when it is called for without imposing her own will, and assumes no credit for her merit and contributions.
夫唯弗居，是以弗去。
And because there is no credit assumed, there is nothing to lose.
Annotations:
①天下 literally means 'under heaven' in ancient Chinese; it is a figure of speech for 'world' or 'universe'
②无为 literally means "do nothing" in Chinese. This is the concept of Wu Wei, first mentioned in Tao Te Ching. In Taoism, Wu Wei does not mean to do nothing; instead, it means not forcing or overacting because of one's desire, bias, or preference for something.
Commentary:
Following the opening chapter, this chapter continues to explore the binary concept in Taoism and names a few examples for readers to understand it better. It also continues to introduce the idea of Wu Wei for the first time in the book.
Tao Te Ching - Chapter - 3
不上贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民不乱。
Not over-esteeming talents, so people don't become over-competitive; not over-valuing precious things, so people don't become theft; not over-desiring desirables, so people don't fall into chaos.
是以圣人之治也，虚其心，实其腹，弱其志，强其骨，恒使民无知、无欲也。
This is why a sage's ruling is to empty the mind, fill the belly, weaken the ambition, and strengthen the body of people, in order to make them unknowing and desireless.
使夫知不敢、弗为而已，则无不治矣。
When people are unknowing and desireless, plotters would have no ground to play even if they wanted to; this will maintain society in balance and harmony.
Commentary:
This chapter is about the ancient politics of China. Much of the content in Tao Te Ching is about politics. They might not contribute directly to our practice of Taoism because most of us might not run a country as a career any time soon. But it is important to note that even in politics, when the scale is as large as a country, the wisdom of Wu Wei still applies. I believe that it will make the world more peaceful and a better place if world leaders start to practice Wu Wei.
Tao Te Ching - Chapter 4
道冲，而用之有弗盈也。
Tao is void, but its content is endless.
渊呵！似万物之宗。
Its deepness! Seems to be the ancestor of ten thousand things.
锉其兑，解其纷，和其光，同其尘。
Dull their sharpness, untangle their turmoil, mellow their light, soften their dirt.
湛呵！似或存。
Its translucence! Seems to be flashing through my eyes.
吾不知其谁之子，象帝之先。
It is child to no one, because it is the parent of the master of all appearances.
Commentary:
This chapter provides a deeper look at Tao, its characteristics, and its relationship to the ten thousand things.
Tao Te Ching - Chapter 5
天地不仁，以万物为刍狗①；圣人不仁，以百姓为刍狗。
Tao takes no sides, giving birth to both good and evil; the sage takes no sides, treating everyone in an equal manner.
天地之间，其犹橐龠乎？虚而不屈，动而俞出。多闻数穷，不若守于中。
Isn't Tao working like the bellows in our world? It contains nothing inside, yet generates infinite possibilities when moving. That is why it is important to keep our mind empty to prevent it from being occupied by fixed thoughts so it can generate infinite possibilities like the bellows.
Annotation:
①刍狗 literally means dog dolls made of grass that are used for ritual purposes as tribute. In this context, it means that Tao treats everything equally, just like a grass dog.
Commentary:
In this chapter, Tao's characteristics were further explored, but this time with an emphasis that we should act like Tao, that is, to stay empty-minded, with no bias, no preference, and no pre-judgment over anything so we can see things as they are and allow our mind to generate thoughts that have roots aligned with Tao.
Tao Te Ching - Chapter 6
谷神不死①，是谓玄牝②。
Tao is immortal, it is the mother of all.
玄牝之门，是谓天地之根。
The gateway of birth, it is the root of Heaven and Earth.
绵绵呵！其若存！用之不堇。
It is endless! Its existence! Will never exhaust.
Annotation:
①谷神 literally means 'God of Crop', it is a metaphor for Tao.
②玄牝 literally means 'Grand Female', it is extended to mean mother of all, also means Tao.
Commentary:
This chapter is an extended emphasis on the statement that Tao is infinite in both time and space.
Tao Te Ching - Chapter 7
天长，地久。天地之所以能长且久者，以其不自生也，故能长生。
Heaven is infinite, Earth is deathless. Heaven and Earth are everlasting, because they do not desire, the desirelessness makes them everlasting.
是以圣人后其身而身先，外其身而身存，非以其无私邪？故能成其私。
This is why a sage stays behind to lead, lays low to rise, is it because she is selfless? It is so she rise above.
Commentary:
This chapter is an important part of Wu Wei practice. In order to jump high, you need to squat down; in order to lead, you need to follow; in order to be great, you need to stay humble, and so on.
Tao Te Ching - Chapter 8
上善若水。
Utmost benevolence is like water.
水善利万物而不争，处众人之所恶，故几于道。
Water benefits ten thousand things without assuming credit, willing to stay at places detested by others, so it is much like Tao.
居，善地；心，善渊；与，善仁；言，善信；政，善治；事，善能；动，善时。夫唯不争，故无尤。
This is why one should put herself close to the earth; her mind is calm and tranquil; her friends are kind; her words are kept; her governance is effective; her endeavors bring results; her actions are timely. Not over-striving, she will be elevating without trying.
Commentary:
In this chapter, water is used as an example to show how Wu Wei should be carried out.
Tao Te Ching - Chapter 9
持而盈之，不如其已；揣而锐之，不可长保。
Over-possession, is less ideal than moderation; stay sharp forever, is an impossible thing.
金玉满堂，莫之能守；富贵而骄，自遗其咎。
A house full of treasures, is hard to guard ; arrogance out of wealth, leads to misfortune.
功成身退，天之道①也。
Forget and move beyond past successes, this is the Way of Heaven.
Annotation:
①天之道 literally means 'way of Heaven'. It also means Tao in this context.
Commentary:
This chapter teaches about staying moderate and humble in handling fame, wealth, and success, not because of virtues, but to keep them for the long haul.
Tao Te Ching - Chapter 10
载营魄抱一，能无离乎？专气致柔，能如婴儿乎？涤除玄鉴，能无疵乎？爱民治国，能无为乎？天门开阖，能为雌乎？明白四达，能无知乎？
Can your body and mind become unified, and not separate? Can your Chi become so concentrated, that it is as pure as a newborn infant's? Can your mind so clear, it becomes flawless? Can you practice Wu Wei, in the governance of people and country? Even with senses filled with noise, can you remain calm and tranquil ? Even with a mind full of knowledge, can you stay unknowing ?
生之畜之，生而不有，为而不恃，长而不宰，是谓玄德①。
Gave them birth then nurture them, gave them life then free them, lead them without oppressing them, master them without controlling them, these are called the grand virtues of Tao.
Annotation:
①玄 literally means 'grand' in Chinese; 德 literally means 'virtue' in Chinese, it is the second character in the name of Tao Te Ching (道德经). In this context it means both virtues and manifestations of Tao.
Commentary:
This chapter brings us to what it is like to master Wu Wei, which is to unify body and mind, be flawlessly clear in the mind, apply Wu Wei even in the scenario of ruling a country, stay calm and tranquil amidst all the surrounding chaos, and remain unknowing even with a mind full of knowledge, just as Steve Jobs's famous motto: stay hungry, stay foolish.
Tao Te Ching - Chapter 11
三十辐共一毂，当其无，有车之用。埏埴以为器，当其无，有器之用。凿户牖以为室，当其无，有室之用。
Thirty spokes to a hub, create a void, that can be used as a wheel. Clay molded into a vessel, creates a void, that can be used as a container. Walls carved into windows and doors create a void, that can be used as a room.
故有之以为利，无之以为用。
This is why things are valuable, because the voids they create serve different purposes.
Commentary:
Words in this chapter contain the wisdom of seeing things as they are, that is, to understand that everything under heaven is only the manifestation of a purpose or purposes. Clinging to possessions out of the context of purpose is meaningless and foolish.
Tao Te Ching - Chapter 12
五色令人目盲；五音令人耳聋；五味令人口爽①；驰骋畋猎，令人心发狂；难得之货，令人行妨；是以圣人为腹不为目，故去彼取此。
Flashiness of five colors causes blindness; cacophony of five tones causes deafness; pungency of five flavors causes tastelessness; excessive riding and hunting cause frenzies; conspicuous goods cause hindrance; these are why a sage frees herself from indulgence and lives a moderate life.
Annotation:
① the number five is used as a figure of speech and means 'excessive' in this context.
Commentary:
This chapter tells us that living a moderate life is a lifestyle worth pursuing as a practitioner of Taoism because it helps us achieve balance in life.
Tao Te Ching - Chapter 13
宠辱若惊，贵大患若身。何谓宠辱若惊？宠为下，得之若惊，失之若惊，是谓宠辱若惊。
Caring too much about what others think, is like having a grave illness. What is caring too much about what others think? Caring too much about what others think places one at a lower position, then compliments cause unease, criticisms cause unease, either way, there is unease.
