Tao Te Ching Chapter 13

 Dao De Jing, Laozi 

Chapter 13

"Let favor and disgrace be warnings
let honor and disaster be your body
and why should favor and disgrace be warnings
favor means descending
to gain it should be a warning
to lose it should be a warning
thus should favor and disgrace be warnings
and why should honor and disaster be in your body
the reason we have disaster
is because we have a body
if we didn't have a body
we wouldn't have disaster
thus who honors their body as the world
can be entrusted with the world
can be encharged with the world."
-  Translated by Red Pine, 1996, Chapter 13, Taoteching

Ho-Shang Kung says, "Those who gain favor or honor should worry about being too high, as if they were at the edge of a precipice.  They should not flaunt their status or wealth.  And those who lose favor and live in disgrace should worry about another disaster."

Ssu-Ma Kuang says, "Normally a body means disaster.  But if we honor and cherish it and follow the natural order in our dealing with others and don't indulge our desires, we can avoid disaster." 

Huang Yuan-Chi says, "We all possess something good and noble that we don't have to seek outside ourselves, something that the glory of power or position cannot compare with.  People need only to start with this and cultivate without letting up.  The ancients said, 'Two or three years of hardship, ten thousand years of bliss.' "

Lao-tzu's Taoteching  Translated by Red Pine (Bill Porter).  Provides a solid verbatim translation and shows the text in Chinese characters.  Includes around 10 brief selected commentaries for each Chapter of the Taoteching, drawn from commentaries in the past 2,000 years.  San Francisco, Mercury House, 1996, Second Edition, 184 pages.  An invaluable resource for brief commentaries.  Chapter 13, pp. 26-27. 

For those wishing a Zen Buddhist/Taoist interpretation of the Tao Te Ching, I recommend the following two books:

Grigg, Ray, Zen Tzu. Transcription of the Tao Te Ching from a Zen Buddhist perspective. 181 pages, 2021. VSCL

Bright-Fey, John. The Whole Heart of Zen: The Complete Teachings From the Oral Tradition of Ta-Mo. Crane Hill Publishers, 2006. 298 pages. 

"Life and death
favor and disgrace
praise and blame
success and failure

all of these conditions confuse and dismay because
they are the same ailment
they cause ill at ease states and related worries.
how does this happen

when favor is acquired so is the fear of losing favor acquired

if someone thinks that the corporeal body is the limit of the self
then the fear that is inherent in the body makes itself known
and is difficult to subside

how can you trust and accept your corporeal limits
in the face of fear
we have fear when a limited self is absorbed in importance

if you view the unlimited word as the self
then you can be trusted with it
because only the person who sees the world as themselves
and their self as the world

will take care of it."
-  Translated by John Bright-Fey, 2006, Chapter 13 

"Because everything changes, a constructed self is always bewildered

by its own contrivances. And because this self cannot control everything's unfolding, the unavoidable consequences are discord, struggle and misfortune. Such is the folly of attaching to an illusion.

A guarded self attracts adversities, so dignity, vanity and pride make it the victim of its own imagination. As challenges are interpreted as threats, its judgment is impaired. 

Since all endings eventually return to beginnings, every contrived self must finally be abandoned.

While the wisdom in everythings unfolding tests those who are hard and forceful, it accommodates those who are soft and yielding. When the formless takes the form of circumstances but keeps its essence, the inner and outer become each other.

Those who are no longer controlled by a contrived self will remember the burden of dignity, vanity and pride.  Therefore, they will welcome the easy grace of humility and the forgiving calm of freedom. So those who 

are no longer the victims of an illusion will remember the burden of needless, getting, possessing and keeping, and will know when enough is enough."

- Translated by Ray Grigg, 2021, Chapter 13 

 

"Favor and disgrace would seem equally to be feared;

Honor and great calamity, to be regarded as personal conditions of the same kind.

What is meant by speaking thus of favor and disgrace?

