The Tao Te Ching Lao-Tsu

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Editor's Note: This e-text is based on the project Gutenburg edition of the Tao Te Ching, taken from the pub ic domain trans ation b! "ames Legge# The Gutenburg e-text has been re eased into the pub ic domain# This s ight ! modified text $ersion and associated %T&L fi es 'ere prepared for the (nternet Enc!c opedia of )hi osoph! *jfieser+utm#edu,# ----

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)./T 0# Ch# 0# 0# 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#

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1# *Concei$ed of as, ha$ing no name, it is the 2riginator of hea$en and earth3 *concei$ed of as, ha$ing a name, it is the &other of a things# 4# . 'a!s 'ithout desire 'e must be found, (f its deep m!ster! 'e 'ou d sound3 5ut if desire a 'a!s 'ithin us be, (ts outer fringe is a that 'e sha see# 6# 7nder these t'o aspects, it is rea ! the same3 but as de$e opment takes p ace, it recei$es the different names# Together 'e ca them the &!ster!# 8here the &!ster! is the deepest is the gate of a that is subt e and 'onderfu #

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1# 0# . in the 'or d kno' the beaut! of the beautifu , and in doing this the! ha$e *the idea of, 'hat ug iness is3 the! a kno' the ski of the ski fu , and in doing this the! ha$e *the idea of, 'hat the 'ant of ski is# 1# 9o it is that existence and non-existence gi$e birth the one to *the idea of, the other3 that difficu t! and ease produce the one *the idea of, the other3 that ength and shortness fashion out the one the figure of the other3 that *the ideas of, height and o'ness arise from the contrast of the one 'ith the other3 that the musica notes and tones become harmonious through the re ation of one 'ith another3 and that being before and behind gi$e the idea of one fo o'ing another# 4# Therefore the sage manages affairs 'ithout doing an!thing, and con$e!s his instructions 'ithout the use of speech# 6# . things spring up, and there is not one 'hich dec ines to sho' itse f3 the! gro', and there is no c aim made for their o'nership3 the! go through their processes, and there is no expectation *of a re'ard for the resu ts,# The 'ork is accomp ished, and there is no resting in it *as an achie$ement,# The 'ork is done, but ho' no one can see3 'Tis this that makes the po'er not cease to be#

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4# 0# Not to $a ue and emp o! men of superior abi it! is the 'a! to keep the peop e from ri$a r! among themse $es3 not to pri:e artic es 'hich are difficu t to procure is the 'a! to keep them from becoming thie$es3 not to sho' them 'hat is ike ! to excite their desires is the 'a! to keep their minds from disorder# 1# Therefore the sage, in the exercise of his go$ernment, empties their minds, fi s their be ies, 'eakens their 'i s, and strengthens their bones#

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4# %e constant ! *tries to, keep them 'ithout kno' edge and 'ithout desire, and 'here there are those 'ho ha$e kno' edge, to keep them from presuming to act *on it,# 8hen there is this abstinence from action, good order is uni$ersa # 6# 0# The Tao is * ike, the emptiness of a $esse 3 and in our emp o!ment of it 'e must be on our guard against a fu ness# %o' deep and unfathomab e it is, as if it 'ere the %onoured .ncestor of a things;

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1# 8e shou d b unt our sharp points, and unra$e the comp ications of things3 'e shou d attemper our brightness, and bring ourse $es into agreement 'ith the obscurit! of others# %o' pure and sti the Tao is, as if it 'ou d e$er so continue;
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4# ( do not kno' 'hose son it is# (t might appear to ha$e been before God# <# 0# %ea$en and earth do not act from *the impu se of, an! 'ish to be bene$o ent3 the! dea 'ith a things as the dogs of grass are dea t 'ith# The sages do not act from *an! 'ish to be, bene$o ent3 the! dea 'ith the peop e as the dogs of grass are dea t 'ith#

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1# &a! not the space bet'een hea$en and earth be compared to a be o's> 'Tis emptied, !et it oses not its po'er3 'Tis mo$ed again, and sends forth air the more# &uch speech to s'ift exhaustion ead 'e see3 ?our inner being guard, and keep it free#

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@# The $a e! spirit dies not, a!e the same3 The fema e m!ster! thus do 'e name# (ts gate, from 'hich at first the! issued forth, (s ca ed the root from 'hich gre' hea$en and earth# Long and unbroken does its po'er remain, 7sed gent !, and 'ithout the touch of pain# A# 0# %ea$en is ong-enduring and earth continues ong# The reason 'h! hea$en and earth are ab e to endure and continue thus ong is because the! do not i$e of, or for, themse $es# This is ho' the! are ab e to continue and endure# 1# Therefore the sage puts his o'n person ast, and !et it is found in the foremost p ace3 he treats his person as if it 'ere foreign to him, and !et that person is preser$ed# (s it not because he has no persona and pri$ate ends, that therefore such ends are rea ised> B# 0# The highest exce ence is ike *that of, 'ater# The exce ence of 'ater appears in its benefiting a things, and in its occup!ing, 'ithout stri$ing *to the contrar!,, the o' p ace 'hich a men dis ike# %ence *its 'a!, is near to *that of, the Tao# 1# The exce ence of a residence is in *the suitabi it! of, the p ace3 that of the mind is in ab!sma sti ness3 that of associations is in their being 'ith the $irtuous3 that of go$ernment is in its securing good order3 that of *the conduct of, affairs is in its abi it!3 and that of *the initiation of, an! mo$ement is in its time iness#

