Tao ChingTao Classic - Chapters 1 to 37Chapter 1The Tao that can be spoken is not the eternal TaoThe name that can be named is not the eternal nameThe nameless is the origin of Heaven and EarthThe named is the mother of myriad thingsThus, constantly without desire, one observes its essenceConstantly with desire, one observes its manifestationsThese two emerge together but differ in nameThe unity is said to be the mysteryMystery of mysteries, the door to all wonders

Chapter 2When the world knows beauty as beauty, ugliness arisesWhen it knows good as good, evil arisesThus being and non-being produce each otherDifficult and easy bring about each otherLong and short reveal each otherHigh and low support each otherMusic and voice harmonize each otherFront and back follow each otherTherefore the sages:Manage the work of detached actionsConduct the teaching of no wordsThey work with myriad things but do not controlThey create but do not possessThey act but do not presumeThey succeed but do not dwell on successIt is because they do not dwell on successThat it never goes away

Chapter 3Do not glorify the achieversSo the people will not squabbleDo not treasure goods that are hard to obtainSo the people will not become thievesDo not show the desired thingsSo their hearts will not be confusedThus the governance of the sage:Empties their heartsFills their bellies

Weakens their ambitionsStrengthens their bonesLet the people have no cunning and no greedSo those who scheme will not dare to meddleAct without contrivanceAnd nothing will be beyond control

Chapter 4The Tao is emptyWhen utilized, it is not filled upSo deep! It seems to be the source of all thingsIt blunts the sharpnessUnravels the knotsDims the glareMixes the dustsSo indistinct! It seems to existI do not know whose offspring it isIts image is the predecessor of the Emperor

Chapter 5Heaven and Earth are impartialThey regard myriad things as straw dogsThe sages are impartialThey regard people as straw dogsThe space between Heaven and EarthIs it not like a bellows?Empty, and yet never exhaustedIt moves, and produces moreToo many words hasten failureCannot compare to keeping to the void

Chapter 6The valley spirit, undyingIs called the Mystic FemaleThe gate of the Mystic FemaleIs called the root of Heaven and EarthIt flows continuously, barely perceptibleUtilize it; it is never exhausted

Chapter 7Heaven and Earth are everlastingThe reason Heaven and Earth can last foreverIs that they do not exist for themselvesThus they can last foreverTherefore the sages:Place themselves last but end up in frontAre outside of themselves and yet survive

Is it not due to their selflessness?That is how they can achieve their own goals

Chapter 8The highest goodness resembles waterWater greatly benefits myriad things without contentionIt stays in places that people dislikeTherefore it is similar to the TaoDwelling with the right locationFeeling with great depthGiving with great kindnessSpeaking with great integrityGoverning with great administrationHandling with great capabilityMoving with great timingBecause it does not contendIt is therefore beyond reproach

Chapter 9Holding a cup and overfilling itCannot be as good as stopping shortPounding a blade and sharpening itCannot be kept for longGold and jade fill up the roomNo one is able to protect themWealth and position bring arroganceAnd leave disasters upon oneselfWhen achievement is completed, fame is attainedWithdraw oneselfThis is the Tao of Heaven

Chapter 10In holding the soul and embracing onenessCan one be steadfast, without straying?In concentrating the energy and reaching relaxationCan one be like an infant?In cleaning away the worldly viewCan one be without imperfections?In loving the people and ruling the nationCan one be without manipulation?In the heavenly gate's opening and closingCan one hold to the feminine principle?In understanding clearly all directionsCan one be without intellectuality?

Bearing it, rearing itBearing without possessionAchieving without arroganceRaising without dominationThis is called the Mystic Virtue

Chapter 11Thirty spokes join in one hubIn its emptiness, there is the function of a vehicleMix clay to create a containerIn its emptiness, there is the function of a containerCut open doors and windows to create a roomIn its emptiness, there is the function of a roomTherefore, that which exists is used to create benefitThat which is empty is used to create functionality

Chapter 12The five colors make one blind in the eyesThe five sounds make one deaf in the earsThe five flavors make one tasteless in the mouthRacing and hunting make one wild in the heartGoods that are difficult to acquire make one cause damageTherefore the sages care for the stomach and not the eyesThat is why they discard the other and take this

Chapter 13Favor and disgrace make one fearfulThe greatest misfortune is the selfWhat does "favor and disgrace make one fearful" mean?Favor is high; disgrace is lowHaving it makes one fearfulLosing it makes one fearfulThis is "favor and disgrace make one fearful"What does "the greatest misfortune is the self" mean?The reason I have great misfortuneIs that I have the selfIf I have no selfWhat misfortune do I have?

So one who values the self as the worldCan be given the worldOne who loves the self as the worldCan be entrusted with the world

Chapter 14Look at it, it cannot be seenIt is called colorlessListen to it, it cannot be heardIt is called noiselessReach for it, it cannot be heldIt is called formlessThese three cannot be completely unraveledSo they are combined into oneAbove it, not brightBelow it, not darkContinuing endlessly, cannot be namedIt returns back into nothingnessThus it is called the form of the formlessThe image of the imagelessThis is called enigmaticConfront it, its front cannot be seenFollow it, its back cannot be seenWield the Tao of the ancientsTo manage the existence of todayOne can know the ancient beginningIt is called the Tao Axiom

Chapter 15The Tao masters of antiquitySubtle wonders through mysteryDepths that cannot be discernedBecause one cannot discern themTherefore one is forced to describe the appearanceHesitant, like crossing a wintry riverCautious, like fearing four neighborsSolemn, like a guestLoose, like ice about to meltGenuine, like plain woodOpen, like a valleyOpaque, like muddy waterWho can be muddled yet desistIn stillness gradually become clear?Who can be serene yet persistIn motion gradually come alive?One who holds this Tao does not wish to be overfilled

Because one is not overfilledTherefore one can preserve and not create anew

Chapter 16Attain the ultimate emptinessHold on to the truest tranquilityThe myriad things are all activeI therefore watch their returnEverything flourishes; each returns to its rootReturning to the root is called tranquilityTranquility is called returning to one's natureReturning to one's nature is called constancyKnowing constancy is called clarityNot knowing constancy, one recklessly causes troubleKnowing constancy is acceptanceAcceptance is impartialityImpartiality is sovereignSovereign is HeavenHeaven is TaoTao is eternalThe self is no more, without danger

Chapter 17The highest rulers, people do not know they have themThe next level, people love them and praise themThe next level, people fear themThe next level, people despise themIf the rulers' trust is insufficientHave no trust in themProceeding calmly, valuing their wordsTask accomplished, matter settledThe people all say, "We did it naturally"

Chapter 18The great Tao fades awayThere is benevolence and justiceIntelligence comes forthThere is great deceptionThe six relations are not harmoniousThere is filial piety and kind affectionThe country is in confused chaosThere are loyal ministers

Chapter 19

End sagacity; abandon knowledgeThe people benefit a hundred timesEnd benevolence; abandon righteousnessThe people return to piety and charityEnd cunning; discard profitBandits and thieves no longer existThese three things are superficial and insufficientThus this teaching has its place:Show plainness; hold simplicityReduce selfishness; decrease desires

Chapter 20Cease learning, no more worriesRespectful response and scornful responseHow much is the difference?Goodness and evilHow much do they differ?What the people fear, I cannot be unafraidSo desolate! How limitless it is!The people are excitedAs if enjoying a great feastAs if climbing up to the terrace in springI alone am quiet and uninvolvedLike an infant not yet smilingSo weary, like having no place to returnThe people all have surplusWhile I alone seem lackingI have the heart of a fool indeed – so ignorant!Ordinary people are brightI alone am muddledOrdinary people are scrutinizingI alone am obtuseSuch tranquility, like the oceanSuch high wind, as if without limitsThe people all have goalsAnd I alone am stubborn and lowlyI alone am different from themAnd value the nourishing mother

Chapter 21The appearance of great virtueFollows only the TaoThe Tao, as a thingSeems indistinct, seems unclearSo unclear, so indistinctWithin it there is imageSo indistinct, so unclear

Within it there is substanceSo deep, so profoundWithin it there is essenceIts essence is supremely realWithin it there is faithFrom ancient times to the presentIts name never departsTo observe the source of all thingsHow do I know the nature of the source?With this

Chapter 22Yield and remain wholeBend and remain straightBe low and become filledBe worn out and become renewedHave little and receiveHave much and be confusedTherefore the sages hold to the one as an example for the worldWithout flaunting themselves – and so are seen clearlyWithout presuming themselves – and so are distinguishedWithout praising themselves – and so have meritWithout boasting about themselves – and so are lastingBecause they do not contend, the world cannot contend with themWhat the ancients called "the one who yields and remains whole"Were they speaking empty words?Sincerity becoming whole, and returning to oneself

Chapter 23Sparse speech is naturalThus strong wind does not last all morningSudden rain does not last all dayWhat makes this so? Heaven and EarthEven Heaven and Earth cannot make it lastHow can humans?Thus those who follow the Tao are with the TaoThose who follow virtue are with virtueThose who follow loss are with lossThose who are with the Tao, the Tao is also pleased to have them

Those who are with virtue, virtue is also pleased to have themThose who are with loss, loss is also please to have themThose who do not trust sufficiently, others have no trust in them

Chapter 24Those who are on tiptoes cannot standThose who straddle cannot walkThose who flaunt themselves are not clearThose who presume themselves are not distinguishedThose who praise themselves have no meritThose who boast about themselves do not lastThose with the Tao call such things leftover food or tumorsThey despise themThus, those who possesses the Tao do not engage in them

Chapter 25There is something formlessly createdBorn before Heaven and EarthSo silent! So ethereal!Independent and changelessCirculating and ceaselessIt can be regarded as the mother of the worldI do not know its nameIdentifying it, I call it "Tao"Forced to describe it, I call it greatGreat means passingPassing means recedingReceding means returningTherefore the Tao is greatHeaven is greatEarth is greatThe sovereign is also greatThere are four greats in the universeAnd the sovereign occupies one of themHumans follow the laws of EarthEarth follows the laws of HeavenHeaven follows the laws of TaoTao follows the laws of nature

