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larryhammer[There is no excuse for this. None. There’s already waaay too many bad translations out there. I blame the first chapter on recovering from Covid and continuing it on rereading A Wizard of Earthsea.]
Originally, this was called Laozi after its supposed author. It has two sections, labeled in the most ancient complete manuscripts “dào” (way/path) and “dé” (virtue/power) after the (rather fuzzy) focus of each part, and when, during the Han Dynasty, it was raised to the status of a classic book, it was renamed Dào Dé Jīng after those labels: Classic of the Way and of Virtue.
It is old. Like, moldy ancient old, written in the Old Chinese used a thousand years before the Tang Dynasty, passed down over centuries in multiple traditions, some of them fragmentary, until it was finally standardized in a 2nd century CE recension preserved in two commentaries. This version (used as my base text) shaved off nearly every technically omittable grammatical particle from a philosophical-slash-mystical and so already hard-to-grasp text. We know the particles were dropped, rather than omitted from the start, because of those “most ancient manuscripts”: two copies found fifty years ago in a 168 BCE tomb in Mawangdui, Hunan, both of which have them. This makes the Mawangdui versions (they’re not identical) very helpful when puzzling through compressed grammar. They also have numerous other differences from the standard version—not just variant character forms, but sometimes substituting synonyms, which are useful for teasing out which meaning of a polysemous character the ancient copyists understood, as well as phrases with significantly different meanings, belonging to different textual traditions. The most important of these last I footnote as readings from “other text(s).”
My point being, it’s stupid hard to read, let alone understand. Do not assume my version has that quality the Ancients called “accuracy.”
Regarding the form, in our best reconstructed pronunciations of Old Chinese during Laozi’s supposed era, about three-quarters of the lines rhymed—so, yeah, it’s poetry. That said, I’m not even attempting meter or rhyme, or anything verse-ish beyond line breaks. Achieving coherence is difficult enough.
As far as annotations, there’s so many ambiguities and interpretations and layered commentaries here, I can’t even. Is too much. So Imma shut up as much as possible.
Classic of the Way and of Virtue, chapters 1-9
道德经
1.
A way that can be described is not the constant Way.
A name that can be named is not the constant Name.
Without a name, it’s the origin of heaven and earth[1-1];
With a name, it’s the mother of the ten-thousand things.
Thus, those constantly without desires see its mysteries,
While those constantly with desires see [only] its surface[1-2].
These two things, coming forth the same yet differently named, together are meaning’s Mystery.
The Mystery’s most mysterious [part] is the gate to all subtlety.
[1-1] Other texts have “the ten-thousand things”
[1-2] Other texts have “see what they want”
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。
☯ When dào is used as a verb, it can mean either “go along a path” in both physical or metaphoric senses or “describe/recount,” so l.1 can be read as either can be described or can be taken. “Described” is the more common ancient sense and is parallel to “named” in the next line, but many defensibly choose (given there’s so much wordplay elsewhere) to understand the wordplay of “pathing a path.” ☯ Relevant Chinese terminology, not specific to Daoism: “heaven and earth” means the world/universe, and the “ten-thousand things” are everything that lives, translatable as the myriad creatures.
2.
All under heaven know the beautiful by their beauty, and thereby ugliness as well.
All know the good by their goodness, and thereby badness as well.
Hence what exists and what doesn’t exist give rise to each other:
The difficult and easy complete each other,
The long and short contrast with each other,
The high and low overturn[2-1] each other,
Sounds[2-2] and music harmonize each other,
Before and after follow each other.
Because of this, a sage manages affairs without acting,
And instructs without speaking;
The ten-thousand things flourish yet do not bid farewell[2-3],
Grow yet don’t exist,
Act yet don’t will,
Achieve completion yet don’t rest.
In regards to which, [a sage] doesn’t rest,
And because of this doesn’t depart [i.e., die].
[2-1] Other texts have “overflow”
[2-2] Other texts have “thoughts,” which suggests understanding “sounds” as “words”
[2-3] Other texts have “are ancient yet did not begin”
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。
3.
