Translation Aid
A mapping of the text of LAO TZU'S TAO TE CHING - ENGLISH TEXT to the indexing of LAO TZU'S TAO TE CHING - RUNNING GLOSSARY.
1.1-1.6 The Ways that can be stated are not The Constant Tao.
1.7-1.12 The names that can be named are not constant names.
1.13-1.18 Without name the beginning of Heaven and Earth.
1.19-1.24 With a name The Mother of all that is.
1.25-1.32 Constantly without desire see its subtlety.
1.33-1.39 Constantly having desire see its frontiers.
1.40-1.47 Here two views which arise from the identical source but differ in character.
1.48-1.51 The Identical (Tao) one might call it profound.
1.52-1.55 The profound which is again profound (Tao).
1.56-1.59 The gate of all subtlety.
2.1-2.11 All in the world understand excellent as being excellent, thus behold bad.
2.12-2.21 All understand good as being good, thus behold non-good.
2.22-2.26 Therefore have and not-have - each produces the other.
2.27-2.30 Difficult and easy - each accomplishes the other.
2.31-2.34 Long and short - by comparison, each the other.
2.35-2.38 High and low - each pours out the other.
2.39-2.42 Tone and voice - each together with the other.
2.43-2.46 Before and behind - accompany each other.
2.47-2.55 Thus the exemplar decides without motive as regards affairs.
2.56-2.60 Performs no words as regards doctrine.
2.61-2.67 All things act as they act - and do not take leave.
2.68-2.71 Brought into life but no claim of ownership is placed upon them.
2.72-2.75 Endowed but no claim for payment is placed upon them.
2.76-2.80 Meritorious deed accomplished - but not dwelling.
2.81-2.84 He does not dwell on what he has accomplished.
2.85-2.88 Thus he need not leave.
3.1-3.7 Not to esteem the talented, causes people not to wrangle.
3.8-3.18 Not to esteem goods difficult to obtain, causes people not to act as thieves.
3.19-3.27 Not to consider desires, saves people from confused thoughts.
3.28-3.33 Thus would the exemplar govern:
3.34-3.36 Empty their hearts.
3.37-3.39 Fill their stomachs.
3.40-3.42 Weaken their wills.
3.43-3.45 Strengthen their bones.
3.46-3.52 Constantly cause people not to know and not to desire.
3.53-3.60 Cause any who know not to presume to act.
3.61-3.63 Practising being without motive.
3.64-3.67 A pattern for not misgoverning.
4.1-4.8 Tao surges, yet use does not use it up.
4.9-4.15 Spacious like the ancestor of all things.
4.16-4.18 Shun cleverness.
4.19-4.21 Get rid of confusion.
4.22-4.24 Harmonise points of view.
4.25-4.27 Accept dirt.
4.28-4.32 Tranquil - like Eternity.
4.33-4.38 I know not whose child.
4.39-4.42 The image of The Ancestor (Tao) of The Sovereign (Tao).
5.1-5.10 Heaven and Earth are not humane, considering all things as grass dogs.
5.11-5.20 The exemplar is not humane, considering all as grass dogs.
5.21-5.29 The space between Heaven and Earth, as if a bag or flute.
5.30-5.33 Emptied but not lessened.
5.34-5.37 Moving and more comes out.
5.38-5.41 Many words add up to nothing.
5.42-5.45 Nothing equals keeping to The Centre (Tao).
6.1-6.8 The Valley Spirit does not die, this one might call The Dark Female.
6.9-6.12 The door of The Dark Female.
6.13-6.17 This one might call The Origin of Heaven and Earth.
6.18-6.21 Continuous, continuous - everlasting.
6.22-6.25 Use will not alter it.
7.1-7.4 Heaven and Earth are long-lasting.
7.5-7.13 This enables Heaven and Earth to be long lasting:
7.14-7.18 They use no personal agenda.
7.19-7.22 Therefore are able to live a long time.
7.23-7.32 Thus the exemplar puts his person behind and proceeds.
7.33-7.38 Excludes his person and continues.
7.39-7.44 Contrarily by his not having a personal agenda.
7.45-7.49 Therefore is able to accomplish his personal agenda.
8.1-8.4 The best skill resembles water.
8.5-8.12 Water skilfully profits all creatures yet does not wrangle.
8.13-8.18 Dwelling in places all others dislike.
8.19-8.22 Therefore very like Tao.
8.23-8.25 Dwelling finds the place good.
8.26-8.28 Thought finds depth good.
8.29-8.31 Giving finds compassion good.
8.32-8.34 Speech finds good faith good.
8.35-8.37 Genuineness finds well-governed good.
8.38-8.40 Affairs find skilful ability good.
8.41-43 Movement finds timeliness good.
8.44-8.50 Not wrangling - thus not finding fault.
9.1-9.8 Waxing complete - waning follows.
9.9-9.16 The effectiveness of a weapon cannot long be guaranteed.
9.17-9.24 A court hall full of gold and gems - nothing can guard it.
9.25-9.32 Riches, honours and extravagance - by themselves lose their error.
9.33-9.39 Work done then retire - the way of Nature.
10.1-10.9 Filling and arranging the inner personality - can one embrace The One without cessation?
10.10-10.17 One's essence wholly devoted to bring about pliancy - can one embrace the `condition of the new-born'?
10.18-10.25 Cleansing and clearing deep looking - can one be without flaw?
10.26-10.33 Loving people and being Kingly - can one be without cleverness?
10.34-10.41 Opening and closing Heaven's gate - can one be Female?
10.42-10.49 Gaining clarity in all four quarters - can one be without motive?
10.50-10.53 Bringing into life. Nourishing.
10.54-10.57 Bringing into life but without claim of ownership.
10.58-10.61 Endowing but not placing any claim for payment.
10.62-10.65 Completing without requiring any control over.
10.66-10.69 This one might speak of as the profundity of Te.
11.1-11.6 Thirty spokes share one hub.
11.7-11.13 Because of the value of what doesn't exist, the usefulness of the cart exists.
11.14-11.18 Limit clay to form a vessel.
11.19-11.25 Because of the value of what doesn't exist, the usefulness of the vessel exists.
11.26-11.31 Chisel doors and windows to make a house.
11.32-11.38 Because of the value of what doesn't exist, the usefulness of the house exists.
11.39-11.44 Therefore advantage from what exists.
11.45-11.49 Usefulness from what isn't there.
12.1-12.6 The five colours blind man's eye.
12.7-12.12 The five tones deafen man's ear.
12.13-12.18 The five flavours confuse man's mouth.