何谓贵大患若身？吾所以有大患者，为吾有身，及吾无身，吾有何患④？故贵以身为天下，若可寄天下；爱以身为天下，若可托天下。
What do caring too much about what others think and having a grave illness have in common? A grave illness, needs a body to dwell in, if there is no body, would there still be illness? This is why only those who care for all that is under heaven as their own body, can be entrusted with all that is under heaven; only those who love all that is under heaven as their own body, can be burdened with all under heaven.
Commentary:
Another aspect of Wu Wei is explained in this chapter: one should not care too much about what others think of them because of the mental unease it will cause, like a body with a grave illness. On the other hand, if it is for a cause of grave importance, it would be worthy to treat it as our own body, so we carry the compliments and criticisms toward it like we carry a grave illness.
Tao Te Ching - Chapter 14
视而不见，名曰夷；听之不闻，名曰希；搏之不得，名曰微。此三者不可致诘，故混而为一。
It cannot be seen; it cannot be heard; it cannot be touched. These are unquestionably three facets of the same thing, the one.
其上不皦，其下不昧，绳绳兮不可名，复归于无物。是谓无状之状，无物之象，是谓惚恍⑩。
There is no light above it, there is no darkness beneath it, it is endless and nameless, cycling back to emptiness. Its shape has no shape, its appearance has no appearance, its existence cannot be sensed.
迎之不见其首，随之不见其后。执古之道，以御今之有⑾。能知古始，是谓道纪⑿。
It has no face in the front, no back in the behind. The ancient Tao still rules the present world. For Tao is consistent throughout history, eternal is its era.
Commentary:
More description of Tao's characteristics being shapeless, odorless, and soundless; its existence is also beyond time and space. Its ruling starts before time and reaches beyond the edge of the universe.
Tao Te Ching - Chapter 15
古之善为道者，微妙玄通，深不可识。
The masters from ancient times who know well about Tao are subtle and profound; their depth of knowledge is bottomless.
夫唯不可识，故强为之容；豫兮若冬涉川；犹兮若畏四邻；俨兮其若客；涣兮其若凌释；敦兮其若朴；旷兮其若谷；混兮其若浊；孰能浊以静之徐清？孰能安以静之徐生？
Because of their immeasurable wisdom, only their appearances can be depicted roughly; they are careful as if crossing a frozen river; they are vigilant as if watching out for neighboring enemies' attacks; they are humble as if attending a ceremony; they are smooth like melting ice; they are simple like raw materials; they are tolerant like a great valley; they are accepting like murky water. Who can wait quietly for movements to settle gradually? Who can revive silence into vitality step by step?
保此道者，不欲盈。夫唯不盈，故能蔽而新成⒃。
The ones who follow Tao do not aim for fullness. It is because of the emptiness, they can create new from the old.
Commentary:
This chapter sets a model of what a master of Tao should be like, and what they are capable of.
Tao Te Ching - Chapter 16
致虚极，守静笃；万物并作，吾以观复。
Empty the mind of all thoughts, keep your body at peace; ten thousands things converge, I observe to find their patterns.
夫物芸芸，各复归其根。归根曰静，静曰复命⑦。复命曰常，知常曰明。不知常，妄作凶。
With all the turmoil, everything returns back to the roots. Tranquility is returning to the roots, reincarnation is this tranquility. Order is this reincarnation, wisdom is to know about this order. Not knowing this order would lead to chaos.
知常容，容乃公，公乃全，全乃天，天乃道，道乃久，没身不殆。
Those who know about the order are tolerant, tolerance leads to just, just leads to fairness, fairness is the way of nature, the way of nature is the way of Tao, the way of Tao leads to immortality, so that your being survives death itself.
Commentary:
This chapter serves as a small summary of what has been discussed so far: that Tao rules everything by universal laws, and we should act following its patterns. In the end, Lao Tzu tells us the true way of immortality, which is to exist even after death by the act of no act to achieve great success. Taoism encourages the pursuit of great achievements, but it emphasizes that one must abide by the law of nature when doing so and should assume no credit once accomplished, because only then is the full cycle of Tao manifested on your life path.
Tao Te Ching - Chapter 17
太上，不知有之；其次，亲而誉之；其次，畏之；其次，侮之。
The best ruler, people do not know of her existence; the next best, people love and respect her; the mediocre one, people fear her; the lowest one, people despise her.
信不足焉，有不信焉①。悠兮，其贵言。功成事遂，百姓皆谓“我自然”。
If her credit is low, people will not trust her. She is at ease, barely giving orders in words. When something is accomplished, people will say 'we did it ourselves naturally'.
Annotation:
①The first 信 means credit or reputation of a ruler, the second one means believe or trust.
Commentary：
This chapter is the depiction of an ideal ruler taken out of the context of specific political environments under he principles of Wu Wei.
Tao Te Ching - Chapter 18
大道废，有仁义；智慧出，有大伪；六亲不和，有孝慈；国家昏乱，有忠臣。
When the great Tao is discarded, benevolence and righteousness are promoted ; when there is great deception, wisdom is boasted ; when there is family discord, filial piety is advocated ; when there is chaos, heroes are made .
Commentary:
Principles of Taoism are being used to analyze the society and politics of ancient China in this chapter.
Tao Te Ching - Chapter 19
绝圣弃智，民利百倍；绝仁弃义，民复孝慈；绝巧弃利，盗贼无有。
Discard the praise of intelligence and morality, and the benefits to people become a hundred times over; discard the promotion of benevolence and righteousness, people will become kind and unselfish; discard the appreciation of rare valuables, theft will disappear.
此三者以为文不足，故令有所属；见素抱朴，少私寡欲；绝学无忧。
The three points above are not enough to rule, that is why an understanding of Tao should be introduced to people; so they would understand the importance of living a moderate life, being more unselfish with less desire, and abandoning all the dogma to reach a calm and tranquil mind.
Commentary:
This chapter about politics explores the idea that a ruler should introduce Taoism to the people so they can conduct a simple and tranquil life, leading to a stable and peaceful society.
Tao Te Ching - Chapter 20
唯之与阿，相去几何？美之与恶，相去若何？
Flattering and scolding, are they really different? Beauty and ugliness, are there really differences?
人之所畏，不可不畏。荒兮，其未央哉！
What people fear of, must be feared. It was from ancient times, to the unforeseeable future!
众人熙熙，如享太牢，如春登台。我⑨独泊兮，其未兆；沌沌兮，如婴儿之未孩；傫傫兮，若无所归。
The crowd is bustling, like attending a great feast, like sightseeing from a high platform in the spring. I am alone in tranquility, all to myself; dazed, like a newborn infant that has yet to learn to laugh; tired, like a roamer who has yet to return home.
众人皆有余，而我独若遗。我愚人之心也哉！俗人昭昭，我独昏昏。俗人察察，我独闷闷。
Sophisticated is the crowd, I am the only one clumsy. My heart is one of a simpleton! The crowd is shrewd, I am the only one unwise. The crowd is uncompromising, I am the only one flexible.
澹兮，其若海；飂兮，若无止。众人皆有以，而我独顽且鄙。我独异于人，而贵食母①。
My tranquility is vast, like the ocean; my desirelessness is lasting, like a tireless breeze. The crowd is nimble, I am the only one stubborn and dull. I am the only one different, because I value Tao.
Annotation:
①食母 literally means 'mother of sustenance'. It means Tao in this context.
Commentary:
This chapter shows us how Wu Wei frees you from crowded and noisy worldly affairs that are trivial and helps you concentrate on what really matters.
Tao Te Ching - Chapter 21
孔德之容，惟道是从。
The manifestations of grand virtues, must be led by Tao
道之为物，惟恍惟惚。惚兮恍兮，其中有象；恍兮惚兮，其中有物；窈兮冥兮，其中有精，其精甚真，其中有信，自今及古，其名不去，以阅众甫。
This thing called Tao, has no solid form. Daze as it is, contains illusions; have as it is, contains firmness; in the world of the extremely small, tiniest firmness are forming from emptiness, these firmness are real, they can not be faked, from ancient times till now, its name continues, so the beginning of everything can be understood.
吾何以知众甫之状哉？以此。
How do I know what the beginning is like? Because of the name.
Commentary:
This chapter brought us a new perspective of Tao: that it forms the world with tiny particles that are formed out of emptiness, and we can understand the beginning of everything by observing the 'name' of the particles. This imagination fits the scientific discoveries of particles such as atoms and protons.
