LaoziLaozi

Laozi ( born 604 BLaozi ( born 604 BC) was a great ChinC) was a great Chinese ancient thinker ese ancient thinker and philosopher.and philosopher.

He is credited with He is credited with writing the seminal writing the seminal Daoist work, the DDaoist work, the Dao De Jing (ao De Jing (道德经道德经 ),), and became a pop and became a popular deity in the Daular deity in the Daoist religion's pantoist religion's pantheon. heon.

Lao Zi in Historical PerspectLao Zi in Historical Perspectiveive

The “The “Axial AgeAxial Age” of Philosophy and Reli” of Philosophy and Religion Worldwide 800-200 BCgion Worldwide 800-200 BC

Israel: Isaiah 770-700 BCIsrael: Isaiah 770-700 BC Greece: Socrates 469-399 BC; Plato: 427-34Greece: Socrates 469-399 BC; Plato: 427-34

7BC; 7BC; Aristotle: 384-322 BCAristotle: 384-322 BC India: Siddhārtha GautamaIndia: Siddhārtha Gautama 乔达摩 乔达摩 563-48563-48

3 BC3 BC China: Laozi 606-530BC ; Confucius 551-47China: Laozi 606-530BC ; Confucius 551-47

9 BC; 9 BC;

Lao Zi’s Influence TodayLao Zi’s Influence Today

In Ronald Regan’s In Ronald Regan’s address before a address before a Joint Session of Congress on the State Joint Session of Congress on the State of the Union of the Union January 25th, 1988January 25th, 1988 he said: he said: “ “And as aAnd as an ancient Chinese philosopher, Lao-tzn ancient Chinese philosopher, Lao-tzu, said: "Govern a great nation as you u, said: "Govern a great nation as you would cook a small fish; do not overdo would cook a small fish; do not overdo it."it."

Timothy ShriverTimothy Shriver, chairman of the Speci, chairman of the Special Olympics, says on the opening ceremal Olympics, says on the opening ceremony of the Special Olympic Games on Ocony of the Special Olympic Games on Oct. 2, 2007 "Thousands of years ago, a gret. 2, 2007 "Thousands of years ago, a great Chinese philosopher, Laozi, wrote in at Chinese philosopher, Laozi, wrote in a book that a book that the way of heaven is to benthe way of heaven is to benefit, not to harm. The way of the sage iefit, not to harm. The way of the sage is to do his duty, not to strive for anythis to do his duty, not to strive for anything elseng else.. Today, all people present here, Today, all people present here, and thousands of Chinese people, are thand thousands of Chinese people, are the best interpretation of this. It is because best interpretation of this. It is because all of you, that we have this moment oe all of you, that we have this moment of hope." f hope."

At the international economic forum helAt the international economic forum held in St. Petersburg on June 19, 2010, Russid in St. Petersburg on June 19, 2010, Russian President Dmitry Medvedev proposed an President Dmitry Medvedev proposed to deal with the world financial crisis by fto deal with the world financial crisis by following the teachings of the great ancieollowing the teachings of the great ancient Chinese philosopher and thinker Laoznt Chinese philosopher and thinker Laozi's Tao Te Ching.i's Tao Te Ching.

President Medvedev says: "If we follow tPresident Medvedev says: "If we follow the teachings of the Chinese philosopher, he teachings of the Chinese philosopher, I think we can find balance and stand the I think we can find balance and stand the tremendous test." tremendous test."

President Medvedev says: "If we fPresident Medvedev says: "If we follow the teachings of the Chinese ollow the teachings of the Chinese philosopher, I think we can find bphilosopher, I think we can find balance and stand the tremendous talance and stand the tremendous test.”est.”

