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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Tao Teh King + +Author: Lao-Tze + +Release Date: July 12, 2008 [EBook #216] +Last Updated: February 4, 2013 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK TAO TEH KING *** + + + + +Produced by Gregory Walker, and David Widger + + + + + +</pre> + <p> + <br /><br /> + </p> + <h1> + THE TAO TEH KING, + </h1> + <h4> + OR + </h4> + <h2> + THE TAO AND ITS CHARACTERISTICS + </h2> + <p> + <br /> + </p> + <h2> + by Lao-Tse + </h2> + <p> + <br /> + </p> + <h3> + Translated by James Legge + </h3> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <h2> + Contents + </h2> + <table summary="" style="margin-right: auto; margin-left: auto"> + <tr> + <td> + <p class="toc"> + <a href="#link2H_PART1"> PART 1. </a> + </p> + <p class="toc"> + <a href="#link2H_PART"> PART II. </a> + </p> + </td> + </tr> + </table> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> <a name="link2H_PART1" id="link2H_PART1"> + <!-- H2 anchor --> </a> + </p> + <h2> + PART 1. + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 3. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 3. Therefore the sage manages affairs without doing anything, and conveys + his instructions without the use of speech. + </p> + <p> + 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). + </p> +<pre xml:space="preserve"> + The work is done, but how no one can see; + 'Tis this that makes the power not cease to be. +</pre> + <p> + 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. + </p> + <p> + 2. Therefore the sage, in the exercise of his government, empties their + minds, fills their bellies, weakens their wills, and strengthens their + bones. + </p> + <p> + 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. + </p> + <p> + 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! + </p> + <p> + 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! + </p> + <p> + 3. I do not know whose son it is. It might appear to have been before God. + </p> + <p> + 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. + </p> + <p> + 2. May not the space between heaven and earth be compared to a bellows? + </p> +<pre xml:space="preserve"> + '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. +</pre> + <p> + 6. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + 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. + </p> + <p> + 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? + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 3. And when (one with the highest excellence) does not wrangle (about his + low position), no one finds fault with him. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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? + </p> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 12. + </p> + <p> + 1. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 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? + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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!' + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 2. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + 20. + </p> + <p> + 1. + </p> +<pre xml:space="preserve"> + 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? +</pre> + <p> + What all men fear is indeed to be feared; but how wide and without end is + the range of questions (asking to be discussed)! + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 21. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + How know I that it is so with all the beauties of existing things? By this + (nature of the Tao). + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 3. That saying of the ancients that 'the partial becomes complete' was not + vainly spoken:—all real completion is comprehended under it. + </p> + <p> + 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! + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 26. 1. Gravity is the root of lightness; stillness, the ruler of movement. + </p> + <p> + 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. + </p> + <p> + 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.' + </p> + <p> + 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.' + </p> + <p> + 28. + </p> + <p> + 1. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 2. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + Hence the sage puts away excessive effort, extravagance, and easy + indulgence. + </p> + <p> + 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. + </p> + <p> + 2. Wherever a host is stationed, briars and thorns spring up. In the + sequence of great armies there are sure to be bad years. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 32. 1. The Tao, considered as unchanging, has no name. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 2. He who does not fail in the requirements of his position, continues + long; he who dies and yet does not perish, has longevity. + </p> + <p> + 34. 1. All-pervading is the Great Tao! It may be found on the left hand + and on the right. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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).' + </p> + <p> + 2. The soft overcomes the hard; and the weak the strong. + </p> + <p> + 3. Fishes should not be taken from the deep; instruments for the profit of + a state should not be shown to the people. + </p> + <p> + 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. + </p> + <p> + 2. If princes and kings were able to maintain it, all things would of + themselves be transformed by them. + </p> + <p> + 3. If this transformation became to me an object of desire, I would + express the desire by the nameless simplicity. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + <a name="link2H_PART" id="link2H_PART"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + PART II. + </h2> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 39. 1. The things which from of old have got the One (the Tao) are— + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + All these are the results of the One (Tao). + </p> + <p> + 2. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + 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. + </p> + <p> + 40. + </p> + <p> + 1. + </p> +<pre xml:space="preserve"> + The movement of the Tao + By contraries proceeds; + And weakness marks the course + Of Tao's mighty deeds. +</pre> + <p> + 2. All things under heaven sprang from It as existing (and named); that + existence sprang from It as non-existent (and not named). + </p> + <p> + 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. + </p> + <p> + 2. Therefore the sentence-makers have thus expressed themselves:— + </p> +<pre xml:space="preserve"> + '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.' +</pre> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 2. There are few in the world who attain to the teaching without words, + and the advantage arising from non-action. + </p> + <p> + 44. + </p> + <p> + 1. + </p> +<pre xml:space="preserve"> + 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? +</pre> + <p> + 2. + </p> +<pre xml:space="preserve"> + Thus we may see, + Who cleaves to fame + Rejects what is more great; + Who loves large stores + Gives up the richer state. +</pre> + <p> + 3. + </p> +<pre xml:space="preserve"> + Who is content + Needs fear no shame. + Who knows to stop + Incurs no blame. + From danger free + Long live shall he. +</pre> + <p> + 45. + </p> + <p> + 1. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + 2. Constant action overcomes cold; being still overcomes heat. Purity and + stillness give the correct law to all under heaven. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 49. 1. The sage has no invariable mind of his own; he makes the mind of + the people his mind. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 50. 1. Men come forth and live; they enter (again) and die. + </p> + <p> + 2. Of every ten three are ministers of life (to themselves); and three are + ministers of death. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 2. This honouring of the Tao and exalting of its operation is not the + result of any ordination, but always a spontaneous tribute. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 52. 1. (The Tao) which originated all under the sky is to be considered as + the mother of them all. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 5. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + 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. + </p> + <p> + 2. The great Tao (or way) is very level and easy; but people love the + by-ways. + </p> + <p> + 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! + </p> + <p> + 54. + </p> + <p> + 1. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + 2. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + 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. + </p> + <p> + 4. How do I know that this effect is sure to hold thus all under the sky? + By this (method of observation). + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 3. + </p> +<pre xml:space="preserve"> + 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.) +</pre> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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.' + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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.' + </p> + <p> + 58. + </p> + <p> + 1. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + Misery!—happiness is to be found by its side! Happiness!—misery + lurks beneath it! Who knows what either will come to in the end? + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 59. 1. For regulating the human (in our constitution) and rendering the + (proper) service to the heavenly, there is nothing like moderation. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 60. 1. Governing a great state is like cooking small fish. + </p> + <p> + 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. + </p> + <p> + 3. When these two do not injuriously affect each other, their good + influences converge in the virtue (of the Tao). + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 62. + </p> + <p> + 1. + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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! + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 68. + </p> +<pre xml:space="preserve"> + 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.' +</pre> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 72. 1. When the people do not fear what they ought to fear, that which is + their great dread will come on them. + </p> + <p> + 2. Let them not thoughtlessly indulge themselves in their ordinary life; + let them not act as if weary of what that life depends on. + </p> + <p> + 3. It is by avoiding such indulgence that such weariness does not arise. + </p> + <p> + 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. + </p> + <p> + 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 + </p> +<pre xml:space="preserve"> + When Heaven's anger smites a man, + Who the cause shall truly scan? +</pre> + <p> + On this account the sage feels a difficulty (as to what to do in the + former case). + </p> + <p> + 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. + </p> + <p> + 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? + </p> + <p> + 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! + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 2. Thus it is that firmness and strength are the concomitants of death; + softness and weakness, the concomitants of life. + </p> + <p> + 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.) + </p> + <p> + 4. Therefore the place of what is firm and strong is below, and that of + what is soft and weak is above. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 3. Who can take his own superabundance and therewith serve all under + heaven? Only he who is in possession of the Tao! + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 3. + </p> +<pre xml:space="preserve"> + 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.' +</pre> + <p> + 4. Words that are strictly true seem to be paradoxical. + </p> + <p> + 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)? + </p> + <p> + 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. + </p> + <p> + 3. In the Way of Heaven, there is no partiality of love; it is always on + the side of the good man. + </p> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 3. I would make the people return to the use of knotted cords (instead of + the written characters). + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <br /><br /> + </p> +<pre xml:space="preserve"> + + + + + +End of the Project Gutenberg EBook of Tao Teh King, by Lao-Tze + +*** END OF THIS PROJECT GUTENBERG EBOOK TAO TEH KING *** + +***** This file should be named 216-h.htm or 216-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/1/216/ + +Produced by Gregory Walker, and David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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