Tao Te Ching - Chapter 22
曲则全，枉则直，洼则盈，敝则新，少则得，多则惑。是以圣人抱一①为天下式。
Submit leads to prevail, bend leads to straight, empty leads to full, stale leads to new, lessen leads to gain, excess leads to confusion. This is why a sage follows Tao to set an example for all that is under heaven.
不自见，故明；不自是，故彰；不自伐，故有功；不自矜，故长。
Looking beyond oneself, is bright; not being opinionated, is wise; not being self-promoting, is worthy; not being prideful, is long-lasting.
夫唯不争，故天下莫能与之争。古之所谓"曲则全"者，岂虚言哉？诚全而归之。
By not competing, all that is under heaven would not compete against her. This is the ancient wisdom of 'submit leads to prevail.' Is it not the truth? It is nothing but the practical truth.
Annotation:
① 一 literally means one. It means Tao in this context.
Commentary:
More wisdom of Wu Wei is explained in this chapter.
Tao Te Ching - Chapter 23
希言自然。故飘风不终朝，骤雨不终日，孰为此者？天地。天地尚不能久，而况于人乎？
Fewer words from the ruler is the way of nature. Gusting wind doesn't last over a morning, pouring rain doesn't last over a day, who makes it so? Heaven and Earth. Not even Heaven and Earth could make it last, let alone humans.
故从事于道者同于道；德者同于德；失者同于失。同于道者，道亦乐得之；同于德者，德亦乐得之；同于失者，失亦乐得之。信不足焉，有不信焉！
This is why those who follow Tao would last like Tao; those who follow manifestations would last like manifestations; those who follow the lost would last like the lost. Those who follow Tao, Tao vibrates with them; those who follow manifestations, manifestations resonates with them; those who follow the lost, the lost align with them. When there is insufficient credit, there will be insufficient trust！
Commentary:
This is another chapter written for the rulers of ancient China, persuading them to follow Tao and rule their realms with Wu Wei.
Tao Te Ching - Chapter 24
企者不立，跨者不行；自见者不明；自是者不彰；自伐者无功；自矜者不长。
Ones tiptoeing will fall, ones jumping can't march; ones self-satisfying can't grow; ones self-opinionated can't see; ones self-boasting can't prevail; ones self-centered can't lead.
其在道也，曰余食赘形。物或恶之，故有道者不处。
From the perspective of Tao, these behaviors are like daily food scraps. They are despised, so those who follow Tao will stay away from them.
Commentary:
Behaviors deemed despicable and those who follow Tao should not conduct are listed in this Chapter.
Tao Te Ching - Chapter 25
有物混成，先天地生。寂兮寥兮，独立而不改，周行而不殆，可以为天地母。吾不知其名，强字之曰：道，强为之名曰：大①。大曰逝，逝曰远，远曰反。
It was born out of chaos, even before the birth of Heaven and Earth. It is soundless and shapeless, its existence is independent and consistent, its cycle's course can't be disrupted; it could be the mother of Heaven and Earth. I don't know its name, so I tentatively name it: Tao, also tentatively name it: Grand. Grand is everlasting, everlasting is vast, vast returns to its beginning.
故道大，天大，地大，人亦大。域②中有四大，而人居其一焉。人法地，地法天，天法道，道法自然。
So Tao is grand, Heaven is grand, Earth is grand, Human is also grand. There are four grands in the realm, Human being one of them. Human is governed by Earth, Earth is governed by Heaven, Heaven is governed by Tao, and Tao is governed by itself, Nature.
Annotations:
①大 literally means grand or big in Chinese. Tao is sometimes referred to as Big, Grand, Big Tao, or great Tao.
②域 literally means realm or field in Chinese. It means the universe in this context.
Commentary:
Tao is further depicted in this chapter, with an emphasis on its relationship with humans, that every one of us is under the governance of Tao, demonstrating the necessity for us to spend our lifetime in this realm following its guidance.
Tao Te Ching - Chapter 26
重为轻根，静为躁君。是以君子①终日行不离辎重，虽有荣观，燕处超然。奈何万乘之主⑥，而以身轻天下？轻则失根，躁则失君。
Heavy is the root of light, silence is the master of noise. That is why a respectable person never leaves behind her impedimenta, so even when surrounded by beautiful scenery, she would stay still sedately. So is it proper for a ruler of ten thousand chariots to rule all that is under heaven lightly? Root is lost with light, master is lost with noise.
①君子 The word junzi is a Chinese philosophical term often translated as "gentleman," "respectable person", or "noble man." It means those who follow Tao in this context.
Commentary:
Advice for rulers of ancient China is given in this chapter, suggesting they follow the way of Tao and conduct Wu Wei in their ruling.
Tao Te Ching - Chapter 27
善行，无辙迹；善言，无瑕谪；善数，不用筹策；善闭，无关楗而不可开；善结，无绳约而不可解。
Those who are good at sauntering, leave no trail; those who are good at speaking, cause no confusion; those who are good at numbering, need no abacus; those who are good at locking, need no bolt to shut a door tight; those who are good at securing, need no rope to fasten.
是以圣人常善救人，故无弃人；常善救物，故无弃物。是谓袭明。
So a sage who is good at saving people, leaves no one behind; who is good at saving goods, leaves nothing behind. This is called the covert wisdom.
故善人者，不善人之师；不善人者，善人之资。不贵其师，不爱其资，虽智大迷，是谓要妙
So those who are good at the Tao of Human, are teachers to those who are not good at the Tao of Human; and those who are not good at the Tao of Human, are bettering those who are good at the Tao of Human. Those who disrespect the teaching, and dislike the betterment , are self-opinionated fools, this is a wise verdict.
Commentary:
Despite the teaching of Wu Wei, Taoism encourages us to further our practices and help those who need help in learning Tao of Human. Additionally, another teaching is to extend our understanding of the meaning of Wu Wei, which is not to do nothing, but to not resist Tao, which includes teaching and influencing others when it is along the path of Tao.
Tao Te Ching - Chapter 28
知其雄，守其雌，为天下溪。为天下溪，常德不离，复归于婴儿。
Know the strength of hard, but cling to the resilience of soft, to serve all that is under heaven like a creek. To serve all that is under heaven like a creek, is to walk the path of Tao uninterruptedly, with a devotion as pure as a newborn.
知其白，守其黑，为天下式。为天下式，常德不忒，复归于无极。
Know the radiance of day, but cling to the tranquility of night, to serve all that is under heaven as an example. To serve all that is under heaven as an sample, is to stride the path of Tao rigorously, that returns to its infinity.
知其荣，守其辱，为天下谷。为天下谷，常德乃足，复归于朴。朴散则为器，圣人用之，则为官长，故大制不割。
Know the glory of fame, but cling to the peace of humbleness, to serve all that is under heaven like a valley. To serve all that is under heaven like a valley is to march the path of Tao wholeheartedly, that returns to its origin. The origin scatters and becomes vessels, a sage picks them up, and becomes the leader of leaders, this is why the governance of Tao is indivisible.
Commentary:
This chapter is about the origin of politics in Taoism, demonstrating how power is born and how a ruler should wield such power with legitimacy by following the path of Tao.
Tao Te Ching - Chapter 29
将欲取天下而为之，吾见其不得已。天下神器①，不可为也，不可执也。为者败之，执者失之。是以圣人无为，故无败，故无失。
Take all that is under heaven by force, I predict its failure. All that is under heaven is a divine artifact, that is not to be taken by force, that is not to be held. Those who try to take it by force will fail, those who try to hold it will lose it. This is why a sage conducts the act of no act, so she won't fail, so she won't lose it.
夫物或行或随；或觑或吹；或强或羸；或载或隳。是以圣人去甚、去奢、去泰。
There are those who lead and those who follow; those who rush and those who linger; those who are strong and those who are weak; those who are cautious and those who are adventurous. This is why a sage stays on the course of no extremes, no opulence, and no greatness.
Annotation:
①神器 literally means divine artifact in Chinese. It means the power to rule a country in this context.
Commentary:
This chapter continues to discuss a ruler's conduct in the political system following Tao.
Tao Te Ching - Chapter 30
以道佐人主者，不以兵强天下，其事好还。师之所处，荆棘生焉。大军之后，必有凶年。善有果而已，不敢以取强。
A counselor serves her master by Tao, does not advocate the use of military force, for the use of military force often results in upheavals. Where the troops pass by, barrenness follows. Following a large battle, there is always a year of mayhem. She immediately ceases a military measure as soon as the goal is achieved, not to flaunt the military power.
果而勿矜，果而勿伐，果而勿骄，果而不得已，果而勿强。物壮则老，是谓不道，不道早已。
Not to be willful because of a military victory, not to be combative because of a military victory, not to be prideful because of a military victory; instead, she pursues the military victory as a last resort, and is not aggressive about it. For when a thing declines after prosperity, it is because it is deviated from the course of Tao, foreshadowing its early perishing.
