English and Chinese (Wade-Giles) Terms: The Way (tao) of Heaven (t'ien), Excess or Surplus (yu yü), Deficient (pu tsu), cies, Bow (kung), Archery, Heaven's Reason, Releasing, Impartiality, Sage or Holy Man (shêng jên), Lower or Bring Down (yi), Show or Display or See (chien), Supplement Deficiency, Have or Possess (yu), Loose or Loss (sun), Acting Sage, Non-Attachment to Deeds, Below or Underneath (hsia), Supplement or Add On or Increase (pu), Worth or Virtue or Goodness (hsien), Bend or Flex (chang), Decrease or Diminish (sun), Imbalance, Self-Control, Raise or Lift Up (chü), Gives or Offers (fêng), Don't Brag, Balancing, Person or Man (jên), Archery, Expect or Claim (shih), Letting Go, Top or Higher (kao), Humility, Enough or Sufficient (tsu), Can or Able To (nêng), Stop or Stay (ch'u), Works or Accomplishes (wei), 天道

Términos en Español: El Camino del Cielo, Exceso, Superávit, Deficiente, Arco, Razón, Liberar, Imprarcialidad, Sabio, Bajo, Suplemento Deficiencia, Tener, Poseer, Suelto, Pérdida, Debajo, Suplemento, Añadir, Aumento, Virtud, Bondad, Curva, Amenizar, Desequilibrio, Autocontrol, Levante, Ofrece, No Presumir, Equilibrio, Persona, Tiro con Arco, Esperar, Reclamación, Seguir Adelante, Superior, Humildad, Suficiente, Capaz, Alto, Permanecer, Obras, Trabajo.

"The way of heaven,
Is it not like stretching a bow?
What is high up is pressed down,
What is low down is lifted up;
What has surplus is reduced,
What is deficient is supplemented.
The way of heaven,
It reduces those who have surpluses,
To supplement those who are deficient.
The human way is just not so.
It reduces those who are deficient,
To offer those who have surpluses.
Who can offer his surpluses to the world?
Only a person of Tao.
Therefore the sage works (wei) without holding on to,
Accomplishes without claiming credit.
Is it not because he does not want to show off his merits?"
- Translated by Ellen M. Chen, 1989, Chapter 77

"The Tao of Heaven resembles a drawn bow.
It brings down the high and exalts the lowly;
it takes from those who have superfluity,
and gives to those who have not enough.
The Tao of Heaven abstracts where there is too much,
and supplements where there is deficiency.
The Tao of men does not so.
It takes away from what is already deficient
in order to bestow on those who have a superfluity.
Who is able to devote his surplus to the needs of others?
Only he who is possessed of Tao.
Thus it is that the Sage acts, yet does not plume himself;
achieves works of merit, yet does not hold to them.
He has no wish to make a display of his worthiness."
- Translated by Frederic H. Balfour, 1884, Chapter 77

"Is not the law of Nature like aiming with a bow?
It brings down the high and lifts up the low;
reduces the excessive, drawing strength;
and increases insufficient, drawing strength.
So that the law of Nature is to diminish the excess and supply the want.
But the way of Man is not so:
He robs the poor and serves the rich!
Who can give his excessive possessions to serve the world?
The man who possesses Dao.
Thus a Sage ruler provided everything but did not take anything.
He accomplished deeds but did not claim them.
That is, he did not display his sagacity."
- Translated by Tang Zi-Chang, Chapter 77

"Is not the way of Heaven like the stringing of a bow?
The upper part is depressed,
The lower part is raised;
The too-long string is shortened,
The too-short string is added to.
The way of Heaven reduces excesses and makes-up deficiencies.
The path of man is not so;
It decreases the deficient to supply the excessive.
Who can have more to offer to the world?
Only the man with the Way.
Therefore, the sage acts without taking credit,
Achieves without attachment.
He does not want to display his worthiness."
- Translated by Yi Wu, Chapter 77