12.19-12.27 Coursing and hunting madden man's heart.
12.28-12.35 Goods hard to obtain disturb man's actions.
12.36-12.44 Thus the exemplar is for the stomach not the eye.
12.45-12.49 Therefore dismissing the one and holding to the other.
13.1-13.4 Love disgrace as if frightened.
13.5-13.9 Honour great misfortune as if one's person.
13.10-13.15 Why think of loving disgrace as if frightened?
13.16-13.18 Love because of one's lowliness.
13.19-13.22 Obtain it as if frightened.
13.23-13.26 Lose it as if frightened.
13.27-13.32 Thus think of loving disgrace as if frightened.
13.33-13.39 Why think of honouring great misfortune as if one's person?
13.40-13.50 It is because I have my person that I have great misfortune.
13.51-13.54 If I did not have my person.
13.55-13.58 How would I have misfortune?
13.59-13.70 Therefore honour Life as if it is one's person, then Life can be lodged with one.
13.71-13.81 Love Life as if it is one's person, then Life can be entrusted with one.
14.1-14.7 Look - not see it; as to name - foreign.
14.8-14.14 Listen - not hear it; as to name - rare.
14.15-14.21 Seize - not get it; as to name - subtle.
14.22-14.28 Here three which can not be examined.
14.29-14.33 Thus mixed act as one.
14.34-14.37 From above not dazzling.
14.38-14.41 From below not obscure.
14.42-14.46 Measures can not name it.
14.47-14.51 Return Home (Tao) - where there is no matter.
14.52-14.57 Thus imagine formless form.
14.58-14.61 Form without matter.
14.62-14.65 Thus imagine wild, obscure.
14.66-14.71 Meet it - not see its front.
14.72-14.77 Follow it - not see its rear.
14.78-14.81 Grasp the strangeness which is Tao.
14.82-14.86 Mindful of what exists now.
14.87-14.90 So knowing the ancient beginning.
14.91-14.94 Thus imagine Tao unravelled.
15.1-15.14 Those skilful of old, were subtle, mysterious, deep, penetrative, and beyond understanding.
15.15-15. 24 Beyond understanding, therefore I will try to describe them.
15.25-15.30 Careful as if fording a mountain stream in winter.
15.31-15.36 Wary as if his neighbours on all sides were enemies.
15.37-15.41 Majestic like those open of heart and mind.
15.42-15.48 Fine-balanced like ice on the point of melting.
15.49-15.53 Honest like wood in its natural state.
15.54-15.58 Empty like a valley.
15.59-15.63 Turbid like muddy water.
15.64-15.71 Who can with quietness make the turbid slowly clear?
15.72-15.80 Who can with time and movement bring stillness slowly to life?
15.81-15.87 He who guards this way has no wish for fullness.
15.88-15.91 Not desiring fullness.
15.92-15.97 Therefore can be insignificant. Not contrived. Integral.
16.1-16.3 Bring about extreme emptiness.
16.4-16.6 Keep firmly still.
16.7-16.10 All things are.
16.11-16.14 I watch Returning.
16.15-16.23 As to the many things - each returns Home to its origin.
16.24-16.27 The Origin speaks of unsulliedness.
16.28-16.31 This speaks of The Order of Things.
16.32-16.35 The Order of Things speaks of The Constant.
16.36-16.39 Knowing The Constant speaks of clarity.
16.40-16.45 Not knowing The Constant then confusion.
16.46-16.48 Knowing The Constant then open-hearted.
16.49-16.51 Open-hearted then open-minded.
16.52-16.54 Open-minded then Kingly.
16.55-16.57 Kingly then Natural.
16.58-16.60 Natural then Tao.
16.61-16.63 Tao then a long time.
16.64-16.67 Dying is not dangerous.
17.1-17.6 Supreme (Tao's) governance is beneath notice.
17.7-17.12 The one next after is loved and praised.
17.13-17.16 The one next after is feared.
17.17-17.20 The one next after despised.
17.21-17.28 “Where good faith is lacking. There is a lack of good faith.”
17.29-17.33 Be thoughtful as regards the truth of things said.
17.34-17.44 As regards meritorious accomplishment and good order people claim the credit for themselves.
18.1-18.6 Tao abandoned there is humanity and righteousness,
18.7-18.12 wisdom and knowledge appear and beget great falseness,
18.13-18.19 kin not harmonious, filial piety and maternal love appear,
18.20-18.26 nation and family sink into confusion and faithful vassals arise,
19.1-19.8 reject holiness throw aside wisdom, people benefit double a hundredfold.
19.9-19.16 Reject humanity throw aside righteousness, people return to filial piety and maternal love.
19.17-19.24 Reject cunning throw aside sharp-practice and thieves and robbers will cease to exist.
19.25-19.32 These three are as ornaments and are not enough.
19.33-19.37 Therefore let there be a datum.
19.38-19.41 Consider natural simplicity, cherish Nature's work.
19.42-19.45 Diminish the personal, diminish desire.
20.1-20.4 Reject learning and be without anxiety.
20.5-20.12 Assent one way compared with assent another way. What difference? - Very little.
20.13-20.20 Good compared with bad. What difference? - Ditto.
20.21-20.28 Must I fear what others fear?
20.29-20.34 Desolation! Is it without end?
20.35-20.42 All people are joyous, as if it is a Holy Day.
20.43-20.46 As if a Spring Rite.
20.47-20.59 I alone am still not yet showing any sign, like a baby which is not yet a child.
20.60-20.66 Bereft as if homeless.
20.67-20.76 Everyone has surplus, I alone appear left out.
20.77-20.86 I have the very intelligence of a man who is ignorant, very confused!
20.87-20.90 Commonly people are vivacious.
20.91-20.94 I alone am confused.
20.95-20.98 Commonly people are astute.
20.99-20.102 I alone am stupid.
20.103-20.107 Dull like the vastness of the sea.
20.108-20.112 A soaring wind with nowhere to stop.
20.113-20.117 All men have purpose.
20.118-20.123 But I alone am ignorant as a rustic.
20.124-20.132 I alone differ from others, and value Mother-Nourishment (Tao).
21.1-21.8 Te - the appearance, of Tao - the actual.
21.9-21.16 Examined Tao seems wild and obscure.
21.17-21.24 Obscure! Wild! but at its centre form.
21.25-21.32 Wild! Obscure! but at its centre matter.
21.33-21.40 Profound! Dark! but at its centre essence.
21.41-21.48 This essence is very real - at its centre what truly is.