Chapter 26Heaviness is the root of lightnessQuietness is the master of restlessness

Therefore the sages travel an entire dayWithout leaving the heavy suppliesEven though there are luxurious sightsThey are composed and transcend beyondHow can the lords of ten thousand chariotsApply themselves lightly to the world?To be light is to lose one's rootTo be restless is to lose one's mastery

Chapter 27Good traveling does not leave tracksGood speech does not seek faultsGood reckoning does not use countersGood closure needs no bar and yet cannot be openedGood knot needs no rope and yet cannot be untiedTherefore sages often save othersAnd so do not abandon anyoneThey often save thingsAnd so do not abandon anythingThis is called following enlightenmentTherefore the good person is the teacher of the bad personThe bad person is the resource of the good personThose who do not value their teachersAnd do not love their resourcesAlthough intelligent, they are greatly confusedThis is called the essential wonder

Chapter 28Know the masculine, hold to the feminineBe the watercourse of the worldBeing the watercourse of the worldThe eternal virtue does not departReturn to the state of the infantKnow the white, hold to the blackBe the standard of the worldBeing the standard of the worldThe eternal virtue does not deviateReturn to the state of the boundlessKnow the honor, hold to the humilityBe the valley of the worldBeing the valley of the worldThe eternal virtue shall be sufficientReturn to the state of plain woodPlain wood splits, then becomes tools

The sages utilize themAnd then become leadersThus the greater whole is undivided

Chapter 29Those who wish to take the world and control itI see that they cannot succeedThe world is a sacred instrumentOne cannot control itThe one who controls it will failThe one who grasps it will loseBecause all things:Either lead or followEither blow hot or coldEither have strength or weaknessEither have ownership or take by forceTherefore the sage:Eliminates extremesEliminates excessEliminates arrogance

Chapter 30The one who uses the Tao to advise the rulerDoes not dominate the world with soldiersSuch methods tend to be returnedThe place where the troops campThistles and thorns growFollowing the great armyThere must be an inauspicious yearA good commander achieves result, then stopsAnd does not dare to reach for dominationAchieves result but does not bragAchieves result but does not flauntAchieves result but is not arrogantAchieves result but only out of necessityAchieves result but does not dominateThings become strong and then get oldThis is called contrary to the TaoThat which is contrary to the Tao soon ends

Chapter 31A strong military, a tool of misfortuneAll things detest itTherefore, those who possess the Tao avoid itHonorable gentlemen, while at home, value the leftWhen deploying the military, value the right

The military is a tool of misfortuneNot the tool of honorable gentlemenWhen using it out of necessityCalm detachment should be above allVictorious but without gloryThose who glorifyAre delighting in the killingThose who delight in killingCannot achieve their ambitions upon the worldAuspicious events favor the leftInauspicious events favor the rightThe lieutenant general is positioned to the leftThe major general is positioned to the rightWe say that they are treated as if in a funeralThose who have been killedShould be mourned with sadnessVictory in war should be treated as a funeral

Chapter 32The Tao, eternally namelessIts simplicity, although imperceptibleCannot be treated by the world as subservientIf the sovereign can hold on to itAll will follow by themselvesHeaven and Earth, together in harmonyWill rain sweet dewPeople will not need to force it; it will adjust by itselfIn the beginning, there were namesNames came to exist everywhereOne should know when to stopKnowing when to stop, thus avoiding dangerThe existence of the Tao in the worldIs like streams in the valley into rivers and the ocean

Chapter 33Those who understand others are intelligentThose who understand themselves are enlightenedThose who overcome others have strengthThose who overcome themselves are powerfulThose who know contentment are wealthyThose who proceed vigorously have willpowerThose who do not lose their base endureThose who die but do not perish have longevity

Chapter 34

The great Tao is like a floodIt can flow to the left or to the rightThe myriad things depend on it for life, but it never stopsIt achieves its work, but does not take creditIt clothes and feeds myriad things, but does not rule over themEver desiring nothingIt can be named insignificantMyriad things return to it but it does not rule over themIt can be named greatEven in the end, it does not regard itself as greatThat is how it can achieve its greatness

Chapter 35Hold the great imageAll under heaven will comeThey come without harm, in harmonious peaceMusic and food, passing travelers stopThe Tao that is spoken out of the mouthIs bland and without flavorLook at it, it cannot be seenListen to it, it cannot be heardUse it, it cannot be exhausted

Chapter 36If one wishes to shrink itOne must first expand itIf one wishes to weaken itOne must first strengthen itIf one wishes to discard itOne must first promote itIf one wishes to seize itOne must first give itThis is called subtle clarityThe soft and weak overcomes the tough and strongFish cannot leave the depthsThe sharp instruments of the stateCannot be shown to the people

Chapter 37The Tao is constant in non-actionYet there is nothing it does not doIf the sovereign can hold on to thisAll things shall transform themselves

Transformed, yet wishing to achieveI shall restrain them with the simplicity of the namelessThe simplicity of the namelessThey shall be without desireWithout desire, using stillnessThe world shall steady itself

Te ChingVirtue Classic - Chapters 38 to 81Chapter 38High virtue is not virtuousTherefore it has virtueLow virtue never loses virtueTherefore it has no virtueHigh virtue takes no contrived actionAnd acts without agendaLow virtue takes contrived action And acts with agenda High benevolence takes contrived actionAnd acts without agendaHigh righteousness takes contrived actionAnd acts with agendaHigh etiquette takes contrived actionAnd upon encountering no responseUses arms to pull othersTherefore, the Tao is lost, and then virtueVirtue is lost, and then benevolenceBenevolence is lost, and then righteousnessRighteousness is lost, and then etiquetteThose who have etiquetteare a thin shell of loyalty and sincerityAnd the beginning of chaosThose with foreknowledgeAre the flowers of the TaoAnd the beginning of ignoranceTherefore the great person:Abides in substance, and does not dwell on the thin shellAbides in the real, and does not dwell on the flowerThus they discard that and take this

Chapter 39Those that attained oneness since ancient times:The sky attained oneness and thus clarityThe earth attained oneness and thus tranquility

The gods attained oneness and thus divinityThe valley attained oneness and thus abundanceThe myriad things attained oneness and thus lifeThe rulers attained oneness and became the standard for the worldThese all emerged from onenessThe sky, lacking clarity, would break apartThe earth, lacking tranquility, would eruptThe gods, lacking divinity, would vanishThe valley, lacking abundance, would witherMyriad things, lacking life, would be extinctThe rulers, lacking standard, would be toppledTherefore, the honored uses the lowly as basisThe higher uses the lower as foundationThus the rulers call themselves alone, bereft, and unworthyIs this not using the lowly as basis? Is it not so?Therefore, the ultimate honor is no honorDo not wish to be shiny like jadeBe dull like rocks

Chapter 40The returning is the movement of the TaoThe weak is the utilization of the TaoThe myriad things of the world are born of beingBeing is born of non-being

Chapter 41Higher people hear of the TaoThey diligently practice itAverage people hear of the TaoThey sometimes keep it and sometimes lose itLower people hear of the TaoThey laugh loudly at itIf they do not laugh, it would not be the TaoTherefore a proverb has the following:The clear Tao appears unclearThe advancing Tao appears to retreatThe smooth Tao appears unevenHigh virtue appears like a valleyGreat integrity appears like disgraceEncompassing virtue appears insufficientBuilding virtue appears inactiveTrue substance appears inconstantThe great square has no corners

The great vessel is late in completionThe great music is imperceptible in soundThe great image has no formThe Tao is hidden and namelessYet it is only the TaoThat excels in giving and completing everything

Chapter 42Tao produces oneOne produces twoTwo produce threeThree produce myriad thingsMyriad things, backed by yin and embracing yangAchieve harmony by integrating their energyWhat the people dislikeAre alone, bereft, and unworthyBut the rulers call themselves with these termsSo with all thingsAppear to take loss but benefitOr receive benefit but loseWhat the ancients taughtI will also teachThe violent one cannot have a natural deathI will use this as the principal of all teachings

Chapter 43The softest things of the worldOverride the hardest things of the worldThat which has no substanceEnters into that which has no openingsFrom this I know the benefits of unattached actionsThe teaching without wordsThe benefits of actions without attachmentAre rarely matched in the world

Chapter 44Fame or the self, which is dearer?The self or wealth, which is greater?Gain or loss, which is more painful?Thus excessive love must lead to great spendingExcessive hoarding must lead to heavy lossKnowing contentment avoids disgraceKnowing when to stop avoids dangerThus one can endure indefinitely

Chapter 45

Great perfection seems flawedIts function is without failureGreat fullness seems emptyIts function is without exhaustionGreat straightness seems bentGreat skill seems unrefinedGreat eloquence seems inarticulateMovement overcomes coldStillness overcomes heatClear quietness is the standard of the world

Chapter 46When the world has the TaoFast horses are retired to till the soilWhen the world lacks the TaoWarhorses give birth on the battlefieldThere is no crime greater than greedNo disaster greater than discontentmentNo fault greater than avariceThus the satisfaction of contentmentis the lasting satisfaction

Chapter 47Without going out the door, know the worldWithout peering out the window, see the Heavenly TaoThe further one goesThe less one knowsTherefore the sageKnows without goingNames without seeingAchieves without striving

Chapter 48Pursue knowledge, daily gainPursue Tao, daily lossLoss and more lossUntil one reaches unattached actionWith unattached action, there is nothing one cannot doTake the world by constantly applying non-interferenceThe one who interferes is not qualified to take the world

Chapter 49The sages have no constant mindThey take the mind of the people as their mind

Those who are good, I am good to themThose who are not good, I am also good to themThus the virtue of goodnessThose who believe, I believe themThose who do not believe, I also believe themThus the virtue of beliefThe sages live in the worldThey cautiously merge their mind for the worldThe people all pay attention with their ears and eyesThe sages care for them as children

