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In Mans Search for Meaning, psychiatrist and neurologist Victor Frankl (1905-1997) wrote aout his ordeal as aconcentrationca!p in!ate during the

"econd #orld #ar$ Interestingly, he %ound that those who sur&i&ed longest in concentration ca!ps were not those who were physically strong, ut those

who retained a sense o% control o&er theiren&iron!ent$'e oser&ed#e who li&ed in concentration ca!ps can re!e!er the !en who walked through the huts co!%orting others, gi&ing away their last piece o% read$ hey

!ay ha&e een %ew in nu!er, ut they o%%er su%%icient proo% that e&erything can e taken %ro! a !an ut one thing the last o% hu!an %reedo!s*to

choose one+s own attitude in any gi&en set o% circu!stances*to choose one+s own way$Frankl+s !essage is ulti!ately one o% hope e&en in the !ost asurd, pain%ul, and dispiriting o% circu!stances, li%e can e gi&en a !eaning, and so too

can su%%ering$ i%e in the concentration ca!p taught Frankl that our !ain dri&e or !oti&ationin li%e is neither pleasure, asFreudhad elie&ed, nor power,

as dler had elie&ed, ut !eaning$%ter his release, Frankl %ounded the school o% logotherapy (%ro! the .reek logos, !eaning /reason+ or /principle+), which is so!eti!es re%erred to as the

/hird Viennese "chool o%sychotherapy+%or co!ing a%ter those o% Freud and dler$ he ai! o% logotherapy is to carry out an eistential analysis o% theperson, and, in so doing, to help hi! unco&er or disco&er !eaning %or his li%e$

ccording to Frankl, !eaning can e %ound through- 2periencing reality y interacting authentically with the en&iron!ent and with others,- .i&ing so!ething ack to the world throughcreati&ityand sel%-epression, and- 3hanging our attitude when %aced with a situation or circu!stance that we cannot change$Frankl is credited with coining the ter! /"unday neurosis+ to re%er to the de4ection that !any people %eel at the end o% the working week when at last they

ha&e the ti!e to realie 4ust how e!pty and !eaningless their li%e has eco!e$ his eistential &acuu! !ay open the door on all sorts o% ecesses and

co!pensations such as neurotic aniety, a&oidance,inge eating, drinking, o&erworking, and o&erspending$ In the short-ter!, these ecesses and

co!pensations carpet o&er the eistential &acuu!, ut in the longer ter! they pre&ent action %ro! eing taken and !eaning %ro! eing %ound$For Frankl, depressionresults when the gap etween what a person is and what he ought to e, or once wished to e, eco!es so large that it can no

longer e carpeted o&er$ he person+s goals see! %ar out o% reach and he can no longer en&isage a %uture$ s in sal! 61, abyssus abyssum invocat

*/hell rings %orth hell+, or, in an al ternati&e translation, /the deep calls unto the deep$+hus depression is our way o% telling oursel&es that so!ething is seriously wrong and needs working through and changing$ nless change can e

!ade, there will continue to e a !is!atch etween our li&ed eperience and our desired eperience, etween the !eaninglessness o% e&eryday li%e

and the innate dri&e to %ind !eaning, to sel%-actualie, to e all that we can e$ Fro! an eistential standpoint, the eperience o% depression oliges us to

eco!e aware o% our !ortality and %reedo!, and challenges us to eercise the latter within the %ra!ework o% the %or!er$ 8y !eeting this ulti!ate

challenge, we can reak out o% the cast that has een i!posed upon us, disco&er who we truly are, and, in so doing, egin to gi&e deep !eaning to

our li%e$

Chapter OneTao (The Way) that can be spoken of is not the Constant Tao The name that can be named is not

a Constant Name. Nameless, is the origin of Heaen and !arth" The named is the #other of all

things. Th$s, the constant oid enables one to obsere the tr$e essence. The constant being

enables one to see the o$t%ard manifestations. These t%o come paired from the same origin.

&$t %hen the essence is manifested, 't has a dierent name. This same origin is called The

*rofo$nd #ystery.+ s profo$nd the mystery as 't can be, 't is the -ate to the essence of all life.Chapter T%o s soon as bea$ty is kno%n by the %orld as bea$tif$l, it becomes $gly. s soon as

irt$e is being kno%n as something good, it becomes eil. Therefore being and nonbeing giebirth to each other. /i0c$lt and easy accomplish each other. 1ong and short form each other.

High and lo% disting$ish each other. 2o$nd and tone harmoni3e each other &efore and after

follo% each other as a se4$ence. 5eali3ing this, the saint performs eortlessly according to the

nat$ral Way %itho$t personal desire, and practices the %ordless teaching thr$ ones deeds. The

saint inspires the itality of all lies, %itho$t holding back. He n$rt$res all beings %ith no %ish to

take possession of. He deotes all his energy b$t has no intention to hold on to the merit. When

s$ccess is achieed, he seeks no recognition. &eca$se he does not claim for the credit, hence

shall not lose it.Chapter Three &y not adoring the %orthy, people %ill not fall into disp$te. &y not al$ing the hard

to get ob6ects, people %ill not become robbers. &y not seeing the desires of l$st, ones heart %ill

not be conf$sed. Therefore the goerning of the saint is to empty ones mind, s$bstantiate ones

irt$e, %eaken ones %orldly ambition and strengthen ones essence. He lets the people to be

innocent of %orldly kno%ledge and desire, and keeps the cleer ones from making tro$ble %ith

their %its. cts nat$rally %itho$t desire, then eerything %ill be accomplished in its nat$ral order.Chapter 7o$r Tao (The Way) can be inf$sed into the nat$re and p$t to $se %itho$t being

e8ha$sted. 't is so deep and s$btle like an abyss that is the origin of all things. 't is complete and

perfect as a %holeness that can 5o$nd o sharp edges" 5esole conf$sion" Harmoni3e %ith the

glory" ct in $nity %ith the lo%liness. Tao is so profo$nd and yet in inisible, 't e8ists in

eery%here and any%here. ' don not kno% %hose 2on 't is, 't e8isted before heaen and earth.

Chapter FiveNat$re n$rt$res all things %ith the %holeness of complete irt$e. 't sho%s the
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greatest and perfect kindness by giing life to let all things gro% and accomplish them %ith the

hastening of harest. Therefore, according to ancient c$stom, nat$re may seem $nkind to regard

all beings as a traditional stra% dog for sacri9ce. nd like%ise %ith a saint, he may seem $nkind

to regard people as a traditional stra% dog for sacri9ce. The space bet%een heaen and earth is

like the bello%s, it appears empty yet it gies a s$pply that neer fails" The more it moes, the

more it brings forth. #any %ords lead to e8ha$stion. 't is better to center on the tr$e essence

%ithin. Chapter2i8 2pirit of the alley is immortal. 't is called the mystic nat$re. The gate o f the

mystic nat$re is regarded as the root of the $nierse. 't is eerlasting and cannot be cons$med.

