داوديجينغ

1. The 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.

2. (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.

3.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.

4. 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 is subtle and wonderful.

“Reason's Realization”

1. The Reason that can be reasoned is not the eternal Reason. The name that can be named is not the eternal Name. The Unnamable is of heaven and earth the beginning. The Namable becomes of the ten thousand things the mother.

Therefore it is said:

2. "He who desireless is foundThe spiritual of the world will sound.But he who by desire is boundSees the mere shell of things around."

3. These two things are the same in source but different in name. Their sameness is called a mystery. Indeed, it is the mystery of mysteries. Of all spirituality it is the door.

1. All 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.

2. 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.

3. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech.

4. 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 a reward 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;'Tis this that makes the power not cease to be.

“Self-Culture”

1. Everywhere it is obvious that if beauty makes a display of beauty, it is sheer ugliness. It is obvious that if goodness makes a display of goodness, it is sheer badness. For

2. "To be and not to be are mutually conditioned.The difficult, the easy, are mutually definitioned.The long, the short, are mutually exhibitioned.Above, below, are mutually cognitioned.The sound, the voice, are mutually coalitioned.Before and after are mutually positioned."

3. Therefore

The holy man abides by non-assertion in his affairs and conveys by silence his instruction. When the ten thousand things arise, verily, he refuses them not. He quickens but owns not. He acts but claims not. Merit he accomplishes, but he does not dwell on it.

"Since he does not dwell on itIt will never leave him."

1. Not 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.

2. Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones.

3. 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.

“Keeping the People Quiet”

1. Not boasting of one's worth forestalls people's envy.

Not prizing treasures difficult to obtain keeps people from committing theft.

2. Not contemplating what kindles desire keeps the heart unconfused.

3. Therefore the holy man when he governs empties the people's hearts but fills their stomachs. He weakens their ambition but strengthens their bones. Always he keeps the people unsophisticated and without desire. He causes that the crafty do not dare to act. When he acts with non-assertion there is nothing ungoverned.

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

2. We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the Tao is, as if it would ever so continue!

3. I do not know whose son it is. It might appear to have been before God.

“Sourceless”

1. Reason is empty, but its use is inexhaustible. In its profundity, verily, it resembleth the arch-father of the ten thousand things.

2. "It will blunt its own sharpness,Will its tangles adjust;It will dim its own radianceAnd be one with its dust."

3. Oh, how calm it seems to remain! I know not whose son it is. Apparently even the Lord it precedes.

1. Heaven 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.

2. May not the space between heaven and earth be compared to a bellows?

'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.

“The Function of Emptiness”

1. But for heaven and earth's humaneness, the ten thousand things are straw dogs. But for the holy man's humaneness, the hundred families are straw dogs.

2. Is not the space between heaven and earth like unto a bellows? It is empty; yet it collapses not. It moves, and more and more comes forth. [But]

3. "How soon exhausted isA gossip's fulsome talk!And should we not preferOn the middle path to walk?"

The 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.

“The Completion of Form”

1. "The valley spirit not expires,Mysterious woman ’tis called by the sires.The mysterious woman's door, to boot,Is called of heaven and earth the root.Forever and aye it seems to endureAnd its use is without effort sure."

1. Heaven 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.

2. 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 realised?

“Dimming Radiance”

1. Heaven endures and earth is lasting. And why can heaven and earth endure and be lasting? Because they do not live for themselves. On that account can they endure.

2. Therefore

The holy man puts his person behind and his person comes to the front. He surrenders his person and his person is preserved. Is it not because he seeks not his own? For that reason he can accomplish his own.

1. The 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.

2. 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.

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

“Easy By Nature”

1. Superior goodness resembleth water. The water's goodness benefiteth the ten thousand things, yet it quarreleth not. 2. Water dwelleth in the places which the multitudes of men shun; therefore it is near unto the eternal Reason

3. The dwelling of goodness is in lowliness. The heart of goodness is in commotion. When giving, goodness showeth benevolence. In words, goodness keepeth faith. In government goodness standeth for order. In business goodness exhibiteth ability. The movements of goodness keep time.

4. It quarreleth not. Therefore it is not rebuked.

1. It 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.

2. When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogancy, 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.

“Practising Placidity”

1. Grasp to the full, are you not likely foiled? Scheme too sharply, can you wear long? If gold and jewels fill the hall no one can protect it.

2. Rich and high but proud, brings about its own doom. To accomplish merit and acquire fame, then to withdraw, that is Heaven's Way.

1. When 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 a flaw.

2. 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?

3. (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).

“What Can Be Done?”

1. Who by unending discipline of the senses embraces unity cannot be disintegrated. By concentrating his vitality and inducing tenderness he can become like a little child. By purifying, by cleansing and profound intuition he can be free from faults.

2. Who loves the people when administering the country will practise nonassertion.

Opening and closing the gates of heaven, he will be like a mother-bird; bright, and white, and penetrating the four quarters, he will be unsophisticated. He quickens them and feeds them. He quickens but owns not. He acts but claims not. He excels but rules not. This is called profound virtue.

The 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.

“The Function of the Non-Existent”

1. Thirty spokes unite in one nave and on that which is non-existent [on the hole in the nave] depends the wheel's utility. Clay is moulded into a vessel and on that which is non-existent [on its hollowness] depends the vessel's utility. By cutting out doors and windows we build a house and on that which is non-existent [on the empty space within] depends the house's utility.

2. Therefore, existence renders actual but non-existence renders useful.

1.Colour'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.

2. 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.

“Abstaining From Desire.”

1. "The five colors [combined] the human eye will blind;The five notes [in one sound] the human ear confound;The five tastes [when they blend] the human mouth offend."2. "Racing and hunting will human hearts turn mad,Treasures high-prized make human conduct bad."

3. Therefore

The holy man attends to the inner and not to the outer. He abandons the latter and chooses the former.

1. Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind).

2. What is meant by speaking thus of favour and disgrace? Disgrace is being in a low position (after the enjoyment of favour). The getting that (favour) 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 favour and disgrace would seem equally to be feared.

