Lao-tzu
6th century B.C.E. - Wrote in Chinese
The Tao-te Ching
Written (Date Pending)
Translated by James Legge
The Tao-te Ching
By Lao-tzu
Part 1
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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?
Chapter 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.
Chapter 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.
Chapter 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).
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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!'
Chapter 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.
Chapter 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.
Chapter 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).
Chapter 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).
Chapter 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.
Chapter 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).
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.'
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
The Tao-te Ching
By Lao-tzu
Part II
Chapter 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.
Chapter 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.
Chapter 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).
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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!
Chapter 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).
Chapter 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.
Chapter 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.
Chapter 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.'
Chapter 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.
Chapter 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.
Chapter 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).
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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).
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.'
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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!
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
Chapter 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.
THE END
|