Disgrace is being in a low position after the enjoyment of favor.

The getting that favor leads to the apprehension of losing it, and the losing it leads to the fear of still greater calamity.

This is what is meant by saying that favor and disgrace would seem equally to be feared.

And what is meant by saying that honor and great calamity are to be similarly regarded as personal conditions?

What makes me liable to great calamity is my having the body which I call myself;

If I had not the body, what great calamity could come to me?

Therefore he who would administer the kingdom, honoring it as he honors his own person, may be employed to govern it,

And he who would administer it with the love which he bears to his own person may be entrusted with it."

-  Translated by James Legge, 1891, Chapter 13 

"Favor bodes disgrace; it is like trembling.

Rank bodes great heartache.

It is like the body.

What does 'Favor bodes disgrace; it is like trembling' mean?

Favor humiliates.

Its acquisition causes trembling, its loss causes trembling.

This is what is meant by 'Favor bodes disgrace; it is like trembling.'

What does 'Rank bodes great heartache, it is like the body' mean?

I suffer great heartache because I have a body.

When I have no body, what heartache remains?

Therefore who administers the empire as he takes care of his body can be entrusted with the empire."

-  Translated by D. T. Suzuki and Paul Carus, 1913, Chapter 13 

"Dread glory as you dread shame.

Prize great calamity as you prize your body.

What does this mean:

"Dread glory as you dread shame"?

Glory comes from below.

Obtain it, you are afraid of shame;

Lose it, you are still afraid of shame.

That is why it is said;

"Dread glory as you dread shame."

What does this mean:

"Prize great calamity as you prize your own body"?

We who meet with great calamities, meet them because we have a body.

If we had not a body what calamity could reach us?

Therefore he who honours the kingdom as his body can govern the kingdom.

He who loves the kingdom as his own body can be trusted with the kingdom."

-  Translated by Isabella Mears, 1916, Chapter 13  

"Favor and disgrace are things that startle;
High rank is, like one's body, a source of great trouble.
What is meant by saying favor and disgrace are things that startle?
Favor when it is bestowed on a subject serves to startle as much as when it is withdrawn.
This is what is meant by saying that favor and disgrace are things that startle.
What is meant by saying that high rank is, like one's body, a source of great trouble?
The reason I have great trouble is that I have a body.
When I no longer have a body, what trouble have I?
Hence he who values his body more than dominion over the empire can be entrusted with the empire.
He who loves his body more than dominion over the empire can be given the custody of the empire."
-  Translated by D. C. Lau, 1963, Chapter 13   


寵辱若驚.
貴大患若身.
何謂寵辱若驚.
寵為下.
得之若驚.
失之若驚是謂寵辱若驚.
何謂貴大患若.
身吾所以有大患者為吾有身.
及吾無身.
吾有何患.
故貴以身為天下若可寄天下.
愛以身為天下, 若可託天下.
-  Chinese characters, Tao Te Ching, Chapter 13


ch'ung ju jo ching.
kuei ta huan jo shên.
ho wei ch'ung ju jo ching.
ch'ung wei hsia.
tê chih jo ching.
shih chih jo ching shih wei ch'ung ju jo ching.
ho wei kuei ta huan jo.
shên wu so yi yu ta huan chê wei wu yu shên.
chi wu wu shên.
wu yu ho huan.
ku kuei yi shên wei t'ien hsia chê k'o chi t'ien hsia.
ai yi shên wei t'ien hsia, chê k'o t'o t'ien hsia.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 13


"Los santos decían: "Alabanzas y culpas causan ansiedad;
El objeto de la esperanza y el miedo está en tu interior".
"Alabanzas y culpas causan ansiedad"
Puesto que esperas o temes recibirlas o perderlas.
"El objeto de la esperanza y el miedo está en tu interior"
Pues, sin un Ego, no pueden afectarte la fortuna o el desastre.
Por tanto:
El que observa al Mundo como se observa a sí mismo es capaz de controlar el Mundo;
Pero el que ama al Mundo como se ama a sí mismo es capaz de dirigir el Mundo."
-  Translated by Antonio Rivas Gonzálvez, 1998, Tao Te Ching, Capítulo 13

"Accept honors and disgraces as surprises,

Treasure great misfortunes as the body.