And what is meant by saying that honour 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 had not the body, what great calamity could come to me?

3. Therefore he who would administer the kingdom, honouring it as he honours 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.

“Loathing Shame”

1. "Favor bodes disgrace; it is like trembling.Rank bodes great heartache. It is like the body." 2. What means "Favor bodes disgrace; it is like trembling?"

Favor humiliates. Its acquisition causes trembling, its loss causes trembling. This is meant by "Favor bodes disgrace; it is like trembling."

3. What means "Rank bodes great heartache, it is like the body?"

I suffer great heartache because I have a body. When I have no body, what heartache remains?

4. Therefore who administers the empire as he takes care of his body can be entrusted with the empire.

1. We 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.

2. 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 and Indeterminable.

3. 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.

“Praising the Mysterious”

1. We look at Reason and do not see it; its name is Colorless. We listen to Reason and do not hear it; its name is Soundless. We grope for Reason and do not grasp it; its name is Bodiless.

2. These three things cannot further be analyzed. Thus they are combined and conceived as a unity which on its surface is not clear and in its depth not obscure.

3. Forever and aye Reason remains unnamable, and again and again it returns home to non-existence.

4. This is called the form of the formless, the image of the imageless. This is called the transcendentally abstruse.

5. In front its beginning is not seen. In the rear its end is not seen.

6. By holding fast to the Reason of the ancients, the present is mastered and the origin of the past understood. This is called Reason's clue.

1. The 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.

2. 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.

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

4. 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.

“The Revealers of Virtue”

1. Those of yore who have succeeded in becoming masters are subtile, spiritual, profound, and penetrating. On account of their profundity they can not be understood. Because they can not be understood, therefore I endeavor to make them intelligible.

2. How cautious they are! Like men in winter crossing a river. How reluctant! Like men fearing in the four quarters their neighbors. How reserved! They behave like guests. How elusive! They resemble ice when melting. How simple! They resemble rough wood. How empty! They resemble the valley. How obscure! They resemble troubled waters.

3. Who by quieting can gradually render muddy waters clear? Who by stirring can gradually quicken the still?

4. He who cherishes this Reason is not anxious to be filled. Since he is not filled, therefore he may grow old; without renewal he is complete.

1. The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. 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 the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end.

2. The report of that fulfilment 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.

“Returning to the Root”

1. By attaining the height of abstraction we gain fulness of rest.

2. All the ten thousand things arise, and I see them return. Now they bloom in bloom but each one homeward returneth to its root.

3. Returning to the root means rest. It signifies the return according to destiny. Return according to destiny means the eternal. Knowing the eternal means enlightenment. Not knowing the eternal causes passions to rise; and that is evil.

4. Knowing the eternal renders comprehensive. Comprehensiveness renders broad. Breadth renders royal. Royalty renders heavenly. Heaven renders Reason-like. Reason renders lasting. Thus the decay of the body implies no danger.

1. In 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).

2. 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!'

“Simplicity In Habits”

1. Of great rulers the subjects do not notice the existence. To lesser ones people are attached; they praise them. Still lesser ones people fear, and the meanest ones people despise.

2. For it is said:

"If your faith be insufficient, verily, you will receive no faith."

3. How reluctantly they [the great rulers] considered their words! Merit they accomplished; deeds they performed; and the hundred families thought: "We are independent."

1. When 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.

2. 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.

“The Palliation of Vulgarity”

1. When the great Reason is obliterated, we have benevolence and justice. Prudence and circumspection appear, and we have much hypocrisy.

2. When family relations no longer harmonize, we have filial piety and paternal devotion. When the country and the clans decay through disorder, we have loyalty and allegiance.

1. If we could renounce our sageness 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.

2.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.

“Returning to Simplicity”

1. Abandon your saintliness; put away your prudence; and the people will gain a hundredfold!

2. Abandon your benevolence; put away your justice; and the people will return to filial piety and paternal devotion.

3. Abandon smartness; give up greed; and thieves and robbers will no longer exist.

4. These are three things for which culture is insufficient. Therefore it is said:

"Hold fast to that which will endure,Show thyself simple, preserve thee pure,And lessen self with desires fewer."

1.When 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 end is the range of questions (asking to be discussed)!

2. The multitude of men look satisfied and pleased; as if enjoying a 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 of men 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 of chaos.

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).

“Different from the Vulgar”

1. Abandon learnedness, and you have no vexation. The "yes" compared with the "yea," how little do they differ! But the good compared with the bad, how much do they differ!

2. If what the people dread cannot be made dreadless, there will be desolation, alas! and verily, there will be no end of it.

3. The multitudes of men are happy, so happy, as though celebrating a great feast. They are as though in springtime ascending a tower. I alone remain quiet, alas! like one that has not yet received an omen. I am like unto a babe that does not yet smile.

4. Forlorn am I, O so forlorn! It appears that I have no place whither I may return home.

5. The multitude of men all have plenty and I alone appear empty. Alas! I am a man whose heart is foolish.

6. Ignorant am I, O, so ignorant! Common people are bright, so bright, I alone am dull.

7. Common people are smart, so smart, I alone am confused, so confused.

8. Desolate am I, alas! like the sea. Adrift, alas! like one who has no place where to stay. 9. The multitude of men all possess usefulness. I alone am awkward and a rustic too. I alone differ from others, but I prize seeking sustenance from our mother.

The 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? By this (nature of the Tao).

“Emptying the Heart”

1. "Vast virtue's formFollows Reason's norm.2. "And Reason's natureIs vague and eluding.3. "How eluding and vagueAll types including!How vague and eluding,All beings including!How deep and how obscure.It harbors the spirit pure,Whose truth is ever sure,Whose faith abides for ayeFrom of yore until to-day.4. "Its name is never vanishing,It heeds the good of everything."

5. Through what do I know that "it heeds the good of everything"? In this way, verily: Through IT.

1. The 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.

2. 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.

3. That saying of the ancients that 'the partial becomes complete' was not vainly spoken:--all real completion is comprehended under it.