21.49-21.56 Of old becomes now - the repute of what truly is abides.
21.57-21.60 From age to age.
21.61-21.71 How do I know this of each age and its circumstances? Because of here and now.
22.1-22.3 Wrong is the model for perfect.
22.4-22.6 Crooked is the model for straight.
22.7-22.9 Empty is the model for full.
22.10-22.12 Worn out is the model for new-made.
22.13-22.15 Diminishing is the model for getting.
22.16-22.18 Too much is the model for error.
22.19-22.28 Therefore the exemplar embraces The One and is an example in the world.
22.29-22.33 Not by nature conspicuous therefore bright.
22.34-22.38 Not self-affirming therefore manifest.
22.39-22.44 Not by nature aggressive therefore able to achieve.
22.45-22.49 Not self-pitying therefore constant.
22.50-22.61 Not wrangling, therefore nothing can wrangle with him.
22.62-22.73 Strange the saying “Wrong is the model for perfect”. Can these be empty words?
22.74-22.78 True wholeness then Return Home (Tao).
23.1-23.4 To be sparing with words is naturally the case.
23.5-23.10 A whirlwind does not last all morning.
23.11-23.15 A rainstorm does not last all day.
23.16-23.21 Who causes these? - Heaven and Earth.
23.22-23.27 Heaven and Earth even yet cannot prolong them.
23.28-23.32 Then how much the more can man?
23.33-23.38 Therefore he whose concern is Tao.
23.39-23.43 His path is Tao orientated.
23.44-23.48 He whose concern is Te is Te orientated.
23.49-23.53 He whose concern is error is error orientated.
23.54-23.62 He who is Tao orientated, Tao welcomes.
23.63-23.66 He who is Te orientated.
23.67-23.71 Te welcomes.
23.72-23.80 He who is error orientated, error welcomes.
23.81-23.88 “Where good faith is lacking. There is a lack of good faith.”
24.1-24.4 To stand on tiptoe is not firm.
24.5-24.8 To straddle is not to go forward.
24.9-24.13 Self-centredness shows no clarity.
24.14-24.18 Self-righteousness is not elegant.
24.19-24.23 Self-mortification does not make for accomplishing things.
24.24- 24.28 Boastfulness does not make for being grown-up.
24.29-24.37 The way of such, one might call surplus food or parasitism.
24.38-24.41 Something examined and found bad.
24.42-24.47 Here a path to avoid.
25.1-25.4 Matter - undifferentiated, complete.
25.5-25.8 Before Heaven and Earth came into being.
25.9-25.12 Solitary. Alone.
25.13-25.16 Single. Constant.
25.17-25.21 Everywhere movement - but It cannot be compromised.
25.22-25.27 Perhaps think of It as The Mother of all under Heaven.
25.28-25.32 I do not know Its name.
25.33-25.36 I shall refer to It as Tao.
25.37-25.42 Trying to find a name for it invokes thoughts of its greatness.
25.43-25.45 Greatness speaks of going.
25.46-25.48 Going speaks of separateness.
25.49-25.51 Separateness speaks of its opposite.
25.52-25.61 Therefore Tao is great, Heaven is great, Earth is great, and The Kingly also are great.
25.62-25.72 Within this boundary are four great things and The Kingly are one of them.
25.73-25.75 Man takes for a pattern The Earth.
25.76-25.78 The Earth takes for a pattern Heaven.
25.79-25.81 Heaven takes for a pattern Tao.
25.82-25.85 Tao takes for a pattern Itself.
26.1-26.4 Heavy is the root of light.
26.5-26.8 Still is the master of agitated.
26.9-26.19 Even when busy for the entire day the exemplar is ever centred.
26.20-26.27 Even when there are glorious prospects a still state excels them.
26.28-26.39 By what expedient will the master of ten thousand chariots behave lightly in the world?
26.40-26.43 Lightness is the way to lose one's root.
26.44-26.47 Impetuousness is the way to lose one's Kingliness.
27.1-27.5 Good walking leaves no track or trace.
27.6-27.10 Good speech is free of flaw and fault.
27.11-27.16 Good calculation uses neither tally nor writing-tablet.
27.17-27.25 Good closing requires no locking yet it can not be unlocked.
27.26-27.34 Good tying requires no string yet it can not be loosened.
27.35-27.46 Thus the exemplar is always good at helping others and does not abandon them.
27.47-27.54 Always good at helping creatures and not abandoning them.
27.55-27.5 This one might call inherent clarity.
27.59-27.67 Thus the good man provides a model for the bad man.
27.68-27.75 The bad man a gift for the good man.
27.76-27.87 Though clever, not to value a model or love a gift is a great potential for error.
27.88-27.91 This one might call an important subtlety.
28.1-28.10 Know The Male, protect The Female - be as a mountain stream in the world,
28.11-28.23 as a mountain stream in the world, constant Te abides, Home (Tao), the state of the new-born.
28.24-28.33 Know The White, protect The Black - be as a pattern in the world,
28.34-28.46 as a pattern in the world, constant Te is without error, Home (Tao), the state without limit.
28.47-28.56 Know Honour, protect Disgrace - be as a valley in the world, as a valley in the world,
28.57-28.68 constant Te is thereupon sufficient, Home (Tao), the state which is Natural.
28.69-28.73 The Natural State ignored then Te is capacity.
28.74-28.81 This for the exemplar is the pattern for adulthood:
28.82-28.86 Proper regulation not reduction.
29.1-29.8 He who would seize the world then do with it.
29.9-29.14 Will not succeed.
29.15-29.22 The world is a spiritual vessel, it cannot be done.
29.23-29.26 He who would so do suffers defeat.
29.27-29.30 He who would so seize fails.
29.31-29.36 Some creatures act, some follow.
29.37- 29.40 Some snort, some praise.
29.41-29.44 Some are strong, some are sick.
29.45-29.48 Some bully, some destroy.
29.49-29.58 The exemplar ignores some things - the excessive and the extravagant.
30.1-30.12 Military force is not the right way to help men govern in the world.
30.13-30.16 Such ways tend to rebound.
30.17-30.24 Bramble and thorn follow in the wake of armies.
30.25-30.32 Great armies are surely followed by great dearth.
30.33-30.37 Goodness bears fruit enough.
30.38-30.42 Not presuming to seize by violence.
30.43-30.46 Fruit not victor's laurels.
30.47-30.50 Fruit and not aggression.
30.51-30.54 Fruit and not arrogance.
30.55-30.59 Fruit and not acquisition.
30.60-30.63 Fruit and not violence.
