Dao De Jing Chapter 16

Tao Te Ching by Lao Tzu
Chapter 16


"Attaining perfect emptiness
 Remain patient and sincere
 The myriad beings arise as one
 Through this we observe the return
 Of beings in numberless multitudes
 Each coming home to its root
 Return to the root means serenity
 It may be called a return to a higher order
 Return to higher order speaks of the enduring
 To comprehend the enduring speaks of clarity
 To not comprehend the enduring
 Is to recklessly create suffering
 To comprehend the enduring (is) tolerance
 Tolerance becomes justice
 Justice becomes sovereignty
 Sovereignty becomes celestial
 The celestial becomes the path
 The path is then continuous
 The death of self is nothing to fear"
 -  Translated by Bradford Hatcher, 2005, Chapter 16



"Bring about emptiness to the extreme.
Guard true stillness.
The ten-thousand things rise together.
I therefore observe their return:
Those ten-thousand plants—each plant—returns
Going back to its root.
Going back to the root is said to be stillness.
This is called returning to life.
Returning to life is called the Constant.
Understanding the Constant is called clarity.
Not understanding the Constant:
Reckless actions—misfortune.
Understanding the Constant, forgive.
Forgive, then be unbiased.
Be unbiased, then be whole.
Be whole, then be Heaven.
Be Heaven, then be Tao.
Be Tao, then be eternal.
Not having a body, there is no danger."
-  Translated by Aalar Fex, 2006, Chapter 16  


"Empty the self completely; Embrace perfect peace.
 Realize that all beings alike go through their processes of activity and life,
 and then they return to the original source.
 Returning to the source brings peacefulness and stillness.
 This stillness is the flow of nature, and signifies that the beings have lived their allotted span of life.
 Accepting this brings enlightenment and tranquility,
 ignoring this brings confusion and sorrow
 If one can accept this flow of nature; one can cherish all things.
 Being all-cherishing you become impartial;
 Being impartial you become magnanimous;
 Being magnanimous you become natural;
 Being natural you become one with The Way;
 Being one with The Way you become immortal:
 Though the body will decay, the Way will not."
 -  Translated by John Discus, 2002, Chapter 16   



致虛極.
守靜篤.
萬物並作.
吾以觀復.
夫物芸芸, 各復歸其根.
歸根曰靜.
是謂復命.
復命曰常.
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.
沒身不殆.
-  Chinese characters, Tao Te Ching, Chapter 16

zhi xu ji.
shou jing du.
wan wu bing zuo.
wu yi guan fu.
fu wu yun yun, ge fu gui qi gen.  
gui gen yue jing.
shi yue fu ming.
fu ming yue chang.
zhi chang yue ming.
bu zhi chang, wang zuo xiong zhi chang rong.
rong nai gong.
gong nai quan.
quan nai tian.
tian nai dao.
dao nai jiu.
mo shen bu dai.
-  Pinyin translation, Daodejing, Chapter 16 

"Effect emptiness to the extreme.
 Keep stillness whole.
 Myriad things act in concert.
 I therefore watch their return.
 All things flourish and each returns to its root.
 Returning to the root is called quietude.
 Quietude is called returning to life.
 Return to life is called constant.
 Knowing this constant is called illumination.
 Acting arbitrarily without knowing the constant is harmful.
 Knowing the constant is receptivity, which is impartial.
 Impartiality is kingship.
 Kingship is Heaven.
 Heaven is Tao
 Tao is eternal.
 Though you lose the body, you do not die."
 -  Translated by Charles Muller, 1891, Chapter 16

"Vacía tu Ego completamente;

Abraza la paz perfecta.
El Mundo se mueve y gira;
Observale regresar a la quietud.
Todas las cosas que florecen
Regresarán a su origen.
Este regreso es pacífico;
Es el camino de la Naturaleza,
Eternamente decayendo y renovandose.
Comprender ésto trae la iluminación,
Ignorar esto lleva a la miseria.

Aquel que comprende el camino de la Naturaleza llega a apreciarlo todo;
Apreciandolo todo, se convierte en imparcial;
Siendo imparcial, se convierte en magnánimo;
Siendo magnánimo, se convierte en parte de la Naturaleza;
Siendo parte de la Naturaleza, se hace uno con el Tao;
Siendo uno con el Tao, se alcanza la inmortalidad:
Piensa que el cuerpo perecerá, el Tao no."
-  Translated by Antonio Rivas Gonzálvez, 1998, Tao Te Ching, Capítulo 16


"To arrive at ultimate quietness
Steadfastly maintain repose.
All creatures together have form;
I see them return again to their root.
The Master creatures come to perfect form,
Continuously they return to their root.
Continuous return to the root is called repose,
Repose is called the law of return,
The law of return is called eternity.
To know eternity is called illumination.
To ignore eternity is to draw misfortune on oneself,
To know eternity is to be great of Soul,
To be great of soul is to be a ruler,
To be a ruler is to be greater than all,
To be greater than all is to be conscious of Life,
To be conscious of Life is to endure.
The body shall disappear but not decay."
-  Translated by Isabella Mears, 1916, Chapter 16  



Audio Recordings (Podcasts) in English by Mike Garofalo

Here is an audio recording of selected translations from Chapter 16 of the Tao Te Ching. This reading includes translations by Isabella Mears 1916, Charles Muller 1891, John Discus 2002, Bradford Hatcher 2005, Stephen Addis 1993.  Reading and recording by Michael P. Garofalo at the Valley Spirit Center in Red Bluff, California.  Recorded on December 5, 2016. MP3 format.  12.7 MB.    



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 16, 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  

Tai Chi Chuan Solo Practice Thoughts

Repost from 2014:

There are many different ways that Tai Chi Chuan is taught, many different versions of different styles are taught, different teaching styles are used, there are some different types of learning skills of the students, and different objectives of the students.  

My own view is that when learning a Taijiquan form your objective should be to learn the form so that you can perform the form alone, at home, every day.  You should practice the entire form or its parts alone and often.  