Why say: "Accept honors and disgraces as surprises"?

Honors elevate (shang),

Disgraces depress (hsia).

One receives them surprised,

Loses them surprised.

Thus: "Accept honors and disgraces as surprises."

Why say: "Treasure great misfortunes as the body"?

I have great misfortunes,

Because I have a body.

If I don't have a body,

What misfortunes do I have?

Therefore treasure the body as the world,

As if the body can be entrusted to the world.

Love the body as the world,

As if the body can be entrusted to the world."

-  Translated by Ellen Marie Chen, 2000, Chapter 13

"You are in everything,

 Everything is in you. 

 Create hope and fear and you throw away the Dao. 

 Create happiness and sorrow and you will collapse. 

 Keep your feet on the ground. 

 Love everything as you love yourself. 

 Then everything is within your reach."

 -  Translated by Ray Larose, 2000, Chapter 13

"Honor and dishonor both move us
Because we are troubled by having a self.
Why do we say that honor and dishonor move us?
Because honor lifts us upward
And dishonor lowers us downward,
Thus, when we are honored we are moved.
When we are dishonored we are also moved.
That is why honor and dishonor are both said to move us.
Why do we say that the great trouble is having a self?
Because we have great trouble simply because we have a self.
If we are selfless, then where is the trouble?
If we identify our self with the world,
Then within our self there is the world.
If we love the world as we love our self,
Then within our self there is only the world."
-  Translated by Chang Chung-Yuan, Chapter 13

 
"The honor and the disgrace are like emotional impacts.
The disaster is regarded as the threat to life.
What does it mean by "The honor and the disgrace are like emotional impacts?"
The honor is awarded to subordinates.
When the honor is obtained, people are thrilled;
when the honor is lost, people are depressed.
So they are emotionally impacted.
What does it mean by "The disaster is regarded as the threat to life?"
The reason we feel threatened because we care too much about ourselves.
If we are selfless, who can threaten us?
To those who can sacrifice themselves for the world, we can trust them with the world.
To those who love the people more than themselves, we can handle the ruling power."
-  Translated by Thomas Zhang, Chapter 13    

A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter. 

  

Chapter 13, Tao Te Ching by Lao Tzu.  Complied by Mike Garofalo.  

Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

A Daoist Druid's Final Journey 

An Old Philosopher's Notebooks

Dao De Jing Chapter 39 Tao Te Ching

Tao Te Ching by Lao Tzu

Chapter 39


"These are they which from of Old have obtained Unity.
Heaven obtained Unity by purity;
he earth obtained Unity by repose;
Spiritual beings obtained Unity by lack of bodily form;
The valleys obtained Unity by fulness;
All beings obtained Unity by life;
Princes and people obtained Unity by being under the rule of Heaven.
These all obtained permanence by Unity.
The innermost of Heaven is purity, if not so, it would be obscured;
The innermost of Earth is repose, it not so, it would disintegrate;
The innermost of spiritual beings is lack of bodily form, if not so, they would die;
The innermost of valleys is fulness of water, if not so, they would be sterile;
The innermost of creatures is life, if not so, they would perish.
The high honour of prince and people is in their being together under the rule of Inner Life, if not so, they would soon lose harmony,
The root of honour is in humility,
The standpoint of high estate is in lowliness.
That is why prince and people call themselves orphans, solitary men, chariots without wheels.
The active principle of their Unity is in lowliness.
Who can deny this?
If you take a chariot to pieces, you have no chariot (it has lost its Unity).
Do not desire to be isolated as a single gem, nor to be lost in a crowd as pebbles on the beach."
-  Translated by Isabella Mears, 1916, Chapter 39