Chapter2een Heaen is eerlasting and earth is end$ring. The reason that they are eerlasting

is beca$se they do not e8ist for themseles. Hence, they are long lied. Th$s, altho$gh the saint

p$ts himself last, 9nds himself in the lead. ltho$gh he is not selfconcerned, 9nds himself

accomplished. 't is beca$se he is not foc$sed on selfinterests and hence can f$l9ll his tr$e

nat$re. Chapter!ight person of great irt$e is like the :o%ing %ater. Water bene9ts all things

and contends not %ith them. 't p$ts itself in a place that no one %ishes to be and th$s is closest

to Tao. irt$o$s person is like %ater %hich adapts itself to the perfect place. His mind is like the

deep %ater that is calm and peacef$l. His heart is kind like %ater that bene9ts all. His %ords are

sincere like the constant :o% of %ater. His goerning is nat$ral %itho$t desire %hich is like the

softness of %ater that penetrates thro$gh hard rocks. His %ork is of talent like the free :o% of

%ater. His moement is of right timing like %ater that :o%s smoothly. irt$o$s person neerforces his %ay and hence %ill not make fa$lts. ChapterNine Those %ho oerly pride %ealth is

like the oer:o%ing %ater %hich shall ca$se damages. 't is better to restrain early. Those %ho are

not content %ith fame is like polishing the edge of a knife. The sharper it gets, the easier it is to

break. Wealth and treas$res are b$t ill$sions that one cannot possess. Those %ho are arrogant of

their %ealth and fame shall inite blame $pon oneself. The nat$re Tao teaches one to retreat

after ones s$ccess and not to hold on to the credit. ChapterTen Can one $nite the body and the

spirit as one and embrace the Oneness+ %itho$t departing from the great Tao; Can one achiee

harmony %ith s$ch gentleness by holding on to the tr$e spirit %ithin as if the innocence of an

infant; Can one free oneself from %orldly kno%ledge and cleanse ones mind, so that no fa$lts

shall be made; Can a r$ler loe his people by goerning %ith the nat$ral Way %itho$t personalintention; Can the mystic gate to all life essence be opened or closed %itho$t the irt$e of the

mysterio$s nat$re; Can one gain the insight of nat$re and become a %ise person %itho$t the

eort of action; The mysterio$s nat$re creates and n$rt$res all things %itho$t the desire to

possess them. 't performs %ith all eorts %itho$t claiming for credit. 't :o$rishes all beings

%itho$t the intention to take control of. 2$ch is the #ystic Te+ or #ystic


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%orld as m$ch as he al$es himself, can be entr$sted %ith the r$ling of the %orld. He %ho loes

the %orld as m$ch as he loes himself, can be entr$sted %ith the g$idance of the %orld.

Chapter7o$rteen What cannot be seen is called the inisible. What cannot be heard is called

the ina$dible. What cannot be to$ched is called the intangible. These three cannot be e8amined

and comprehended. nd hence are mi8ed together as one. This Oneness+ is not m$ch brighter

in the sky, as 't is not m$ch dimmer on earth. 't is not more glorio$s in a saint as 't is not more

fainter in an ordinary person. 't is eerlasting and cannot be named. 't is the original oid of

nonbeing.+ This Oneness+ is the Tao %hich is inisible, and formless. 't may be regarded as

ag$e and intangible. When the Oneness Tao comes for%ard, 'ts front cannot be seen. When one

tries to follo% 't, one cannot see 'ts rear. &y abiding %ith the original Tao, one can master the

presence. He %ho kno%s this Origin,+ shall kno% the teaching and principle of the -reat Tao.

Chapter7ifteen The ancient Tao c$ltiators %ere s$btle and mysterio$s. They %ere of

immeas$rable prof$ndity. &eca$se they %ere too s$btle to be kno%n, so rel$ctantly they %ere

being described as follo%= Ca$tio$s, as if crossing an icy rier. Hesitant, as if fearf$l of the

s$rro$ndings. 5eerent, like an honorable g$est. /ispersed, like %inter ice began to melt in

spring. 2imple and sincere, like a gen$ine irgin. Openminded, like an empty alley. Harmoni3ed,

like the t$rbid %ater. Ho% can one t$rn the t$rbid %ater into clarity; person of Tao %o$ld

maintain peace in order to achiee p$reness of the mind. nd therefore shall not be dist$rbed by

the %orldly desires. fter achieing p$reness of the mind, ho% can one let it be eerlasting; person of Tao %o$ld $nify and harmoni3e himself %ith all beings %hich shall lead to eternity.

Those %ho abide by this Tao %ill not ind$lge themseles in the desire of greed. 't is beca$se of

this h$mbleness that enables one to embrace the original Oneness,+ the -reat Tao. Chapter

2i8teen H$man m$st achiee the $ltimate oid and maintain calmness %ith sincerity in order to

obsere the gro%th and :o$rish of all beings. 't is in this %ay that one can $nderstand the la% of

nat$re. ll things and beings %ill eent$ally ret$rn to the original so$rce. This is called peace.+

*eace+ means ret$rning to ones original nat$re. This original nat$re is the eternal la%. To kno%

the nat$res la% is to be enlightened. He %ho is ignorant of the nat$res la% shall act recklessly,

and th$s %ill inite misfort$ne. To kno% the constant la% of nat$re is to be genero$s. &eing

genero$s, one is impartial. &eing impartial, one is the soereign. 2oereign is the nat$re itself.Nat$re is Tao. Tao is eerlasting. When ones physical body dies a%ay, Tao still long end$res.

Chapter2eenteen 'n early ancient mankind, Tao has been in e8istence in ones tr$e nat$re.

#en possess 't %itho$t kno%ing. One then acts %ith irt$e and honor %hich is inferior to Tao. The

less s$perior is to act %ith fear. nd the least s$perior is to act %ith disgrace. This occ$rs

beca$se one does not hae eno$gh faith, and hence has no con9dence. The nat$re of Tao is

disting$ished by %ordless teaching %ith the nat$ral act of irt$e %itho$t action. s s$ch, people

%o$ld act eortlessly and harmoni3e %ith the Nat$re Tao. Chapter!ighteen When -reat Tao

declines, irt$e of h$manity and righteo$sness shall arise. When kno%ledge and intelligence

appear, great hypocrisy shall arise. When the si8 ario$s family relationships are not in harmony,

9lial piety and compassion shall arise. When a co$ntry is in chaos, the loyal o0cials shall appear.

