Nollijy
University Mechanicsburg Pa 17055
Tao
Te Ching
1The
Tao that can be trodden is not the enduring and unchanging Tao. The name that
can be named is not the enduring and unchanging name.(Conceived of as) having
no name, it is the Originator of heaven and earth; (conceived of as) having a
name, it is the Mother of all things. 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 them the Mystery. Where the Mystery is the deepest is the gate
of all that’s subtle and wonderful.
2All
in the world know the beauty of the beautiful, and in doing this they have (the
idea of) what ugliness is; they all know the skill of the skilful, and in doing
this they have (the idea of) what the want 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 (the idea of) the other; that length and shortness
fashion out the one the figure of the other; that (the ideas of) height and
lowness arise from the contrast of the one with the other; that the musical
notes and tones become harmonious through the relation of one with another; and
that being before and behind give the idea of one following another. Therefore
the sage manages affairs without doing anything, and conveys his instructions
without the use of speech. All things spring up, and there is not one which
declines to show itself; they grow, and there is no claim made for their
ownership; they go through their processes, and there is no expectation (of are
ward for the results). The work is accomplished, and there is no resting in it
(as an achievement).The work is done, but how no one can see;’ is this that makes the power not cease to be.
3Not
to value and employ men of superior ability is the way to keep the people from
rivalry among themselves; not to prize articles which are difficult to procure
is the way to keep them from becoming thieves; not to show them what is likely
to excite their desires is the way to keep their minds from disorder. Therefore
the sage, in the exercise of his government, empties their minds, fills their
bellies, weakens their wills, and strengthens their bones. He constantly (tries
to) keep them without knowledge and without desire, and where there are those
who have knowledge, to keep them from presuming to act (on it). When there is
this abstinence from action, good order is universal.
4The
Tao is (like) the emptiness of a vessel; and in our employment of it we must be
on our guard against all fullness. How deep and unfathomable it is, as if it
were the Honored Ancestor offal things! We should blunt our sharp points, and
unravel the complications of things; we should attempter our brightness, and
bring ourselves into agreement with the obscurity of others. How pure and still
the Tao’s, as if it would ever
so continue! I do not know whose son it is. It might appear to have been before
God.
5Heaven
and earth do not act from (the impulse of) any wish to be benevolent; they deal
with all things as the dogs of grass are dealt with. The sages do not act from
(any wish to be) benevolent; they deal 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;’ is 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 reason why heaven and earth are
able to endure and continue thus long is because they do not live of, or for,
themselves. This is how they are able to continue and endure. Therefore the
sage puts his own person last, and yet it is found in the 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 no personal and private ends, that therefore such ends
are realized?
8The
highest excellence is like (that of) water. The excellence of 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 in
their being with the virtuous; that of government is in its securing good
order; that of (the conduct of) affairs is in its ability; and that of (the
initiation of) any movement is in its timeliness. And when (one with the
highest excellence) does not wrangle (about his low position), no one finds
fault with him.
9It
is better to leave a vessel unfilled, than to attempt to carry it when it is
full. If you keep feeling a point that has been sharpened, the point cannot
long preserve its sharpness. When gold and jade fill the hall, their possessor
cannot keep them safe. When wealth and honors lead to arrogance, this brings
its evil on itself. When the work is done, and one’s name is becoming distinguished, to withdraw into obscurity is
the way of Heaven.
10When
the intelligent and animal souls are held together in one embrace, they can be
kept from separating. When one gives undivided attention to the (vital) breath,
and brings it to the utmost degree of pliancy, he can become as a (tender)
babe. When he has cleansed away the most mysterious sights (of his
imagination), he can become without flaw. In loving the people and ruling the
state, cannot he proceed without any (purpose of) action? In the opening and
shutting of his gates of heaven, cannot he do so as a female bird? While his
intelligence reaches in every direction, cannot he (appear to) be without
knowledge?(The Tao) produces (all things) and nourishes them; it produces them
and does not claim them as its own; it does all, and yet does not boast 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 empty space (for the
axle), that the use of the wheel depends. Clay is fashioned into vessels; but
it is on their empty hollowness, that their 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 its use depends. Therefore, what has a (positive) existence
serves for profitable adaptation, and what has not that for (actual)
usefulness.
