1 package tao
2 3 // chapters maps each of the 81 positions (0-80) to its chapter.
4 // The mapping chapter N (1-81) → position N-1 (0-80) follows the
5 // traditional sequence. Each chapter carries the original Chinese
6 // (王弼 Wang Bi recension from the 道藏 Daozang) and a fresh
7 // English translation that preserves the lattice-relevant semantics.
8 var chapters = [81]Chapter{
9 { // Chapter 1 — Position 0 (0,0,0,0)
10 Number: 1, Position: 0,
11 Chinese: "道可道，非常道。名可名，非常名。无名天地之始；有名万物之母。故常无欲，以观其妙；常有欲，以观其徼。此两者，同出而异名，同谓之玄。玄之又玄，衆妙之门。",
12 Translation: "The way that can be spoken is not the constant way. The name that can be named is not the constant name. The nameless is the origin of heaven and earth; the named is the mother of all things. Therefore, always without desire, one observes its subtlety; always with desire, one observes its manifestations. These two emerge together but differ in name — together they are called the mystery. Mystery upon mystery: the gate of all wonders.",
13 },
14 { // Chapter 2 — Position 1 (1,0,0,0)
15 Number: 2, Position: 1,
16 Chinese: "天下皆知美之为美，斯恶已。皆知善之为善，斯不善已。故有无相生，难易相成，长短相较，高下相倾，音声相和，前后相随。是以圣人处无为之事，行不言之教；万物作焉而不辞，生而不有。为而不恃，功成而弗居。夫唯弗居，是以不去。",
17 Translation: "When all under heaven know beauty as beauty, ugliness arises. When all know good as good, not-good arises. Thus being and non-being generate each other, difficult and easy complete each other, long and short shape each other, high and low incline toward each other, tone and voice harmonize each other, before and after follow each other. Therefore the sage acts without acting, teaches without speaking. All things arise and he does not turn away; he produces but does not possess, acts but does not rely, accomplishes but does not dwell. Because he does not dwell, nothing departs.",
18 },
19 { // Chapter 3 — Position 2 (2,0,0,0)
20 Number: 3, Position: 2,
21 Chinese: "不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使心不乱。是以圣人之治，虚其心，实其腹，弱其志，强其骨。常使民无知无欲。使夫知者不敢为也。为无为，则无不治。",
22 Translation: "Not exalting the worthy keeps the people from contention. Not prizing rare goods keeps the people from theft. Not displaying the desirable keeps the heart from confusion. Therefore the sage governs by emptying hearts and filling bellies, weakening ambitions and strengthening bones. He always keeps the people without cunning and without craving, so that the clever dare not act. Act without acting, and nothing is ungoverned.",
23 },
24 { // Chapter 4 — Position 3 (0,1,0,0)
25 Number: 4, Position: 3,
26 Chinese: "道冲而用之或不盈。渊兮似万物之宗。挫其锐，解其纷，和其光，同其尘。湛兮似或存。吾不知谁之子，象帝之先。",
27 Translation: "The way is empty, yet in use never exhausted. An abyss — it seems the ancestor of all things. It blunts sharpness, untangles knots, softens glare, merges with dust. Deep and still, it seems barely to exist. I do not know whose child it is — it appears to precede the origin.",
28 },
29 { // Chapter 5 — Position 4 (1,1,0,0)
30 Number: 5, Position: 4,
31 Chinese: "天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。天地之间，其犹橐龠乎？虚而不屈，动而愈出。多言数穷，不如守中。",
32 Translation: "Heaven and earth are not kind — they treat all things as straw dogs. The sage is not kind — he treats the people as straw dogs. The space between heaven and earth — is it not like a bellows? Empty yet inexhaustible; the more it moves, the more it produces. Many words lead to exhaustion; better to hold to the center.",
33 },
34 { // Chapter 6 — Position 5 (2,1,0,0)
35 Number: 6, Position: 5,
36 Chinese: "谷神不死，是谓玄牝。玄牝之门，是谓天地根。绵绵若存，用之不勤。",
37 Translation: "The valley spirit never dies — it is called the mysterious feminine. The gate of the mysterious feminine is called the root of heaven and earth. Continuous, as if barely existing, its use is inexhaustible.",
38 },
39 { // Chapter 7 — Position 6 (0,2,0,0)
40 Number: 7, Position: 6,
41 Chinese: "天长地久。天地所以能长且久者，以其不自生，故能长生。是以圣人后其身而身先；外其身而身存。非以其无私耶？故能成其私。",
42 Translation: "Heaven endures, earth persists. They can endure and persist because they do not live for themselves — therefore they can live long. Thus the sage places himself last and finds himself first; puts himself outside and finds himself preserved. Is it not because he is without self-interest? Therefore his self-interest is fulfilled.",
43 },
44 { // Chapter 8 — Position 7 (1,2,0,0)
45 Number: 8, Position: 7,
46 Chinese: "上善若水。水善利万物而不争，处衆人之所恶，故几于道。居善地，心善渊，与善仁，言善信，正善治，事善能，动善时。夫唯不争，故无尤。",
47 Translation: "The highest good is like water. Water excels at benefiting all things without contending, settling in places that others disdain — therefore it approaches the way. In dwelling, choose the ground; in heart, go deep; in relations, be kind; in speech, be true; in governing, bring order; in work, be capable; in action, choose the right moment. Because it does not contend, it is without fault.",
48 },
49 { // Chapter 9 — Position 8 (2,2,0,0)
50 Number: 9, Position: 8,
51 Chinese: "持而盈之，不如其已；揣而锐之，不可长保。金玉满堂，莫之能守；富贵而骄，自遗其咎。功遂身退天之道。",
52 Translation: "Fill a vessel to the brim and it will spill. Sharpen a blade to its limit and it will not hold. A hall full of gold and jade cannot be guarded. Wealth and rank with arrogance bring their own ruin. When the work is done, withdraw — this is the way of heaven.",
53 },
54 { // Chapter 10 — Position 9 (0,0,1,0)
55 Number: 10, Position: 9,
56 Chinese: "载营魄抱一，能无离乎？专气致柔，能婴儿乎？涤除玄览，能无疵乎？爱民治国，能无知乎？天门开阖，能为雌乎？明白四达，能无知乎？生之、畜之，生而不有，为而不恃，长而不宰，是谓玄德。",
57 Translation: "Carrying body and soul, embracing unity — can you keep them from separating? Concentrating breath until soft — can you become like an infant? Cleansing the deep mirror — can you make it flawless? Loving the people and governing the state — can you do so without cunning? Opening and closing heaven's gate — can you play the feminine part? Perceiving clearly in all directions — can you do so without knowledge? Give birth to it, nurture it; produce without possessing, act without relying, lead without dominating. This is called the mysterious virtue.",
58 },
59 { // Chapter 11 — Position 10 (1,0,1,0)
60 Number: 11, Position: 10,
61 Chinese: "三十辐，共一毂，当其无，有车之用。埏埴以为器，当其无，有器之用。凿户牖以为室，当其无，有室之用。故有之以为利，无之以为用。",
62 Translation: "Thirty spokes share one hub — it is the emptiness at the center that makes the wheel useful. Shape clay into a vessel — it is the space within that makes it useful. Cut doors and windows for a room — it is the openings that make it useful. Therefore what exists provides the advantage; what does not exist provides the function.",
63 },
64 { // Chapter 12 — Position 11 (2,0,1,0)
65 Number: 12, Position: 11,
66 Chinese: "五色令人目盲；五音令人耳聋；五味令人口爽；驰骋田猎，令人心发狂；难得之货，令人行妨。是以圣人为腹不为目，故去彼取此。",