30.64-30.67 Things flourish and grow old.
30.68-30.71 This speaks of not continuing.
30.72-30.75 Not continuing soon ending.
31.1-31.8 As to fine armies - they are tools of ill-omen.
31.9-31.12 Things perhaps to dislike.
31.13-31.18 The general deploys his army only in accordance with his prince's decision.
31.19-31.24 A prince honours the left hand - the place of the philosopher.
31.25-31.29 But needs to honour the right - the place of the soldier.
31.30-31.35 A general's capacity augers ill.
31.36-31.40 On the contrary for a prince a philosopher's capacity.
31.41-31.46 Not needed - yet needs to be there.
31.47-31.50 Tasteless peace is best.
31.51-31.54 The ability to conquer - but it is not beautiful.
31.55-31.62 He who finds such beautiful affirms the joy of killing men.
31.63-31.77 He who joys in killing men can not be considered as a model to accomplish an end in the world!
31.78-31.81 Things are auspicious when the left is preferred.
31.82-31.85 Calamitous when the right is preferred.
31.86-31.90 The general of second rank to the left of the troops.
31.91-31.95 The senior general to the right of the troops.
31.96-31.101 The circumstance of mourning rites.
31.102-31.110 Many men killed, hence mourn by weeping and lamenting.
31.111-31.117 To fight and conquer is a time for mourning.
32.1-32.4 Constant Tao has no name.
32.5-32.13 Undifferentiated it could be dismissed as insignificant, but in the world nothing can subject it.
32.14-32.24 If kings could abide in it, all creatures would naturally honour them.
32.25-32.39 Air and earth cause dew to fall - not on the worthy but on all alike.
32.40-32.43 Start to differentiate and names appear.
32.44-32.47 Names exist already.
32.48-32.52 As to this - know where to abide.
32.53-32.58 Knowing where to abide provides freedom from danger.
32.59-32.64 All beneath Heaven is to Tao.
32.65-32.71 As mountain streams and valleys to rivers and the sea.
33.1-33.4 He who knows others is wise.
33.5-33.8 He who knows himself is enlightened.
33.9-33.13 He who conquers others has strength.
33.14-33.17 He who conquers himself is strong.
33.18-33.21 To recognise enough is to be rich.
33.22-33.26 He who acts forcefully has ambition.
33.27-33.32 He who does not lose his place remains a long time.
33.33-33.38 He who dies but is not forgotten is long-lived.
34.1-34.8 Great Tao is impartial! It approves left and right.
34.9-34.17 All things depend on it for their existence, but it allows them to act freely.
34.18-34.22 Achievement anonymously completed.
34.23-34.30 Clothing and nourishing all things, but demanding no sovereignty.
34.31-34.56 Ever without desire, can it be named by comparison with small things? All things are certainly of it but it does not act as their sovereign. Can it be named for this greatness? In no way does it exalt itself.
34.57-34.61 In this way it is able to accomplish its greatness.
35.1-35.3 Grasp The Supreme Concept.
35.4-35.10 Everywhere movement but It cannot be compromised.
35.11-35.13 Peace - uniform and supreme.
35.14-35.19 Passing strangers might stop for music and cake.
35.20-35.28 A description of Tao: Insipid! As if without taste.
35.29-35.33 Looking cannot see it.
35.34-35.38 Listening cannot hear it.
35.39-35.43 Use cannot exhaust it.
36.1-36.8 Distribution ensured, collection may be considered.
36.9-36.16 Strength ensured, weakening may be considered.
36.17-36.24 Prosperity ensured, ruin may be considered.
36.25-36.32 Possession ensured, theft may be considered.
36.33-36.36 This one might call a subtle insight.
36.37-36.41 Weakness conquers Strength.
36.42-36.47 Fish should not leave the deep.
36.48-36.56 That which ensures the good of a state, should be hidden from people.
37.1-37.8 Tao is always Itself - and there is nothing that is not done.
37.9-37.19 When kings are able to abide by this, all things will of themselves change.
37.20-37.32 So changed and yet still desiring to act - this I shall repress with the naturalness of The Nameless.
37.33-37.41 The naturalness of The Nameless acts without desire.
37.42-37.50 With the repose of desirelessness, Life will be of itself settled.
38.1-38.8 Te is not virtuous because it has virtue.
38.9-38.17 Virtue doesn't lose Te because it has no virtue.
38.18-38.25 Te is Itself, and does not use motive.
38.26-38.33 Virtue has motive, and uses motive.
38.34-38.41 The best humanity acts, but without motive.
38.42-38.49 The best justice acts, but has motive.
38.50-38.53 The best etiquette acts.
38.54-38.57 But there is no compulsion.
38.58-38.63 A pattern for raising the arm and hitting.
38.64-38.69 Therefore ignore Tao and virtue ensues.
38.70-38.74 Ignore virtue and humanity ensues.
38.75-38.79 Ignore humanity and justice ensues.
38.80-38.84 Ignore justice then etiquette ensues.
38.85-38.95 A man of etiquette despises faithfulness and sincerity and sets in motion confusion.
38.96-38.105 His concern is himself and what serves him - to this end he chooses ignorance as regards all else.
38.106-38.117 Thus the best of men look to the substantial not the insignificant.
38.118-38.124 The true fruit not the flowery.
38.125-38.129 Dismissing the one, grasping the other.
39.1-39.5 Of old these were possible because of The One:
39.6-39.10 Heaven was able to be pure.
39.11-39.15 Earth was able to be tranquil.
39.16-39.20 Spirits were able to be spiritual.
39.21-39.25 Valleys were able to be full.
39.26-39.31 All creatures were able to be alive.
39.32-39.40 Princes and kings were able to lead.
39.41-39.43 They came about.
39.44-39.50 If Heaven were not pure it would likely split open.
39.51-39.57 If Earth were not tranquil it would likely erupt.
39.58-39.64 If spirits were not spiritual they would likely cease.
39.65-39.71 If valleys were not full they would likely end.
39.72-39.79 If all creatures were not alive they would likely be extinguished.
39.80-39.88 If princes and kings did not lead they would likely fail.
39.89-39.94 Therefore cheap is the root of expensive.
39.95-39.99 Low is the foundation of high.
39.100-39.109 So princes and kings speak of themselves as `helpless', `insignificant', `not worthy'.
39.110-39.118 Fail to use worthless as their root? No!
39.119-39.124 The substance of the vehicle is not the vehicle.
39.125-39.134 Eschew treatment as if precious or barren.
40.1-40.5 Tao when in motion repeats itself.