12Colour’s five hues from the’
eyes their sight will take; Music’s
five notes the ears as deaf can make; The flavors five deprive the mouth of
taste; The chariot course, and the wild hunting waste Make 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, and not the (insatiable longing of the) eyes. He puts from him
the latter, and prefers to seek the former.
13Favour
and disgrace would seem equally to be feared; honor and great calamity, to be
regarded as personal conditions (of the same kind).What is meant by speaking
thus of favor and disgrace? Disgrace is being in a low position (after the
enjoyment of favor). The getting that (favor) leads to the apprehension (of
losing it), and the losing it leads to the fear of (still greater calamity):–this is what is meant by saying that favor and disgrace would
seem equally to befeared.And what is meant by saying that honor and great
calamity are to be(similarly) regarded as personal conditions? What makes me
liable to great calamity is my having the body (which I call myself); if I hadn’t the body, what great calamity could come to me? Therefore he
who would administer the kingdom, honoring it as hehonours his own person, may
be employed to govern it, and he who would administer it with the love which he
bears to his own person may be entrusted with it.
14We
look at it, and we do not see it, and we name it ‘the Equable.’
We listen to it, and we do not hear it, and we name it ‘the Inaudible.’
We try to grasp it, and do not get hold of it, and we name it ‘the Subtle.’
With these three qualities, it cannot be made the subject of description; and
hence we blend them together and obtain 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 again returns 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 see its Back. When we can lay hold of the Tao of old to direct the
things of the present day, and are able to know it as it was of old in the
beginning, this is called (unwinding) the clue of Tao.
15The
skilful masters (of the Tao) in old times, with a subtle and exquisite
penetration, comprehended its mysteries, and were deep(also) so as to elude men’s knowledge. As they were thus beyond men’s knowledge, I will make an effort to describe of what sort they
appeared to be. Shrinking looked they like those who wade through a stream in
winter; irresolute like those who are afraid of all around them; grave like a
guest (in awe of his host); evanescent like ice that is melting away;
unpretentious like wood that has not been fashioned into anything; vacant like
a valley, and dull like muddy water. Who can (make) the muddy water (clear)?
Let it be still, and twill 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 (of
themselves). It is through their not being full of themselves that they 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 unwearyingly vigor. All things alike go through their
processes of activity, and (then) we see them return (to their original state).
When things (in the vegetable world) have displayed their luxuriant growth, we
see each of them return to its root. This returning to their root is what we
call testate of stillness; and that stillness may be called a reporting that
they have fulfilled their appointed end. The report of that fulfillment is the
regular, unchanging rule. To know that unchanging rule is to be intelligent;
not to know it leads to wild movements and evil issues. The knowledge of that
unchanging rule produces a (grand) capacity and forbearance, and that capacity
and forbearance lead to a community (of feeling with all things).From this
community of feeling comes a kingliness of character; and he who is king-like
goes on to be heaven-like. In that likeness to heaven 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 there were (their
rulers). In the next age they loved them and praised them. 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 (by their
reticence) the importance which they set upon their words! Their work was done
and their undertakings were successful, while the people 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 wisdom and 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 fell
into disorder, loyal ministers appeared.
19If
we could renounce our sameness and discard our wisdom, it would be better for
the people a hundredfold. If we could renounce our benevolence and discard our
righteousness, the people would again become filial and kindly. If we could
renounce our artful contrivances and discard our (scheming for) gain, there
would be no thieves nor robbers. Those three methods (of government)Thought
olden ways in elegance did fail And made these names their want of worth to
veil; But simple views, and courses plain and true Would 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 ends the range of questions
(asking to be discussed)!The multitude of men look satisfied and pleased; as if
enjoying full banquet, as if mounted on a tower in spring. I alone seem
listless and still, my desires having as yet given no indication of their
presence. I am like an infant which has not yet smiled. I look dejected and
forlorn, as if I had no home to go to. The multitude omen all have enough and
to spare. I alone seem to have lost everything. 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 be benighted. They look full of discrimination, while I alone am
dull and confused. I seem to be carried about as on the sea, drifting as if I
had nowhere to rest. All men have their spheres of action, while I alone seem
dull and incapable, like a rude borderer. (Thus) I alone am different from
other men, but I value the nursing-mother (the Tao).