67 Translation: "Five colors blind the eye. Five tones deafen the ear. Five flavors dull the palate. Racing and hunting drive the heart mad. Rare goods impede right action. Therefore the sage provides for the belly, not the eye — hence he rejects that and chooses this.",
68 },
69 { // Chapter 13 — Position 12 (0,1,1,0)
70 Number: 13, Position: 12,
71 Chinese: "宠辱若惊，贵大患若身。何谓宠辱若惊？宠为下，得之若惊，失之若惊，是谓宠辱若惊。何谓贵大患若身？吾所以有大患者，为吾有身，及吾无身，吾有何患？故贵以身为天下，若可寄天下；爱以身为天下，若可托天下。",
72 Translation: "Favor and disgrace are equally alarming. Prize great trouble as you prize your body. Why are favor and disgrace alarming? Favor is inferior — receiving it is alarming, losing it is alarming. Why prize trouble as you prize your body? The reason I have great trouble is that I have a body. If I had no body, what trouble would I have? Therefore one who values governing the world as he values his own body may be entrusted with the world.",
73 },
74 { // Chapter 14 — Position 13 (1,1,1,0)
75 Number: 14, Position: 13,
76 Chinese: "视之不见，名曰夷；听之不闻，名曰希；搏之不得，名曰微。此三者不可致诘，故混而为一。其上不皦，其下不昧。绳绳不可名，复归于无物。是谓无状之状，无物之象，是谓惚恍。迎之不见其首，随之不见其后。执古之道，以御今之有。能知古始，是谓道纪。",
77 Translation: "Look at it — it cannot be seen; it is called the invisible. Listen to it — it cannot be heard; it is called the inaudible. Grasp at it — it cannot be caught; it is called the intangible. These three cannot be further examined, so they merge into one. Above it is not bright; below it is not dark. Continuous, unnameable, it returns to nothingness. The form of the formless, the image of the imageless — this is called the indistinct. Face it and you see no front; follow it and you see no back. Hold to the ancient way to govern the present. To know the ancient beginning — this is called the thread of the way.",
78 },
79 { // Chapter 15 — Position 14 (2,1,1,0)
80 Number: 15, Position: 14,
81 Chinese: "古之善为士者，微妙玄通，深不可识。夫唯不可识，故强为之容。豫兮若冬涉川；犹兮若畏四邻；俨兮其若容；涣兮若冰之将释；敦兮其若朴；旷兮其若谷；混兮其若浊；孰能浊以静之徐清？孰能安以久动之徐生？保此道者，不欲盈。夫唯不盈，故能蔽不新成。",
82 Translation: "The skilled practitioners of old were subtle, mysterious, and penetrating — too deep to be understood. Because they cannot be understood, one can only describe their appearance: cautious, as if crossing a winter stream; alert, as if aware of danger on all sides; courteous, as if receiving guests; yielding, like ice about to melt; simple, like uncarved wood; open, like a valley; opaque, like muddy water. Who can make the turbid clear by stilling it gradually? Who can bring the still to life by moving it gradually? Those who preserve this way do not wish to be full. Because they are not full, they can wear out without being renewed.",
83 },
84 { // Chapter 16 — Position 15 (0,2,1,0)
85 Number: 16, Position: 15,
86 Chinese: "致虚极，守静笃。万物并作，吾以观复。夫物芸芸，各复归其根。归根曰静，是谓复命。复命曰常，知常曰明。不知常，妄作凶。知常容，容乃公，公乃王，王乃天，天乃道，道乃久，没身不殆。",
87 Translation: "Attain the utmost emptiness; hold firm to deep stillness. All things flourish together, and I watch their return. The multitude of things, each returns to its root. Returning to the root is called stillness — this is returning to one's nature. Returning to one's nature is called the constant. Knowing the constant is called clarity. Not knowing the constant leads to reckless disaster. Knowing the constant means acceptance; acceptance means impartiality; impartiality means kingship; kingship means heaven; heaven means the way; the way means endurance — the body perishes without danger.",
88 },
89 { // Chapter 17 — Position 16 (1,2,1,0)
90 Number: 17, Position: 16,
91 Chinese: "太上，下知有之；其次，亲而誉之；其次，畏之；其次，侮之。信不足，焉有不信焉。悠兮，其贵言。功成事遂，百姓皆谓我自然。",
92 Translation: "The best ruler — the people barely know he exists. Next best — one they love and praise. Next — one they fear. Next — one they despise. When trust is insufficient, there is no trust. Calm, he values his words. When the work is done and affairs are settled, the people all say: we did it ourselves, naturally.",
93 },
94 { // Chapter 18 — Position 17 (2,2,1,0)
95 Number: 18, Position: 17,
96 Chinese: "大道废，有仁义；智慧出，有大伪；六亲不和，有孝慈；国家昏乱，有忠臣。",
97 Translation: "When the great way is abandoned, benevolence and righteousness appear. When cleverness emerges, great hypocrisy follows. When the six relations are not in harmony, filial piety arises. When the state falls into disorder, loyal ministers appear.",
98 },
99 { // Chapter 19 — Position 18 (0,0,2,0)
100 Number: 19, Position: 18,
101 Chinese: "绝圣弃智，民利百倍；绝仁弃义，民复孝慈；绝巧弃利，盗贼无有。此三者以为文不足。故令有所属：见素抱朴，少私寡欲。",
102 Translation: "Abandon sagehood, discard cleverness — the people benefit a hundredfold. Abandon benevolence, discard righteousness — the people return to filial piety. Abandon skill, discard profit — thieves and robbers disappear. These three as precepts are insufficient. Therefore let there be something to hold to: see the plain, embrace the uncarved, diminish self, reduce desire.",
103 },
104 { // Chapter 20 — Position 19 (1,0,2,0)
105 Number: 20, Position: 19,
106 Chinese: "绝学无忧，唯之与阿，相去几何？善之与恶，相去若何？人之所畏，不可不畏。荒兮其未央哉！衆人熙熙，如享太牢，如春登台。我独怕兮其未兆；如婴儿之未孩；儽儽兮若无所归。衆人皆有馀，而我独若遗。我愚人之心也哉！沌沌兮，俗人昭昭，我独若昏。俗人察察，我独闷闷。澹兮其若海，飂兮若无止，衆人皆有以，而我独顽似鄙。我独异于人，而贵食母。",
107 Translation: "Abandon learning and there will be no sorrow. Between yes and no — how great is the difference? Between good and evil — what is the distance? What others fear, one must also fear. Vast, with no end in sight! The multitude is joyful, as if feasting at a great sacrifice, as if ascending a terrace in spring. I alone am still, showing no sign — like an infant who has not yet smiled, weary, as if with nowhere to go. The multitude all have more than enough; I alone seem to have lost everything. Mine is the mind of a fool — confused, confused! Ordinary people are bright; I alone am dim. Ordinary people are sharp; I alone am dull. Calm, like the sea; drifting, as if without anchor. The multitude all have purpose; I alone am stubborn and uncouth. I alone differ from others, and value nourishment from the mother.",
108 },
109 { // Chapter 21 — Position 20 (2,0,2,0)
110 Number: 21, Position: 20,
111 Chinese: "孔德之容，唯道是从。道之为物，唯恍唯惚。忽兮恍兮，其中有象；恍兮忽兮，其中有物。窈兮冥兮，其中有精；其精甚真，其中有信。自古及今，其名不去，以阅衆甫。吾何以知衆甫之状哉？以此。",
112 Translation: "The form of great virtue follows only the way. The way as a thing is indistinct and vague. Vague and indistinct, within it there are images. Indistinct and vague, within it there are things. Deep and dark, within it there is essence. This essence is utterly real; within it there is trust. From antiquity to the present, its name has not departed — through it one surveys the beginning of all things. How do I know the nature of the beginning? Through this.",
113 },
114 { // Chapter 22 — Position 21 (0,1,2,0)
115 Number: 22, Position: 21,
116 Chinese: "曲则全，枉则直，洼则盈，弊则新，少则得，多则惑。是以圣人抱一为天下式。不自见，故明；不自是，故彰；不自伐，故有功；不自矜，故长。夫唯不争，故天下莫能与之争。古之所谓曲则全者，岂虚言哉！诚全而归之。",
