Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington

Chapter 66

Tao Te Ching (Dao De Jing) by Lao Tzu

English and Chinese (Wade-Giles) Terms: Subordinate the Self, Put Yourself Last, Valley Streams Flow Downward (hsia), Small Rivers, Rivers (chiang), Seas (hai), Sage, Can or Able (nêng), Hundred (pai), Valley (ku), King (wang), Skillful (shan), Sage or Saint (shêng jên), Plain Language, Beneath or Below (hsia), Ocean, Want (yü), Above or Higher (shang), People (min), Words (yen), Lead (hsien), Behind (hou), Rest or Dwell (ch'u), Heavy (chung), First (chien), Injure (hai), Humility, Sage, Noncompetition, Heaven (t'ien), Joy (lo), Praise (t'ui), Tire (yen), Does Not Compete or Contend (pu chêng), Words, Sea, Strive, Exalt, Lead by Following, Untiring (pu yen), Contend, Esteem, Not Striving, Humility, Modesty, Wise Leader, Serving, Person (shen), Enlightened, Rule, Superiority, Kindness, Gentleness, Exalt, Accomplishment, Constructive, Follow, Guide, First, Last, Contend, Oppose, Gentleness, 後巳

Términos en Español: Valle de Corrientes de Flujo Descendente, Pequeños Ríos, Sabio, Santos, Océano, Humildad, Palabras, Mar, Luchar, Exalto, Incansable, Contender, Estima, No Esforzarse, Modestia, Servir, Persona, Iluminado, Regla, Superioridad, Bondad, Mansedumbre, Exalto, Realización, Constructiva, Siga, Guía, Nombre, Apellido, Contender, Oposición, Puede, Capaz, Cien, Valle, Rey, Hábil, Quiere, Arriba, Superior, Personas, Palabras, Plomo, Detrás, Resto, Pesado, Herir, Sabio, En Primer Lugar, Cielo, Alegría, Alabanza, Neumático.

"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.
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.
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 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."
- Translated by James Legge, 1891, Chapter 66

"The river and the sea can be the king of hundreds of valleys,
because they are adept to place themselves low.
This is why they can be the kings of hundreds of valleys.
Therefore sages speak humbly in order to win people.
They put people before themselves in order to lead people.
This is why when sages are the superior, people do not feel oppressed.
When sages are leading, people would not be hurt.
Consequently, when world is happy to support them and is never tired.
Since the sage does not contend with anybody, nobody can compete with one."
- Translated by Thomas Zhang, Chapter 66

"The reason why rivers and oceans
Can become kings of a hundred valley streams
Is that they are good at lying below them;
Hence, they can become
Kings of a hundred valley streams.
Hence, when the sage man
Wished to be above the people,
He always placed himself below them in speech;
When he wished to be in front of the people,
He always stayed behind them in person.
Therefore, when he was above,
People did not consider him a burden;
When he was in front,
People did not consider him an obstacle.
All under heaven delighted in supporting him unwearily.
Is it not because he did not contend
That none under heaven could with him contend?"
- Translated by Chichung Huang, Chapter 66

"Why are oceans greater than creeks and rivers and lakes?
Because they lay lower than the rest
because gravity carries the high to the low
because they are the lowest they are the greatest.
Wise one
to speak to people you must be lower than them,
to lead people you must be behind them,
to be first you must be last,
so that people will listen without feeling alienated ,
so that people will follow without feeling like sheep,
so that your quality can shine without contention.

This way the whole earth will feel your push
and not be bothered with the direction.
Without pushing

"Why is the ocean the greatest body of water?
Because it lies below all the rivers and streams and is open to them all.
What we call leadership consists mainly of knowing how to follow.
The wise leader stays in the background and facilitates other people's process.
The greatest things the does go largely unnoticed.
Because the leader does not push or shape or manipulate,
there is no resentment or resistance.
Group members genuinely appreciate a leader who facilitates their lives
rather than promoting some personal agenda.
Because the leader is open, any issue can be raised.
Because the leader has no position to defend and shows no favouritism,
no one feels slighted; no one wishes to quarrel."
- Translated by John Heider, Chapter 66

"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.
So it is that the sage, wishing to be above men, puts himself by his words below them,
and wishing to be before them, places his person behind them.
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 all in the world delights to exalt him and do not weary of him.
Because he does not strive, no one finds it possible to strive with him."
- Translated by Andre von Gauthier, Chapter 66

"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 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.
The holy man dwells above, but the people are not burdened.
He is ahead, but the people suffer no harm.
The world rejoices in exalting him and does not tire.
He strives not, no one in the world will strive with him."
- Translated by D. T. Suzuki and Paul Carus, 1913, Chapter 66

"Why is the sea king of a hundred streams?
Because it lies below them.
Therefore it is the king of a hundred streams.
If the sage would guide the people, he must serve with humility.
If he would lead them, he must follow behind.
In this way when the sage rules, the people will not feel oppressed;
When he stands before them, they will not be harmed.
The whole world will support him and will not tire of him.
Because he does not compete,
He does not meet competition."
- Translated by Jane English, 1972, Chapter 66