“Humility's Increase”

1. "The crooked shall be straight,Crushed ones recuperate,The empty find their fill.The worn with strength shall thrill;Who little have receive,And who have much will grieve."

2. Therefore

The holy man embraces unity and becomes for all the world a model.

Not self-displaying he is enlightened;

Not self -approving he is distinguished;

Not self-asserting he acquires merit;

Not self-seeking he gaineth life.

Since he does not quarrel, therefore no one in the world can quarrel with him.

3. The saying of the ancients: "The crooked shall be straight," is it in any way vainly spoken? Verily, they will be straightened and return home.

1. Abstaining from speech marks him who is obeying the spontaneity of his nature. A violent wind does not last for a whole morning; a 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) actings last long, how much less can man!

2. 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.

3. 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).

“Emptiness and Non-Existence”

1. To be taciturn is the natural way. A hurricane: does not outlast the morning. A cloudburst does not outlast the day.

2. Who causes these events but heaven and earth? If even heaven and earth cannot be unremitting, will not man be much less so?

3. Those who pursue their business in Reason, men of Reason, associate in Reason. Those who pursue their business in virtue associate in virtue. Those who pursue their business in ill luck associate in ill luck. When men associate in Reason, Reason makes them glad to find companions. When men associate in virtue, virtue makes them glad to find companions. When men associate in ill luck, ill luck makes them glad to find companions.

"If your faith is insufficient, verily shall ye receive no faith."

He who stands on his tiptoes does not stand firm; he who stretches his legs does not walk (easily). (So), he who displays himself does not 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 tumour on the body, which all dislike. Hence those who pursue (the course) of the Tao do not adopt and allow them.

“Trouble From Indulgence”

1. One on tiptoe is not steady;One astride makes no advance.Seff-displayers are not enlightened,Self-asserters lack distinction, Self-approvers have no merit,And self-seekers stunt their lives.

2. Before Reason this is like surfeit of food; it is like a wen on the body with which people are apt to be disgusted.

3. Therefore the man of reason will not indulge in it.

1. There 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 in no danger (of being exhausted)! It may be regarded as the Mother of all things.

2. 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 I call it The Great.

3. 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.

4. 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.

“Imaging the Mysterious”

1. There is a Being wondrous and complete. Before heaven and earth, it was. How calm it is! How spiritual!

2. Alone it standeth, and it changeth not; around it moveth, and it suffereth not; yet therefore can it be the world's mother.

3. Its name I know not, but its nature I call Reason.

4. Constrained to give a name, I call it the great. The great I call the departing, and the departing I call the beyond. The beyond I call home.

5. The saying goes: "Reason is great, heaven is great, earth is great, and royalty also is great. [There are four things in the world that are great, and royalty is one of them.]

6. Man's standard is the earth. The earth's standard is heaven. Heaven's standard is Reason. Reason's standard is intrinsic.

1. Gravity is the root of lightness; stillness, the ruler of movement.

2. Therefore a wise prince, marching the whole day, does not go far from his baggage waggons. Although he may have brilliant prospects to look at, he quietly remains (in his proper place), indifferent to them. 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.

“The Virtue of Gravity”

1. The heavy is of the light the root, and rest is motion's master.

2. Therefore the holy man in his daily walk does not depart from gravity. Although he may have magnificent sights, he calmly sits with liberated mind.

3. But how is it when the master of the ten thousand chariots in his personal conduct is too light for the empire? If he is too light he will lose his vassals. If he is too passionate he will lose the throne.

1. The skilful traveller leaves no traces of his wheels or footsteps; the skilful speaker says nothing that can be found fault with or blamed; the skilful reckoner 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 cast away anything. This is called 'Hiding the light of his procedure.'

2. 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 honour his master, and the other did not rejoice in his helper, an (observer), though intelligent, might greatly err about them. This is called 'The utmost degree of mystery.'

“The Function of Skill”

1. "Good travelers leave no trace nor track,Good speakers, in logic show no lack,Good counters need no counting rack. 2. "Good lockers bolting bars need not,Yet none their locks can loose.Good binders need no string nor knot,Yet none unties their noose."

3. Therefore the holy man is always a good saviour of men, for there are no outcast people. He is always a good saviour of things, for there are no outcast things. This is called applied enlightenment.

4. Thus the good man does not respect multitudes of men. The bad man respects the people's wealth. Who does not esteem multitudes nor is charmed by their wealth, though his knowledge be greatly confused, he must be recognized as profoundly spiritual.

1.Who 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.

2. 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.

“Returning to Simplicity”

1. "Who his manhood showsAnd his womanhood knowsBecomes the empire's river.Is he the empire's river,He will from virtue never deviate,And home he turneth to a child's estate. 2. "Who his brightness showsAnd his blackness knowsBecomes the empire's model.Is he the empire's model,Of virtue ne'er shall he be destitute,And home he turneth to the absolute.3. "Who knows his fameAnd guards his shameBecomes the empire's valley.Is he the empire's valley,For e'er his virtue will sufficient be,And home he turneth to simplicity."

4. Simplicity, when scattered, becomes a vessel of usefulness. The holy man, by using it, becomes the chief leader; and truly, a great principle will never do harm.

1. If 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.

2.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 easy indulgence.

“Non-Assertion”

1. When one desires to take in hand the empire and make it, I see him not succeed. The empire is a divine vessel which cannot be made. One who makes it, mars it. One who takes it, loses it. 2. And it is said of beings:"Some are obsequious, others move boldly,Some breathe warmly, others coldly,Some are strong and others weak,Some rise proudly, others sneak."

3. Therefore the holy man abandons excess, he abandons extravagance, he abandons indulgence.

1. He 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 course is sure to meet with its proper return.

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

3. A skilful (commander) strikes a decisive blow, and stops. He does not 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 for mastery.

4. 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 not in accordance with it soon comes to an end.

“Be Chary of War”

1. He who with Reason assists the master of mankind will not with arms strengthen the empire. His methods invite requital.

2. Where armies are quartered briars and thorns grow. Great wars unfailingly are followed by famines. A good man acts resolutely and then stops. He ventures not to take by force.