117 Translation: "Bent, then whole. Crooked, then straight. Hollow, then full. Worn, then new. Little, then gain. Much, then confusion. Therefore the sage embraces the one and becomes the measure of the world. He does not display himself, and so is illuminated. He does not justify himself, and so is distinguished. He does not boast, and so has merit. He does not glorify himself, and so endures. Because he does not contend, no one in the world can contend with him. The ancient saying 'bent, then whole' — is it empty words? Truly, be whole and return to it.",
118 },
119 { // Chapter 23 — Position 22 (1,1,2,0)
120 Number: 23, Position: 22,
121 Chinese: "希言自然，故飘风不终朝，骤雨不终日。孰为此者？天地。天地尚不能久，而况于人乎？故从事于道者，道者，同于道；德者，同于德；失者，同于失。同于道者，道亦乐得之；同于德者，德亦乐得之；同于失者，失亦乐得之。信不足，焉有不信焉。",
122 Translation: "Sparse words are natural. A whirlwind does not last all morning; a sudden rain does not last all day. What causes these? Heaven and earth. If heaven and earth cannot sustain them long, how much less can a person? Therefore one who follows the way aligns with the way. One who follows virtue aligns with virtue. One who follows loss aligns with loss. Aligned with the way, the way also gladly receives you. Aligned with virtue, virtue also gladly receives you. Aligned with loss, loss also gladly receives you. When trust is insufficient, there is no trust.",
123 },
124 { // Chapter 24 — Position 23 (2,1,2,0)
125 Number: 24, Position: 23,
126 Chinese: "企者不立；跨者不行；自见者不明；自是者不彰；自伐者无功；自矜者不长。其在道也，曰：馀食赘行。物或恶之，故有道者不处。",
127 Translation: "One who stands on tiptoe cannot stand firm. One who strides cannot walk far. One who displays himself is not illuminated. One who justifies himself is not distinguished. One who boasts has no merit. One who glorifies himself does not endure. From the perspective of the way, these are called excess food and tumors. All things detest them — therefore one who has the way does not dwell there.",
128 },
129 { // Chapter 25 — Position 24 (0,2,2,0)
130 Number: 25, Position: 24,
131 Chinese: "有物混成，先天地生。寂兮寥兮，独立不改，周行而不殆，可以为天下母。吾不知其名，字之曰道，强为之名曰大。大曰逝，逝曰远，远曰反。故道大，天大，地大，王亦大。域中有四大，而王居其一焉。人法地，地法天，天法道，道法自然。",
132 Translation: "There was something formed from chaos, born before heaven and earth. Silent and solitary, standing alone, unchanging, revolving without ceasing — it can be considered the mother of all under heaven. I do not know its name; I style it 'the way.' Forced to name it, I call it 'great.' Great means departing; departing means distant; distant means returning. Therefore the way is great, heaven is great, earth is great, and the ruler is also great. In the domain there are four greats, and the ruler dwells as one among them. Humanity follows earth, earth follows heaven, heaven follows the way, the way follows its own nature.",
133 },
134 { // Chapter 26 — Position 25 (1,2,2,0)
135 Number: 26, Position: 25,
136 Chinese: "重为轻根，静为躁君。是以圣人终日行不离辎重。虽有荣观，燕处超然。奈何万乘之主，而以身轻天下？轻则失本，躁则失君。",
137 Translation: "The heavy is the root of the light. The still is the master of the restless. Therefore the sage travels all day without leaving his baggage train. Though there are splendid sights, he sits calmly above them. How can the lord of ten thousand chariots treat his person more lightly than the world? Lightness loses the root; restlessness loses mastery.",
138 },
139 { // Chapter 27 — Position 26 (2,2,2,0)
140 Number: 27, Position: 26,
141 Chinese: "善行无辙迹，善言无瑕讁；善数不用筹策；善闭无关楗而不可开，善结无绳约而不可解。是以圣人常善救人，故无弃人；常善救物，故无弃物。是谓袭明。故善人者，不善人之师；不善人者，善人之资。不贵其师，不爱其资，虽智大迷，是谓要妙。",
142 Translation: "Good walking leaves no tracks. Good speech has no flaws. Good counting needs no tallies. Good closing needs no bolts yet cannot be opened. Good binding needs no rope yet cannot be untied. Therefore the sage is always good at saving people, and so abandons no one; always good at saving things, and so abandons nothing. This is called following the light. Thus the good person is the teacher of the not-good; the not-good person is the resource of the good. Not valuing the teacher, not loving the resource — though clever, this is a great confusion. This is called the essential mystery.",
143 },
144 { // Chapter 28 — Position 27 (0,0,0,1)
145 Number: 28, Position: 27,
146 Chinese: "知其雄，守其雌，为天下溪。为天下溪，常德不离，复归于婴儿。知其白，守其黑，为天下式。为天下式，常德不忒，复归于无极。知其荣，守其辱，为天下谷。为天下谷，常德乃足，复归于朴。朴散则为器，圣人用之，则为官长，故大制不割。",
147 Translation: "Know the masculine, hold to the feminine — become the world's stream. As the world's stream, constant virtue does not leave, returning to infancy. Know the white, hold to the black — become the world's pattern. As the world's pattern, constant virtue does not err, returning to the boundless. Know glory, hold to disgrace — become the world's valley. As the world's valley, constant virtue is sufficient, returning to the uncarved. The uncarved dispersed becomes vessels; the sage uses them and becomes the chief of officials. Therefore the great system does not cut.",
148 },
149 { // Chapter 29 — Position 28 (1,0,0,1)
150 Number: 29, Position: 28,
151 Chinese: "将欲取天下而为之，吾见其不得已。天下神器，不可为也，为者败之，执者失之。故物或行或随；或歔或吹；或强或羸；或挫或隳。是以圣人去甚，去奢，去泰。",
152 Translation: "Wanting to take the world and act on it — I see this cannot succeed. The world is a sacred vessel; it cannot be acted upon. Those who act on it ruin it; those who grasp it lose it. Therefore things either lead or follow, either breathe gently or blow hard, either strengthen or weaken, either build up or tear down. Thus the sage removes excess, extravagance, and extremes.",
153 },
154 { // Chapter 30 — Position 29 (2,0,0,1)
155 Number: 30, Position: 29,
156 Chinese: "以道佐人主者，不以兵强天下。其事好还。师之所处，荆棘生焉。大军之后，必有凶年。善有果而已，不敢以取强。果而勿矜，果而勿伐，果而勿骄。果而不得已，果而勿强。物壮则老，是谓不道，不道早已。",
157 Translation: "One who assists a ruler with the way does not coerce the world with arms. Such things tend to rebound. Where armies have camped, thorns and brambles grow. After a great war, bad years surely follow. A good general achieves his result and stops — he dares not take by force. Achieve without arrogance, achieve without boasting, achieve without pride. Achieve because there is no choice, achieve without force. When things reach their prime they age — this is called departing from the way. What departs from the way perishes early.",
158 },
159 { // Chapter 31 — Position 30 (0,1,0,1)
160 Number: 31, Position: 30,
161 Chinese: "夫佳兵者，不祥之器，物或恶之，故有道者不处。君子居则贵左，用兵则贵右。兵者不祥之器，非君子之器，不得已而用之，恬淡为上。胜而不美，而美之者，是乐杀人。夫乐杀人者，则不可以得志于天下矣。吉事尚左，凶事尚右。偏将军居左，上将军居右，言以丧礼处之。杀人之衆，以哀悲泣之，战胜以丧礼处之。",
162 Translation: "Fine weapons are instruments of ill omen — all things detest them, therefore one who has the way does not dwell with them. The gentleman at home honors the left; in war he honors the right. Weapons are instruments of ill omen, not instruments of the gentleman. When he must use them, calm detachment is best. Victory is not beautiful — one who finds it beautiful delights in killing. One who delights in killing cannot achieve his purpose in the world. In auspicious affairs, the left is honored; in mournful affairs, the right. The lieutenant stands on the left, the general on the right — they are arranged as for a funeral. When multitudes are slain, weep for them with sorrow. Treat victory as a funeral.",