"The course of nature is similar to the curve of a bow:
That which is at the top is pulled down;
That which is at the bottom is brought up.
That which is overfull is reduced;
That which is deficient is supplemented.
The course of nature is to reduce what is overfull
And to supplement what is deficient.
The course of man is to reduce what is deficient
And to supplement what is overfull.
Who can supplement the overfull for the people of the world?
Only the man of Tao can do it.
Therefore, with the wise, work is done and no one depends on it.
Achievements are made, but no one claims credit.
Is he not free from wishing to show off his superiority?"
- Translated by Chung-Yuan Chang, Chapter 77

"The way of Dao operates like the art of archery.
When you aim too high, you have to adjust downwards.
When you aim too low, you have to adjust upwards.
If the tension is excessive, you lower it.
If the tension is inadequate, you augment it.
The way of Dao is to take from the excess and give it to the deficient.
In the human realm, it is totally different.
It is the case of robbing the poor and giving it to the rich.
Who would take from the haves and give it to the have-nots?
Only the people who follow the way of Dao would.
Therefore, the sage does things without ulterior motives.
When he accomplishes, he does not claim credit.
It is because he does not want to appear sagacious."
- Translated by Han Hiong Tan, Chapter 77

"Heaven's Way is like the stringing of a bow:
It pulls down what is high it lifts up what is low
it takes away from what has an abundance to give to what has not enough.
Heaven's Way: Take away from what has an abundance
help along what has not enough.
People's way is not like this:
Take away from what has not enough to offer it to what has an abundance.
Who can have an abundance to offer the world?
Only the one who has Tao.
And so the Wise Person:
Works but does not rely on this achieves successes
but does not dwell in them has no desire to show off his worth."
- Translated by Michael LaFargue, 1992, Chapter 77

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"Is not God's Way much like a bow well bent?
The upper part has been disturbed, pressed down;
The lower part is raised up from its place;
The slack is taken up; the slender width
Is broader drawn; for thus the Way of God
Cuts people down when they have had too much,
And fills the bowls of those who are in want.
But not the way of man will work like this:
The people who have not enough are spoiled
For tribute to the rich and surfeited.

Who can benefit the world
From stored abundance of his own?
He alone who has the Way,
The Wise Man who can act apart
And not depend on others' whims;
But not because of his high rank
Will he succeed; he does not wish
To flaunt superiority."
- Translated by Raymond B. Blakney, 1955, Chapter 77

released with resoluteness
the bow projects its arrow fixedly to a target
by equalizing itself

the bow can shoot up or down as needed
always seeking to balance out
flexibility and cohesion
always seeking to resolve
excesses of energy and deficiencies of energy

but the ways of man
make things unequal
imbalanced and unresolved
cutting man off from heaven and earth

only a sage wise man humbly cultivating the tao
way of life
can entreat heaven on man's behalf
asking heaven
to reestablish the natural order
by not asking heaven

when he is successful
he does not dwell on it
displaying his skill at emulating the way of heaven

he simply smiles
and moves on to the next task."
- Translated by John Bright-Fey, Chapter 77

"Is not Tao like the drawn bow?
The highest part is lowered,
the lowest part is raised.
Overall length is shortened,
overall depth is lengthened.

So the Great Tao
lowers the highest and raises the lowest.
But the Tao of man
increases the high and decreases the low.

