Laozi said: Before heaven and earth took form, it was remote and obscure, a mixture as one, quiet and clear. The heavy and turbid became the earth; the refined and subtle became the sky. It separated into the four seasons, divided into yin and yang. Refined qi formed human beings, while coarse qi formed insects. Hardness and softness complemented each other, and thus all things came to life. Spirit and mind originate from heaven; bones and flesh derive from earth. When spirit enters its gate, and bones return to their roots, where then do I remain? Therefore, a sage follows the example of heaven and conforms to the earth, not bound by convention, nor led astray by others. He takes heaven as father and earth as mother, yin-yang as framework, and the four seasons as order. Heaven is tranquil and clear; earth is stable and peaceful. All things die when they go against this, but live when they follow it. Thus, stillness and emptiness are the dwelling of spiritual clarity, and nothingness is where the Dao resides. Spirit and mind are received from heaven; bones and flesh are derived from earth. "The Dao gives birth to One, the One gives birth to Two, the Two give birth to Three, and the Three give birth to all things." All things carry yin in the back and embrace yang in front, balancing their qi to achieve harmony.

Laozi said: Humans are born through the transformation of heaven and earth. In the first month, there is fat; in the second month, blood vessels form; in the third month, it becomes solid; in the fourth month, a fetus forms; in the fifth month, sinews develop; in the sixth month, bones take shape; in the seventh month, the form is complete; in the eighth month, movement begins; in the ninth month, restlessness arises; and in the tenth month, birth occurs. Once the body is formed, the five internal organs take shape. The liver governs the eyes; the kidneys govern the ears; the spleen governs the tongue; the lungs govern the nose; the gallbladder governs the mouth. The exterior serves as the surface, and the interior serves as the core. The head is round to emulate heaven, and the feet are square to resemble earth. Heaven has four seasons, five elements, nine divisions, and 360 days; humans have four limbs, five internal organs, nine orifices, and 360 joints. Heaven has wind, rain, cold, and heat; humans have giving and taking, joy and anger. The gallbladder corresponds to clouds, the lungs to air, the spleen to wind, the kidneys to rain, and the liver to thunder. Humans are similar to heaven and earth, with the heart as their master. The ears and eyes are like the sun and moon; blood and qi are like wind and rain. When the sun and moon deviate from their course, they eclipse each other and lose their light; when wind and rain come at improper times, they cause destruction and disasters. When the Five Stars deviate from their paths, states and regions suffer misfortune. The way of heaven and earth is vast and great, yet it still regulates its brilliance and cherishes its spiritual clarity. How then can a person's ears and eyes remain constantly stimulated without rest? How can spirit and mind continuously exert themselves without exhaustion? Therefore, a sage guards the inner self while not losing connection with the outer world. Blood and qi are the brilliance of a person; the five internal organs are the essence of a person. When blood and qi remain focused within without overflowing outward, the chest and abdomen become full and desires decrease. When desires decrease, the ears and eyes become clear, and hearing and vision become sharp and perceptive—this is called clarity. When the five internal organs remain connected to the heart without separation, then one's vital energy and will prevail, and conduct remains upright. When spirit and mind are strong, qi does not disperse; thus, nothing is inaudible when listening, nothing invisible when seeing, and no endeavor unsuccessful when undertaking. Thus, calamities have no way of entering, and sorrowful energies cannot invade. Therefore, the more one seeks, the less one gains; the greater what one sees, the smaller what one truly knows. The orifices are the doors and windows of spirit and mind; blood and qi serve as messengers for the five internal organs. Therefore, when ears and eyes indulge in sounds and colors, the five internal organs become agitated and unstable, blood and qi surge without rest, and spirit and mind roam unrestrained. When this occurs, even if calamities or blessings arrive as great as hills and mountains, there is no way to recognize them. Hence, a sage cherishes these faculties but does not allow indulgence beyond measure. A sage truly ensures that the ears and eyes are clear, discerning, and profound in understanding, free from temptation or longing. One's will and qi remain undisturbed by disturbances, maintaining clarity and tranquility with few desires. The five internal organs thus remain at ease; spirit and mind reside within the body without overstepping their bounds. In this state, one can observe beyond past events and into future matters, yet what is there to see between calamity and fortune? Therefore, the more distant one's outward pursuits, the less knowledge one truly possesses. Therefore, it is said that spirit and mind must not be allowed to indulge outwardly. Hence, the five colors confuse the eyes, causing them to lose clarity; the five sounds enter the ears, making them less perceptive; the five flavors disturb the mouth, leading to sores; desires and rejections agitate the heart, causing conduct to become reckless. Therefore, desires exhaust a person's qi; attachments and aversions weary one's essence. If not quickly dispelled, then willpower and vital energy gradually diminish day by day. People are unable to attain their full life span because they place excessive emphasis on sustaining life. Only those who do not cling to life in this way can thus achieve longevity. Heaven and earth operate in harmony, and all things are unified as one. To know the One is to know nothing that exists; to not know the One is to be unable to know anything at all. I, dwelling in the world, am also one thing among things; and all other things are likewise things. Between one thing and another, how do they distinguish each from the others? To desire life is not something that can be pursued with action; to hate death is not something that can be avoided. To regard life as lowly is not something to resent; to hold it in high esteem is not a cause for joy. Therefore, one should follow its nature and find peace within it, without daring to push beyond or seek extremes. In this way, the highest form of happiness is achieved.

Laozi said: The so-called sage conforms to the time and is at peace with his position, adapts to the age and finds joy in his occupation. Sorrow and joy are deviations from virtue; liking and hating are burdens on the mind; happiness and anger are excesses of the Dao. Therefore, when he lives, it follows Heaven's course; when he dies, it transforms into things. When still, he harmonizes with Yin's virtue; when active, he moves in harmony with Yang's waves. Thus, the heart is the master of the body, and spirit is the treasure of the mind. If the form labors without rest, it will collapse; if essence is used without ceasing, it will be exhausted. Therefore, sages follow this principle and dare not transgress it. Responding to existence with nonexistence, one must investigate its principles; receiving the substantial with emptiness, one must exhaust its limits. Remaining tranquil and joyful, empty and quiet, thus completing one's life span, without attachment or preference, embracing virtue and cultivating harmony, in order to follow Heaven. Being on equal terms with Dao, neighboring virtue, not initiating blessings nor preceding calamities, remaining unaltered by birth or death—thus he is called the most spiritual. If one follows the Dao, then in seeking nothing will be left waiting; if one acts with it, nothing will remain unaccomplished.

Laozi said: Lighten the world and the spirit will be free from burdens; regard all things as insignificant, and the mind will not be confused. Regard life and death as equal, and one's will will not waver; see change as uniform, and wisdom will not become disoriented. The sage leans on a pillar that cannot be bent, walks along a path without barriers, draws from an inexhaustible treasury, studies under a teacher who does not die. He proceeds nowhere without success and encounters nothing he cannot penetrate. Whether bending or stretching, bowing or lifting his head, he embraces fate without confusion and turns with ease; fortune and misfortune, benefit and harm are insufficient to trouble his mind. Those who act in accordance with righteousness may be moved by benevolence, but cannot be coerced by force; they can be guided by justice, but not swayed by profit. A gentleman dies for righteousness and cannot be detained by wealth or rank. One who upholds righteousness is not frightened by the threat of death—how much less so one who practices non-action! One who practices non-action is free from burdens. A person without burdens regards the world as a shadow or a pillar, looking upward to observe the conduct of sages and deeply contemplating the meaning of morality; examining downward the behavior of the common people, such a one is indeed worthy of admiration. He who does not regard the world as something to be possessed is like the great drum that establishes learning.