The passage to which he referred asks: The passage to which he referred asks:

"Which one is more harmful, gains or "Which one is more harmful, gains or losses? The more people like something, losses? The more people like something, the more they must pay; the more the more they must pay; the more people collect precious things, the people collect precious things, the sadder they feel when they lose them. sadder they feel when they lose them. Therefore, people will have no Therefore, people will have no humiliation if they are content with humiliation if they are content with their lots and will not be in danger if their lots and will not be in danger if they stop where they should stop and they stop where they should stop and thus will last long."thus will last long."

This is the core content about relations This is the core content about relations between gains and losses in the Tao Te between gains and losses in the Tao Te Ching. It exhorts people to be content, Ching. It exhorts people to be content, maintain balance and advocate natural maintain balance and advocate natural moral principles and a peaceful mentamoral principles and a peaceful mentality. This is also the core idea of traditility. This is also the core idea of traditional Chinese culture. onal Chinese culture.

He believes that traditional Chinese He believes that traditional Chinese culture tells the concept of "degree," culture tells the concept of "degree," emphasizing that going too far is as emphasizing that going too far is as bad as not going far enough, while bad as not going far enough, while the root cause of the economic crisis the root cause of the economic crisis is the endless desire of capital and is the endless desire of capital and human beings triggered by human beings triggered by consumption. consumption.

According to According to Shi JiShi Ji (Records of the H (Records of the Historian) Laozi’s first name was Er istorian) Laozi’s first name was Er ((耳耳 ) and his family name was Li () and his family name was Li ( 李李 ).).

Tradition says he was born in Ku PreTradition says he was born in Ku Prefecture (fecture ( 苦县苦县 ) of the state of Chu ) of the state of Chu ((楚楚 ), which today is Luyi County (), which today is Luyi County ( 鹿鹿邑邑 ) of Henan Province, in the later ye) of Henan Province, in the later years of Spring and Autumn Period ars of Spring and Autumn Period (77(771-481 BC)1-481 BC). .

According to the tradition, and a bioAccording to the tradition, and a biography included in graphy included in Sima Qian'sSima Qian's work, work, Laozi was an older contemporary of Laozi was an older contemporary of Confucius and worked as an archivisConfucius and worked as an archivist in the Imperial Library of the Zhou t in the Imperial Library of the Zhou Dynasty court. Dynasty court.

Confucius intentionally or accidentalConfucius intentionally or accidentally met him in Zhou, nearly a location ly met him in Zhou, nearly a location of modern Luoyang where Confucius of modern Luoyang where Confucius was going to browse the library scrolwas going to browse the library scroll.l.

According to these stories, Confucius,According to these stories, Confucius, over the following months, discusse over the following months, discussed ritual and propriety, cornerstones d ritual and propriety, cornerstones of Confucianism, with Laozi. The lattof Confucianism, with Laozi. The latter strongly opposed what he felt to ber strongly opposed what he felt to be hollow practices. e hollow practices.

Daoist legend claims that these discuDaoist legend claims that these discussions proved more educational for Cssions proved more educational for Confucius than the contents of the libronfucius than the contents of the libraries. aries.

Later, Laozi quit his work, perhaps bLater, Laozi quit his work, perhaps because the authority of Zhou's court ecause the authority of Zhou's court was disappearing. Some accounts claiwas disappearing. Some accounts claim he traveled west on his water buffam he traveled west on his water buffalo through the state of Qin and from tlo through the state of Qin and from there disappeared into the vast desert. here disappeared into the vast desert.

These accounts have a guard at the wThese accounts have a guard at the western-most gate convincing Laozi to estern-most gate convincing Laozi to write down his wisdom before headinwrite down his wisdom before heading out into the desert. g out into the desert.

Laozi's response to the soldier's requeLaozi's response to the soldier's request was the st was the Dao De JingDao De Jing. .

Until this time, Laozi had shared his Until this time, Laozi had shared his philosophy in spoken words only, as philosophy in spoken words only, as was also the case with Jesus, the Budwas also the case with Jesus, the Buddha and Confucius. dha and Confucius.