163 },
164 { // Chapter 32 — Position 31 (1,1,0,1)
165 Number: 32, Position: 31,
166 Chinese: "道常无名。朴虽小，天下莫能臣也。侯王若能守之，万物将自宾。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦将知止，知止所以不殆。譬道之在天下，犹川谷之与江海。",
167 Translation: "The way is ever nameless. The uncarved, though small, nothing in the world can subordinate it. If lords and kings could hold to it, all things would submit of themselves. Heaven and earth would unite to send sweet dew, and the people, without being commanded, would be naturally equal. When institutions begin, names arise. Once names exist, one should know when to stop. Knowing when to stop averts danger. The way in the world is like streams and valleys flowing into rivers and seas.",
168 },
169 { // Chapter 33 — Position 32 (2,1,0,1)
170 Number: 33, Position: 32,
171 Chinese: "知人者智，自知者明。胜人者有力，自胜者强。知足者富。强行者有志。不失其所者久。死而不亡者寿。",
172 Translation: "Knowing others is intelligence; knowing yourself is clarity. Conquering others requires force; conquering yourself is strength. Knowing sufficiency is wealth. Persevering with vigor shows will. Not losing one's ground endures long. Dying without perishing — that is longevity.",
173 },
174 { // Chapter 34 — Position 33 (0,2,0,1)
175 Number: 34, Position: 33,
176 Chinese: "大道泛兮，其可左右。万物恃之而生而不辞，功成不名有。衣养万物而不为主，常无欲，可名于小；万物归焉，而不为主，可名为大。以其终不自为大，故能成其大。",
177 Translation: "The great way flows everywhere — it can go left or right. All things depend on it for life and it does not refuse them. It accomplishes its work and does not claim credit. It clothes and nourishes all things without being their master. Always without desire, it can be named among the small. All things return to it without it being their master — it can be named great. Because it never considers itself great, it can achieve its greatness.",
178 },
179 { // Chapter 35 — Position 34 (1,2,0,1)
180 Number: 35, Position: 34,
181 Chinese: "执大象，天下往。往而不害，安平大。乐与饵，过客止。道之出口，淡乎其无味，视之不足见，听之不足闻，用之不足既。",
182 Translation: "Hold to the great image and the world will come. Coming, it is not harmed — there is peace, equality, greatness. Music and fine food make the passing traveler stop. But the way, when it emerges in words, is bland and without flavor. Look at it — not enough to see. Listen to it — not enough to hear. Use it — it cannot be exhausted.",
183 },
184 { // Chapter 36 — Position 35 (2,2,0,1)
185 Number: 36, Position: 35,
186 Chinese: "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明。柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人。",
187 Translation: "What is to be contracted must first be expanded. What is to be weakened must first be strengthened. What is to be abolished must first be promoted. What is to be taken must first be given. This is called subtle clarity. The soft and weak overcome the hard and strong. Fish should not leave the deep. The state's sharp instruments should not be displayed to the people.",
188 },
189 { // Chapter 37 — Position 36 (0,0,1,1)
190 Number: 37, Position: 36,
191 Chinese: "道常无为而无不为。侯王若能守之，万物将自化。化而欲作，吾将镇之以无名之朴。无名之朴，夫亦将无欲。不欲以静，天下将自定。",
192 Translation: "The way is ever without action, yet nothing is left undone. If lords and kings could hold to it, all things would transform themselves. If in transforming they wished to act, I would calm them with the nameless uncarved. The nameless uncarved — they too would be without desire. Without desire, through stillness, the world would settle itself.",
193 },
194 { // Chapter 38 — Position 37 (1,0,1,1)
195 Number: 38, Position: 37,
196 Chinese: "上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德为之而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。前识者，道之华，而愚之始。是以大丈夫处其厚，不居其薄；处其实，不居其华。故去彼取此。",
197 Translation: "The highest virtue does not claim virtue — therefore it has virtue. The lowest virtue never loses virtue — therefore it has no virtue. The highest virtue acts without acting and without purpose. The lowest virtue acts with purpose. The highest benevolence acts without purpose. The highest righteousness acts with purpose. The highest propriety acts, and when no one responds, it bares its arm and forces compliance. Therefore: lose the way, and virtue follows; lose virtue, and benevolence follows; lose benevolence, and righteousness follows; lose righteousness, and propriety follows. Propriety is the thin veneer of loyalty and trust, and the beginning of disorder. Foreknowledge is the flower of the way and the beginning of folly. Therefore the great person dwells in the thick, not the thin; dwells in the fruit, not the flower. Hence he rejects that and chooses this.",
198 },
199 { // Chapter 39 — Position 38 (2,0,1,1)
200 Number: 39, Position: 38,
201 Chinese: "昔之得一者：天得一以清；地得一以宁；神得一以灵；谷得一以盈；万物得一以生；侯王得一以为天下贞。其致之，天无以清，将恐裂；地无以宁，将恐发；神无以灵，将恐歇；谷无以盈，将恐竭；万物无以生，将恐灭；侯王无以贵高将恐蹶。故贵以贱为本，高以下为基。是以侯王自称孤、寡、不谷。此非以贱为本耶？非乎？故致数誉无誉。不欲琭琭如玉，珞珞如石。",
202 Translation: "In the past, those that attained the one: heaven attained the one and became clear; earth attained the one and became stable; spirits attained the one and became numinous; valleys attained the one and became full; all things attained the one and came to life; lords and kings attained the one and became the standard of the world. Extending this: if heaven had no clarity, it would crack; if earth had no stability, it would collapse; if spirits had no numinosity, they would cease; if valleys had no fullness, they would be exhausted; if things had no life, they would perish; if lords had no nobility, they would stumble. Therefore the noble takes the humble as its root; the high takes the low as its foundation. Thus lords call themselves orphan, bereft, unworthy. Is this not taking the humble as root? Is it not? Therefore, seek no praise and receive no praise. Do not wish to shine like jade or clatter like stone.",
203 },
204 { // Chapter 40 — Position 39 (0,1,1,1)
205 Number: 40, Position: 39,
206 Chinese: "反者道之动；弱者道之用。天下万物生于有，有生于无。",
207 Translation: "Returning is the movement of the way. Weakness is the function of the way. All things under heaven are born of being; being is born of non-being.",
208 },
209 { // Chapter 41 — Position 40 (1,1,1,1)
210 Number: 41, Position: 40,
211 Chinese: "上士闻道，勤而行之；中士闻道，若存若亡；下士闻道，大笑之。不笑不足以为道。故建言有之：明道若昧；进道若退；夷道若纇；上德若谷；太白若辱；广德若不足；建德若偷；质真若渝；大方无隅；大器晚成；大音希声；大象无形；道隐无名。夫唯道，善贷且成。",