Thus, the truly wise act but are not possessive,
achieve but claim no credit,
because they have no desire for vain glory."
- Translated by C. Ganson, Chapter 77

"Perhaps the Tao of heaven resembles the drawing of a bow.
When it is high, lower it.
When low, raise it.
When excessive, diminish it.
When deficient, replenish it.
The Tao of heaven diminishes the excessive and replenishes the deficient.
The Tao of man is not so - while decreasing the deficient, it supplies the excessive.
Who can supply the world with overabundance?
Only the man with Tao.
Therefore the Sage acts without exalting his ability.
He achieves without dwelling upon it.
He does not want to display his superiority."
- Translated by Paul J. Lin, Chapter 77

Opposite energies each have their place.
Too much attention can be smothering.
Too little may feel like abandonment.
Is it time for physical passion,
or gentle conversation?
Time to be together, or to be alone?
You must learn to sense these rhythms
and allow them to have their time.
Which is needed at this moment in your life?"
- Translated by William Martin, 1999, Chapter 77

"Is not the way of heaven like the stretching of a bow?
The high it presses down,
The low it lifts up;
The excessive it takes from,
The deficient it gives to.

It is the way of heaven to take from what has in excess in order to make good what is deficient.
The way of man is otherwise: it takes from those who are in want in order to offer this to those who already have more than enough.
Who is there that can take what he himself has in excess and offer this to the empire?
Only he who has the way.

Therefore the sage benefits them yet exacts no gratitude,
Accomplishes his task yet lays claim to no merit.

Is this not because he does not wish to be considered a better man than others?"
- Translated by D. C. Lau, 1963, Chapter 77

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"Nature's way is like bending a great bow:
The top comes down, and the bottom comes up.
Length is shortened, and width is expanded.
Nature's way is to take from the too-much, and give to the not-enough.
Man's way is usually the opposite.
Who has enough to offer the world?"
- Translated by Ned Lund, Chapter 77

A Chinese Language Version of Chapter 77 of the Tao Te Ching by Lao Tzu
A note on my style of displaying the Chinese characters of the Tao Te Ching

天之道, 其猶張弓與?
高者抑之,
下者舉之,
有餘者損之,
不足者補之.

天之道損有餘而補不足,
人之道則不然,
損不足以奉有餘.
孰能有餘以奉天下?

唯有道者.
是以聖人為而不恃,
功成而不處,
其不欲見賢.
- Chinese characters, Chapter 77, Tao Te Ching

t'ien chih tao, ch'i yu chang kung yü?
kao chê yi chih,
hsia chê chü chih,
yu yü chê sun chih,
pu tsu chê pu chih.

t'ien tao sun yu yü erh pu pu tsu,
jên chih tao tsê pu jan,
sun pu tsu yi fêng yu yü.
shu nêng yu yü yi fêng t'ien hsia?

wei yu tao chê.
shih yi shêng jên wei erh pu shih,
kung ch'êng erh pu ch'u,
ch'i pu yü chien hsien.
- Wade-Giles Romanization, Chapter 77, Tao Te Ching

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"The Way of Heaven is like the drawing of a bow.
What is high is brought lower, and what is low is brought higher.
What is too long is shortened;
What is too short is lengthened.

The Way of Heaven is to take away from what is excessive
And to replenish what is deficient.
But the Way of Man is different:
It takes away from those who have little,
And gives to those who already have plenty.
Who is able to offer the world whatever he has in excess?
Only the man of Tao.

Therefore the Sage works without claiming reward,
Accomplishes without taking credit.
He has no desire to display his excellence."
- Translated by Keith H. Seddon, Chapter 77

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"The Way of Heaven is like the bending of a bow.
The upper is lowered, while the lower is raised.
The too long is shortened, while the too short is lengthened.
The Way of Heaven is the way of balance:
Take from that which has more
and give to that which has less.
The way of man is different:
Take from those who have less
and give to those who have more.
Who is so abundant that he can continue to give to the world?
Only the man who embodies the Tao and is thus inexhaustible.
Therefore, the sage, being the fulcrum of the world,
Benefits his people without proclaiming it,
Accomplishes his task without dwelling on it,
Enlightens his world without flaunting his wisdom."
- Translated by Yasuhiko Genku Kimura, Chapter 77