"The things which from of old have got the One, the Tao, are: 
Heaven which by it is bright and pure;
Earth rendered thereby firm and sure;
Spirits with powers by it supplied;
Valleys kept full throughout their void
All creatures which through it do live
Princes and kings who from it get
The model which to all they give.
All these are the results of the One, the Tao.  
If heaven were not thus pure, it soon would rend;
If earth were not thus sure, it would break and bend;
Without these powers, the spirits soon would fail;
If not so filled, the drought would parch each vale;
Without that life, creatures would pass away;
Princes and kings, without that moral sway,
However grand and high, would all decay.
Thus it is that dignity finds its firm root in its previous meanness, and what is lofty finds its stability in the lowness from which it rises. 
Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.'
Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity?
So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage.
They do not wish to show themselves as elegant-looking as jade, but prefer to be coarse-looking as an ordinary stone."
-   Translated by James Legge, 1891, Chapter 39 

"Of old, these attained the One: Heaven attaining the One Became clear.
Earth attaining the One Became stable.
Spirits attaining the One Became sacred.
Valleys attaining the One Became bountiful.
Myriad beings attaining the One Became fertile.
Lords and kings attaining the One Purified the world.
If Heaven were not clear, It might split.
If Earth were not stable, It might erupt.
If spirits were not sacred, They might fade.
If valleys were not bountiful, They might wither.
If myriad beings were not fertile, They might perish.
If rulers and lords were not noble, They might stumble.
Therefore, Noble has humble as its root, High has low as its foundation.
Rulers and lords call themselves Poor and lonely orphans.
Isn't this using humility as a root?
They use many carriages, But have no carriage;.
They do not desire to glisten like jade, But drop like a stone."
-  Translated by Stephen Addis, 1993, Chapter 39  

"The wholeness of life has, from of old, been made manifest in its parts:
Clarity has been made manifest in heaven,
Firmness in earth,
Purity in the spirit,
In the valley conception,
In the river procreation;
And so in a leader ate the people made manifest
For wholeness of use.
But for clarity heaven would be veiled,
But for firmness earth would have crumbled,
But for purity spirit would have fumbled,
But for conception the valley would have failed,
But for procreation the river have run dry;
So, save for the people, a leader shall die:
Always the low carry the high
On a root for growing by.
What can stand lofty with no low foundation?
No wonder leaders of a land profess
Their stature and their station
To be servitude and lowliness!
If rim and spoke and hub were not,
Where would be the chariot?
Who will prefer the jingle of jade pendants if
He once has heard stone growing in a cliff!"
-  Translated by Witter Bynner, 1944, Chapter 39 

昔之得一者.
天得一以清.
地得一以寧.
神得一以靈.
谷得一以盈.
萬物得一以生.
侯王得一以為天下貞. 
其致之. 
天無以清 將恐裂.
地無以寧 將恐發.
神無以靈 將恐歇.
谷無以盈 將恐竭. 
萬物無以生將恐滅.
侯王無以貴高將恐蹶. 
故貴以賤為本.
高以下為基. 
是以侯王自稱孤寡不穀. 
此非以賤為本耶非乎.
故致數譽無譽. 
不欲琭琭如玉.
珞珞如石. 
-  Chinese characters, Tao Te Ching, Chapter 39 


xi zhi de yi zhe.   
tian de yi yi qing.   
di de yi yi ning.   
shen de yi yi ling.
gu de yi yi ying.   
wan wu de yi yi sheng.   
hou wang de yi yi wei tian xia zhen. 
qi zhi zhi.
tian wu yi qing jiang kong lie.   
di wu yi ning jiang kong fa.   
shen wu yi ling jiang kong xie.   
gu wu yi ying jiang kong jie.   
wan wu wu yi sheng jiang kong mie.   
hou wang wu yi gui gao jiang kong jue. 
gu gui yi jian wei ben.   
gao yi xia wei ji.  
shi yi hou wang zi wei gu gua bu gu. 
ci fei yi jian wei ben ye fei hu? 
gu zhi shu yu wu yu. 
bu yu lu lu ru yu.   
luo luo ru shi.
-   Pinyin Romanization, Daodejing, Chapter 39  