"Why are the oceans and rivers kings of all the valleys?
Receiving all the watercourses in tribute.
Because they are benevolently the inferiors of all the valleys with regard to levels.
That is why all the water flows towards them.
Following this example, the Sage who wishes to become superior to the common people
should speak in words beneath himself, speak very humbly of himself.
If he wishes to become the first, he should put himself in last place,
and continue to do so, after he has been exalted.
He could then be elevated to the highest peak without the people feeling oppressed by him;
he could be the first without the people complaining about him.
The whole empire would serve him with joy, without becoming weary of him.
For, not being opposed to anyone, no one would be opposed to him."
- Translated by Derek Bryce, 1999, Chapter 66

"The reason rivers and seas are able to be the kings of all valleys
Is because they excel in taking the lowest places.
So, they become the kings of all valleys.
Therefore, one who wants to be above the people
Surely must, in words, be below them.
One who wants to stay before people
Surely must, in body, stay behind them.
Therefore, though the Sage's place is above,
The people are not burdened.
The Sage is ahead,
But the people are not obstructed.
Therefore, the world happily praises and does not tire of him.
Because he does not compete,
The world cannot compete with him."
- Translated by Yi Wu, Chapter 66

"The Ocean rules all Valleys because it lies below them,
and thus can be the King of all Valleys.

So the desire to be above the People requires speaking as if below them.
The desire to be before the People requires placing yourself behind.

Thus can the Wise Man be placed above, and the People are not burdened;
placed before, and the People are not harmed.

Thus does the world see Gladness, not Loathing.

He does not compete.
Therefore no one under Heaven competes against him."
- Translated by Karl Kromal, 2002, Chapter 66

"The reason why River and Sea can be
The rulers of the hundred valleys
Is because they adopt the lower position.
So they can command the hundred valleys.
In order to command people
You should be humble with them.
If you want to lead people
You should follow behind.
So the wise command the people
But avoid being a burden.
They go in front of the people
But cause no obstruction.
Therefore the realm gladly upholds them,
And never resents doing so.
Because they do not contend
No one in the realm contends with them."
- Translated by A. S. Kline, 2003, Chapter 66

Simple Taoism: A Guide to Living in Balance By Alexander Simkins.

The Tao of Daily Life: The Mysteries of the Orient Revealed By Derek Lin.

Everyday Tao: Living with Balance and Harmony By Ming-Dao Deng.

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Vitality, Energy, Spirit: A Taoist Sourcebook Translated by Thomas Cleary.

"That which allows the rivers and seas to serve as kings of the small valley streams,
Is their ability to be below the small valley streams.
Therefore, they can serve as the kings of the small valley streams.
The Sage's presence at the front of his people, results from putting himself behind them.
The reason he is above them is that in his words he is below them.
But although he is on top of his people, they do not regard him as heavy;
And although he is in front of his people, they do not regard him as posing a threat.
All under heaven delight in advancing him while never tiring of him.
Because he does not compete,
No one in the world can compete with him."
- Translated by Robert G. Hendricks, 2000, Chapter 66

A Chinese Language Version of Chapter 66 of the Tao Te Ching by Lao Tzu
A note on my style of displaying the Chinese characters of the Tao Te Ching

江海所以能為百谷王者, 以其善下之, 故能為百谷王.
是以欲上民, 必以身下之.
欲先民, 必以身後之.
是以聖人處上而民不重.
處前而民不害.
是以天下樂推而不厭.
以其不爭故天下莫能與之爭.
- Chinese characters, Tao Te Ching, Chapter 66

chiang hai so yi nêng wei pai ku wang chê, yi ch'i shan hsia chih, ku nêng wei pai ku wang.
shih yi yü shang min, pi yi yen hsia chih.
yü hsien min, pi yi shên hou chih.
shih yi shêng jên ch'u shang erh min pu chung.
ch'u shang erh min pu hai.
shih yi t'ien hsia lo t'ui erh pu yen.
yi ch'i pu chêng ku t'ien hsia mo nêng yü chih chêng.
- Wade-Giles Romanization, Tao Te Ching, Chapter 66

chiang hai suo yi neng wei bai gu wang zhe, yi qi shan xia zhi, gu neng wei bai gu wang.
shi yi yu shang min, bi yi yan xia zhi.
yu xian min, bi yi shen hou zhi.
shi yi sheng ren chu shang er min bu zhong.
chu shang er min bu hai.
shi yi tian xia le tui er bu yan.
yi qi bu zheng gu tian xia mo neng yu zhi zheng.
- Hanyu Pinyin Romanization, Daodejing, Chapter 66

Laozi Daodejing: Chapters with Chinese characters, seal script, detailed word by word concordance, Pinyin (tone#), German, French and English.

Tao Te Ching: The Definitive Edition Chinese characters, Wade-Giles (1892) Romanization, and a list of meanings for each character by Jonathan Star

Lao Zi's Dao De Jing: A Matrix Translation with Chinese Text by Bradford Hatcher.