Chapter 50Coming into life, entering deathThe followers of life, three in tenThe followers of death, three in tenThose whose lives are moved toward deathAlso three in tenWhy? Because they live lives of excessI've heard of those who are good at cultivating lifeTraveling on the road, they do not encounter rhinos or tigersEntering into an army, they are not harmed by weaponsRhinos have nowhere to thrust their hornsTigers have nowhere to clasp their clawsSoldiers have nowhere to lodge their bladesWhy? Because they have no place for death

Chapter 51Tao produces themVirtue raises themThings shape themForces perfect themTherefore all things respect the Tao and value virtueThe respect for Tao, the value of virtueNot due to command but to constant natureThus Tao produces themVirtue raises themGrows them, educates themPerfects them, matures themNurtures them, protects themProduces but does not possessActs but does not flaunt

Nurtures but does not dominateThis is called Mystic Virtue

Chapter 52The world has a beginningWe regard it as the mother of the worldHaving its motherWe can know her childrenKnowing her childrenStill holding on to the motherLive without danger all through lifeClose the mouthShut the doorsLive without toil all through lifeOpen the mouthMeddle in the affairsLive without salvation all through lifeSeeing details is called clarityHolding on to the soft is called strengthUtilize the lightReturn to the clarityLeaving no disasters for the selfThis is called practicing constancy

Chapter 53If I have a little knowledgeWalking on the great TaoI fear only to deviate from itThe great Tao is broad and plainBut people like the side pathsThe courts are corruptThe fields are barrenThe warehouses are emptyOfficials wear fineriesCarry sharp swordsFill up on drinks and foodAcquire excessive wealthThis is called robberyIt is not the Tao!

Chapter 54That which is well established cannot be uprootedThat which is strongly held cannot be takenThe descendants will commemorate it foreverCultivate it in yourself; its virtue shall be trueCultivate it in the family; its virtue shall be abundant

Cultivate it in the community; its virtue shall be lastingCultivate it in the country; its virtue shall be prosperousCultivate it in the world; its virtue shall be widespreadTherefore observe others with yourselfObserve other families with your familyObserve other communities with your communityObserve other countries with your countryObserve the world with the worldWith what do I know the world?With this

Chapter 55Those who hold an abundance of virtueAre similar to newborn infantsPoisonous insects do not sting themWild beasts do not claw themBirds of prey do not attack themTheir bones are weak, tendons are softBut their grasp is firmThey do not know of sexual union but can manifest arousalDue to the optimum of essenceThey can cry the whole day and yet not be hoarseDue to the optimum of harmonyKnowing harmony is said to be constancyKnowing constancy is said to be clarityExcessive vitality is said to be inauspiciousMind overusing energy is said to be aggressiveThings become strong and then grow oldThis is called contrary to the TaoThat which is contrary to the Tao will soon perish

Chapter 56Those who know do not talkThose who talk do not knowClose the mouthShut the doorsBlunt the sharpnessUnravel the knotsDim the glareMix the dustThis is called Mystic Oneness

They cannot obtain this and be closerThey cannot obtain this and be distantThey cannot obtain this and be benefitedThey cannot obtain this and be harmedThey cannot obtain this and be valuedThey cannot obtain this and be degradedTherefore, they become honored by the world

Chapter 57Govern a country with upright integrityDeploy the military with surprise tacticsTake the world with non-interferenceHow do I know this is so?With the following:When there are many restrictions in the worldThe people become more impoverishedWhen people have many sharp weaponsThe country becomes more chaoticWhen people have many clever tricksMore strange things occurThe more laws are postedThe more robbers and thieves there areTherefore the sage says:I take unattached action, and the people transform themselvesI prefer quiet, and the people right themselvesI do not interfere, and the people enrich themselvesI have no desires, and the people simplify themselves

Chapter 58When governing is lacklusterThe people are simple and honestWhen governing is scrutinizingThe people are shrewd and craftyMisfortune is what fortune depends uponFortune is where misfortune hides beneathWho knows their ultimate end?They have no determined outcomeRightness reverts to become strangeGoodness reverts to become wickedThe confusion of peoplehas lasted many long daysTherefore the sages are:Righteous without being scathingIncorruptible without being piercing

Straightforward without being ruthlessIlluminated without being flashy

Chapter 59In governing people and serving HeavenThere is nothing like conservationOnly with conservation is it called submitting earlySubmitting early is called emphasis on accumulating virtuesAccumulating virtues means there is nothing one cannot overcomeWhen there is nothing that one cannot overcomeOne's limits are unknownThe limitations being unknown, one can possess sovereigntyWith this mother principle of power, one can be everlastingThis is called deep roots and firm foundationThe Tao of longevity and lasting vision

Chapter 60Ruling a large country is like cooking a small fishUsing the Tao to manage the worldIts demons have no powerNot only do its demons have no powerIts gods do not harm peopleNot only do its gods not harm peopleThe sages also do not harm peopleThey both do no harm to one anotherSo virtue merges and returns

Chapter 61The large country is like the lowest riverThe converging point of the worldThe receptive female of the worldThe female always overcomes the male with serenityUsing serenity as the lower positionThus if the large country is lower than the small countryThen it can take the small countryIf the small country is lower than the large countryThen it can be taken by the large countryThus one uses the lower position to takeThe other uses the lower position to be taken

The large country only wishes to gather and protect peopleThe small country only wishes to join and serve peopleSo that both obtain what they wishThe larger one should assume the lower position

Chapter 62The Tao is the wonder of all thingsThe treasure of the kind personThe protection of the unkind personAdmirable words can win the public's respectAdmirable actions can improve peopleThose who are unkindHow can they be abandoned?Therefore, when crowning the EmperorAnd installing the three ministersAlthough there is the offering of jade before four horsesNone of it can compare to being seated in this TaoWhy did the ancients value this Tao so much?Is it not said that those who seek will find,And those with guilt will not be faulted?Therefore, it is the greatest value in the world

Chapter 63Act without actionManage without meddlingTaste without tastingGreat, small, many, fewRespond to hatred with virtuePlan difficult tasks through the simplest tasksAchieve large tasks through the smallest tasksThe difficult tasks of the worldMust be handled through the simple tasksThe large tasks of the worldMust be handled through the small tasksTherefore, sages never attempt great deeds all through lifeThus they can achieve greatnessOne who makes promises lightly must deserve little trustOne who sees many easy tasks must encounter much difficultyTherefore, sages regard things as difficult

So they never encounter difficulties all through life

Chapter 64When it is peaceful, it is easy to maintainWhen it shows no signs, it is easy to plan When it is fragile, it is easy to breakWhen it is small, it is easy to scatterAct on it when it has not yet begun Treat it when it is not yet chaoticA tree thick enough to embraceGrows from the tiny saplingA tower of nine levelsStarts from the dirt heapA journey of a thousand milesBegins beneath the feetThe one who meddles will failThe one who grasps will loseTherefore, sages do not meddle and thus do not failThey do not grasp and thus do not losePeople, in handling affairsOften come close to completion and failIf they are as careful in the end as the beginningThen they would have no failureTherefore, sages desire not to desireThey do not value goods that are hard to acquireThey learn to unlearnTo redeem the fault of the peopleTo assist the nature of all thingsWithout daring to meddle

Chapter 65Those of ancient times who were adept at the TaoUsed it not to make people brighterBut to keep them simpleThe difficulty in governing peopleIs due their excessive clevernessTherefore, using cleverness to govern the stateIs being a thief of the stateNot using cleverness to govern the stateIs being a blessing of the stateKnow that these two are both standardsAlways knowing these standardsIs called Mystic VirtueMystic Virtue: Profound! Far-reaching!

It goes opposite to material thingsThen it reaches great congruence

Chapter 66Rivers and oceans can be the kings of a hundred valleysBecause of their goodness in staying lowSo they can be the kings of a hundred valleysThus if sages wish to be over peopleThey must speak humbly to themIf they wish to be in front of peopleThey must place themselves behind themThus the sages are positioned aboveBut the people do not feel burdenedThey are positioned in frontBut the people do not feel harmedThus the world is glad to push them forward without resentmentBecause they do not contendSo the world cannot contend with them

Chapter 67Everyone in the world calls my Tao greatAs if it is beyond compareIt is only because of its greatnessThat it seems beyond compareIf it can be comparedIt would already be insignificant long ago!I have three treasuresI hold on to them and protect themThe first is called compassionThe second is called conservationThe third is called not daring to be ahead in the worldCompassionate, thus able to have courageConserving, thus able to reach widelyNot daring to be ahead in the worldThus able to assume leadershipNow if one has courage but discards compassionReaches widely but discards conservationGoes ahead but discards being behindThen death!If one fights with compassion, then victoryWith defense, then securityHeaven shall save themAnd with compassion guard them

Chapter 68The great generals are not warlikeThe great warriors do not get angryThose who are good at defeating enemies do not engage themThose who are good at managing people lower themselvesIt is called the virtue of non-contentionIt is called the power of managing peopleIt is called being harmonious with HeavenThe ultimate principle of the ancients

Chapter 69In using the military, there is a saying:I dare not be the host, but prefer to be the guestI dare not advance an inch, but prefer to withdraw a footThis is called marching in formation without formationRaising arms without armsGrappling enemies without enemiesHolding weapons without weaponsThere is no greater disaster than to underestimate the enemyUnderestimating the enemy almost made me lose my treasuresSo when evenly matched armies meetThe side that is compassionate shall win

Chapter 70My words are easy to understand, easy to practiceThe world cannot understand, cannot practiceMy words have basisMy actions have principlePeople do not understand thisTherefore they do not understand meThose who understand me are fewThus I am highly valuedTherefore the sage wears plain clothes but holds jade

Chapter 71To know that you do not know is highestTo not know but think you know is flawed