212 Translation: "When the best scholar hears of the way, he practices it diligently. When the middle scholar hears of it, he half believes, half doubts. When the lesser scholar hears of it, he laughs loudly. If he did not laugh, it would not be worthy of being the way. Therefore there is an established saying: the bright way seems dark; the advancing way seems retreating; the smooth way seems rough; the highest virtue seems like a valley; the purest white seems soiled; ample virtue seems insufficient; firm virtue seems furtive; solid truth seems changeable; the great square has no corners; the great vessel is completed late; the great sound is rarely heard; the great image has no form; the way is hidden and nameless. Only the way excels at lending and completing.",
213 },
214 { // Chapter 42 — Position 41 (2,1,1,1)
215 Number: 42, Position: 41,
216 Chinese: "道生一，一生二，二生三，三生万物。万物负阴而抱阳，冲气以为和。人之所恶，唯孤、寡、不谷，而王公以为称。故物或损之而益，或益之而损。人之所教，我亦教之。强梁者不得其死，吾将以为教父。",
217 Translation: "The way begets one. One begets two. Two begets three. Three begets the ten thousand things. All things carry yin and embrace yang, blending breath to create harmony. What people detest — orphaned, bereft, unworthy — yet kings and lords take these as titles. Therefore things may be diminished and yet increase, or increased and yet diminish. What others teach, I also teach: the forceful do not die a natural death. I take this as the father of my teaching.",
218 },
219 { // Chapter 43 — Position 42 (0,2,1,1)
220 Number: 43, Position: 42,
221 Chinese: "天下之至柔，驰骋天下之至坚。无有入无间，吾是以知无为之有益。不言之教，无为之益，天下希及之。",
222 Translation: "The softest thing in the world rides over the hardest. The insubstantial enters where there is no gap. From this I know the benefit of non-action. The teaching without words, the benefit of non-action — few in the world can attain them.",
223 },
224 { // Chapter 44 — Position 43 (1,2,1,1)
225 Number: 44, Position: 43,
226 Chinese: "名与身孰亲？身与货孰多？得与亡孰病？是故甚爱必大费；多藏必厚亡。知足不辱，知止不殆，可以长久。",
227 Translation: "Name or body — which is closer? Body or possessions — which is more? Gain or loss — which is the illness? Therefore: excessive love surely leads to great expense; much hoarding surely leads to heavy loss. Know sufficiency and you will not be disgraced. Know when to stop and you will not be endangered. This way you can endure long.",
228 },
229 { // Chapter 45 — Position 44 (2,2,1,1)
230 Number: 45, Position: 44,
231 Chinese: "大成若缺，其用不弊。大盈若冲，其用不穷。大直若屈，大巧若拙，大辩若讷。躁胜寒静胜热。清静为天下正。",
232 Translation: "Great completion seems lacking, yet its use is not exhausted. Great fullness seems empty, yet its use is endless. Great straightness seems bent. Great skill seems clumsy. Great eloquence seems halting. Movement overcomes cold; stillness overcomes heat. Clarity and stillness become the standard of the world.",
233 },
234 { // Chapter 46 — Position 45 (0,0,2,1)
235 Number: 46, Position: 45,
236 Chinese: "天下有道，却走马以粪。天下无道，戎马生于郊。祸莫大于不知足；咎莫大于欲得。故知足之足，常足矣。",
237 Translation: "When the world has the way, horses are retired to haul manure. When the world lacks the way, war horses are bred on the border. No disaster is greater than not knowing sufficiency. No fault is greater than desire for gain. Therefore the sufficiency of knowing sufficiency — this is always enough.",
238 },
239 { // Chapter 47 — Position 46 (1,0,2,1)
240 Number: 47, Position: 46,
241 Chinese: "不出户知天下；不闚牖见天道。其出弥远，其知弥少。是以圣人不行而知，不见而名，不为而成。",
242 Translation: "Without going out the door, know the world. Without peering through the window, see the way of heaven. The farther one goes, the less one knows. Therefore the sage knows without traveling, names without seeing, accomplishes without acting.",
243 },
244 { // Chapter 48 — Position 47 (2,0,2,1)
245 Number: 48, Position: 47,
246 Chinese: "为学日益，为道日损。损之又损，以至于无为。无为而无不为。取天下常以无事，及其有事，不足以取天下。",
247 Translation: "Pursuing learning, one gains daily. Pursuing the way, one loses daily. Losing and losing again, until arriving at non-action. Non-action, yet nothing is left undone. Taking the world is always accomplished through non-interference. When there is interference, it is not enough to take the world.",
248 },
249 { // Chapter 49 — Position 48 (0,1,2,1)
250 Number: 49, Position: 48,
251 Chinese: "圣人无常心，以百姓心为心。善者，吾善之；不善者，吾亦善之；德善。信者，吾信之；不信者，吾亦信之；德信。圣人在天下，歙歙为天下浑其心，百姓皆注其耳目，圣人皆孩之。",
252 Translation: "The sage has no fixed heart — he takes the hearts of the people as his heart. The good, I treat as good. The not-good, I also treat as good — this is the virtue of goodness. The trustworthy, I trust. The untrustworthy, I also trust — this is the virtue of trust. The sage in the world draws in his breath for the world's sake, blending his heart with all. The people fix their eyes and ears on him — the sage treats them all as children.",
253 },
254 { // Chapter 50 — Position 49 (1,1,2,1)
255 Number: 50, Position: 49,
256 Chinese: "出生入死。生之徒，十有三；死之徒，十有三；人之生，动之死地，十有三。夫何故？以其生，生之厚。盖闻善摄生者，陆行不遇兕虎，入军不被甲兵；兕无所投其角，虎无所措其爪，兵无所容其刃。夫何故？以其无死地。",
257 Translation: "Coming forth is life; entering is death. The companions of life are thirteen; the companions of death are thirteen; those who move through life toward death's ground are also thirteen. Why is this? Because they live life too thickly. I have heard that one skilled at nurturing life travels the land without meeting rhinoceros or tiger, enters battle without wearing armor. The rhinoceros finds no place to thrust its horn; the tiger finds no place to sink its claws; weapons find no place to lodge their blades. Why is this? Because he has no death ground.",
258 },
259 { // Chapter 51 — Position 50 (2,1,2,1)
260 Number: 51, Position: 50,
261 Chinese: "道生之，德畜之，物形之，势成之。是以万物莫不尊道而贵德。道之尊，德之贵，夫莫之命常自然。故道生之，德畜之；长之育之；亭之毒之；养之覆之。生而不有，为而不恃，长而不宰，是谓玄德。",
262 Translation: "The way gives birth to them. Virtue nurtures them. Matter gives them form. Circumstances complete them. Therefore all things honor the way and value virtue. The honor of the way and the value of virtue — no one commands this; it is always natural. So the way gives birth to them, virtue nurtures them, grows them, rears them, shelters them, matures them, nourishes them, protects them. To give birth without possessing, to act without relying, to lead without dominating — this is called the mysterious virtue.",
263 },
264 { // Chapter 52 — Position 51 (0,2,2,1)
265 Number: 52, Position: 51,
266 Chinese: "天下有始，以为天下母。既得其母，以知其子，既知其子，复守其母，没身不殆。塞其兑，闭其门，终身不勤。开其兑，济其事，终身不救。见小曰明，守柔曰强。用其光，复归其明，无遗身殃；是为习常。",
267 Translation: "The world has a beginning that serves as the world's mother. Having found the mother, you know the children. Knowing the children, return to hold the mother — to the end of your days you will not be in danger. Block the openings, shut the doors — to the end of your days you will not be exhausted. Open the openings, meddle in affairs — to the end of your days you cannot be saved. Seeing the small is called clarity. Holding to the soft is called strength. Use the light to return to clarity — leave no disaster for yourself. This is called practicing the constant.",