"The Tao of heaven is like the art of archery,
tall man, aim low;
short man, aim high.
If the string is too long, shorten it;
not enough, lengthen it.
The Tao of heaven is just like that,
short the long, long the short.
Man's way is different.
He takes from those who do not have enough,
to give to those who already have too much.
Who can have anything left for taking?
Only the man of Tao, as sage,
works without taking,
achieves without keeping,
does not show his greatness."
- Translated by Tienzen Gong, Chapter 77

"Is not the Tao of heaven like the drawing of a bow?
It brings down the part which is high; it raises the part which is low;
it lessens the part which is redundant (convex); it fills up the part which is insufficient (concave).
The Tao of heaven is to lessen the redundant and fill up the insufficient.
The Tao of man, on the contrary, is to take from the insufficient and give to the redundant.
Who can take from the redundant and give to the insufficient?
Only he who has Tao can.
Therefore the Sage does not horde.
The more he helps others, the more he benefits himself the more he gives to others, the more he gets himself.
The Tao of heaven does one good but never does one harm; the Tao of the Sage acts but never contends."
- Translated by Ch'u Ta-Kao, 1904, Chapter 77

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"The Way of Heaven—its similarity to stretching a bow?
That which is high—[it] pulls it down.
That which is low—[it] lifts it up.
That which has excess—[it] reduces it.
That which is lacking—[it] adds to it.
The Way of Heaven
Takes away [where] there is excess
And adds to [where there is] lack.
The way of people
Necessarily different
Takes away [where there is] lack
In order to offer to [that which] has excess.
Who can have surplus by means of offering [it] to the world?
Only those who have the Tao.
Therefore, the sages
Act but do not presume
Achieve goals but do not dwell [on them].
They do not desire to be seen as praiseworthy or despicable."
- Translated by Aalar Fex, Chapter 77

"The way of nature is much like the drawing of a bow.
That which is high is lowered, and that which is low is brought up.
The excess is removed, and where there is deficiency more is added.
The way of nature is to reduce the excesses and spread them to where there is deficiency.
The way of the world is otherwise, Mans way is to take from those who have little, and give to those who have much.
Who is it that can offer more to the world, and have still more to offer? Only the person of the Tao.
Therefore the sage acts without laying claim to the act.
He can accomplish without boasting.
He has no wish to appear superior."
- Translated by Rivenrock, Chapter 77

"Heaven’s Way, like unto a bow full-drawn –
Low end raised, top bent down –
Subtracts from the have-mores
And supplies those in want.
Heaven’s Way – to supply who wants
By taking from the have-mores –
Is not the Way of men,
Who take from those in need
To serve those who have more.
Who will use the surplus to serve this world below?
None but men of the Way.
Wise rulers for this reason
Act without self-satisfaction,
For their deeds shun recognition
To conceal their contribution."
- Translated by Moss Roberts, 2001, Chapter 77

"Heaven's Way is indeed like the bending of a bow.
When (the string) is high, bring it down.
When it is low, raise it up.
When it is excessive, reduce it.
When it is insufficient, supplement it.
The Way of Heaven reduces whatever is excessive and supplements whatever in insufficient.
The way of man is different.
It reduces the insufficient to offer to the excessive.
Who is able to have excess to offer to the world?
Only the man of Tao.
Therefore the sage acts, but does not rely on his own ability.
He accomplishes his task, but does not claim credit for it.
He has no desire to display his excellence."
- Translated by Wing-Tsit Chan, 1963, Chapter 77

"The way of heaven is like the bending of a bow.
What is high up gets pulled down.
What is low down gets pulled up.
Heaven takes from what has too much and gives to what doesn't have enough.
Man is different: he takes from those who have too little and gives to those who have too much.
Who has a genuine abundance to give to the world?
Only a person of Tao.
He acts without expectation, accomplishes without taking credit, and has no desire to display his merit."
- Translated by Brian Browne Walker, 1996, Chapter 77

