Legge’s Translation

Susuki’s Translation

Goddard’s Translation

Putting One’s Self Last

Putting Oneself Behind

To Subordinate Self

1

That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;–it is thus that they are the kings of them all.

That rivers and oceans can of the hundred valleys be kings is due to their excelling in lowliness. Thus they can of the hundred valleys be the kings.

The reason rivers and seas are called the kings of the valley is because they keep below them.

2

So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.

Therefore the holy man, when anxious to be above the people, must in his words keep underneath them. When anxious to lead the people, he must with his person keep behind them.

Therefore the wise man desiring to be above his people must in his demeanor keep below them; wishing to benefit his people, he must ever keep himself out of sight.

3

In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them.

Therefore the holy man dwells above, but the people are not burdened. He is ahead, but the people suffer no harm.

The wise man dwells above, yet the people do not feel the burden; he is the leader and the people suffer no harm. Therefore the world rejoices to exalt him and never wearies of him.

4

Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.

Therefore the world rejoices in exalting him and does not tire. Because he strives not, no one in the world will strive with him.

Because he will not quarrel with anyone, no one can quarrel with him.

Legge’s Translation

Susuki’s Translation

Goddard’s Translation

The Way of Heaven

Heaven’s Reason

Dao Of Heaven

May not the Way (or Dao) of Heaven be compared to the (method of) bending a bow? The (part of the bow) which was high is brought low, and what was low is raised up.

Is not Heaven’s Reason truly like stretching a bow? The high it brings down, the lowly it lifts up. Those who have abundance it depleteth; those who are deficient it augmenteth.

Tao of heaven resembles the stretching of a bow. The mighty it humbles, the lowly it exalts. They who have abundance it diminishes and gives to them who have need.

(So Heaven) diminishes where there is superabundance, and supplements where there is deficiency.

Such is Heaven’s Reason. It depleteth those who have abundance but completeth the deficient.

That is Dao of heaven; it depletes those who abound, and completes those who lack.

It is the Way of Heaven to diminish superabundance, and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance.

Man’s Reason is not so. He depleteth the deficient in order to serve those who have abundance.

The human way is not so. Men take from those who lack to give to those who already abound.

Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of the Dao!

Where is he who would have abundance for serving the world?

Where is the man who by his abundance can best serve the world?

Therefore the (ruling) sage acts without claiming the results as his; he achieves his merit and does not rest (arrogantly) in it:–he does not wish to display his superiority.

Indeed, it is the holy man who acts but claims not; merit he acquires but he does not dwell upon it, and does he ever show any anxiety to display his excellence?

The wise man makes but claims not, he accomplishes merit, yet is not attached to it, neither does he display his excellence. Is it not so?