How to accomplish this objective:

1.  If you are a beginner, then be sure to use verbal cues.  Memorize the names of each movement sequence.  Before you begin a movement sequence (section, part of a form, named movement) say to yourself (silently or out loud) the name of the sequence.  Bring the movement name into your mind, use it as a cue to what will happen next, a trigger for attention and remembering.  This is martialing the power of mind intent, Yi, focus, attention to action, memorization, habit formation, learning cues.  There are many brief and colorful names that can be used for each movement, e.g., Grasping the Sparrows Tail, Cloud Hands, Needle at Sea Bottom, etc.  Keep a notebook with such lists handy to refer to as needed until the Taijiquan names and movements are memorized.  

Most often, in a class setting, Taijiquan teachers do not use verbal cues and the group practices in silence.  You learn by just imitating the acts, watching, and repeating the moves of others.  

I once attended one workshop by a young Yang Jun in Portland, where verbal cues were given in Chinese; but, not useful for me, an English only speaker.  One teacher objected to my printing a list of the movements and sharing with others.  Since you will be learning on your own, with an instructional DVD, these classroom circumstances are irrelevant.  

After you know how to do the form on your own, you probably will no longer use verbal cues (out loud or silently).  

My many Taijiquan webpages will give you the information about the resources you will need to get started learning the common Forms, and more tips about learning.  

2.  Reflect on the disadvantages of most Taijiquan class learning: travel time and expenses, class fees, group conformity, inefficient teaching methods, smelly classrooms, authoritarian or pompous or silent teachers, weird variations in a form, boring and lengthy warm ups, petty disputes amongst students, not enough lessons in a week, traffic and parking difficulties, scheduling conflicts, no Taoist/Buddhist/Confucian philosophy, etc.  

You can avoid all this by practicing your Taijiquan at home every day, by using current instructional DVDs and reading books by real Taijiquan Master Teachers, by saving your money and time, by finding and using your best learning skills, and by being independent.  If you are really concerned about the environment and conservation, then why drive and use gasoline to practice Taijiquan.  You don't need much space to practice Taijiquan in your home or back yard, and it is completely convenient for practice every day.  Just Do It today at home!  

3.  Practice, practice, repeat, do it over, play, repeat, practice ... learn, memorize, internalize, leading with Mind, becoming in your body, and forming beneficial health habits.  Learn two or three named movement sequences at a time using a good instructional DVD, practice them till you remember how to perform them reasonably well, then add them to your performance of the form.  Little by little you will inch forward towards a yard then more.  Two Practice Rules: do it today at home; and, do it tomorrow at home.  Frequency of performance repetition, alone, at home, and daily, enables you to truly learn.  Group class dynamics more often foster paying followers for far longer than necessary to learn a form, because you don't work daily in nearly all Tai Chi classes.    

4.  Don't attend classes were people are doing the form differently from what you have already learned to perform on your own.  This creates confusion, dissonance, over learning, and an awkward and stumbling flow.  Different angles will cause you much frustration.  Although I respect and appreciate such variety by different teachers, I don't need to trouble myself with doing all these minor or major variations of a form in a group class.  Once you have learned to do your version of the form, and it will always be your best version based on your abilities and age, then do the form at home, alone, and enjoy yourself in playing.  

5.  Resist the urge to practice too many Taijiquan forms.  I have explored many Taijiquan styles and forms from a academic or scholarly perspective.  However, in 2024, I regularly practice at home alone only three Taijiquan forms: Yang Short 24, Yang Long 108, and the Chen Short 18. I also practice cane drills and forms.    

6.  Distinguish between warming up and doing Taijiquan.  I don’t favor “Tai Chi” classes that spend 20-30% or more of the allotted and paid for class time on warm ups, loosening, stretching, limbering up, and doing Qigong (Chi Kung) movement sets.  Yes, do warm ups before and outside of the Tai Chi Chuan class.  Do Taijiquan in the Taijiquan class!    Yes, I always do some gentle warmup and limbering exercises to ready myself for playing Taijiquan at home; but, this is a peripheral concern.   Anyway, is not a gentle slow Yang 24 Taijiquan Form a sufficient gentle warm up exercise in itself? 

7.  Vary the pace, use more energetic and athletic versions of  a Taijiquan movement sequence, use a bit more speed and power expressions when practicing at home alone.  In a group class, I have always seen teachers only doing Taijiquan slowly, deliberately, quietly, softly, gently.  When practicing at home alone, you don't need to just be a softy dancer and passive follower, you can express yourself more freely, change the pace, play Taiji to your favorite music, experiment, truly live and play with Taijiquan.  

8.  Local Taijiquan classes require a fee of up to $100 a month ($1,200 a year), not including travel time and expenses.  You can purchase excellent instructional DVDs and books on the Taijiquan form you are practicing and learning for well under a $300 one time purchase.  Practicing and learning at home alone is more cost effective and efficient.  I like instructional DVDs in English by Masters Teachers like Jesse Tsao, Paul Lam, Jiang Jian-ye, Yang Jwing-ming, Ken Gullette, and others.  Unlike in 1965 in America, there are now hundreds of excellent books in English about learning and understanding Tai Chi, and sometimes scores of books on just one style (Yang, Chen, Sun ...) of Taijiquan.  These published authors and master teachers frequently have a sports education background and know much more about how to teach beginners and intermediate students via virtual instruction using professional production crews and editing; and, most often teach far better than your local Taijiquan entrepreneurs can teach.  

9.  Some people truly enjoy group classes because they form friendships with fellow students, can't practice consistently home alone, are better followers, lack confidence in their own skills, and always need guidance from a teacher.  The problem is that a group Taijiquan class only meets for two to three hours a week.  If you don't practice Taijiquan at home alone every day, you will seldom truly learn to embody and express your unique version of the form.  Working alone you learn to lead, to memorize, to free your body-mind from just following others at their pace and mode of expression.  If you don't practice alone every day, you will likely never learn the form and will eventually drop out of the class.  If socializing is your interest, then find a class group that appeals to you.  