Only when one recognizes the fault as a faultcan one be without faultThe sages are without faultBecause they recognize the fault as a faultThat is why they are without fault

Chapter 72When people no longer fear forceThey bring about greater forceDo not limit their placeDo not reject their livelihoodBecause the ruler does not reject themTherefore they do not reject the rulerTherefore the sages:Know themselves but do not glorify themselvesRespect themselves but do not praise themselvesThus they discard that and take this

Chapter 73The bold in daring will be killedThe bold in not daring will surviveOf these two, one may benefit, the other may harmThe one hated by Heaven – who knows the reason?Even the sages still find this difficultThe Tao of Heaven:Does not contend and yet excels in winningDoes not speak and yet excels in respondingIs not summoned and yet comes on its ownIs unhurried and yet excels in planningThe heavenly net is vastLoose, and yet does not let anything slip through

Chapter 74People do not fear deathHow can they be threatened with death?If people are made to constantly fear deathThen those who act unlawfullyI can capture and kill themWho would dare?There exists a master executioner that killsIf we substitute for the master executioner to killIt is like substituting for the great carpenter to cut

Those who substitute for the great carpenter to cutIt is rare that they do not hurt their own hands

Chapter 75The people's hungerIs due to the excess of their ruler's taxationSo they starveThe people's difficulty in being governedIs due to the meddling of their rulerSo they are difficult to governThe people's disregard for deathIs due to the glut in their ruler's pursuit of lifeSo they disregard deathTherefore those who do not strive for livingAre better than those who value living

Chapter 76While alive, the body is soft and pliantWhen dead, it is hard and rigidAll living things, grass and trees,While alive, are soft and suppleWhen dead, become dry and brittleThus that which is hard and stiffis the follower of deathThat which is soft and yieldingis the follower of lifeTherefore, an inflexible army will not winA strong tree will be cut downThe big and forceful occupy a lowly positionWhile the soft and pliant occupy a higher place

Chapter 77The Tao of HeavenIs like drawing a bowLower that which is highRaise that which is lowReduce that which has excessAdd to that which is lackingThe Tao of heavenReduces the excessiveAnd adds to the lackingThe Tao of people is not soIt reduces the lackingIn order to offer to the excessiveWho can offer their excess to the world?Only those who have the TaoTherefore sages act without conceit

Achieve without claiming creditThey do not wish to display their virtue!

Chapter 78Nothing in the world is softer or weaker than waterYet nothing is better at overcoming the hard and strongThis is because nothing can replace itThat the weak overcomes the strongAnd the soft overcomes the hardEverybody in the world knowsBut cannot put into practiceTherefore sages say:The one who accepts the humiliation of the stateIs called its masterThe one who accepts the misfortune of the stateBecomes king of the worldThe truth seems like the opposite

Chapter 79After settling a great disputeThere must be remaining resentmentsHow can this be considered good?Therefore the sage holds the left part of the contractBut does not demand payment from the other personThose who have virtue hold the contractThose without virtue hold the collectionsThe Heavenly Tao has no favoritesIt constantly gives to the kind people

Chapter 80Small country, few peopleLet them have many weapons but not use themLet the people regard death seriouslyAnd not migrate far awayAlthough they have boats and chariotsThey have no need to take themAlthough they have armors and weaponsThey have no need to display themLet the people return to tying knots and using themSavor their food, admire their clothesContent in their homes, happy in their customs

Neighboring countries see one anotherHear the sounds of roosters and dogs from one anotherThe people, until they grow old and dieDo not go back and forth with one another

Chapter 81True words are not beautifulBeautiful words are not trueThose who are good do not debateThose who debate are not goodThose who know are not broad of knowledgeThose who are broad of knowledge do not knowSages do not accumulateThe more they assist others, the more they possessThe more they give to others, the more they gainThe Tao of heavenBenefits and does not harmThe Tao of sagesAssists and does not contend

Tao Te Chingby Lao-tzuJ. Legge, Translator(Sacred Books of the East, Vol 39) [1891]

1The Tao that can be trodden is not the enduring andunchanging Tao. The name that can be named is not the enduring andunchanging name.

(Conceived of as) having no name, it is the Originator of heavenand earth; (conceived of as) having a name, it is the Mother of allthings.

Always without desire we must be found,If its deep mystery we would sound;But if desire always within us be,Its outer fringe is all that we shall see.

Under these two aspects, it is really the same; but as development

takes place, it receives the different names. Together we call themthe Mystery. Where the Mystery is the deepest is the gate of all thatis subtle and wonderful.

2All in the world know the beauty of the beautiful, and in doingthis they have (the idea of) what ugliness is; they all know the skillof the skilful, and in doing this they have (the idea of) what thewant of skill is.

So it is that existence and non-existence give birth the one to(the idea of) the other; that difficulty and ease produce the one (theidea of) the other; that length and shortness fashion out the one thefigure of the other; that (the ideas of) height and lowness arise fromthe contrast of the one with the other; that the musical notes andtones become harmonious through the relation of one with another; andthat being before and behind give the idea of one following another.

Therefore the sage manages affairs without doing anything, andconveys his instructions without the use of speech.

All things spring up, and there is not one which declines to showitself; they grow, and there is no claim made for their ownership;they go through their processes, and there is no expectation (of areward for the results). The work is accomplished, and there is noresting in it (as an achievement).

The work is done, but how no one can see;'Tis this that makes the power not cease to be.

3

Not to value and employ men of superior ability is the way tokeep the people from rivalry among themselves; not to prize articleswhich are difficult to procure is the way to keep them from becomingthieves; not to show them what is likely to excite their desires isthe way to keep their minds from disorder.

Therefore the sage, in the exercise of his government, emptiestheir minds, fills their bellies, weakens their wills, and strengthenstheir bones.

He constantly (tries to) keep them without knowledge and withoutdesire, and where there are those who have knowledge, to keep themfrom presuming to act (on it). When there is this abstinence fromaction, good order is universal.

4The Tao is (like) the emptiness of a vessel; and in ouremployment of it we must be on our guard against all fulness. Howdeep and unfathomable it is, as if it were the Honoured Ancestor ofall things!

We should blunt our sharp points, and unravel the complications ofthings; we should attemper our brightness, and bring ourselves intoagreement with the obscurity of others. How pure and still the Taois, as if it would ever so continue!

I do not know whose son it is. It might appear to have been beforeGod.

5Heaven and earth do not act from (the impulse of) any wish to bebenevolent; they deal with all things as the dogs

of grass are dealtwith. The sages do not act from (any wish to be) benevolent; theydeal with the people as the dogs of grass are dealt with.

May not the space between heaven and earth be compared to abellows?

'Tis emptied, yet it loses not its power;'Tis moved again, and sends forth air the more.Much speech to swift exhaustion lead we see;Your inner being guard, and keep it free.

6The valley spirit dies not, aye the same;The female mystery thus do we name.Its gate, from which at first they issued forth,Is called the root from which grew heaven and earth.Long and unbroken does its power remain,Used gently, and without the touch of pain.

7Heaven is long-enduring and earth continues long. The reasonwhy heaven and earth are able to endure and continue thus long isbecause they do not live of, or for, themselves. This is how they areable to continue and endure.

Therefore the sage puts his own person last, and yet it is found inthe foremost place; he treats his person as if it were foreign to him,and yet that person is preserved. Is it not because he has nopersonal and private ends, that therefore such ends are realised?

8The highest excellence is like (that of) water. The excellenceof water appears in its benefiting all things, and in its occupying,without striving (to the contrary), the low place which all men

dislike. Hence (its way) is near to (that of) the Tao.

The excellence of a residence is in (the suitability of) the place;that of the mind is in abysmal stillness; that of associations is intheir being with the virtuous; that of government is in its securinggood order; that of (the conduct of) affairs is in its ability; andthat of (the initiation of) any movement is in its timeliness.

And when (one with the highest excellence) does not wrangle (abouthis low position), no one finds fault with him.

9It is better to leave a vessel unfilled, than to attempt tocarry it when it is full. If you keep feeling a point that has beensharpened, the point cannot long preserve its sharpness.

When gold and jade fill the hall, their possessor cannot keep themsafe. When wealth and honours lead to arrogancy, this brings its evilon itself. When the work is done, and one's name is becomingdistinguished, to withdraw into obscurity is the way of Heaven.

10When the intelligent and animal souls are held together in oneembrace, they can be kept from separating. When one gives undividedattention to the (vital) breath, and brings it to the utmost degree ofpliancy, he can become as a (tender) babe. When he has cleansed awaythe most mysterious sights (of his imagination), he can become withouta flaw.

In loving the people and ruling the state, cannot

he proceedwithout any (purpose of) action? In the opening and shutting of hisgates of heaven, cannot he do so as a female bird? While hisintelligence reaches in every direction, cannot he (appear to) bewithout knowledge?

(The Tao) produces (all things) and nourishes them; it producesthem and does not claim them as its own; it does all, and yet does notboast of it; it presides over all, and yet does not control them.This is what is called 'The mysterious Quality' (of the Tao).

11The thirty spokes unite in the one nave; but it is on the emptyspace (for the axle), that the use of the wheel depends. Clay isfashioned into vessels; but it is on their empty hollowness, thattheir use depends. The door and windows are cut out (from the walls)to form an apartment; but it is on the empty space (within), that itsuse depends. Therefore, what has a (positive) existence serves forprofitable adaptation, and what has not that for (actual) usefulness.

12Colour's five hues from th' eyes their sight will take;Music's five notes the ears as deaf can make;The flavours five deprive the mouth of taste;The chariot course, and the wild hunting wasteMake mad the mind; and objects rare and strange,Sought for, men's conduct will to evil change.

Therefore the sage seeks to satisfy (the craving of) the belly, andnot the (insatiable longing of the) eyes. He puts from him thelatter, and prefers to seek the former.

13Favour and disgrace would seem equally to be feared; honour andgreat calamity, to be regarded as personal conditions (of the samekind).