Laozi said: Honor, power, and great profit are what people covet; yet compared to one's own body they are of low value. Therefore, a sage eats enough merely to satisfy hunger and sustain the breath, wears clothes sufficient only to cover the body and ward off cold. He satisfies his emotions and rejects excess, does not covet gain, and does not accumulate much. His eyes remain clear but do not gaze; his ears remain quiet but do not listen; he closes his mouth and speaks no words; he entrusts his heart without concern or calculation. He abandons wisdom and cleverness, returns to the great simplicity, rests his spirit, removes knowledge and old habits, has neither preference nor aversion—this is called complete understanding. To remove filth and burdens, nothing surpasses returning to one's original source; what then cannot be accomplished? Those who understand the harmony of preserving life cannot be tempted by profit; those who comprehend the connection between inner and outer signs cannot be swayed by power. Beyond all externals lies the greatest, beyond all internals lies the most precious. To know what is truly precious—where can one go without success?

Laozi said: In ancient times, those who cultivated the Dao regulated their emotions and dispositions, refined their minds, nurtured themselves with harmony, maintained balance in all things, found joy in the Dao while forgetting low status, and felt peace through virtue while forgetting poverty. There are natures that do not desire; without desire, one does not seek. There are minds that do not find joy; without joy, one does not act. What is of no benefit to nature should not burden virtue, and what is inconvenient for life should not disturb harmony. Not indulging the body in unrestrained desires and yet observing propriety, one can become a model for the world. Eat according to hunger, wear clothes suited to one's form, dwell comfortably without excess, act in accordance with emotions, possess the wealth of the world without claiming it, entrust all things without seeking profit—how could such a person lose their nature and life due to poverty, wealth, honor, or low status! If one can remain thus forever, it may be said that they truly embody the Dao.

Laozi said: When human beings receive vital energy from Heaven, the ears and eyes relate to sounds and colors; the nose and mouth relate to fragrances and stenches; the skin relates to cold and warmth. Their nature is one and the same, yet some die while others live, some become gentlemen while others become petty men—this difference arises because of different ways in which they are controlled. The spirit is the source of wisdom; when the spirit is clear, wisdom becomes bright. Wisdom is the repository of the mind; when wisdom is impartial, the mind remains balanced. No one uses flowing puddles as a mirror but rather still water, because it is clear and tranquil. Therefore, only with a clear spirit and an even mind can one truly perceive the nature of things. Hence, those who wish to use something must necessarily rely on what is not used. A mirror that is clear will not be defiled by dust; a spirit that is pure will not be misled by desires. Therefore, when the mind has a purpose, the spirit responds with vigor and presence; but when it returns to emptiness, agitation dissipates and rest is preserved—this is the way of the sage's wandering. Therefore, one who wishes to govern the world must first understand the nature and destiny of life; only then can he do so properly.

Laozi said: The so-called sage is merely one who regulates his emotions, eats according to the capacity of his stomach, wears clothes suited to his body's form, and restrains himself; thus, thoughts of greed and corruption have no way to arise. Therefore, those who can possess the world must not do so for the sake of the world itself; those who can attain a good reputation must not seek it through improper actions. If one truly understands the nature of life, benevolence and righteousness will naturally follow. If the spirit is unobstructed, and the mind bears no burden, if one's understanding is clear and unimpeded, and one remains calm and free from worldly concerns, then power and profit cannot entice him, music and beauty cannot corrupt him, eloquent speakers cannot persuade him, the wise cannot move him, and the brave cannot frighten him. This is how a true person roams through life. He who brings forth life does not cling to life; he who transforms change does not follow transformation. Those who do not grasp this principle, although they may understand the unity of heaven and earth, illuminate as clearly as the sun and moon, resolve complex problems with eloquence, or speak so persuasively that even metal and stone are moved—still achieve nothing for the world. Therefore, a sage never loses what he holds fast to.

Laozi said: "Stillness, quietude, tranquility and non-attachment are the means to cultivate life; harmony, pleasure, emptiness and nothingness are the ways to uphold virtue. When externally there is no disturbance within, then one's nature attains its proper state; when internally still and unmoved, harmony prevails and virtue remains in its rightful place. To nurture life through this principle and to embrace virtue throughout one's years may be called truly embodying the Dao." If so, then the blood vessels will not be obstructed, the five viscera will have no accumulated qi, misfortune and fortune cannot twist or deceive, praise or blame cannot defile. Without such a time, who could succeed? One may possess talent but if it does not meet its proper era, even one's own body cannot escape suffering; how much less so for those without the Dao! One who with the eyes can discern the tip of an autumn hair will not hear the sound of thunder; one whose ears are attuned to the music of gold and jade will not see the form of Mount Tai. Therefore, he who is intent on small matters inevitably forgets the great ones. Now, as all things in the world come forth, they uproot my life and extract my essence, like a spring's source. Even if I wish not to receive them, how can that be possible? Now, a basin of water, if left to clear for several days, can reflect one's eyebrows and eyelashes; yet it takes but a single disturbance to make it murky, after which even the shapes of squares and circles cannot be discerned. Likewise, human spirit and energy are hard to purify but easily corrupted—just like the water in a basin.

Laozi said: The highest sage follows Heaven; the next level values virtuous men, and the lowest entrusts to ministers. To entrust to ministers is the way of danger and destruction. To value virtuous men is the source of foolishness and confusion. To follow Heaven is the principle for governing heaven and earth. Emptiness and stillness are the kings; emptiness accepts nothing but holds all, stillness supports everything without effort. He who knows the Way of emptiness and stillness can govern from beginning to end. Therefore, sages use stillness as governance and movement as disorder. Hence it is said: Do not disturb or entangle, and all things will naturally become clear; do not startle or alarm, and all things will regulate themselves. This is called the Way of Heaven.

Laozi said: The Son of Heaven, marquises and dukes regard the empire or a state as their home, and consider all things as livestock. Possessing the vastness of the world and the multitude of all things, they become full in spirit and arrogant in will. Those who are great use military force to invade the small; those who are small act haughtily and oppress the lowly. Their minds are extravagant and expansive, just like a whirlwind or a torrential rain—such conditions cannot last long. Therefore, the sage governs by the Dao, upholds unity and non-action without depleting the vital breath. He sees smallness and maintains gentleness, retreating and refraining from possession, emulating the rivers and seas. The rivers and seas do not act forcefully; thus, their fame and achievements arise naturally. Because they do not force matters, they are able to become kings. Being like the receptive female of the world, they attain a spiritual immortality. By loving themselves, they achieve true worth. Those with power over ten thousand chariots take all things as the basis for fame and achievement; their authority is extremely heavy and cannot be treated lightly. If one treats it lightly, then fame and achievements will not be realized. The Dao, though great, is perfected through smallness; and though numerous, it is governed by fewness. Therefore, the sage uses the Dao to guide the world. The gentle and subtle are manifestations of smallness; the frugal and restrained are expressions of fewness. Because they see smallness, they can thus achieve greatness; because they see fewness, they can thereby attain beauty. The way of Heaven is to suppress the high and elevate the low, to reduce what is in excess and provide for what is lacking. The rivers and seas occupy the lowest places on earth; therefore, all under heaven flow toward them and honor them. The sage remains humble and modest, demonstrating quietness, restraint, and yielding—this is a manifestation of being lowly. A mind that is empty and devoid of pretension shows itself as lacking—this is an expression of insufficiency. Because they appear lowly, they can thus attain the highest; because they show themselves as insufficient, they are thereby able to become virtuous. The arrogant do not stand firm; the extravagant do not endure long; the violent perish; and those who overflow with excess meet destruction. A whirlwind or a downpour does not last for an entire day; a small stream cannot remain full even for a moment. Whirlwinds and torrential rains embody violent force, hence they cannot persist and are extinguished. Small streams occupy positions of violence, so they inevitably lose their place. Therefore, the sage embraces passivity and receptiveness, rejects extravagance and arrogance, and dares not to act with violent force. By embracing passivity and receptiveness, he is thus able to establish strength and dominance; by refraining from extravagance and arrogance, he thereby attains lasting stability.