Commentary:
More advice is given to rulers in ancient China about the use of military force in this chapter. Perhaps modern world leaders can learn a thing or two from it too.
Tao Te Ching - Chapter 31
夫兵者，不祥之器，物或恶之，故有道者不处。君子居则贵左，用兵则贵右。
The use of military force, is a thing of danger, disliked by people, which is why those who understand Tao distance themselves from it. A respectable person prefers the left habitually, but would prefer the right when using military force.
兵者不祥之器，非君子之器，不得已而用之，恬淡为上，胜而不美，而美之者，是乐杀人。夫乐杀人者，则不可得志于天下矣。
The use of military force is a thing of danger, not a thing for respectable persons, who use it as a last resort only. They use it in a peaceful manner, feel no joy in victory, and feeling joy in victory, indicates a fondness for killing people. As for those who are fond of killing people, they are not fit to rule all that is under heaven.
吉事尚左，凶事尚右。偏将军居左，上将军居右。言以丧礼处之。杀人之众，以悲哀莅之，战胜以丧礼处之。
The left is for auspicious events, the right is for inauspicious events. The deputy commander stays to the left, the commander stays to the right. The tone used in speech during a military action is grave, like in a funeral. As the killing is massive, a mournful atmosphere must be established, conduct affairs after victory in the manner of a funeral.
Commentary:
This chapter brings us a military topic: how an army of Tao should be during and after actions.
Tao Te Ching - Chapter 32
道常无名，朴。虽小，天下莫能臣。侯王若能守之，万物将自宾。
Tao is nameless, blunt. Although invisible, all that is under heaven is under it. If rulers can stay the course with it, ten thousand things will submit.
天地相合①，以降甘露，民莫之令而自均⑤。
When Yin and Yang are in harmony, plentifulness is bestowed upon, and allocation is achieved in fairness without ruling.
始制有名，名亦既有，夫亦将知止，知止可以不殆⑦。譬道之在天下，犹川谷之于江海
The proper ruling requires a structure of naming. When the proper naming is in place, their boundaries will be determined. With boundaries, there will be no threat. The relationship between Tao and all that is under heaven is just like the relationship between the ocean and all the rivers and streams that flow into it.
①天地 literally means Heaven and Earth. It means Yin and Yang in this context.
Commentary:
This chapter further discusses the political system under Taoism, suggesting that a bureaucratic system should be established, with each of its functions structured following the naming principles of Tao.
Tao Te Ching - Chapter 33
知人者智，自知者明。胜人者有力，自胜者强。知足者富，强行者有志，不失其所者久，死而不亡者寿。
Those who know others, are smart; those who know themselves, are wise. Those who overcome others, are strong, those who overcome themselves, are powerful. Contented ones are wealthy, those who don't give up are ambitious, those who carry through are long-lasting, those who die without being forgotten are of longevity.
Commentary:
Practitioners of Tao should look into oneself to seek the change they want to see according to this chapter. It is said that we should live a life of contentment, focusing on contributing from the perspective of Tao instead of pursuing a life of indulgence.
Tao Te Ching - Chapter 34
大道汜兮，其可左右。万物恃之以生而不辞，功成而不有。衣养万物而不为主，常无欲，可名于小；万物归焉而不为主，可名为大。以其终不自为大，故能成其大。
The great Tao is endless and ubiquitous, it is everywhere. It nurtures ten thousand things without shirking, assuming no credit for its contributions. It provides ten thousand things without ruling them, it is desireless, so it can be called little; it shelters ten thousand things without controlling them, so it can be called great. For it never considers itself great, that makes it great.
Commentary:
More virtues of Tao are depicted in this chapter, they are written here to inspire practitioners of Taoism to follow the great Tao's path to become like Tao.
Tao Te Ching - Chapter 35
执大象①，天下往。往而不害，安平太。乐与饵，过客止，道之出口，淡乎其无味，视之不足见，听之不足闻，用之不足既。
Those who hold the great Tao, all that is under heaven flock around them. The flocks are amicable, which brings harmony and peace. Their music and gourmet food, attract passersby to linger. The presence of Tao is odorless, invisible, and soundless, yet its influence is endless.
Annotation:
①大象 literally means 'grand appearance' in Chinese. It means Tao in this context.
Commentary:
Virtues of Tao are further depicted in this chapter.
Tao Te Ching - Chapter 36
将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲取之，必固与之。是谓微明，柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人。
To be closed, one must be open first; to be weakened, one must be strong first; to be abolished, one must be established first; to be taken, one must be given first. These are called the subtle manifestations, where the resilience of the soft defeats the strength of the hard. Just like fish need deeper water to prosper, the edgy apparatus of a country must be out of sight.
Commentary:
Just like water flows to the lowest places, we should emphasize the Yin energy in conducting our earthly affairs; the same goes for a country. To reside in low places, remain out of sight, be invisible but powerful like Tao.
Tao Te Ching - Chapter 37
道常无为而无不为。侯王若能守之，万物将自化。化而欲作，吾将镇之以无名之朴，镇之以无名之朴，夫将不欲。不欲以静，天下将自定。
Tao acts by no act. If rulers can follow its path, ten thousand things will grow. Their growth leads to desire, I will then stop it by the plainness of no name. Once I stop it by the plainness of no name, they will become desireless. Desireless is tranquil, all that is under heaven will thus be in peace accordingly.
Commentary:
How Taoism and Wu Wei can help keeping peace is discussed in this chapter.
Tao Te Ching - Chapter 38
上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德无为而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。
Those who hold the greatest virtues don't consider themselves virtuous, this is virtuous. Those who hold lower virtues have to remind others that they have not lost virtues, this is not virtuous. Those who hold the greatest virtues implement virtues of Wu Wei unknowingly; those who hold lower virtues implement the virtues of Wu Wei knowingly. Those who hold the greatest benevolence implement benevolence unknowingly; those who hold the greatest righteousness implement righteousness knowingly. Those who hold the greatest propriety implement propriety and draw no response from the crowd, they will then strong-arm them into response.
故失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。前识者，道之华，而愚之始。是以大丈夫处其厚，不居其薄；处其实，不居其华。故去彼取此。
This is why virtues are the outcome of the absence of Tao, benevolence is the outcome of the absence of virtues, righteousness is the outcome of the absence of benevolence, and propriety is the outcome of the absence of righteousness. The so-called propriety is the outcome of the absence of both fidelity and trust, and is the beginning of chaos. The so-called persons of foresight are those who take advantage of the offshoots of Tao, they are the beginning of foolishness. This is why a great person is honest, not artful; is simple, not slick. One should rid oneself of the latters and keep the formers.
Commentary:
How virtues, benevolence, righteousness, and propriety are born under Tao, and their influence on society from a high level are explored in this chapter.
Tao Te Ching - Chapter 39
昔之得一者，天得一以清；地得一以宁；神①得一以灵；谷得一以盈，万物得一以生；侯王得一以为天一正。
Those who sided with Tao in the past, Heaven becomes pure sided with Tao; Earth becomes peaceful sided with Tao; humans become bright sided with Tao; crops become abundant sided with Tao; ten thousand things prosper sided with Tao; rulers rule all that is under Heaven sided with Tao.
其致之也，谓天无以清，将恐裂；地无以宁，将恐废；神无以灵，将恐歇；谷无以盈，将恐竭；万物无以生，将恐灭；侯王无以正，将恐蹶。
Because of these, we can say that Heaven cannot be pure without Tao, and will split; Earth cannot be peaceful without Tao, and will become barren; Humans cannot be bright without Tao, and will become dull; crops cannot be abundant without Tao, and will fail, ten thousand things cannot grow without Tao, and will perish; rulers cannot rule without Tao, and will fall.
故贵以贱为本，高以下为基。是以侯王自称孤、寡、不谷②。此非以贱为本邪？非乎？故至誉无誉。是故不欲琭琭如玉，珞珞如石。
So humbleness is the root of nobility, lowness is the stepping stone of highness. This is why rulers addressed themselves as Solitary, Widow, and Sinner. Isn't this the humbleness that is the root of nobility? Isn't it? This is why the highest honor needs no praise. This is why one should not seek to be like a sparkling jade, but to be like a plain stone.
Annotation:
①神 literally means 'deity' or 'god' in Chinese. It means Human in this context.
②孤、寡、不谷 literally means 'solitary', 'widow', and 'not kind'. They were used by rulers to address themselves before Qin Shi Huang unifies China.