"How the Way is like stringing a bow!
The upper end is brought down.
The lower end is lifted.
All excess is reduced.
All deficit is restored.
With all parts in balance, it is fit for use.
In nature, any surplus flows
to those without from those with more.
Men instead reverse the flow
from those without to those with more.
Only one with integrity has abundance
and shares it with the world.
The person of integrity
works, expecting no return,
completes his task, not dwelling on it,
and rests, content unto himself."
- Translated by Douglas Allchin, 2002, Chapter 77

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"Heavenly Tao is like the bending of a bow.
That which is high is bent downwards,
That which is low is raised up,
That which is too much is lessened,
That which is not enough is increased.
Heavenly Tao takes from those who have too much,
And gives to those who have not enough.
The way of man is not thus,
He takes from those who have not enough,
And gives to those who already have too much.
Who is able to hold his wealth in order to give it to men?
Only he who has the Tao.
That is why the self-controlled man acts without looking for reward,
he brings to perfectness without claiming credit, he desires not to let his wisdom appear."
- Translated by Isabella Mears, 1916, Chapter 77

"Perhaps the Way of Heaven may be likened to the stretching of a composite bow!
The upper part is depressed, while the lower is raised.
If the bow-string is too long, it is cut short: if too short, it is added to.

The Way of Heaven diminishes the more-than-enough to supply the less-than-enough.
The way of man is different: it takes from the less-than-enough to swell the more-than-enough.
Who except a man of the Tao can put his superabundant riches to the service of the world?

Therefore, the Sage does his work without setting any store by it,
accomplishes his task without dwelling upon it.
He does not want his merits to be seen."
- Translated by John C. H. Wu, 1961, Chapter 77

"The Tao of Heaven works in the world
like the drawing of a bow.
The top is bent downward;
the bottom is bent up.
The excess is taken from,
and the deficient is given to.

The Tao works to use the excess,
and gives to that which is depleted.
The way of people is to take from the depleted,
and give to those who already have an excess.

Who is able to give to the needy from their excess?
Only someone who is following the way of the Tao.

This is why the Master gives
expecting nothing in return.
She does not dwell on her past accomplishments,
and does not glory in any praise."
- Translated by John H. McDonald, 1996, Chapter 77

"Like the bending of an archer's bow is the Tao of Heaven!
It brings down that which is high, and raises up that which is depressed.
It takes away where there is excess, and gives where there is deficiency.
The Tao of Heaven makes all things equal.
This Tao is not of man.
Man takes from the needy to add to his own excess.
Who is he that, having a superabundance, can bring it to the service of the world?
Only he who has the Tao.
This is why the wise man acts without expectation of reward, and completes his task without claiming merit.
For thus he hides his wealth."
- Translated by Walter Gorn Old, 1904, Chapter 77

"Heaven's Tao Is a stretched bow,
Pulling down on the top
Pulling up on the bottom.
If it's too much, cut.
If it's not enough, Add on to it: Heaven's Tao.
The Human Route Is not like this,
Depriving the poor,
Offering to the rich.
Who has a surplus
And still offers it to the world?
Only those with Tao.
Therefore the Sage Acts and expects nothing,
Accomplishes and does not linger,
Has no desire to seem worthy."
- Translated by Stephen Addis, 1993, Chapter 77

"Selbstloses Tun schafft echten Ausgleich
Des Himmels Wirken gleicht dem Spannen des Bogens:
es macht das Hohe niedrig und das Niedrige hoch;
es nimmt, wo zuviel ist, fügt hinzu, wo zu wenig ist.
Immer ist des Himmels Wirken so:
Er nimmt aus der Fülle und gibt sich der Leere.

Menschen handeln anders:
sie nehmen, wo schon wenig ist,
und fügen hinzu, wo schon viel ist.
Wer im Unergründlichen gründet,
schenkt der Gemeinschaft aus seiner Fülle.