"The reason why the sea
is king of all the valleys and the streams
is because it lies beneath them,
and so can act as king.
So anyone who wants to rule the people
must speak humbly to them;
Anyone who wants to lead the people
must follow them as if behind.
Those who are enlightened stand above the people,
and yet the people do not feel weighed down.
Those who are enlightened stand in front of the people,
and yet the people do not feel obstructed.
The whole world joyfully supports those who are enlightened
and never tires of doing so.
Because those who are enlightened contend with no one,
no one contends with them."
- Translated by Tim Chilcott, 2005, Chapter 66

"That which enables the rivers and the seas to become the rulers of all the water-courses
is their ability to remain in the lowest;
it is on this account that they are the rulers of them all.
In like manner the Holy Man, if he wishes to direct the people must speak of himself as subject to them;
if he wishes to lead them he must put himself in the background.
Hence the Sages are supreme, but the people are not burdened;
they are in the vanguard, but the people are not harmed.
For this reason the whole Empire delights to exalt them,
and no one feels annoyance.
Because they do to strive there is none who can strive with them."
- Translated by C. Spurgeon Medhurst, 1905, Chapter 66

"Great rivers and seas can act as
the lord of a hundred river valleys.
This is because they flow downstream.
Therefore they act as
the lord of a hundred valleys.
In his way, the sage who wishes
to be a guide to others
must place himself lower than them.
If he wants to lead the people
he must follow from behind.
The the sage dwells above the people
yet the people do not feel burdened.
He walks before them
yet the people are not harmed.
This is why all under Heaven supports him
with ever tiring of it.
Because he does not struggle with anyone
no one under Heaven struggles with him."
- Translated by Solala Towler, 2016, Chapter 66

"The reason rivers and seas are called the kings of the valley is because they keep below 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.
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.
Because he will not quarrel with anyone, no one can quarrel with him."
- Translation by Dwight Goddard and Henri Borel, 1919, Chapter 66

"Rivers rule valleys and seas rule rivers
because they take the lower position.

The sage is elevated by placing himself below others.
He leads by leaving himself behind.
When he assumes high position, the people do not feel his weight.
When he rules they do not feel threatened.
The realm rejoices and never tires of his presence.
Because he does not contend, nothing stands against him."
- Translated by Bart Marshall, 2006, Chapter 66

"Rivers and seas dominate the landscape,
Because, by being good at seeking the lowest places,
they fill and occupy and spread over everything.
Likewise the intelligent man is superior to others,
Because he admits that he is inferior,
And he is a leader of others
Because he is willing to be a follower.
Thus although he is actually superior to others, they do not feel depressed.
And when he leads them, they do not feel that they are being forced to obey.
So all are happy to give him their support.
Since he competes with no one, no one competes with him."
- Translated by Archie J. Bahm, 1958, Chapter 66

Revealing the Tao Te Ching: In-Depth Commentaries on an Ancient Classic By Hu Xuzehi

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"The sea is the ruler of the rivers,
Because it lies below them.
Thus a ruler should always:
Speak like a subordinate, and lead by following after.
The ruler stands above, and no one feels the weight.
The great rivers and streams all pour their tribute of the world onto the seas.
The seas gain this tribute and are called high and mighty because they lie low, humility gives the sea its power.
It is for this reason that the followers of Tao humble themselves before mankind.
They speak in tones of humility and lowborn status.
They do not attempt to lead, but learn to follow, and find themselves leading the people from behind.
In this way the wise sovereign will rule over the people, but they will not feel his weight.
He will lead the people, but they will not feel slighted or displeased.
The people will gladly uphold and support such a one as this.
The master does not strive, in this way no one can strive against him."
- Translated by John Dicus, 2002, Chapter 66

If Sages want to be be over the people, in teachings,
they must put themselves beneath them.
If one wishes to lead the people,
one must stand behind them.

Thus, one may lead the people without offending them;
one may oversee the people with one's teachings without burdening them;
everyone will happily push one forward without tiring of one's example;
and is this not because one is free of competition?

Because one does not compete with the people, none can oppose you."
- Translated by Jerry C. Welch, 1998, Chapter 66

The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching Translation and elucidation by Hua Ching Ni

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"Oceans and mighty rivers are as kings to all the valleys, because they lower themselves to the level of the valleys:
That is why they are as kings of the valleys.
Therefore the Sage, if he would be above the people, must in speech seem to put himself below the people.
If he would lead the people, he must place himself behind them.
Thus, although he is above the people, he is not a burden to them;
Although he goes ahead of the people, he does not block their way.
Thus, the whole world willingly follows and esteems him and is not irked by him.
And because he does not contend, no one contends with him."
- Translated by Herman Ould, 1946, Chapter 66

"The river and sea rule the hundred valleys by making the lower position an asset.
Hence, they are kings of the hundred valleys.
One must speak as if under them;
That is how the Sage remains over the people without oppressing them.
That is how he remains in front without blocking them.
The whole world is happy to draw near him and does not tire of him.
Because he does not compete, absolutely no-one can compete with him."
- Translated by Tam C. Gibbs, 1981, Chapter 66