Commentary:
Virtues of humbleness are emphasized for rulers of ancient China in this chapter. Although we are not rulers of ancient China, it is still a good practice to stay humble to achieve nobility following Taoism.
Tao Te Ching - Chapter 40
反者道之动，弱者道之用。天下万物生于有，有生于无。
Tao's opposite flow in pairs is never-stopping, its guidance is subtle and soft. The ten thousand things that are all under heaven are born out of firmness, firmness is born out of emptiness.
Commentary:
High and low, full and empty, fast and slow, beautiful and ugly, these are examples of the flow of Yin and Yang, manifestations of Tao are constantly moving based on these two energies.
Tao Te Ching - Chapter 41
上士闻道，勤而行之；中士闻道，若存若亡；下士闻道，大笑之。不笑不足以为道。
When the upper-witted hear of Tao, they practice it diligently; when the middle-witted hear of Tao, they may or may not take action about it; when the lower-witted hear of Tao, they laugh out loud with contempt. For it is not the true Tao if not laughed at by the lower-witted.
故建言有之：明道若昧，进道若退，夷道若纇。上德若谷；大白若辱；广德若不足；建德若偷；质真若渝。大方无隅；大器晚成；大音希声；大象无形；道隐无名。夫唯道，善贷且成。
This is why the great sages from ancient times have said that: the prominent Tao feels obscure, the forward-moving Tao feels backward, the flat Tao feels rugged. The high virtues are like a valley; the pure virtues feel stained; the vast virtue seems deficient; the robust virtues feel lax; the authentic virtues feel turbid. The greatest cube has no edges; the greatest vessel takes long to forge; the greatest music has few notes; the greatest shape has no shape; Tao is invisible and nameless. For only Tao provides for and completes ten thousand things.
Commentary:
The perspective shifts back to philosophical in this chapter, which further depicts Tao and its manifestations, virtues for all that is under heaven, providing important insights about their characteristics and the path we should take to practice them.
Tao Te Ching - Chapter 42
道生一，一生二，二生三，三生万物。万物负阴而抱阳，冲气以为和。
Tao is one, that gave birth to the two Chi of Yin and Yang. The two Chi work together and create firmness from emptiness. The firmness then gave birth to ten thousand things. Ten thousand things are rooted in Yin but reach for Yang. The conflict between the two leads to harmony.
人之所恶，唯孤、寡、不谷，而王公以为称。故物或损之而益，或益之而损。人之所教，我亦教之。强梁者不得其死①，吾将以为教父。
Words detested by people are Solitary, Widow, Sinner, yet rulers address themselves using them. This is how we know that there is gain in loss, and there is loss in gain. I was taught this, this would be how I teach others. That tyrants die without a burial site, I consider this belief a principle of teaching.
Annotation:
① Die without a burial site is the most horrible way to go in traditional Chinese culture.
Commentary:
Halfway through the entire book, the structure of Tao in our universe is presented properly for the first time in this chapter. It continues to bring an important teaching for the rulers in ancient China.
Tao Te Ching - Chapter 43
天下之至柔，驰骋天下之至坚。无有入无间，吾是以知无为之有益。不言之教，无为之益，天下希及之。
The softest thing in all that is under heaven runs through the hardest thing in all that is under heaven. The bodiless penetrates the seamless; this is how I know the benefits of Wu Wei. The teaching of no words, the benefits of Wu Wei—nothing is better in all that is under heaven.
Commentary:
Wu Wei is brought up after a proper depiction of Tao in the universe, as it is the core concept for us to understand in order to practice Taoism.
Tao Te Ching - Chapter 44
名与身孰亲？身与货孰多？得与亡孰病？甚爱必大费，多藏必厚亡。故知足不辱，知止不殆，可以长久。
Is fame more intimate than the body? Are belongings more valuable than the body? Is loss more harmful than gain? Over-reaching for fame leads to disgrace, over-hoarding leads to misfortune. This is why one can avoid disgrace by contentment with no name, one can avoid misfortune by contentment with enough goods, and can last long.
Commentary:
How Wu Wei should be conducted in our earthly living is explained in this chapter. Its meaning can easily be related to the modern world, giving us invaluable advice for a happy life.
Tao Te Ching - Chapter 45
大成若缺，其用不弊。大盈若冲，其用不穷。大直若屈，大巧若拙，大辩若讷。静胜躁，寒胜热。清静为天下正。
The fullest look incomplete, but their use is endless. The fulfilled look void, but their use is never-ending. The straightest look bent, the finest look coarse, the most eloquent look silent. Stillness wins over unrest, cold wins over hot. Stillness and tranquility are the right path in ruling all that is under heaven.
Commentary:
More examples of Wu Wei are give in this chapter in order for us to understand it better.
Tao Te Ching - Chapter 46
天下有道，却走马以粪，天下无道，戎马生于郊。祸莫大于不知足；咎莫大于欲得。故知足之足，常足矣。
If Tao is followed in the ruling of all that is under heaven, war horses will be dismissed and used for plowing fields. If the ruling of all that is under heaven deviates from Tao, foals are born around a battlefield. There is no bigger misfortune than discontentment; there is no bigger fault than greed. This is why it is enough to know when it is enough, and one will always have enough.
Commentary:
A sense of contentment is all we need to reach inner happiness. This core idea of Wu Wei is explained in this chapter.
Tao Te Ching - Chapter 47
不出户，知天下；不窥牖，见天道。其出弥远，其知弥少。是以圣人不行而知，不见而明，不为而成。
Staying at home, and knowing all that is under heaven; not peeking through windows, and knowing Tao of Heaven. The further one goes, the less they will know about Tao. This is why a sage knows Tao without going around, sees Tao without peeking, and carries out Taoism without doing.
Commentary:
To understand Tao and practice Taoism, Wu Wei is the only way; one should look nowhere else but straight into the inner self to find the answer.
Tao Te Ching - Chapter 48
为学日益，为道日损，损之又损，以至于无为。无为而无不为，取天下常以无事；及其有事，不足以取天下。
The study of the ordinary is the daily grasping of knowledge, the study of Tao is the daily decreasing of knowledge, until it reaches the point of Wu Wei. That is to do by not doing, so the ruling of all that is under heaven can be uneventful; for eventful signifies incapability of ruling all that is under heaven.
Commentary:
Wu Wei is a universal practice for anyone and anything in the world to succeed and sustain in a truly meaningful way, that is, to achieve in a peaceful manner.
Tao Te Ching - Chapter 49
圣人常无心，以百姓①之心为心。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。圣人在天下，歙歙焉为天下浑其心，百姓皆注其耳目，圣人皆孩之。
A sage has no heart for herself, but shares the same heart as the heart of the masses. To those who are kind, I treat them with kindness; to those who are unkind, I still treat them with kindness, so that kindness prevails. To those who are honest, I give them my trust; to those who are dishonest, I still give them my trust, so that honesty prevails. A sage under heaven devotes herself to making the heart of all that is under heaven kind and honest. When the masses want to be artful, a sage persuades them to be innocent like a child.
Annotation:
①百姓 literally means 'hundred surnames' in Chinese, it is a figure of speech for ordinary people, the majority, or the masses.
Commentary:
It is made clear that it is a duty under Taoism for a sage, which means someone who has a mastery understanding of Tao, to help others to reach the same eureka. Wu Wei does not mean do nothing after all.
Tao Te Ching - Chapter 50
出生入死，生之徒，十有三；死之徒，十有三；人之生，动之于死地，亦十有三。夫何故？以其生生之厚。
Everyone is born and then dies in this world, those who live a long life, three out of ten; those who die at an early age, three out of ten; those who could have lived a long life but die before that, also three out of ten. Why is that? It is because the lusts are too strong.
盖闻善摄生者，陆行不遇兕虎，入军不被甲兵。兕无所投其角，虎无所措其爪，兵无所容其刃。夫何故？以其无死地。
It is said that those who cherish life, trek but never encounter rhinos and tigers, fight but are never wounded in battles. For rhinos cannot ram them, tigers cannot strike them, weapons cannot injure them. Why is that? Because they never place themselves in dangerous places.
Commentary:
We should treat lusts like rhinos and tigers; they are dangers we should stay away from if we want to live a life of longevity.
Tao Te Ching - Chapter 51
道生之，德畜之，物形之，势成之。是以万物莫不尊道而贵德。
Tao gave them birth, virtues nurture them, firmness shapes them, tendencies complete them. This is why not one of ten thousand things does not respect Tao and cherish virtues.
道之尊，德之贵，夫莫之命而常自然。
The respect for Tao, and the cherishing of virtues, are because of nothing else but their way of nature in deciding the fates of ten thousand things.
故道生之，德畜之，长之育之，亭之毒之，养之覆之。
So Tao gave them birth, virtues nurture them, grow them and foster them, shelter them and raise them, support them and cover them.
