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Principia Realitatis Absolutae

     ( ,  1-13)       ,    ,    -   .

Chinese  Russian  English





 

   -     



 

PRINCIPIA REALITATIS ABSOLUTAE



      

  

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.   "",  1 - 37                        . 8

.   "",  38 - 81                         . 47

  .  .               . 87

 1 -    90

 2 -    106

 3 -    116

 4 -    123

 5 -    130

 6 -    138

 7 -    143

 8 -    149

 9 -    153

 10 -  159

 11 -   180

 12 -   182

 13 -   191





    

  , !



,               ,         ,       .            ,         ,   . ,                ,       .       - ,      .      1993         - (          ,    ).               ,   ,        .         730  ,  16 ,          .       (, B  C)  39, 18  28  , ,      ѻ       ,               .            ,          .  81  -,    31, ,  16     . -          ,   17  18,   ,    ,  19, 30  63    ,   64      ѻ    .

             -. , ,          ?           -          ,     ?  ,      ,          .   64?           . ,          . ,     ,      ,      .

                 -- (?  ; ?  -; ? ()  , , ),        .   ,   ,     , ,          (206 .  ..  5 ...).     ,     ,     4  168 .  ..             -,      ».  ,         ,   ,   »      (206  194 .  ..).

   ,         ,           () (226  249 . ..),   5268 ,      81 .          ( 1  37),    ( 38  81).   -     , ,      ,       ,  ,   .     ,                 .           ,        ,   .

,                .         (53  ..  23 ..)  ,   ,   ,   ( )   (77  6  ..),   :     -,      ,     ,      .  ,      143 .   ,      62         81 .        37 ,         44  (Te-Tao Ching, Robert G. Henriks, The Modern Library, New York, 1993).

          ,   81     , ,     ,        .      ,       ,        ,      ,     38.            .  ,              . ,      79;  40    41,   24    21.    80  81    66  67.    ,       ,  .

 ,            ,          .                -. ,          .



 ,     -



And men were wise long before they became clever

Edward Conze



 ,     -   -     ,         .       63 (    ):



-    -,  ,    -  .     ,   ,     .      .

    ,   -  ,  : ,    ,   ,  ,       .  ,     ,    .     ,     .  ,      ,      ,  ,   ,   .          ,      .    .   ,     .

   ,  :  ,    ,   ,    . ,  ,    . ,  ,    ,  ,  ,  .  ,     ,      ,   .    -.     .

-    ,         .      ,  ,     ,  .  -  ,       :    ,      -  ? -     ,       ,        .   ,    , .

 ,     -,    .      ,        .

,  -   160     200.  ,      .

 129     (551-479 .  ..) ,  ,      - (384-362 .  ..),    :        .  500     ,   70   ,  ( )     ( ).  ,      -,   ,    .     ,     . -   ,  .

 -  .             -.    .    ,     .       -.    .       (-) ,  ()           .

    -    ,       -.     : ,   ,     .

  , ,    -,       , ,     ,       .



 ,  -    (551  479 .  . .),              .      ,  ,  ,      -      (374 .  ..). ,    ,          129 ,    ,  105.                  (-,  -, -, -).     ,        .     18 -     ,    ,          .   ,    ,      .  ,  -    (.38),     ,        .   31  ,  -      .

      .        -      ,   -  .  ,       ,  ,              . ,    ,  ,  -   ,           .  ,     .          .     , ,         221.  ..     .

   ,   ,    ,     .          Lau Din-cheuk,   ,    ,       an anthology, compiled by more than one hand (Lao Tzu: Tao Te Ching, D..Lau, 1963). ,     ,            .   ,      -         19  30  :   ,      .      19      . , -,      ,   ,        ,      .  ,         :        4    .   ,   ,      ,       ,        ,   -  374   . .

,  -   . ,           . ,          ,     .  ,    ,  ,      ,          ,    . ,    Lau Din-cheuk,         .   ,  ,    160 ,      200. !      ,          .

       -,     , -         ,     -     .  ,             .  -        ,             .       ,       ,      . ,    ,      . ,  -  -   -.    ,  , ,       ,     ,          ...



 



 1  37



1.



(1) , []  [] ,    .

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(2) , []  [] ,    .

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(3)       .

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(4)      .

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(5) ,    ,

   [].

(?  ?  ?  ?  ?  ?  ?  ? )

(6)   ,   .

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(7)    ,    .

(?  ?  ?  ?  ?  ?  ?  ? )

(8) []   .

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(9)   

(?  ?  ?  ? )

(10)   [] .

(?  ?  ?  ? )



The Dao that can be Dao is not the constant Dao.

The name that can be named is not the constant name.

The beginning of Heaven and Earth has no name.

The presence of name is the Mother of the ten thousand things.



Hence, by constantly not having desires you see its Subtle Essence.

By constantly having desires you see its border.



These two arise together, but with different names.

Their oneness is called the Obscured.

Deeper than the Obscured

Is the gateway of multitudes Subtle Essence.



2.



(1) []       ,

 [ ] .

(? ?  ?  ?  ?  ?  ?  ?  ?  ?  ?)

(2) []     ,

 [  ] .

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(9)   [].

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(11)     []  

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(12)    ,  [ ]  .

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(13) ,  [  ]  .

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(14)   ,  [  ]  .

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(15)   [  ]  ,

 []   .

(?  ?  ?  ?  ?  ?  ?  ? )



When everyone under Heaven knows the beautiful as beautiful,

Then [there is already] the ugly.

When everyone knows the good as good,

Then the bad is right here.

Thus, something and nothing together exist.

Difficult and easy are formed from each other.

Long and short measure each other.

High and low fill each other.

Tone and voice are in harmony with each other.

Before and after follow each other.

This is constantly so.



Therefore the Sage dwells in Non-Action  that is his occupation.

To carry out with no words  that is his teaching.

The ten thousand things arise, but [he] doesn't begin them.

[They] act, but [he] doesn't depend on them.

[They] bring their fruits, but [he] doesn't dwell on them.

The man only doesn't dwell on [things], therefore [they] dont leave him.



3.



(1)       [] .

(?  ?  ? ?  ?  ?  ? )

(2)   ,     

  [] .

(?  ?  ?  ?  ?  ?  ?  ?  ?  ?  ? )

(3)   [, ]  []  

   []  .

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(7)   , []      ,

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(8)  ,  [] ,    .

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(9)  -    ,  .

(?  ?  ?  ?  ?  ?  ? )



Not elevating the worthy makes people do not compete.

Not valuing goods that are hard to acquire makes people dont steal.

Not displaying that is desirable makes the peoples hearts to be not confused.

Hence, the Sage in his government

Empties their hearts and fills their bellies,

Weakens their wills and strengthens their bones,

Always brings it about that people have no knowledge and no wishes,

And those who [have] knowledge would not dare to act.

Act by Non-Action and then there is nothing to rule.



4.



(1)  , , , ,    []

(?  ?  ?  ?  ?  ?  ?  ? )

(2)  !      .