Not esteeming worthy men makes the people not compete;
Not prizing rare goods makes the people not steal;
Not seeing what they might desire makes their minds[3-1] be undisturbed.
Because of this, the rule of a sage
Empties their minds and fills their bellies,
Weakens their wills and strengthens their bones.
He strives to make the people have no knowledge or desires.
[He? This?] makes men with knowledge not dare act.
When they do not act,[3-2] there’s no disorder.
[3-1] Other texts have “the people”
[3-2] Other texts omit this phrase
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。
☯ A direct jab at Confucianism and similar philosophical systems, starting with the first line. On a purely technical level, the crisscross parallelisms of empty/fill // weaken/strengthen // mind/will // belly/bone is breathtaking.
4.
The Way surges forth yet its effects might never run out.
Deep it is, ah! —as if the ancestor of the ten-thousand things.
It blunts their sharpness[4-1] and loosens their tangles[4-2],
Harmonizes their brilliance and joins with their dust.
Profound it is, ah! —as if it might [ever] remain.
I don’t know whose child it is,
[For it] appeared before the gods.
[4-1] Another text has “joy”
[4-2] Another text has “fragrance”
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。
5.
Heaven and earth is not benevolent,
For the ten-thousand things are as straw dogs [to it];
A sage is not benevolent,
For the hundred families are as straw dogs [to him].
The space between heaven and earth—
Might it be like a bellows?
Empty it, and it’s not exhausted[5-1],
Expand it, and it sends out more.
Much talk[5-2] hastens exhaustion:
It’s better to guard your inner self.
[5-1] Other texts have “turbulent”
[5-2] Other texts have “[what’s] heard [i.e., knowledge]”
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。
☯ “The hundred families” means the common people, left literal to bring out the parallel numbers. Straw dogs are replica animals used in sacrifices in place of real ones, so something of low worth. (Is the universe & the sage indifferent or impartial? You decide.)
6.
The Valley Spirit [i.e., the Way] does not die:
This is called the mysterious mother.
The [birth-]gate of the mysterious mother:
This is called the root of heaven and earth.
Drawn out and out, it still remains,
Affecting things without effort.
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。
☯ The Way is sometimes called the Valley Spirit because valleys have more water and so are fecund, much like the generative Way. See also the imagery in 8.1-3.
7.
Heaven lasts, earth abides.
The reason heaven and earth can last and abide
Is because they don’t live for themselves
And thus can lastingly live.
Because of this, a sage withdraws himself yet comes foremost;
He distances himself yet is present.
Is it not because he is selfless
That he can achieve himself?
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。
☯ If “heaven and earth” in l.2 is instead understood as the singular universe, l.3 becomes “Is because it doesn’t live for itself.” This slippage between collective and components is not the only wordplay here.
8.
[A person of] highest excellence is like water.
Water’s excellence benefits the ten-thousand things without competing [with them]
And occupies [low] places that sundry men abhor,
And thus is close to the Way.
[A sage] lives in an excellent place,
Thinks with excellent profundity[8-1],
Gives with excellent benevolence[8-2],
Speaks with excellent trustworthiness,
Governs with excellent order,
Handles affairs with excellent ability,
Acts with excellent timing.
In regards to which, if [you] don’t compete,
[You]’ll be without fault.
[8-1] Another text has “clarity”
[8-2] Another text has “gives with excellent heavenliness,” understood based on another passage as giving just enough, the way heaven does
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。
☯ (Many) people also abhor being humble. The alternate l.7 seems more authentic—Laozi does not elsewhere value benevolence the way Confucians did (compare chapter 5).
9.
If you hold [a pot] that’s full, you’d best stop carrying it;
If you use [a blade] that’s sharp, you can’t keep it so for long;
If your hall’s filled with gold and jades, it cannot be defended;
If you’re arrogant from wealth and honors, it’d be your mistake;
If after successes you withdraw, this is the way of heaven.
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。
☯ Regarding the knife, compare 4.3.
That’s enough, more than enough, for a first installment. [Yes, ugh, I’ve got more. Stupid obsessive brain.]