生而不有，为而不恃，长而不宰，是谓玄德。
Gave them life then free them, lead them without oppressing them, master them without controlling them, these are called the grand virtues of Tao.
Commentary:
Virtues of Tao are further explored in this chapter.
Tao Te Ching - Chapter 52
天下有始，以为天下母。既得其母，以知其子；既知其子，复守其母，没身不殆。塞其兑，闭其门，终身不勤。开其兑，济其事，终身不救。见小曰明，守柔曰强。用其光，复归其明，无遗身殃；是为袭常。
There was an origin of Heaven and Earth, it is the mother of Heaven and Earth. As we know the mother, we can know the children; and once we know the children, we can trace back and know the mother. That way, we can steer away from dangers in our lifetime. Block the hole of desire, close the door of it, then we can navigate away from anxiety in our lifetime. Open the hole of desire, and the gate of anxiety will open, we will not be free from it for our lifetime. It is wise to see the small, it is strong to stay soft. Borrow its light, to illuminate ourselves, and misfortune will stay away; this is called the unchanging Tao.
Commentary:
The benefits of practicing Wu Wei are explained in this chapter, which allows one to stay away from dangers, anxiety, and misfortune.
Tao Te Ching - Chapter 53
使我介然有知，行于大道，唯施是畏。
If I were somewhat knowledgeable, I would walk the grand path of Tao; my only fear is to deviate from the course of Tao.
大道甚夷，而人好径。朝甚除，田甚芜，仓甚虚，服文采，带利剑，厌饮食，财货有余，是谓盗竽。非道也哉！
The grand path of Tao is straight, yet the rulers still like to take shortcuts. This makes their governances confusing, fields barren, granaries empty, but they still dress luxuriously, carry sharp swords, feast excessively, hoard excessively, this is called theft. It is not the path of Tao!
Commentary:
Lao Tzu calls for the rulers to walk the path of Tao using himself as an example in this chapter. One cannot say that his sincerity does not suffice, yet did the rulers of ancient China listen? From the history I read, only a small portion of them did, hence the events of chaos, famine, dislocation, and wars filling up the history books. It is sad, really. They say Taoism is passive; I say they haven't grasped the true spirit of Taoism. It is highly encouraged to better the world by influencing others manifesting the virtues of Tao by Taoism. In the case of Lao Tzu, his teaching aims to warn the rulers of ancient China of the horrendous consequences of deviation from the righteous path of Tao. Is it because he is selfless? It is because he can rise above by following the path of Tao (see chapter 7). And he succeeded! Why? Because you and me are learning from his teaching at this very moment, this is the exact teaching when he says in chapter 6 to 'survive deaths' itself, that one 'die without being forgotten'(see chapter 33)!
Tao Te Ching - Chapter 54
善建者不拔，善抱者不脱，子孙以祭祀不辍。
Those who are good at building don't crumble, those who are good at holding don't let go; this is how the practicing of Tao can sustain over generations.
修之于身，其德乃真；修之于家，其德乃余；修之于乡，其德乃长；修之于邦，其德乃丰；修之于天下，其德乃普。
Practice on oneself, its virtues become true; practice on a household, its virtues overflow; practice on a clan, its virtues last long; practice on a township, its virtues are abundant; practice on all that is under heaven, its virtues are universal.
故以身观身，以家观家，以乡观乡，以邦观邦，以天下观天下。吾何以知天下然哉？以此。
So we look at others as if we are them, we look at other households as our own households, we look at other clans as our own clans, we look at all that is under heaven from our own universal virtues. How do I know the affairs of all that is under heaven? By this.
Commentary:
Tao's practices bear different meanings but the same virtues over different layers in all that is under heaven, aka the world. This chapter tells us how we should conduct ourselves in the world, that is to follow the path of Tao as a person, over our family affairs, all the way up to matters as large in scale as national; that way, we can truly manifest Tao's virtues.
Tao Te Ching - Chapter 55
含德之厚，比于赤子。毒虫不螫，猛兽不据,攫鸟不搏。骨弱筋柔而握固。未知牝牡之合而朘作，精之至也。终日号而不嗄，和之至也。
Those who have the deepest virtues are like newborn infants. Poisonous insects do not sting them, beasts don't hurt them, raptors don't attack them. Fragile yet holding the fist firmly. Not knowing about intercourse yet erect, for their purest essence. Cry all day without being hoarse, for their purest harmony.
知和曰"常"，知常曰"明"，益生曰祥，心使气曰强。物壮则老，谓之不道，不道早已。
Knowing the harmony is called 'universal', knowing the universal is called 'bright', desiring is called ominous, lusts that overshadow the mind are called forceful. For things that are forceful fade, this is called against Tao, those who are against Tao perish early.
Commentary:
Tao governs every aspect of this world, including our personal care and health. It is important to live a life that is not against Tao, for one will perish early by not doing so. More importantly, life will be filled with negative energies such as guilt, regret, anxiety, jealousy, and depression when deviating from Tao. Live a prosperous life following Tao, my friends.
Tao Te Ching - Chapter 56
知者不言，言者不知。塞其兑，闭其门；挫其锐，解其纷；和其光，同其尘，是谓玄同。故不可得而亲，不可得而疏；不可得而利，不可得而害；不可得而贵，不可得而贱；故为天下贵
Those who know don't talk much, those who talk much don't know. Block the hole of desire, close the door of it; dull their sharpness, untangle their turmoil; mellow their light, soften their dirt, this is called the grand universal of Tao. This is why those who know the grand universal of Tao do not prefer, nor do they distant; they do not favor, nor do they disfavor; they do not flatter, nor do they despise; this is how they are respected by all that is under heaven.
Commentary:
More about how we should conduct ourselves following the path of Tao is discussed in this chapter.
Tao Te Ching - Chapter 57
以正治国，以奇用兵，以无事取天下。吾何以知其然哉？以此：天下多忌讳，而民弥贫；人多利器，国家滋昏；人多伎巧，奇物滋起；法令滋彰，盗贼多有。
Governing a country with righteousness, planning a military strategy with deceit, ruling all that is under heaven with the practice of Wu Wei. How do I know it so? Because: the more taboos in all that is under heaven, the poorer people become; the more sharp weapons people own, the more chaotic a country becomes; the more artful people are, the odder things become; the more decrees issued, the more thieves appear.
故圣人云："我无为，而民自化；我好静，而民自正；我无事，而民自富；我无欲，而民自朴。"
This is why a sage says: "If I act with Wu Wei, people will govern themselves properly; if I stay tranquil, people will correct themselves properly; if I don't meddle, people will get rich by themselves properly; if I am desireless, people will become simple by themselves properly."
Commentary:
How would a sage rule a country? Her way of doing so is depicted in this chapter, serving as another teaching to rulers in ancient China.
Tao Te Ching - Chapter 58
其政闷闷，其民淳淳；其政察察，其民缺缺。
If the ruling is simple and tranquil, the people will be simple and tranquil; if the ruling is harsh and cruel, the people will become artful and resentful.
祸兮，福之所倚；福兮，祸之所伏。孰知其极：其无正也。正复为奇，善复为妖⑥。人之迷，其日固久。
Misfortune is what fortune is derived from; fortune is where misfortune lurks. No one can know their differences, for good suddenly turns into bad, and fortune suddenly becomes misfortune. The confusion caused to people, has been long and lasting.
是以圣人方而不割，廉而不刿，直而不肆，光而不耀。
This is why a sage is upstanding but not rigid, sharp but not hurtful, direct but not rude, illuminating but not dazzling.
Commentary:
We all are likely to endure misfortune and enjoy fortune every once in a while in our lives. It is important to know that they aren't that much different from the perspective of Tao. We should conduct Wu Wei and remain at peace with a calm and tranquil mind in any circumstances; only then can we say we are conducting a life of Taoism.
Tao Te Ching - Chapter 59
治人事天，莫若啬。夫唯啬，是谓早服；早服谓之重积德；重积德则无不克；无不克则莫知其极，莫知其极，可以有国；有国之母，可以长久。是谓根深固柢，长生久视之道。
Governing and self-caring, are nothing more than preserving one's vitality. Preserving one's vitality, is to be prepared; to be prepared is to accumulate virtues. Those who emphasize accumulating virtues are invulnerable; with invulnerability no one knows her limit, with no one knowing her limit, she can rule a country; with the principles of ruling a country, her governance is long-lasting. This is called governance that is deep-rooted and deep-seated, and it can last long.
Commentary:
Advice about governance that can last long is given in this chapter to rulers of ancient China.