Laozi's work, titled Laozi's work, titled Dao De JingDao De Jing ( (The The Scripture of EthicsScripture of Ethics), ), is one of the mo is one of the most significant treatise in China’s phist significant treatise in China’s philosophy, a magnum opus covering mlosophy, a magnum opus covering many area of philosophy from individuany area of philosophy from individual spirituality, existentialism, inter-pal spirituality, existentialism, inter-personal dynamics to techniques for gersonal dynamics to techniques for governing polities.overning polities.

Laozi’s WorkLaozi’s Work

Deeply rooted in Chinese culture, Deeply rooted in Chinese culture, Dao De JingDao De Jing is the basic doctrine is the basic doctrine of Daoism (Taoism), which is one of Daoism (Taoism), which is one of the three main pillars of of the three main pillars of Chinese thoughts, i.e., Chinese thoughts, i.e.,

Confucianism, Buddhism and Confucianism, Buddhism and DaoismDaoism..

Dao De Jing Dao De Jing is composed of two partis composed of two parts: s: Dao JingDao Jing and and De JingDe Jing. The two volu. The two volumes have over mes have over 5,000 5,000 words inwords in 81 81 chachapters.pters.

DaoDao is the most basic principle in the is the most basic principle in the philosophy of Laozi and philosophy of Laozi and DeDe is the int is the interpretation for this principle.erpretation for this principle.

The book’s content can be classifieThe book’s content can be classified into three segments: his universal vd into three segments: his universal view, life view and political view.iew, life view and political view.

These segments are interwoven with These segments are interwoven with one another and show a theory of imone another and show a theory of imaginary and magical idealism.aginary and magical idealism.

Laozi’s universal view is mainly emLaozi’s universal view is mainly embodied in his interpretation of bodied in his interpretation of Dao.Dao.

He believed that the universe He believed that the universe itself was vast and boundless, and itself was vast and boundless, and was mother of all things.was mother of all things.

Dao Dao ((the Waythe Way) was eternal and ) was eternal and moved without stop.moved without stop.

He said that He said that there was something there was something formless yet complete, that formless yet complete, that existed before heaven and earth, existed before heaven and earth, without sound or substance, without sound or substance, independent, unchanging, all independent, unchanging, all pervading, unfailing.pervading, unfailing.

One may think of it as the mother One may think of it as the mother of all things under heavenof all things under heaven. .

Its true name we do not know, so Its true name we do not know, so DaoDao (the way) is the by-name that (the way) is the by-name that we give it.we give it.

““The way that can be spoken of The way that can be spoken of Is not the constant way;Is not the constant way; The name that can be namedThe name that can be named Is not the constant name.Is not the constant name. The nameless was the beginning of The nameless was the beginning of

heaven and earth;heaven and earth;

Lao Zi used the concept of the “Lao Zi used the concept of the “DaDaoo” (” (WayWay) to explain all changes in t) to explain all changes in the universe, and put forward dialecthe universe, and put forward dialectical ideas such as “Dao gives rise to ical ideas such as “Dao gives rise to one, one gives rise to two, two gives one, one gives rise to two, two gives rise to three and three gives rise to arise to three and three gives rise to all other things”, “ll other things”, “All things under All things under Heaven came from something whiHeaven came from something which in turn came from nothingch in turn came from nothing”.”.

Laozi’s interpretation for Laozi’s interpretation for TaoTao:: He said that He said that Tao Tao was an unvarying way was an unvarying way

that could not be explained , but existethat could not be explained , but existed externally. Since it could not be namd externally. Since it could not be named, it was called ed, it was called TaoTao, , which was an exwhich was an external unvarying way for itternal unvarying way for it..

Laozi did not only just define the term Laozi did not only just define the term Tao, Tao, butbut also expounded its influences also expounded its influences and functions on governing a state.and functions on governing a state.

According to him, the king with According to him, the king with TaoTao knew the law of great knew the law of great TaoTao, then peop, then people would submit to his authorityle would submit to his authority. .