"As Tao is to the world, so are streams and valleys to the rivers and seas.
Rivers and seas can be kings to all valleys because the former can well lower themselves to the latter.
Thus they become kings to all valleys.
Therefore the Sage, in order to be above the people, must in words keep below them;
In order to be ahead of the people, he must in person keep behind them.
Thus when he is above, the people do not feel his burden;
When he is ahead, the people do not feel his hinderance.
Therefore all the world is pleased to hold him in high esteem and never get tired of him.
Because he does not compete; therefore no one competes with him."
- Translated by Ch'u Ta-Kao, 1904, Chapter 66

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Lifestyle Advice from Wise Persons

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"Great rivers and seas can rule the hundred valleys because they are positioned below to receive the water.
In this way, they rule the hundred valleys.
The people are positive that their deep-seated desires are of the highest nature and justify them with inferior speech.
Deep-seated desires began for people when the body was put second.
There is a reason the sages do not engage with or give weight to the people's deep-seated desires.
They stop in front of the deep-seated desires and the people do not suffer (from their own deep-seated desires).
This is because Heaven below the sacred body is joyfully supported and not beyond its limits.
Accordingly it does not compete.
Therefore, Heaven below is without the ability to join with the deep-seated desires and compete."
- Translated by Alan Sheets, 2002, Chapter 66

"Those who are in the position where the large rivers meet the sea
Can thereby become the king of the hundred mountain streams.
Because they are skilled at humbling themselves
Is the reason they can become the king of the hundred mountain streams.
Therefore, the sages
Wishing to be above people
Must do so by means of speaking humbly to them.
Wishing to be first among people
Must do so by means of placing themselves behind them.
Therefore, the sages
Are placed on top, and the people are not burdened.
Placed in front, and the people are not harmed.
Therefore, the world is glad to push them forward
And does not get tired of them.
Because they do not contend
Is the reason no one in the world
Is able to contend with them."
- Translated by Aalar Fex, 2006, Chapter 66

"Rivers and seas are rulers
of the streams of hundreds of valleys
because of the power of their low position.

If you want to be the ruler of people,
you must speak to them like you are their servant.
If you want to lead other people,
you must put their interest ahead of your own.

The people will not feel burdened,
if a wise person is in a position of power.
The people will not feel like they are being manipulated,
if a wise person is in front as their leader.
The whole world will ask for her guidance,
and will never get tired of her.
Because she does not like to compete,
no one can compete with the things she accomplishes."
- Translated by John H. McDonald, 1996, Chapter 66

Lifestyle Advice from Wise Persons

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"The Rivers and the Seas (because they seek a lowly place) are Lords of a hundred valleys
Let your love flow, seek a lowly place, you will be Lord of a hundred valleys.
That is why if the self-controlled man desires to exalt the people, in his speech he must take a lowly place;
if he desires to put the put the people first he must put himself after them.
Thus, though he dwells above them, the people are not burdened by him
Though he is placed before them, the people are not obstructed by him,
Therefore men serve him gladly, they do not tire in serving him.
Because he does not strive, no one in the world can strive against him."
- Translated by Isabella Mears, 1916, Chapter 66

"What the Tao is to the world,
So the streams and valleys are to the rivers and seas.
Rivers and seas can be like kings to all the streams and valleys
Since the former can lower themselves before the latter.
Thus they are the kings of all the streams and valleys.
Therefore the sage, in order to be above the people,
Must lower himself before them in words,
And in order to head the people,
He must place himself behind them in body.
Thus, when he is above the people, the people do not suffer at his hand,
When he is at the head of the people, the people are not held back by him.
Therefore the whole world wants to carry him on its shoulders
And never tires of him.
He competes with nobody,
And therefore nobody competes with him."
- Translated by Chou-Wing Chohan, Chapter 66

"How did the great rivers and seas get their kingship
Over the hundred lesser streams?
Through the merit of being lower than they;
That was how they got their kingship.
Therefore the Sage
In order to be above the people
Must speak as though he were lower than the people.
In order to guide them
He must put himself behind them.
Only thus can the Sage be on top and the people not be crushed by his weight.
Only thus can he guide, and the people not be led into harm
Indeed in this way everything under heaven will into harm be pushed by him
And will not find his guidance irk-some.
This he does by not striving;
And because he does not strive, none can contend with him."
- Translated by Arthur Waley, 1934, Chapter 66

"Why the large river or sea is able to be the king of hundred valley streams?
Because it lies well below them.
Therefore it becomes their king.
It follow that: He who governs the people must declare that he is to serve them;
He who lead the people must place himself behind them.
So a wise ruler:
Stays above, the people feel no burden;
Leads ahead, the people feel no threat.
Thus the world is not tired of happily supporting him.
Since he contends against no one,
Therefore no one in the world can contend against him."
- Translated by David Hong Cheng, 2000, Chapter 66

"Daß Ströme und Meere Könige alles Bäche sind,
kommt daher, daß sie sich gut unten halten können.
Darum sind sie die Könige aller Bäche.