(?  ?  ?  ?  ?  ?  ? )



(3) []   ,

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(4)   ,

(?  ?  ? )

(5)   ,

(?  ?  ? )

(6)    .

(?  ?  ? )



(7)  ! []   .

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(8)   ,   .

(?  ?  ?  ?  ?  ? )

(9)  , [ ]   .

(?  ?  ?  ? )



Dao is empty, but acting perhaps doesn't need to be filled.

An abyss! It seems to be the predecessor of the ten thousand things.



It files off their sharpness,

Disperses their chaos,

Softens their glare,

Levels them to dust.



So transparent! It only seems to exist.

I dont know whose child it is.

It seems to have preceded the Supreme God.



5.



(1)    .

(?  ?  ?  ? )

(2)    [ ],   .

(?  ?  ?  ?  ?  ? )

(3)  .

(?  ?  ?  ? )

(4) []   [],   .

(?  ?  ?  ?  ?  ? )



(5) ,     ,

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(6)        ?

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(7) ,   .

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(8)    [,   ] .

(?  ?  ?  ? )



(9)     .

(?  ?  ?  ? )

(10)   ,   .

(?  ?  ?  ? )



Heaven and Earth are not benevolent.

To them the ten thousand things are like straw dogs.

The Sage is not benevolent.

To him the one hundred families are like straw dogs.



That is between Heaven and Earth

Looks like a flute [or] a bellows.

It is empty but never exhausted.

In motion, it recovers all that comes out.



To talk too much is to be exhausted too often.

Thats not as good as keeping the Middle.



6.



(1)       .

(?  ?  ?  ?  ?  ?  ?  ? )

(2)        .

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(3)   , []   .

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(4) , []  .

(?  ?  ?  ? )



The Valley Spirit is immortal

And is called the Mysterious Female.

The gateway of the Mysterious Female

Is called the Root of Heaven and Earth.

Softest and uninterrupted, it seems to exist.

It functions with no effort.



7.



(1)  ,  .

(?  ?  ?  ? )

(2)       [] ,  ?

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(3) ,     .

(?  ?  ?  ?  ? )

(4) -     .

(?  ?  ?  ? )



(5)  , [] ,

  [] .

(?  ?  ?  ?  ?  ?  ?  ?  ?  ? )

(6)  [   ] ,  []  .

(?  ?  ?  ?  ?  ? )

(7)   , [     ],

(?  ?  ?  ?  ?  ? )

(8) [ ]   [ ]  []?

(?  ?  ?  ?  ? )



Heaven and Earth are eternal.

Why Heaven and Earth can be eternal?

Because they dont live for themselves.

Thats why they can live forever.



Therefore the Sage, being ahead, [puts] himself in the background.

[He keeps] his self as if outside and [so] he is preserved.

Is it not because [he desires nothing for himself],

Therefore [he] can succeed in his private [aims].



8.



(1)    .

(?  ?  ?  ? )

(2)        ,

   [ ].

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(3) []   ,     .

(?  ?  ?  ?  ?  ? ).

(4)    []  .

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(5)     [] .

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(6)     .

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(7)     [] .

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(8)     .

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(9)     [] .

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(10)     [] .

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(11)     .

(?  ?  ? )



(12)     ,    .

(?  ?  ?  ?  ?  ?  ? )



The highest good is like water.

Water is good at bringing a benefit to the ten thousand things

And it does not contend with [them].

It dwells in places which lots of people dislike.

Thats why it is close to the Dao.



In a settlement, the main thing is the land.

The main thing in the heart is depth.

The main thing in generosity is to be like Heaven.

The main thing in words is sincerity.

The main thing in governing is order.

In business, the main thing [is] ability.

The main thing in action is timeliness.



It is because it doesnt contend, thereby it is not guilty.



9.



(1)       ,  .

(?  ?  ?  ?  ?  ?  ?  ? )

(2)    

  [] .

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(3)           .

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(4)       

    .

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(5)     :   .

(?  ?  ?  ?  ?  ?  ?  ? )



To hold and to fill is not so good as to stop.

To forge and to sharpen 

it is impossible to preserve [the sharpness for long].

A room full of gold and jade  no one can protect them.

Titled and rich is haughty  he invites misfortune upon himself.

When the work is done it is time to retire  this is the Dao of Heaven.



10.



(1) - ,

  [ ]  ,  [  ܻ ] λ?

(?  ?  ?  ? ?  ?  ?  ?  ? )

(2)  Ȼ,   

   ?

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(3)      ,

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(4)   ,   

 , [ ] -?

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(5)     

     []?

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(6)  []      ?

(?  ?  ?  ?  ?  ?  ?  ?  ? )



(7)    .

(?  ?  ?  ? )

(8) ,   .

(?  ?  ?  ? )

(9) ,   .

(?  ?  ?  ? )

(10) ,   .

(?  ?  ?  ? )

(11)     .

(?  ?  ?  ? )



Embracing the One, could [you] be not separated from it,

Being loaded with [the souls HUN and] PO?

In concentrating QI to get softness 

can [you do it] like the newborn baby?

Washing and cleaning the wondrous mirror 

can [you] have it without blemish?

Loving the people and ruling the state  can [you do it by] Non-Action?

The Heavens Gates are wide open  can [you] be [like] the female bird?

Can [you] see [Dao] without the help of knowledge?



It gives them birth and rears them.

It gives birth but doesnt possess.

It acts but doesnt rely on.

It grows but doesnt rule.

Its called the Invisible De.



11.



(1)      ,

(?  ?  ?  ?  ? )

(2) []  ,     ,

[]  .

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(3)     ,

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(5)  ,    ,

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(6) []  ,     ,

[]  .

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(7)   ,  ,   ,  .

(?  ?  ?  ?  ?  ?  ?  ?  ?  ?  ? )



In one hub thirty spokes come together,

But exactly its nothingness allows using the wheel.

One bakes clay and makes a pot,

But exactly its nothingness allows using clay pots.

One cuts doors and windows to make a house,

But exactly its nothingness allows using the house.

Thats why the usefulness of something is in the use of nothing.



12.



(1)     .

(?  ?  ?  ?  ?  ? )

(2)    [] .

(?  ?  ?  ?  ?  ? )

(3)      

[  ].

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(4)        .

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(5) ,    ,

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(6)     ,

   .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(7)      [] .

(?  ?  ?  ?  ? )



The five colours make ones eyes blind.

The five sounds make ones ears deaf.

The five tastes spoil ones palate.

Riding and hunting make ones heart mad.

Goods that are hard to get hamper ones travels.

Therefore the Sage acts as the belly and doesnt act as the eyes.

Thus he leaves that and takes this.



13.



(1)   ,  .

(?  ?  ?  ? )

(2)      .

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(3)     [] ?

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(4)  :

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(8)    

   ?

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(10) [], ,    .

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(11)    ,     ?