Laozi said: The way of Heaven reaches its extreme and then reverses; when fullness is attained, it must be reduced—this is exemplified by the sun and moon. The sage daily reduces and preserves the vital breath, never daring to become self-satisfied; he progresses each day by embracing receptiveness. His virtue and merit do not decline—this is the way of Heaven. Human nature generally prefers height over lowliness, gains over losses, profit over illness, honor over humility, nobility over meanness. Ordinary people act according to these desires, hence they cannot achieve success; they cling to them, thus failing to obtain what they seek. Therefore, the sage follows Heaven's way: he achieves without acting forcefully, attains without clinging to things. He shares feelings with people but differs in his path; thus, he is able to endure for a long time. Therefore, the Three Sovereigns and Five Emperors had warning vessels, named Youzhi; when it was empty, it stood upright, but when full, it overturned. When things reach their height, they decline; when the sun reaches its zenith, it begins to move westward; when the moon is full, it wanes. Joy ends in sorrow. Therefore, those who are wise and knowledgeable guard themselves with humility; those well-informed and eloquent maintain restraint; those strong and courageous preserve caution; those wealthy and powerful uphold modesty; those whose virtue spreads throughout the world practice yielding. These five principles were how the former kings maintained their rule over the world. "One who follows this Dao does not desire fullness; precisely because one does not seek fullness, therefore decay does not give rise to new formations."

Laozi said: The sage, together with Yin, remains at ease; and together with Yang, opens up. If one can attain a state of no pleasure, then there is nothing that is not pleasurable. When there is nothing that is not pleasing, this is the utmost joy indeed. Therefore, inner joy extends outward, and one does not use external pleasures to delight the inner self. Thus, there is spontaneous joy; hence, one's will becomes more precious than the world itself. The reason for this is that it follows the essential principle of governing the world. It does not lie in others but in oneself; it does not depend on people but on one's own body. When the self is cultivated and harmonized, all things are complete. Therefore, those who understand the principles of the mind transcend desires, preferences, and aversions. Thus, they have no particular joy, no anger, no pleasure, no suffering; all things are equally profound and unified—there is nothing that can be called right or wrong. Therefore, a gentleman has an unchanging principle; a woman maintains an unwavering conduct. One does not need power to be respected, nor wealth to be rich, nor strength to be strong. He is not drawn to material goods, nor greedy for worldly fame. He does not regard nobility as security, nor lowliness as danger. Body, spirit, breath, and will each reside in their proper place. The body is the dwelling of life; breath is the origin of life; spirit is the ruler of life. If any one of these loses its proper place, all three are harmed. Therefore, when the spirit is held as primary, the body follows and benefits; but if the body is taken as the controlling force, the spirit follows and suffers harm. Those whose lives are marked by greed, gluttony, and excessive desires find no greater suitability than in power and profit; they are lured and enamored by fame and rank. They rely on their supposed superior knowledge to attain a position higher than that of the world. As a result, their spirit and energy gradually diminish and drift away. Prolonged indulgence prevents them from returning, so the body becomes empty within while resisting internally; thus, there is no way for harmony to enter. Therefore, such people are often afflicted with blindness, forgetfulness, and loss of self. Spirit, energy, will, and breath grow stronger and more abundant when kept still; they gradually diminish and age when agitated. Therefore, the sage nurtures his spirit, harmonizes and softens his breath, maintains balance in his body, and moves with the rise and fall of the Dao. In this way, all transformations of things under heaven correspond accordingly, and all changes in affairs are met with appropriate response.

Laozi said: What is called a true person (zhenren) is one whose nature conforms to the Dao. Therefore, he who possesses yet appears as if possessing nothing, is substantial yet seems empty; he governs the inner self but not the outer world. He understands the primordial essence (Tai Su), practices non-action and returns to simplicity, embodies the fundamental nature and embraces the spirit, thus wandering at will through the root of heaven and earth. He wanders carelessly beyond the filth and dust, roaming freely in a life free from worldly affairs. He does not carry mechanical cunning or cleverness in his mind; he is clear about what requires no pretense, and does not change with external things. Though aware of transformations in events, he remains steadfast in his essence. His thoughts are focused inwardly, comprehending both misfortune and fortune as one. In dwelling, he knows not what he is doing; in action, he knows not where he is going. He attains knowledge without study, sees without looking, accomplishes without acting, distinguishes without governing. He responds only when moved by feeling, acts only when compelled, proceeds only out of necessity—like light that shines, like a shadow that follows. He takes the Dao as his path; thus, he acts only in response to circumstances. Broad and empty within, he is tranquil and void, regarding myriad lives as one transformation, and ten thousand differences as one fundamental principle. He possesses essence but does not employ it, has spirit yet does not use it. He guards the simplicity of great wholeness and dwells in the midst of ultimate refinement. When he sleeps, he dreams not; when he is wise, no wisdom arises. His movements are formless, his stillness without body. He exists as if non-existent, lives as if dead. Entering and leaving without boundary, he commands spirits and deities. This is what spirit and essence can achieve in ascending to the Dao. Allowing one's spirit and energy to flow freely without losing connection with the original (yuan), day and night without interruption, harmonizing with all things in springlike vitality—this is what arises when the heart unites and gives birth to life. Therefore, the body may decay while the spirit has never changed. By remaining unchanged in response to transformation, it undergoes countless changes and transformations without ever reaching an end. That which transforms returns to formlessness; that which does not transform coexists with heaven and earth from the beginning. To coexist from the beginning is itself a kind of transformation. This is how the true person (zhenren) roams in pure, essential Dao.

Laozi said: The Dao is the highest of all, without equal; it is the deepest of all, with no bottom. It is level as a plumb line, straight as a string, round as a compass, and square as a carpenter's square. It encloses heaven and earth without an outer or inner boundary, thoroughly unifying coverage without any division. Therefore, those who embody the Dao do not become angry or happy; when they sit, they have no worries, and when they sleep, they do not dream. They see things and give them names, and when affairs come, they respond accordingly.

Laozi said: Those who desire to possess a reputation will inevitably create affairs; when affairs arise, they abandon the public for private interests, forsake the Dao and rely on themselves. They do good deeds only in pursuit of praise, and establish themselves as virtuous or wise. Thus governance does not follow reason, and actions do not conform to the proper time. When governance does not follow reason, there are many accusations; when affairs do not conform to their proper time, they achieve no success. Acting recklessly while seeking results, even if some success is achieved, it is insufficient to justify responsibility; failure, however, is sufficient to destroy one's life.

Laozi said: Do not be the embodiment of reputation; do not be the repository of schemes; do not bear responsibility for affairs; do not be the master of wisdom. Conceal oneself without form, act without idleness; do not precede blessings, nor initiate misfortunes. Begin without visible form, and act only when necessity compels. If one desires blessings, first avoid misfortune; if one seeks benefits, first distance oneself from harm. Therefore, one who attains peace through non-action will face danger if they lose the source of their peace; one who achieves order through non-action will encounter chaos if they lose the foundation of governance. Hence it is said: "Do not desire to be as polished and precious as jade, nor as isolated and aloof as a stone." Those whose skin is beautiful will inevitably be skinned; those with fine horns will certainly lose their lives. Sweet springs are sure to dry up, and straight trees are bound to be cut down. Flowery words that seem admirable often lead to faults later on. A mountain containing jade in its stone suffers damage because of it. The troubles of the common people indeed lie in speech.

Laozi said: Actions must follow the course of time; those who do not know this will turn blessings into misfortunes. Heaven is the canopy, Earth is the base; those who skillfully employ the Dao will never be exhausted. Earth is the base, Heaven is the canopy; those who skillfully follow the Dao will always remain unharmed. The Five Elements, when placed in opposition, must have one that overcomes the other; all things under Heaven's coverage are without exception weighed and measured. Therefore it is said: "To know yet pretend not to know is superior; to feign knowledge while lacking it is a sickness."