Daher wirkt der Weyse,
ohne etwas für sich zu beanspruchen,
und ohne an seinem Werk zu haften.
Er will nichts sein und nichts haben."
- Translated by Rudolf Backofen, 1949, Chapter 77

"Des Himmels Sinn, wie gleicht er dem Bogenspanner!
Das Hohe drückt er nieder, das Tiefe erhöht er.
Was zuviel hat, verringert er,
Was nicht genug hat, ergänzt er.
Des Himmels Sinn ist es,
was zuviel hat, zu verringern, was nicht genug hat, zu ergänzen.
Des Menschen Sinn ist nicht also.
Er verringert, was nicht genug hat,
um es darzubringen dem, das zuviel hat.
Wer aber ist imstande, das,
was er zuviel hat, der Welt darzubringen?
Nur der, so den Sinn hat.
Also auch des Berufene:
Er wirkt und behält nicht.
Ist das Werk vollbracht, so verharrt er nicht dabei.
Er wünscht nicht, seine Bedeutung vor andern zu zeigen."
- Translated by Richard Wilhelm, 1911, Chapter 77

"May not the Way 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.
So Heaven diminishes where there is superabundance, and supplements where there is deficiency.
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.
Who can take his own superabundance and therewith serve all under heaven?
Only he who is in possession of the Tao!
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."
- Translated by James Legge, 1891, Chapter 77

"The Path of Heaven is like bending a bow-
the upper part is pressed down,
the lower part is raised up;
the part which has much is reduced,
the part that has little is increased.

Therefore, the Path of Heaven
reduced surplus to make up for scarcity;
the way of mankind's Ego
reduces scarcity and pays tribute to surplus!

Who is there who can have a surplus
and take from it to pay tribute to Heaven?
Surely, only one who is on the Path.

For this reason, Sages transact, but do not hoard,
complete their work but do not dwell upon it.
In this way, they have no desire to display their 'worth.' "
- Translated by Jerry C. Welch, 1998, Chapter 77

"The Tao of Heaven,
Is it not like the bending of a bow?
The top comes down and the bottom-end goes up,
The extra length is shortened, the insufficient width is expanded.
It is the way of Heaven to take away from those that have too much
And give to those that have not enough.
Not so with man's way:
He takes from those that have not
And gives it as tribute to those that have too much.
Who can have enough and to spare to give to the entire world?
Only the man of Tao.
Therefore the Sage acts, but does not possess,
Accomplishes but lays claim to no credit,
Because he has no wish to seem superior."
- Translated by Lin Yutang, 1955, Chapter 77

"La voie du ciel est comme l'ouvrier en arcs, qui abaisse ce qui est élevé, et élève ce qui est bas;
qui ôte le superflu, et supplée à ce qui manque.
Le ciel ôte à ceux qui ont du superflu pour aider ceux qui n'ont pas assez.
Il n'en est pas ainsi de l'homme: il ôte à ceux qui n'ont pas assez pour donner à ceux qui ont du superflu.
Quel est celui qui est capable de donner son superflu aux hommes de l'empire.
Celui-là seul qui possède le Tao.
C'est pourquoi le Saint fait le bien et ne s'en prévaut point.
Il accomplit de grandes choses et ne s'y attache point.
Il ne veut pas laisser voir sa sagesse."
- Translated by Stanislas Julien, 1842, Chapter 77

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"Tal vez, la Ley del Cielo pueda compararse al estiramiento de un arco.
La parte de arriba se hunde y la de abajo se eleva.
Si la cuerda del arcoes demasiado larga, se corta; si es demasiado corta, se añade.
La Ley del Cielo disminuye lo excesivo y completa lo insuficiente.
La ley del hombre es diferente: toma de lo insuficiente para aportarloa lo excesivo.
¿Quién excepto del hombre del Tao puede ponersus riquezas sobrantes al servicio del mundo?
Por ello, el Sabio efectúa su trabajo sin acumular nada, y realizasu labor sin aferrarse a ella.
No quiere que sus méritos sean vistos."
- Translated into Spanish by Alfonso Colodrón from the English translation by John C. H. Wu, 1993, Tao Te Ching, Capítulo 77

¿Acaso el camino del cielo no procede
igual que el que tensa un arco?
Rebaja lo que está arriba
y elva lo que está arriba
y elva lo que está abajo;
quita lo que sobra
y reemplaza lo que falta.