10.  If your interested in "fighting," push hands, sparring, competition, Da Lu ... obviously you need partners, classmates, buddies, trainers and trainees.  I think that fighting and martial arts are something for people under 45 years of age - young sportsmen.  Taijiquan is very likely useless in a real fight where size, speed, power, youth, martial skill and technique, strength, fighting spirit, serious conditioning, and toughness are the elements of success and avoidance of real injury.  I respect the under-pinning's of the internal martial arts that are part of understanding Taijiquan, but after 45, these aspects are far less important.  

I do think, however, that imagining an opponent and having a concept of the offensive/defensive applications of a movement sequence, helps our performance in solo Taijiquan practices. Taijiquan, instead, is more a fight against stress, loss of balance, high blood pressure, some diseases, laziness, inactivity, sitting too much, falling, cultural ignorance, philosophical naivete, over-achieving, aggressiveness, fantasies, unrealistic expectations, etc.  Therefore, if you have no illusions about becoming a martial artist, and you are over 45, and practicing serious Taijiquan alone at home, there is no need for any martial arts training partners.  

11.  Have confidence that you can learn to perform your Taijiquan alone.  Yes you can, and don't think you can't.  Stay positive, upbeat, determined, focused, and work, work, work.   Carefully and conscientiously follow your instructional DVD teacher and You Will Learn.  Be gentle on yourself, don't criticize yourself.

12.  If your primary interest is in joining with a group that does Tai Chi in a carefully synchronized, expertly choreographed, beautiful, coordinated manner in beautiful Taiji uniforms; then you must regularly practice with such a performing group.  If you want to line dance in a group, then you must practice with a group.  Being in a choir, band, drill team, sports team, or orchestra, etc., are demanding commitments.  I enjoy watching a dedicated group do coordinated Tai Chi Chuan forms together.  However, I don't have the time, interest, or funds to join them in the regular practicing and training together that is required.  I wish them well and will watch their performances with delight.  

13.  I have an attitude of being satisfied with how I am doing, imitating, following my good  instructional DVD teacher.  I come close enough to the model, and feel confident in my performance.  I am far from "perfect" but I don't let that get in the way of keeping my Taijiquan practice going, improving, bettering, evolving.  Yes, I could benefit from corrections by a Master, but I can't afford or access that level of guidance.  I just work, and don't fret about my intermediate skills or lack of some subtleties in the Form.  I am not performing for a critic, I am practicing Taijiquan alone for fun, good health, insights, pleasures, insight, movement ...  

I've followed this course of training since I was 50 years of age.  My body, now at age 78, is content doing my few Taijiquan forms at home, alone.  

I've tried five different Taijiquan group classes in Vancouver, WA, since 2017.  They all fell short of the significant benefits of solo Taijiquan training for the many reasons given above.  The teachers seemed well intentioned, my fellow students friendly and courteous, but the benefits to me were minimal.  

If I wanted to learn, for example, the Chen Lao Jia Yi Lu, 1840, Old Frame, First Form, 74 movements, I would use one of the best instructional DVDs and some books as my teachers, learn two or three movements each week, and practice on my own (80-200 hours) till I learned all the form.  I'd follow my advice on my webpages on the subject.  I would need supplementary stretching and conditioning exercises, and would need to modify some of the more rigorous Chen movements, so as to prepare me for this style of Taijiquan considering my age.  Am I up to the challenge at age 78?  Maybe - Yes!   And, and I could learn at low cost and in the convenience of my back yard or indoors.  Anyway, since there are no Chen Taijiquan teachers in Vancouver, I could never afford to do otherwise, e.g., live and study in the Chen Village in China or drive to classes in some other large city.  I do attend workshops occasionally.  

"No school of Chinese martial arts is as well known and popular as Taijiquan. It is suitable for both the young and the old, not only because Taijiquan possesses special features of stretching, flexing the joints, softly twining, exercising both the inside and the outside, dispelling diseases and prolonging life, but it is also the martial art that best reflects Chinese traditional philosophy. More and more people from other countries, especially those interested in Chinese culture, are beginning to practice Taijiquan. Taijiquan is becoming popular all over the world. Because of this, Taijiquan has no national boundary and is beyond the category of culture, and belongs to people everywhere."
- Fan Chun-Lei and A. Frank Shiery, Traditional Chen Style Taijiquan.

Tao Te Ching, Chapter 37

Daodejing by Laozi
Chapter 37


"The Way takes no action, but leaves nothing undone.
When you accept this
The world will flourish,
In harmony with nature.
Nature does not possess desire;
Without desire, the heart becomes quiet;
In this manner the whole world is made tranquil."
-  Interpolated by Peter Merel, 1992, Chapter 37 


"Tao always remains in no artificial action,
And yet nothing is left undone.
Should kings and lords follow Tao,
Ten Thousand Things would naturally mutate.
Should desires arise in their mutation,
I would be ready to pacify them with the uncarved block with no name.
Should they become the uncarved block with no name.
They would become desireless.
Should kings and loads pacify them with desirelessness,
The universe would spontaneously be one with peace.
Here the famous phrase, “Tao remains in no action and yet nothing is left undone.” "
-  Translated by Eichi Shimomisse, 1998, Chapter 37  


"The Dao never does; it takes no action.
Through it everything is done, yet there's nothing left undone.
If good kings and barons would master some fit Dao and keep it,
all things in the world should transform spontaneously.
When reformed and rising to action,
let all influenced be restrained by the blankness of the unnamed,
the nameless pristine simplicity.
Yes, if after being transformed they should desire to act,
someone has to restrain them with simplicity that has no name.
Its an unnamed blankness; it could bring dispassion;
As such nameless pristine simplicity is stripped of desire.
So to be truly, artfully dispassionate, be free of desires and still.
Simple wit and sense is free of desires.
By stripping of desire true rest is achieved almost of itself,
the whole empire will be at rest of its own accord.
And next the world could get at peace of its own accord."
-  Translated by Byrn Tromod, 1997, Chapter 37  