It was because people submitted to hiIt was because people submitted to him and he did not hurt them that the stm and he did not hurt them that the state could be stable and peaceful.ate could be stable and peaceful.

Laozi’s life view and political view aLaozi’s life view and political view are mainly embodied in his thought re mainly embodied in his thought wwuwei uwei ((无为无为 or or non-action non-action in English)in English)..

The characters hung in the Hall of MeThe characters hung in the Hall of Mental Cultivation in Forbidden City were ntal Cultivation in Forbidden City were no other than no other than WuweiWuwei..

Chapter 37Chapter 37 The Dao always remains inactive,The Dao always remains inactive, Yet it acts upon everything in the world.Yet it acts upon everything in the world. If lords and kings can keep it,If lords and kings can keep it, All creatures will grow and develop All creatures will grow and develop

naturally.naturally. When desires are kindledWhen desires are kindled in the growth and development,in the growth and development, I can suppress themI can suppress them with the nameless Simplicity of the Dao.with the nameless Simplicity of the Dao.

Once I do soOnce I do so desire will be repressed,desire will be repressed, Once desires are repressed,Once desires are repressed, The whole world will be naturally at The whole world will be naturally at

peace.peace.

Chapter 57Chapter 57 …… Thus the sage says,Thus the sage says, If I prefer inaction,If I prefer inaction, The people will naturally crave for peace;The people will naturally crave for peace; If I act little,If I act little, The people will be naturally rectified. The people will be naturally rectified. If I am not meddlesome,If I am not meddlesome, The people will naturally become rich;The people will naturally become rich; If I get rid of desiresIf I get rid of desires The people will naturally become simple. The people will naturally become simple.

Laozi’s idea of non action was challeLaozi’s idea of non action was challenged by the tribal or state wars. nged by the tribal or state wars.

He saw the destruction of war on socieHe saw the destruction of war on society:ty:

Laozi says: “Laozi says: “Dao Dao never does, yet thrnever does, yet through it all things are done.” ough it all things are done.”

The thought of this philosophy was tThe thought of this philosophy was that the action of all sages of Daoism hat the action of all sages of Daoism came from their intuitive wisdom so came from their intuitive wisdom so that they were spontaneous actions athat they were spontaneous actions and were in harmony with the surround were in harmony with the surroundingsndings..

They did not need to force themselveThey did not need to force themselves or the things around them, but just s or the things around them, but just adapted their actions to the law of adapted their actions to the law of TaTao. o.

Joseph Needham believed that WuweJoseph Needham believed that Wuwei meant to curb actions that were agai meant to curb actions that were against nature.inst nature.

Zhuang Zi stated that Wuwei did not meaZhuang Zi stated that Wuwei did not mean doing nothing and keeping quiet, insten doing nothing and keeping quiet, instead,ad, it let everything develop to the full sait let everything develop to the full satisfaction of its nature in its own way.tisfaction of its nature in its own way.

If actions that went against nature could If actions that went against nature could be curbed, disharmony could be avoided.be curbed, disharmony could be avoided. Thus human beings could be in harmon Thus human beings could be in harmony with y with Dao, Dao, and their actions could achieand their actions could achieve successve success..

Chapter 77Chapter 77

Does not Dao of heavenDoes not Dao of heaven resemble the bending of a bow (aiming):resemble the bending of a bow (aiming): Pressing down the high,Pressing down the high, Lifting up the low,Lifting up the low, Reducing the excessive,Reducing the excessive, Compensating the deficient?Compensating the deficient? So the Dao of heaven means to So the Dao of heaven means to

compensatecompensate

the deficient by reducing the the deficient by reducing the excess.excess.

The Dao of man is different:The Dao of man is different: It gives to oneIt gives to one who already has more than enoughwho already has more than enough by taking from one who is in want.by taking from one who is in want. Who can offer what he hasWho can offer what he has in excess to the people?in excess to the people? Only the man of Dao.Only the man of Dao.