Laozi said: Mountains produce gold, stones produce jade, yet they end up destroying each other; trees give birth to insects that consume them. Likewise, when people create affairs, they ultimately harm themselves. Those who are fond of creating affairs have never failed to encounter misfortune; those who strive for profit have never failed to fall into destitution. Skilled swimmers drown, and expert riders fall from their horses—each suffers calamity precisely because of what they love most. Success lies in timing, not in contention; governance lies in the Dao, not in sainthood. Earth remains low and does not strive for height, thus it is secure and free from danger; water flows downward without seeking speed, hence it departs without delay. "Therefore, the sage, holding nothing fast, experiences no loss; acting through non-action, he suffers no failure."

Laozi said: A single word cannot be exhausted; two words become the model for all under Heaven; three words make one a leader among feudal lords; four words are matched by none in all of Heaven. Upholding sincerity and faith cannot be exhausted; cultivating virtue and the Dao becomes the model for all under Heaven. Promoting virtuous individuals makes one a leader among feudal lords, while hating few and loving many renders one unparalleled in all of Heaven.

Laozi said: There are three causes of death for a person that are not due to fate: immoderate diet and neglecting one's body—illness will kill them; endless pursuit of pleasure and ceaseless desire—punishment will kill them; using the few to challenge the many, or the weak to defy the strong—arms will kill them.

Laozi said: He who gives generously will receive a beautiful reward; he who harbors great resentment will suffer deep misfortune. To give little yet expect much in return, or to accumulate grievances without suffering consequences—such things have never existed. Examining the reason for where one has gone reveals the cause of where they came from.

Laozi said: Investigate Heaven's mandate, regulate one's mental discipline, manage likes and dislikes, and harmonize emotions and nature—then the way of governance will be unimpeded. Investigating Heaven's mandate means one will not be confused by misfortune or blessings; regulating one's mental discipline means one will not act on impulsive joy or anger; managing likes and dislikes means one will not crave useless things; harmonizing emotions and nature means one's desires will not exceed moderation. Not being confused by misfortune or blessings means one's actions and stillness follow the natural order; not acting on impulsive joy or anger ensures rewards and punishments are impartial; not craving useless things prevents desires from harming one's nature; and keeping desires within moderation leads to nurturing life through contentment. All of these four principles require no seeking from outside, nor relying upon others—they are attained by turning inward and reflecting upon oneself.

Laozi said: Do not seek actions that invite criticism; do not resent others for criticizing oneself. Cultivate virtue sufficient to earn praise, yet do not seek others' commendation of oneself. One cannot prevent misfortune from coming; to believe in one's own wisdom is false. One cannot ensure blessings will surely arrive; to believe in one's own humility is also false. Misfortune that comes is not of one's own making, so even in adversity there is no sorrow; blessings that arrive are not the result of one's own efforts, so even when things go well, there is no arrogance. Therefore, in leisurely seclusion the mind remains joyful, and through non-action governance is achieved.

Laozi said: The Dao lies in safeguarding what one already possesses, not seeking what has yet to be obtained. To pursue what one does not have will result in the loss of what is already there; but by cultivating what one already has, what one desires will naturally come. Governance is not yet secure from disorder, and those who hastily seek to impose order will inevitably face danger. Travelers cannot avoid wrongdoing entirely, and those who urgently pursue fame will surely be hindered. Therefore, the greatest blessing lies in having no misfortune, and the greatest benefit lies in suffering no loss. Therefore it is said: "Things may be increased yet suffer loss, or diminished yet gain benefit." The Dao cannot be pursued for the sake of profit, but it can calm the spirit and avoid harm. Therefore, one may often escape misfortune without ever having experienced blessings, and remain free from guilt without ever achieving merit. The Dao is vast and obscure, following Heaven's authority, sharing the same breath as Heaven—without thought or deliberation, without preparation or accumulation. It does not welcome those who come, nor send off those who depart. Though people may move in all directions, it remains steadfast at the center. Therefore, even among many crooked ones, one does not lose one's uprightness; moving with the flow of all under Heaven, one never departs from one's domain. One neither seeks goodness nor avoids ugliness, but follows the way of Heaven. One does not initiate actions, nor cling to oneself, but follows the principles of Heaven. One makes no prior plans and does not forsake the right time, setting appointments with Heaven itself. One does not seek gain, nor reject blessings, following Heaven's rules. Within, there is no extraordinary fortune; without, there is no unusual misfortune—thus, neither blessings nor calamities arise, and how could one suffer harm from others? Therefore, the highest virtue ensures that words and gifts are in harmony, affairs and blessings align; those above and below share a single mind, with no divergent paths or side views. They remove embellishments of evil and open the way to goodness, thus guiding the people toward the right path.

Laozi said: To do good invites encouragement, to do evil invites scrutiny; encouragement brings responsibility, and scrutiny brings misfortune. Therefore, the Dao cannot be pursued by advancing for fame, but can be cultivated by retreating to refine oneself. Therefore, the sage does not seek a reputation through actions, nor pursue praise by displaying knowledge. Governance follows nature's course, and he takes no personal part in it. Those who act may still fail; those who seek may still obtain nothing. People may reach their limits while the Dao remains unimpeded. To possess wisdom yet practice non-action is as effective as having no wisdom at all; to have ability yet take no action is as virtuous as being without ability. Possessing wisdom as if one had none, possessing ability as if one had none—when principles of the Dao are fully understood, human talent becomes irrelevant. Human beings and the Dao cannot both be clearly manifested; when people love reputation, they do not follow the Dao. When the Dao prevails over human desires, fame ceases. But when the Dao fades and human names become prominent, danger and downfall are near.

Laozi said: Even if a trustworthy person were to divide wealth, it would be no better than determining shares and drawing lots—why is this so? Those with deliberate intent in achieving fairness are inferior to those without such intent. Even if an upright person were to guard wealth, it would be no match for locking the door and keeping it sealed. For one with desires in uprightness is inferior to one without desire at all. When others point out one's flaws, resentment arises; when a mirror reveals ugliness, joy follows. If a person can interact with things without relating them to oneself, he will be free from burdens.

Laozi said: Those who wish to persuade others in any matter must do so either through valuable gifts or through humble words. Gifts are meager yet desires remain insatiable; a humble posture and empty words, though eloquently spoken, fail to establish true connection. Oaths and covenants may be made, but agreements are often broken before the day is out. Therefore, gentlemen do not outwardly adorn themselves with benevolence and righteousness, but inwardly cultivate the Dao and its methods. Cultivate the affairs within one's territory, make full use of the land, encourage the people to stand firm in loyalty, strengthen city walls and fortifications, unite those above and below as one, and together defend the state. In such a case, those who seek glory will not attack without cause, and those driven by profit will not assault what is difficult to obtain. This is the sure way to remain intact, and the certain principle of benefit.

Laozi said: The sage does not yield to his mind, while the common person cannot overcome his desires. A gentleman acts with uprightness and integrity, whereas a petty person follows crooked and corrupt ways. Internally in harmony with one's nature, externally aligned with righteousness, acting according to principle and not bound by external things—this is the uprightness of integrity. Those who indulge in taste, become excessive in music and beauty, act on impulses of joy and anger, and disregard future consequences—these are the corrupt ways of evil influence. Evil and uprightness harm each other; desire and nature damage one another—they cannot coexist. One must rise while the other falls, so the sage abandons desire and follows nature. The eyes desire beauty, the ears desire sound, the nose desires fragrance, and the mouth desires flavor. When these combine to bring pleasure, they are inseparable from considerations of gain and loss—this is craving. The eyes, ears, nose, and mouth themselves do not know what they desire; it is the mind that controls them. Each sense attains its object accordingly. From this we can see clearly that desires cannot be completely overcome.

Laozi said: Those who cultivate their bodies and nurture their nature regulate their rest and living conditions, moderate diet and drink, harmonize joy and anger, balance activity and stillness. When one's inner self is in order, righteousness prevails, and evil influences have no way to enter. Adorning the exterior harms the interior; indulging emotions damages the spirit. Those who focus on outward appearances obscure their true nature. One who never for a moment forgets to be virtuous will surely exhaust his nature; one who, within a hundred steps, forgets to maintain an appearance, will certainly burden his form. Therefore, beautiful wings injure the bones, luxuriant branches harm the roots—there is no place in the world where both beauty and well-being can coexist perfectly.