(?  ?  ?  ?  ?  ?  ?  ? )



(12)  ,  

 [] ,   ,

(?  ?  ?  ?  ?  ?  ?  ? )

(13)   [, ]  .

(?  ?  ?  ?  ?  ?  ? )

(14)  ,    []

,   ,

(?  ?  ?  ?  ?  ?  ? )

(15) , [  ]  [, ]  .

(?  ?  ?  ?  ?  ?  ? )



Favour is a disgrace. It is like being bound.

High rank is big trouble. Its like ones body.

Why it is said: favour is a disgrace?

Favour puts [you] below.

To receive it is like being bound.

To lose it is like being bound.

Thats why it is said: Favour is a disgrace. It is like being bound.

Why it is said: High rank is big trouble. Its like ones body?

What is the reason that I have great troubles?

Because I have the body.

If I hadnt the body, how would I have [any] troubles?



Therefore, the one who values selfless service to all under Heaven,

Is suitable to support all under Heaven.

The one who loves selfless service to all under Heaven

Is suitable for all under Heaven to rely upon him.



14.



(1)    ,      .

(?  ?  ?  ?  ?  ?  ?  ? )

(2)    ,      .

(?  ?  ?  ?  ?  ?  ?  ? )

(3)   ,      .

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(4)      ,

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(5) , , , []   .

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(6)      ,   ,

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(7) ,     [] .

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(8) []  [ , ]   .

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(9)    ,

(?  ?  ?  ?  ?  ? )

(10)  ,   .

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(11)     .

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(12)       .

(?  ? ?  ?  ?  ? )

(13)         .

(?  ?  ?  ?  ?  ? )



(14)   ,

  [, ]  .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(15)        .

(?  ?  ?  ?  ?  ?  ?  ? )



I peer into it and dont see it; I call it the minute.

I listen to it and dont hear it; I call it the soundless.

I touch it but dont grasp it; I call it the smooth.

These three cannot be questioned to the last,

Because they merge and act as the One.

The One  its top isnt bright, its bottom isnt dark.

Unending, continuous  it cannot be named.

[It] comes back into the Not a Thing.

This is called the Form of Formless.

The image of the Not a Thing.

This is called shadowy and obscure.

Walking up to it I dont see its face;

Following it I dont see its back.



Hold on to the ancient Dao to master the current existence.

The ability to know the ancient Beginning is called the Daos Thread.



15.



(1) , ,    ,

(?  ?  ?  ?  ?  ? )

(2)  ,  -.

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(3)  []    .

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(4)  ,     ,

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(5)     :

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 [] .

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(11) !  .

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(12) !   [].

(?  ?  ?  ?  ? )

(13)     

 - ?

(?  ?  ?  ?  ?  ?  ?  ? )



(14)    ,   ,

   ?

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(15) ,    ,   [] .

(?  ?  ?  ?  ?  ?  ? )

(16)   []   

(?  ?  ?  ? )

(17)     [],  [  ] .

(?  ?  ?  ?  ?  ?  ? ? )



In the days of old, those who were skilful in doing the Dao,

Certainly penetrated Subtle, Mysterious and Profound.

The depth of the [Dao] can not be known.

Just because it can not be known,

[I am] forced to describe its visible manifestations.

Hesitant! As if they were wading the river in winter.

Cautious! As if they were afraid of the neighbours on all four [sides].

Solemn! Like guests.

Yielding! Like the ice that is melting.

Sincere! Like the pristine wild tree.

Vast and open! Like a valley.

Whole, undifferentiated! Like muddy water.



What can clear turbidity, little by little, through stillness?

What can revive stillness, little by little, through movement?

The one who guards this Dao desires to be filled with nothing.

The man is [just] filled with nothing,

That is why he is able to wear [it] out without [having the need for] renewal.



16.



(1)    .

(?  ?  ?  ? )

(2)   .

(?  ?  ?  ? )



(3)       

(?  ?  ?  ? )

(4)     .

(?  ?  ?  ?  ?  ? )

(5)     ,  ,

(?  ?  ?  ? )

(6)  []     .

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(7)      .

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(8)     .

(?  ?  ?  ?  ? )

(9)    .

(?  ?  ?  ? )

(10)    .

(?  ?  ?  ? )

(11)      .

(?  ?  ?  ? )

(12)     .

(?  ?  ? )



(13)       [].

(?  ?  ? )

(14)    [] .

(?  ?  ? )

(15)    -.

(?  ?  ? )

(16) -   [] .

(?  ?  ? )

(17)    [] .

(?  ?  ? )

(18)     .

(?  ?  ? )

(19)    []  .

(?  ?  ?  ? )



To reach the Emptiness is the limit.

Sincerity guards the Middle.



The ten thousand things: all at once they arise,

That's why I see their return.

Things of Heaven  there are many of them, so many,

But each one comes back to its Root.

Coming back to the Root is called the Stillness.

The Stillness means Coming back to the Fate.

Coming back to the Fate is the Constancy.

To know the Constancy is the Clear Vision.

Not to know the Constancy is reckless folly.

Reckless folly leads to disaster.



To know the Constancy [is to be] all-embracing.

[To be] all-embracing [is to be] impartial.

[To be] impartial  then [to be like] a king.

[To be like] a king  then [to be like] Heaven.

Heaven  then Dao.

Dao  then to last very long.

[Your] body ceases  its not yet the end.



17.



(1)      

[,  ]  [] , [ ] .

(?  ?  ?  ?  ?  ? )

(2)   [, ]   .

(?  ?  ?  ?  ?  ? )

(3)   [, ]  .

(?  ?  ?  ? )

(4)  [ , ]   .

(? ?  ? ? )



(5)       .

(?  ?  ?  ?  ?  ?  ? )

(6) , !   .

(?  ?  ?  ?  ? )

(7) []      ,

(?  ?  ?  ? )

(8)    ,     .

(?  ?  ?  ?  ?  ?  ? )



The greatest one at the very top 

Is that [about whom] below [only] know [that he] exists.

Next is [the one who] is loved and praised.

Next is [the one who] instils fear.

At the bottom is the one who is ridiculed and reviled.



[There is] no trust to defective sincerity.

Slow, reserved! His speeches are precious.

Work is done, tasks are accomplished 

We are on our own, the one hundred families say.



18.



(1) , []   ,

     .

(?  ?  ?  ?  ?  ?  ?  ? )

(2) []    ,

    .

(?  ? hui ?  ?  ?  ?  ? )

(3) []    ,

    ,  .

(?  ?  ?  ?  ?  ?  ?  ? )

(4) []     ,

     .

(?  ?  ?  ?  ?  ?  ?  ? )



Therefore, [when] the Great Dao is discarded,

Only then there are humanity and justice

[When] wisdom and knowledge arise,

Only then there is the Great Lie.

[When] six relatives are at odds with each other,

Only then there is filial duty and love.

[When] there is confusion and disorder in the kingdom,

Only then there are loyal vassals.



19.