Chapter 60Chapter 60

When the Dao prevails in the worldWhen the Dao prevails in the world,, Even Ghosts and spirits become Even Ghosts and spirits become

harmless.harmless. It is not that ghosts become harmlessIt is not that ghosts become harmless But that their potenciesBut that their potencies can no longer harm people.can no longer harm people. Not only ghosts become harmless,Not only ghosts become harmless, Sages harm no people either.Sages harm no people either.

Hence neither does any harm to the peHence neither does any harm to the peopleople

And both sages and ghostsAnd both sages and ghosts help the people to enjoy the benefit of help the people to enjoy the benefit of

virtue.virtue.

In Laozi’s political view, he rules out In Laozi’s political view, he rules out the interference of Ghosts and spirits.the interference of Ghosts and spirits.

Chapter 49Chapter 49

The sage often has no will,The sage often has no will, He takes the people’s will as his He takes the people’s will as his

ownown.. What is good What is good I will treat with goodness;I will treat with goodness; What is not goodWhat is not good I also treat with goodness.I also treat with goodness. Thus I obtain goodness. Thus I obtain goodness.

…… When the sage governs the world,When the sage governs the world, He simplifies his He simplifies his as well as the people’s minds.as well as the people’s minds. The people are all preoccupiedThe people are all preoccupied with their eyes and ears,with their eyes and ears, The sage helps them returnThe sage helps them return to the childhood state.to the childhood state.

Chapter 30Chapter 30

He who assists the rulerHe who assists the ruler by means of the Daoby means of the Dao Does not conquer other countriesDoes not conquer other countries by the military force.by the military force. Military actions usually inviteMilitary actions usually invite retaliatory aftermath.retaliatory aftermath. Wherever armies station, Wherever armies station, Thistles and thorn grow;Thistles and thorn grow;

A great war is always followed A great war is always followed by a great famine.by a great famine. He who is well versed in the art of He who is well versed in the art of

warwar only uses the force to win the war, only uses the force to win the war, and not to bully or conquer and not to bully or conquer other countries.other countries. ……

Chapter 46Chapter 46

When the Dao prevails in the world,When the Dao prevails in the world, the battle steeds are returned to the battle steeds are returned to

farmers for farmers for tilling the fields;tilling the fields; When the Dao does not prevailWhen the Dao does not prevail in the world,in the world, Even pregnant maresEven pregnant mares are taken over for wars. are taken over for wars.

Chapter 31Chapter 31 Arms are tools of ill omen,Arms are tools of ill omen, Detested by everybody.Detested by everybody. And a man of the Dao does not use them. And a man of the Dao does not use them. …… Arms are tools of ill omen,Arms are tools of ill omen, Not the instrument of the gentlemen.Not the instrument of the gentlemen. Even if compelled to use themEven if compelled to use them The gentleman does not use them with The gentleman does not use them with

pleasure.pleasure.

Laozi thought things are in pairs, sucLaozi thought things are in pairs, such as big and small, birth and death, bh as big and small, birth and death, beautiful and ugly, etc. As long as thereautiful and ugly, etc. As long as there is "good," there will be "bad." e is "good," there will be "bad."

All things are created from existence,All things are created from existence, and existence is created from nonexi and existence is created from nonexistence, then there will be existence bstence, then there will be existence before nonexistence. efore nonexistence.

Then what are De and the relation beThen what are De and the relation between Tao and De?tween Tao and De?

Since Dao does not have a human chSince Dao does not have a human character, Laozi invented De for humaaracter, Laozi invented De for human being in particular and all things in n being in particular and all things in general. general.

He said, "He said, "Dao bears us, De nurtures uDao bears us, De nurtures us, nature shapes us, and circumstancs, nature shapes us, and circumstance completes use completes us." De is thus the embo." De is thus the embodiment or form of Tao.diment or form of Tao.

Confucius was searching for ways of Confucius was searching for ways of making the world’ a better place to making the world’ a better place to live in.live in.