268 },
269 { // Chapter 53 — Position 52 (1,2,2,1)
270 Number: 53, Position: 52,
271 Chinese: "使我介然有知，行于大道，唯施是畏。大道甚夷，而民好径。朝甚除，田甚芜，仓甚虚；服文彩，带利剑，厌饮食，财货有馀；是谓盗夸。非道也哉！",
272 Translation: "If I had even a little knowledge, walking the great way, my only fear would be going astray. The great way is very smooth, yet people prefer side paths. The court is spotless, the fields are overgrown, the granaries are empty. Yet they wear embroidered clothes, carry sharp swords, gorge on food and drink, and overflow with possessions. This is called the boasting of thieves. It is certainly not the way!",
273 },
274 { // Chapter 54 — Position 53 (2,2,2,1)
275 Number: 54, Position: 53,
276 Chinese: "善建不拔，善抱者不脱，子孙以祭祀不辍。修之于身，其德乃真；修之于家，其德乃馀；修之于乡，其德乃长；修之于国，其德乃丰；修之于天下，其德乃普。故以身观身，以家观家，以乡观乡，以国观国，以天下观天下。吾何以知天下然哉？以此。",
277 Translation: "What is well planted cannot be uprooted. What is well held cannot be taken away. Sons and grandsons will not cease their sacrifices. Cultivate it in the self — virtue becomes real. Cultivate it in the family — virtue becomes abundant. Cultivate it in the community — virtue becomes enduring. Cultivate it in the state — virtue becomes rich. Cultivate it in the world — virtue becomes universal. Therefore observe the self through the self, the family through the family, the community through the community, the state through the state, the world through the world. How do I know the world is thus? Through this.",
278 },
279 { // Chapter 55 — Position 54 (0,0,0,2)
280 Number: 55, Position: 54,
281 Chinese: "含德之厚，比于赤子。蜂虿虺蛇不螫，猛兽不据，攫鸟不搏。骨弱筋柔而握固。未知牝牡之合而全作，精之至也。终日号而不嗄，和之至也。知和曰常，知常曰明，益生曰祥。心使气曰强。物壮则老，谓之不道，不道早已。",
282 Translation: "One thick with virtue is like a newborn child. Wasps and scorpions and vipers do not sting it; fierce beasts do not seize it; birds of prey do not strike it. Its bones are weak, its sinews soft, yet its grip is firm. It does not yet know the union of male and female, yet it is wholly aroused — its vital essence is at the peak. It cries all day without becoming hoarse — its harmony is at the peak. Knowing harmony is called the constant. Knowing the constant is called clarity. Enhancing life is called auspicious. The mind directing breath is called force. When things reach their prime they age — this is called departing from the way. What departs from the way perishes early.",
283 },
284 { // Chapter 56 — Position 55 (1,0,0,2)
285 Number: 56, Position: 55,
286 Chinese: "知者不言，言者不知。塞其兑，闭其门，挫其锐，解其分，和其光，同其尘，是谓玄同。故不可得而亲，不可得而踈；不可得而利，不可得而害；不可得而贵，不可得而贱。故为天下贵。",
287 Translation: "Those who know do not speak; those who speak do not know. Block the openings, shut the doors, blunt the sharp, untangle the knots, soften the glare, merge with the dust — this is called the mysterious unity. Therefore it cannot be approached, cannot be distanced; cannot be benefited, cannot be harmed; cannot be honored, cannot be despised. Therefore it is the most valued thing in the world.",
288 },
289 { // Chapter 57 — Position 56 (2,0,0,2)
290 Number: 57, Position: 56,
291 Chinese: "以正治国，以奇用兵，以无事取天下。吾何以知其然哉？以此：天下多忌讳，而民弥贫；民多利器，国家滋昏；人多伎巧，奇物滋起；法令滋彰，盗贼多有。故圣人云：我无为，而民自化；我好静，而民自正；我无事，而民自富；我无欲，而民自朴。",
292 Translation: "Govern the state with rectitude. Deploy the military with surprise. Take the world through non-interference. How do I know this is so? Through this: the more taboos in the world, the poorer the people; the more sharp instruments the people have, the more confused the state; the more skills and cleverness people have, the more strange things arise; the more laws and decrees are proclaimed, the more thieves and robbers appear. Therefore the sage says: I do not act, and the people transform themselves. I love stillness, and the people correct themselves. I do not interfere, and the people prosper themselves. I am without desire, and the people simplify themselves.",
293 },
294 { // Chapter 58 — Position 57 (0,1,0,2)
295 Number: 58, Position: 57,
296 Chinese: "其政闷闷，其民淳淳；其政察察，其民缺缺。祸兮福之所倚，福兮祸之所伏。孰知其极？其无正。正复为奇，善复为妖。人之迷，其日固久。是以圣人方而不割，廉而不刿，直而不肆，光而不耀。",
297 Translation: "When governance is dull and muffled, the people are simple and honest. When governance is sharp and scrutinizing, the people are cunning and deficient. Disaster — fortune leans upon it. Fortune — disaster hides within it. Who knows where this ends? There is no standard. The correct reverts to the deviant; the good reverts to the monstrous. People's confusion — it has persisted for a long time indeed. Therefore the sage is square but does not cut, angular but does not wound, straight but does not impose, bright but does not dazzle.",
298 },
299 { // Chapter 59 — Position 58 (1,1,0,2)
300 Number: 59, Position: 58,
301 Chinese: "治人事天莫若啬。夫唯啬，是谓早服；早服谓之重积德；重积德则无不克；无不克则莫知其极；莫知其极，可以有国；有国之母，可以长久；是谓深根固柢，长生久视之道。",
302 Translation: "In governing people and serving heaven, nothing is like frugality. Only through frugality can one be prepared early. Being prepared early means deeply accumulating virtue. Deeply accumulating virtue means nothing cannot be overcome. When nothing cannot be overcome, no one knows your limits. When no one knows your limits, you can possess the state. Possessing the mother of the state, you can endure long. This is called deep roots and a firm base — the way of long life and enduring vision.",
303 },
304 { // Chapter 60 — Position 59 (2,1,0,2)
305 Number: 60, Position: 59,
306 Chinese: "治大国若烹小鲜。以道莅天下，其鬼不神；非其鬼不神，其神不伤人；非其神不伤人，圣人亦不伤人。夫两不相伤，故德交归焉。",
307 Translation: "Governing a great state is like cooking a small fish. When the way prevails in the world, ghosts lose their power. Not that the ghosts lose their power — their power does not harm people. Not only does their power not harm people — the sage also does not harm people. When neither harms the other, virtue flows between them and returns.",
308 },
309 { // Chapter 61 — Position 60 (0,2,0,2)
310 Number: 61, Position: 60,
311 Chinese: "大国者下流，天下之交，天下之牝。牝常以静胜牡，以静为下。故大国以下小国，则取小国；小国以下大国，则取大国。故或下以取，或下而取。大国不过欲兼畜人，小国不过欲入事人。夫两者各得其所欲，大者宜为下。",
312 Translation: "A great state is the lower reach — the world's convergence point, the world's feminine. The feminine always overcomes the masculine through stillness, through being below. Therefore when a great state lowers itself before a small state, it wins the small state. When a small state lowers itself before a great state, it wins the great state. Therefore one lowers itself to win, the other lowers itself and wins. The great state merely wants to unite and nurture people. The small state merely wants to enter and serve people. When both get what they want, the great should be below.",
313 },