(1)  ,   

(?  ?  ?  ? )

(2)     [] .

(?  ?  ?  ? )

(3)      

(?  ?  ?  ? )

(4)       .

(?  ?  ?  ? )

(5)  ,  [ ]  

(?  ?  ?  ? )

(6) [ ]  ,  .

(?  ?  ?  ? )

(7)      : [] .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(8)  [   ,   ]:

(?  ?  ?  ?  ? )

(9)   ,

 [ ]  .

(?  ?  ?  ? )

(10) []    , []  [] .

(?  ?  ?  ? )



Cut off wisdom, get rid of knowledge 

The people benefit a hundred times [more].

Cut off humanity, get rid of righteousness

And the people get back to love and obedience.

Throw away skillfulness, discard [striving for] profit,

And there are no robbers and thieves.

We put these three judgments as decorations: [they are] not enough.

Thus [we add here what they decorate]:

Be like the raw silk; embrace the unworked wood.

The less interest [you have] for yourself, the less [your] desires [will be].



20.



(1)  []    [ ] .

(?  ?  ?  ? )

(2)         ?

(?  ?  ?  ?  ?  ?  ?  ? )

(3)     [ ]   ?

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(4) ,   ,

-  []       .

(?  ?  ?  ?  ?  ?  ?  ?  ?  ?  ? )



(5)    !     !

(?  ?  ?  ?  ?  ? )

(6)    , ,

(?  ?  ?  ? )

(7)    

(?  ?  ?  ? )

(8) []    .

(?  ?  ?  ? )

(9) , , [ ]   ;

[]    ;

(?  ?  ?  ?  ?  ?  ? )

(10)  ,   [] ;

(?  ?  ?  ?  ?  ? )

(11)   [, ]  .

(?  ?  ?  ?  ?  ?  ? )

(12)  :   .

(?  ?  ?  ?  ? )

(13) , ,   [] .

(?  ?  ?  ?  ? )

(14)     . [] , 

(?  ?  ?  ?  ?  ?  ?  ?  ?  ? )

(15)     .

(?  ?  ?  ? )

(16) , , [  ]  .

(?  ?  ?  ? )

(17)   , .

(?  ?  ?  ? )

(18) , ,   .

(?  ?  ?  ? )

(19)    .

(? ?  ?  ?  ? )

(20)      .

(?  ?  ?  ?  ? )

(21)  :  [ ]  .

(?  ?  ?  ?  ? )

(22) , ,   .

(?  ?  ?  ?  ?  ? )

(23) , ,    ,

(?  ?  ?  ?  ? )

(24)   []  .

(?  ?  ?  ? )



Break off [your] knowledge and there will be no anxiety.

To say yes and to scold  how far is the one from another?

Better and worse  what is the difference between them?

Those, whom people fear, must also because of this fear others.



O neglected and empty! It has no centre.

The crowds of people are happy, oh happy,

Like bringing the Great Sacrifice

Or ascending the tower in the springtime.

I alone am, [as if I had dropped] anchor.

[As if] not yet having been given the sign,

Like an infant who doesn't [yet know how to] smile.

[Like] a tired [traveller who] has no place to return.

The crowds of people: everyone has a surplus.

I alone am as if I've lost [everything].

I have the heart of a fool. [So] cloudy, goofy

The ordinary people are clear and obvious.

I alone am [as if] in the darkness.

The ordinary people are attentive and curious,

I alone am indifferent and withdrawn.

Impassive It is [like] an ocean.

High wind It is like having nowhere to stop.

The crowds of people: everyone has a reason and purpose.

I alone am like a stupid yokel.

I alone am different from other people.

And [for me] The Mothers feeding is precious.



21.



(1)       .

(?  ?  ?  ?  ?  ?  ?  ? )

(2)     , .

(?  ?  ?  ?  ?  ?  ? )

(3)  !  !    .

(?  ?  ?  ?  ?  ?  ?  ? )

(4)  !  !    .

(?  ?  ?  ?  ?  ?  ?  ? )

(5)  !  !    .

(?  ?  ?  ?  ?  ?  ?  ? )

(6)     .     .

(?  ?  ?  ?  ?  ?  ?  ? )



(7)      []  .

(?  ?  ?  ?  ?  ?  ?  ? )

(8) -   

[]  []    [].

(?  ?  ?  ? ).

(9) ,       ?

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(10) - !

(?  ? )



The De-hole allows only the Dao to follow correctly.

The Dao in things is so foggy and vague.

O vague! O foggy! There are forms inside it.

O foggy! O vague! There is a substance inside it.

O secluded! O bottomless! There is an essence inside it.

This essence is more than the Truth.

Inside it has confidence.



From ancient times till the present

Names [of things] havent gone away.

With their help [we] experience the right now Multitude.

How do I know the appearance of the right now Multitude?

By this.



22.



(1) []  ,

(?  ?  ? )

(2)   ,

(?  ?  ? )

(3)   ,

(?  ?  ? )

(4)   .

(?  ?  ? )

(5)  []  ,

(?  ?  ? )

(6)   [] .

(?  ?  ? )



(7)  ,  ,

(?  ?  ?  ?  ?  ? )

     ():

(?  ? ?  ? )

(8)   ,   ;

(?  ?  ?  ?  ? )

(9)     [],  [ ] ;

(? ?  ? ? ?)

(10)   ,   ;

(?  ?  ?  ?  ?  ? );

(11)   ,   [].

(?  ?  ?  ?  ? )



(12)   [],  ,

(?  ?  ?  ? )

(13)      ,

 []  .

(?  ?  ?  ?  ?  ?  ?  ? )

(14) ,   : []   

   ?

(?  ?  ?  ?  ?  ?  ?  ? 

?  ?  ?  ? )

(16) ,    .

(?  ?  ?  ? )



Crooked [becomes] perfect.

Bent [becomes] straight.

Hollow [becomes] full.

Worn out [becomes] new.

[With] little, [youll] obtain.

[With] much, [youll] be confused.



That is why Sage embraces the One

[And] acts as the Model of all under Heaven (Dao).

He does not see himself; therefore, [he has] Clear Vision.

He does not judge [others] by himself;

Therefore, [he can] brightly shine.

He does not boast; therefore, [he can] be successful.

He does not pity himself; therefore, [he can live] for a long time.



A man only does not compete,

So there is no one under Heaven,

able to confront him.

Ancients said, Crooked [becomes] perfect 

are these the empty words?

Indeed perfect wholeness belongs to them.



23.



  »:



(1)   [, ]    .

(?  ?  ?  ? )

(2)       .

(?  ? ?  ?  ?  ? )

(3)    []  .

(?  ?  ?  ? ? )

(4)     ?   .

(?  ?  ?  ?  ?  ? )

(5)       [- ]  

(?  ?  ?  ?  ?  ? )

(6)     !

(?  ?  ?  ?  ? )



(7) ,     ,   .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(8)     .

(?  ?  ?  ?  ? )

(9) ,  ,   .