ChapterNineteen Transcend the saints teaching and conceal ones %isdom for potential $se,

shall bene9t the people a h$ndred fold. !8tend kindness to its $ltimate and then polish to re9ne

ones righteo$sness shall help the people or regain 9lial piety and compassion. !mploy ones

s$btle tr$e nat$re %ith e84$isiteness and e8tend ones personal bene9t to share %ith others,

shall eliminate robbers and thiees. These three statements are apparent s$per9cial and not

s$0cient to e8press the nat$ral Way+ of the great Tao. Hence, this is %hat people sho$ld do=

5et$rn to their original tr$e self and embrace the p$re Oneness.+ 5efrain selfness and diminish

%orldly desires. ChapterT%enty !nlightenment of the absol$te Tao can free a person from

%orries and sorro%. Ho% m$ch is the dierence bet%een a respectf$l response and an angry

response; Ho% great is the dierence bet%een good and eil; What people nat$rally fear, one


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sho$ld also fear. Ones endless desire can res$lt in negligence of the tr$e nat$re of life. *eople

like to p$rs$e after e8citement as if they %ere ascending the terrace in spring and celebrate a

sacri9cial feast. &$t ' alone remain 4$iet and calm like an infant %ho is p$re and innocent. nd '

alone appeared to be lost like one %ho has no%here to go. ll people hae a s$rpl$s, b$t ' alone

%as simple and left o$t like a fool. *eople seemed bright and shre%d, %hile ' seemed d$ll. *eople

like to disp$te, %hile ' alone remain 4$iet. ' am calm and peacef$l like the bo$ndless ocean. ' am

openhearted and free like the %ind blo%ing high aboe the sky %itho$t hindrance. !eryone

thinks of themseles as capable and o$tstanding %hile ' appeared $nlearned. ' am the only one

to be dierent from others for ' al$e highly the -reat Tao and 6oyf$lly act accordingly. Chapter

T%entyone man of great irt$e is one %ho follo%s the nat$re %ay of Tao. This Tao is ag$e and

intangible. >et, in the ag$e and oid, there is image, there is s$bstance. Within the profo$nd

intangible, there is essence" This essence is gen$ine. 'n 't lies the great faith. 2ince the beginning

of the %orld, Tao has been in e8istence. Only thro$gh 't that one can $nderstand the origin of all

beings. Ho% do ' kno% that this is the tr$e essence; 't is thro$gh this nat$ral Way. Chapter

T%entyt%o To yield is to presere the %hole. To be mis6$dged is to be straightened. To be hollo%

is to be 9lled. To be battered is to be rene%ed. To be in need is to possess. To be ab$ndant is to

be conf$sed. Therefore, the saint embraces the Oneness+ as a standard for the %orld. The %ise

one is not pre6$diced, hence he is enlightened. The %ise one is not selfopinioned, hence he is

o$tstanding. The %ise one does not boast of himself, hence he shall receie the credit. The %iseone does not praise his o%n deeds, hence can long end$re. &eca$se the %ise one does not

con:ict %ith others and therefore the %orld cannot contend against him. 't is not tr$e as the

ancients say, To yield is to presere the %hole;+ Th$s the Oneness+ %ill be honored to him.

ChapterT%entythree Words that cannot be heard of are nat$ral. gale can not blo% for the

%hole morning. rainstorm cannot last for the %hole day. What ca$sed these eects; Heaen

and earth. !en the actions of nat$re do not last long. Ho% m$ch more can h$mans behaior

last %hen digressed from the nat$ral Tao; Th$s, one %ho follo%s the -reat Tao, When Tao is

present, he %ill bene9t the %orld %ith Tao. When Te is present, he %ill bene9t the %orld %ith Te.

When Tao and Te are both lost, he identi9es himself %ith the people and bene9ts them %ith the

enlightenment of teaching. One %ho identi9es %ith Tao is glad to be %ith Tao. One %ho identi9es%ith Te is glad to be %ith Te. One %ho identi9es %ith the loss of Tao and Te is glad to be %ith the

lost. 'f one does not hae eno$gh faith in Tao,+ ho% can he assist others to practice %ith faith;

ChapterT%entyfo$r He %ho raises himself on tiptoe cannot stand 9rm. He %ho %alks %ith

strides cannot trael far. He %ho is selfopinioned shall not be enlightened. He %ho is pre6$diced

shall not be recogni3ed. He %ho brags abo$t himself shall not receie credit. He %ho is arrogant

shall not make improements. 'n ie% of Tao, people %ho are selfcentered are like the s$rpl$s

food and red$ndant actions in eeryday life. ll things disg$st them. Therefore a person of Tao

%ill not cond$ct himself in s$ch manner. ChapterT%enty9e 2omething is formed in the chaos,

%hich e8isted before heaen and earth. 't is 4$iet and profo$nd. 't stands alone and alters not. 't

reoles eternally %itho$t e8ha$stion. 't is regarded as the #other of all beings. ' do not kno% 'ts

name, e8cept to call 't Tao. When forced to gie 't a name, ' %o$ld call 't the -reat.+ The -reat is

farreaching. 7arreaching is in9nite. 'n9nite is to ret$rn to the selfs$0cient origin. Therefore, Tao

is great, heaen is great, earth is great, and so is the tr$eself. There are fo$r greatness in the

$nierse, and tr$eself is one of them. #an models the Way of earth" !arth models the Way of

heaen" Heaen models the Way of Tao" Tao models the Way of nat$re. ChapterT%entysi8 The

heay is the f$ndamental of the light. Tran4$ility is the master of agitation. Therefore, the saint

al%ays cond$cts himself %ith the essence of Tao and neer departs from 't. ltho$gh he is

s$rro$nded by the splendor of %ealth, he remains to lie a simple and ordinary life. Ho% can a

r$ler goern a nation %itho$t recklessness if he ind$lges in po%er and desire; He %ho acts

recklessly shall lose the essence of Tao. He %ho is agitated %ith l$st and desires shall lose his


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tr$e nat$re. ChapterT%entyseen -ood deeds leae no signs. -ood %ords leae no :a%s. -ood

scheme needs no deliberate plans. good lock $ses no bolts, yet it cannot be opened. good

knot $ses no rope, yet it cannot be $nited. Hence, a saint is al%ays kind by saing other people

and re6ects no one. He is al%ays kind by saing all things and therefore nothing is being re6ected.

This is the tr$e enlightenment. Th$s, a kind person is the teacher of the $nkind. n $nkind

person is a lesson for the kind to learn. He %ho does not al$e his teacher and dislikes the

al$able lesson, altho$gh kno%ledgeable, is in fact greatly conf$sed. This is the f$ndamental

essence. ChapterT%entyeight To kno% the strong masc$line principle, yet abide by the gentle

female principle is like being the alley of the %orld %here all riers %ill :o% into. This is alike all

irt$e %hich %ill merge into the s$btle Tao. &eing a alley of the %orld and not depart from the

tr$e nat$re, once can ret$rn to original p$reness like an infant. When one kno%s the %hite that is

splendor, yet holds on to the black that is h$mble and lo%ly. He can be a standard of the %orld.

&eing a standard of the %orld and not deiate from tr$e nat$re, one is able to ret$rn to the oid

of Tao. To kno% %hat is honor, yet abide by the dishonored, is like a alley of the %orld %hich is

modest and h$mble. &eing the alley of the %orld makes possible the tr$e irt$e to be complete

and s$0cient. nd hence can ret$rn to simplicity. When the nat$re of simplicity is being

manifested, it res$lts into ario$s essels. nd by applying the p$re simplicity, a saint can

master all things. Hence, the -reat Tao is a $ni9ed Oneness %hich cannot be separated apart.