Laozi said: Heaven has brightness but does not worry about the people's darkness; Earth possesses wealth but does not concern itself with human poverty. One who attains the highest virtue and Dao is like a hill or mountain—majestic and unmoving, serving as a guide for travelers. He upholds his own integrity while providing for things, yet he does not bestow favors upon others. Those who use what he provides do not feel indebted to him; thus, he remains at peace and endures for long. Heaven and Earth possess nothing in particular, hence they take nothing away; they claim no virtue, nor do they bear resentment. Those who are quick to anger will inevitably accumulate resentment; those who give generously often end up taking away. Only by following the natural course of Heaven and Earth can one truly prevail in accordance with principle. Therefore, when praise is heard, censure follows; when goodness appears, evil accompanies it. Benefit is the beginning of harm, and blessings are the precursor to misfortune. If one does not seek benefit, there will be no harm; if one does not pursue blessings, there will be no calamity. Let the preservation of one's body be constant, for wealth and honor are but temporary possessions.

Laozi said: The sage does not wear unusual or extravagant clothing, nor engage in strange and eccentric behavior. His attire is simple and unadorned; his conduct is ordinary and unnoticed. He is open-minded yet not showy, in adversity yet undaunted, honored yet unostentatious, hidden yet unstained by disgrace, different yet not bizarre. Whether he acts or remains the same, there is no name to describe him—this is called great harmony with the Dao.

Laozi said: The Dao is to maintain one's integrity and await Heaven's will. When the time comes, it cannot be met in advance or reversed; when the time passes, it cannot be grasped by lingering. Therefore, the sage neither advances to seek nor retreats to yield. For three years following the course of time, time moves away from me; for three years apart from time, time lingers behind me. Neither departing nor approaching, he remains centered and steadfast in his place. The Dao of Heaven is impartial; it bestows only upon virtue. When blessings arrive, they are not the result of personal seeking, so one does not boast of merit. When misfortune comes, it is not caused by oneself, so one does not regret one's actions. The mind remains tranquil and undisturbed in its center, without burdening virtue. Even when dogs bark, one feels no alarm; confident in one's sincerity, there are no excesses or transgressions. Thus, those who understand the Dao remain unconfused, and those who know their fate feel no sorrow. When emperors and kings die, their remains are buried in the fields; yet they are honored with sacrifices in the Mingtang Hall—this shows that spirit is more precious than form. Therefore, when spirit governs the body, one follows the Dao; but when the body overpowers the spirit, one reaches an impasse. Though wisdom and intelligence may be employed, they must ultimately return to the spiritual—this is called great harmony.

Laozi said: In ancient times, those who preserved themselves found joy in virtue and forgot their low status; thus, fame could not move their will. They took delight in the Dao and forgot poverty; therefore, profit could not stir their hearts. Thus they were humble yet joyful, still yet serene. To worry about the chaos of the world with a life span measured in years is like worrying over the drying up of the Yellow River and weeping to add more water. Therefore, one who does not fret over disorder in the world but finds joy in personal cultivation may be spoken to about the Dao.

Laozi said: There are three grievances people bring upon themselves: when one's rank is high, others envy him; when one holds great office, the ruler dislikes him; and when one receives heavy emoluments, others resent him. The higher the rank, the more humble one's attitude should be; the greater the office, the smaller and more cautious one's heart must be; the heavier the emoluments, the broader one's giving must become. Cultivating these three principles prevents resentment from arising. Therefore, nobility takes humility as its foundation, and height takes lowliness as its base.

Laozi said: Speech is used to communicate oneself to others; listening is used to convey others to their destination. Even if one hears, it is like being deaf—human communication remains blocked. Therefore, those afflicted with the illness of "hearing-deafness" understand nothing of affairs; this condition is not merely about physical deafness in body and form! It also resides within the mind. Obstructed, with no understanding of how to communicate—this is a case of spiritual deafness and blindness. The Dao, as the ultimate principle, is the source from which all forms arise; thus, it is most intimately connected to them. Those who partake of grain and breathe air all live long lives—thus, as a ruler, it is indeed benevolent. All wise people study it—thus, as a teacher, it is truly enlightened. People all waste what is useful by pursuing the useless; thus, knowledge remains shallow and days are insufficient. If one uses the time spent on games to inquire about the Dao, understanding will become profound. To ask or not to ask—the difference is like that between a deaf-mute person and others.

Laozi said: Human nature inclines to be convinced by virtue, not by force. Virtue is valued for its presence, not for its arrival. Therefore, if the sage wishes to be esteemed above others, he first esteems others; if he desires respect from people, he first respects them; if he wants to surpass others, he first overcomes himself; and if he seeks to humble others, he first humbles himself. Thus, distinctions of rank, honor, and humility are all governed by the Dao. The ancient sage-kings, by humbling themselves in speech and placing others before themselves in action, were loved and supported by all under Heaven—who eagerly promoted them without weariness, honored them without burden. This was because their virtue was abundant and their spirit harmonious. Thus it is known: to give is to gain, to place oneself last is to be first—this is close to the Dao indeed.

Laozi said: When virtue is slight but favor is great, it invites mockery; when ability is low yet rank is high, danger follows. Without great merit yet receiving heavy emoluments brings peril. Therefore, things may be increased and yet suffer loss, or reduced and yet gain benefit. Common people all know the benefits of profit, but do not understand the harm in illness; only the sage knows that illness can be a benefit and that profit can become a disease. Therefore, a tree bearing fruit twice in one year will surely injure its roots; a family that digs up hidden treasures will inevitably suffer misfortune afterward. Great profit often turns into harm—this is the way of Heaven.

Laozi said: When petty people engage in affairs, they do so merely for gain; when gentlemen act, they do so only if it is righteous. Those who do good deeds are not seeking fame, yet fame follows them. Fame does not seek profit, yet profit comes to it. The desires may be the same, but their ultimate outcomes differ; therefore, whenever action brings benefit, loss soon follows. Those whose words lack consistent truth and whose actions have no constant appropriateness are petty people. Those who understand one matter well and excel in a single skill are ordinary individuals. Those who encompass all knowledge, possess multiple abilities, and skillfully employ their talents are the sages.

Laozi said: Life is a borrowed condition, death the return to one's origin. Therefore, in times of peace, one protects oneself through righteousness; in times of chaos, one defends righteousness with one's life. The day of death marks the end of conduct, so gentlemen must be cautious and use their lives wisely for this single purpose alone. Therefore, life is bestowed by Heaven, and one's fate is determined by the times. To possess talent yet not encounter a suitable era is the will of Heaven; to seek it with principle is possible, but attainment depends on destiny. A gentleman is capable of doing good but cannot necessarily receive blessings; he refrains from wrongdoing yet may not surely escape misfortune. Therefore, when a gentleman encounters the right time, he advances in accordance with righteousness—what fortune could be greater than this! When the time is not right, he withdraws according to propriety—what misfortune could there possibly be! Therefore, even when in poverty and lowly status, one still does not regret it—for he has attained what is truly valuable.

Laozi said: People possess harmonious or discordant energies that arise from the mind. When the mind is orderly, energy flows smoothly; when the mind is chaotic, energy becomes disharmonious. The order or disorder of the mind depends on virtue and the Dao. To attain the Dao brings an orderly mind; to lose it causes mental confusion. An orderly mind leads to mutual yielding; a confused mind results in contention. Yielding fosters virtue, while contention breeds harm. Virtue ensures harmonious energy, whereas harm gives rise to discordant energy. Harmonious energy means one sacrifices for others; disharmonious energy means harming others for self-gain. These two types of energies can be guided and controlled through the Dao. The way of Heaven is like an echo responding to a sound. When virtue accumulates, blessings arise; when misdeeds accumulate, resentment follows. Offices collapse in times of prosperity, filial piety declines with the rise of wife and children, troubles emerge after worries are resolved, and illness worsens just as it begins to heal. Therefore, "Be as cautious at the end as at the beginning—then no failure will occur."