(?  ?  ?  ?  ? )

(10) ,    ,   [] .

(?  ?  ?  ?  ?  ?  ?  ? )

(11) ,    ,   [] .

(?  ?  ?  ?  ?  ?  ?  ? )



    -:



(10)     ,     .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(11)      ,     .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(12)     ,     .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(13)       .

(?  ?  ?  ?  ?  ?  ?  ? )



24.



(1)     ,  .

(?  ?  ?  ? )

(2)   ,  [] .

(?  ?  ?  ? )

(3)   ,    .

(?  ?  ?  ?  ? )

(4)   ,   .

(?  ?  ?  ?  ? )

(5)   ,   .

(?  ?  ?  ?  ? )

(6)   ,  [] .

(?  ?  ?  ?  ? )



(7) []     [, ]  ,

  [ ].

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(8) , ,   .

(?  ?  ?  ? )

(9)  ,    ,    [ ].

(?  ?  ?  ?  ?  ? )



The one who stands on tiptoe will not stand.

The one who spreads his legs will not advance.

The one who sees himself does not [have] the Clear Vision.

The one who is full of himself does not shine brightly.

The one who boasts does not succeed.

The one who pities himself does not last long.



[Looking] from Dao, these are called food scraps and festering pimple.

Things perhaps hate [such behaviour].

That is why the one who has Dao, does not dwell [there].



25.



(1)   ,  .

(?  ?  ?  ? )

(2)     [] .

(?  ?  ?  ? )

(3) []   ,

(?  ?  ?  ? )

(4)    .

(?  ?  ?  ? )

(5)     .

(?  ?  ?  ?  ? )

(6)    [, ]  .

(?  ?  ?  ?  ?  ? )

(7)       .

(?  ?  ?  ?  ?  ? )

(8)     .

(?  ?  ?  ? )

(9)    ,  .

(?  ?  ?  ?  ?  ? )

(10)   .

(?  ?  ? )

(11)    .

(?  ?  ? )

(12)   .

(?  ?  ? )



(13)    .

(?  ?  ? )

  .   .

(?  ?  ?  ? )

(14) -  .

(?  ?  ? )

(15)     ,

(?  ?  ?  ?  ? ),

    -.

(?  ?  ?  ?  ?  ? )



(16)   [] .

(?  ?  ? )

(17)   [] .

(?  ?  ? )

(18)   [] 

(?  ?  ? )

(19)     .

(?  ?  ?  ? )



Here is the Form of the Formless, finally perfect,

Before Heaven and Earth, it existed.

So empty and silent,

It stands all alone beyond any changes.

It goes everywhere and does not deplete.

Fit to be the Mother of all under Heaven.

I never knew her name.

I style it the Dao

Reluctantly giving a name I would call it the Great.

I call the Great what is passing by.

What is passing by, I call that is going far.

That which goes far, I call retreating.



Hence the Dao is great,

Heaven is great,

Earth is great,

The ruler is great as well.

Inside the country, there are four great [things]

And the ruler is one of them.



Man follows [the laws] of the Earth.

The Earth follows [the laws] of Heaven.

Heaven follows [the laws] of the Dao.

The Dao is the law to itself.



26.



(1)    .

(?  ?  ?  ? )

(2)    .

(?  ?  ?  ? )

(3)  ,    ,

(?  ?  ?  ?  ?  ?  ? )

    [ ].

(?  ?  ?  ? )

(4)      ,

   [].  !

(?  ?  ?  ?  ?  ?  ?  ? )

(5)  []     

(?  ?  ?  ?  ?  ? )

-  []  [ , ]  ?

(?  ?  ?  ?  ?  ?  ? )

(6)    .

(?  ?  ?  ? )

(7)   [] .

(?  ?  ?  ? )



The heavy is the root of the light.

The calm is the lord of the anxiety.

Thats why the Sage, moving forward all day,

Does not part from the army convoy.

No matter how beautiful views are, swallow remains above [them].

Isn't that so?

How can the ruler of the ten thousand war chariots

Because of himself to treat lightly all under Heaven?

Being frivolousyou will miss the main thing.

Being anxious you will lose the authority.



27.



(1)        .

(?  ?  ?  ?  ? )

(2)  , []   .

(?  ?  ?  ?  ? )

(3)        .

(?  ?  ?  ?  ?  ? )

(4)       ,  ,

  .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(5)       ,  ,

  .

(?  ?  ?  ?  ?  ?  ?  ?  ? )



(6)      ,

   .

(?  ?  ?  ?  ?  ?  ?  ? 

?  ?  ?  ? )

(7) [ ]   []   ,  .

(?  ?  ?  ? )

(8)       .

(?  ?  ?  ? )



(9)        .

(?  ?  ?  ?  ?  ?  ? )

(10)      .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(11)    ,    .

(?  ?  ?  ?  ?  ?  ?  ? )

(12)       .

(?  ?  ?  ?  ? )

(13)    .

(?  ?  ?  ? )



To walk skillfully  not to have rut and traces.

Skillful speech [is like] the flawless jasper.

To count skillfully  not to use counting tallies.

To shut skillfully  to have neither locks nor latches, but cannot be opened.

To tie skillfully  to have neither rope nor contract, but cant be untied.



Therefore, the wise man always skillfully helps people,

and does not neglect them.

[As for] things  [he] does not neglect what [he] has.

This is called To carry the Light on your shoulders.



Therefore, the kind man is a teacher of the kind person.

The unkind man is the support for the kind person.

Do not value your teacher, do not love your support.

For knowledge is a great delusion.

This is called Secret Essence.



28.



(1)   ,    

(?  ?  ?  ?  ?  ? )

(2)    [ , ]  .

(?  ?  ?  ? )

(3)    [ , ]   

(?  ?  ?  ? )

(4)    []  .

(?  ?  ?  ? )

(5)     ,

(?  ?  ?  ? )

(6)    .

(?  ?  ?  ?  ? )



(7)   ,    

(?  ?  ?  ?  ?  ? )

(8)   [ , ]  .

(?  ?  ?  ? )

(9)   [ , ]   

(?  ?  ?  ? )

(10)    [] .

(?  ?  ?  ? )

(11) []   []  ,

(?  ?  ?  ? )

(12)     .

(?  ?  ?  ? )



(13)   ,    

(?  ?  ?  ?  ?  ? )

(14)   [, ]  .

(?  ?  ?  ? )

(15)   [, ]   

(?  ?  ?  ? )

(16)   []  .

(?  ?  ?  ? )

(17) []   ,

(?  ?  ?  ? )

(18)    .

(?  ?  ?  ?  ? )



(19)   ,  .

(?  ?  ?  ?  ? )

(20)      [] .

(?  ?  ?  ?  ?  ?  ? )

(21)     .

(?  ?  ?  ?  ? )



To know [your] courage, but to keep [your] femininity

Is to become a river bed [for everything] under Heaven.

To become a river bed [for everything] under Heaven 

With constant De not to be separated.