ChapterT%entynine He %ho %ishes to take control of the %orld and acts $pon it, ' can see thathe %ill not s$cceed. 7or the %orld is a diine essel, 't cannot be acted $pon as one %ish. He %ho

acts on it fails. He %ho holds on to it loses. Therefore some things moe for%ard %hile some

follo% behind. 2ome try to %arm %ith e8haled air %hile some try to blo% it cold. 2ome are strong

%hile some are %eak. 2ome are s$ccessf$lly accomplished %hile some are declined and failed.

Th$s, the saint aoids all e8tremes, e8traagance, and pride. ChapterThirty One %ho assists

the r$ler %ith the principle of Tao, Will not $se the force of arms to con4$er the %orld. 7or s$ch

aairs %ill res$lt in ca$se and eect. Whereer the armies to$ch the land, it is t$rned into a

%asteland of thorns and brambles. fter a %ar is fo$ght, bad years are s$re to follo%. Therefore,

one %ho follo%s the tr$e nat$re %ill $nderstand the principle of ca$se and eect and shall not

rely $pon the strength of force. &y kno%ing the eect, th$s one %ill not brag. &y kno%ing theeect, th$s one %ill not boast. &y kno%ing the eect, th$s one %ill not become arrogant. &y

kno%ing the eect, altho$gh one has no choice, one still abides %ith the principle of ca$se and

eect and does not resole into force. When things reach their prime, they start to age and

decline. This is the life that is diminishing and shall not reach the $ltimate essence. Chapter

Thirtyone Weapons of %ar are instr$ments of disaster. They are re6ected by all beings. Th$s a

person of Tao %ill not d%ell $pon them. ccording to the ancient c$stom of >ing and >ang, man

of irt$e al$es the left %hich is represented by >ang. nd a man of %ar al$es the right %hich is

represented by >ing. Weapons are instr$ments of eil, and are not al$ed by a man of irt$e.

They are only $sed as the last resort to attain peach %hen all else hae failed. 'f their $se is

necessary, it is best to employ %ith calmness and tran4$ility. !en it if means ictory, it is not

something pleasant. Those %ho re6oice oer the ictory, en6oy killing. He %ho delights in killing

%ill not be faored by the people and shall not bring harmony to the %orld. 't is the ancient

c$stom to faor happy eents to the left as represented by yang. While on sad occasions, it is

faored to the right as represented by >ing. When this rite is applied in the army, The lie$tenant

general takes the place of the left, nd the commanderinchief takes the place of the right. This

indicates that %ar is treated as if it is a f$neral serice" 7or many lies had been killed and hence

sho$ld be mo$rned %ith sorro%. Therefore, altho$gh a ictory %as %on, 't is treated like f$neral

rite. ChapterThirtyt%o The $niersal Tao has no name. ltho$gh 't appears in the plainest and

may seem small, 't is inferior to nothing. 'f the kings and mar4$ises can abide by the -reat Tao,

ll beings shall act as g$ests and s$bmit to them. Heaen and earth %ill then be in harmony and


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shall descend s%eet de%. *eople %ill not re4$ire command and orders, >et can treat each other

e4$ally %ith peace. When Tao is manifested, names %ere gien for the p$rpose of distinction. &$t

one m$st kno% ho% to attain the original p$reness in order to aoid danger and disaster. Tao

e8ists in the $nierse like the riers and streams that lead to the ocean. ChapterThirtythree

One %ho kno%s other people is %ise. One %ho kno%s himself is enlightened. To oercome others

is strong. To oercome oneself is the %ill of po%er. One %ho is contented is rich. One %ho is

determined has the strength of %ill. Those %ho embrace their tr$e nat$re shall long lie. He %ho

is enlightened %ith the original nat$re, ltho$gh dies physically, is eternally $nited %ith the

eerlasting Tao. ChapterThirtyfo$r The great Tao is eer present. 't can ad6$st 'tself to

eerything. ll things lie by 't, and 't does not deny them. When 'ts %ork is accomplished, 't

does not claim possession. 't gies great loe to n$rt$re all things and all lies, b$t dominates

not. The tr$e oid of Tao has no desires and may seem small. >et all things entr$st their lies to 't

and 't does not act as their master. This may be recogni3ed as the -reat.+ &eca$se a saint does

not restrict himself %ith the greatness, Hence his greatness is accomplished. ChapterThirty9e

He %ho embraces the -reat Tao shall be the g$idance of the %orld. &y follo%ing him, the %orld

%ill not be harmed and %ill be rendered %ith peace and harmony. *leas$res and delicacy can

only attract passersby to stay temporarily. The teaching of Tao is plain %itho$t e8traordinary

appearances. 't can not be seen, 't can not be heard, 't can not be depleted or e8ha$sted.

ChapterThirtysi8 't desire shall conceal tr$e self, Tr$e self %ill manifest itself een more. 'fdesire shall %eaken tr$e self, Tr$e self %ill strengthen itself een more. 'f desire shall abandon

tr$e self, Tr$e self %ill prospero$s een more. 'f desire shall deprie tr$e self, Tr$e self %ill gie

een more. This is kno%n as the enlightened nat$re that is s$btle yet profo$nd. -entleness

oercomes strength, and the meek oercomes the strong. ?$st as 9sh lie in deep %ater and

cannot s$rie after being taken o$t of the depths. nd the po%erf$l %eapons of a co$ntry

sho$ld not be displayed, ?$st like ones tr$e nat$re cannot be reealed to be seen. Chapter

Thirtyseen The eerlasting Tao acts according to the nat$ral Way. Therefore there is nothing

that 't %ill not accomplish. 'f kings and the nobilities can abide by their tr$e nat$re and follo% the

great Tao, ll things shall be reformed nat$rally. 'f d$ring the process of reform, desires aro$se. '

shall oercome %ith the simplicity of original nat$re. With the simplicity of tr$e nat$re, thereshall be no desire. Witho$t desire, ones original nat$re %ill be at peace. nd the %orld %ill

nat$rally be in accord %ith the right Way. ChapterThirtyeight man of s$perior irt$e is not

conscio$s of being irt$o$s, hence is tr$ly irt$o$s. man of inferior irt$e performs for the

p$rpose of irt$e, hence he is not irt$o$s. man of s$perior irt$e acts %itho$t action, and

performs %ith his tr$e nat$re. man of inferior irt$e acts %ith intentional eort. man of

s$perior kindness acts a nat$ral act. man of s$perior 6$stice acts %ith righteo$sness and

feelings for others. man of s$perior eti4$ette acts according to his tr$e self, hence no one

responds to him by moing a%ay. There, %hen Tai is lost, there is Te (irt$e). When Te is lost,

there is h$manity. When h$manity is lost, there is 6$stice. When 6$stice is lost, there is eti4$ette.