21The
grandest forms of active force From 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 enfold Of
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? By
this (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; he whose (desires) are many goes
astray. Therefore the sage holds in his embrace the one thing (of humility),
and manifests it to all the world. He is free from self-display, and therefore
he shines; from self-assertion, and therefore he is distinguished; from
self-boasting, and therefore his merit is acknowledged; from self-complacency,
and therefore he acquires superiority. It is because he is thus free from
striving that therefore no one in the world is able to strive with him. That
saying of the ancients that ‘the
partial becomes complete’ wasn’t vainly spoken:–all
real completion is comprehended under it.
23Abstaining
from speech marks him who is obeying the spontaneity of his nature. A violent
wind does not last for a whole morning; sudden 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 Earth cannot make such (spasmodic) acting’s last long, how much less can man! Therefore when one is making
the Tao his business, those who are also pursuing it, agree with him in it, and
those who are making the manifestation of its course their object agree with
him in that; while even those who are failing in both these things agree with
him where they fail. Hence, those with whom he agrees as to the Tao have the
happiness of attaining to it; those with whom he agrees as to its manifestation
have the happiness of attaining to it; and those with whom he agrees in their
failure have also the happiness of attaining (to the Tao).(But) when there is
not faith sufficient (on his part), a want of faith (in him) ensues (on the
part of the others).
24He
who stands on his tiptoes does not stand firm; he who stretches his legs does
not walk (easily). (So), he who displays himself doesn’t shine; he who asserts his own views is not distinguished; he
who vaunts himself does not find his merit acknowledged; he who is
self-conceited has no superiority allowed to him. Such conditions, viewed from
the standpoint of the Tao, are like remnants of food, or a tomorrow 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 into existence before Heaven and
Earth. How still it was and formless, standing alone, and undergoing no change,
reaching everywhere and inn danger (of being exhausted)! It may be regarded as
the Mother offal 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
Call it The Great. Great, it passes on (in constant flow). Passing on, it
becomes remote. Having become remote, it returns. Therefore the Tao is great;
Heaven is great; Earth is great; and the (sage) king is also great. 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 from Heaven; Heaven takes
its law from the Tao. The law of the Tao is its being what it is.
26Gravity
is the root of lightness; stillness, the ruler ofmovement.Therefore a wise
prince, marching the whole day, does not go far from his baggage wagons.
Although he may have brilliant prospects to look at, he quietly remains (in his
proper place), indifferent totem. How should the lord of a myriad chariots
carry himself lightly before the kingdom? If he do act lightly, he has lost his
root (of gravity); if he proceed to active movement, he will lose his throne.
27The
skilful traveler leaves no traces of his wheels or footsteps; the skilful
speaker says nothing that can be found fault with or blamed; the skilful
reckoned uses no tallies; the skilful closer needs no bolts or bars, while to
open what he has shut will be impossible; the skilful binder uses no strings or
knots, while to unloose what he has bound will be impossible. In the same way
the sage is always skilful at saving men, and so he does not cast away any man;
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 him who 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 miscalled ‘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 ever 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, forms vessels. The sage, when employed, becomes the
Head of all the Officers (of government); and in his greatest regulations he
employs no violent measures.
29If
any one should wish to get the kingdom for himself, and to effect this by what
he does, I see that he will not succeed. The kingdom is a spirit-like thing,
and cannot be got by active doing. He who would so win it destroys it; he who
would hold it in his grasp loses it. The course and nature of things is such
that What 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 easy indulgence.