道常無為, 而無不為. 
侯王若能守之, 萬物將自化. 
化而欲作, 吾將鎮之以無名之樸. 
無名之樸, 夫亦將無欲. 
不欲以靜, 天下將自定. 
-  Chinese characters, Tao Te Ching, Chapter 37

dao chang wu wei, er wu bu wei.
hou wang ruo neng shou zhi, wan wu jiang zi hua.
hua er yu zuo, wu jiang zhen zhi yi wu ming zhi pu.
wu ming zhi pu, fu yi jiang bu yu.
bu yu yi jing, tian xia jiang zi ding.
-  Pinyin Romanization, Daodejing, Chapter 37 

"The Tao eternally non-acts, and so 
It does nothing and yet there is nothing left to do; 
If prince or king could keep it, all would change 
Of their own accord with a transformation strange. 
And so transformed, should desire to change again still come to be, 
I would quiet such desire by the Nameless One' s simplicity, 
But the Nameless One' s simplicity is free from all desire, 
So tranquilly, of their own accord, all things would still transpire." 
-  Translated by Isaac Winter Heysinger, 1903, Chapter 37 



"Way-making is really nameless.
Were the nobles and kings able to respect this,
All things would be able to develop along their own lines.
Having developed along their own lines, were they to desire to depart from this,
I would realign them
With a nameless scarp of unworked wood.
Realigned with this nameless scrap of unworked wood,
They would leave off desiring.
Is not desiring, they would achieve equilibrium,
And all the world would be properly ordered of its own accord."
-  Translated by Roger T. Ames and Donald L. Hall, 2003, Chapter 37  


"El dao, permanente, no tiene nombre; 
si los señores y reyes pudieran conservarlo,
todos los seres se transformarían por sí solos.
Si al transformarse apareciera en ellos el deseo de levantar la cabeza,
yo los refrenaría con el trozo de madera sin nombre.
Refrenados mediante el trozo de madera sin nombre,
no se sentirán ofendidos.
Al no existir ofensas surgiría la tranquilidad,
y el cielo y la tierra se ordenarían espontáneamente."
 -  Translated by Juan Ignacio Preciado, 1978, Capítulo #37


"The Way is constantly in non-action,
But it leaves nothing undone.
If dukes and kings can keep to it,
All things will be transformed by themselves.
But, in transforming, desires arise.
I will subdue them by the nameless simplicity;
With nameless simplicity,
There will be no desires.
Being desireless is to be tranquil.
All the world will become calm by itself."
-  Translated by  Yi Wu, Chapter 37   
 

"Tao never does anything,
And everything gets done.
If rulers can keep to it,
The ten thousand things will changes of themselves.
Changed, things may start to stir.
Quiet them with the namelessly simple,
Which alone will bring no-desire.
No-desire: then there is peace,
And beneath-heaven will settle down of itself."
-  Translated by  Herrymoon Maurer, 1985, Chapter 37

 

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 37, 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


A Philosopher's Notebooks

Simple As: 0123456789 ...

The Fireplace Records, Chapter 25

Simple As: 0123456789...

In 2000, a young mother was teaching her 4 year old daughter every day about counting and numbers.  The little girl could count to 10 using number songs/ditties, and knew the correct order from memory.  She used numbered blocks and her fingers for counting and displaying quantities.  If asked by her mother to pick out seven cookies from a jar she could do so accurately; and, knew that no cookies in the jar had something to do with zero.  She could count backwards from 20, and upwards to over 100.  She could sort quantities with a high degree of accuracy.  She was learning to read and write numbers.  She was, obviously, a bright four year old, and liked matters orderly.   

In 2020, that same girl was studying mathematics at the University of Oregon in Eugene.  Her learning at the age of four is not forgotten, just buried deep in the Mind Matrix of brain-language-skills-habits.  She is now ready for "Mastery!" 

Step by step, little by little, one by one, day by day, year by year our bodies work and play with things, and our minds play with languages and concepts.  There is an order for learning, just like an order for numbers.  Skills and habits develop and improve with long orderly sequences of practice.

Some sequences and patterns in our lives are rigid, fixed, set, established, formally ordered, and, as it were, "set in stone."  Mathematics is like that.  Orderly!  Formal!  Done just one correct way!  Only one ordering: 0123456789 ...

Time is like mathematical order.  The Past before the Future; 6 before 9.  The Future after the Present; 6 after 0.  The Present between the Past and Future; -34 before 0 and 8 after 0.  April precedes May, and October follows September.  These Nature-socially established patterns and sequences never change.  We visually represent these ideas on a numbered clock or calendar.

We can interpret and organize our experiences via mathematics, one of the key foundations of modern science.  

A Student's Considerations:

Some aspects and patterns in life are formally ordered and fixed.  Learn them well to cope with your challenges in living with others.
Arithmetic is an essential skill in our lives in 2020.
Find the best "order" for your learning of some new skill or body of knowledge.
Reflect occasionally on your childhood experiences and upbringing.
Music, writing, and math all have components of fixed orders for optimal functioning; however, we can also be creative and think outside the box in most fields, but failures are more frequent when doing so.  Staying inside the box is safer for people and cats.
Choose yourself, on practical grounds, when not to change some established order or rule, sticking to the tried and true; and, when to abandon old fixed views.
Some aspects of our lives rarely change, they are ordered and fixed (e.g., the need for sleep each day).  Deal with the facts and move forward!
We don't need supernatural beings to bolster our insights as to the orders of our universe.  The devil is not in bed with numbers.
Try to keep things Simple!
You will benefit from keeping a very orderly lifestyle of your actions each day!
On Your Marks, Get Set, Go (Bang!)!!!  Simple as 1, 2, 3.  


"Lord I'm One, Lord I'm Two, Lord I'm Three, Lord I'm Four, Lord I'm Five Hundred Miles From my Home" - Peter, Paul and Mary 1966

Related Links, Resources, References

Koans: TFR 24

Refer to my Cloud Hands Blog Posts on the topic of Koans/Dialogues.