Laozi said: To elevate the crooked alongside the upright—how can justice be achieved? To raise the upright above the crooked, yet not allow them to proceed forward—that is what is meant by being similarly tainted but differing in sinking.

Laozi said: The sage sees life and death as one, the foolish also see life and death as one; yet they do not understand where benefit and harm truly lie. The Dao is suspended in Heaven, things are spread upon Earth, and harmony resides within people. If the ruler of people fails to maintain harmony, then Heavenly energy will not descend, earthly energy will not ascend, Yin and Yang will be out of balance, winds and rains will come at improper times, and the people will suffer from illness and hunger.

Laozi said: To possess an army of ten thousand soldiers is not as valuable as hearing a single appropriate word. To obtain the pearl of Suihou is not as beneficial as understanding the cause of affairs. To acquire the jade 璧 of He Shi is not as advantageous as knowing what suits the situation. Though the world may be vast, those who favor war will perish; though a state may be at peace, those who love battle are in danger. Therefore it is said: "In small states with few people, let there be plows and farming tools, but do not use them for warfare."

Laozi said: Those who can become hegemonic rulers are necessarily victorious; those who can defeat the enemy are necessarily strong. To be strong, one must employ human strength; to employ human strength, one must gain the people's hearts. To win the people's hearts, one must first cultivate self-mastery; and self-mastery is found in those who are gentle and yielding. To defeat those who are not as strong as oneself is one thing, but to contend with equals leads to conflict. The victory of the gentle arises when facing those equal or stronger—such outcomes cannot be measured by ordinary standards. Therefore, it is precisely through non-contention that the many weak can achieve a great and decisive victory.

Wenzi asked about the Dao. Laozi said: "If one's learning and inquiry are not thorough, then one's understanding of the Dao will be shallow." All who listen do so in order to attain wisdom, to accomplish virtuous conduct, and to achieve fame and success. If one's listening is not thorough, one's understanding will be unclear; if it is not deep, one's comprehension will remain shallow. Therefore, the superior learner listens with spiritual awareness, the intermediate learner listens with the mind, and the inferior learner listens merely with the ears. One who listens only with the ears grasps knowledge only on the surface; one who listens with the mind internalizes it to the level of flesh and sinew; one who listens with spiritual awareness assimilates learning deep into the marrow of the bones. Therefore, if one listens without depth, one's knowledge will be unclear; and if one's knowledge is unclear, one cannot fully grasp its essence. If one cannot fully grasp its essence, then one's practice will not succeed. The principle of listening involves maintaining a humble and tranquil mind, reducing one's breath and avoiding agitation. One should be free from thoughts and worries; the eyes should not gaze aimlessly, and the ears should not listen carelessly. One must respect and accumulate spiritual energy, allowing inner intent to become full and unified. Once understanding is attained, it must be firmly held onto and preserved for the long term. The Dao originates and has a beginning; it begins with softness and weakness, but is completed through strength and firmness. It starts from small and few things, yet achieves greatness through the many and long. A tree with a ten-zhong circumference began as something that could be grasped in one's hand; a terrace a hundred ren high began at the base. This is the way of Heaven. The sage follows this principle: humility is the way to be lowly, retreating is the way to come from behind, frugality is the way to remain small, and reduction is the way to begin with little. Humility brings respect; retreating leads to advancement; frugality results in breadth; reduction gives rise to greatness. This is how Heaven accomplishes things. The Dao is the origin of virtue, the root of greatness, and the gateway to blessings. All things depend on it for birth, for completion, and for tranquility. The Dao is actionless and formless. Internally, it is used to cultivate the self; externally, it is employed to govern others. When success is achieved and matters are established, one becomes a neighbor of Heaven. It acts without doing yet accomplishes all things. No one knows its nature or truth—yet within it lies trustworthiness. If the Son of Heaven follows the Dao, then all under heaven will submit, and he will long possess his state. If marquises and dukes follow the Dao, the people will live in harmony, and they will not lose their country. If scholars and commoners follow the Dao, they preserve their lives and protect their families. A powerful nation that follows the Dao can conquer without fighting; a small and weak one can gain success without contention. Undertakings guided by the Dao achieve success and bring blessings. When rulers and ministers follow the Dao, loyalty and benevolence prevail; when fathers and sons do so, filial piety and parental affection flourish; when scholars and commoners do so, mutual love is established. Therefore, those who follow the Dao possess wisdom, while those without it become harsh and severe. From this we see that the Dao, in relation to people, is suitable for all circumstances. The Dao, when practiced in small ways, brings small blessings; when practiced greatly, it brings great blessings. When fully practiced, all under heaven submit to it. When people submit, they come to cherish it. Therefore, an emperor is the proper destination for all under heaven; a king is the direction toward which all under heaven move. If all under heaven do not regard him as their proper destination or direction, he cannot be called an emperor or a king. Therefore, emperors and kings cannot achieve success without capable people; but even with capable people, if they abandon the Dao, they cannot maintain their rule. Those who abandon the Dao indulge in luxury and arrogance, act with haughtiness and conceit, boast of their own superiority, cling to dominance and strength, provoke difficulties and accumulate resentment, becoming leaders of war and instigators of chaos. When common people follow such ways, they suffer great calamity; when rulers do so, their states perish. The consequences may be slight, affecting only themselves, or profound, extending to their descendants. No crime is greater than abandoning the Dao; no hatred deeper than lacking virtue—this is the way of Heaven.

Laozi said: "He who follows the Dao of Heaven can make it so that even though a person is brave, his spear cannot pierce; even though he is skillful, his strike cannot hit. When one's spear cannot pierce and one's strike cannot hit, yet disgrace still occurs. This is not as good as making it so that people, although brave, are unable to attack, and although skillful, are unable to strike." Those who dare not to act are not entirely without the intent; it is better if they have no such intent from the beginning. One who has no desire for action does not yet possess a mind that seeks advantage or harm, but this is still not as good as making all men and women throughout the world joyfully wish to love and benefit one another. If this can be achieved, then even without territory one would be like a ruler, and without an official position one would act rightly; indeed, all under heaven would desire peace and mutual benefit. Therefore, those who are brave in daring to act will be killed, while those who are brave enough to refrain from action will survive.

Wenzi asked about virtue (de). Laozi said: "To nurture and raise, to allow growth and development; to benefit all without arrogance, and to harmonize with Heaven and Earth—this is called virtue (de)." What is meant by benevolence (ren)? It is said: "When in a superior position, one does not boast of one's achievements; when in an inferior position, one does not feel ashamed of one's shortcomings. One does not pride oneself on greatness and does not act deceitfully toward small matters. One loves all equally without partiality, and this love remains steadfast over time—this is called benevolence (ren)." What is meant by righteousness (yi)? It is said: "When in a superior position, assist the weak; when in an inferior one, uphold integrity. When prosperous, do not indulge freely; when in hardship, do not abandon one's principles. Act consistently with reason and order, without private bias or unjust coercion—this is called righteousness (yi)." What is meant by propriety (li)? It is said: "When in a superior position, be respectful and solemn; when in an inferior one, be humble and reverent. Retire and yield, maintaining gentleness; take the yielding role before all under heaven. Stand firm in not daring to act recklessly, and establish oneself in what one cannot do—this is called propriety (li)." Therefore, when one cultivates virtue (de), the subordinates will obey commands; when one cultivates benevolence (ren), the subordinates will not contend with each other; when one cultivates righteousness (yi), the subordinates remain just and upright; when one cultivates propriety (li), the subordinates show respect and reverence. When these four qualities are cultivated, the state enjoys peace and tranquility. Therefore, what brings forth life is the Dao; what promotes growth is virtue (de); what embodies love is benevolence (ren); what establishes correctness is righteousness (yi); and what expresses respect is propriety (li). Without nurturing and raising, growth cannot proceed; without kindness and love, development cannot be completed. Without correctness and correction, longevity cannot be achieved; without reverence and favor, value and importance cannot be attained. Therefore, virtue (de) is what the people hold in high esteem; benevolence (ren) is what they cherish in their hearts; righteousness (yi) is what they revere and fear; propriety (li) is what they respect. These four qualities form the proper order of civilization and are how sages govern all things under heaven. A gentleman without virtue (de) will provoke resentment among his subordinates; without benevolence (ren), contention will arise among them; without righteousness (yi), they will become violent; and without propriety (li), disorder will follow. If these four principles are not established, it is called abandoning the Dao. There has never been a case where one who abandons the Dao does not eventually perish.