30He
who would assist a lord of men in harmony with the Tao will not assert his
mastery in the kingdom by force of arms. Such a courses sure to meet with its
proper return. Wherever a host is stationed, briars and thorns spring up. In
the sequence of great armies there are sure to be bad years. A skilful
(commander) strikes a decisive blow, and stops. He doesn’t dare (by continuing his operations) to assert and complete his
mastery. He will strike the blow, but will be on his guard against being vain
or boastful or arrogant in consequence of it. He strikes it 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 noting 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 have the 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 sharp weapons are instruments of evil
omen, and not the instruments of the superior man;–he uses them only on the compulsion of necessity. Calm and
repose are what he prizes; victory (by force of arms) is to him undesirable. To
consider this desirable would be to delight in the slaughter of men; and he who
delights in the slaughter of men cannot get his will in the kingdom. On
occasions of festivity to be on the left hand is the prized position; on
occasions of mourning, the right hand. The second in command of the army has
his place on the left; the general commanding in chief has his on the right;–his place, that is, is assigned to him as in the rites of
mourning. He who has killed multitudes of men should weep for them with the
bitterest grief; and the victor in battle 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 whole world dares not deal with (one embodying) it as a
minister. If feudal prince or the king could guard and hold it, all would
spontaneously submit themselves to him. Heaven and Earth (under its guidance)
unite together and send down the sweet dew, which, without the directions of
men, reaches equally everywhere as of its own accord. As soon as it proceeds to
action, it has a name. When it once has that 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 great
rivers and seas to the streams from the valleys.
33He
who knows other men is discerning; he who knows himself is intelligent. He who
overcomes others is strong; he who overcomes himself is mighty. He who is
satisfied with his lot is rich; he who goes on acting with energy has a (firm)
will. He who does not fail in the requirements of his position, continues long;
he who dies and yet does not perish, has longevity.
34All-pervading
is the Great Tao! It may be found on the left-hand and on the right. All things
depend on it for their production, which it gives totem, not one refusing
obedience to it. When its work is accomplished, it does not claim the name of
having done it. It clothes all things as with a garment, and makes no
assumption of being their lord;–it
may be named in the smallest things. All things return (to their root and
disappear), and do not know that it is it which presides over their doing so;–it may be named in the greatestthings.Hence the sage is able (in
the same way) to accomplish his great achievements. It is through his not
making himself great that he can accomplish them.
35To
him who holds in his hands the Great Image (of the invisible Tao), the whole
world repairs. Men resort to him, and receive no hurt, 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
has no flavor, 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 will first strengthen him; when he is
going to overthrow another, he will first have raised him up; when he is going
to despoil another, he will first have made gifts to him:–this is called ‘Hiding
the light (of his procedure).’The
soft overcomes the hard; and the weak the strong. Fishes should not be taken
from the deep; instruments for the profit of a state should not be shown to the
people.
37The
Tao in its regular course does nothing (for the sake of doing it), and so there
is nothing which it does not do. If princes and kings were able to maintain it,
all things would of themselves be transformed by them. If this transformation
became to me an object of desire, I would express the desire by the nameless
simplicity. Simplicity without a names 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 theta) did not (seek) to
show them, and therefore they possessed them(in fullest measure). (Those who)
possessed in a lower degree those attributes (sought how) not to lose them, and
therefore they did not possess them (in fullest measure).(Those who) possessed
in the highest degree those attributes did nothing (with a purpose), and had no
need to do anything. (Those who)possessed them in a lower degree were (always)
doing, and had need tube 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 tout,
and had need to be so doing.(Those who) possessed the highest (sense of)
propriety were (always seeking) to show it, and when men did not respond to it,
they bared the 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 benevolence was lost, righteousness appeared; and when righteousness
was lost, the proprieties appeared. Now propriety is the attenuated form of
Leal-heartedness and good faith, 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 eschews
what is flimsy; dwells with the fruit and not with the flower. It isthmus 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 void All creatures which through it do live Princes and kings who from it
get The 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, ‘would 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 (from which it rises).