3. Be resolute but not boastful; resolute but not haughty; resolute but not arrogant; resolute because you cannot avoid it; resolute but not violent.

4. Things thrive and then grow old. This is called un-Reason. Un-Reason soon ceases.

1. Now 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.

2. The superior man ordinarily considers the left hand the most honourable 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.

3. 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.

“Quelling War”

1. Even victorious arms are unblest among tools, and people had better shun them. Therefore he who has Reason does not rely on them.

2. The superior man when residing at home honors the left. When using arms, he honors the right.

3. Arms are unblest among tools and not the superior man's tools. Only when it is unavoidable he uses them. Peace and quietude he holdeth high.

4. He conquers but rejoices not. Rejoicing at a conquest means to enjoy the slaughter of men. He who enjoys the slaughter of men will most assuredly not obtain his will in the empire.

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

2. Though in its primordial simplicity it may be small, the whole world dares not deal with (one embodying) it as a minister. If a feudal prince or the king could guard and hold it, all would spontaneously submit themselves to him.

3. 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.

4. 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 in it, they can be free from all risk of failure and error.

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

“The Virtue of Holiness”

1. Reason, in its eternal aspect, is unnamable.

2. Although its simplicity seems insignificant, the whole world does not dare to suppress it. If princes and kings could keep it, the ten thousand things would of themselves pay homage. Heaven and earth would unite in dripping sweet dew, and the people with no one to command them would of themselves be righteous.

3. As soon as Reason creates order, it becomes namable. Whenever the namable in its turn acquires existence, one learns to know when to stop. By knowing when to stop, one avoids danger.

4. To illustrate Reason's relation to the world we compare it to streams and creeks in their course towards rivers and the ocean.

1. He 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.

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

“The Virtue of Discrimination”

1. One who knows others is clever, but one who knows himself is enlightened.

2. One who conquers others is powerful, but one who conquers himself is mighty.

3. One who knows contentment is rich and one who pushes with vigor has will.

4. One who loses not his place endures.

5. One who may die but will not perish, has life everlasting.

1. All-pervading is the Great Tao! It may be found on the left hand and on the right.

2. All things depend on it for their production, which it gives to them, 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 greatest things.

3. 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.

“Trust in its Perfection”

1. How all-pervading is the great Reason! It can be on the left and it can be on the right.

2. The ten thousand things depend upon it for their life, and it refuses them not. When its merit is accomplished it assumes not the name. Lovingly it nourishes the ten thousand things and plays not the lord. Ever desireless it can be classed with the small. The ten thousand things return home to it. It plays not the lord. It can be classed with the great.

3. Therefore

The holy man unto death does not make himself great and can thus accomplish his greatness.

1. To 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.

2. 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 flavour, though it seems not worth being looked at or listened to, the use of it is inexhaustible.

“The Virtue of Benevolence”

1. "Who holdeth fast to the great Form,Of him the world will come in quest:For there we never meet with harm,There we find shelter, comfort, rest."

2. Music with dainties makes the passing stranger stop. But Reason, when coming from the mouth, how tasteless is it! It has no flavor. When looked at, there is not enough to be seen; when listened to, there is not enough to be heard. However, when used, it is inexhaustible.

1. When 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).'

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

3. Fishes should not be taken from the deep; instruments for the profit of a state should not be shown to the people.

“The Secret's Explanation”

1. That which is about to contract has surely been expanded. That which is about to weaken has surely been strengthened. That which is about to fall has surely been raised. That which is about to be despoiled has surely been endowed.

2. This is an explanation of the secret that the tender and the weak conquer the hard and the strong.

3. As the fish should not escape from the deep, so with the country's sharp tools the people should not become acquainted.

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

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

3. If this transformation became to me an object of desire, I would express 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.

“Administration of Government”

1. Reason always practises non-assertion, and there is nothing that remains undone. 2. If princes and kings could keep Reason, the ten thousand creatures would of themselves be reformed. While being reformed they might yet be anxious to stir; but I would restrain them by the simplicity of the Ineffable.

3. "The simplicity of the unexpressedWill purify the heart of lust.Is there no lust there will be rest,And all the world will thus be blest."

1. (Those who) possessed in highest degree the attributes (of the Tao) 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).

2. (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 to be so doing.

3. (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 it out, and had need to be so doing.

4. (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.

5. 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.

6. 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.

7. 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 is thus that he puts away the one and makes choice of the other.

“Discourse on Virtue”

1. Superior virtue is unvirtue. Therefore it has virtue. Inferior virtue never loses sight of virtue. Therefore it has no virtue.

2. Superior virtue is non-assertion and without pretension. Inferior virtue asserts and makes pretensions.

3. Superior benevolence acts but makes no pretensions. Superior justice acts and makes pretensions.

4. Superior propriety acts and when no one responds to it, it stretches its arm and enforces its rules.

5. Thus one loses Reason and then virtue appears. One loses virtue and then benevolence appears. One loses benevolence and then justice appears. One loses justice and then propriety appears. The rules of propriety are the semblance of loyalty and faith, and the beginning of disorder.

6. Traditionalism is the flower of Reason, but of ignorance the beginning.

7. Therefore a great organizer abides by the solid and dwells not in the external. He abides in the fruit and dwells not in the flower.

8. Therefore he discards the latter and chooses the former.

1. The 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).

2.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.

3. 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 see the 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.

“The Root of Order”

1. From of old these things have obtained oneness:

2. "Heaven by oneness becometh pure.Earth by oneness can endure.Minds by oneness souls procure.Valleys by oneness repletion secure. "All creatures by oneness to life have been called.And kings were by oneness as models installed."

Such is the result of oneness.

3. "Were heaven not pure it might be rent.Were earth not stable it might be bent.Were minds not ensouled they'd be impotent.Were valleys not filled they'd soon be spent.When creatures are lifeless who can their death prevent?Are kings not models, but on haughtiness bent,Their fall, forsooth, is imminent."

4. Thus, the nobles come from the commoners as their root, and the high rest upon the lowly as their foundation. Therefore, princes and kings call themselves orphaned, lonely, and unworthy. Is this not because they take lowliness as their root? 5. The several parts of a carriage are not a carriage.