The philosophy of Daoism, however, The philosophy of Daoism, however, turned its back on worldly preoccupturned its back on worldly preoccupations and concerned itself with the iations and concerned itself with the individual and his inner life.ndividual and his inner life.

Whereas Confucius was concerned wWhereas Confucius was concerned with the problem of the world, ith the problem of the world, Laozi pLaozi preoccupied with matters of the spiritreoccupied with matters of the spirit..

Although much of Although much of Dao De JingDao De Jing is is concerned with nature and the concerned with nature and the principle of the principle of the Tao, Tao, it also includes it also includes references to how the individual references to how the individual should behave and how a ruler should should behave and how a ruler should conduct himselfconduct himself. .

The ideal individual is the sage, and a The ideal individual is the sage, and a sage is one who comprehends the Way.sage is one who comprehends the Way.

The ideal ruler is also the sage, who The ideal ruler is also the sage, who might be supposed to be able to apply might be supposed to be able to apply his knowledge of the Way to the task of his knowledge of the Way to the task of ruling.ruling.

However, the question arises: However, the question arises: how fahow far should the ruler intervene?r should the ruler intervene?

For Laozi the key phrase is For Laozi the key phrase is WuweiWuwei (w (without action), ithout action), the implication being the implication being that the task of the ruler is to avoid dthat the task of the ruler is to avoid doing anything which might upset the oing anything which might upset the natural ordernatural order..

The state is a delicate thing which mThe state is a delicate thing which may be ruined by the least handling.ay be ruined by the least handling.

As a consequence, “governing a As a consequence, “governing a large state is like cooking a small large state is like cooking a small fish”. By avoiding intervention fish”. By avoiding intervention and by setting an example, the and by setting an example, the ruler might succeed in leading ruler might succeed in leading his people to a state of innocence his people to a state of innocence and simplicity. and simplicity.

The theory of Lao Zi exerted a great impaThe theory of Lao Zi exerted a great impact on the development of philosophy in Cct on the development of philosophy in China, and later scholars made use of his thina, and later scholars made use of his thinking in various ways . hinking in various ways .

About life he says "About life he says "Good fortune lies witGood fortune lies within bad, bad fortune lurks within goodhin bad, bad fortune lurks within good".".

In aesthetics, he advocated the concepts In aesthetics, he advocated the concepts of "Great sound is rarely heard" and "Greof "Great sound is rarely heard" and "Great images have no forms". at images have no forms".

Quotations from LaoziQuotations from Laozi 知人者智，自知者明。胜人者有力，自胜知人者智，自知者明。胜人者有力，自胜

者强。（摘自《道德经》第三十三章）者强。（摘自《道德经》第三十三章）

He who knows others is learned;He who knows others is learned;He who knows himself is wise.He who knows himself is wise.He who conquers others has power of He who conquers others has power of muscles;muscles;He who conquers himself is strong.He who conquers himself is strong.(Daodejing, Chapter 33)(Daodejing, Chapter 33)

知足不辱，知止不殆，可以长久。（摘自知足不辱，知止不殆，可以长久。（摘自《道德经》第四十四章）《道德经》第四十四章）

The contented man meets no disgrace;The contented man meets no disgrace;

Who knows when to stop runs into no Who knows when to stop runs into no danger –danger –He can long endure.He can long endure.(Daodejing, Chapter 44)(Daodejing, Chapter 44)

天下难事，必作于易；天下大事，必作于天下难事，必作于易；天下大事，必作于细。（摘自《道德经》第六十三章）细。（摘自《道德经》第六十三章）

The difficult (problems) of the worldThe difficult (problems) of the worldMust be dealt with while they are yet eMust be dealt with while they are yet easy;asy;The great (problems) of the worldThe great (problems) of the worldMust be dealt with while they are yet sMust be dealt with while they are yet small.mall.(Daodejing, Chapter 63)(Daodejing, Chapter 63)

天之道损有余而补不足。（摘自《道德天之道损有余而补不足。（摘自《道德经》第七十七章）经》第七十七章）

It is the Way of Heaven to take away frIt is the Way of Heaven to take away from those that have too muchom those that have too muchAnd give to those that have not enough.And give to those that have not enough.