Hence princes and kings call themselves ‘Orphans,’ Men of small virtue,’
and as ‘Carriages without a
nave.’ Is not this an
acknowledgment that in their considering themselves mean they seethe foundation
of their dignity? So it is that in the enumeration of the different parts of a
carriage we do not come on what makes it answer the ends of a carriage. They do
not wish to show themselves elegant-looking as jade, but (prefer) to be
coarse-looking as an(ordinary) stone.
40The
movement of the Toby contraries proceeds; And weakness marks the course Of 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, when they 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, laugh greatly at it. If it were not (thus) laughed at, it would
not be fit to 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 show
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 is
skilful at imparting (to all things what they need) and making them complete.
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 the Brightness (into which they have emerged),
while they are harmonized the Breath of Vacancy. What men dislike is to be
orphans, to have little virtue, to be as carriages without naves; and yet these
are the designations which kings and princes use for themselves. So it is that
some things are increased by being diminished, and others are diminished by
beingincreased.What other men (thus) teach, I also teach. The violent and
strong do not die their natural death. I will make this the basis of my
teaching.
43The
softest thing in the world dashes against and overcomes the hardest; that which
has no (substantial) existence enters where there’s 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
without words, 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 brings Sorrow and
pain more near? Thus we may see, Who cleaves to fame Rejects what is more
great; Who loves large stores Gives up the richer state. Who is content Needs
fear no shame. Who knows to stop Incurs no blame. From danger free Long live
shall he.
45Who
thinks his great achievements poor Shall find his vigor long endure. Of greatest
fullness, 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.
Purity and stillness give the correct law to all under heaven.
46When
the Tao prevails in the world, they send back their swift horses to (draw) the
dung-carts. When the Tao is disregarded in the world, the war-horses breed in
the border lands. There is no guilt greater than to sanction ambition; no
calamity greater than to be discontented with one’s lot; no fault greater than the wish to be getting. Therefore
the sufficiency of contentment is an enduring and unchanging sufficiency.
47Without
going outside his door, one understands (all that takes place) under the sky;
without looking out from his window, one seethe Tao of Heaven. The farther that
one goes out (from himself), toeless he knows. Therefore the sages got their
knowledge without traveling; gave their (right) names to things without seeing
them; and accomplished their ends without any purpose of doing so.
48He
who devotes himself to learning (seeks) from day to day to increase (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 doing nothing (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 himself no trouble (with that end). If one take trouble (with
that end), heist not equal to getting as his own all under heaven.
49The
sage has no invariable mind of his own; he makes the mind of the people his
mind. To those who are good (to me), I am good; and to those who are no-good
(to me), I am also good;–and thus (all) get to be
good. To those who are sincere (with me), I am sincere; and to those who aren’t sincere (with me), I am also sincere;–and thus (all) get to besincere.The sage has in the world an
appearance of indecision, and keeps his mind in a state of indifference to all.
The people all keep their eyes and ears directed to him, and he deals with them
all as his children.
50Men
come forth and live; they enter (again) and die. Of every ten three are
ministers of life (to themselves); and three are ministers of death. There are
also three in every ten whose aim is to live, but whose movements tend to the
land (or place) of death. And for what reason? Because of their excessive
endeavors to perpetuate life. But I have heard that he who is skilful in managing
the life entrusted to him for a time travels on the land without having to shun
rhinoceros or tiger, and enters a host without having to avoid buff coat or
sharp weapon. The rhinoceros finds no place in him into which to 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 the nature of each, and are completed
according to the circumstances of their condition. Therefore all things without
exception honor theta, and exalt its out flowing operation. This honoring of
the Tao and exalting of its operation is not the result 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,
matures them, maintains them, and overspreads them. It produces them and makes
no claim to the possession of them; it carries them through their processes and
does not vaunt its ability undoing so; it brings them to maturity and exercises
no control over them;–this is called its
mysterious operation.