The Daodejing by Laozi  

Pulling Onions  Over 1,043 One-line Sayings by Mike Garofalo

Subject Index to 1,001 Zen Buddhist Koans

Chinese Chan Buddhist and Taoist Stories and Koans

Taoism

Buddhism

Fireplaces, Stoves, Campfires, Kitchens, Pots, Firewood

Chinese Art

Tai Chi Chuan and Qigong

Meditation Methods

Zen Koan Books I Use

Koan Database Project

Brief Spiritual Lessons Database Project: Subject Indexes

Sparks: Brief Spiritual Lessons and Stories

Matches to Start a Kindling of Insight
May the Light from Your Inner Fireplace Help All Beings
Taoist, Chan Buddhist, Zen Buddhist, Philosophers
Catching Phrases, Inspiring Verses, Koans, Meditations
Indexing, Bibliography, Quotations, Notes, Resources
Research by Michael P. Garofalo

The Fireplace Records
By Michael P. Garofalo

Subject Index to 1,001 Zen Buddhist Koans

Tao Te Ching Chapter 32 Daodejing

 Tao Te Ching, by Lao Tzu

Chapter 32

"The Way is eternally nameless,
Though simplicity is small, the world cannot subordinate it.
If lords and monarchs can keep to it, all beings will naturally resort to them.
Heaven and earth combine, thus showering sweet dew.
No humans command it; it is even by nature.
The Way is to the world as rivers and oceans to valley streams."
-  Translated by Thomas Cleary, 1991, Chapter 32


"The Tao of the Absolute has no name.
Although infinitesimal in its Simplicity,
The world cannot master it.

If leaders would hold on to it,
All Things would naturally follow.
Heaven and Earth would unite to rain Sweet Dew,
And people would naturally cooperate without commands.

Names emerge when institutions begin.
When names emerge, know likewise to stop.
To know when to stop is to be free of danger.

The presence of the Tao in the world
Is like the valley stream joining the rivers and seas."
-  Translated by R. L. Wing, 1986, Chapter 32


"The Way eternal has no name.
A block of wood untooled, though small,
May still excel in the world.
And if the king and nobles could
Retain its potency for good,
Then everything would freely give
Allegiance to their rule.
The earth and sky would then conspire
To bring the sweet dew down;
And evenly it would be given
To folk without constraining power. 
Creatures came to be with order's birth,
And once they had appeared,
Came also knowledge of repose,
And with that was security. 
In this world,
Compare those of the Way
To torrents that flow
Into river and sea."
-   Translated by Raymond B. Blakney, 1955, Chapter 32   


"The Tao remains eternally unnamable.
As undivided simplicity,
If it resides in an ordinary person,
nobody in the world can subjugate him;
If an influential person abides by it,
everybody in the world will be drawn to him.
When heaven and earth come together in harmony,
Showering the world equally with the sweet rain of undivided simplicity,
People cooperate voluntarily without any governing rules.
When simplicity is divided, names come into existence.
When names are already there, the process of further division should stop,
For to know when to stop
is to avoid the danger of complexity.
The Tao is to the world
what the ocean is to the rivers of the earth."
-  Translated by Yasuhiko Genku Kimura, Chapter 32  


"Tao, the Eternally Nameless.
Though primordial simplicity is infinitesimal, none dare make it a public servant.
Were princes and monarchs able to maintain it, all creation would spontaneously submit.
Heaven and earth harmonized, there would be an abundance of nourishing agencies; the people unbidden, would cooperate of their own accord.
Names arose when differentiation commenced; once there were names it became important to know where to stop.
This being known, danger ceased.
The Tao spread throughout the world, may be compared to mountain rivulets and streams flowing toward the sea."
-  Translated by C. Spurgeon Medhurst, 1905, Chapter 32 


道常無名. 
樸雖小, 天下莫能臣也. 
侯王若能守之, 萬物將自賓. 
天地相合, 以降甘露, 民莫之令而自均. 
始制有名.
名亦既有.
夫亦將知止.
知止所以不殆. 
譬道之在天下.
猶川谷之與江海. 
-  Chinese characters, Tao Te Ching, Chapter 32

tao ch'ang wu ming.
p'u sui hsiao, t'ien hsia mo nêng ch'ên yeh.
hou wang jo nêng shou chih, wan wu chiang tzu pin.
t'ien ti hsiang ho, yi chiang kan lu, min mo chih ling erh tzu chün.
shih chih yu ming.
ming yi chi yu.
fu yi chiang chih chih.
chih chih so k'o pu tai.
p'i tao chih tsai t'ien hsia.
yu ch'uan ku chih yü chiang hai.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 32 

"The eternal Tao is nameless; though it be

Too insignificant a name to have,

In its primordial simplicity

The whole world dare not make of it a slave.

If prince or king could keep it, everything

Would homage pay to him spontaneously,

And Heaven and Earth, combined, sweet dews would bring,

And people know no rule but harmony.

But when it takes control, it has a name,

And, knowing when to stop, men rest at ease,

For to the Tao the whole world is the same

s river streams compared with mighty seas."
-  Translated by Isaac Winter Heysinger, 1903, Chapter 32

 

 

"Tao is forever of no name.
Small as it may be,
Tao as the uncarved block cannot be used by anyone in the universe.
If kings and lords could follow it well,
Ten Thousand Things will spontaneously obey them.
Heaven and earth would make love to each other,
Sweet dew will thereby fall gently.
With no decrees, people will be naturally ruled.
When the whole uncarved block is divided,
The pieces become instruments and in need of their names.
When there are already many names,
It is also necessary to know their limitations.
When their limitations are known,
There are no things in danger.
Tao is manifest in the universe,
Like the water flows from the rivers and the valleys into Yan Ze River and ocean."

-  Translated by Eichi Shimomisse, 1998, Chapter 32  

   
"El Tao es eterno.
El Tao no tiene nombre.
Pequeño es en su perfecta simplicidad primera.
Pequeño como es, el mundo entero es incapaz de aprehenderlo.
Si sólo príncipes y reyes pudieran aprehenderlo tendrían el mundo en la palma de la mano.
La tierra y el cielo estando unidos harían caer la lluvia como un suave rocío.
La paz y el orden reinarían espontáneamente entre los hombres sin necesidad de estar sometidos a un mando.
Cuando la perfecta simplicidad primero se diversificó, aparecieron los nombres.
Apareciendo los nombres, el Tao no se quedó en ellos.
El saber detenerse es estar sin peligros.
Compara El Tao con la existencia universal.
El Tao es como un riachuelo y un valle frente al gran río y al mar."
-  Translation from Logia Medio Dia, 2015, Capítulo 32 


"Tao has always been nameless;
an Uncarved Block, simple and small, but subject to none under Heaven.