40.6-40.10 Tao when in use is unforced.
40.11-40.17 All becomes - the realm of attributes.
40.18-40.21 Attributes become - the realm of non-attributes.
41.1-41.8 The `best' scholar hears of Tao, there is diligence as to how he acts.
41.9-41.23 The `middling' scholar hears of Tao, there is sometimes perseverance, sometimes not; the `lowest' scholar hears of Tao and ridicules it.
41.24-41.30 If it couldn't be ridiculed it would be less than Tao.
41.31-41.35 Hence there are sayings:
41.36-41.39 “Tao is clear as if obscure.”
41.40-41.43 “Tao advances as if withdrawing.”
41.44-41.47 “Tao is tranquil as if imperfect.”
41.48-41.51 “Te as if perplexed.”
41.52-41.55 “Great purity as if defiled.”
41.56-41.60 “Te as if not sufficient.”
41.61-41.64 “Te as if furtive.”
41.65-41.68 “Reality as if otherwise.”
41.69-41.72 “The Supreme Square without corners.”
41.73-41.76 “The Supreme Capacity not yet perfect.”
41.77-41.80 “The Supreme Tone not yet tuned.”
41.81-41.84 “The Supreme Form without shape.”
41.85-41.88 Tao - hidden without name.
41.89-41.95 Tao - skilled in perfect forgiveness.
42.1-42.3 Tao produced The One.
42.4-42.6 The One produced The Two.
42.7-42.9 The Two produced The Three.
42.10-42.13 The Three produced all things.
42.14-42.20 All things depend on The Female Cosmogonic Power and embrace The Male Cosmogonic Power.
42.21-42.25 Energy surges harmoniously.
42.26-42.40 Men dislike that which is helpless, insignificant and bad, but kings and dukes designate themselves thus.
42.41-42.47 It is the case things by chance diminish and as a result increase.
42.48-42.52 By chance increase and as a result decrease.
42.53-42.60 As regards that which others teach, I teach it also.
42.61-42.67 That which is strong has no mastery over its demise.
42.68-42.73 I shall make this the basis of my doctrine.
43.1-43.12 In The Order of Things, the greatest weakness charges against the greatest strength.
43.13-43.17 Non-existence penetrates non-space.
43.18-43.26 I thus understand the benefit of being without motive.
43.27-43.30 No words which teach.
43.31-43.39 Rarely attained in the world, the benefit of being without motive.
44.1-44.5 One's repute or oneself - which is one attached to?
44.6-44.10 Oneself or one's wealth - which preferred?
44.11-44.15 Gain or loss - which is worse?
44.16-44.22 Thus great attachment ensures great waste.
44.23-44.27 Great store ensures great loss.
44.28-44.31 Know enough - not self-defilement.
44.32-44.35 Know when to stop - not danger.
44.36-44.39 So acting one lasts a long time.
45.1-45.4 Great perfection seems defective.
45.5-45.8 Such is not spoiled.
45.9-45.12 Great abundance seems agitated.
45.13-45.16 Such is not exhausted.
45.17-45.20 Great straightness seems crooked.
45.21-45.24 Great dexterity seems clumsy.
45.25-45.28 Great eloquence resembling stammering.
45.29-45.31 Movement conquers cold.
45.32-45.34 Stillness conquers heat.
45.35-45.40 Limpid and still then Kingly in the world.
46.1-46.9 The right way prevails, horses are kept for the manure.
46.10-46.18 The wrong way prevails, war horses are naturally in the environs of a city.
46.19-46.25 No greater calamity than not recognising enough.
46.26-46.31 No greater misfortune than the lust to acquire.
46.32-46.39 So know the sufficiency of Sufficiency (Tao) is sufficient.
47.1-47.6 Without leaving the house, know The Order of Things.
47.7-47.12 Without looking through the window, see The Way of Things.
47.13-47.20 To go far is to know less.
47.21-47.28 Therefore the exemplar does not do, but knows.
47.29-47.32 Not appearance but repute.
47.33-47.36 No motive but perfect.
48.1-48.4 Regarding study - daily increase.
48.5-48.8 As regards Tao - daily decrease.
48.9-48.12 Decrease then further decrease.
48.13-48.17 In order to reach a state without motive.
48.18-48.23 Being without motive and yet nothing remains undone.
48.24-48.30 Take example from another. The world has no personal agenda.
48.31-48.40 And if there is personal agenda, the world's example is beyond reach.
49.1-49.5 The exemplar has no fixed agenda.
49.6-49.11 He considers the agendas of others to be agendas.
49.12-49.16 The honest - I find good.
49.17-49.23 The dishonest - I find good also.
49.24-49.25 Te approves.
49.26-49.30 With the sincere - I keep faith.
49.31-49.37 With the insincere - I keep faith also.
49.38-49.39 Te keeps faith.
49.40-49.52 The exemplar dwells in Harmony (Tao), his agenda seems confused.
49.53-49.57 To the exemplar all are as children.
50.1-50.4 To be born - death follows.
50.5-50.10 Three in ten adhere to life.
50.11-50.16 Three in ten adhere to death.
50.17-50.27 Also, three in ten are of a nature which actively leads to the place of death.
50.28-50.30 As to the reason why:
50.31-50.36 They live a substantial life.
50.37-50.42 It is in fact rumoured that he who has a good grip on life.
50.43-50.48 On his path meets no tiger or rhinoceros.
50.49-50.54 Penetrating an army puts on no armour or weapon.
50.55-50.60 Rhinoceros have no place for their horns.
50.61-50.66 Tiger have no place for their claws.
50.67-50.72 Weapons have no place to admit their piercing.
50.73-50.75 As to the reason why:
50.76-50.80 He has no place for death.
51.1-51.3 Tao produces.
51.4-51.6 Te nourishes.
51.7-51.9 Matter shapes.
51.10-51.12 Circumstance completes.
51.13-51.23 Thus all things honour Tao and value Te.
51.24-51.26 The honouring of Tao.
51.27-51.29 The valuing of Te.
51.30-51.37 None commands it - it happens spontaneously.
51.38-51.41 Thus Tao produces.
51.42-51.44 Te nourishes.
51.45-51.48 Nurtures. Completes.
51.49-51.52 Shelters from harm.
51.53-51.56 Supports against adversity.
51.57-51.60 Creating life without claiming ownership.
51.61-51.64 Endowing without requiring payment.
51.65-51.68 Completing without requiring any control over.
51.69-51.72 This one might speak of as of the profundity of Te.