!ti4$ette becomes prealent %hen people fail to be sincere and honest. Hence, chaos begins.

person of kno%ledge and selfopinion %ill be hindered from the enlightenment of Tao. Th$s, this

is the beginning of ignorance@ Therefore, one %ho c$ltiates himself %ith Tao, !mbraces the

original nat$re and ind$lges not in sens$al nat$re. He abides by the f$ndamental Oneness and

ind$lges not in sensory pleas$res. Th$s, abandon those desires and abide by this tr$e essence of

Tao. ChapterThirtynine 'n the beginning, there %ere those %ho attained the Oneness" Heaen,

by attaining the Oneness became clear" !arth, by attaining the Oneness became peacef$l" 2pirit,

by attaining the Oneness became diine" Tr$e nat$re is like an empty alley, and by attaining the

Oneness, 't became f$lly prod$ctie. ll things, by attaining the Oneness became alie. !mperors

and nobilities, by attaining Oneness can bring peace and prosperity to the %orld. ll these are

the res$lts of achieing Oneness. Heaen, %itho$t clarity %o$ld crack. !arth, %itho$t peace


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%o$ld 4$ake. 2pirit, %itho$t diinity %o$ld be po%erless. Tr$e nat$re, %itho$t prod$ctiity %o$ld

res$lt in e8ha$stion of life. ll things, %itho$t life essence %o$ld perish. !mperors, %itho$t

Oneness to e8alt them to nobility, %o$ld st$mble and fall. Th$s, honor is based on h$mbleness.

The high b$ilds its fo$ndation $pon the lo%. Therefore, the kings and nobles call themseles the

solit$de,+ the $n%orthy,+ and the irt$eless.+ 's this not the reason %hy they base their honor

$pon h$mbleness; Hence, the highly honored do not regard themseles as nobles and hae no

%ish to be selfcentered to think nobly of themseles as a piece of 6ade nor to think lo%ly of

others as a l$mp of stone. Chapter7orty When Tao is in action, ones %orldly nat$re can be

reersed to the tr$e nat$re. -entleness is the %ay of application of Tao. ll things in the %orld

originate from the manifestation of Tao, The manifestation of Tao is the form of being, Which

originates from the nonbeing of the oid, the -reat Tao. Chapter7ortyone When a s$perior

man heard of Tao, He c$ltiates himself diligently. When an aerage man heard of Tao, He is

do$btf$l, ag$e and %o$ld gie $p half%ay. When an inferior man heard of Tao, He la$ghs and

thinks of 't as foolish. 'f Tao is not being la$ghed at, 't is not the -reat Tao. Th$s, there is a

traditional saying of, One %ho is enlightened %ith Tao may appear foolish. He %ho is adancing in

Tao may appear to %ithdra%. -reat Tao is plain and simple %hich can adapt to all circ$mstances,

altho$gh 't may seem $neen and ro$gh. man of s$perior irt$e is like an empty, receptie

alley. man of innocence may appear to be disgraced. man of great irt$e appears to be

de9cient. man %ho practices Tao and actiely achiees great merits may appear gentle andmeek. man %ho follo%s his tr$e self may appear to be changeable. -enerosity has no ro$gh

angels. -reat achieement is time cons$ming, and is slo% to complete. -reat tone has no so$nd.

-reat Tao is formless, 't is inisible and has no name. 't bene9ts all and f$l9lls all. Chapter 7orty

t%o Tao gies birth to one. One gies birth to t%o. T%o gies birth to three. Three gies birth to all

things and all beings. ll beings bear the negatie physical form %hich is represented by >ing,

and embrace the positie tr$e nat$re %hich is represented by >ang. With the $nion of these t%o,

they arrie at a state of harmony. #en dislike to be the solit$de,+ the $n%orthy,+ and the

irt$eless,+ >et the 1ords and nobles call themseles these names. Hence, things are bene9ted

by being h$mble, and damaged by pro9ting. What the ancients had ta$ght, ' shall also teach as

s$ch= man of iolence %ho is in disharmony bet%een >ing and >ang that is the physical bodyand tr$e self, shall die of an $nnat$ral death. This is the essential of my teaching. Chapter 7orty

three The softest of all things can oercome the hardest of all things. 5egardless of being or the

nonbeing, they all hae to ret$rn to the empty oid to e8press their gentleness. Th$s, ' hae

learned the bene9ts of nat$ral actions %itho$t personal desires.


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6o$rney in order to kno% the %orld. There is no need to look o$tside of the %indo% to see the

nat$re of Tao. The f$rther one departs from Tao, the less one %ill be able to kno%. Therefore a

saint is %ise to kno% %itho$t seeking for 't. He is %ise to $nderstand %itho$t seeing 't. He is %ise

to accomplish according to the Nat$ral Way. Chapter 7ortyeight 'n p$rs$ing kno%ledge, one

learns %ith intellect and desires. Therefore ones kno%ledge is acc$m$lated day after day. 'n

p$rs$ing Tao, one is enlightened %ith the tr$e nat$re and th$s diminishes daily ones %orldly

desires and kno%ledge. The contin$o$s depletion of ones desires persists $ntil one acts

accordingly to the nat$ral Way. &y acting %itho$t personal intention enables one to accomplish

all things. Therefore, to r$le oer the %orld, One m$st act nat$rally %itho$t personal desires. 'f

one p$rs$es %ith e8treme eort, one shall fail to r$le the %orld. Chapter 7ortynine The saint has

no set mind, He regards the %ish of the people as his o%n %ish. He is kind to the kind, he is also

kind to the $nkind. This is the tr$e irt$e of kindness. The saint tr$sts those %ho are tr$st%orthy.

He also tr$sts those %ho are not tr$st%orthy. This is the tr$e irt$e of tr$st. The saint cond$cts

himself in the %orld by harmoni3ing %ith all beings to be at one. The %orldly people th$s look $p

to him attentiely %ith their eyes and ears. nd the saint treats the people like a loing mother

%ho loes her children $nconditionally. Chapter 7ifty #en enter this %orld %ith life and leae this

%orld %ith death. Those %ho %ork hard for liing and longeity are comprised of onethird of the

people. Those %ho are leading their life to%ards death are comprised of another onethird. Those

%ho lie %ith ind$lgence in passion and desires shall harm their life and inite death. This iscomprised of the 9nal onethird of the people. Why is this so; 't is beca$se men are oer

concerned %ith pleas$res of life and hence e8ha$st themseles %ith hard %ork of desires of

greed. The %ise one %ho kno%s ho% to no$rish life %ith the Nat$re Tao, When he traels, %ill not

enco$nter 9erce animals s$ch as %ild b$alos and tigers. When he is engaged in the battle9eld,

%ill not be harmed by the %eapons. The horns of the %ild b$alos are po%erless against him.

The cla%s of the tigers are $seless against him. The %eapons are of no aail to%ards him. Why is

this so; 't is beca$se the %ise one follo%s the great Tao and c$ltiates himself accordingly.