"The masters of old attained unity with the Tao.
Heaven attained unity and became pure.
The earth attained unity and found peace.
The spirits attained unity so they could minister.
The valleys attained unity that they might be full.
Humanity attained unity that they might flourish.
Their leaders attained unity that they might set the example.
This is the power of unity.

Without unity, the sky becomes filthy.
Without unity, the earth becomes unstable.
Without unity, the spirits become unresponsive and disappear.
Without unity, the valleys become dry as a desert.
Without unity, human kind can't reproduce and becomes extinct.
Without unity, our leaders become corrupt and fall.

The great view the small as their source,
and the high takes the low as their foundation.
Their greatest asset becomes their humility.
They speak of themselves as orphans and widows,
thus they truly seek humility.
Do not shine like the precious gem,
but be as dull as a common stone."
-  Translated by John H. McDonald, 1996, Chapter 39  



"In harmony with the Tao,
the sky is clear and spacious,
the earth is solid and full,
all creature flourish together,
content with the way they are,
endlessly repeating themselves,
endlessly renewed.

When man interferes with the Tao,
the sky becomes filthy,
the earth becomes depleted,
the equilibrium crumbles,
creatures become extinct.

The Master views the parts with compassion,
because he understands the whole.
His constant practice is humility.
He doesn't glitter like a jewel
but lets himself be shaped by the Tao,
as rugged and common as stone."
-   Translated by Stephen Mitchell, Chapter 39 



"Desde antiguo, los seres que han alcanzado el Uno son:
El cielo por el Uno tuvo la claridad;
La tierra por el Uno tuvo la estabilidad;
El Espíritu por el Uno tuvo la actividad;
El Valle por el Uno tuvo la plenitud.
Por el Uno, todos los seres entraron en la existencia:
Si el cielo no fuese puro, podría desgarrarse.
Si la tierra no fuese estable, podría derrumbarse:
Si el Espíritu no fuese activo, dejaría de existir;
Si el Valle no fuese pleno, se consumiría. 
Sin la potencia creadora de vida, los seres se extinguirían. 
Se reyes y príncipes no fueran gobernantes podrían ser depuestos. 
El noble debe formarse en términos del humilde. 
El de alta posición debe considerar al inferíor como su fundamento. 
Por tanto, reyes y príncipes se llaman a sí mismos (el ignorante, el injusto, el indigno). 
No significa esto que toman al humilde como su origen?"
-  Translated from Chinese into English by Ch'u Ta-Kao, Translated from English into Spanish by Caridad Diaz Faes, Capitulo 39  

"There were those in ancient times possessed of the One;
Through possession of the One, the Heaven was clarified,
Through possession of the One, The Earth was stabilized,
Through possession of the One, the gods were spiritualized,
Through possession of the One, the valleys were made full,
Through possession of the One, all things lived and grew,
Through possession of the One, the princes and dukes
   became the ennobled of the people.
   - that was how each became so.

Without clarity, the Heavens would shake,
Without stability, the Earth would quake,
Without spiritual power, the gods would crumble,
Without being filled, the valleys would crack,
Without the life-giving power, all things would perish,
Without the ennobling power, the princes and dukes would stumble.
therefore the nobility depend upon the common man for support,
And the exalted ones depend upon the lowly for their base.