52.1-52.9 The world had a beginning which one might think of as The Mother.
52.10-52.17 When The Mother is known one may know its children.
52.18-52.25 The children known, cleave to The Mother.
52.26-52.29 Dying is not dangerous.
52.30-52.39 Close the mouth, close the senses, and maximise freedom from suffering.
52.40-52.49 Mouth agape, busy, and maximise freedom from help.
52.50-52.53 Seeing the small speaks of clarity.
52.54-52.57 Remaining flexible speaks of strength.
52.58-52.60 Use perspective.
52.61-52.64 Return Home (Tao) to clarity.
52.65-52.68 Free from calamity.
52.69-52.72 This one might call being familiar with The Constant.
53.1-53.6 If I were strong but also wise.
53.7-53.10 I would bide with Tao.
53.11-53.14 Firmly remaining in awe.
53.15-53.22 Tao is plain but people love diversions.
53.23-53.25 The Court exceedingly remote.
53.26-53.28 Fields exceedingly overgrown.
53.29-53.31 Granaries exceedingly empty.
53.32-53.34 Clothes elegant and diverse.
53.35-53.37 Belts with sharp swords.
53.38-53.40 Satiated and still consuming.
53.41-53.44 Wealth and goods in surplus.
53.45-53.48 This one might call robbing and bragging.
53.49-53.52 A contrary way.
54.1-54.5 That which is well established cannot be up-rooted.
54.6-54.10 That which is well cherished abides.
54.11-54.17 Generations continuously uphold its observance.
54.18-54.21 Configured as oneself.
54.22-54.25 Te is Real.
54.26-54.29 Configured as the household.
54.30-54.33 Te overflows.
54.34-54.37 Configured as the village.
54.38-54.41 Te extends.
54.42-54.45 Configured as the state.
54.46-54.49 Te abounds.
54.50-54.54 Configured as the world.
54.55-54.58 Te is everywhere.
54.59-54.63 One might from a datum for person view persons.
54.64-54.67 From a datum for household view households.
54.68-54.71 From a datum for village view villages.
54.72-54.75 From a datum for state view states.
54.76-54.81 From a datum for world view worlds.
54.82-54.89 How do I know the world is like this?
54.90-54.91 Because of here and now.
55.1-55.8 Cherish the realness of Te and compare it with the new-born.
55.9-55.14 Wasp, scorpion and snake do not sting him.
55.15-55.18 Fierce beasts do not seize him.
55.19-55.22 Grasping birds will not strike.
55.23-55.29 His bone is weak and his sinew soft, yet his grasp is certain.
55.30-55.38 Not yet understanding the coupling of male and female, yet complete.
55.39-55.42 Essence in the highest degree.
55.43-55.48 He can scream all day and not become hoarse.
55.49-55.52 Harmony in the highest degree.
55.53-55.56 Knowing harmony speaks of The Constant.
55.57-55.60 Knowing The Constant speaks of clarity.
55.61-55.64 To improve life speaks of the ominous.
55.65-55.69 To control energy speaks of forcing.
55.70 55.73 The exalted become decadent.
55.74-55.77 This speaks of a contrary way.
55.78-55.81 Contrary ways soon cease.
56.1-56.4 He who knows does not speak.
56.5-56.8 He who speaks does not know.
56.9-56.11 Close the mouth.
56.12-56.14 Close the senses.
56.15-56.17 Shun cleverness.
56.18-56.20 Get rid of discrimination.
56.21-56.23 Harmonise points of view.
56.24-56.26 Accept dirt.
56.27-56.30 This one might call Oneness:
56.31-56.36 It cannot be looked at.
56.37-56.41 Cannot be ignored.
56.42-56.46 Cannot be profited.
56.47-56.51 Cannot be harmed.
56.52-56.56 Cannot be honoured.
56.57-56.61 Cannot be humbled.
56.62-56.66 Appreciate the world.
57.1-57.4 Use the expected to govern a state.
57.5-57.8 Use the unexpected to wage war.
57.9-57.14 Choose to live without personal agendas.
57.15-57.21 How do I know this?
57.22-57.23 Because of here and now.
57.24-57.32 When life has much to fear and much forbidden, people are straitened.
57.33-57.40 They become crafty, and state and household become confused.
57.41-57.48 They become cunning, and unexpected things occur.
57.49-57.56 Laws increase, and thieves and malefactors abound.
57.57-57.60 Therefore the exemplar says:
57.61-57.67 I am without motive and people of themselves change.
57.68-57.74 I am happy to be still and people of themselves alter.
57.75-57.81 I have no personal agenda and people of themselves become enriched.
57.82-57.88 I have no desires and people of themselves become what they naturally are.
58.1-58.8 If government is `not clever' people can be natural.
58.9-58.16 If government is `refined' people will know deficiency.
58.17-58.22 Calamity. That which happiness inclines to.
58.23-58.28 Happiness. That which calamity succumbs to.
58.29-58.32 Who knows the limits?
58.33-58.35 When orthodoxy is absent.
58.36-58.39 Orthodoxy is reported as strange.
58.40-58.43 Good is reported as strange.
58.44-58.50 People remain deluded for a long time.
58.51-58.58 Thus the exemplar has direction but is not destructive.
58.59-58.62 Is incorrupt but does not injure.
58.63-58.66 Straight but not showy.
58.67-58.70 Natural but not notable.
59.1-59.7 Governing men and serving The Natural, nothing equals parsimony.
59.8-59.14 Parsimony speaks of pre-empting.
59.15-59.21 Pre-empting speaks of preparedness.
59.22-59.28 Preparedness then competence.
59.29-59.36 Competence then freedom.
59.37-59.44 The Free can be Kingly.
59.45-59.52 The basis of Kingliness abides.
59.53-59.64 This one might call being deeply rooted and assuredly founded, the way of long life and enduring vision.
60.1-60.7 Govern a great state as if cooking tender and fresh food.
60.8-60.16 The right governance in the world and spirits have no potency.
60.17-60.21 Not that spirits have no potency.
60.22-60.26 Their potency does not harm men.
60.27-60.32 Not that their potency does not harm men.
60.33-60.38 The exemplar does not harm men either.
60.39-60.43 As to neither harming.
60.44-60.48 Thus Te is evident.
61.1-61.5 A big country flows beneath.
61.6-61.9 A meeting place in the world.
61.10-61.13 The Female of the world.
61.14-61.19 The Female always by stillness conquers The Male.
61.20-61.34 By stillness being below, thus a big country by being below a small country gets the small country.
61.35-61.44 A small country by being beneath a big country gets the big country.