314 { // Chapter 62 — Position 61 (1,2,0,2)
315 Number: 62, Position: 61,
316 Chinese: "道者万物之奥。善人之宝，不善人之所保。美言可以市，尊行可以加人。人之不善，何弃之有？故立天子，置三公，虽有拱璧以先驷马，不如坐进此道。古之所以贵此道者何？不曰：以求得，有罪以免耶？故为天下贵。",
317 Translation: "The way is the sanctuary of all things — the good person's treasure, the not-good person's refuge. Beautiful words can buy influence; honored conduct can elevate a person. When someone is not good, why abandon him? Therefore when the son of heaven is enthroned and the three ministers are installed, though one offers jade discs ahead of teams of horses, it is not as good as sitting and advancing in this way. Why did the ancients prize this way? Did they not say: through it, seekers find, and those with guilt are pardoned? Therefore it is the most valued thing in the world.",
318 },
319 { // Chapter 63 — Position 62 (2,2,0,2)
320 Number: 63, Position: 62,
321 Chinese: "为无为，事无事，味无味。大小多少，报怨以德。图难于其易，为大于其细；天下难事，必作于易，天下大事，必作于细。是以圣人终不为大，故能成其大。夫轻诺必寡信，多易必多难。是以圣人犹难之，故终无难矣。",
322 Translation: "Act without acting. Work without working. Taste without tasting. Great or small, many or few — repay resentment with virtue. Plan the difficult while it is easy; do the great through the small. The world's difficult affairs always begin with the easy; the world's great affairs always begin with the small. Therefore the sage never attempts the great, and so achieves greatness. Light promises surely lack trust. What seems easy surely becomes difficult. Therefore the sage treats things as difficult, and so in the end has no difficulty.",
323 },
324 { // Chapter 64 — Position 63 (0,0,1,2)
325 Number: 64, Position: 63,
326 Chinese: "其安易持，其未兆易谋。其脆易泮，其微易散。为之于未有，治之于未乱。合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下。为者败之，执者失之。是以圣人无为故无败；无执故无失。民之从事，常于几成而败之。慎终如始，则无败事，是以圣人欲不欲，不贵难得之货；学不学，复衆人之所过，以辅万物之自然，而不敢为。",
327 Translation: "What is at rest is easy to hold. What has not yet emerged is easy to plan for. What is brittle is easy to break. What is minute is easy to scatter. Act on it before it exists; govern it before it becomes disordered. A tree one can barely embrace grows from a tiny sprout. A tower of nine stories rises from a heap of earth. A journey of a thousand miles begins beneath your feet. Those who act on things ruin them; those who grasp things lose them. Therefore the sage does not act, so he does not fail; does not grasp, so he does not lose. People pursuing affairs often fail when they are near completion. Be as careful at the end as at the beginning, and there will be no failed affairs. Therefore the sage desires non-desire, does not prize rare goods, learns non-learning, returns to what the multitude has passed by — in order to assist the natural course of all things, and dares not act.",
328 },
329 { // Chapter 65 — Position 64 (1,0,1,2)
330 Number: 65, Position: 64,
331 Chinese: "古之善为道者，非以明民，将以愚之。民之难治，以其智多。故以智治国，国之贼；不以智治国，国之福。知此两者亦𥡴式。常知𥡴式，是谓玄德。玄德深矣，远矣，与物反矣，然后乃至大顺。",
332 Translation: "The skilled practitioners of the way in ancient times did not use it to enlighten the people, but to keep them simple. The people are difficult to govern because their cleverness is excessive. Therefore governing a state through cleverness is the state's misfortune; not governing through cleverness is the state's blessing. Knowing these two is also a standard. Always knowing this standard is called the mysterious virtue. The mysterious virtue is deep, far-reaching, and runs counter to things — then it reaches the great accord.",
333 },
334 { // Chapter 66 — Position 65 (2,0,1,2)
335 Number: 66, Position: 65,
336 Chinese: "江海所以能为百谷王者，以其善下之，故能为百谷王。是以圣人欲上民，必以言下之；欲先民，必以身后之。是以圣人处上而民不重，处前而民不害。是以天下乐推而不厌。以其不争，故天下莫能与之争。",
337 Translation: "Rivers and seas can be kings of the hundred valleys because they excel at being below them — therefore they can be kings of the hundred valleys. Thus if the sage wishes to be above the people, he must in speech be below them. If he wishes to be ahead of the people, he must in person be behind them. Therefore the sage dwells above and the people are not burdened; dwells in front and the people are not harmed. Therefore all under heaven delight in advancing him and do not tire of him. Because he does not contend, no one in the world can contend with him.",
338 },
339 { // Chapter 67 — Position 66 (0,1,1,2)
340 Number: 67, Position: 66,
341 Chinese: "天下皆谓我道大，似不肖。夫唯大，故似不肖。若肖久矣。其细也夫！我有三宝，持而保之。一曰慈，二曰俭，三曰不敢为天下先。慈故能勇；俭故能广；不敢为天下先，故能成器长。今舍慈且勇；舍俭且广；舍后且先；死矣！夫慈以战则胜，以守则固。天将救之，以慈卫之。",
342 Translation: "All under heaven say my way is great but seems useless. Precisely because it is great, it seems useless. If it seemed useful, it would have long since become small! I have three treasures that I hold and protect. The first is compassion. The second is frugality. The third is not daring to be first in the world. Through compassion one can be courageous. Through frugality one can be generous. Through not daring to be first, one can become the chief of all vessels. Now, to be courageous without compassion, generous without frugality, first without being behind — this is death! Compassion: in battle it brings victory, in defense it brings security. When heaven wants to save someone, it protects him with compassion.",
343 },
344 { // Chapter 68 — Position 67 (1,1,1,2)
345 Number: 68, Position: 67,
346 Chinese: "善为士者，不武；善战者，不怒；善胜敌者，不与；善用人者，为之下。是谓不争之德，是谓用人之力，是谓配天古之极。",
347 Translation: "A good warrior is not martial. A good fighter is not angry. A good conqueror does not engage the enemy. A good leader of people places himself below them. This is called the virtue of non-contention. This is called the power of using people. This is called matching heaven — the ultimate of the ancients.",
348 },
349 { // Chapter 69 — Position 68 (2,1,1,2)
350 Number: 69, Position: 68,
351 Chinese: "用兵有言：吾不敢为主，而为客；不敢进寸，而退尺。是谓行无行；攘无臂；扔无敌；执无兵。祸莫大于轻敌，轻敌几丧吾宝。故抗兵相加，哀者胜矣。",
352 Translation: "In the use of arms there is a saying: I dare not be the host but would rather be the guest. I dare not advance an inch but would rather retreat a foot. This is called marching without marching, rolling up sleeves without baring arms, confronting without enemies, grasping without weapons. No disaster is greater than underestimating the enemy. Underestimating the enemy nearly costs me my treasures. Therefore when opposing armies meet, the one that grieves wins.",
353 },
354 { // Chapter 70 — Position 69 (0,2,1,2)
355 Number: 70, Position: 69,
356 Chinese: "吾言甚易知，甚易行。天下莫能知，莫能行。言有宗，事有君。夫唯无知，是以不我知。知我者希，则我者贵。是以圣人被褐怀玉。",
357 Translation: "My words are very easy to understand, very easy to practice. Yet no one in the world can understand them, no one can practice them. Words have an ancestor; affairs have a master. Because people have no understanding, they do not understand me. Those who understand me are rare — therefore I am precious. Thus the sage wears coarse cloth but carries jade within.",