All things will obey the Monarch who defends it.

Heaven uniting with Earth, as sweet dew falling.
People not commanded, but true to themselves.

First there were names, then more names.
It is time to stop.
Knowing when to stop avoids exhaustion.

Tao flows from Heaven, as Rivers flow into the Sea."
-  Translated by Karl Kromal, 2002, Chapter 32  



"The Tao is nameless and unchanging.
Although it appears insignificant,
nothing in the world can contain it.

If a ruler abides by its principles,
then her people will willingly follow.
Heaven would then reign on earth,
like sweet rain falling on paradise.
People would have no need for laws,
because the law would be written on their hearts.

Naming is a necessity for order,
but naming can not order all things.
Naming often makes things impersonal,
so we should know when naming should end.
Knowing when to stop naming,
you can avoid the pitfall it brings.

All things end in the Tao
just as the small streams and the largest rivers
flow through valleys to the sea."
-  Translated by John H. McDonald, 1996, Chapter 32     


 

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 32, 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

Concordance: Indexing, Search Terms, Topics, Themes, Keys, Subjects, Nouns, Verbs
                       English, Spanish, Chinese (Wade-Giles) Search Terms


English and Chinese (Wade-Giles) Terms, Chapter #32: Abide or Anchor (chih), Can or Able (nêng), Danger or Trouble (tai), Dao, Dew, Drip or Fall (chiang), Earth (ti), Earth, Effortlessly, Equality, Eternal or Everlasting ch'ang), Free, Future (chiang), Guidance, Harmony or Peace (chün), Heaven (t'ien), Hold or Keep (shou), Honor or Homage (pin), Indestructible, Ineffable, Join or Combine (ho), King (wang), King, Know or Realize (chih), Law and Order (ling), Mutual (hsiang), Name (ming), Nameless, People (min), Picture or Illustrate (p'i), Prince or Baron (hou), Pure or Simple (p'u), Rain (lu), Rest, Rivers (ch'uan) that Run to the Sea (hai), Rivers, Rule or Master (ch'ên), Rules and Regulations (chih), Seas, Shapes, Stopping, Streams, Subtle or Small (hsiao), Sweet (kan), Tao with No Name, Tao, Ten Thousand Things (wang wu), The Virtue of Holiness, Unfathomable, Valley Streams; 聖德 Mysterious, Ocean, Language, Small, Settle, Peaceful, Ignorant, Stop, Don’t Force, Sage, Harmony, Earthly, Common Sense, Restraint.
Chapter #32 Tao Te Ching 2/10i/2021

Términos en Español, Capítulo #32: Personas, Dulce, Ley, Orden, Normas, Reglamentos, Darse, Cuenta, Permaneced, Ancla, Peligro, Problemas, Sin Nombre, Inefabel, Mares, Ríos , Cielo, Tierra, Eterno, Rey, Gratuito, Orientación, Arroyos, Rocío, Parar, Armonía, Formas, Igualdad, Lluvia, Sencillez, Indestructible, Insondable, Valle, Arroyos, Puro, Simple, Sutil, Pequeño, Cielo, Capaz, Regla, Maestro, Príncipe, Rey, Espera, Mantenga, Homenaje, Tierra, Mutuo, Únete, Goteo, Otoño, Ilustrar, Mar; Misterioso, Océano, Lenguaje, Pequeño, Asentamiento, Pacífico, Ignorante, Detener, No Forzar, Sabio, Armonía, Tierra, Sentido Común, Restricción.
Capítulo #32 Daodejing 2/10i/2021


Concordance: Indexing, Search Terms, Topics, Themes, Keys, Subjects
Electronic Concordance for all 81 Chapters of the Tao Te Ching

Dao De Jing, Laozi, Chapter 28

Tao Te Ching by Lao Tzu
Chapter 28 

Know the masculine; cleave to the feminine.
Be the valley for the world.
To be the valley for the world,
   do not swerve from your innate nature
   and return to the state of infancy.
Know the bright; keep to the dull.
Be a guide for the world.
To be a guide for for the world,
   follow your innate nature without changing
   and return to the pre-conceptual.
Understand glory; keep to humility.
Be the valley for the world.
Innate nature completed, return to original uniqueness.

When original uniqueness is divided,
It then becomes the instrumentalities.
The Sage employs them,
They then become the officers.
Thus, subtle governance shapes not."
-  Translated by Cheng Man-Ch'ing and Tam Gibbs, 1981, Chapter 28


"One keeps weakness while knowing what strength is,
And serves as the humblest brook for the world.
Being the humblest, one can receive best
Until one returns to be the weakest infant.
One keeps black while knowing what white is,
And serves as a basic model for the world.
Being the basic model, one can receive properly
Until one returns to the oneness without polar opposition.
One keeps disgrace while knowing what glory is,
And serves as the lowest valley for the world.
Being the lowest, one can receive enough
To return to the most original simplicity.
Followed by people, this simplicity can shape the world
The wise use it as the example for the government.
The big system is, therefore, an indivisible simple whole.
-  Translated by Liu Qixuan, Chapter 28 


"Know the male, but keep to the female and be thus a valley to the world.
When one is a valley to the world, the constant virtue will not desert one and one will return to the state of being an infant.
Know the white but keep to the black and be thus a model to the world.
If one is a model to the world, then the constant virtue will not decline and you will return to the limitless.
Know glory but keep to disgrace and so be a valley to the world.
If one is a valley to the world then constant virtue will be sufficient and you will return to the Uncarved Block.
When the Uncarved Block is cut asunder it then becomes utensils.
But should a Sage use such a man, that person would become a senior official.
Truly great fabrication does not involve cutting."
-  Translated by Patrick E. Moran, Chapter 28 


"Know the masculine,
but keep to the feminine:
and become a watershed to the world.
If you embrace the world,
the Tao will never leave you
and you become as a little child.