Index of Chinese translations
---L.
Subject quote from Closer, The Chainsmokers feat. Halsey.
Originally, this was called Laozi after its supposed author. It has two sections, labeled in the most ancient complete manuscripts “dào” (way/path) and “dé” (virtue/power) after the (rather fuzzy) focus of each part, and when, during the Han Dynasty, it was raised to the status of a classic book, it was renamed Dào Dé Jīng after those labels: Classic of the Way and of Virtue.
It is old. Like, moldy ancient old, written in the Old Chinese used a thousand years before the Tang Dynasty, passed down over centuries in multiple traditions, some of them fragmentary, until it was finally standardized in a 2nd century CE recension preserved in two commentaries. This version (used as my base text) shaved off nearly every technically omittable grammatical particle from a philosophical-slash-mystical and so already hard-to-grasp text. We know the particles were dropped, rather than omitted from the start, because of those “most ancient manuscripts”: two copies found fifty years ago in a 168 BCE tomb in Mawangdui, Hunan, both of which have them. This makes the Mawangdui versions (they’re not identical) very helpful when puzzling through compressed grammar. They also have numerous other differences from the standard version—not just variant character forms, but sometimes substituting synonyms, which are useful for teasing out which meaning of a polysemous character the ancient copyists understood, as well as phrases with significantly different meanings, belonging to different textual traditions. The most important of these last I footnote as readings from “other text(s).”
My point being, it’s stupid hard to read, let alone understand. Do not assume my version has that quality the Ancients called “accuracy.”
Regarding the form, in our best reconstructed pronunciations of Old Chinese during Laozi’s supposed era, about three-quarters of the lines rhymed—so, yeah, it’s poetry. That said, I’m not even attempting meter or rhyme, or anything verse-ish beyond line breaks. Achieving coherence is difficult enough.
As far as annotations, there’s so many ambiguities and interpretations and layered commentaries here, I can’t even. Is too much. So Imma shut up as much as possible.
Classic of the Way and of Virtue, chapters 1-9
道德经
1.
A way that can be described is not the constant Way.
A name that can be named is not the constant Name.
Without a name, it’s the origin of heaven and earth[1-1];
With a name, it’s the mother of the ten-thousand things.
Thus, those constantly without desires see its mysteries,
While those constantly with desires see [only] its surface[1-2].
These two things, coming forth the same yet differently named, together are meaning’s Mystery.
The Mystery’s most mysterious [part] is the gate to all subtlety.
[1-1] Other texts have “the ten-thousand things”
[1-2] Other texts have “see what they want”
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。
☯ When dào is used as a verb, it can mean either “go along a path” in both physical or metaphoric senses or “describe/recount,” so l.1 can be read as either can be described or can be taken. “Described” is the more common ancient sense and is parallel to “named” in the next line, but many defensibly choose (given there’s so much wordplay elsewhere) to understand the wordplay of “pathing a path.” ☯ Relevant Chinese terminology, not specific to Daoism: “heaven and earth” means the world/universe, and the “ten-thousand things” are everything that lives, translatable as the myriad creatures.
2.
All under heaven know the beautiful by their beauty, and thereby ugliness as well.
All know the good by their goodness, and thereby badness as well.
Hence what exists and what doesn’t exist give rise to each other:
The difficult and easy complete each other,
The long and short contrast with each other,
The high and low overturn[2-1] each other,
Sounds[2-2] and music harmonize each other,
Before and after follow each other.
Because of this, a sage manages affairs without acting,
And instructs without speaking;
The ten-thousand things flourish yet do not bid farewell[2-3],
Grow yet don’t exist,
Act yet don’t will,
Achieve completion yet don’t rest.
In regards to which, [a sage] doesn’t rest,
And because of this doesn’t depart [i.e., die].
[2-1] Other texts have “overflow”
[2-2] Other texts have “thoughts,” which suggests understanding “sounds” as “words”
[2-3] Other texts have “are ancient yet did not begin”
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。
3.
Not esteeming worthy men makes the people not compete;
Not prizing rare goods makes the people not steal;
Not seeing what they might desire makes their minds[3-1] be undisturbed.
