<< Dao De Jing / 道德經 >>
Chapter 13
宠辱若惊，贵大患若身。何谓宠辱若惊？宠为下，得之若惊，失之若惊，是谓宠辱若惊。何谓贵大患若身？吾所以有大患者，为吾有身，及吾无身，吾有何患！故贵以身为天下，若可寄天下；爱以身为天下，若可托天下。
Praise is as treacherous as blame
It is not a well-balanced and grounded position either up or down
Hope is as illusional as fear
They both arise from clinging to the self
When we don’t see the self as a separate entity
What do we have to fear?
Treat the world the way you treasure your body
As if the world is your sole responsibility
See the world as precious as your body
Then everything will work out just fine
Chapter 14
视之不见名曰夷，听之不闻名曰希，搏之不得名曰微。此三者不可致诘，故混而为一。其上不皦，其下不昧。绳绳不可名，复归于无物，是谓无状之状，无物之象。是谓惚恍。迎之不见其首，随之不见其后。执古之道，以御今之有，能知古始，是谓道纪。
Look and it can’t be seen, which is called the invisible
Listen and it can’t be heard, which is called the inaudible
Reach and it can’t be grasped, which is called the intangible
These three are indefinable, therefore they are joined as the One
From above it is not bright
From below it is not dark
A seamless state beyond description and definition
Simply it returns to nothingness
The form of the formless that includes all forms
The image without an image, subtle and elusive, beyond all conception and imagination
Stand before it and you see no beginning
Follow it and you find no end
Stay with the ancient Dao, be in the present
Realizing where you come from is the essence of wisdom
Chapter 15
古之善为士者，微妙玄通，深不可识。夫唯不可识，故强为之容。豫焉若冬涉川，犹兮若畏四邻，俨兮其若容，涣兮若冰之将释，敦兮其若朴，旷兮其若谷，混兮其若浊。孰能浊以静之徐清？孰能安以久动之徐生？保此道者不欲盈，夫唯不盈，故能蔽不新成。
The ancient Masters were profound and subtle
The depth of their realization is unfathomable
There is no way to describe it; all we can describe is the appearance
Ever so careful, they’re like someone treading on iced-over stream in winter
Ever so alert, like a warrior being aware of danger on all sides
Always courteous, like a guest
Readily yielding, like melting ice
Unadorned, like uncarved wood
Open and receptive, like a valley
Undifferentiated and impartial, like muddy water
Can you wait quietly while your mud settles?
Can you remain still till the moment of action arises by itself?
Masters of the Dao don’t seek fulfillment
Not seeking fulfillment, they are not constantly swayed by desire for change
Chapter 16
致虚极，守静笃，万物并作，吾以观复。夫物芸芸，各复归其根。归根曰静，是谓复命。复命曰常，知常曰明，不知常，妄作，凶。知常容，容乃公，公乃王，王乃天，天乃道，道乃久，没身不殆。
Empty yourself of everything
Let the mind become still
Watch the turmoil and unrest of beings
Contemplating their eventual return
Returning to the source is quiet and peace
If you don’t realize the source
You keep stumbling in confusion and sorrow
Once you realize the source
You naturally become openminded and tolerant
Dispassionate yet compassionate
Being at one with the Dao
You can deal with whatever life brings you
And when death comes, you are ready
For although the body dies, the Dao forever lasts
Chapter 17
太上，下知有之。其次，亲而誉之。其次，畏之。其次，侮之。信不足焉，有不信焉。悠兮其贵言。功成事遂，百姓皆谓我自然。
The best leader is one whose existence is subtly known
The second best is one who is loved and praised
Then comes the one who is feared
Worse than that is the one who is despised
If you don’t trust the people
You yourself is not trustworthy
The best leader doesn’t talk incessantly
When his/her work is done, the people say, “How amazing, we did it!”
Chapter 18
大道废，有仁义；慧智出，有大伪；六亲不和，有孝慈；国家昏乱，有忠臣。
When people deviate from the Dao
The doctrine of ‘righteousness’ and ‘morality’ emerges
When intelligence and cleverness come into being
Great hypocrisy follows on the heels
When family relationships are off balance
There comes the advocacy of filial piety
When the country falls into chaos
Patriotism is born
Buddha Mind 