What is meant by speaking thus of favour and disgrace? Disgrace isbeing in a low position (after the enjoyment of favour). The gettingthat (favour) leads to the apprehension (of losing it), and the losingit leads to the fear of (still greater calamity):--this is what ismeant by saying that favour and disgrace would seem equally to befeared.

And what is meant by saying that honour and great calamity are to be(similarly) regarded as personal conditions? What makes me liable togreat calamity is my having the body (which I call myself); if I hadnot the body, what great calamity could come to me?

Therefore he who would administer the kingdom, honouring it as hehonours his own person, may be employed to govern it, and he who wouldadminister it with the love which he bears to his own person may beentrusted with it.

14We look at it, and we do not see it, and we name it 'theEquable.' We listen to it, and we do not hear it, and we name it 'theInaudible.' We try to grasp it, and do not get hold of it, and wename it 'the Subtle.' With these three qualities, it cannot be madethe subject of description; and hence we blend them together andobtain The One.

Its upper part is not bright, and its lower part is not obscure.Ceaseless in its action, it yet cannot be named, and then it againreturns and becomes nothing. This is called the Form of the Formless,and the Semblance of the Invisible; this is called the Fleeting andIndeterminable.

We meet it and do not see its Front; we follow it, and do not seeits Back. When we can lay hold of the Tao of old to direct the thingsof the present day, and are able to know it as it was of old in thebeginning, this is called (unwinding) the clue of Tao.

15The skilful masters (of the Tao) in old times, with a subtleand exquisite penetration, comprehended its mysteries, and were deep(also) so as to elude men's knowledge. As they were thus beyond men'sknowledge, I will make an effort to describe of what sort theyappeared to be.

Shrinking looked they like those who wade through a stream inwinter; irresolute like those who are afraid of all around them; gravelike a guest (in awe of his host); evanescent like ice that is meltingaway; unpretentious like wood that has not been fashioned intoanything; vacant like a valley, and dull like muddy water.

Who can (make) the muddy water (clear)? Let it be still, and itwill gradually become clear. Who can secure the condition of rest?Let movement go on, and the condition of rest will gradually arise.

They who preserve this method of the Tao do

not wish to be full (ofthemselves). It is through their not being full of themselves thatthey can afford to seem worn and not appear new and complete.

16The (state of) vacancy should be brought to the utmost degree,and that of stillness guarded with unwearying vigour. All thingsalike go through their processes of activity, and (then) we see themreturn (to their original state). When things (in the vegetableworld) have displayed their luxuriant growth, we see each of themreturn to its root. This returning to their root is what we call thestate of stillness; and that stillness may be called a reporting thatthey have fulfilled their appointed end.

The report of that fulfilment is the regular, unchanging rule. Toknow that unchanging rule is to be intelligent; not to know it leadsto wild movements and evil issues. The knowledge of that unchangingrule produces a (grand) capacity and forbearance, and that capacityand forbearance lead to a community (of feeling with all things).From this community of feeling comes a kingliness of character; and hewho is king-like goes on to be heaven-like. In that likeness toheaven he possesses the Tao. Possessed of the Tao, he endures long;and to the end of his bodily life, is exempt from all danger of decay.

17In the highest antiquity, (the people) did not know that therewere (their rulers). In the next age they loved them and praisedthem. In the next they feared them; in the next they despised them.

Thus it was that when faith (in the Tao) was deficient (in the rulers)a want of faith in them ensued (in the people).

How irresolute did those (earliest rulers) appear, showing (bytheir reticence) the importance which they set upon their words!Their work was done and their undertakings were successful, while thepeople all said, 'We are as we are, of ourselves!'

18When the Great Tao (Way or Method) ceased to be observed,benevolence and righteousness came into vogue. (Then) appeared wisdomand shrewdness, and there ensued great hypocrisy.

When harmony no longer prevailed throughout the six kinships,filial sons found their manifestation; when the states and clans fellinto disorder, loyal ministers appeared.

19If we could renounce our sageness and discard our wisdom, itwould be better for the people a hundredfold. If we could renounceour benevolence and discard our righteousness, the people would againbecome filial and kindly. If we could renounce our artfulcontrivances and discard our (scheming for) gain, there would be nothieves nor robbers.

Those three methods (of government)Thought olden ways in elegance did failAnd made these names their want of worth to veil;But simple views, and courses plain and trueWould selfish ends and many lusts eschew.

20When we renounce learning we have no troubles.

The (ready) 'yes,' and (flattering) 'yea;'--Small is the difference they display.But mark their issues, good and ill;--What space the gulf between shall fill?

What all men fear is indeed to be feared; but how wide and without endis the range of questions (asking to be discussed)!

The multitude of men look satisfied and pleased; as if enjoying afull banquet, as if mounted on a tower in spring. I alone seemlistless and still, my desires having as yet given no indication oftheir presence. I am like an infant which has not yet smiled. I lookdejected and forlorn, as if I had no home to go to. The multitude ofmen all have enough and to spare. I alone seem to have losteverything. My mind is that of a stupid man; I am in a state ofchaos.

Ordinary men look bright and intelligent, while I alone seem to bebenighted. They look full of discrimination, while I alone am dulland confused. I seem to be carried about as on the sea, drifting asif I had nowhere to rest. All men have their spheres of action, whileI alone seem dull and incapable, like a rude borderer. (Thus) I aloneam different from other men, but I value the nursing-mother (the Tao).

21The grandest forms of active forceFrom Tao come, their only source.Who can of Tao the nature tell?Our sight it flies, our touch as well.Eluding sight, eluding touch,The forms of things all in it crouch;Eluding touch, eluding sight,There are their semblances, all right.Profound it is, dark and obscure;Things' essences all there endure.

Those essences the truth enfoldOf what, when seen, shall then be told.Now it is so; 'twas so of old.Its name--what passes not away;So, in their beautiful array,Things form and never know decay.

How know I that it is so with all the beauties of existing things? Bythis (nature of the Tao).

22The partial becomes complete; the crooked, straight; the empty,full; the worn out, new. He whose (desires) are few gets them; hewhose (desires) are many goes astray.

Therefore the sage holds in his embrace the one thing (ofhumility), and manifests it to all the world. He is free from self-display, and therefore he shines; from self-assertion, and thereforehe is distinguished; from self-boasting, and therefore his merit isacknowledged; from self-complacency, and therefore he acquiressuperiority. It is because he is thus free from striving thattherefore no one in the world is able to strive with him.

That saying of the ancients that 'the partial becomes complete' wasnot vainly spoken:--all real completion is comprehended under it.

23Abstaining from speech marks him who is obeying the spontaneityof his nature. A violent wind does not last for a whole morning; asudden rain does not last for the whole day. To whom is it that these(two) things are owing? To Heaven and Earth. If Heaven and Earthcannot make such (spasmodic) actings last long, how much less can man!

Therefore when one is making the Tao his business, those who arealso pursuing it, agree with him in it, and those who are making themanifestation of its course their object agree with him in that; whileeven those who are failing in both these things agree with him wherethey fail.

Hence, those with whom he agrees as to the Tao have the happinessof attaining to it; those with whom he agrees as to its manifestationhave the happiness of attaining to it; and those with whom he agreesin their failure have also the happiness of attaining (to the Tao).(But) when there is not faith sufficient (on his part), a want offaith (in him) ensues (on the part of the others).

24He who stands on his tiptoes does not stand firm; he who stretcheshis legs does not walk (easily). (So), he who displays himself doesnot shine; he who asserts his own views is not distinguished; he whovaunts himself does not find his merit acknowledged; he who is self-conceited has no superiority allowed to him. Such conditions, viewedfrom the standpoint of the Tao, are like remnants of food, or a tumouron the body, which all dislike. Hence those who pursue (the course)of the Tao do not adopt and allow them.

25There was something undefined and complete, coming intoexistence before Heaven and Earth. How still it was and formless,standing alone, and undergoing no change, reaching everywhere and inno danger (of being exhausted)! It may be regarded as the Mother ofall things.

I do not know its name, and I give it the designation of the Tao(the Way or Course). Making an effort (further) to give it a name Icall it The Great.

Great, it passes on (in constant flow). Passing on, it becomesremote. Having become remote, it returns. Therefore the Tao isgreat; Heaven is great; Earth is great; and the (sage) king is alsogreat. In the universe there are four that are great, and the (sage)king is one of them.

Man takes his law from the Earth; the Earth takes its law fromHeaven; Heaven takes its law from the Tao. The law of the Tao is itsbeing what it is.

26Gravity is the root of lightness; stillness, the ruler ofmovement.

Therefore a wise prince, marching the whole day, does not go farfrom his baggage waggons. Although he may have brilliant prospects tolook at, he quietly remains (in his proper place), indifferent tothem. How should the lord of a myriad chariots carry himself lightlybefore the kingdom? If he do act lightly, he has lost his root (ofgravity); if he proceed to active movement, he will lose his throne.

27The skilful traveller leaves no traces of his wheels orfootsteps; the skilful speaker says nothing that can be found faultwith or blamed; the skilful reckoner uses no tallies; the skilfulcloser needs no bolts or bars, while to open what

he has shut will beimpossible; the skilful binder uses no strings or knots, while tounloose what he has bound will be impossible. In the same way thesage is always skilful at saving men, and so he does not cast away anyman; he is always skilful at saving things, and so he does not castaway anything. This is called 'Hiding the light of his procedure.'

Therefore the man of skill is a master (to be looked up to) by himwho has not the skill; and he who has not the skill is the helper of(the reputation of) him who has the skill. If the one did not honourhis master, and the other did not rejoice in his helper, an(observer), though intelligent, might greatly err about them. This iscalled 'The utmost degree of mystery.'

28Who knows his manhood's strength,Yet still his female feebleness maintains;As to one channel flow the many drains,All come to him, yea, all beneath the sky.Thus he the constant excellence retains;The simple child again, free from all stains.