That is why the princes and dukes call themselves
   "the orphaned," "the lonely one," "the unworthy."
Is is not true then that they depend upon the common man for support?
Truly, take down the parts of a chariot,
   And there is no chariot (left).
Rather than jingle like the jade,
   Rumble like the rocks."
-  Translated by Lin Yutang, 1955, Chapter 39   

A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes over 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage includes a Google Translate option menu for reading the entire webpage in many other languages.  Each webpage for each one of the 81 Chapters of the Tao Te Ching [246 CE Wang Bi version] includes extensive indexing by key words, phrases, and terms (concordance) for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, links, research leads, translator sources, and other resources for that Chapter.  

     A Top Tier online free resource for English and Spanish readers, researchers, Daoist devotees, scholars, students, fans and fellow travelers on the Way. 

Chapter 39, Tao Te Ching by Lao Tzu

Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

One Old Daoist Druid's Final Journey  

How to Live a Good Life: Advice from Wise Persons

Donald Trump Deserves Our Disrespect

 “In my life, I have watched John Kennedy talk on television about missiles in Cuba. I saw Lyndon Johnson look Richard Russell squarely in the eye and and say, "And we shall overcome." I saw Richard Nixon resign and Gerald Ford tell the Congress that our long national nightmare was over. I saw Jimmy Carter talk about malaise and Ronald Reagan talk about a shining city on a hill. I saw George H.W. Bush deliver the eulogy for the Soviet bloc, and Bill Clinton comfort the survivors of Timothy McVeigh's madness in Oklahoma City. I saw George W. Bush struggle to make sense of it all on September 11, 2001, and I saw Barack Obama sing 'Amazing Grace' in the wounded sanctuary of Mother Emanuel Church in Charleston, South Carolina.

"These were the presidents of my lifetime. These were not perfect men. They were not perfect presidents, god knows. Not one of them was that. But they approached the job, and they took to the podium, with all the gravitas they could muster as appropriate to the job. They tried, at least, to reach for something in the presidency that was beyond their grasp as ordinary human beings. They were not all ennobled by the attempt, but they tried nonetheless.

"And comes now this hopeless, vicious buffoon, and the audience of equally hopeless and vicious buffoons who laughed and cheered when he made sport of a woman whose lasting memory of the trauma she suffered is the laughter of the perpetrators. Now he comes, a man swathed in scandal, with no interest beyond what he can put in his pocket and what he can put over on a universe of suckers, and he does something like this while occupying an office that we gave him, and while endowed with a public trust that he dishonors every day he wakes up in the White House.

"The scion of a multigenerational criminal enterprise, the parameters of which we are only now beginning to comprehend. A vessel for all the worst elements of the American condition. And a cheap, soulless bully besides. We never have had such a cheap counterfeit of a president* as currently occupies the office. We never have had a president* so completely deserving of scorn and yet so small in the office that it almost seems a waste of time and energy to summon up the requisite contempt.

"Watch how a republic dies in the empty eyes of an empty man who feels nothing but his own imaginary greatness, and who cannot find in himself the decency simply to shut up even when it is in his best interest to do so. Presidents don't have to be heroes to be good presidents. They just have to realize that their humanity is our common humanity, and that their political commonwealth is our political commonwealth, too. Watch him behind the seal of the President of the United States. Isn't he a funny man? Isn't what happened to that lady hilarious? Watch the assembled morons cheer. This is the only story now."

-   Charles Pierce

Donald does like playing golf and grabbing women and lying.

Dao de Jing, Chapter 72

Tao Te Ching by Lao Tzu
Chapter 72

"If the people do not fear the dreadful, the great dreadful will come, surely. 
Let them not deem their lives narrow.
Let them not deem their lot wearisome.
When it is not deemed wearisome, then it will not be wearisome.
Therefore the holy man knows himself but does not display himself.
He holds himself dear but does not honor himself.
Thus he discards the latter and chooses the former."
-  Translated by D. T. Suzuki and Paul Carus, 1913, Chapter 72  