Tao Te Ching - Chapter 60
治大国，若烹小鲜①，以道莅天下，其鬼不神。非其鬼不神，其神不伤人。非其神不伤人，圣人亦不伤人。夫两不相伤，故德交归焉
Governing a big country, is like pan-frying a little fish. Ruling it with Tao, no fiends would hurt people. Not because fiends don't want to hurt people, but because their power cannot hurt people. Not only their power cannot hurt people, sages' power also cannot hurt people. So no one can hurt people under the governance of Tao; this is how people will benefit from the virtues of Tao.
Annotation:
①烹 literally means 'cook' in Chinese. The reason why I translated it as pan-frying is that when pan-frying a little fish, you should not flip it too frequently as the fish will break if you do. This is just like governing a country; if you 'flip' too much, it will also 'break'.
Commentary:
More about governing a country with Wu Wei is discussed in this chapter.
Tao Te Ching - Chapter 61
大邦者下流，天下之牝，天下之交也。牝常以静胜牡，以静为下。故大邦以下小邦，则取小邦；小邦以下大邦，则取大邦。故或下以取，或下而取。大邦不过欲兼畜人，小邦不过欲入事人。夫两者各得所欲，大者宜为下。
A big country is like the estuary of a river where all streams flow into, it is the feminine of all that is under heaven, the convergence of all that is under heaven. The feminine often defeats the masculine because of its tranquility, tranquility is considered as lower. This is why when a big country speaks to a small country from a lower position, it can gain the trust of the small country; when a small country speaks to a big country from a lower position, it can find an alliance with the big country. This is how a lower position can be used to gain trust and to find an alliance. Big countries should not try to annex small countries, and small countries should not try to obey big countries. For both to have what they want, big countries should stay in a lower position.
Commentary:
Advice on diplomacy under Taoism is given to rulers of ancient China in this chapter.
Tao Te Ching - Chapter 62
道者，万物之奥，善人之宝，不善人之所保。美言可以市尊，美行可以加人。人之不善，何弃之有？故立天子，置三公，虽有拱璧以先驷马，不如坐进此道。古之所以贵此道者何？不曰：求以得，有罪以免邪？故为天下贵。
Tao, is the driving force behind ten thousand things, that is why those who are kind cherish it, and those who are unkind also follow it for its protection. Kind words receive dignity, and kind deeds receive respect. How could those who are unkind abandon it? This is why when the Son of Heaven is established, the Three Dukes are appointed, and tributes to them are lined up in an order sorted by their values where the less valuable such as jade plates are submitted before the more valuable such as high-breed horses, it might very well be better to submit the teaching of Tao instead. Isn't this the reason why Tao has been cherished from ancient times? Isn't it said that what is asked is granted, and who is guilty is forgiven following its path? This is why Tao is cherished by all that is under heaven.
Commentary:
Tao is in charge of all that is in the universe; no one, good or evil, kind or unkind, high or low can escape its grasp. That is why everyone should keep their words and deeds aligned with it.
Tao Te Ching - Chapter 63
为无为，事无事，味无味。大小多少。报怨以德。图难于其易，为大于其细；天下难事，必作于易；天下大事，必作于细。
Do by not doing, act by not acting, taste by not tasting. Big grows from small while more increases from less. Repay resentment with kindness. Accomplish the difficult by working the easy, achieve greatness by starting small; the difficult in all that is under heaven is always accomplished by working the easy, greatness in all that is under heaven is always achieved by starting small.
是以圣人终不为大，故能成其大。夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。
This is why a sage does not aim for greatness, and greatness is achieved. For those who talk big don't keep their words, those who underestimate challenges face more difficulties. This is why a sage treats challenges gravely, and faces no difficulties by doing so.
Commentary:
All greatness starts from humble beginnings. This chapter tells us we should not aim for the big, but work from the small and easy in order to achieve big.
Tao Te Ching - Chapter 64
其安易持，其未兆易谋；其脆易泮，其微易散。为之于未有，治之于未乱。合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下。
Situations are easier to maintain when stable, and are easier to control before deterioration; things are easier to break when fragile, and are easier to dissipate when small. The most massive tree grows from a sprout, the highest building rises from a pile of earth, a journey of a thousand miles begins with a step.
为者败之，执者失之。是以圣人无为故无败，无执故无失。民之从事，常于几成而败之。慎终如始，则无败事。是以圣人欲不欲，不贵难得之货，学不学，复众人之所过，以辅万物之自然而不敢为。
Those who try too hard fail, those who hold too tight lose. This is why a sage acts by not acting and never fails, holds by not holding and never loses. A commoner's endeavor often fails when it is close to the end. If she treats the end as gravely as the beginning, there will be no failure. This is why a sage wants by not wanting, not cherishing the rare valuables, studies the not studied, supplements what is missed by the masses, supporting ten thousand things without daring to meddle.
Commentary:
Continuing the discussion of the methodology of achieving goals by Wu Wei, this chapter emphasizes the importance of staying the course and working in the same manner consistently throughout the entire process until the very end. There will be no failure working this way.
Tao Te Ching - Chapter 65
古之善为道者，非以明民，将以愚之。民之难治，以其智多。故以智治国，国之贼；不以智治国，国之福。知此两者，亦稽式。常知稽式，是谓玄德。玄德深矣，远矣，与物反矣，然后乃至大顺。
The masters from ancient times who know well about Tao don't try to make people clever, but to make them dull. For people are too artful to govern when they are clever. This is why governing a country with cleverness, the country will fall into chaos; governing a country without cleverness, the country will prosper. Knowing the two is one principle. This principle should be reviewed regularly; it is called the grand virtue. The grand virtue is profound and far-reaching, it makes things the way they are, thus leading to the great harmony.
Commentary:
More advice about governance with Wu Wei is provided to the rulers of ancient China in this chapter.
Tao Te Ching - Chapter 66
江海之所以能为百谷王者，以其善下之，故能为百谷王。是以圣人欲上民，必以言下之；欲先民，必以身后之。是以圣人处上而民不重，处前而民不害。是以天下乐推而不厌。以其不争，故天下莫能与之争。
The reason why the ocean is the master of all the streams, is that it stays at the lowest place of all, this is how it becomes the master of all the streams. This is why in order for a sage to rise above people, she must address them from a lower position; to lead them, she must put herself behind them. This is why people are not burdened when the sage is above them, and not left behind when the sage is before them. This is also why people are never tired of putting her in power. By not competing, all that is under heaven would not compete against her.
Commentary:
I can't help but think this chapter has some ideas of democracy stated: that a leader must be supported by the people, and to gain their support, she must position herself lower and put them first.
Tao Te Ching - Chapter 67
天下皆谓我"道"大，似不肖。夫唯大，故似不肖。若肖，久矣其细也夫！
All that is under heaven considers 'Tao' to be grand, that it is shapeless. For its grandness, it appears to be shapeless. For if it has shape, it will not be considered grand.
我有三宝，持而保之：一曰慈，二曰俭，三曰不敢为天下先。慈故能勇；俭故能广；不敢为天下先，故能成器长。今舍慈且勇；舍俭且广；舍后且先；死矣！夫慈，以战则胜，以守则固。天将救之，以慈卫之
I have three treasures, kept and maintained: the first is called kindness, the second is called frugality, the third is called daring not to stand before all that is under heaven. Kindness brings bravery; frugality brings generosity; not daring to stand before all that is under heaven, brings leading position of all things. Bravery without kindness; generosity without frugality; leading without standing behind are ways of death! For kindness brings victory in battles of offense, brings impregnability in defense. When Heaven tries to save someone, it will guard them with kindness.
Commentary:
Virtues to be kept as part of Wu Wei practices are discussed in this chapter.
Tao Te Ching - Chapter 68
善为士者，不武；善战者，不怒；善胜敌者，不与；善用人者，为之下。是谓不争之德，是谓用人之力，是谓配天古之极。
Those who are good at leading troops, are not warlike; those who are good at fighting, are not furious; those who are good at defeating enemies, are not confrontational; those who are good at leading people, stay in a lower position. This is called the virtue of not competing, also called the power of leading people, and is the way of Tao.
Commentary:
A summary of Wu Wei in the context of military and leadership is provided in this chapter.
Tao Te Ching - Chapter 69
用兵有言："吾不敢为主，而为客；不敢进寸，而退尺。"是谓行无行；攘无臂；扔无敌；执无兵。祸莫大于轻敌，轻敌几丧吾宝。故抗兵相若，哀者胜矣。
Those who lead troops once said: 'I dare not take an offensive position, but take a defensive position instead; dare not advance one inch, but set one foot back instead.' This is called marching by not marching; intimidating by not intimidating; confronting by not confronting; showing force by not showing force. There is no bigger misfortune than underestimating the enemy, underestimating the enemy almost cost me my three treasures. For a conflict between two armies equivalent in strength, the solemn one will win.