El camino del Cielo quita el excedente
para compensar lo que falta.
El camino del hombre es my distinto:
el homre quita al indigente
para sumárselo al rico.

El santo actúa sin esperar nada
lleva a cabo su obra sin encapricharse con ella
y mantiene escondido su mérito."
- Translated by Alba, 1998, Tao Te Ching, Capítulo 77

"El Tao del cielo
semeja al que tensa el arco.
Hace rebajar lo alto y hace levantar lo bajo.
Si la cuerda es demasiado larga se la acorta.
Si no hay suficiente cuerda, se la alarga.
El Tao del cielo
es quitar al que le sobra
y dar al que le falta.
La ley del hombre,
sin embargo, es muy distinta:
quita al que le falta
y añade al que le sobra.
¿Qué hombre que tiene de sobra
le daría sus riquezas al mundo?
Sólo el hombre que posee al Tao.
Por eso, el sabio
hace su trabajo sin acumular nada por él,
realiza su obra sin apropiarse de ella,
y no se vanagloria de su sabiduría."
- Translation from Wikisource, 2013, Capítulo 77

"El camino del cielo
semeja a quien tensa el arco.
Humilla lo alto y alza lo bajo.
Rebaja lo que sobra y completa lo que falta.

El camino del cielo
es quitar al que le sobra
y dar al que le falta.
El camino del hombre,
sin embargo, es muy distinto:
quita al que le falta
y añade al que le sobra.

¿Quién ofrece al mundo todo lo que le sobra?
Sólo quien tiene el Tao.

El sabio hace y no retiene,
nada exige por su obra
y oculta su sabiduría."
- Spanish Version Online at RatMachines, Capítulo 77

"El proceder del cielo es parecido a tender un arco.
Se baja lo que está en alto.
Se levanta lo que está abajo.
Se disminuye lo que sobra.
Se aumenta lo que falta.
El proceder del cielo es reducir lo que está demás y aumentar a lo que falta.
Así no proceden los hombres
Quitan a aquél que tiene poco.
Dan a aquél que tiene mucho.
¿Quién podrá tener lo suficiente como para dar al mundo entero?
Solo aquel que posee al Tao.
Por eso el hombre sabio actúa y no atesora.
Adquiere mérito pero no le da importancia.
No muestra sus realizaciones."
- Translation from Logia Medio Dia, 2015, Tao Te Ching, Capítulo 77

Tao Te Ching
Commentary, Interpretations, Research Tools, Resources
Chapter 77

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.

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 2107-

Green Way Research, Tao Te Ching, Chapter 77, 2011-2020.

Indexed and Compiled by Michael P. Garofalo

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

This webpage was first distributed online on March 10, 2011.

This webpage 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

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 77

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

By Lao Tzu (Laozi)

Chapter 77

Tao Te Ching (Dao De Jing) by Lao Tzu

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

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

Be Enlightened! A Guidebook to the Tao Te Ching and Taoist Meditation: Your Six-Month Journey to Spiritual Enlightenment By Wes Burgess

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

Lifestyle Advice from Wise Persons

Ripening Peaches: Taoist Studies and Practices

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 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 77

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

Chapter 77

Tao Te Ching (Dao De Jing) by Lao Tzu

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

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

Be Enlightened! A Guidebook to the Tao Te Ching and Taoist Meditation: Your Six-Month Journey to Spiritual Enlightenment By Wes Burgess

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

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