Know the white,
yet keep to the black:
be a model for the world.
If you are a model for the world,
the Tao inside you will strengthen
and you will return whole to your eternal beginning.

Know the honorable,
but do not shun the disgraced:
embracing the world as it is.
If you embrace the world with compassion,
then your virtue will return you to the uncarved block.

The block of wood is carved into utensils
by carving void into the wood.
The Master uses the utensils, yet prefers to keep to the block
because of its limitless possibilities.
Great works do not involve discarding substance."
-  Translated by John H. McDonald, 1996, Chapter 28


知其雄, 守其雌, 為天下谿.
為天下谿, 常德不離, 復歸於嬰兒.
知其白守其黑, 為天下式.
為天下式, 常德不忒, 復歸於無極. 
知其榮, 守其辱, 為天下谷. 
為天下谷, 常德乃足, 復歸於樸. 
樸散則為器.
聖人用之, 則為官長.
故大制不割.
-  Chinese characters, Tao Te Ching, Chapter 28 

zhi qi xiong, shou qi ci, wei tian xia xi.
wei tian xia xi, chang de bu li, fu gui yu ying er.
zhi qi bai shou qi hei, wei tian xia shi.
wei tian xia shi, chang de bu te, fu gui yu wu ji.
zhi qi rong, shou qi ru, wei tian xia gu.
wei tian xia gu, chang de nai zu, fu gui yu pu.
pu san ze wei qi.
sheng ren yong zhi, ze wei guan zhang.
gu da zhi bu ko. 

- Pinyin Romanization, Daodejing, Chapter 28 


"Know masculinity,
Maintain femininity,
and be a ravine for all under heaven.
By being a ravine for all under heaven,
Eternal integrity will never desert you.
If eternal integrity never deserts you,
You will return to the state of infancy.
Know you are innocent,
Remain steadfast when insulted,
and be a valley for all under heaven.
By being a valley for all under heaven,
Eternal integrity will suffice.
If eternal integrity suffices,
You will return to the simplicity of the unhewn log.
Know whiteness,
Maintain blackness,
and be a model for all under heaven.
By being a model for all under heaven,
Eternal integrity will not err.
If eternal integrity does not err,
You will return to infinity.
When the unhewn log is sawn apart,
it is made into tools;
When the sage is put to use,
he becomes the chief of officials.
For great carving does no cutting."
-  Translated by Victor H. Mair, 1990, Chapter 28

"He who knows the masculine, and yet retains the feminine,

Will be the whole world's channel, being so,

Eternal virtue will with him remain forevermore,

And infant innocency to him go.

He who knows the spotless white, yet keeps the darkness of the night,

Will be the whole world's model, and the sage

Will hold eternal virtue in his hands forevermore,

And go home again to greet the golden age.

He who knows how glory shines, yet degradation never declines,

Will be the whole world' s valley, him alone

Will the spirit of eternal virtue fill forevermore,

And simplicity will claim him as her own.

This unwrought simplicity, when scattered comes to be

The universal vessels, and the sage

May use them as the rulers of the realm forevermore,

And every hurt and injury assuage."

-  Translated by Isaac Winter Heysinger, 1903, Chapter 28 


"Conociendo lo masculino, y convirtiendose en lo femenino,
Se llega a ser la vía a través de la cual se mueve el Mundo,
Estar unido a la virtud,
Y renacer de nuevo.

Conociendo la luz y convirtiendose en la oscuridad,
Uno se convierte en el Mundo,
Llegando a ser la virtud,
Y volviendo al Tao.

Conociendo el honor y siendo humilde,
Uno se convierte en el valle del Mundo,
Llenandose de la virtud,
Y siendo como un tronco no cortado.

Cuando el tronco es cortado se convierte en herramientas.
Usadas por el sabio, son poderosas;
Así pues, un buen carpintero no desperdicia madera."
-  Translated by Antonio Rivas Gonzálvez, 1998, Capítulo 28 

"Whilst developing creativity, 
also cultivate receptivity. 
Retain the mind like that of a child, 
which flows like running water. 
When considering any thing,
do not lose its opposite.
When thinking of the finite, 
do not forget infinity;
Act with honour, but retain humility. 
By acting according to the way of the Tao,
set others an example.
By retaining the integrity 
of the inner and external worlds,
true selfhood is maintained,
and the inner world made fertile." 

- Translated by Stan Rosenthal, 1984, Chapter 28 


"The Nature of Opposites and Change ...
Be aware of your masculine nature;
But by keeping the feminine way,
You shall be to the world like a canyon,
Where the Virtue eternal abides,
And go back to become as a child.
Be aware of the white all around you;
But remembering the black that is there,
You shall be to the world like a tester,
Whom the Virtue eternal, unerring,
Redirects to the infinite past.
Be aware of your glory and honor;
But in never relinquishing shame,
You shall be to the world like a valley,
Where Virtue eternal, sufficient,
Sends you back to the Virginal Block.
When the Virginal Block is asunder,
And is made into several tools,
To the ends of the Wise Man directed,
They become then his chief officers:
For "The Master himself does not carve."
-  Translated by Raymond Blackney, 1955, Chapter 28



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 28, 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  

   

Dao De Jing, Chapter 19

Tao Te Ching by Lao Tzu

Chapter 19

"Abandon holiness,
discard your plans,
and the people will improve.
Let go of duty,
and the people will find devotion.
Renounce learning and ceremony,
and the people will find peace.
Ditch your clever schemes and thirst for profit,
and thieves will disappear.
Better yet,
just return to the purity and simplicity,
of raw silk or unworked wood.
Lose your self-consciousness
and ease yourself away from desire."
-  Translated by Crispin Starwell, Chapter 19 

"Get rid of "holiness" and abandon "wisdom" and the people will benefit a hundredfold.
Get rid of "altruism" and abandon "Justice" and the people will return to filial piety and compassion.
Get rid of cleverness and abandon profit, and thieves and gangsters will not exist.
Since the above three are merely words, they are not sufficient.
Therefore there must be something to include them all.
See the origin and keep the non-differentiated state.
Lessen selfishness and decrease desire."
-  Translated by Charles Muller, 1891, Chapter 19  

"Stop being learned and your troubles will end.
Give up wisdom, discard cleverness, and the people will benefit a hundredfold.
Give up benevolence, discard moral judgments, and the people will rediscover natural compassion.
Give up shrewdness, discard gain, and thieves and robbers will disappear.
These three false adornments are not enough to live by.
They must give way to something more solid.
Look for what is simple and hold onto the Uncarved Block.
Diminish thoughts of self and restrain desires."
-  Translated by Tolbert McCarroll, 1982, Chapter 19 

"It is better merely to live one's life,
realizing one's potential,
rather than wishing 
for sanctification.