52(The
Tao) which originated all under the sky is to be considered 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 his life he will be free from all peril. Let him keep his mouth
closed, and shut up the portals (of his nostrils), and all his life he will be
exempt from laborious exertion. Let him keep his mouth open, and (spend his
breath) in the promotion of 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 secretor)
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 position to) conduct (a
government) according to the Great Tao, what I should be 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 their fields shall be ill-cultivated, and their granaries very empty. They
shall wear elegant and ornamented robes, carry a sharp sword at their girdle,
pamper themselves in eating and drinking, and have superabundance of property
and wealth;–such (princes) may be
called robbers and boasters. This is contrary to the Tao surely!
54What
(Tao’s) skilful planter
plants Can 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 vigor will make true; And where the family it rules What riches will
accrue! The neighborhood where it prevails In thriving will abound; And when ’tis seen throughout the state, Good fortune will be found.
Employ it the kingdom operand men thrive all around. In this way the effect
will be seen in the person, by the observation 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 the sky? By this (method of
observation).
55He
who has in himself abundantly the attributes (of the Tao) dislike an infant.
Poisonous insects will not sting him; fierce beasts will not seize him; birds
of prey will not strike him.(The infant’s)
bones are weak and its sinews soft, but yet its grasp is firm. It knows not yet
the union of male and female, and yetis virile member may be excited;–showing the perfection of its physical essence. All day long it
will cry without its throat becoming 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 Tao soon ends.
56He
who knows (the Tao) does not (care to) speak (about it); he who 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 the complications of things; he will attempter his brightness, and
bring himself into agreement with the obscurity (of others). This is called’ the Mysterious Agreement.’(Such
an one) cannot be treated familiarly or distantly; he is beyond all
consideration of profit or injury; of nobility or meanness:–he is the noblest man under heaven.
57A
state may be ruled by (measures of) correction; weapons of war may be used with
crafty dexterity; (but) the kingdom is made one’s own (only) by freedom from action and purpose. How do I know
that it is so? By these facts:–In
the kingdom the multiplication of prohibitive enactments increases the poverty
of the people; the more implements to add to their profit that the people have,
the greater disorder is there in the state and clan; the more acts of crafty
dexterity that men possess, the more do strange contrivances appear; the more
display there is of legislation, the more thieves and robbers there are. Therefore
a sage has said, ‘I will do nothing (of
purpose), and the people will be transformed of themselves; I will be fond of
keeping still, and the people will of themselves become correct. I will taken
trouble about it, and the people will of themselves become rich; Will manifest
no ambition, and the people will of themselves attain tithe 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!–misery
lurks beneath it! Who knows what either will come to in the end? Shall we then
dispense with correction? The (method of) correction shall by a turn become
distortion, and the good in it shall by a turn become evil. The delusion of the
people (on this point) has indeed subsisted for a long time. Therefore the sage
is (like) a square which cuts no one (with its angles); (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 rendering the (proper) service
to the heavenly, there is nothing likemoderation.It is only by this moderation
that there is effected an early return (to man’s normal state). That early return is what I call the repeated
accumulation of the attributes (of the Tao). With that repeated accumulation of
those attributes, there comes the subjugation(of every obstacle to such
return). Of this subjugation we know not what shall be the limit; and when one
knows not what the limit shall be, he may be the ruler of a state. He who
possesses the mother of the state may continue long. His case is like that (of
the plant) of which we say that its roots are deep and its flower stalks firm:–this is the way to secure that its enduring 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 of the departed will not manifest their spiritual
energy. It is not that those manes have not that spiritual energy, but it will
not be employed to hurt men. It is not that it could not hurt men, but neither
does the ruling sage hurt them. When these two do not injuriously affect each
other, their good influences 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 small states) under
heaven.(To illustrate from) the case of all females:–the female always overcomes the male by her stillness. Stillness
may be considered (assort 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 toad great state, win it over to them. In the one case the
abasement leads to gaining adherents, in the other case to procuring favorite
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 abase itself.