Because of this, the rule of a sage
Empties their minds and fills their bellies,
Weakens their wills and strengthens their bones.
He strives to make the people have no knowledge or desires.
[He? This?] makes men with knowledge not dare act.
When they do not act,[3-2] there’s no disorder.
[3-1] Other texts have “the people”
[3-2] Other texts omit this phrase
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。
☯ A direct jab at Confucianism and similar philosophical systems, starting with the first line. On a purely technical level, the crisscross parallelisms of empty/fill // weaken/strengthen // mind/will // belly/bone is breathtaking.
4.
The Way surges forth yet its effects might never run out.
Deep it is, ah! —as if the ancestor of the ten-thousand things.
It blunts their sharpness[4-1] and loosens their tangles[4-2],
Harmonizes their brilliance and joins with their dust.
Profound it is, ah! —as if it might [ever] remain.
I don’t know whose child it is,
[For it] appeared before the gods.
[4-1] Another text has “joy”
[4-2] Another text has “fragrance”
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。
5.
Heaven and earth is not benevolent,
For the ten-thousand things are as straw dogs [to it];
A sage is not benevolent,
For the hundred families are as straw dogs [to him].
The space between heaven and earth—
Might it be like a bellows?
Empty it, and it’s not exhausted[5-1],
Expand it, and it sends out more.
Much talk[5-2] hastens exhaustion:
It’s better to guard your inner self.
[5-1] Other texts have “turbulent”
[5-2] Other texts have “[what’s] heard [i.e., knowledge]”
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。
☯ “The hundred families” means the common people, left literal to bring out the parallel numbers. Straw dogs are replica animals used in sacrifices in place of real ones, so something of low worth. (Is the universe & the sage indifferent or impartial? You decide.)
6.
The Valley Spirit [i.e., the Way] does not die:
This is called the mysterious mother.
The [birth-]gate of the mysterious mother:
This is called the root of heaven and earth.
Drawn out and out, it still remains,
Affecting things without effort.
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。
☯ The Way is sometimes called the Valley Spirit because valleys have more water and so are fecund, much like the generative Way. See also the imagery in 8.1-3.
7.
Heaven lasts, earth abides.
The reason heaven and earth can last and abide
Is because they don’t live for themselves
And thus can lastingly live.
Because of this, a sage withdraws himself yet comes foremost;
He distances himself yet is present.
Is it not because he is selfless
That he can achieve himself?
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。
☯ If “heaven and earth” in l.2 is instead understood as the singular universe, l.3 becomes “Is because it doesn’t live for itself.” This slippage between collective and components is not the only wordplay here.
8.
[A person of] highest excellence is like water.
Water’s excellence benefits the ten-thousand things without competing [with them]
And occupies [low] places that sundry men abhor,
And thus is close to the Way.
[A sage] lives in an excellent place,
Thinks with excellent profundity[8-1],
Gives with excellent benevolence[8-2],
Speaks with excellent trustworthiness,
Governs with excellent order,
Handles affairs with excellent ability,
Acts with excellent timing.
In regards to which, if [you] don’t compete,
[You]’ll be without fault.
[8-1] Another text has “clarity”
[8-2] Another text has “gives with excellent heavenliness,” understood based on another passage as giving just enough, the way heaven does
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。
☯ (Many) people also abhor being humble. The alternate l.7 seems more authentic—Laozi does not elsewhere value benevolence the way Confucians did (compare chapter 5).
9.
If you hold [a pot] that’s full, you’d best stop carrying it;
If you use [a blade] that’s sharp, you can’t keep it so for long;
If your hall’s filled with gold and jades, it cannot be defended;
If you’re arrogant from wealth and honors, it’d be your mistake;
If after successes you withdraw, this is the way of heaven.
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。
☯ Regarding the knife, compare 4.3.
That’s enough, more than enough, for a first installment. [Yes, ugh, I’ve got more. Stupid obsessive brain.]
Index of Chinese translations
---L.
Subject quote from Closer, The Chainsmokers feat. Halsey.