Without parting with constant De

[You will] again return to the newborn.



To keep [your] shame, knowing [your] purity

Is to become a valley [for all that is] under Heaven.

To become a valley [for everything] under Heaven 

Then the permanent De is complete.

[When] the constant De is in abundance,

[You will] again return to simplicity of the tree.



To know [your] white, but to keep [your] black 

Is to become a model [to all] under Heaven.

To become a model [to all] under Heaven 

The constant De will make no mistakes.

[When] the constant De is unmistakable,

[You will] again return to the Infinite.



Splitting a whole tree, you get vessels.

When the Wise man is used, he becomes the Head of officials.

After all, the Great Law does not cut.



29.



(1) []     [, ]  

   ,

(?  ?  ?  ? ?  ?  ?  ? )

(2)  ,  .

(?  ?  ?  ?  ?  ? )

(3) [, ]      .

(?  ?  ?  ?  ? )

(4)  [ ]   .

(?  ?  ?  ?  ? )

(5)    ,  .

(?  ?  ?  ?  ? )

(6)   ,  .

(?  ?  ?  ?  ? )



(7)    ,  ,

(?  ?  ?  ?  ? )

(8)  ,  ,

(?  ?  ?  ? )

(9)  ,   ,

(?  ?  ?  ? )

(10)  ,  [] .

(?  ?  ?  ? hui)

(11)    [] ,

  [ ] .

(?  ? ?  ?  ?  ?  ?  ?  ?  ? )



The one who desires to marry [everything] under Heaven

and to influence it 

I see, he would not succeed.

[All] under Heaven is a vessel of the divine Spirit:

Nobody can influence it.

Whoever influences it will destroy it.

Whoever holds it will lose it.



Things either move forward or they follow,

Either sniff or blow,

Some are strong and others are weak,

Some destroy and some are destroyed.

Therefore the Sage leaves [everything] superfluous,

Avoid extremes [and everything that is] great.



30.



(1) ,      ,

(?  ?  ?  ?  ?  ? )

(2)       .

(?  ?  ?  ?  ?  ?  ? ? )

(3) []    .

(?  ?  ?  ? )

(4) ,   ,     .

(?  ?  ?  ?  ?  ?  ?  ? )

(5)   , , []  .

(?  ?  ?  ?  ?  ?  ?  ? )

(6)  [] ,  !

(?  ?  ?  ?  ? )

(7) []    [] .

(?  ?  ?  ?  ? )



(8) ,   .

(?  ?  ?  ? )

(9) ,   .

(? ? ? ?)

(10) ,   .

(?  ?  ?  ? )

(11) , [ ] .

(?  ?  ?  ?  ? )

(12)     [] .

(?  ?  ?  ?  ?  ? )



(13)      .

(?  ?  ?  ? )

(14)    .

(?  ?  ?  ? )

(15)  [, ]  ,   [ ].

(?  ?  ?  ? )



The one who with Dao helps the ruler of men,

Does not wish to use force of arms under Heaven.

[For] it will easily bounce back.

Where armies have stood, only weeds and thistles would grow.

After a big war surely will be hungry years.

A good [warrior] wins, and stop!

[He] does not dare to use the [advantage of his] strength.



[He] wins, but [he] does not conquer.

[He] wins, but [he] is not self-willed.

[He] wins, but [he] does not boast.

[He] wins, [as if] reluctantly.

It's called winning without [the use of] force.



A man in his thirties and decrepit.

We call this not Dao.

[What is] not Dao does not live out [its age].



31.



(1)    .

(?  ?  ?  ?  ?  ?  ?  ? )

(2) , ,  .

(?  ?  ?  ? )

(3) ,   ,    .

(?  ?  ?  ?  ?  ? )

(4) []     [],   .

(?  ?  ?  ?  ?  ? )

(5) []  ,   .

(?  ?  ?  ?  ? )

(6)        .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(7)    .

(?  ?  ?  ?  ?  ?  ? )

(8)  , []   .

(?  ?  ?  ?  ?  ? )

(9)       .

(?  ?  ?  ? )

(10) , []  .

(?  ?  ?  ? )

(11)  []    .

(?  ?  ?  ?  ?  ?  ?  ? )

(12) ,    ,

(?  ?  ?  ?  ? )

   []   .

(?  ?  ?  ?  ?  ?  ?  ? ?  ? )



(13)      .

(?  ?  ?  ? ?  ? )

(14)     .

(?  ?  ?  ? )

(15)     .

(?  ?  ?  ?  ?  ?  ? )

(16)   .

(?  ?  ?  ?  ? )

(17)  ,   [ ,  ]  .

(?  ?  ?  ?  ?  ?  ? )

(18) []   ,

    [ ].

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(19)    [ ]  .

(?  ?  ?  ?  ?  ?  ?  ? )



Weapons are the instruments of misfortune.

Things probably hate them.

Therefore, whoever has Dao does not get along with them.

[When] a noble man is at home, then he honors the left.

[When] weapons are used, then the right is respected.

Therefore, weapons are not the instruments of a noble man.

Weapons are the instruments of misfortune.

They are used when there is no more choice,

It is best to act calmly and with restraint.

Having won, [the winner] is not glorified.

Praising [the winner means] rejoicing in killing of people.

The one who rejoices in the killing of people,

Will not succeed in achieving [his] goals under Heaven.



That is why in happy affairs the left is revered.

In mourning, [we] honor the right.

That's why the junior officers stand on the left.

The commander-in-chief stands on the right.

In a word, they stand [just as at] a funeral ceremony.

[When] crowds of people are killed,

grief and mournful weeping [are only appropriate].

[We celebrate] the victory in the war with a funeral ceremony.



32.



(1)    .

(?  ?  ?  ? )

(2) ,    ,

(?  ?  ? )

(3)     ,     .

(?  ?  ?  ?  ?  ? )

(4)       [] ,

(?  ?  ?  ?  ?  ? )

(5)       .

(?  ?  ?  ?  ? )

(6)            .

(?  ?  ?  ?  ?  ?  ?  ? )

(7)   []    [ ]  .

(?  ?  ?  ?  ?  ?  ?  ? )



(8)   , []   [].

(?  ?  ?  ? )

(9)   , , [  ]  .

(? ?  ?  ?  ?  ?  ?  ?  ?)

(10) , [ ] ,    [].

(?  ?  ?  ?  ?  ? )



(11)  ,   [, ]  ,

(?  ?  ?  ?  ? ? )

(12)       []  [] .

(?  ?  ?  ?  ?  ?  ? )



Eternal Dao is nameless.

Unsplit, though it is insignificant,

There is no one under Heaven who can command it.

Were princes and kings able to keep it,

Ten thousand things would obey them on their own.

Earth and Heaven would come together and send down sweet dew.

People would come to an agreement on their own, without [any] orders.



There are names [when] you begin to split [the Dao].

Once there are names, one should know [its time] to stop.