Laozi said: "In the age of supreme virtue (de), merchants find convenience in their markets, farmers take joy in their fields, officials are at peace with their duties, reclusive scholars cultivate their Dao, and the people delight in their occupations. Therefore, winds and rains do not cause destruction or breakage; grasses and trees do not die prematurely. The Yellow River produces a map (tú), and the Luo River reveals a book (shū)." When the age declined, taxes and levies were imposed without limit, killing and slaughter knew no bounds. Those who offered remonstrance were punished; virtuous men were slain. Therefore, mountains collapsed and rivers dried up, creatures stirred ceaselessly in unrest, and fields bore not even a hundred kinds of vegetables. Therefore, in times of order, the foolish cannot cause chaos alone; in times of disorder, even the virtuous cannot bring about peace by themselves. The sage remains harmonious, content, and tranquil—this is life itself. Supreme virtue and the Dao being practiced—this is fate (ming). Thus, one must encounter favorable circumstances before one can act effectively; only when fate aligns with the right time does understanding become clear. There must first be such an age before there can be such a person.

Wenzi asked about sage wisdom (shengzhi). Laozi said: "To know through hearing is sainthood; to know through seeing is wisdom." The sage, having heard of the origins of misfortune and fortune, chooses his path accordingly; the wise person, upon seeing the forms of misfortune and fortune take shape, selects their course of action. The sage understands the auspiciousness or ill-omen of Heaven's Dao, thus knowing where misfortune and fortune arise. The wise person perceives these forms before they fully manifest, hence understanding the gates through which misfortune and fortune pass. To hear of what has not yet come into being is sainthood; to foresee the formed shape beforehand is wisdom. Those who have no hearing or sight are foolish and confused.

Laozi said: "If a ruler values righteousness, he will act in accordance with the proper time and trust himself, employing wisdom and benevolence. When things are numerous but one's wisdom is shallow, it is impossible for such shallow understanding to manage what is abundant—there has never been such a case." To rely solely on one's own wisdom inevitably leads to many mistakes. To favor wisdom is an exhausting pursuit; to favor bravery is the path to danger and ruin. To be fond of giving without limit results in no fixed distinctions or boundaries. If a ruler has no fixed position, then the people's expectations will never cease. Excessive levies make the ruler a foe of the people; taking little yet giving much leads to an unsustainable balance—thus, favoring giving is the way to invite resentment. From this we see that when resources are insufficient, it becomes clearly evident that one cannot rely solely on wealth or skill.

Wenzi asked: "In ancient times, the kings ruled all under heaven through the Dao—how did they do this?" Laozi said: "Uphold the One and act without action, following Heaven and Earth as they undergo change. 'The world is a great vessel; it cannot be grasped or controlled, nor can it be shaped by human effort. To shape it leads to failure; to grasp it leads to loss.'" To uphold the One is to perceive the small; by perceiving the small, one can accomplish great things. To act without action is to maintain stillness; through maintaining stillness, one becomes the moral standard for all under heaven. To dwell in greatness yet remain full without overflowing, to reside in a high position yet be noble without arrogance—dwelling in greatness without overflow means being full but not diminishing; residing in a high place without arrogance means being elevated yet not dangerous. Being full and undiminished is how one can long preserve wealth; being elevated yet not dangerous is how one can long maintain nobility. When wealth and nobility remain with the person, blessings extend to descendants—this was the way of kingship in ancient times.

Laozi said: "The people have a shared Dao to follow and common laws to uphold. Righteousness alone cannot bind them firmly, nor can authority ensure absolute compliance; therefore, a ruler is established to unify them." When a ruler upholds the One, order is achieved; when there is no constancy, disorder follows. The way of rulership is not about active doing but about non-action (wuwei). The wise do not use virtue as an instrument for action; the brave do not wield strength to commit violence; the benevolent do not use their position to confer favors—this may be called unity with the One. The One is the impartial way, the fundamental source of all things. When a ruler frequently changes the laws, and a state frequently replaces its rulers, people use their positions to pursue personal likes and dislikes. The responsibilities and fears of those below become too numerous to manage. Therefore, when a ruler loses unity with the One, the resulting disorder is worse than having no ruler at all. A ruler must uphold the One before he can properly lead the people.

Wenzi asked: "How many aspects does the way of kingship (wangdao) have?" Laozi said: "Only one."

Wenzi said: "In ancient times, there were those who became kings through the Dao and others who did so through military might—how can this be called one?" It is said: "To become a king through the Dao is virtue (de); to become a king through military force is also virtue." There are five types of military action: righteous warfare, responsive warfare, wrathful warfare, greedy warfare, and arrogant warfare. To punish violence and rescue the weak is called righteous warfare. To use force when an enemy attacks and there is no alternative is called responsive warfare. To fight over minor disputes due to inner agitation is called wrathful warfare. To seek another's land and wealth is called greedy warfare. To rely on one's large state, boast of a numerous population, and desire to display superiority over rival states is called arrogant warfare. Righteous warfare brings kingship, responsive warfare leads to victory, unrestrained warfare results in defeat, greedy warfare ends in death, and arrogant warfare causes annihilation—this is the way of Heaven (tian dao).

Laozi said: "He who abandons the Dao and relies on wisdom is in danger; he who forsakes principle (shu) and uses talent alone will be trapped. Therefore, one who maintains his proper role and follows reason feels no sorrow at loss nor joy at gain." Success is not something one actively pursues; possession is not the result of seeking. One who enters into things receives without taking, and one who withdraws gives without offering. Following spring for growth and autumn for destruction, those who grow do not claim virtue, and those who perish do not harbor resentment—this comes close to the Dao. Wenzi asked: "How can a king gain the people's heartfelt joy and support?" Laozi said: "It is like the rivers and seas. 'They are bland and tasteless, yet their use never runs out.' Begin with small things before moving to great ones." "To wish to be above others, one must first humble oneself in speech; to wish to lead others, one must place oneself behind them." The people throughout the world will then emulate this joy and affection, advancing benevolence and righteousness without harshness or resentment. "When a ruler is above yet the people do not feel burdened, when he leads yet the multitude does not resent him—then all under heaven will gladly support him without tiring of it." Even in distant lands with different customs, among crawling creatures and flying insects, none fail to feel affection. Nothing is inaccessible, nothing unattainable—"thus it becomes the most precious thing under heaven."

Laozi said: "To adhere rigidly to the laws and records of one era, criticizing the customs passed down by succeeding generations, is like gluing a pillar to tune a se." The sage adapts flexibly according to the times, responding to circumstances with appropriate measures. When the age changes, affairs change; when time shifts, customs transform. Laws are established in accordance with the era, and actions are taken in harmony with the moment. The kings of the most ancient times had different laws and systems, not because they opposed antiquity, but because their circumstances differed. Therefore, they did not follow merely the laws already established, but rather the principles behind those laws, adapting them as conditions changed over time. The sage's laws are worth observing, but the reasons for which he established them cannot be fully traced. His words are worth listening to, yet the source of his speech cannot be clearly defined or shaped into form. The Three Sovereigns and Five Emperors regarded the world lightly, viewed all things as insignificant, equated life and death, and regarded transformation as one. Clasping the Dao and promoting sincerity, they mirrored the nature of all beings; above, they were friends with the Dao; below, they became part of transformation itself. Now those who wish to learn their way cannot attain clarity; if the sage rulers merely preserve the legal records and enforce decrees, they certainly will not be able to achieve good governance.