Commentary:
War is the most fierce form of competition; that is why advice for war can serve as insights for handling competition in other fields such as business and sport.
Tao Te Ching - Chapter 70
吾言甚易知，甚易行。天下莫能知，莫能行。言有宗，事有君，夫唯无知，是以不我知。知我者希，则我者贵。是以圣人被褐而怀玉。
My words are easy to know, also easy to act upon. But all that is under heaven do not know, nor do they act. Words follow principles, acts follow purposes, they don't know my principles and purposes, this is why they don't know my words nor act upon them. For very few know me, even fewer would heed my words. This is why a sage wears coarse clothes and holds jade close to her chest.
Commentary:
Lao Tzu continues to use himself as an example to encourage practitioners of Taoism to act upon influencing other people to follow the path of Tao.
Tao Te Ching - Chapter 71
知不知，尚矣；不知知，病也。圣人不病，以其病病。夫唯病病，是以不病。
Knowing one's own unknowingness, is wise; not knowing one's own unknowingness, is sickness. A sage has no sickness, because she knows her sickness. Knowing one's own sickness, she no longer has sickness.
Commentary:
Knowing one's unknowingness is a virtue to be kept, following Wu Wei as discussed in this chapter.
Tao Te Ching - Chapter 72
民不畏威，则大威至。无狎其所居，无厌其所生。夫唯不厌，是以不厌。是以圣人自知不自见，自爱不自贵。故去彼取此。
When repression no longer terrifies people, it is when the great terror arrives. This is why a ruler must not dislocate people, nor interfere with their livelihoods. By not doing these, people will not hate her. This is why a sage is self-aware but not self-opinionated, she is self-loving but not self-important. She keeps the former and rids herself of the latter.
Commentary:
More wisdom about ruling is discussed in this chapter.
Tao Te Ching - Chapter 73
勇于敢则杀，勇于不敢则活。此两者，或利或害。天之所恶，孰知其故？是以圣人犹难之③。天之道，不争而善胜，不言而善应，不召而自来，繟然而善谋。天网恢恢，疏而不失。
Those who adhere to rigidity perish, those who adhere to flexibility survive. The two, one perishes and the other survives. Unfavored and favored by Heaven, why is that? Even a sage has difficulty explaining. Tao of Heaven, the non-competing wins, the non-speaking convinces, the non-trying achieves, and the non-scheming succeeds. Just like a net of Heaven, it is loose but never misses.
Commentary:
More wisdom of Wu Wei is explained in this chapter.
Tao Te Ching - Chapter 74
民不畏死，奈何以死惧之？ 若使民常畏死，而为奇者，吾得执而杀之，孰敢？常有司杀者③杀。夫代司杀者杀，是谓代大匠斫，希有不伤其手者矣?
People are not afraid of death, why threaten them with death? If people are afraid of death, for those who don't obey, I arrest and kill them. Who would then dare disobey? Those who are ordered to kill, kill. Those who kill for those who are ordered to kill, also kill, they are like chopping logs for a great lumberjack. Is it possible for them to not cut their own hands?
Commentary:
Lao Tzu urged the rulers of ancient China not to rule by killing in this chapter.
Tao Te Ching - Chapter 75
民之饥，以其上食税之多，是以饥。民之难治，以其上之有为，是以难治。民之轻死，以其上求生之厚，是以轻死。夫唯无以生为者，是贤于贵生。
People starve, because the heavy taxation by the ruler, causes famine. The reason why people become difficult to govern, is that the ruler resolves to take action, making people difficult to govern. The reason why people value little of their own life, is that the ruler values too much of her own life, making people value little of their own life. This is why those who don't value too much of their own life, are more virtuous than those who value too much of their own life.
Commentary:
Lao Tzu urged the rulers of ancient China to follow the path of Tao, practice the act of Wu Wei, so people under their rule could prosper, and their rulings could hence last long.
Tao Te Ching - Chapter 76
人之生也柔弱，其死也坚强。草木之生也柔脆，其死也枯槁。
The human body is soft when alive, it becomes hard after death. Plants are flexible when alive, they become rigid after death.
故坚强者死之徒，柔弱者生之徒。是以兵强则灭，木强则折。强大处下，柔弱处上。
This is why rigid and hard mean death, while soft and flexible mean life. This is why an army that is rigid loses, and a plant that is rigid breaks. Rigid and hard are at the bottom, soft and flexible are at the top.
Commentary:
A very important principle in Taoism is that soft and flexible is more powerful than rigid and hard; it will help one better achieve their goal.
Tao Te Ching - Chapter 77
天之道，其犹张弓与？高者抑下，下者举之，有余者损之，不足者补之。天之道，损有余而补不足。人之道，则不然，损不足以奉有余。孰能有余以奉天下？ 唯有道者。是以圣人为而不恃，功成而不处，其不欲见贤。
Tao of Heaven, isn't it like a bow? It lowers when the bowstring is pulled high, and raises when the bowstring is pulled low. Tao of Heaven, reduces the excessive, and supplements the insufficient. Tao of Human, however is different, it reduces the insufficient and supplements the excessive. Who can gives out to supplement all that is under heaven when they are excessive? Only those who know Tao can. This is why a sage does the deed without proclaiming, assuming no credit for the contributions, because she does not want her virtues to be seen.
Commentary:
Practitioners of Taoism should be like a bow, supplementing the insufficient and reducing the excessive.
Tao Te Ching - Chapter 78
天下莫柔弱于水，而攻坚强者莫之能胜，以其无以易之。弱之胜强，柔之胜刚，天下莫不知，莫能行。是以圣人云："受国之垢，是谓社稷主；受国不祥，是为天下王。"正言若反。
There is nothing under heaven softer than water, yet none can penetrate the hard like it can, it is irreplaceable in this sense. The soft wins over the hard, the resilient wins over the rigid, no one doesn't know this in all that is under heaven, yet few can act upon it. This is why a sage says: 'Those who can carry the shame of a country, are the masters of the country; those who can bear the misfortune of the country, are the rulers of all that is under heaven.' It sounds counterintuitive but is the truth.
Commentary:
As the saying goes: 'With great power comes great responsibility.' The meaning is similar in this chapter, that one must carry the weight of power if it is so desired.
Tao Te Ching - Chapter 79
和大怨，必有余怨；报怨以德，安可以为善？是以圣人执左契，而不责于人。有德司契，无德司彻。天道无亲，常与善人。
Reconciling great resentment, there will always be some resentment left unreconciled, repay resentment with virtues, is this an act of kindness? This is why a sage with kindness is like a creditor who never collects the debt from the debtor. Those ones with virtues are like this sage who doesn't collect what is owed to her, those ones with no virtues are like a tax collector who is after what is owed rigorously. The Tao of Heaven has no bias, but it favors the kind.
Commentary:
We should treat kindness like a currency one can create by giving out kindness; the more you give out, the more is owed to you. Although it is best not to collect this debt, you can collect it anytime, placing you above those who are in debt, a.k.a. those who only receive kindness but never give it out.
Tao Te Ching - Chapter 80
小国寡民。使有什伯之器而不用；使民重死而不远徙；虽有舟舆，无所乘之；虽有甲兵，无所陈之。使人复结绳而用之。至治之极。甘美食，美其服，安其居，乐其俗，邻国相望，鸡犬之声相闻，民至老死不相往来。
Make a country smaller, and its people independent. Own various apparatuses but do not need to use them; make people cherish life and not want to migrate; maintain boats and wagons, but do not have the need to ride them; keep an army, but no need to use it. Make people live the simplest life. For the best governance. People eat gourmet food, dress in fine clothes, live in peace, love their customs. People from adjacent countries can see each other, hear the sound of roosters and dogs from each side, but never have the need to cross the border until death.
Commentary:
The ideal governance and the vision of the ideal world image under Taoism are depicted in this chapter.
Tao Te Ching - Chapter 81
信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知。圣人不积，既以为人己愈有，既以与人己愈多。天之道，利而不害。圣人之道，为而不争。
True words are not pleasing, pleasing words are mostly not true. Those who are kind are not eloquent, the ones who are eloquent are not kind. Those who know don't flaunt, those who flaunt don't know. A sage is not self-centered, she believes in growing with others, she believes in succeeding with others. The Tao of Heaven benefits all without leaving any behind. The Tao of the Sage strives but does not compete.
Commentary:
In this last chapter of the book, Lao Tzu advises us to practice Wu Wei and consciously work with others, grow with others, and succeed with others. Do not act self-centeredly; place yourself in a lower position, be resilient, not rigid, be soft, not hard. Do these, and good life, good fortune, and good health will follow.
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