6. Those who have become a unity are neither anxious to be praised with praise like a gem, nor disdained with disdain like a stone.

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

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

“Avoiding Activity”

1. "Homeward is Reason's course,Weakness is Reason's force."

2. Heaven and earth and the ten thousand things come from existence, but existence comes from non-existence.

1. Scholars 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.

2. 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.'

3. 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.

“Sameness in Difference”

1. When a superior scholar hears of Reason he endeavors to practise it.

2. When an average scholar hears of Reason he will sometimes keep it and sometimes lose it.

3. When an inferior scholar hears of Reason he will greatly ridicule it. Were it not thus ridiculed, it would as Reason be insufficient.

4. Therefore the poet says:

5. "The Reason--enlightened seem dark and black, The Reason--advanced seem going back,The Reason--straight-levelled seem rugged and slack.6. "The high in virtue resemble a vale,The purely white in shame must quail,The staunchest virtue seems to fail.7. "The solidest virtue seems not alert,The purest chastity seems pervert,The greatest square will rightness desert.8. "The largest vessel is not yet complete,The loudest sound is not speech replete,The greatest form has no shape concrete."

9. Reason so long as it remains latent is unnamable. Yet Reason alone is good for imparting and completing.

1. The 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 harmonised by the Breath of Vacancy.

2. 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 being increased.

3. 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.

“Reason's Modifications”

1. Reason begets unity; unity begets duality; duality begets trinity; and trinity begets the ten thousand things. 2. The ten thousand things are sustained by Yin [the negative principle]; they are encompassed by Yang [the positive principle], and the immaterial breath renders them harmonious.

3. That which the people find odious, to be orphaned, lonely, and unworthy, kings and princes select as their titles. Thus, on the one hand, loss implies gain, and on the other hand, gain implies loss.

4. What others have taught I teach also.

5. The strong and aggressive do not die a natural death; but I will obey the doctrine's father.

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

2. There are few in the world who attain to the teaching without words, and the advantage arising from non-action.

“Its Universal Application”

1. The world's weakest overcomes the world's hardest.

2. Non-existence enters into the impenetrable.

3. Thereby I comprehend of non-assertion the advantage. There are few in the world who obtain of non-assertion the advantage and of silence the lesson.

1.Or 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?

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

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

“Setting Up Precepts”

1. "Name or person, which is more near?Person or fortune, which is more dear?Gain or loss, which is more sear?2. "Extreme dotage leadeth to squandering.Hoarded wealth inviteth plundering.3. "Who is content incurs no humiliation,Who knows when to stop risks no vitiation,Forever lasteth his duration."

1.Who 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.

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

“Greatest Virtue”

1. "Greatest perfection imperfect will be,But its work ne'er waneth.Greatest fulness is vacuity,Its work unexhausted remaineth."2. "Straightest lines resemble curves;Greatest skill like a tyro serves;Greatest eloquence stammers and swerves."

3. Motion conquers cold. Quietude conquers heat. Purity and clearness are the world's standard.

1. When 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.

2. 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.

“Moderation of Desire”

1. When the world possesses Reason, race horses are reserved for hauling dung. When the world is without Reason, war horses are bred in the common.

2. No greater sin than yielding to desire. No greater misery than discontent. No greater calamity than greed.

3. Therefore, he who knows content's content is always content.

1. Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven. The farther that one goes out (from himself), the less he knows.

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

“Viewing the Distant”

1. "Without passing out of the gateThe world's course I prognosticate.Without peeping through the windowThe heavenly Reason I contemplate.The further one goes,The less one knows."

2. Therefore the holy man does not travel, and yet he has knowledge. He does not see things, and yet he defines them. He does not labor, and yet he completes.

1. He 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).

2. 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.

3. 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), he is not equal to getting as his own all under heaven.

“Forgetting Knowledge”

1. He who seeks learnedness will daily increase. He who seeks Reason will daily diminish. He will diminish and continue to diminish until he arrives at non-assertion.

2. With non-assertion there is nothing that he cannot achieve. When he takes the empire, it is always because he uses no diplomacy. He who uses diplomacy is not fit to take the empire.

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

2. To those who are good (to me), I am good; and to those who are not 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 are not sincere (with me), I am also sincere;--and thus (all) get to be sincere.

3. 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.

“Trust in Virtue”

1. The holy man has not a heart of his own. The hundred families' hearts he makes his heart.

2. The good I meet with goodness; the bad I also meet with goodness; that is virtue's goodness. The faithful I meet with faith; the faithless I also meet with faith; that is virtue's faith.

3. The holy man dwells in the world anxious, very anxious in his dealings with the world. He universalizes his heart, and the hundred families fix upon him their ears and eyes. The holy man treats them all like children.

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

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

3. 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 endeavours to perpetuate life.

4. 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.

“The Estimation of Life”

1. Abroad in life, home in death.

2. There are thirteen avenues of life; there are thirteen avenues of death; on thirteen avenues men that live pass unto the realm of death.

3. Now, what is the reason? It is because they live life's intensity.

4. Yea, I understand that one whose life is based on goodness, when traveling on land will not fall a prey to the rhinoceros or the tiger. When coming among soldiers, he need not fear arms and weapons. The rhinoceros finds no place wherein to insert its horn. The tiger finds no place wherein to put his claws. Weapons find no place wherein to thrust their blades. The reason is that he does not belong to the realm of death.

1. All things are produced by the Tao, and nourished by its outflowing 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 honour the Tao, and exalt its outflowing operation.

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

3. 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.

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

“Nursing Virtue”

1. Reason quickens all creatures. Virtue feeds them. Reality shapes them. The forces complete them. Therefore among the ten thousand things there is none that does not esteem Reason and honor virtue.

2. Since the esteem of Reason and the honoring of virtue is by no one commanded, it is forever spontaneous.

3. Therefore it is said that Reason quickens all creatures, while virtue feeds them, raises them, nurtures them, completes them, matures them, rears them, and protects them.