Also auch der Berufene:
Wenn er über seinen Leuten stehen will,
so stellt es sich in seinem Reden unter sie.
Wenn er seinen Leuten voran sein will,
so stellt es sich in seiner Person hintan.
Also auch:
Er weilt in der Höhe,
und die Leute werden durch ihn nicht belastet.

Er weilt am ersten Platze,
und die Leute werden von ihm nicht verletzt.
Also auch:
Die ganze Welt ist willig, ihn voranzubringen,
und wird nicht unwillig.
Weil er nicht streitet,
kann niemand auf der Welt mit ihm streiten."
- Translated by Richard Wilhelm, 1911, Chapter 66

"Nichtwollen, Voraussetzung wahren Herrschertums

Ströme und Seen beherrschen die Täler,
weil sie deren Grund einnehmen.
Aus dem Urgrund zu wirken,
ist Voraussetzung jeglichen Herrschertums.

Darum wird der weise Herrscher,
wenn er wirklich über dem Volk stehen will,
sich in seinen Worten bescheiden beugen,
wenn er führen will, sein Ich verleugnen.

So herrscht er wahrhaft, und das Volk wird nicht bedrückt;
er herrscht, ohne daß das Volk sich beeinträchtigt fühlt.
Alles folgt ihm gern und erhöht ihn;
jeder fühlt sich geborgen und frei.
Nichts wollend,
will auch niemand auf der Welt etwas von ihm."
- Translated by Rudolf Backofen, 1949, Chapter 66

"Why are rivers and seas lords of the waters?
Because they afford the common level
And so become lords of the waters.
The common people love a sound man
Because he does not talk above their level,
Because, though he lead them,
He follows them,
He imposes no weight on them;
And they in turn, because he does not impede them,
Yield to him, content:
People never tire of anyone
Who is not bent upon comparison."
- Translated by Witter Bynner, 1944, Chapter 66

"That by which the great rivers and seas receive the tribute of all the streams,
is the fact of their being lowly; that is the cause of their superiority.
Thus the Sage, wishing to govern the people, speaks of himself as beneath them;
and wishing to lead them, places himself behind them.
So, while he is yet above them, they do not feel his weight; and being before them, he yet causes no obstruction.
Therefore all men exalt him with acclamation, and none is offended.
And because he does not strive, no man is his enemy."
- Translated by Walter Gorn Old, 1904, Chapter 66

"The great rivers and seas are kings of all mountains streams
Because they skillfully stay below them.
That is why they can be their kings.
Therefore, in order to be the superior of the people,
One must, in the use of words, place himself below them.
And in order to be ahead of the people,
One must, in one's own person, follow them.
Therefore the sage rejoices in praising him without getting tired of it.
It is precisely because he does not compete that the world cannot compete with him."
- Translated by Wing-Tsit Chan, 1963, Chapter 66

"How did the great rivers and seas become the kings of the ravines?
By being experts at keeping low.
Therefore to be above the people you have to speak as though you're lower than the people in some ways.
So to be ahead of the people, you have to follow them in your own person.
To be foremost or guide well, walk behind.
The wise man keeps himself on top, and the people hardly feels his weight or get crushed by it in time.
He guides in this way, and the people don't harm him the least.
He can even walk in front, and people don't wish him harm.
In this dynamic way everything under heaven will be glad to be pushed by him
and will not find his guidance irksome.
Then the people of the world are glad, the world rejoices and praises him without getting tired of it,
in order to uphold him forever.
He accomplishes his aims by overt non-striving.
Because he doesn't compete in the open, no one can compete well with him."
- Translated by Tromod Byrn, 1997, Chapter 66

"Pourquoi les fleuves et les mers peuvent-ils être les rois de toutes les eaux?
Parce qu'il savent se tenir au dessous d'elles.
C'est pour cela qu'ils peuvent être les rois de toutes les eaux.
Aussi lorsque le Saint désire d'être au-dessus du peuple, il faut que, par ses paroles, il se mette au-dessous de lui.
Lorsqu'il désire d'être placé en avant du peuple, il faut que, de sa personne, il se mette après lui.
De là vient que le Saint est placé au-dessus de tous et il n'est point à charge au peuple;
il est placé en avant de tous et le peuple n'en souffre pas.
Aussi tout l'empire aime à le servir et ne s'en lasse point.
Comme il ne dispute pas le premier rang, il n'y a personne dans l'empire qui puisse le lui disputer."
- Translated by Stanislas Julien, 1842, Chapter 66