62Tao
has of all things the most honored place. No treasures give good men so rich a
grace; Bad men it guards, and doth their ill efface.(Its) admirable words can
purchase honor; (its) admirable deeds can raise their performer above others.
Even men who are not good aren’t
abandoned by it. Therefore when the sovereign occupies his place as the Son of
Heaven, and he has appointed his three ducal ministers, though (prince) were to
send in a round symbol-of-rank large enough to fill both the hands, and that as
the precursor of the team of horses (in the 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 not because 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 all under 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 taste without discerning any flavor;
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
they’re easy, and does things
that would become great while they are small. All difficult things in the world
are sure to arise from previous state in which they were easy, and all great
things from one in which they were small. Therefore the sage, while he never
does what is great, is able on that account to accomplish the greatestthings.He
who lightly promises is sure to keep but little faith; he who is continually
thinking things easy is sure to find them difficult. Therefore the sage sees
difficulty even in what seems easy, and so never has any difficulties.
64That
which is at rest is easily kept hold of; before a thing has given indications
of its presence, it is easy to take measures against it; that which is brittle
is easily broken; that which is very small is easily dispersed. Action should
be taken before a thing has made its appearance; order should be secured before
disorder hasbegun.The tree which fills the arms grew from the tiniest sprout;
the tower of nine storey rose from a (small) heap of earth; the journey of a
thousand lid commenced with a single step. He who acts (with an ulterior
purpose) does harm; he who takes hold of 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), and therefore does not lose his bold. (But) people in their conduct
of affairs are constantly ruining them when they are on the eve of success. If
they were careful at the end, as (they should be) at the beginning, they would
not so ruin them. Therefore the sage desires what (other men) do not desire,
and doesn’t prize things difficult
to get; he learns what (other men) do not learn, and turns back to what the
multitude of men have passed by. Thus he helps the natural development of all
things, and does not dare to act (with an ulterior purpose of his own).
65The
ancients who showed their skill in practicing the Tao dido, not to enlighten
the people, but rather to make them simple andignorant.The difficulty in
governing the people arises from their having much knowledge. He who (tries to)
govern a state by his wisdom is scourge 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
and rule. Ability to know this model and rule constitutes what we call the
mysterious excellence (of a governor). Deep and far-reaching is such mysterious
excellence, showing indeed its possessor as opposite to others, but leading
them to a great conformity to him.
66That
whereby the rivers and seas are able to receive the homage and tribute of all
the valley streams, is their skill in being lower than they;–it is thus that they are the kings of them all. So it is that
the sage (ruler), wishing to be above men, puts himself by his words below
them, and, wishing to be before them, places his person behind them. In this
way though he has his place above them, men do not feel his weight, nor though
he has his place before them, do they feel it an injury to them. Therefore all
in the world delight to exalt him and do not weary of him. Because he does not
strive, no one finds it possible to strive with him.
67All
the world says that, while my Tao is great, it yet appears to be inferior (to
other systems of teaching). Now it is just its greatness that makes it seem to
be inferior. If it were like another (system), for long would its smallness
have been known! But I have three precious things which I prize and hold fast.
The first is gentleness; the second is economy; and the third is shrinking from
taking precedence of others. With that gentleness I can be bold; with that
economy I can be liberal; shrinking from taking precedence of others, I can
become vessel of the highest honor. Now-a-days they give up gentleness and are
all for being bold; economy, and are all for being liberal; the hindmost place,
and seek only to be foremost;–(of
all which the ends) death. Gentleness is sure to be victorious even in battle,
and firmly to maintain its ground. Heaven will save its possessor, by his
(very)gentleness protecting him.
68He
who in (Tao’s) wars has skill
Assumes no martial port; He who fights with most good will To rage makes no
resort. He who vanquishes yet still Keeps from his foes apart; He whose hosts
men most fulfilled 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 the host (to commence the war); I prefer to be the guest (to
act on the defensive). 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; grasping the weapon where there is no weapon
to grasp; advancing against the enemy where there is no enemy. There is no
calamity greater than lightly engaging in war. To do that is near losing (the
gentleness) which is so precious. Thus it is that when opposing weapons are
(actually) crossed, he who deplores(the situation) conquers.