(Daodejing, Chapter 77) (Daodejing, Chapter 77)

大器晚成，大音希声，大象无形。（摘自大器晚成，大音希声，大象无形。（摘自《道德经》第四十一章）《道德经》第四十一章）

Great talent takes long to mature;Great talent takes long to mature;Great music is faintly heard;Great music is faintly heard;Great form has no contour;Great form has no contour;(Daodejing, Chapter 41)(Daodejing, Chapter 41)

大成若缺，大直若屈，大巧若拙，大辩若讷。大成若缺，大直若屈，大巧若拙，大辩若讷。（摘自《道德经》第四十五章）（摘自《道德经》第四十五章）

The highest perfection is like imperfectThe highest perfection is like imperfection,ion,What is most straight appears devious,What is most straight appears devious,The greatest skill appears like clumsineThe greatest skill appears like clumsiness;ss;The greatest eloquence seems like stuttThe greatest eloquence seems like stuttering.ering.(Daodejing, Chapter 45)(Daodejing, Chapter 45)

以正治国，以奇用兵。（摘自《道德经》以正治国，以奇用兵。（摘自《道德经》第五十七章） 第五十七章）

Rule a kingdom by the Normal.Rule a kingdom by the Normal.Fight a battle by (abnormal) tactics of sFight a battle by (abnormal) tactics of surprise.urprise.(Daodejing, Chapter 57)(Daodejing, Chapter 57)

千里之行，始于足下。（摘自《道德经》千里之行，始于足下。（摘自《道德经》第六十四章） 第六十四章）

A journey of a thousand li begins at onA journey of a thousand li begins at one’s feet. e’s feet. (Daodejing, Chapter 64)(Daodejing, Chapter 64)

慎终如始，则无败事。（摘自《道德经》慎终如始，则无败事。（摘自《道德经》第六十四章）第六十四章）

By being careful at the end as at the beBy being careful at the end as at the beginningginningFailure is averted.Failure is averted.(Daodejing, Chapter 64)(Daodejing, Chapter 64)

天网恢恢，疏而不失。（摘自《道德经》天网恢恢，疏而不失。（摘自《道德经》第七十三章）第七十三章）

The heaven’s net is broad and wide.The heaven’s net is broad and wide.With big meshes, yet letting nothing slWith big meshes, yet letting nothing slip through.ip through.(Daodejing, Chapter 73)(Daodejing, Chapter 73)

天之道，利而不害；圣人之道，为而不争。天之道，利而不害；圣人之道，为而不争。（摘自《道德经》第八十一章）（摘自《道德经》第八十一章）

The Dao of HeavenThe Dao of HeavenBlesses, but does not harm.Blesses, but does not harm.The Way of the SageThe Way of the SageAccomplishes, but does not contend.Accomplishes, but does not contend.(Daodejing, Chapter 81)(Daodejing, Chapter 81)

信言不美，美言不信。善者不辩，辩者不信言不美，美言不信。善者不辩，辩者不善。（摘自《道德经》第八十一章） 善。（摘自《道德经》第八十一章）

True words are not fine-sounding;True words are not fine-sounding;Fine-sounding words are not true.Fine-sounding words are not true.A good man does not argue;A good man does not argue;He who argues is not a good man.He who argues is not a good man.(Daodejing, Chapter 81)(Daodejing, Chapter 81)

知和曰常，知常曰明。（摘自《道德经》知和曰常，知常曰明。（摘自《道德经》第五十五章） 第五十五章）

To know harmony is to be in accord wiTo know harmony is to be in accord with the eternal,th the eternal,(And) to know eternity is called discer(And) to know eternity is called discerning.ning.(Daodejing, Chapter 55)(Daodejing, Chapter 55)