Lifestyle Advice from Wise Persons Consejos de Estilo de Vida de Sabios

Daodejing Español, Inglés, y Chino Versiones Lingüísticas de la Daodejing

"Los ríos y los mares son los reyes de los Cien Valles
porque se mantienen abajo.
Por esto, pueden ser reyes de todos los valles.
Así, el sabio, si desea estar sobre el pueblo,
baja sus palabras hacia ellos.
Para ser la cabeza del pueblo,
se queda abajo.
Así, el sabio permanece arriba
y el pueblo no siente su peso.
Conserva el primer puesto
sin dejar al pueblo atrás.
Todo el mundo lo alza con entusiasmo
sin cansarse de él.
Como a nadie oprime,
nadie le ataca."
- Translation from Wikisource, 2013, Tao Te Ching, Capitulo 66

"Los ríos y los mares son los reyes de los Cien Valles
porque se mantienen abajo.
Por esto, pueden ser reyes de todos los valles.
Así, el sabio que quiere ser superior al hombre
se rebaja en sus palabras.
Para ser la cabeza del pueblo,
se queda atrás.
Así, el sabio permanece arriba
y el pueblo no siente su peso.
Conserva el primer puesto
y no molesta al pueblo.
Todo el mundo lo alza con entusiasmo sin cansarse
de él.
Como a nadie combate
nadie le ataca."
- Translated by Anonymous, 2015, Capítulo 66

"Los grandes ríos caudalosos y el mar
     se pueden hacer reyes
     de los incontables arroyos de montaña por un motivo:
Porque están my por debajo de ellos.
Así son capaces de hacerse reyes
     de los incontables arroyos de montaña.
Por este motivo, se quieres estar por encima del pueblo,
Te debes colocar invariablemente
     de modo que los sigas desde artás.

Por este motivo, el sabio
     Occupa su lugar arriba, pero al pueblo
          no le parece una carga pesada;
     Occupa su lugar al frente, pero el pueblo
          no lo considera un estorbo.
Por este motivo lo veneran de buena gana
     todos los que están bajo el cielo,
     pero sin sentirse nunca apretados ni acosados.
Porque él no se opone nunca a los demás;
Por eso no puede oponerse nunca a él nadie
     de los que están bajo el cielo."
- Translated by Alejandro Pareja, 2012, based upon the William Scott Wilson translation into English, Capitulo 66

"¿Por qué pueden ríos y mares ser reyes de loscien valles?
Porque pueden situars debajo de ellos,
por eso reinan sobre los cien valles.
De ahí que el sabio si desea elevarse sobre el pueblo,
deberá rebajarse ante él en sus palabras;
si desea adelantarse al pueblo,
deberá situarse detrás de él.
Estará encima sin que el pueblo sienta su peso,
estará delante sin estorbar al pueblo.
Todo el mundo lo sostiene de buen grado,
sin sentirse hastiado de él,
¿no es acaso porque él no lucha contra nadie?
Por eso nadie en el mundo es capaz de contender con él."
- Translated by Juan Ignacio Preciado, 1978, Tao Te Ching, Capítulo 66

"Si el mar es el señor de los ríos y torrentes es porque está situado más abajo que ellos.
Por eso es el señor de los ríos.
Por lo tanto:
El hombre sabio reina sobre el pueblo calificándose despectivamente.
Es la cabeza que se pone en el lugar de la cola.
Por ello permanece en lo alto, y el pueblo no tiene por qué preocuparse de él.
Permaneciendo en lo alto no recibe el pueblo ningún daño.
El pueblo lo coloca al frente y no se cansa de él.
Porque nunca discute no hay quién pueda disputar con él."
- Translation from Logia Medio Dia, 2015, Tao Te Ching, Capítulo 66

Tao Te Ching
Commentary, Interpretations, Research Tools, Resources
Chapter 66

Das Tao Te King von Lao Tse. Complete versions of all 81 Chapters of the Tao Te Ching by many different translators in many languages: 124 English, 24 German, 14 Russian, 7 Spanish, 5 French and many other languages. Links are organized first by languages, and then alphabetically by translators. Formatting varies somewhat. The original website at Onekellotus went offline in 2012; but, the extensive collection of these Tao Te Ching versions was saved for posterity by the Internet Archive Wayback Machine and available as of 9/9/2015. This is an outstanding original collection of versions of the Daodejing─ the Best on the Internet. Caution: copyright infringement may sometimes be an issue at this website.

Tao Te Ching, Translations into English: Terebess Asia Online (TAO). 124 nicely formatted complete English language translations, on separate webpages, of the Daodejing. Alphabetical index by translators. Each webpage has all 81 chapters of the Tao Te Ching translated into English. A useful collection! Many reformatted and colored versions from the original collection at Das Tao Te King von Lao Tse. Caution: copyright infringement may sometimes be an issue at this website.

Daodejing by Laozi: Chapters with Chinese characters, seal script, detailed word by word concordance, Pinyin (tone#), German, French and English. This is an outstanding resource for serious students of the Tao Te Ching.

Two Visions of the Way: A Study of the Wang Pi and the Ho-Shang Kung Commentaries on the Lao-Tzu. By Professor by Alan Kam-Leung Chan. SUNY Series in Chinese Philosophy and Culture. State University of New York Press, 1991. Index, bibliography, glossary, notes, 314 pages. ISBN: 0791404560.

