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+Project Gutenberg Etext of Tao/Dao Te/h King/Ching [Hsuan Chiao]
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+Tao Teh King, by Lao-Tze
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+February, 1995  [Etext #216]
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+
+
+
+
+THE TAO TEH KING,
+OR
+THE TAO AND ITS CHARACTERISTICS
+
+by Lao-Tse
+
+translated by James Legge
+
+
+
+
+
+PART 1.
+
+
+
+
+Ch. 1. 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.
+
+
+2. 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.
+
+
+3. 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.
+
+
+4. 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.
+
+
+5. 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.
+
+
+6. 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.
+
+
+7. 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?
+
+
+8. 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.
+
+
+9. 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.
+
+
+10. 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).
+
+
+11. 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.
+
+
+12. 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 waste
+   Make 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.
+
+
+13. 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.
+
+
+14. 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.
+
+
+15. 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.
+
+
+16. 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.
+
+
+17. 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!'
+
+
+18. 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.
+
+
+19. 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 fail
+   And made these names their want of worth to veil;
+   But simple views, and courses plain and true
+   Would selfish ends and many lusts eschew.
+
+
+20. 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).
+
+
+21. The grandest forms of active force
+    From Tao come, their only source.
+    Who can of Tao the nature tell?
+    Our sight it flies, our touch as well.
+    Eluding sight, eluding touch,
+    The forms of things all in it crouch;
+    Eluding touch, eluding sight,
+    There are their semblances, all right.
+    Profound it is, dark and obscure;
+    Things' essences all there endure.
+    Those essences the truth enfold
+    Of what, when seen, shall then be told.
+    Now it is so; 'twas so of old.
+    Its name--what passes not away;
+    So, in their beautiful array,
+    Things form and never know decay.
+
+How know I that it is so with all the beauties of existing things?  By
+this (nature of the Tao).
+
+
+22. 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.
+
+
+23. 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).
+
+
+24. 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.
+
+
+25. 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.
+
+
+26. 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.
+
+
+27. 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.'
+
+
+28. 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.
+
+
+29. 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 that
+   What was in front is now behind;
+   What warmed anon we freezing find.
+   Strength is of weakness oft the spoil;
+   The store in ruins mocks our toil.
+
+Hence the sage puts away excessive effort, extravagance, and easy
+indulgence.
+
+
+30. 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.
+
+
+31. 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.
+
+
+32. 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.
+
+
+33. 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.
+
+
+34. 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.
+
+
+35. 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.
+
+
+36. 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.
+
+
+37. 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 name
+   Is free from all external aim.
+   With no desire, at rest and still,
+   All things go right as of their will.
+
+
+
+
+
+PART II.
+
+
+
+
+38. 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.
+
+
+39. 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 void
+   All creatures which through it do live
+   Princes and kings who from it get
+   The model which to all they give.
+
+All these are the results of the One (Tao).
+
+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.
+
+
+40. 1. The movement of the Tao
+     By contraries proceeds;
+   And weakness marks the course
+     Of 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).
+
+
+41. 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 show
+   A 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.
+
+
+42. 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.
+
+
+43. 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.
+
+
+44. 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 brings
+     Sorrow and pain more near?
+
+2. Thus we may see,
+     Who cleaves to fame
+     Rejects what is more great;
+   Who loves large stores
+     Gives up the richer state.
+
+3. Who is content
+   Needs fear no shame.
+   Who knows to stop
+   Incurs no blame.
+   From danger free
+   Long live shall he.
+
+
+45. 1. Who thinks his great achievements poor
+   Shall 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.
+
+
+46. 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.
+
+
+47. 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.
+
+
+48. 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.
+
+
+49. 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.
+
+
+50. 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.
+
+
+51. 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.
+
+
+52. 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.
+
+
+53. 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!
+
+
+54. 1. What (Tao's) skilful planter plants
+     Can never be uptorn;
+   What his skilful arms enfold,
+     From him can ne'er be borne.
+   Sons shall bring in lengthening line,
+   Sacrifices to his shrine.
+
+2. Tao when nursed within one's self,
+     His vigour will make true;
+   And where the family it rules
+     What riches will accrue!
+   The neighbourhood where it prevails
+     In 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).
+
+
+55. 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.
+
+
+56. 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.
+
+
+57. 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.'
+
+
+58. 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.
+
+
+59. 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.
+
+
+60. 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).
+
+
+61. 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.
+
+
+62. 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.
+
+
+63. 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.
+
+
+64. 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 bold.  (But) people in their conduct of
+affairs are constantly ruining them when they are on the eve of
+success.  If they were careful at the end, as (they should be) at the
+beginning, they would not so ruin them.
+
+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).
+
+
+65. 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.
+
+
+66. 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.
+
+
+67. 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.
+
+
+68. He who in (Tao's) wars has skill
+      Assumes no martial port;
+    He who fights with most good will
+      To rage makes no resort.
+    He who vanquishes yet still
+      Keeps from his foes apart;
+    He whose hests men most fulfil
+      Yet 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.'
+
+
+69. 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.
+
+
+70. 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.
+
+
+71. 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.
+
+
+72. 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.
+
+
+73. 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.
+
+
+74. 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 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!
+
+
+75. 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.
+
+
+76. 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.
+
+
+77. 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.
+
+
+78. 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 woes
+     They all the name of King accord.'
+
+4. Words that are strictly true seem to be paradoxical.
+
+
+79. 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.
+
+
+80. 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.
+
+
+81. 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.
+
+
+
+
+End of this Project Gutenberg Etext of Tao Teh King
+
+
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