Knowing [where] to stop, one can not [meet] any trouble.



For example, for Dao, [everything] under Heaven

Is like streams in a valley for a [large] river [or] sea.



33.



(1)    , .

(?  ?  ?  ?  ? )

(2)   ,  .

(?  ?  ?  ?  ? )

(3)   ,  .

(?  ?  ?  ?  ?  ? )

(4)   , .

(?  ?  ?  ?  ? )

(5)   , .

(?  ?  ?  ?  ? )

(6)   ,   ,

(?  ?  ?  ?  ?  ? )

(7) []  [] ,    .

(?  ?  ?  ?  ?  ?  ? )

(8) ,     [ ]  .

(?  ?  ?  ?  ?  ?  ? )



The one who knows others is smart.

The one who knows himself sees clearly.

The one who conquers others has strength.

The one who conquers himself is mighty.

The one who knows contentment is rich.

Whoever uses force is directed towards the goal,

[But only] what is in its place [will] endure.

To die, but not be forgotten  [this is] a long life.



34.



(1)    !

  []   .

(?  ?  ?  ?  ?  ?  ?  ? )

(2) []   ,  []   .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(3)       ,

 []    .

(?  ?  ?  ?  ?  ?  ?  ? )

(4)     

[]   .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(5)       ,

 []     

(?  ?  ?  ?  ?  ?  ?  ? )

(6) []   .

(?  ?  ?  ? )



(7)        [],

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(8) ,     .

(?  ?  ?  ?  ?  ? )

(9) -  []     [].

(?  ?  ?  ? )



The Great Dao is flowing everywhere! It can [be] left and right.

It completes [all] affairs successfully, but [even] has no name.

Ten thousand things are under its control,

But [it] does not become their master.

It never has any desires  [it] can be called the insignificant.

Ten thousand things are under its control,

But [it] does not become their master.

[It] can be called the greatest.



Therefore, the Sage is able to complete a great [matter],

Because he does not act like a great one.

Because of this, he is able to complete a great [matter].



35.



(1) [ , ]   ,

 ,   .

(?  ?  ?  ? ?  ? )

(2) ,   [] .

   [] .

(?  ?  ?  ?  ?  ?  ? )

(3) ,   []   [ ].

(?  ?  ?  ?  ?  ? )



(4)  ,   ,

(?  ?  ?  ?  ? ? )

(5)   !    .

(?  ?  ?  ?  ?  ?  ? )

(6)     []  ,  .

(?  ?  ?  ?  ?  ? )

(7)    []  ,  .

(?  ?  ?  ?  ?  ? )

(8)  ,    .

(?  ?  ?  ?  ?  ? )



[To the one who] keeps the Great Form, everything under Heaven comes.

It comes, and [knows] no evil. Great peace and [harmony of] equality.

Music, treats  [even] the wanderer will interrupt [his path].



Therefore, the words that Dao utters, we call insipid!

They have no taste.

Look into it  [it] is not enough to be seen.

Listen to it  [it] is not enough to be heard.

Use it and [you] will never deplete [it].



36.



(1)  - ,   [] .

(?  ?  ?  ?  ?  ?  ?  ? )

(2)  - , []   .

(?  ?  ?  ?  ?  ?  ?  ? )

(3)  - ,

[ ]   .

(?  ?  ?  ?  ?  ?  ?  ? )

(4)  - , [] , []  [] .

(?  ?  ?  ?  ?  ?  ?  ? )

(5)    .

(?  ?  ?  ? )



(6)        .

(?  ?  ?  ?  ? )

(7)      .

(?  ? ?  ?  ?  ? )

(8)      .

(?  ?  ?  ?  ?  ?  ?  ?  ? )



If [you] want to compress something, it [has] to be stretched at first.

If [you] want to weaken something, it [has] to be strengthened at first.

If [you] want to bring something down, it [has] to be raised at first.

If [you] want to take something away, it [has] to be given at first.

It's called The glimmering Light.



The weak and the soft win over the strong and the hard.

Fish should not be taken from deep.

The sharp weapons of the state must not be shown to people.



37.



(1)   -,

(?  ?  ?  ? )

(2)   , [  ]  .

(?  ?  ?  ? )

(3)       [] ,

(?  ?  ?  ?  ?  ? )

(4)       .

(?  ?  ?  ?  ? )

(5) , [ ]  ,

(?  ?  ?  ? )

(6)      ,   .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(7) ,    ,

    .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(8)     

,   ,    .

(?  ?  ?  ?  ? ?  ?  ?  ? )



(9)   2426 [].

(?   2426)



Dao is always Wu wei,

But there is nothing [that the Tao] does not do.

If only kings and nobles were able to keep [the Tao],

Ten thousand things would change by themselves.

Changing, [if they] have a desire to act,

I will suppress it with the help of nameless simplicity.

Nameless simplicity will also have no desires.

If there are no desires  then by tranquility

[Everything] under the Heaven will sort itself out on its own.



Dao  2426.





 



 38  81



38.



(1)    ,    .

(?  ?  ?  ?  ?  ?  ?  ? )

(2)     ,    .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(3)    ,     .

(?  ?  ?  ?  ?  ?  ?  ? )

(4)   ,     .

(?  ?  ?  ?  ?  ?  ?  ? )

(5)   ,    .

(?  ?  ?  ?  ?  ?  ?  ? )

(6)   , , []    ,

(?  ?  ?  ?  ?  ?  ?  ? )

,  , [] .

(?  ?  ?  ?  ?  ? )



(7)      -.

(?  ?  ?  ?  ?  ? )

(8)   -  .

(?  ?  ?  ?  ? )

(9)     .

(?  ?  ?  ?  ? )

(10)       .

(?  ?  ?  ?  ? )

(11)      ,

(?  ?  ?  ?  ?  ?  ? )

 []   [] .

(?  ?  ?  ? )

(12)        .

(?  ?  ?  ?  ?  ?  ? 

?  ?  ?  ?  ? )



(13)      .

[]    .

(?  ?  ?  ?  ?  ?  ?  ? 

?  ?  ?  ?  ? )

(14) [] ,  ,    .

(?  ?  ?  ?  ?  ?  ?  ? )

(15)      [] .

(?  ?  ?  ?  ? )



39.



(1) [ ]  -  :

(?  ?  ?  ?  ? )

(2)  -   -  ;

(?  ?  ?  ?  ? )

(3)  -   -  ;

(?  ?  ?  ?  ? )

(4)   -   -   ;

(?  ?  ?  ?  ? )

(5)  -   -   ;

(?  ?  ?  ?  ? )

(6)    -   -  ;

(?  ?  ?  ?  ?  ? )

(7)    -  

     .

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(8)     .

(?  ?  ?  ? )



(9) []    , [], , [  ] .

(?  ?  ?  ?  ?  ?  ? )

(10) []    ,

[], , [  ] .

(?  ?  ?  ?  ?  ?  ? )

(11) []    ,

[], , [  ] .