61.45-61.49 Thus a country gets by placing itself beneath.
61.50-61.53 A country gets because it is beneath.
61.54-61.61 The big country only wishes to unite with and nourish the other.
61.62-61.69 The small country only wishes to enter and serve the other.
61.70-61.77 For both, each gets what it wants.
61.78-61.82 That which is big is properly below.
62.1-62.6 Tao is The Holy Place of all things.
62.7-62.10 The good man's treasure.
62.11-62.16 The bad man's refuge.
62.17-62.21 Fine words can abound.
62.22-62.27 Stately acts can benefit.
62.28-62.35 People exist who are not good. Why renounce them?
62.36-62.50 Though on the installation of Emperor and Three Grandees the hands-held jade disk precedes teams of four horses.
62.51-62.56 Better to bide in the here-and-now Tao.
62.57-62.65 Why of old was the here-and-now Tao prized?
62.66-62.75 Was it not said that seeking finds and sinners escape?
62.76-62.80 Therefore prized in the world.
63.1-63.3 Act without motive.
63.4-63.6 Serve without a personal agenda.
63.7-63.9 Taste The Tasteless.
63.10-63.13 Big small many few.
63.14-63.17 Understand grievance in terms of Te.
63.18-63.22 Tackle the difficult while it is still easy.
63.23-63.27 Tackle the big while it is still small.
63.28-63.35 In the world difficult things must once have been easy.
63.36-63.43 In the world big things must once have been small.
63.44-63.56 Thus the exemplar never does the big, and can therefore accomplish the big.
63.57-63.62 As to ready assent - it is rarely reliable.
63.63-63.67 Much carelessness ensures much difficulty.
63.68-63.74 Thus the exemplar considers things as if difficult.
63.75-63.79 Therefore never has difficulty!
64.1-64.4 That which is still is easy to hold on to.
64.5-64.9 That which is not yet is easy to plan.
64.10-64.13 That which is short is easy to disperse.
64.14-64.17 That which is minute is easy to scatter.
64.18-64.22 Act before it happens.
64.23-64.27 Put in order before it is confused.
64.28-64.35 A tree the size of a man's embrace grows from a tiny shoot.
64.36-64.43 A terrace of nine storeys rises from a clod of earth.
64.44-64.51 A walk of a thousand li starts with a pace.
64.52-64.55 He who has motive suffers defeat.
64.56-64.59 He who seizes loses.
64.60-64.68 Thus the exemplar is without motive and therefore does not suffer defeat.
64.69-64.73 Does not seize so does not lose.
64.74-64.84 People, in the pursuit of an end, often spoil it when it is nearly complete.
64.85-64.92 Attentiveness at the end as at the beginning and things are not spoiled.
64.93-64.105 The exemplar desires desirelessness, and does not value goods difficult to obtain.
64.106-64.114 Learns to unlearn and returns to the place which excels for all people (Tao).
64.115-64.125 Upholding what is inherent in all things, and not acting presumptuously.
65.1-65.14 Of old, those wise through clarity about Tao, did not enlighten others, deliberately fostering ignorance.
65.15-65.22 People become difficult to govern if they become too clever.
65.23-65.30 Cleverness governing a state is the state's malefactor.
65.31-65.38 Non-cleverness governing a state is the state's happiness.
65.39-65.45 He who knows these two venerates The Pattern (Tao).
65.46-65.53 Ever venerating The Pattern one might call rootedness in Te.
65.54-65.59 Exceeding rootedness in Te! Far-reaching!
65.60-65.63 Together with things repeating.
65.64-65.69 In accord with The Supreme Harmony (Tao).
66.1-66.21 That by which river and sea can be sovereign of all valleys is their skilfulness of being below, therefore they can be sovereign of all valleys.
66.22-66.31 Thus wishing to be above people requires being below by speech.
66.32-66.39 Wishing to be in front of people requires being behind by person.
66.40-66.49 Thus the exemplar is above and not a burden to people.
66.50-66.55 In front and not harmful to people.
66.56-66.64 Thus the world gladly promotes him and does not weary of him.
66.65-66.76 Because he does not wrangle, nothing in the world can wrangle with him.
67.1-67.10 All in the world think my way great resembling nothing else.
67.11-67.17 Being great it resembles nothing else.
67.18-67.25 Resembling something else, it would long have been thought of as small.
67.26-67.29 I have three treasures.
67.30-67.33 Retained and guarded.
67.34-67.36 The first is compassion.
67.37-67.39 The second is parsimony.
67.40-67.47 The third is not presuming precedence.
67.48-67.51 Compassion allows courage.
67.52-67.55 Parsimony allows breadth.
67.56-67.61 Not presuming precedence.
67.62-67.66 Allows achieving one's full stature.
67.67-67.71 Now forsake compassion and be courageous.
67.72-67.75 Forsake parsimony and be extensive.
67.76-67.79 Forsake behind for in front.
67.80-67.81 Certain death.
67.82-67.87 Being compassionate then able to contest.
67.88-67.91 Then the strength to protect.
67.92-67.95 Nature helps.
67.96-67.99 Compassion protects.
68.1-68.6 A good soldier is not violent.
68.7-68.11 A good contester is not passionate.
68.12-68.17 A good victor is not partisan.
68.18-68.24 A good user of men places himself below.
68.25-68.30 This one might call the faculty for not wrangling.
68.31-68.36 This one might call the strength to use others.
68.37-68.43 This one might call the limit of union with Heaven of Old (Tao).
69.1-69.4 Strategists say:
69.5-69.12 “I would rather act as a guest than presume to be a host.”
69.13-69.19 “I would rather withdraw ten inches than presume to advance one.”
69.20-69.24 This one might call acting without action.
69.25-69.27 Seizing without an arm.
69.28-69.30 Pushing without resistance.
69.31-69.33 Managing without a weapon.
69.34-69.39 No misfortune is greater than lightness as regards an enemy.
69.40-69.45 Lightness as regards an enemy makes imminent the loss of my treasures.
69.46-69.50 Therefore when battle is joined.
69.51-69.54 The compassionate are equal to it.
70.1-70.8 My words are very easy to understand, very easy to act on.
70.9-70.16 In the world none understands, none acts on.
70.17-70.19 Words have an ancestor.
70.20-70.22 Deeds have a sovereign.
70.23-70.31 As to such non-understanding, thus I am not understood.
70.32-70.35 He who understands me is rare.
70.36-70.39 In that way I am honoured.
70.40-70.47 Thus the exemplar wears coarse cloth and cherishes jade in his heart.