Tao Te Ching: The Definitive Edition By Jonathan Star. Translation, commentary and research tools. New York, Jeremy P. Tarcher, Penguin, 2001. Concordance, tables, appendices, 349 pages. A new rendition of the Tao Te Ching is provided, then a verbatim translation with extensive notes. Detailed tables for each verse provide line number, all the Chinese characters, Wade-Giles Romanization, and a list of meanings for each character. An excellent print reference tool!

Chinese Reading of the Daodejing Wang Bi's Commentary on the Laozi with Critical Text and Translation. By Professor Rudolf G. Wagner. A SUNY Series in Chinese Philosophy and Culture. English and Mandarin Chinese Edition. State University of New York Press; Bilingual edition (October 2003). 540 pages. ISBN: 978-0791451823. Wang Bi (Wang Pi, Fusi), 226-249 CE, Commentary on the Tao Te Ching.

Tao Te Ching Translated by D. C. Lau. Addison Wesley, Reprint Edition, 2000. 192 pages. ISBN: 978-0140441314.

Tao Te Ching: The Book of the Way. Revised by Sam Torode based on the translation by Dwight Goddard, 1919. Independent Pub., 2009, 88 pages.

Yellow Bridge Dao De Jing Comparison Table Provides side by side comparisons of translations of the Tao Te Ching by James Legge, D. T. Suzuki, and Dwight Goddard. Chinese characters for each paragraph in the Chapter are on the left; place your cursor over the Chinese characters to see the Pinyin Romanization of the Chinese character and a list of meanings.

Translators Index, Tao Te Ching Versions in English, Translators Sorted Alphabetically by Translator, Links to Books and Online Versions of the Chapters

The Tao of Zen. By Ray Grigg. Tuttle, 2012, 256 pages. Argues for the view that Zen is best characterized as a version of philosophical Taoism (i.e., Laozi and Zhuangzi) and not Mahayana Buddhism.

Lao-tzu's Taoteching Translated by Red Pine (Bill Porter). Includes many brief selected commentaries for each Chapter draw from commentaries in the past 2,000 years. Provides a verbatim translation and shows the text in Chinese characters. San Francisco, Mercury House, 1996, Second Edition, 184 pages. An invaluable resource for commentaries.

Cloud Hands Blog Mike Garofalo writes about Mind-Body Arts, Philosophy, Taoism, Gardening, Taijiquan, Walking, Mysticism, Qigong, and the Eight Ways.

Research and Indexing by
Michael P. Garofalo

Green Way Research, Valley Spirit Center, Gushen Grove Notebooks (2001-2020)

East Los Angeles, California, 1946-1998; Red Bluff, California from 1998-2017; Vancouver, Washington from 2017-2020

Green Way Research, Tao Te Ching, Chapter 66, 2011-2020.

Compiled and Indexed by Michael P. Garofalo

This webpage was last modified, edited, maintained, expanded, improved or updated on November 24, 2019.

This webpage was first distributed online on July 7, 2011.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Michael P. Garofalo's E-mail

Brief Biography of Michael P. Garofalo, M.S.

Ripening Peaches: Daoist Studies and Practices

Taoism: Resources and Guides

Cloud Hands Blog

Valley Spirit Qigong

Ways of Walking

The Spirit of Gardening

Months: Cycles of the Seasons

Zhuangzi (Chuang Tzu, Zhuang Zhou, Master Chuang) 369—286 BCE

Chan (Zen) and Taoist Poetry

Yang Style Taijiquan

Chen Style Taijiquan

Taoist Perspectives: My Reading List

Meditation

Bodymind Theory and Practices, Somaesthetics

The Five Senses

How to Live a Good Life: Advice from Wise Persons

Grandmaster Chang San Feng

Virtues

Qigong (Chi Kung) Health Practices

One Old Daoist Druid's Final Journey: Notebooks of the Librarian of Gushen Grove

Cloud Hands: T'ai Chi Ch'uan

Tao Te Ching by Lao Tzu

Index to Cloud Hands and Valley Spirit Websites

Gushen Grove Notebooks for the Tao Te Ching

Introduction

Bibliography

Index to English Language Translators of the Tao Te Ching

Thematic Index 1-81

Chapter Index 1-81

Concordance to the Daodejing

Recurring Themes (Terms, Concepts, Leimotifs) in the Tao Te Ching

Spanish Language Translations of the Tao Te Ching

Resources

Comments, Feedback, Kudos

Chinese Characters, Wade-Giles (1892) and Hanyu Pinyin (1982) Romanizations

The Tao Te Ching (Dao De Jing) by Lao Tzu (Laozi) circa 500 BCE

Cloud Hands Blog

Tao Te Ching Chapter Number Index Standard Traditional Chapter Arrangement of the Daodejing Chapter Order in Wang Bi's Daodejing Commentary in 246 CE Chart by Mike Garofalo Subject Index
1	2	3	4	5	6	7	8	9	10
11	12	13	14	15	16	17	18	19	20
21	22	23	24	25	26	27	28	29	30
31	32	33	34	35	36	37	38	39	40
41	42	43	44	45	46	47	48	49	50
51	52	53	54	55	56	57	58	59	60
61	62	63	64	65	66	67	68	69	70
71	72	73	74	75	76	77	78	79	80
81

Chapter 66

Tao Te Ching (Dao De Jing)
Classic of the Way and Virtue

By Lao Tzu (Laozi)

Chapter 66

Tao Te Ching (Dao De Jing) by Lao Tzu

Simple Taoism: A Guide to Living in Balance By Alexander Simkins.