Hence, a man of Tao %ill not perish. Chapter 7iftyone Tao gies birth to all things. nd Te (irt$e)

n$rt$res them. #atter shapes them. The nat$ral enironment mat$res them. Therefore, all things

abide by Tao and honor Te. ltho$gh Tao deseres reerence and Te deseres honor, They are notdemanded by decree, &$t is a res$lt of the Nat$re Way. Hence, Tao gies life to all beings and Te

n$rt$res, gro%s, fosters, deelops, mat$res, s$pports, and protects them. Tao gies birth to life

and yet claims no possession. 't gies s$pport %itho$t holding on to the merit. 't mat$res them

b$t does not take control of. This is called the #ystic Te. Chapter 7iftyt%o The beginning of the

$nierse is Tao, 't is the mother of all. &y kno%ing the #other, %e %ill kno% her creations. &y

kno%ing the creation of all lies, one can then ret$rn to the origin and abide by the #other. 't is

in this %ay that altho$gh the body dies, the spirit$al nat$re %ill not perish. To abide by the

#other of Tao is to keep g$ard on ones sensory desire and sh$t the doors of temptation so as to

preent one from p$rs$ing o$t%ards. Th$s, by doing so ones %hole life may be presered from

e8ha$stion and pains. Ho%eer, if on the contrary one ind$lges oneself in the pleas$re of desire

and opens the door of temptation to p$rs$e o$t%ards, Then ones tr$e nat$re %ill be lost and

hence is beyond resc$ing. Those %ho are a%are of the essence of the original nat$re are said to

be enlightened. Those %ho abide by the gentleness of Tao are said to be strong. Those %ho

employ the glory of Tao, nd %ere able to ret$rn to the tr$e nat$re, are ens$red of no distress

and is said to embrace the Nat$re Tao. Chapter 7iftythree 'f ' %ere to hae the ery slight insight,

' %o$ld lie in accordance %ith the -reat Tao. #y only fear is, to go astray from Tao %hile

spreading it. -reat Tao is smooth and plain, yet people prefer the deio$s bypaths. Hence, the

goernment is corr$pted %ith l$8$ry and splendor. The people %ere e8ha$sted %ith labor and left

the 9elds to be %asted and the granaries depleted. Ander s$ch practices, the o0cials %o$ld %ear

9ne clothes, Carry sharp s%ords and ind$lge themseles in good food and drinks. They crae


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%ith greed to possess great %ealth. 2$ch is said to commit the crime of robbery and certainly is

not the Way of Tao. Chapter 7iftyfo$r One %ho c$ltiates himself %ith Tao, 7irmly establishes his

irt$e. He holds on faithf$lly to the -reat Oneness, nd is honored for generations eer after.

C$ltiate oneself %ith the Oneness, Tao and the irt$e is gen$ine. C$ltiate a family %ith the

Oneness, Tao and the irt$e is in s$rpl$s. C$ltiate an entire illage %ith the Oneness, Tao and

the irt$e is end$ring. C$ltiate a %hole nation %ith the Oneness, Tao and the irt$e is l$8$riant.

C$ltiate the %hole %orld %ith the Oneness, Tao and the irt$e is $niersal. Hence, by c$ltiating

oneself, th$s gains insight into ones tr$e irt$e. &y c$ltiating a family, th$s gains insight into a

loing family. &y c$ltiating a illage, th$s gains insight into a harmonio$s illage. &y c$ltiating

a nation, th$s gains insight into the e8tensie bene9ts for the people. &y c$ltiating the %hole

%orld, th$s gains insight into the $niersal peace that embrace all beings. Ho% do ' kno% that

the %orld is so; 't is thro$gh this Way. Chapter 7ifty9e One %ho preseres Te (irt$e) in f$llness,

's to be compared to an innocent infant. Hence, no poisono$s insects %ill sting him. No %ild

beasts %ill attack him. No birds of prey %ill po$nce $pon him. 'n goerning ones life, learn from

an infant as s$ch= 'ts bones are soft, its tendons are tender, yet its grip is 9rm. No kno%ing the

$nity of male and female, >et the infants se8$al organ is aro$sed. This is beca$se its life essence

is p$re and complete. Crying all day, yet the infants oice does not t$rn hoarse. 2$ch is the

perfect harmony. To kno% harmony is called !erlasting.+ To kno% eerlasting is called

!nlightenment.+ To oerprotect ones life is called 'll omen.+ To let ones mind follo% theemotional imp$lse is called Comp$lsion.+ When things reach their prime they start to age and

decline. This is the life that is diminishing, %hich shall not reach the $ltimate essence. Chapter

7iftysi8 The %ise does not speak. He %ho speaks is not %ise. Beep silent and close ones mo$th.

Beep g$ard on ones sensory organs. 5o$nd o ones edges. Antie the entangled. Harmoni3e

%ith the glory. #i8 %ith the lo%liness. This is called the #ystic Anity. &eca$se the %ise is $ni9ed

%ith all and has no distinction, Th$s, one cannot get close to him, Nor can one keep far a%ay

from him, One cannot bene9t him, Nor can one harm him, One cannot honor him, Nor can one

disgrace him. Therefore, he is honored by the %hole %orld. Chapter 7iftyseen -oern a nation

%ith the right principle, 7ight a battle %ith the tactics of s$rprise, 5$le oer the %orld %ith peace

and nat$ral eort. Ho% do ' kno% that this so; &y the follo%ing= The more prohibitions that areimposed on people, The poorer the people become. The more sharp %eapons the people

possess, The greater is the chaos in the co$ntry. The more cleer and crafty the people become,

The more $n$s$al aairs occ$r. The more la%s and reg$lations that e8ist, The more thiees and

brigands appear. Hence, the saint declares= ' act eortlessly %ith the Way of Tao, Th$s, people

transform themseles nat$rally. ' loe tran4$ility and peach, Th$s, people nat$rally follo% the

right Way. ' do not e8ha$st people %ith labor, Th$s, people nat$rally are %ealthy. ' hae no

personal desires, Th$s, people nat$rally are innocent and simple. Chapter 7iftyeight When the

goernment is d$ll, *eople are simple and sincere. When the goernment is comple8 and

stringent, *eople are c$nning and shall ca$se tro$ble. Calamity is %hat blessings depend $pon.

'n blessings there hides the calamity. Who kno%s the $ltimate end of the cycle of calamity and

blessings; 's there no tr$e principle that e8ists; The normal may reert and become $n$s$al. The

good may reert and t$rn into eil. 1ong indeed, man has been $nder s$ch del$sion. Therefore,

the saint abides by 9rm principle and does not depart from it. He is honest and not mean. He is

$pright and not r$e. He is honored and not eminent. Chapter 7iftynine 'n goerning ones life

and sering the nat$re, There is nothing better than to follo% the Way of simplicity. 2implicity is

to restrain ones desires. To restrain ones desires is to practice the irt$e of Nat$re Way. &y

practicing the irt$e of Nat$re Way, One is capable to accomplish anything. With the ability to

accomplish anything, One can achiee the in9nite realm. &y achieing the in9nite realm, One can

then become a tr$e leader of a nation. To goern a nation %ith the 1a% of Nat$re is to be long

end$ring. This is regarded as a profo$nd and 9rm fo$ndation of the eerlasting Tao. Chapter


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2i8ty 5$ling a great nation is like frying small 9sh. When they are oer stirred, they %ill break into

pieces. -$ide the %orld %ith Tao, Then the spirit$al beings %o$ld lose their po%er. 't is in fact not

that the spirit$al beings had lost their po%er, &$t that their spirit$al po%er cannot harm people,

&$t that the tr$e nat$re of the saint has harmoni3ed %ith the spirit$al po%er and hence %ill

ca$se no harm. 2ince they both do not harm each other, Therefore they %ill harmoni3e %ith the

tr$e irt$e to embrace the Oneness, Tao. Chapter 2i8tyone great nation r$les by placing itself

in a lo%ly position like the riers that :o% into the lo% regions of ocean. Hence, people %ill

nat$rally be faithf$l to their co$ntry. #other nat$re al%ays stays calm and 4$iet to oercome the

$nrest. 't takes the lo%ly position to be in peace. Th$s, if a great nation can lo%er itself to deal

%ith a smaller nation, Then it shall %in the heart of the people. nd the smaller nation %ill

%illingly merge %ith the great nation. nd if the smaller nation can lo%er itself to deal %ith the

great nation, Then it shall %in the tr$st and be accommodated as a part of the great nation.