Wenzi asked about government (zheng). Laozi said: "Govern through the Dao, nurture with virtue. Do not display one's own superiority; do not impose strength. Reduce and uphold the One. Have no place where advantage can be taken; show nothing that could provoke desire. Be square yet not cutting, upright yet not sharp. Show neither pride nor boasting. To govern by the Dao brings the people to attachment; to nurture with virtue makes them submit. Not displaying superiority satisfies their needs; not imposing strength preserves their simplicity." Not displaying superiority is frugality; not imposing strength is humility. To gather the people from below, to attract them through offerings—frugality preserves oneself, and humility ensures one's own safety. If the people are not gathered from below, they will disperse; if they are not nurtured, they will rebel. Displaying superiority causes contention among them; imposing strength provokes resentment. When the people disperse, the state's power weakens; when they rebel, authority above loses its 威 (wei). When people contend, they lightly commit to wrongdoing; when those below resent their rulers, the ruler's position becomes perilous. If these four matters are genuinely cultivated and addressed, one approaches the path of righteousness.

Laozi said: "What is spoken by those above is put into use below; what is spoken by those below is heeded by those above. What is spoken by the upper ranks is used constantly, while what is spoken from below is used in times of discretion. Only the sage can truly understand the principle of flexibility (quan)." To speak and always be trustworthy, to set expectations that are always fulfilled—this is considered the highest virtue under heaven. Yet one who is upright enough to prove his father innocent or faithful enough to die for his daughter—who could truly value such extremes? Therefore, the sage considers the circumstances of a matter, bending or extending as appropriate. There are no fixed standards—what is praised in one situation may be condemned in another; what is revered as a ruler in one case might involve seizing one's father in another. This is determined by the prevailing conditions. Flexibility (quan) is what allows the sage to see uniquely. To first oppose and then harmonize is called flexibility; to first harmonize and later oppose shows ignorance of it. He who does not understand flexibility turns beauty into ugliness.

Wenzi asked: "Master, you say that without the Dao and virtue (de) it is impossible to govern all under heaven. Yet in previous ages, kings who succeeded their predecessors and inherited established legacies also ruled without the Dao; some of them perished with their era yet suffered no calamity or downfall—what principle made this so?" Laozi said: "From the Son of Heaven down to commoners, each person lives their own life. Yet the quality of this living varies in depth and richness. At times throughout history there have been fallen states and ruined families—this is due precisely to the absence of the Dao and virtue." Day and night without respite, with constant vigilance and trepidation, always fearing danger and downfall; To indulge in desires and become idle leads to ruin at any moment. If Jie and Zhou had followed the Dao and practiced virtue, then even though Tang and Wu were virtuous, they would have had no opportunity to establish their achievements. The Dao and virtue are what give rise to and nurture one another, what foster growth and development, what cultivate affection and love, and what inspire respect and esteem. Even the deaf worm, though foolish, does not harm what it loves. If indeed all the people under heaven were to hold a heart of benevolence and love, from where could calamity or disaster arise! Those who lack the Dao yet suffer no calamity or harm do so because benevolence has not been entirely severed and righteousness has not completely perished. Although benevolence is not yet cut off, and although righteousness is not yet extinguished, feudal lords have already grown disrespectful toward their superiors. When feudal lords disrespect those above them, the court becomes undisciplined; when commands are issued, they go unheeded. Once benevolence is severed and righteousness destroyed, feudal lords rebel, common people resort to force in governance, the strong oppress the weak, and the great encroach upon the small. The populace takes attack as their occupation—thus calamities arise and chaos erupts. In such a situation, ruin comes swiftly; how can one expect there to be no disaster?

Laozi said: "When laws are excessive and punishments severe, the people give rise to deceit. When those above engage in many affairs, those below display many forms of behavior. The more one seeks, the less is obtained; the more prohibitions there are, the fewer things remain unoffending. To create matters through action, then attempt to stop them with further action—this is like fanning a fire and expecting it not to burn. To generate problems through wisdom, yet use that same wisdom to guard against them—is this not like stirring water in an effort to make it clear?"

Laozi said: "If a ruler favors benevolence, then those without merit receive rewards and the guilty are released. If he favors punishment, then those with merit are discarded and the innocent suffer." For one who has no personal likes or dislikes, punishments are carried out without resentment and benefits given without claiming virtue. Following the plumb line and the measuring rope, the ruler remains uninvolved in worldly affairs—like Heaven and Earth, how could there be anything that is not embraced and supported? To unite and harmonize is the role of the ruler; to distinguish and punish according to law is the function of legal principles. When the people accept punishment without resentment or regret, this is called the Dao and virtue.

Laozi said: "Right and wrong throughout the world have no fixed standard; each generation considers what it favors as right, and what it dislikes as wrong." To seek what is "right" is not to seek objective truth, but rather what aligns with one's own preferences. It is not about eliminating falsehood, but removing that which opposes one's inner desires. Now I wish to choose what is considered "right" and dwell in it, reject what is deemed "wrong"—yet I do not know what the world calls right or wrong. Therefore, "governing a great state is like cooking a small fish"—simply avoid disturbing it. Those who seek to align themselves with others will find that when their words hit the mark, they become more favored; yet if they remain distant in person but offer timely plans, they are met with suspicion. Now I wish to maintain personal integrity while dealing with the world—how can I know what standards society will use to measure me? If I rush along with convention like one fleeing rain, there is no place where I would remain dry. Desire for emptiness cannot achieve true emptiness; but if one does not deliberately seek it yet naturally attains it, this is the state in which all desires are fulfilled without fail. Therefore, one who understands the Dao is like a cart axle—its movement does not depend on itself but harmonizes with the hub to reach a thousand li, turning endlessly across boundless plains. Therefore, the sage embodies the Dao and returns to its source; he does not initiate change but waits for transformation, acting without action (wuwei).

Laozi said: "A state that frequently wages war and often wins will ultimately perish. Frequent warfare exhausts the people, while repeated victories breed arrogance in the ruler. To have an arrogant ruler commanding weary subjects—few are the states that do not thereby fall." When a ruler becomes arrogant, he indulges recklessly; when he indulges, he exhausts all resources. When the people are weary, resentment arises; and when resentment grows, anxieties reach their peak. When both above and below have reached extremes yet the state does not perish—there has never been such an instance. Therefore, "When one's task is accomplished, withdraw from prominence—that is the way of Heaven."

King Ping asked Wenzi, "I have heard that you learned the Dao from Lao Dan. Now, even though wise men may possess the Dao, if they live in an age of corruption and disorder, can one person alone, with his authority, transform a people long accustomed to chaos? Is it truly possible?" Wenzi said: "The Dao and virtue can correct decline and establish righteousness, restore order from chaos, transform decadence into simplicity, revive sincere virtue, and bring peace to the world. The key lies in one person." The ruler is the people's teacher; the superior is the example for those below. When the upper class values beauty, the lower class follows suit. When a leader possesses the Dao and virtue, the people will embody benevolence and righteousness. Where there is benevolence and righteousness among the people, an age of decadence and disorder cannot exist. Accumulated virtue leads to kingship; accumulated resentment leads to downfall. Accumulated stones form a mountain, and accumulated water forms an ocean. There has never been a case where success was achieved without accumulation. Those who accumulate the Dao and virtue are aided by Heaven, assisted by Earth, supported by spirits and deities. The phoenix will perch in their courtyards, the qilin will wander their outskirts, and the jiaolong will dwell in their ponds. Therefore, to rule the world with the Dao is virtue for all under Heaven; to govern without the Dao is to become a robber of the world. To set oneself against all under Heaven is to invite downfall; even if one desires longevity, it cannot be attained. Yao and Shun prospered through this principle, while Jie and Zhou perished by it. King Ping said: "I have received your instruction."