Who knows how white attracts,Yet always keeps himself within black's shade,The pattern of humility displayed,Displayed in view of all beneath the sky;He in the unchanging excellence arrayed,Endless return to man's first state has made.

Who knows how glory shines,Yet loves disgrace, nor e'er for it is pale;Behold his presence in a spacious vale,To which men come from all beneath the sky.The unchanging excellence completes its tale;The simple infant man in him we hail.

The unwrought material, when divided and distributed, formsvessels. The sage, when employed, becomes the Head of all the

Officers (of government); and in his greatest regulations he employsno violent measures.

29If any one should wish to get the kingdom for himself, and toeffect this by what he does, I see that he will not succeed. Thekingdom is a spirit-like thing, and cannot be got by active doing. Hewho would so win it destroys it; he who would hold it in his grasploses it.

The course and nature of things is such thatWhat was in front is now behind;What warmed anon we freezing find.Strength is of weakness oft the spoil;The store in ruins mocks our toil.

Hence the sage puts away excessive effort, extravagance, and easyindulgence.

30He who would assist a lord of men in harmony with the Tao willnot assert his mastery in the kingdom by force of arms. Such a courseis sure to meet with its proper return.

Wherever a host is stationed, briars and thorns spring up. In thesequence of great armies there are sure to be bad years.

A skilful (commander) strikes a decisive blow, and stops. He doesnot dare (by continuing his operations) to assert and complete hismastery. He will strike the blow, but will be on his guard againstbeing vain or boastful or arrogant in consequence of it. He strikesit as a matter of necessity; he strikes it, but not from a wish formastery.

When things have attained their strong maturity they become old.This may be said to be not in accordance with the Tao: and what is notin accordance with it soon comes to an end.

31Now arms, however beautiful, are instruments of evil omen,hateful, it may be said, to all creatures. Therefore they who havethe Tao do not like to employ them.

The superior man ordinarily considers the left hand the mosthonourable place, but in time of war the right hand. Those sharpweapons are instruments of evil omen, and not the instruments of thesuperior man;--he uses them only on the compulsion of necessity. Calmand repose are what he prizes; victory (by force of arms) is to himundesirable. To consider this desirable would be to delight in theslaughter of men; and he who delights in the slaughter of men cannotget his will in the kingdom.

On occasions of festivity to be on the left hand is the prizedposition; on occasions of mourning, the right hand. The second incommand of the army has his place on the left; the general commandingin chief has his on the right;--his place, that is, is assigned to himas in the rites of mourning. He who has killed multitudes of menshould weep for them with the bitterest grief; and the victor inbattle has his place (rightly) according to those rites.

32The Tao, considered as unchanging, has no name.

Though in its primordial simplicity it may be

small, the wholeworld dares not deal with (one embodying) it as a minister. If afeudal prince or the king could guard and hold it, all wouldspontaneously submit themselves to him.

Heaven and Earth (under its guidance) unite together and send downthe sweet dew, which, without the directions of men, reaches equallyeverywhere as of its own accord.

As soon as it proceeds to action, it has a name. When it once hasthat name, (men) can know to rest in it. When they know to rest init, they can be free from all risk of failure and error.

The relation of the Tao to all the world is like that of the greatrivers and seas to the streams from the valleys.

33He who knows other men is discerning; he who knows himself isintelligent. He who overcomes others is strong; he who overcomeshimself is mighty. He who is satisfied with his lot is rich; he whogoes on acting with energy has a (firm) will.

He who does not fail in the requirements of his position, continueslong; he who dies and yet does not perish, has longevity.

34All-pervading is the Great Tao! It may be found on the lefthand and on the right.

All things depend on it for their production, which it gives tothem, not one refusing obedience to it. When its work isaccomplished, it does not claim the name of having done it. It

clothes all things as with a garment, and makes no assumption of beingtheir lord;--it may be named in the smallest things. All thingsreturn (to their root and disappear), and do not know that it is itwhich presides over their doing so;--it may be named in the greatestthings.

Hence the sage is able (in the same way) to accomplish his greatachievements. It is through his not making himself great that he canaccomplish them.

35To him who holds in his hands the Great Image (of the invisibleTao), the whole world repairs. Men resort to him, and receive nohurt, but (find) rest, peace, and the feeling of ease.

Music and dainties will make the passing guest stop (for a time).But though the Tao as it comes from the mouth, seems insipid and hasno flavour, though it seems not worth being looked at or listened to,the use of it is inexhaustible.

36When one is about to take an inspiration, he is sure to make a(previous) expiration; when he is going to weaken another, he willfirst strengthen him; when he is going to overthrow another, he willfirst have raised him up; when he is going to despoil another, he willfirst have made gifts to him:--this is called 'Hiding the light (ofhis procedure).'

The soft overcomes the hard; and the weak the strong.

Fishes should not be taken from the deep;

instruments for theprofit of a state should not be shown to the people.

37The Tao in its regular course does nothing (for the sake ofdoing it), and so there is nothing which it does not do.

If princes and kings were able to maintain it, all things would ofthemselves be transformed by them.

If this transformation became to me an object of desire, I wouldexpress the desire by the nameless simplicity.

Simplicity without a nameIs free from all external aim.With no desire, at rest and still,All things go right as of their will.

38(Those who) possessed in highest degree the attributes (of theTao) did not (seek) to show them, and therefore they possessed them(in fullest measure). (Those who) possessed in a lower degree thoseattributes (sought how) not to lose them, and therefore they did notpossess them (in fullest measure).

(Those who) possessed in the highest degree those attributes didnothing (with a purpose), and had no need to do anything. (Those who)possessed them in a lower degree were (always) doing, and had need tobe so doing.

(Those who) possessed the highest benevolence were (always seeking)to carry it out, and had no need to be doing so. (Those who)possessed the highest righteousness were (always seeking) to carry itout, and had need to be so doing.

(Those who) possessed the highest (sense of) propriety were (alwaysseeking) to show it, and when men did not respond to it, they baredthe arm and marched up to them.

Thus it was that when the Tao was lost, its attributes appeared;when its attributes were lost, benevolence appeared; when benevolencewas lost, righteousness appeared; and when righteousness was lost, theproprieties appeared.

Now propriety is the attenuated form of leal-heartedness and goodfaith, and is also the commencement of disorder; swift apprehension is(only) a flower of the Tao, and is the beginning of stupidity.

Thus it is that the Great man abides by what is solid, and eschewswhat is flimsy; dwells with the fruit and not with the flower. It isthus that he puts away the one and makes choice of the other.

39The things which from of old have got the One (the Tao) are--

Heaven which by it is bright and pure;Earth rendered thereby firm and sure;Spirits with powers by it supplied;Valleys kept full throughout their voidAll creatures which through it do livePrinces and kings who from it getThe model which to all they give.

All these are the results of the One (Tao).

If heaven were not thus pure, it soon would rend;If earth were not thus sure, 'twould break and bend;Without these powers, the spirits soon would fail;If not so filled, the drought would parch each

vale;Without that life, creatures would pass away;Princes and kings, without that moral sway,However grand and high, would all decay.

Thus it is that dignity finds its (firm) root in its (previous)meanness, and what is lofty finds its stability in the lowness (fromwhich it rises). Hence princes and kings call themselves 'Orphans,''Men of small virtue,' and as 'Carriages without a nave.' Is not thisan acknowledgment that in their considering themselves mean they seethe foundation of their dignity? So it is that in the enumeration ofthe different parts of a carriage we do not come on what makes itanswer the ends of a carriage. They do not wish to show themselveselegant-looking as jade, but (prefer) to be coarse-looking as an(ordinary) stone.

40The movement of the TaoBy contraries proceeds;And weakness marks the courseOf Tao's mighty deeds.

All things under heaven sprang from It as existing (and named);that existence sprang from It as non-existent (and not named).

41Scholars of the highest class, when they hear about the Tao,earnestly carry it into practice. Scholars of the middle class, whenthey have heard about it, seem now to keep it and now to lose it.Scholars of the lowest class, when they have heard about it, laughgreatly at it. If it were not (thus) laughed at, it would not be fitto be the Tao.

Therefore the sentence-makers have thus expressed themselves:--

'The Tao, when brightest seen, seems light to lack;Who progress in it makes, seems drawing back;Its even way is like a rugged track.Its highest virtue from the vale doth rise;Its greatest beauty seems to offend the eyes;And he has most whose lot the least supplies.Its firmest virtue seems but poor and low;Its solid truth seems change to undergo;Its largest square doth yet no corner showA vessel great, it is the slowest made;Loud is its sound, but never word it said;A semblance great, the shadow of a shade.'

The Tao is hidden, and has no name; but it is the Tao which isskilful at imparting (to all things what they need) and making themcomplete.

42The Tao produced One; One produced Two; Two produced Three;Three produced All things. All things leave behind them the Obscurity(out of which they have come), and go forward to embrace theBrightness (into which they have emerged), while they are harmonisedby the Breath of Vacancy.

What men dislike is to be orphans, to have little virtue, to be ascarriages without naves; and yet these are the designations whichkings and princes use for themselves. So it is that some things areincreased by being diminished, and others are diminished by beingincreased.

What other men (thus) teach, I also teach. The violent and strongdo not die their natural death. I will make this the basis of myteaching.

43The softest thing in the world dashes against and overcomes thehardest; that which has no (substantial) existence enters where thereis no crevice. I know hereby what advantage belongs to doing nothing(with a purpose).

There are few in the world who attain to the teaching withoutwords, and the advantage arising from non-action.

44Or fame or life,Which do you hold more dear?Or life or wealth,To which would you adhere?Keep life and lose those other things;Keep them and lose your life:--which bringsSorrow and pain more near?

Thus we may see,Who cleaves to fameRejects what is more great;Who loves large storesGives up the richer state.

Who is contentNeeds fear no shame.Who knows to stopIncurs no blame.From danger freeLong live shall he.