4. To quicken but not to own, to make but not to claim, to raise but not to rule, this is called profound virtue.

1. (The Tao) which originated all under the sky is to be considered as the mother of them all.

2. 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.

3. 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.

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

5.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.

“Returning to the Origin”

1. When the world takes its beginning, Reason becomes the world's mother.

2. As one knows his mother, so she in turn knows her child; as she quickens her child, so he in turn keeps to his mother, and to the end of life he is not in danger. Who closes his mouth, and shuts his sense-gates, in the end of life he will encounter no trouble; but who opens his mouth and meddles with affairs, in the end of life he cannot be saved.

3. Who beholds his smallness is called enlightened. Who preserves his tenderness is called strong. Who uses Reason's light and returns home to its enlightenment does not surrender his person to perdition. This is called practising the eternal.

1. If 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.

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

3. 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 a superabundance of property and wealth;--such (princes) may be called robbers and boasters. This is contrary to the Tao surely!

“Gaining Insight”

1. If I have ever so little knowledge, I shall walk in the great Reason. It is but expansion that I must fear.

2. The great Reason is very plain, but people are fond of by-paths.

3. When the palace is very splendid, the fields are very weedy and granaries very empty.

4. To wear ornaments and gay clothes, to carry sharp swords, to be excessive in drinking and eating, to have a redundance of costly articles, this is the pride of robbers.

5. Surely, this is un-Reason.

1.What (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.

2.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.

3. 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.

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

“The Cultivation of Inituition”

1. "What is well planted is not uprooted;What's well preserved can not be looted!"

2. By sons and grandsons the sacrificial celebrations shall not cease.

3. Who cultivates Reason in his person, his virtue is genuine.

Who cultivates it in his house, his virtue is overflowing.

Who cultivates it in his township, his virtue is lasting.

Who cultivates it in his country, his virtue is abundant.

Who cultivates it in the world, his virtue is universal.

4. Therefore,

By one's person one tests persons.

By one's house one tests houses.

By one's township one tests townships.

By one's country one tests countries.

By one's world one tests worlds.

5. How do I know that the world is such? Through IT.

1. He who has in himself abundantly the attributes (of the Tao) is like an infant. Poisonous insects will not sting him; fierce beasts will not seize him; birds of prey will not strike him.

2. (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 yet its 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).

3.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.)

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

“The Signet of the Mysterious”

1. He who possesses virtue in all its solidity is like unto a little child.

2. Venomous reptiles do not sting him, fierce beasts do not seize him. Birds of prey do not strike him. His bones are weak, his sinews tender, but his grasp is firm. He does not yet know the relation between male and female, but his virility is strong. Thus his metal grows to perfection. A whole day he might cry and sob without growing hoarse. This shows the perfection of his harmony.

3. To know the harmonious is called the eternal. To know the eternal is called enlightenment.

4. To increase life is called a blessing, and heart-directed vitality is called strength, but things vigorous are about to grow old and I call this un-Reason.

5. Un-Reason soon ceases!

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

2. 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 attemper his brightness, and bring himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.'

3. (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.

“The Virtue of the Mysterious”

1. One who knows does not talk. One who talks does not know. Therefore the sage keeps his mouth shut and his sense-gates closed. 2. "He will blunt his own sharpness, His own tangles adjust; He will dim his own radiance, And be one with his dust."

3. This is called profound identification.

4. Thus he is inaccessible to love and also inaccessible to enmity. He is inaccessible to profit and inaccessible to loss. He is also inaccessible to favor and inaccessible to disgrace. Thus he becomes world-honored.

1. A 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.

2. 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.

3. 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 take no trouble about it, and the people will of themselves become rich; I will manifest no ambition, and the people will of themselves attain to the primitive simplicity.'

“Simplicity in Habits”

1. With rectitude one governs the state; with craftiness one leads the army; with non-diplomacy one takes the empire. How do I know that it is so? Through IT.

2. The more restrictions and prohibitions are in the empire, the poorer grow the people. The more weapons the people have, the more troubled is the state. The more there is cunning and skill, the more startling events will happen. The more mandates and laws are enacted, the more there will be thieves and robbers.

3. Therefore the holy man says: I practise non-assertion, and the people of themselves reform. I love quietude, and the people of themselves become righteous. I use no diplomacy, and the people of themselves become rich. I have no desire, and the people of themselves remain simple.

1.The 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?

2. 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.

3. 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.

“Adaptation to Change”

1. Whose government is unostentatious, quite unostentatious, his people will be prosperous, quite prosperous. Whose government is prying, quite prying, his people will be needy, quite needy.

2. Misery, alas! rests upon happiness. Happiness, alas! underlies misery. But who foresees the catastrophe? It will not be prevented!

3. What is ordinary becomes again extraordinary. What is good becomes again unpropitious. This bewilders people, and it happens constantly since times immemorial. 4. Therefore the holy man is square but not sharp, strict but not obnoxious, upright but not restraining, bright but not dazzling.

1. For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation.

2. 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.

3. 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.

“Hold Fast to Reason”

1. To govern the people is the affair of heaven and there is nothing like thrift.

Now consider that thrift is said to come from early practice.

2. By early practice it is said that we can accumulate an abundance of virtue. If one accumulates an abundance of virtue then there is nothing that can not be overcome.

3. When nothing can not be overcome then no one knows his limit. When no one knows his limit one can have possession of the commonwealth.

4. Who has possession of the commonwealth's mother [thrift] may last and abide.

5. This is called the possession of deep roots and of a staunch stem. To life, to everlastingness, to comprehension, this is the way.

1. Governing a great state is like cooking small fish.

2. 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.

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

“How to Maintain One's Place”

1. Govern a great country as you would fry small fish: [neither gut nor scale them.]

2. If with Reason the empire is managed, its ghosts will not spook. Not only will its ghosts not spook, but its gods will not harm the people. Not only will its gods not harm the people, but neither will its holy men harm the people. Since neither will do harm, therefore their virtues will be combined.

1. What 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.

2. (To illustrate from) the case of all females:--the female always overcomes the male by her stillness. Stillness may be considered (a sort of) abasement.

