Tao-Te-Ching - 10 Translations.pdf

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TABLE OF CONTENTS
The Tao Te Ching by Lao Tzu Translated by D.C. Lau (1963) [3]
The Tao Te Ching by Lao Tzu Translated by Jim Clatfelder [26]
The Tao Te Ching by Lao Tzu Translated by John H. McDonald [51]
The Tao Te Ching by Lao Tzu Translated by John C.H. Wu [76]
The Tao Te Ching by Lao Tzu Translated by Lin Yutang [103]
The Tao Te Ching by Lao Tzu Translated by Raymond B. Blakney [130]
The Tao Te Ching by Lao Tzu Translated by Robert G. Henricks [162]
Dao De Jing - Way Power Book by Lao-zi - English version by Sanderson Beck [184]
The Tao Te Ching by Lao Tzu Translated by Tormond Byrn [209]
The Tao Te Ching by Lao Tzu - The Witter Bynner version [239]
The Tao Te Ching
by Lao Tzu
Translated by D.C. Lau (1963)
1
The way that can be spoken of
Is not the constant way;
The name that can be named
Is not the constant name.
The nameless was the beginning of heaven and earth;
The named was the mother of the myriad creatures.
Hence always rid yourself of desires in order to observe its secrets;
But always allow yourself to have desires in order to observe its manifestations.
These two are the same
But diverge in name as they issue forth.
Being the same they are called mysteries,
Mystery upon mystery -
The gateway of the manifold secrets.
2
The whole world recognizes the beautiful as the beautiful, yet this is only the ugly;
the whole world recognizes the good as the good, yet this is only the bad.
Thus Something and Nothing produce each other;
The difficult and the easy complement each other;
The long and the short off-set each other;
The high and the low incline towards each other;
Note and sound harmonize with each other;
Before and after follow each other.
Therefore the sage keeps to the deed that consists in taking no action and practises the
teaching that uses no words.
The myriad creatures rise from it yet it claims no authority;
It gives them life yet claims no possession;
It benefits them yet exacts no gratitude;
It accomplishes its task yet lays claim to no merit.
It is because it lays claim to no merit
That its merit never deserts it.
3
Not to honor men of worth will keep the people from contention;
not to value goods which are hard to come by will keep them from theft;
not to display what is desirable will keep them from being unsettled of mind.
Therefore in governing the people, the sage empties their minds but fills their bellies,
weakens their wills but strengthens their bones.
He always keeps them innocent of knowledge and free from desire, and ensures that
the clever never dare to act.
Do that which consists in taking no action, and order will prevail.
4
The way is empty, yet use will not drain it.
Deep, it is like the ancestor of the myriad creatures.
Blunt the sharpness;
Untangle the knots;
Soften the glare;
Let your wheels move only along old ruts.
Darkly visible, it only seems as if it were there.
I know not whose son it is.
It images the forefather of God.
5
Heaven and earth are ruthless, and treat the myriad creatures as straw dogs;
the sage is ruthless, and treats the people as straw dogs.
Is not the space between heaven and earth like a bellows?
It is empty without being exhausted:
The more it works the more comes out.
Much speech leads inevitably to silence.
Better to hold fast to the void.
6
The spirit of the valley never dies.
This is called the mysterious female.
The gateway of the mysterious female
Is called the root of heaven and earth.
Dimly visible, it seems as if it were there,
Yet use will never drain it.
7
Heaven and earth are enduring.
The reason why heaven and earth can be enduring is that they do not give themselves
life.
Hence they are able to be long-lived.
Therefore the sage puts his person last and it comes first,
Treats it as extraneous to himself and it is preserved.
Is it not because he is without thought of self that he is able to accomplish his private
ends?
8
Highest good is like water.
Because water excels in benefiting the myriad creatures without contending with them
and settles where none would like to be, it comes close to the way.
In a home it is the site that matters;
In quality of mind it is depth that matters;
In an ally it is benevolence that matters;
In speech it is good faith that matters;
In government it is order that matters;
In affairs it is ability that matters;
In action it is timeliness that matters.
It is because it does not contend that it is never at fault.
9
Rather than fill it to the brim by keeping it upright
Better to have stopped in time;
Hammer it to a point
And the sharpness cannot be preserved for ever;
There may be gold and jade to fill a hall
But there is none who can keep them.
To be overbearing when one has wealth and position
Is to bring calamity upon oneself.
To retire when the task is accomplished
Is the way of heaven.
10
When carrying on your head your perplexed bodily soul
Can you embrace in your arms the One and not let go?
In concentrating your breath can you become as supple
As a babe?
Can you polish your mysterious mirror
And leave no blemish?
Can you love the people and govern the state
Without resorting to action?
When the gates of heaven open and shut
Are you capable of keeping to the role of the female?
When your discernment penetrates the four quarters
Are you capable of not knowing anything?
It gives them life and rears them.
It gives them life yet claims no possession;
It benefits them yet exacts no gratitude;
It is the steward yet exercises no authority.
Such is called the mysterious virtue.
11
Thirty spokes share one hub.
Adapt the nothing therein to the purpose in hand, and you will have the use of the cart.
Knead clay in order to make a vessel.
Adapt the nothing therein to the purpose in hand, and you will have the use of the
vessel.
Cut out doors and windows in order to make a room.
Adapt the nothing therein to the purpose in hand, and you will have the use of the
room.
Thus what we gain is Something, yet it is by virtue of Nothing that this can be put to
use.
12
The five colors make man's eyes blind;
The five notes make his ears deaf;
The five tastes injure his palate;
Riding and hunting
Make his mind go wild with excitement;
Goods hard to come by
Serve to hinder his progress.
Hence the sage is
For the belly
Not for the eye.
Therefore he discards the one and takes the other.
13
Favor and disgrace are things that startle;
High rank is, like one's body, a source of great trouble.
What is meant by saying favor and disgrace are things that startle?

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