45Who thinks his great achievements poorShall find his vigour long endure.Of greatest fulness, deemed a void,Exhaustion ne'er shall stem the tide.Do thou what's straight still crooked deem;Thy greatest art still stupid seem,And eloquence a stammering scream.

Constant action overcomes cold; being still overcomes heat. Purityand stillness give the correct law to all under heaven.

46When the Tao prevails in the world, they send back their swifthorses to (draw) the dung-carts. When the Tao is disregarded in theworld, the war-horses breed in the border lands.

There is no guilt greater than to sanction ambition; no calamitygreater than to be discontented with one's lot; no fault greater thanthe wish to be getting. Therefore the sufficiency of contentment isan enduring and unchanging sufficiency.

47Without going outside his door, one understands (all that takesplace) under the sky; without looking out from his window, one seesthe Tao of Heaven. The farther that one goes out (from himself), theless he knows.

Therefore the sages got their knowledge without travelling; gavetheir (right) names to things without seeing them; and accomplishedtheir ends without any purpose of doing so.

48He who devotes himself to learning (seeks) from day to day toincrease (his knowledge); he who devotes himself to the Tao (seeks)from day to day to diminish (his doing).

He diminishes it and again diminishes it, till he arrives at doingnothing (on purpose). Having arrived at this point of non-action,there is nothing which he does not do.

He who gets as his own all under heaven does so by giving himselfno trouble (with that end). If one take trouble (with that end), he

is not equal to getting as his own all under heaven.

49The sage has no invariable mind of his own; he makes the mindof the people his mind.

To those who are good (to me), I am good; and to those who are notgood (to me), I am also good;--and thus (all) get to be good. Tothose who are sincere (with me), I am sincere; and to those who arenot sincere (with me), I am also sincere;--and thus (all) get to besincere.

The sage has in the world an appearance of indecision, and keepshis mind in a state of indifference to all. The people all keep theireyes and ears directed to him, and he deals with them all as hischildren.

50Men come forth and live; they enter (again) and die.

Of every ten three are ministers of life (to themselves); and threeare ministers of death.

There are also three in every ten whose aim is to live, but whosemovements tend to the land (or place) of death. And for what reason?Because of their excessive endeavours to perpetuate life.

But I have heard that he who is skilful in managing the lifeentrusted to him for a time travels on the land without having to shunrhinoceros or tiger, and enters a host without having to avoid buffcoat or sharp weapon. The rhinoceros finds no place in him into whichto thrust its horn, nor the tiger a place in which

to fix its claws,nor the weapon a place to admit its point. And for what reason?Because there is in him no place of death.

51All things are produced by the Tao, and nourished by itsoutflowing operation. They receive their forms according to thenature of each, and are completed according to the circumstances oftheir condition. Therefore all things without exception honour theTao, and exalt its outflowing operation.

This honouring of the Tao and exalting of its operation is not theresult of any ordination, but always a spontaneous tribute.

Thus it is that the Tao produces (all things), nourishes them,brings them to their full growth, nurses them, completes them, maturesthem, maintains them, and overspreads them.

It produces them and makes no claim to the possession of them; itcarries them through their processes and does not vaunt its ability indoing so; it brings them to maturity and exercises no control overthem;--this is called its mysterious operation.

52(The Tao) which originated all under the sky is to beconsidered as the mother of them all.

When the mother is found, we know what her children should be.When one knows that he is his mother's child, and proceeds to guard(the qualities of) the mother that belong to him, to the end of hislife he will be free from all peril.

Let him keep his mouth closed, and shut up the

portals (of hisnostrils), and all his life he will be exempt from laborious exertion.Let him keep his mouth open, and (spend his breath) in the promotionof his affairs, and all his life there will be no safety for him.

The perception of what is small is (the secret of clear-sightedness; the guarding of what is soft and tender is (the secretof) strength.

Who uses well his light,Reverting to its (source so) bright,Will from his body ward all blight,And hides the unchanging from men's sight.

53If I were suddenly to become known, and (put into a positionto) conduct (a government) according to the Great Tao, what I shouldbe most afraid of would be a boastful display.

The great Tao (or way) is very level and easy; but people love theby-ways.

Their court(-yards and buildings) shall be well kept, but theirfields shall be ill-cultivated, and their granaries very empty. Theyshall wear elegant and ornamented robes, carry a sharp sword at theirgirdle, pamper themselves in eating and drinking, and have asuperabundance of property and wealth;--such (princes) may be calledrobbers and boasters. This is contrary to the Tao surely!

54What (Tao's) skilful planter plantsCan never be uptorn;What his skilful arms enfold,From him can ne'er be borne.Sons shall bring in lengthening line,

Sacrifices to his shrine.

Tao when nursed within one's self,His vigour will make true;And where the family it rulesWhat riches will accrue!The neighbourhood where it prevailsIn thriving will abound;And when 'tis seen throughout the state,Good fortune will be found.Employ it the kingdom o'er,And men thrive all around.

In this way the effect will be seen in the person, by theobservation of different cases; in the family; in the neighbourhood;in the state; and in the kingdom.

How do I know that this effect is sure to hold thus all under thesky? By this (method of observation).

55He who has in himself abundantly the attributes (of the Tao) islike an infant. Poisonous insects will not sting him; fierce beastswill not seize him; birds of prey will not strike him.

(The infant's) bones are weak and its sinews soft, but yet itsgrasp is firm. It knows not yet the union of male and female, and yetits virile member may be excited;--showing the perfection of itsphysical essence. All day long it will cry without its throatbecoming hoarse;--showing the harmony (in its constitution).

To him by whom this harmony is known,(The secret of) the unchanging (Tao) is shown,And in the knowledge wisdom finds its throne.All life-increasing arts to evil turn;Where the mind makes the vital breath to burn,(False) is the strength, (and o'er it we should mourn.)

When things have become strong, they (then) become old, which maybe said to be contrary to the Tao. Whatever is contrary to the Taosoon ends.

56He who knows (the Tao) does not (care to) speak (about it); hewho is (ever ready to) speak about it does not know it.

He (who knows it) will keep his mouth shut and close the portals(of his nostrils). He will blunt his sharp points and unravel thecomplications of things; he will attemper his brightness, and bringhimself into agreement with the obscurity (of others). This is called'the Mysterious Agreement.'

(Such an one) cannot be treated familiarly or distantly; he isbeyond all consideration of profit or injury; of nobility ormeanness:--he is the noblest man under heaven.

57A state may be ruled by (measures of) correction; weapons ofwar may be used with crafty dexterity; (but) the kingdom is made one'sown (only) by freedom from action and purpose.

How do I know that it is so? By these facts:--In the kingdom themultiplication of prohibitive enactments increases the poverty of thepeople; the more implements to add to their profit that the peoplehave, the greater disorder is there in the state and clan; the moreacts of crafty dexterity that men possess, the more do strangecontrivances appear; the more display there is of legislation, themore thieves and robbers there are.

Therefore a sage has said, 'I will do nothing (of purpose), and thepeople will be transformed of themselves; I will be fond of keepingstill, and the people will of themselves become correct. I will takeno trouble about it, and the people will of themselves become rich; Iwill manifest no ambition, and the people will of themselves attain tothe primitive simplicity.'

58The government that seems the most unwise,Oft goodness to the people best supplies;That which is meddling, touching everything,Will work but ill, and disappointment bring.

Misery!--happiness is to be found by its side! Happiness!--miserylurks beneath it! Who knows what either will come to in the end?

Shall we then dispense with correction? The (method of) correctionshall by a turn become distortion, and the good in it shall by a turnbecome evil. The delusion of the people (on this point) has indeedsubsisted for a long time.

Therefore the sage is (like) a square which cuts no one (with itsangles); (like) a corner which injures no one (with its sharpness).He is straightforward, but allows himself no license; he is bright,but does not dazzle.

59For regulating the human (in our constitution) and renderingthe (proper) service to the heavenly, there is nothing likemoderation.

It is only by this moderation that there is effected an earlyreturn (to man's normal state). That early return

is what I call therepeated accumulation of the attributes (of the Tao). With thatrepeated accumulation of those attributes, there comes the subjugation(of every obstacle to such return). Of this subjugation we know notwhat shall be the limit; and when one knows not what the limit shallbe, he may be the ruler of a state.

He who possesses the mother of the state may continue long. Hiscase is like that (of the plant) of which we say that its roots aredeep and its flower stalks firm:--this is the way to secure that itsenduring life shall long be seen.

60Governing a great state is like cooking small fish.

Let the kingdom be governed according to the Tao, and the manes ofthe departed will not manifest their spiritual energy. It is not thatthose manes have not that spiritual energy, but it will not beemployed to hurt men. It is not that it could not hurt men, butneither does the ruling sage hurt them.

When these two do not injuriously affect each other, their goodinfluences converge in the virtue (of the Tao).

61What makes a great state is its being (like) a low-lying, down-flowing (stream);--it becomes the centre to which tend (all the smallstates) under heaven.

(To illustrate from) the case of all females:--the female alwaysovercomes the male by her stillness. Stillness may be considered (asort of) abasement.

Thus it is that a great state, by condescending to small states,gains them for itself; and that small states, by abasing themselves toa great state, win it over to them. In the one case the abasementleads to gaining adherents, in the other case to procuring favour.

The great state only wishes to unite men together and nourish them;a small state only wishes to be received by, and to serve, the other.Each gets what it desires, but the great state must learn to abaseitself.

62Tao has of all things the most honoured place.No treasures give good men so rich a grace;Bad men it guards, and doth their ill efface.

(Its) admirable words can purchase honour; (its) admirable deedscan raise their performer above others. Even men who are not good arenot abandoned by it.

Therefore when the sovereign occupies his place as the Son ofHeaven, and he has appointed his three ducal ministers, though (aprince) were to send in a round symbol-of-rank large enough to fillboth the hands, and that as the precursor of the team of horses (inthe court-yard), such an offering would not be equal to (a lesson of)this Tao, which one might present on his knees.