358 },
359 { // Chapter 71 — Position 70 (1,2,1,2)
360 Number: 71, Position: 70,
361 Chinese: "知不知上；不知知病。夫唯病病，是以不病。圣人不病，以其病病，是以不病。",
362 Translation: "To know yet think you do not know — this is the highest. To not know yet think you know — this is a disease. Only by recognizing the disease as a disease can you be free of it. The sage is free of disease because he recognizes disease as disease — therefore he is not diseased.",
363 },
364 { // Chapter 72 — Position 71 (2,2,1,2)
365 Number: 72, Position: 71,
366 Chinese: "民不畏威，则大威至。无狎其所居，无厌其所生。夫唯不厌，是以不厌。是以圣人自知不自见；自爱不自贵。故去彼取此。",
367 Translation: "When the people do not fear authority, then great authority arrives. Do not confine them in their dwellings. Do not suppress their livelihood. Only by not suppressing them will they not weary of you. Therefore the sage knows himself but does not display himself; loves himself but does not exalt himself. Hence he rejects that and chooses this.",
368 },
369 { // Chapter 73 — Position 72 (0,0,2,2)
370 Number: 73, Position: 72,
371 Chinese: "勇于敢则杀，勇于不敢则活。此两者，或利或害。天之所恶，孰知其故？是以圣人犹难之。天之道，不争而善胜，不言而善应，不召而自来，繟然而善谋。天网恢恢，踈而不失。",
372 Translation: "Courage in daring leads to death. Courage in not daring leads to life. Of these two, one benefits and one harms. What heaven detests — who knows why? Therefore the sage finds this difficult. The way of heaven: it does not contend yet excels at winning, does not speak yet excels at responding, is not summoned yet comes of itself, is unhurried yet excels at planning. Heaven's net is vast — its mesh is wide but nothing slips through.",
373 },
374 { // Chapter 74 — Position 73 (1,0,2,2)
375 Number: 74, Position: 73,
376 Chinese: "民不畏死，奈何以死惧之？若使民常畏死，而为奇者，吾得执而杀之，孰敢？常有司杀者杀。夫司杀者，是大匠斫；夫代大匠斫者，希有不伤其手矣。",
377 Translation: "When the people do not fear death, how can you threaten them with death? If the people always feared death and those who acted strangely could be seized and killed — who would dare? There is always an executioner to do the killing. Doing the executioner's killing is like doing the master carpenter's cutting. Those who cut on behalf of the master carpenter — few escape injuring their hands.",
378 },
379 { // Chapter 75 — Position 74 (2,0,2,2)
380 Number: 75, Position: 74,
381 Chinese: "民之饥，以其上食税之多，是以饥。民之难治，以其上之有为，是以难治。民之轻死，以其求生之厚，是以轻死。夫唯无以生为者，是贤于贵生。",
382 Translation: "The people starve because their rulers consume too much in taxes — therefore they starve. The people are difficult to govern because their rulers act too much — therefore they are difficult to govern. The people treat death lightly because they pursue life too thickly — therefore they treat death lightly. Only those who do not make much of living are wiser than those who prize life.",
383 },
384 { // Chapter 76 — Position 75 (0,1,2,2)
385 Number: 76, Position: 75,
386 Chinese: "人之生也柔弱，其死也坚强。万物草木之生也柔脆，其死也枯槁。故坚强者死之徒，柔弱者生之徒。是以兵强则不胜，木强则共。强大处下，柔弱处上。",
387 Translation: "When alive, a person is soft and supple; in death, hard and stiff. The ten thousand things, grass and trees — alive, they are soft and fragile; dead, they are withered and dry. Therefore the hard and stiff are companions of death; the soft and supple are companions of life. Thus an army that is strong will not win; a tree that is rigid will be broken. The strong and great dwell below; the soft and weak dwell above.",
388 },
389 { // Chapter 77 — Position 76 (1,1,2,2)
390 Number: 77, Position: 76,
391 Chinese: "天之道，其犹张弓与？高者抑之，下者举之；有馀者损之，不足者补之。天之道，损有馀而补不足。人之道，则不然，损不足以奉有馀。孰能有馀以奉天下，唯有道者。是以圣人为而不恃，功成而不处，其不欲见贤。",
392 Translation: "The way of heaven — is it not like drawing a bow? What is high is pulled down; what is low is raised up. What has excess is diminished; what is insufficient is supplemented. The way of heaven diminishes excess and supplements insufficiency. The way of people is not so — it diminishes the insufficient to serve the excessive. Who can have excess and yet offer it to the world? Only one who has the way. Therefore the sage acts without relying, accomplishes without dwelling — he has no desire to display his worth.",
393 },
394 { // Chapter 78 — Position 77 (2,1,2,2)
395 Number: 78, Position: 77,
396 Chinese: "天下莫柔弱于水，而攻坚强者莫之能胜，其无以易之。弱之胜强，柔之胜刚，天下莫不知，莫能行。是以圣人云：受国之垢，是谓社稷主；受国不祥，是谓天下王。正言若反。",
397 Translation: "Nothing in the world is softer and weaker than water, yet nothing is better at attacking the hard and strong — nothing can replace it. The weak overcomes the strong; the soft overcomes the hard. All under heaven know this, yet none can practice it. Therefore the sage says: one who bears the filth of the state is called the lord of the altars of soil and grain. One who bears the misfortune of the state is called the king of all under heaven. True words seem paradoxical.",
398 },
399 { // Chapter 79 — Position 78 (0,2,2,2)
400 Number: 79, Position: 78,
401 Chinese: "和大怨，必有馀怨；安可以为善？是以圣人执左契，而不责于人。有德司契，无德司彻。天道无亲，常与善人。",
402 Translation: "When a great resentment is reconciled, some resentment surely remains. How can this be considered good? Therefore the sage holds the left tally but does not demand payment from others. One with virtue oversees the tally; one without virtue oversees the tax. The way of heaven has no favorites — it always accompanies the good person.",
403 },
404 { // Chapter 80 — Position 79 (1,2,2,2)
405 Number: 80, Position: 79,
406 Chinese: "小国寡民。使有什伯之器而不用；使民重死而不远徙。虽有舟舆，无所乘之，虽有甲兵，无所陈之。使民复结绳而用之，甘其食，美其服，安其居，乐其俗。邻国相望，鸡犬之声相闻，民至老死，不相往来。",
407 Translation: "A small state with few people. Let there be tools for tens and hundreds but no one to use them. Let the people take death seriously and not travel far. Though there are boats and carriages, no one rides them. Though there are weapons and armor, no one displays them. Let the people return to knotting rope and using it. Their food is sweet, their clothing beautiful, their homes peaceful, their customs joyful. Neighboring states are within sight; the sounds of chickens and dogs can be heard between them — yet the people grow old and die without ever visiting one another.",
408 },
409 { // Chapter 81 — Position 80 (2,2,2,2)
410 Number: 81, Position: 80,
411 Chinese: "信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知。圣人不积，既以为人己愈有，既以与人己愈多。天之道，利而不害；圣人之道，为而不争。",
412 Translation: "Truthful words are not beautiful; beautiful words are not truthful. The good do not argue; those who argue are not good. The wise are not learned; the learned are not wise. The sage does not hoard. The more he does for others, the more he has. The more he gives to others, the more he possesses. The way of heaven is to benefit without harming. The way of the sage is to act without contending.",
413 },
414 }
415