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

4. 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 abase itself.

“The Virtue of Humility”

1. A great state, one that lowly flows, becomes the empire's union, and the empire's wife.

2. The wife always through quietude conquers her husband, and by quietude renders herself lowly.

3. Thus a great state through lowliness toward small states will conquer the small states, and small states through lowliness toward great states will conquer great states.

4. Therefore some render themselves lowly for the purpose of conquering; others are lowly and therefore conquer.

5. A great state desires no more than to unite and feed the people; a small state desires no more than to devote itself to the service of the people; but that both may obtain their wishes, the greater one must stoop.

1.Tao 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.

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

3. Therefore when the sovereign occupies his place as the Son of Heaven, and he has appointed his three ducal ministers, though (a 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.

4. 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.

“Practise Reason”

1. The man of Reason is the ten thousand creatures' refuge, the good man's wealth, the bad man's stay.

2. With beautiful words one can sell. With honest conduct one can do still more with the people.

3. If a man be bad, why should he be thrown away? Therefore, an emperor was elected and three ministers appointed; but better than holding before one's face the jade table [of the ministry] and riding with four horses, is sitting still and propounding the eternal Reason.

4. Why do the ancients prize this Reason? Is it not, say, because when sought it is obtained and the sinner thereby can be saved? Therefore it is world-honored.

1. (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 flavour; to consider what is small as great, and a few as many; and to recompense injury with kindness.

2. (The master of it) anticipates things that are difficult while they are easy, and does things that would become great while they are small. All difficult things in the world are sure to arise from a 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 greatest things.

3. 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.

“Consider Beginnings”

1. Assert non-assertion.

Practise non-practice.

Taste the tasteless.

Make great the small.

Make much the little.

2. Requite hatred with virtue.

3. Contemplate a difficulty when it is easy. Manage a great thing when it is small.

4. The world's most difficult undertakings necessarily originate while easy, and the world's greatest undertakings necessarily originate while small.

5. Therefore the holy man to the end does not venture to play the great, and thus he can accomplish his greatness.

6. Rash promises surely lack faith, and many easy things surely involve in many difficulties.

7. Therefore, the holy man regards everything as difficult, and thus to the end encounters no difficulties.

1. That 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 has begun.

2. The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step.

3. 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 hold. (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.

4. Therefore the sage desires what (other men) do not desire, and does not 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).

“Mind the Insignificant”

1. What is still at rest is easily kept quiet. What has not as yet appeared is easily prevented. What is still feeble is easily broken. What is still scant is easily dispersed.

2. Treat things before they exist. Regulate things before disorder begins. The stout tree has originated from a tiny rootlet. A tower of nine stories is raised by heaping up [bricks of] clay. A thousand miles' journey begins with a foot.

3. He that makes mars. He that grasps loses.

The holy man does not make; therefore he mars not. He does not grasp; therefore he loses not. The people when undertaking an enterprise are always near completion, and yet they fail.

4. Remain careful to the end as in the beginning and you will not fail in your enterprise.

5. Therefore the holy man desires to be desireless, and does not prize articles difficult to obtain. He learns, not to be learned, and seeks a home where multitudes of people pass by.

6. He assists the ten thousand things in their natural development, but he does not venture to interfere.

1. The ancients who showed their skill in practising the Tao did so, not to enlighten the people, but rather to make them simple and ignorant.

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

3. 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.

“The Virtue of Simplicity”

1. The ancients who were well versed in Reason did not thereby enlighten the people; they intended thereby to make them simple-hearted.

2. If people are difficult to govern, it is because they are too smart. To govern the country with smartness is the country's curse. To govern the country without smartness is the country's blessing. He who knows these two things is also a model [like the ancients]. Always to know the model is called profound virtue.

3. Spiritual virtue, verily, is profound. Verily, it is far-reaching. Verily, it is to everything reverse. But then it will procure great recognition.

1. That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;--it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.

2. 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.

3. 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.

“Putting Oneself Behind”

1. That rivers and oceans can of the hundred valleys be kings is due to their excelling in lowliness. Thus they can of the hundred valleys be the kings.

2. Therefore the holy man, when anxious to be above the people, must in his words keep underneath them. When anxious to lead the people, he must with his person keep behind them.

3. Therefore the holy man dwells above, but the people are not burdened. He is ahead, but the people suffer no harm.

4. Therefore the world rejoices in exalting him and does not tire. Because he strives not, no one in the world will strive with him.

1. All 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 any other (system), for long would its smallness have been known!

2. 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.

3. With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour. 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 end is) death.

4. 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.

“The Three Treasures”

1. All in the world call me great; but I resemble the unlikely. Now a man is great only because he resembles the unlikely. Did he resemble the likely, how lasting, indeed, would his mediocrity be!

2. 1 have three treasures which I cherish and prize. The first is called compassion. The second is called economy. The third is called not daring to come to the front in the world.

3. The compassionate can be brave; the economical can be generous; those who dare not come to the front in the world can become perfect as chief vessels.

4. Now, if people discard compassion and are brave; if they discard economy and are generous; if they discard modesty and are ambitious, they will surely die.

5. Now, the compassionate will in attack be victorious, and in defence firm. Heaven when about to save one will with compassion protect him.

He 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.'

“Complying With Heaven”

1. He who excels as a warrior is not warlike. He who excels as a fighter is not wrathful. He who excels in conquering the enemy does not strive. He who excels in employing men is lowly.

2. This is called the virtue of not-striving. This is called utilizing men's ability. This is called complying with heaven-since olden times the highest.

1. A 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 a foot.' 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.

2. 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.

“The Function of the Mysterious”

1. A military expert used to say: 'I dare not act as host [who takes the initiative] but act as guest [with reserve]. I dare not advance an inch, but I withdraw a foot."

2. This is called marching without marching, threatening without arms, charging without hostility, seizing without weapons.

3. No greater misfortune than making light of the enemy! When we make light of the enemy, it is almost as though we had lost our treasure--[compassion].