Why was it that the ancients prized this Tao so much? Was it notbecause it could be got by seeking for it, and the guilty could escape(from the stain of their guilt) by it? This is the reason why allunder heaven consider it the most valuable thing.

63(It is the way of the Tao) to act without (thinking of) acting;to conduct affairs without (feeling the) trouble of them; to tastewithout discerning any flavour; to consider what is small as great,and a few as many; and to recompense injury with kindness.

(The master of it) anticipates things that are difficult while theyare easy, and does things that would become great while they aresmall. All difficult things in the world are sure to arise from aprevious state in which they were easy, and all great things from onein which they were small. Therefore the sage, while he never doeswhat is great, is able on that account to accomplish the greatestthings.

He who lightly promises is sure to keep but little faith; he who iscontinually thinking things easy is sure to find them difficult.Therefore the sage sees difficulty even in what seems easy, and sonever has any difficulties.

64That which is at rest is easily kept hold of; before a thinghas given indications of its presence, it is easy to take measuresagainst it; that which is brittle is easily broken; that which is verysmall is easily dispersed. Action should be taken before a thing hasmade its appearance; order should be secured before disorder hasbegun.

The tree which fills the arms grew from the tiniest sprout; thetower of nine storeys rose from a (small) heap of earth; the journey

of a thousand li commenced with a single step.

He who acts (with an ulterior purpose) does harm; he who takes holdof a thing (in the same way) loses his hold. The sage does not act(so), and therefore does no harm; he does not lay hold (so), andtherefore does not lose his bold. (But) people in their conduct ofaffairs are constantly ruining them when they are on the eve ofsuccess. If they were careful at the end, as (they should be) at thebeginning, they would not so ruin them.

Therefore the sage desires what (other men) do not desire, and doesnot prize things difficult to get; he learns what (other men) do notlearn, and turns back to what the multitude of men have passed by.Thus he helps the natural development of all things, and does not dareto act (with an ulterior purpose of his own).

65The ancients who showed their skill in practising the Tao didso, not to enlighten the people, but rather to make them simple andignorant.

The difficulty in governing the people arises from their havingmuch knowledge. He who (tries to) govern a state by his wisdom is ascourge to it; while he who does not (try to) do so is a blessing.

He who knows these two things finds in them also his model andrule. Ability to know this model and rule constitutes what we callthe mysterious excellence (of a governor). Deep and far-reaching issuch mysterious excellence, showing indeed its possessor as oppositeto others, but leading them to a great conformity to him.

66That whereby the rivers and seas are able to receive the homageand tribute of all the valley streams, is their skill in being lowerthan they;--it is thus that they are the kings of them all. So it isthat the sage (ruler), wishing to be above men, puts himself by hiswords below them, and, wishing to be before them, places his personbehind them.

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

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

67All the world says that, while my Tao is great, it yet appearsto be inferior (to other systems of teaching). Now it is just itsgreatness that makes it seem to be inferior. If it were like anyother (system), for long would its smallness have been known!

But I have three precious things which I prize and hold fast. Thefirst is gentleness; the second is economy; and the third is shrinkingfrom taking precedence of others.

With that gentleness I can be bold; with that economy I can beliberal; shrinking from taking precedence of others, I can become avessel of the highest honour. Now-a-days they give up gentleness andare all for being bold; economy, and are all for

being liberal; thehindmost place, and seek only to be foremost;--(of all which the endis) death.

Gentleness is sure to be victorious even in battle, and firmly tomaintain its ground. Heaven will save its possessor, by his (very)gentleness protecting him.

68He who in (Tao's) wars has skillAssumes no martial port;He who fights with most good willTo rage makes no resort.He who vanquishes yet stillKeeps from his foes apart;He whose hests men most fulfilYet humbly plies his art.

Thus we say, 'He ne'er contends,And therein is his might.'Thus we say, 'Men's wills he bends,That they with him unite.'Thus we say, 'Like Heaven's his ends,No sage of old more bright.'

69A master of the art of war has said, 'I do not dare to be thehost (to commence the war); I prefer to be the guest (to act on thedefensive). I do not dare to advance an inch; I prefer to retire afoot.' This is called marshalling the ranks where there are no ranks;baring the arms (to fight) where there are no arms to bare; graspingthe weapon where there is no weapon to grasp; advancing against theenemy where there is no enemy.

There is no calamity greater than lightly engaging in war. To dothat is near losing (the gentleness) which is so precious. Thus it isthat when opposing weapons are (actually)

crossed, he who deplores(the situation) conquers.

70My words are very easy to know, and very easy to practise; butthere is no one in the world who is able to know and able to practisethem.

There is an originating and all-comprehending (principle) in mywords, and an authoritative law for the things (which I enforce). Itis because they do not know these, that men do not know me.

They who know me are few, and I am on that account (the more) to beprized. It is thus that the sage wears (a poor garb of) hair cloth,while he carries his (signet of) jade in his bosom.

71To know and yet (think) we do not know is the highest(attainment); not to know (and yet think) we do know is a disease.

It is simply by being pained at (the thought of) having thisdisease that we are preserved from it. The sage has not the disease.He knows the pain that would be inseparable from it, and therefore hedoes not have it.

72When the people do not fear what they ought to fear, that whichis their great dread will come on them.

Let them not thoughtlessly indulge themselves in their ordinarylife; let them not act as if weary of what that life depends on.

It is by avoiding such indulgence that such

weariness does notarise.

Therefore the sage knows (these things) of himself, but does notparade (his knowledge); loves, but does not (appear to set a) valueon, himself. And thus he puts the latter alternative away and makeschoice of the former.

73He whose boldness appears in his daring (to do wrong, indefiance of the laws) is put to death; he whose boldness appears inhis not daring (to do so) lives on. Of these two cases the oneappears to be advantageous, and the other to be injurious. But

When Heaven's anger smites a man,Who the cause shall truly scan?

On this account the sage feels a difficulty (as to what to do in theformer case).

It is the way of Heaven not to strive, and yet it skilfullyovercomes; not to speak, and yet it is skilful in (obtaining a reply;does not call, and yet men come to it of themselves. Itsdemonstrations are quiet, and yet its plans are skilful and effective.The meshes of the net of Heaven are large; far apart, but lettingnothing escape.

74The people do not fear death; to what purpose is it to (try to)frighten them with death? If the people were always in awe of death,and I could always seize those who do wrong, and put them to death,who would dare to do wrong?

There is always One who presides over the infliction death. He whowould inflict death in the room of him who so presides over it may bedescribed as hewing wood instead of a great carpenter. Seldom is itthat he who undertakes the hewing, instead of the great carpenter,does not cut his own hands!

75The people suffer from famine because of the multitude of taxesconsumed by their superiors. It is through this that they sufferfamine.

The people are difficult to govern because of the (excessive)agency of their superiors (in governing them). It is through thisthat they are difficult to govern.

The people make light of dying because of the greatness of theirlabours in seeking for the means of living. It is this which makesthem think light of dying. Thus it is that to leave the subject ofliving altogether out of view is better than to set a high value onit.

76Man at his birth is supple and weak; at his death, firm andstrong. (So it is with) all things. Trees and plants, in their earlygrowth, are soft and brittle; at their death, dry and withered.

Thus it is that firmness and strength are the concomitants ofdeath; softness and weakness, the concomitants of life.

Hence he who (relies on) the strength of his forces does notconquer; and a tree which is strong will fill the out-stretched arms,

(and thereby invites the feller.)

Therefore the place of what is firm and strong is below, and thatof what is soft and weak is above.

77May not the Way (or Tao) of Heaven be compared to the (method

of) bending a bow? The (part of the bow) which was high is broughtlow, and what was low is raised up. (So Heaven) diminishes wherethere is superabundance, and supplements where there is deficiency.

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

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

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

78There is nothing in the world more soft and weak than water,and yet for attacking things that are firm and strong there is nothingthat can take precedence of it;--for there is nothing (so effectual)for which it can be changed.

Every one in the world knows that the soft overcomes the hard, andthe weak the strong, but no one is able to carry it out in practice.

Therefore a sage has said,'He who accepts his state's reproach,Is hailed therefore its altars' lord;To him who bears men's direful woesThey all the name of King accord.'

Words that are strictly true seem to be paradoxical.

79When a reconciliation is effected (between two parties) after agreat animosity, there is sure to be a grudge remaining (in the mindof the one who was wrong). And how can this be beneficial (to theother)?

Therefore (to guard against this), the sage keeps the left-handportion of the record of the engagement, and does not insist on the(speedy) fulfilment of it by the other party. (So), he who has theattributes (of the Tao) regards (only) the conditions of theengagement, while he who has not those attributes regards only theconditions favourable to himself.

In the Way of Heaven, there is no partiality of love; it is alwayson the side of the good man.

80In a little state with a small population, I would so order it,that, though there were individuals with the abilities of ten or ahundred men, there should be no employment of them; I would make thepeople, while looking on death as a grievous thing, yet not removeelsewhere (to avoid it).

Though they had boats and carriages, they should have no occasionto ride in them; though they had buff coats and sharp weapons, they

should have no occasion to don or use them.

I would make the people return to the use of knotted cords (insteadof the written characters).

They should think their (coarse) food sweet; their (plain) clothesbeautiful; their (poor) dwellings places of rest; and their common(simple) ways sources of enjoyment.

There should be a neighbouring state within sight, and the voicesof the fowls and dogs should be heard all the way from it to us, but Iwould make the people to old age, even to death, not have anyintercourse with it.

81Sincere words are not fine; fine words are not sincere. Thosewho are skilled (in the Tao) do not dispute (about it); thedisputatious are not skilled in it. Those who know (the Tao) are notextensively learned; the extensively learned do not know it.

The sage does not accumulate (for himself). The more that heexpends for others, the more does he possess of his own; the more thathe gives to others, the more does he have himself.

With all the sharpness of the Way of Heaven, it injures not; withall the doing in the way of the sage he does not strive.