"When the people are not afraid of the ruler, the ruler is in the most danger.
Do not bother the people, do not suppress the people.
Only when you do not suppress the people, will they not be annoyed with you.
So, the great men understood everything but did not let themselves be known.
They valued their lives but did not let themselves be worshipped.
Therefore, keep the former and discard the latter."
-  Translated by Xiaolin Yang, Chapter 72    

"When the people do not fear worldly power
a greater power will arrive
Don't limit the view of yourself
Don't despise the conditions of your birth
Don't resist the natural course of your life
In this way you will never weary of this world
The Sage knows himself, but not as himself he loves himself,
but not as himself he honours himself, but not as himself
Thus, he discards the view of his own self
and chooses the view of the universe"
-  Translated by Jonathan Star, 2001, Chapter 72 

"He who lives with fear cannot become strong.
The strength of consciousness can be gained only if one lives without fear.
So rid yourself of the ability to despise others!
He who despises others is despicable before Tao!
Rid yourself of violence in relations with others!
He who does violence to others will be subjected to violence.
Renounce the ability to deceive people!
He who deceives others deceives himself.
Live in love!
Do not strive to show yourself off!
The wise who cognized his Higher Essence is not engaged in self-admiration
and does not elevate himself over others.
He who got rid of egocentrism gains the possibility to      achieve Tao."
-  Translated by Mikhail Nilolenko, Chapter 72 



民不畏威.
則大威至.
無狎其所居, 無厭其所生.
夫唯不厭.
是以不厭.
是以聖人自知不自見.
自愛不自貴.
故去彼取此.-  Chinese characters, Tao Te Ching, Chapter 72


min pu wei wei.
tsê ta wei chih.
wu hsia ch'i so chü, wu yen ch'i so shêng.
fu wei pu yen.
shih yi pu yen.
shih yi shêng jên tzu chih pu tzu chien.
tzu ai pu tzu kuei.
ku ch'ü pi ch'ü tz'u.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 72 


"When the people fear no power,
Then great power has indeed arrived.
Do not disturb them in their dwellings,
Do not weary them in their living.
It is because you do not weary (pu yen) them,
That they are not wearied of you.
Therefore the sage knows himself (tzu chih),
But does not see himself (tzu chien).
He loves himself (tzu ai),
But does not exalt himself (tzu kuei).
Therefore he leaves that and takes this."
-  Translated by Ellen Chen, Chapter 72


"The sage retains a sense of awe, and of propriety.
He does not intrude into others' homes;
does not harass them,
nor interfere without request,
unless they damage others.
So it is that they return to him.
Though the sage knows himself
he makes no show of it;
he has self-respect, but is not arrogant,
for he develops the ability to let go of that
which he no longer needs."
-  Translated by Stan Rosenthal, 1984, Chapter 72



"Cuando a los hombres les falta el sentido del temor, sucederá un desastre.
No entremeterse en sus casas, no atosigarlos en el trabajo.
Si no se interfiere, no se hastiarán.
Por esto mismo, el sabio se conoce pero no se exhibe.
Se respeta a sí mismo, pero no es arrogante.
Abandona aquello y elige esto."
-  Translated by Cristina Bosch, 2002, Capítulo 72

"When the people do not fear what is majestic,
Great Majesty will soon visit them.
Do not limit their dwellings
nor suppress their livelihoods.
Simply because you do not oppress them,
they will not grow tired of you.
For this reason,
Sages are self-aware,
but do not flaunt themselves;
they are self-focused,
but do not glorify themselves.
They out-grow the one and adopt the other."
-  Translated by Jerry C. Welch, 1998, Chapter 72

"Upon those who defy authority
It shall be visited,
But not behind prison walls
Nor through oppression of their kin;
Men sanely led
Are not led by duress.
To know yourself and not show yourself,
To think well of yourself and not tell of yourself,
Be that your no and your yes."
-  Translated by Witter Bynner, 1944, Chapter 72 




A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes over 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter.   

Chapter 72, Tao Te Ching by Lao Tzu

Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

One Old Daoist Druid's Final Journey