Therefore, be it to take a lo%ly position to %in oer or to take a lo%ly position to be

accommodated" The great nation only %ishes to $nite and shelter all the people, While the small

nation only %ishes to be a part of the nation to sere it. No% that both are granted %ith %hat

they %ish for, 't is only nat$ral for the -reat+ to p$t itself in a lo%ly position. Chapter 2i8tyt%o

Tao is the %onder of all creations. 't is a treas$re for those %ho are kind. 't can also protect those

%ho are not kind. Words of Tao can bene9t all people. 'ts action can g$ide people to follo% the

right Way. Those %ho hae gone astray, the allforgiing Tao %ill not abandon them. Therefore, itis better to embrace this precio$s Tao than to be cro%ned as kings or appointed as ministers or

to possess %ealth and 9ne horses. 2o %hy did the ancients al$e and honor this Tao; 't is

beca$se Those %ho seek %ill attain, those %ho oended %ill be forgien.+ Th$s, 't is the

greatest honor in the %orld. Chapter 2i8tythree ct %itho$t personal desire. #anage %itho$t

intentional concern. Taste %itho$t desire of the :aor. Hold the same regard for big or small,

ab$ndant or little and re%ard the $nkind %ith kindness. *lan for the di0c$lt %hile it is easy. ct

$pon the great from the beginning of the min$te. ll di0c$lt aairs m$st be taken care of %hen

they are easy. ll great accomplishments m$st be performed from the small tasks. Hence, a saint

does not strie to do something great. nd as a res$lt he is able to accomplish the great. He %ho

makes promises easily seldom keeps his %ords. He %ho constantly regards things as easy shallres$lt in di0c$lty. Therefore, the saint is a%are of the di0c$lties ahead and hence is ca$tio$s in

managing aairs %hile they are sill easy and small to preent res$lting into problems. Chapter

2i8tyfo$r 't is easy to presere %hen things are stable. 't is easy to plan ahead %hen things hae

no yet occ$rred. 'f one %aits $ntil the aair has beg$n, Then the sit$ation is as brittle as ice that

easily cracks and is fragile that easily shatters. Take actions before things occ$r. #anage before

things get o$t of order. h$ge tree gro%s from a tiny spro$t" ninestory high terrace is b$ilt

from heaps of earth. 6o$rney of tho$sand miles begins from the 9rst step. He %ho acts %ith

desire shall fail. He %ho tries to possess shall lose. Therefore, the saint acts %itho$t eort and so

he does not fail. He is not eager to possess and so he does not lose. #ost people fail %hen they

are near completion. 'f one can be ca$tio$s from beginning to end, then he %ill not fail. Th$s a

saint p$rs$es %hat people do not p$rs$e. He does not al$e the hardtoget ob6ects. He learns

%hat people do not learn and aoids the fa$lts in order to restore his tr$e nat$re. He follo%s the

co$rse of nat$re to bene9t all things and dares not go astray from the right Way, Tao. Chapter

2i8ty9e The ancient Tao c$ltiators, /id not lead people to ac4$ire kno%ledge to be tricky, &$t

to g$ide them to restore their simplicity and innocence. The reason people are di0c$lt to be

goerned is beca$se they are cleer and %itty. Therefore, he %ho r$les a nation %ith tactics and

%its shall do harm to the co$ntry. He %ho does not r$le %ith s$ch is the nations blessing. To

kno% these t%o principles is to kno% the r$le of nat$re. To kno% the r$le of nat$re is called

#ystic Te (#ystic


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that rier and ocean can be the 1ords of all alley is beca$se they are located in the lo%ly

position. Therefore, the saint h$mbles himself to sere all people. nd he leads the people by

p$tting himself last for the sake of the peoples %elfare. Th$s, altho$gh he r$les aboe the

people, The people do not feel him as a b$rden. ltho$gh he leads in front of the people, The

people do not feel him as a threat. Hence, the %orld s$pports him %ith no ob6ection. This is

beca$se he does not contend, Therefore, he is aboe all competition. Chapter 2i8tyseen The

%hole %orld says the Tao that ' hae attained is so great that 't seems $nreal. &eca$se 't is

indeed so great, th$s 't seemed $nreal. 'f 't %ere real, 't %o$ld hae been insigni9cantly small. '

hae Three Treas$res that ' hold and g$ard. The 9rst is Bindness. The second is 2implicity. The

third is H$mbleness. With Bindness, one can be co$rageo$s. With 2implicity, one can be

genero$s. With H$mbleness, one can be the lead to proide g$idance. No%, if one abandons

kindness and yet tries to be co$rageo$s, 'f one abandons simplicity and yet tries to be genero$s.

'f one abandons h$mbleness and yet tries to lead as g$idance, He is doomed to perish. One %ho

9ghts a battle %ith kindness shall %in. One %ho keeps g$ard %ith kindness shall sec$re. !en the

great nat$re shall sae him and protect him %ith kindness. Chapter 2i8tyeight faithf$l Tao

c$ltiator does not $se force. good %arrior does not lose his temper. great con4$eror does

not challenge others. good leader is h$mble. This is called the irt$e of peace %ith no

contention. This is also regarded as competence to make good $se of the eort of people. 2$ch is

regarded as achieing harmony %ith nat$re. 2$ch is the perfect Oneness of tr$e nat$re. Chapter2i8tynine 'n %arfare, there is a saying of s$ch strategy= ' %o$ld rather take a defensie position

than to make an initial oensie moe. ' %o$ld rather %ithdra% a foot than to march for%ard one

inch. 2$ch is called to adance %itho$t adancement" To defeat %itho$t arm force" To 9ght as if

there %ere no enemy" To carry %eapons as if there %ere no %eapons and th$s no need for the

$se of %eapons. There is no greater disaster than to $nderestimate the enemy. To do so may cost

one to lose his al$able life. Therefore, %hen t%o armies engage in a battle, The party that feels

the sorro% of killing shall %in. Chapter 2eenty #y %ords of Tao is easy to $nderstand and to

practice. Ho%eer, the %orld can neither $nderstand nor practice them. 'n my %ords of Tao, there

is the s$btle tr$th. 'n my deeds, there is the Way of Tao. &eca$se people do not $nderstand

these, Therefore they do not $nderstand me. Those %ho kno% me are fe%. Hence, the essence ofTao appears to be more honorable and precio$s. Th$s, a saint may dress in ordinary coarse

clothing, >et has a heart of gem %ith the tr$e essence %ithin. Chapter 2eentyone One %ho

kno%s %hat people do not kno%, 's a person of enlightenment. One %ho pretends to kno% %hat

he is ignorant of, is at fa$lt. He %ho is a%are of %hat he does not kno%, shall not be at fa$lt.