4. Thus, if matched armies encounter one another, the one who does so in sorrow is sure to conquer.

1. My words are very easy to know, and very easy to practise; but there is no one in the world who is able to know and able to practise them.

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

3. 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.

“Difficult to Understand”

1. My words are very easy to understand and very easy to practise, but in the world no one can understand, no one can practise them. 2. Words have an ancestor; Deeds have a master [viz., Reason]. Since he is not understood, therefore I am not understood. Those who understand me are few, and thus I am distinguished.

3. Therefore the holy man wears wool, and hides in his bosom his jewels.

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

2. 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 he does not have it.

“The Disease of Knowledge”

1. To know the unknowable, that is elevating. Not to know the knowable, that is sickness.

2. Only by becoming sick of sickness can we be without sickness.

3. The holy man is not sick. Because he is sick of sickness, therefore he is not sick.

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

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

3. It is by avoiding such indulgence that such weariness does not arise.

4. 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.

“Holding Oneself Dear”

1. If the people do not fear the dreadful, the great dreadful will come, surely.

2. Let them not deem their lives narrow. Let them not deem their lot wearisome. When it is not deemed wearisome, then it will not be wearisome.

3. Therefore the holy man knows himself but does not display himself. He holds himself dear but does not honor himself. Thus he discards the latter and chooses the former.

1. He 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).

2. It is the way of Heaven not to strive, and yet it skilfully overcomes; 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.

“Daring to Act”

1. Courage, if carried to daring, leads to death; courage, if not carried to daring, leads to life. Either of these two things is sometimes beneficial, sometimes harmful.

2. "Why ’t is by heaven rejected,Who has the reason detected?"

Therefore the holy man also regards it as difficult.

3. The Heavenly Reason strives not, but it is sure to conquer. It speaks not, but it is sure to respond. It summons not, but it comes of itself. It works patiently, but is sure in its designs.

4. Heaven's net is vast, so vast. It is wide-meshed, but it loses nothing.

1. The 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?

2. There is always One who presides over the infliction of 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!

“Overcome Delusion”

1. If the people do not fear death, how can they be frightened by death? If we make people fear death, and supposing some would [still] venture to rebel, if we seize them for capital punishment, who will dare?

2. There is always an executioner who kills. Now to take the place of the executioner who kills is taking the place of the great carpenter who hews. If a man takes the place of the great carpenter who hews, he will rarely, indeed, fail to injure his hand.

1. The people suffer from famine because of the multitude of taxes consumed by their superiors. It is through this that they suffer famine.

2. 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.

3. The people make light of dying because of the greatness of their labours 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 on it.

“Harmed Through Greed”

1. The people hunger because their superiors consume too many taxes; therefore they hunger. The people are difficult to govern because their superiors are too meddlesome; therefore they are difficult to govern. The people make light of death on account of the intensity of their clinging to life; therefore they make light of death.

2. He who is not bent on life is worthier than he who esteems life.

1. Man 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.

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

3. 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.)

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

“Beware of Strength”

1. Man during life is tender and delicate. When he dies he is stiff and stark. 2. The ten thousand things, the grass as well as the trees, while they live are tender and supple. When they die they are rigid and dry.

3. Thus the hard and the strong are the companions of death. The tender and the delicate are the companions of life.

Therefore he who in arms is strong will not conquer.

4. When a tree has grown strong it is doomed.

5. The strong and the great stay below. The tender and the delicate stay above.

1. May 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.

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

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

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

“Heaven's Reason”

1. Is not Heaven's Reason truly like stretching a bow? The high it brings down, the lowly it lifts up. Those who have abundance it depleteth; those who are deficient it augmenteth.

2. Such is Heaven's Reason. It depleteth those who have abundance but completeth the deficient.

3. Man's Reason is not so. He depleteth the deficient in order to serve those who have abundance. 4. Where is he who would have abundance for serving the world?

5. Indeed, it is the holy man who acts but claims not; merit he acquires but he does not dwell upon it, and does he ever show any anxiety to display his excellence?

1. There 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.

2. 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.

3.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.'

4. Words that are strictly true seem to be paradoxical.

“Trust in Faith”

1. In the world nothing is tenderer and more delicate than water. In attacking the hard and the strong nothing will surpass it. There is nothing that herein takes its place.

2. The weak conquer the strong, the tender conquer the rigid. In the world there is no one who does not know it, but no one will practise it.

3. Therefore the holy man says:

"Him who the country's sin makes his,We hail as priest at the great sacrifice.Him who the curse bears of the country's failing.As king of the empire we are hailing."

4. True words seem paradoxical.

1. When a reconciliation is effected (between two parties) after a 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)?

2. 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) fulfilment 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 favourable to himself.

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

“Keep Your Obligations”

1. When a great hatred is reconciled, naturally some hatred will remain. How can this be made good?

2. Therefore the sage keeps the obligations of his contract and exacts not from others. Those who have virtue attend to their obligations; those who have no virtue attend to their claims.

3. Heaven's Reason shows no preference but always assists the good man.

1. In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a 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).

2. 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.

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

4. 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.

5. There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it.

“Remaining in Isolation”

1. In a small country with few people let there be aldermen and mayors who are possessed of power over men but would not use it. Induce people to grieve at death but do not cause them to move to a distance. Although they had ships and carriages, they should find no occasion to ride in them. Although they had armours and weapons, they should find no occasion to don them.

2 Induce people to return to [the old custom of] knotted cords and to use them [in the place of writing], to delight in their food, to be proud of their clothes, to be content with their homes, and to rejoice in their customs: then in a neighboring state within sight, the voices of the cocks and dogs would be within hearing, yet the people might grow old and die before they visited one another.

1. Sincere 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.

2. 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.

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

“Propounding the Essential”

1. True words are not pleasant; pleasant words are not true. The good are not contentious; the contentious are not good. The wise are not learned; the learned are not wise.

2. The holy man hoards not. The more he does for others, the more he owns himself. The more he gives to others, the more will he himself lay up an abundance.

3. Heaven's Reason is to benefit but not to injure; the holy man's Reason is to accomplish but not to strive.