The Tao of Daily Life: The Mysteries of the Orient Revealed By Derek Lin.

Everyday Tao: Living with Balance and Harmony By Ming-Dao Deng.

Ripening Peaches: Taoist Studies and Practices

The Tao of Pooh By Benjamin Hoff.

Scholar Warrior: An Introduction to the Tao in Everyday Life By Ming-Dao Deng.

Vitality, Energy, Spirit: A Taoist Sourcebook Translated by Thomas Cleary.

Revealing the Tao Te Ching: In-Depth Commentaries on an Ancient Classic By Hu Xuzehi

Tao Te Ching Annotated translation by Victor Mair

Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation By Ha Poong Kim

The Philosophy of the Daodejing By Hans-Georg Moeller

Dao De Jing: A Philosophical Translation By Roger T. Ames and David T. Hall

The Way and Its Power: Lao Tzu's Tao Te Ching and Its Place in Chinese Thought By Arthur Waley

The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching Translation and elucidation by Hua Ching Ni

The Tao Te Ching of Lao Tzu Translated by Brian Walker

Tao Te Ching Translated by Arthur Waley

Tao - The Way Translated by Lionel and and Herbert Giles

Taoism: An Essential Guide By Eva Wong

Lieh-Tzu: A Taoist Guide to Practical Living Translated by Eva Wong

The Daodejing of Laozi Translated by Philip Ivahoe

Daoism: A Beginner's Guide By James Miller

Early Daoist Scriptures Translated by Stephen Bokencamp

Lifestyle Advice from Wise Persons

Simple Taoism: A Guide to Living in Balance By Alexander and Annellen Simpkins

Practical Taoism Translated by Thomas Cleary

Daoism and Chinese Culture By Livia Kohn

Lifestyle Advice from Wise Persons

Ripening Peaches: Taoist Studies and Practices

Lifestyle Advice from Wise Persons Consejos de Estilo de Vida de Sabios

Research and Indexing by
Michael P. Garofalo

Gushen Grove Notebooks for the Tao Te Ching

Bibliography

Thematic Index 1-81

Chapter Index 1-81

Chapter 66

Tao Te Ching (Dao De Jing) Classic of the Way and Virtue By Lao Tzu (Laozi)

Chapter 66

Tao Te Ching (Dao De Jing) by Lao Tzu

Simple Taoism: A Guide to Living in Balance By Alexander Simkins.

The Tao of Daily Life: The Mysteries of the Orient Revealed By Derek Lin.

Everyday Tao: Living with Balance and Harmony By Ming-Dao Deng.

The Tao of Pooh By Benjamin Hoff.

Scholar Warrior: An Introduction to the Tao in Everyday Life By Ming-Dao Deng.

Vitality, Energy, Spirit: A Taoist Sourcebook Translated by Thomas Cleary.

Revealing the Tao Te Ching: In-Depth Commentaries on an Ancient Classic By Hu Xuzehi

Tao Te Ching Annotated translation by Victor Mair

Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation By Ha Poong Kim

The Philosophy of the Daodejing By Hans-Georg Moeller

Dao De Jing: A Philosophical Translation By Roger T. Ames and David T. Hall

The Way and Its Power: Lao Tzu's Tao Te Ching and Its Place in Chinese Thought By Arthur Waley

The Complete Works of Lao Tzu: Tao Teh Ching & Hua Hu Ching Translation and elucidation by Hua Ching Ni

The Tao Te Ching of Lao Tzu Translated by Brian Walker

Tao Te Ching Translated by Arthur Waley

Tao - The Way Translated by Lionel and and Herbert Giles

Taoism: An Essential Guide By Eva Wong

Lieh-Tzu: A Taoist Guide to Practical Living Translated by Eva Wong

The Daodejing of Laozi Translated by Philip Ivahoe

Daoism: A Beginner's Guide By James Miller

Early Daoist Scriptures Translated by Stephen Bokencamp

Simple Taoism: A Guide to Living in Balance By Alexander and Annellen Simpkins

Practical Taoism Translated by Thomas Cleary

Daoism and Chinese Culture By Livia Kohn

Lifestyle Advice from Wise Persons Consejos de Estilo de Vida de Sabios

Research and Indexing by Michael P. Garofalo

Tao Te Ching (Dao De Jing)
Classic of the Way and Virtue

By Lao Tzu (Laozi)

Research and Indexing by
Michael P. Garofalo