Therefore, a saint is :a%less for he is a%are of %hat he tr$ly kno%s and %hat he kno%s not,

hence he is :a%less. Chapter 2eentyt%o When people do not respect the a$thority, There shall

be great misfort$ne. /o not interfere %ith the peoples lielihood. /o not despise their liing.

&eca$se there is no detest against the people, Therefore the people do not detest against the

a$thority. The saint reali3es his tr$e nat$re and hence /oes not disting$ish himself. He has a

sense of selfrespect and th$s does not e8alt himself. Therefore, he re6ects those that are self

disting$ished and selfe8alted. nd abides by these that are selfa%areness and selfrespect.

Chapter 2eentythree He %ho is brae in being daring, acts recklessly and shall be killed. He

%ho is brae b$t acts ca$tio$sly and kindly shall lie. Of these t%o, one is bene9cial %hile the

other is harmf$l. What nat$re %ishes, %ho may kno% %hat the reasons are; Th$s, the saint is

a%are of the s$btlety and profo$ndness of the Nat$res Way, 2o he takes great ca$tion in

practicing 't. The Tao of Nat$re, /oes not contend, yet easily %ins. /oes not speak, yet al%ays

responds. /oes not s$mmon, yet all things gather. /oes not contemplate as if at ease, >et all

plans %ere deised perfectly. The 1a% of Nat$re is like a giant %eb, ltho$gh sparsely meshed,

nothing can slip thro$gh. Chapter 2eentyfo$r When people do not fear death, There is no $se

trying to threaten them %ith death. 'f people al$e their lies, and those %ho break the la% %ere


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being e8ec$ted, Then %ho %o$ld dare to commit criminal act; The life and death of all beings are

handled by the e8ec$tioner of Nat$re. Those %ho s$bstit$te the nat$re e8ec$tioner to kill, 's like

replacing the master carpenter to chop the %ood. One %ho s$bstit$tes the master carpenter to

chop the %ood, 5arely does not h$rt his hands. Chapter 2eenty9e *eople stared beca$se the

r$ler ta8ed too heaily. *eople are di0c$lt to be r$led, &eca$se the r$ler goerns %ith personal

desire and establishes too many la%s to conf$se the people. Therefore the people are di0c$lt to

be r$led. *eople take death lightly, &eca$se the r$ler p$rs$es after l$8$rio$s life and depletes

the people. Therefore the people take death lightly. One %ho does not al$e his life %ith self

desire, tr$ly cherishes his life. Chapter 2eentysi8 When a man is alie, he is soft and s$pple.

When he dies, the body becomes hard and sti. When a plant is alie, it is soft and :e8ible. When

it is dead, it becomes dry and brittle. Therefore, hard and rigid shall lead to death. 2oft and

gentle shall lead to life. Th$s, a strong army %ith rigid force shall not %in. thick and big tree %ill

be c$t do%n for its $se. The big and strong %ill take an inferior position. The soft and gentle %ill

take s$perior position. Chapter 2eentyseen The Tao of Nat$re is like stretching a bo%. When

the stretch is too high, it needs to be pressed do%n. When the stretch is too lo%, it needs to be

raised high. The e8cess %ill be red$ced. The de9cient %ill be replenished. The Tao of Nat$re is to

red$ce the e8cessie and to replenish the ins$0cient. The Tao of man, ho%eer is other%ise. 't

takes from the needy to sere those %ho already hae a s$rpl$s. Who can spare ones s$rpl$s to

sere the %orld; person of Tao. Th$s, a saint acts %itho$t holding on to the achieements. Heaccomplishes b$t does not claim for credit. He has no desire to disting$ish himself. Chapter

2eentyeight There is nothing in this %orld that is softer and meeker than %ater. !en those that

can con4$er the strong and hard, re still not s$perior than %ater. Nothing can s$bstit$te it.

Hence, %hat is soft can oercome the strong. What is gentle can oercome the strength. This is

kno%n by the %orld. Ho%eer, people cannot p$t it into practice. Therefore, the saint said as

follo%= He %ho can take the disgrace of a nation, 's said to be the master of the nation. He %ho

can bear the misfort$ne of a nation, 's said to be the r$ler of the %orld. Tr$thf$l %ords may seem

to be the reerse of %orldly practices. Chapter 2eentynine When a great resentment has

res$lted, !en if one tries to reconcile and make peace, There is bo$nd to leae some remaining

resentment. Th$s, ho% can this be considered as a good settlement; Therefore, a saint c$ltiateshimself %ith introspection and selfdiscipline %itho$t blaming others for fa$lts. This is like the

ancient c$stom %hich acts by holding on to the left part of the tally as a debtor that demands

nothing from others. Hence, a person of irt$e acts as if he %ere the debtor. nd a person

%itho$t irt$e acts as if he %ere the creditor that demands only from others. The Tao of Nat$re is

impersonal %hich makes no e8ception to anyone. 't al%ays assists those that are kind and

irt$o$s. Chapter !ighty n ideal nation is small and %ith fe% people. ltho$gh there are

ab$ndant %eapons, there is no need for the $se. 1et the people cherish their life and not p$rs$e

after fame and %ealth, 2o that they hae no intention to moe to fara%ay places. ltho$gh there

are boats and carriages, no one %ill ride them. ltho$gh there are %eapons and armors, there is

no occasion to display them. 1et the people ret$rn to the ancient simple life %here knotting ropes

%ere $sed to record eery eent. *eople %o$ld then en6oy the simple food, simple clothing, and

be contented %ith a simple life. nd they shall lie happily %ith the traditional c$stoms.

Neighbors of the nations oerlook one another in the near distance. The barks of dogs and

cro%ing of cocks can be heard. >et people are so contented that they en6oy their life %itho$t eer

isiting each other. Chapter !ightyone Words of tr$th are not pleasing. *leasing %ords are not

tr$thf$l. The %ise one does not arg$e. He %ho arg$es is not %ise. %ise man of Tao kno%s the

s$btle tr$th, nd may not be learned. learned person is kno%ledgeable b$t may not kno% the

s$btle tr$th of Tao. saint does not possess and acc$m$late s$rpl$s for personal desire. The

more he helps others, the richer his life becomes. The more he gies to others, the more he gets


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in ret$rn. The Tao of Nat$re bene9ts and does not harm. The Way of a saint is to act nat$rally

%itho$t contention.

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