71.1-71.4 Know faulty knowing first.
71.5-71.8 Ignoring true knowing is a sickness.
71.9-71.16 Being sick of such a sickness, thus one is not sick.
71.17-71.28 The exemplar is not sick, being sick of this sickness, thus he is not sick.
72.1-72.4 People are not in awe of the awesome.
72.5-72.8 The pattern of a greater awe is in place.
72.9-72.13 Respect their dwelling places.
72.14-72.18 Do not disdain their mode of livelihood.
72.19-72.22 Being not disdained.
72.23-72.26 Thus they do not disdain.
72.27-72.35 Thus the exemplar knows himself and is not self-promoting.
72.36-72.40 Self-loving not self-vaunting.
72.41-72.45 Therefore dismissing one choosing the other.
73.1-73.5 Boldness when presumptuous is a model for dying.
73.6-73.11 Boldness when not presumptuous is a model for living.
73.12-73.18 Here two perhaps advantageous perhaps injurious.
73.19-73.26 That which Nature dislikes - who knows its reason?
73.27-73.33 The exemplar finds this difficult.
73.34-73.41 Nature's way does not wrangle - but is good at achieving.
73.42-73.46 Utters no words - but is good at being in accord.
73.47-73.51 Has no demands made on it - but is compliant of its own choice.
73.52-73.56 Centred and effective.
73.57-73.60 Nature's net is doubly liberal.
73.61-73.64 Wide-meshed but nothing falls through.
74.1-74.4 People do not fear death.
74.5-74.10 What expedient uses the fear of death?
74.11-74.28 Even if people constantly fear death, and any acting strangely I can catch and kill, who would dare?
74.29-74.34 There is always The Official Executioner (Tao) who kills.
74.35-74.40 As to he who kills in the stead of The Official Executioner.
74.41-74.46 This one might call cutting in the place of The Master Carpenter.
74.47-74.59 As to he who cuts in the place of The Master Carpenter, seldom does he escape injury to his hand.
75.1-75.13 People are hungry because those above consume too much tax, thus there is hunger.
75.14-75.27 People are difficult to govern because those above have agendas, thus there is difficulty in governing.
75.28-75.41 People make light of death because their search for life is substantial, thus they make light of death.
75.42-75.53 He who abides being without the wherewithal to live is talented at appreciating life.
76.1-76.6 Man when living - pliant and tender.
76.7-76.11 When dead - firm and strong.
76.12-76.20 All creatures, plants and trees when living - pliant and fluid.
76.21-76.25 When dead - withered and dry.
76.26-76.32 Therefore the firm and strong are companions of death.
76.33-76.38 The pliant and tender companions of life.
76.39-76.45 Therefore if an army is not flexible then it lacks viability.
76.46-76.49 Strong trees are felled to make weapons.
76.50-76.53 Great and strong afford disadvantage.
76.54-76.57 Tender and pliant afford advantage.
77.1-77.8 Isn't the way of The Natural like the drawing of a bow?
77.9-77.12 High is lowered.
77.13-77.16 Low is raised.
77.17-77.21 Surplus is diminished.
77.22-77.26 Deficiency is reduced.
77.27-77.35 The way of The Natural diminishes excess and fills up deficit.
77.36-77.41 The way of man is not thus.
77.42-77.48 Deficit is further diminished in order to serve excess.
77.49-77.56 Who, having excess, can offer it to the world?
77.57-77.60 One of principle.
77.61-77.68 Thus the exemplar acts but makes no demands on others.
77.69-77.73 Work done he moves on.
77.74-77.78 He has no wish to appear to be virtuous.
78.1-78.7 Nothing in the world is as soft and weak as water.
78.8-78.16 But to attack the firm and strong, nothing can surpass it.
78.17-78.21 Nothing can change it.
78.22-78.37 Weak conquers strong, soft conquers hard, everything in the world knows, nothing can act.
78.38-78.42 Thus the exemplar says:
78.43-78.51 “To bear the filth of the state, one might call being Kingly in the realms of the spirits and the gods.”
78.52-78.60 “To bear the ills of the state, one might call being Kingly in the World.”
78.61-78.64 Genuine words as if their opposite.
79.1-79.7 Great grievance resolved, of necessity there is residual grievance.
79.8-79.12 How can this be considered as good?
79.13-79.24 Thus the exemplar holds his part of a tally honourably and does not lay charge on another.
79.25-79.28 Normal excellence governs resolving the grievance only.
79.29-79.32 Lack of normal excellence governs exacting retribution.
79.33-79.36 The way of The Natural has no favourites.
79.37-79.40 Constantly approving mankind.
80.1-80.4 A small state with few people.
80.5-80.13 Suppose that there are senior men of capacity - but not employed.
80.14-80.21 Suppose people take death seriously and do not travel afar.
80.22-80.29 Even if there are boats and carriages - there is no place they would rather be.
80.30-80.37 Even if there is armour and weaponry - there is no place for its display.
80.38-80.45 Suppose people returned to knotted cord - and its use.
80.46-80.48 Find their food sweet.
80.49-80.51 Their clothes excellent.
80.52-80.54 Their dwellings tranquil.
80.55-80.57 Their customs pleasurable.
80.58-80.61 Neighbouring states can see each other.
80.62-80.67 The sound of chickens and dogs of each is heard by the other.
80.68-80.75 People reach old age and die without meeting.
81.1-81.4 True words are not beautiful.
81.5-81.8 Beautiful words are not true.
81.9-81.12 The honest do not discriminate.
81.13-81.16 The discriminating are not honest.
81.17-81.20 The knowing are not learned.
81.21-81.24 The learned do not know.
81.25-81.28 The exemplar does not accumulate.
81.29-81.35 Others helped - better exists.
81.36-81.42 Others enriched - much better.
81.43-81.49 The way of The Natural is clever not harmful.
81.50-81.57 The way of the exemplar accomplishes but does not wrangle.
Also:
TAO, TE AND CHING in TAO TE CHING provides more detail concerning Tao and Te than is provided in the introducTion of LAO TZU'S TAO TE CHING - RUNNING GLOSSARY.
AN ALTERNATIVE VIEW OF CHAPTER 35 details the punctuation used at the start of Chapter 35 in LAO TZU'S TAO TE CHING - ENGLISH TEXT.
Tao Te Ching was written before punctuation was used in Chinese text. The punctuation in any Chinese edition of Tao Te Ching is the work of the edition's compiler and/or editor.
© Copyright R. D. Hermann November 2005
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