(?  ?  ?  ?  ?  ?  ? )

(12) []    ,

[], , [  ] .

(?  ?  ?  ?  ?  ?  ? )

(13) []      ,

[], , [  ] .

(?  ?  ?  ?  ?  ?  ?  ? )

(14) []        ,

[], , [  ] .

(?  ?  ?  ?  ?  ?  ?  ?  ? )



(15) , ,    .

(?  ?  ?  ?  ?  ?  ? )

(16) ,    .

(?  ?  ? ?  ?  ? )

(17)        

, , .

(?  ?  ?  ?  ?  ?  ?  ?  ?  ? )

(18)       ?   ?

(?  ?  ?  ?  ?  ?  ?  ?  ? )



(19) ,   ,   .

(?  ?  ?  ?  ?  ? )

(20)       .

(?  ?  ?  ?  ?  ?  ?  ? )

(21) []   .

(?  ?  ?  ? )



40.



(1)   []  .

(?  ?  ?  ?  ?  ?  ? )

(2)   []  .

(?  ?  ?  ?  ?  ?  ? )

(3)     

 [ ],  .

(? ?  ?  ?  ?  ?  ? ).

(4) ,  ,  [   ],  .

(?  ?  ?  ? )



Retreat [so] the Dao moves.

Weakening  [so] the Dao acts.

Under Heaven, the ten thousand things exist

[in relation to] what there is.

What there is exists [in relation to] what there is not.



41.



(1)  ,   ,      .

(?  ?  ?  ?  ?  ?  ?  ?  ?  ? )

(2)   [],   ,   [],  .

(?  ?  ?  ?  ?  ?  ?  ? )

(3)  ,   ,  [ ] .

(?  ?  ?  ?  ?  ?  ? )

(4)    ,

[   ] ,  []  [] .

(?  ?  ?  ?  ?  ?  ?  ? )



(5)  [ ]   :

(?  ?  ?  ?  ?  ? )

(6)  ,  .

(?  ?  ?  ? )

(7)   ,  .

(?  ?  ?  ? )

(8)   ,  .

(?  ?  ?  ? )

(9)    .

(?  ?  ?  ? )

(10)    .

(?  ?  ?  ? )

(11)      .

(?  ?  ?  ?  ? )

(12)    .

(?  ?  ?  ? )

(13)     .

(?  ?  ?  ? )

(14)     .

(?  ?  ?  ? )

(15)    .

(?  ?  ?  ? )

(16)   .

(?  ?  ?  ? )

(17)     .

(?  ?  ?  ? )



(18)     .

(?  ?  ?  ? )

(19)    

[]     .

(?  ?  ?  ?  ?  ?  ?  ? )



The best student, having heard about the Dao,

is able to diligently go to its center.

The average student, having heard about the Dao,

[sometimes] keeps [it], [sometimes] loses [it].

Low people, having heard about the Dao, laugh loudly [at it].

If they did not laugh loudly,

[such a Dao would] be insufficient to be considered [as] the Dao.



Therefore [this is what] is in the legends:

To see the Dao is like becoming dull.

To approach the Dao is like to retreat.

To be equal to the Dao is like making mistakes.

The Highest De is like a valley.

The Great Purity is like dishonor.

The infinite De seems insufficient.

The unshakable De seems unstable.

True Reality seems to be changeable.

The Great Square has no corners.

The Great Vessel is made last.

The Great Tone is silent.

The Great Image has no outlines.



The Dao is hidden in the absence of name.

A man only in the Dao begins and completes [everything] well.



42.



(1)   .

(?  ?  ? )

(2)   .

(?  ?  ? )

(3)   .

(?  ?  ? )

(4)     .

(?  ?  ?  ? )

(5)     []   

   .

(?  ?  ?  ?  ?  ?  ? )

(6)     .



(?  ?  ?  ?  ? )

(7)      []

, , .

(? ?  ?  ?  ?  ?  ?  ?  ?  ? )

(8)  [  ]   ,  .

(?  ?  ?  ?  ?  ?  ? )

(9)    , ,  , .

(?  ?  ?  ?  ?  ?  ? ?  ?  ?  ?  ? )



(10) ,   ,    :

(?  ?  ?  ?  ?  ?  ?  ? )

(11) ,  [] ,     .

(?  ?  ?  ?  ?  ?  ? )

(12)    [ ]  [ ] .

(?  ?  ?  ?  ?  ? )



The Dao begets the One

The One begets two

Two begets three

Three begets the ten thousand things.

The ten thousand things carry Yin on [their] shoulders

and hold Yang in the arms.

The Qi in the middle presumes harmony.



Under Heaven nobody likes [to be]

orphans, unworthy and hapless.

But the princes and dukes call themselves so.

Therefore, things are either acquire by losing, or lose by acquiring.



What others teach, I also teach:

He who [acts] by force will not be allowed to dye a natural death.

I will consider [this as] the father of [all my] precepts.



43.



(1)       .

(? ?  ?  ?  ? 

?  ?  ?  ?  ?  ?  ? )

(2) [, ]  ,  [ , ]  .

(?  ?  ?  ?  ? )

(3)       -.

(?  ?  ?  ?  ?  ?  ?  ?  ? )

(4)        

(?  ?  ?  ?  ?  ?  ?  ? )

(5)   ,   .

(? ?  ?  ?  ?  ?  ? )



The softest [things] under Heaven gallops over [those which are] hardest.

[That which is] Not a Thing penetrates [even where] there is no gap.

That's why I know the benefits of Non-Action.

Learning without words and the benefits of Non-Action 

Under Heaven, few can achieve this.



44.



(1)     [ ],  ?

(?  ?  ?  ?  ? )

(2)      [ ] ?

(?  ?  ?  ?  ? )

(3)      ?

(?  ?  ?  ?  ? )

(4)     ,   .

(?  ?  ?  ?  ?  ?  ? )

(5)    ,  .

(?  ?  ?  ?  ? )

(6) ,  ,  [] .

(?  ?  ?  ?  ? )

(7) , [ ] ,  [] .

(?  ?  ?  ? )

(8)   []  .

(?  ?  ?  ? )



[Your] name or [your] body  [of them], which is dearer?

[Your] body or money  [of them], which is greater?

To lose or to gain  which is more painful?

Therefore, to love strongly is, certainly, to spend a great deal.

To accumulate more and more is, certainly, to have the large loses.

Therefore, knowing contentment, [you will meet] no shame.

Knowing [where to] stop, [you will meet] no danger.

So you can [live] for a very long time.



45.



(1)     ,

(?  ?  ?  ? )

(2) []     .

(?  ?  ?  ? )

(3)     ,

(?  ?  ?  ? )

(4) []    .

(?  ?  ?  ? )

(5)    .

(?  ?  ?  ? )

(6)    .

(?  ?  ?  ? )

(7)     .

(?  ?  ?  ? )

(8)   .

(?  ?  ? )

(9)   .

(? ?  ? )

(10)  

 [, ]  .




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