70My
words are very easy to know, and very easy to practice; but there is no one in
the world who is able to know and able to practisethem.There is an originating
and all-comprehending (principle) in my words, and an authoritative law for the
things (which I enforce). Its 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 be
prized. 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 this disease that we are preserved from it. The sage has not
the disease. He knows the pain that would be inseparable from it, and therefore
heroes not have it.
72When
the people do not fear what they ought to fear, that which’s their great dread will come on them. Let them not
thoughtlessly indulge themselves in their ordinary life; 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 not parade (his knowledge); loves, but does not (appear to set a) value
on, himself. And thus he puts the latter alternative away and makes choice of
the former.
73He
whose boldness appears in his daring (to do wrong, in defiance of the laws) is
put to death; he whose boldness appears in his not daring (to do so) lives on.
Of these two cases the one appears 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 the former 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. Its demonstrations are quiet, and yet its plans are skilful and
effective. The meshes of the net of Heaven are large; far apart, but letting
nothing 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 who would inflict death in
the room of him who so presides over it may be described as hewing wood instead
of a great carpenter. Seldom is it that 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 taxes consumed 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 this that they are difficult to govern. The people make
light of dying because of the greatness of thereabouts in seeking for the means
of living. It is this which makes them think light of dying. Thus it is that to
leave the subject of living altogether out of view is better than to set a high
value omit.
76Man
at his birth is supple and weak; at his death, firm and strong. (So it is with)
all things. Trees and plants, in their early growth, are soft and brittle; at
their death, dry and withered. Thus it is that firmness and strength are the
concomitants of death; softness and weakness, the concomitants of life. Hence
he who (relies on) the strength of his forces does not conquer; 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 that of
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 brought low, and what was low is raised
up. (So Heaven) diminishes where there is superabundance, and supplements where
there is deficiency. It is the Way of Heaven to diminish superabundance, and to
supplement deficiency. It is not so with the way of man. He takeaway from those
who have not enough to add to his own superabundance. Who can take his own
superabundance and therewith serve all under heaven? Only he who is in
possession of the Tao! Therefore the (ruling) sage acts without claiming the
results ashes; he achieves his merit and does not rest (arrogantly) in it:–heroes 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 nothing that 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, and the 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 woes They all the name of King accord.’ Words that are strictly true seem to be paradoxical.
79When
a reconciliation is effected (between two parties) after great animosity, there
is sure to be a grudge remaining (in the mind of the one who was wrong). And
how can this be beneficial (to the other)?Therefore (to guard against this),
the sage keeps the left-hand portion of the record of the engagement, and does
not insist on the(speedy) fulfillment of it by the other party. (So), he who
has the attributes (of the Tao) regards (only) the conditions of the
engagement, while he who has not those attributes regards only the conditions
favorable to himself. In the Way of Heaven, there is no partiality of love; it
is always on 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 hundred men, there should be no
employment of them; I would make the people, while looking on death as a
grievous thing, yet not remove elsewhere (to avoid it).Though they had boats
and carriages, they should have no occasion to 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 (instead of the
written characters).They should think their (coarse) food sweet; their (plain)
clothes beautiful; their (poor) dwellings places of rest; and their
common(simple) ways sources of enjoyment. There should be a neighboring state
within sight, and the voices of the fowls and dogs should be heard all the way
from it to us, but Would make the people to old age, even to death, not have
any intercourse with it.
81Sincere
words are not fine; fine words are not sincere. Those who are skilled (in the
Tao) do not dispute (about it); the disputatious are not skilled in it. Those
who know (the Tao) are not extensively learned; the extensively learned do not
know it. The sage does not accumulate (for himself). The more that he expends
for others, the more does he possess of his own; the more that he gives to
others, the more does he have himself. With all the sharpness of the Way of
Heaven, it injures not; withal the doing in the way of the sage he does not
strive.