He who lives in filial piety and love 
has no need of ethical teaching. 

When cunning and profit are renounced, 
stealing and fraud will disappear. 
But ethics and kindness, and even wisdom, 
are insufficient in themselves. 

Better by far to see the simplicity
of raw silk's beauty
and the uncarved block;
to be one with oneself, 
and with one's brother.
It is better by far 
to be one with the Tao,
developing selflessness,
tempering desire,
removing the wish,
but being compassionate."
-  Translated by Stan Rosenthal, 1984, Chapter 19 

絕聖棄智, 民利百倍.
絕仁棄義, 民復孝慈.
絕巧棄利, 民有無賊.
絕巧棄利, 盜無 ?者
此三者以為文不足, 故令有所屬.
見素抱樸.
少私寡欲.  -  Chinese characters, Tao Te Ching, Chapter 19


chüeh shêng ch'i chih, min li pai pei.
chüeh jên ch'i yi, min fu hsiao tz'u.
chüeh hsüeh ch'i li, min yu wu yu.
chüeh ch'iao ch'i li, tao tsê wu yu.
tz'u san chê yi wei wên pu tsu, ku ling yu so shu.
chien su pao p'u.
shao ssu kua yü.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 19  



"If the people renounce self-control and reject wisdom,
Let them gain simplicity and purity
If the people renounce duty to man and reject right conduct,
Let them return to filial piety deep, deep in the heart.
If they renounce skill and leave off search for profit,
Let them rob and by violence take possession of spiritual life.
These three things do not help our progress.
Therefore now let us seek
To perceive simplicity,
To conserve beauty in the heart,
To curb selfishness and to have few desires."
-  Translated by Isabella Mears, 1916, Chapter 19 


"Prescribe la sabiduría, descarta la santidad,
y el pueblo se beneficiará cien veces.
Prescribe la bondad humana, descarta la moralidad,
Y el pueblo será abnegado y compasivo.
Prescribe la habilidad, descarta el provecho,
y así bandidos y ladrones desaparecerán.
Pero estas tres normas no bastan.
Por esto, atiende a lo sencillo y genuino,
reduce tu egoísmo, y restringe los deseos."
-  Translation from Wikisource, 2013, Tao Te Ching, Capítulo 19   

"If men would lay aside their holiness

And wisdom, they would gain a hundred-fold,

And, if benevolence and righteousness,

Parental care and filial love would hold;

If they would drop their cleverness and gain,

Robbers would cease to trouble, as of old.   

Here are three things where decorating fails,

Let them again embrace reality,

Let them restore the purity of old,

Let them return to their simplicity,

Curb selfishness, diminish their desires,

And in the genuine find felicity."
-  Translated by Isaac Winter Heysinger, 1903, Chapter 19 

"Terminate 'sageliness', junk 'wisdom'
the people will benefit a hundred-fold.
Terminate 'humanity', junk 'morality'
the people will respond with 'filiality' and 'affection.'
Terminate 'artistry', junk 'benefit'
thieves and robbers will lack 'existence'.
These three
taken as slogans are insufficient.
Hence, leads us to postulate that to which they belong.
Visualize simplicity and embrace uncarved wood.
Downgrade 'selfishness' and diminish 'desire.'
Terminate learning and you will lack irritation."
-  Translated by Chad Hansen, Chapter 19 

"For thirty years of His life on earth,
The Word was silent before the people.
For fifty centuries the world had waited for the word that its
   Maker could speak.
And finally, with the people before Him
On a sloping meadow overlooking a lake,
The Word spoke His word.
The Way revealed His way.
And He Who had taken the lowest place
Spoke to His creatures of lowliness, saying:
"Blessed are the meek,
The poor in spirit,
Blessed are you who weep now."
He Who had come not seeking praise, said:
"Blessed are you when they revile and persecute you."
These were the first words that the Word spoke to mankind,
Being meek, being Himself reviled,
And weeping with those who weep."
-  Interpolated by Hieromonk Damascene, 1999, Chapter 19
   An Eastern Orthodox interpretation of the Dao and Christ



"Abandon holiness
Discard cleverness and the people will benefit a hundredfold
Abandon the rules of "kindness"
Discard "righteous" actions
and the people will return
to their own natural affections
Abandon book learning
Discard the rules of behavior
and the people will have no worries
Abandon plots and schemes
Discard profit-seeking
and the people will not become thieves

These lessons are mere elaborations
The essence of my teachings is this:
See with original purity
Embrace with original simplicity
Reduce what you have
Decrease what you want."
-  Translated by Johathan Star, 2001, Chapter 19




"Trying Too Hard: Ease up and don’t worry

Give up wisdom. Discard knowledge.
Then people will benefit a hundred fold.
Give up benevolence. Discard justice.
Then people will return to brotherly love and kindness.
Give up scheming. Discard profit.
Then there will be no bandits and thieves.

These three sayings, as principles, are not enough.
Therefore we must add the following:
Be natural and embrace simplicity.
Reduce selfishness and have few desires.
Give up learning and don’t worry."
-  Translated by Amy and Roderic Sorell, 2003, Chapter 19



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, and other resources for that Chapter.  Each webpage includes a Google Translate drop down menu at the top that enables you to read the webpage in over 100 languages.

Chapter 19, Tao Te Ching by Lao Tzu

Chapter Indexing for the Tao Te Ching

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

Concordance to the Tao Te Ching (2018 Project)   

One Old Daoist Druid's Final Journey