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4# .nd 'hen *one 'ith the highest exce ence, does not 'rang e *about his o' position,, no one finds fau t 'ith him# C# 0# (t is better to ea$e a $esse unfi ed, than to attempt to carr! it 'hen it is fu # (f !ou keep fee ing a point that has been sharpened, the point cannot ong preser$e its sharpness# 1# 8hen go d and jade fi the ha , their possessor cannot keep them safe# 8hen 'ea th and honours ead to arroganc!, this brings its e$i on itse f# 8hen the 'ork is done, and one's name is becoming distinguished, to 'ithdra' into obscurit! is the 'a! of %ea$en#

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0=# 0# 8hen the inte igent and anima sou s are he d together in one embrace, the! can be kept from separating# 8hen one gi$es undi$ided attention to the *$ita , breath, and brings it to the utmost degree of p ianc!, he can become as a *tender, babe# 8hen he has c eansed a'a! the most m!sterious sights *of his imagination,, he can become 'ithout a f a'# 1# (n o$ing the peop e and ru ing the state, cannot he proceed 'ithout an! *purpose of, action> (n the opening and shutting of his gates of hea$en, cannot he do so as a fema e bird> 8hi e his inte igence reaches in e$er! direction, cannot he *appear to, be 'ithout kno' edge> 4# *The Tao, produces *a things, and nourishes them3 it produces them and does not c aim them as its o'n3 it does a , and !et does not boast of it3 it presides o$er a , and !et does not contro them# This is 'hat is ca ed 'The m!sterious Dua it!' *of the Tao,#

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00# The thirt! spokes unite in the one na$e3 but it is on the empt! space *for the ax e,, that the use of the 'hee depends# C a! is fashioned into $esse s3 but it is on their empt! ho o'ness, that their use depends# The door and 'indo's are cut out *from the 'a s, to form an apartment3 but it is on the empt! space *'ithin,, that its use depends# Therefore, 'hat has a *positi$e, existence ser$es for profitab e adaptation, and 'hat has not that for *actua , usefu ness# 01# 0# Co our's fi$e hues from th' e!es their sight 'i take3 &usic's fi$e notes the ears as deaf can make3 The f a$ours fi$e depri$e the mouth of taste3 The chariot course, and the 'i d hunting 'aste &ake mad the mind3 and objects rare and strange, 9ought for, men's conduct 'i to e$i change#

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1# Therefore the sage seeks to satisf! *the cra$ing of, the be !, and not the *insatiab e onging of the, e!es# %e puts from him the atter, and prefers to seek the former# 04# 0# Ea$our and disgrace 'ou d seem eFua ! to be feared3 honour and great ca amit!, to be regarded as persona conditions *of the same kind,# 1# 8hat is meant b! speaking thus of fa$our and disgrace> Gisgrace is being in a o' position *after the enjo!ment of fa$our,# The getting that *fa$our, eads to the apprehension *of osing it,, and the osing it eads to the fear of *sti greater ca amit!,: -- this is 'hat is meant b! sa!ing that fa$our and disgrace 'ou d seem eFua ! to be feared# .nd 'hat is meant b! sa!ing that honour and great ca amit! are to be *simi ar !, regarded as persona conditions> 8hat makes me iab e to great ca amit! is m! ha$ing the bod! *'hich ( ca m!se f,3 if ( had not the bod!, 'hat great ca amit! cou d come to me>

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4# Therefore he 'ho 'ou d administer the kingdom, honouring it as he honours his o'n person, ma! be emp o!ed to go$ern it, and he 'ho 'ou d administer it 'ith the o$e 'hich he bears to his o'n person ma! be entrusted 'ith it# 06# 0# 8e ook at it, and 'e do not see it, and 'e name it 'the EFuab e#' 8e isten to it, and 'e do not hear it, and 'e name it 'the (naudib e#' 8e tr! to grasp it, and do not get ho d of it, and 'e name it 'the 9ubt e#' 8ith these three Fua ities, it cannot be made the subject of description3 and hence 'e b end them together and obtain The 2ne# 1# (ts upper part is not bright, and its o'er part is not obscure# Cease ess in its action, it !et cannot be named, and then it again returns and becomes nothing# This is ca ed the Eorm of the Eorm ess, and the 9emb ance of the (n$isib e3 this is ca ed the E eeting and (ndeterminab e# 4# 8e meet it and do not see its Eront3 'e fo o' it, and do not see its 5ack# 8hen 'e can a! ho d of the Tao of o d to direct the things of the present da!, and are ab e to kno' it as it 'as of o d in the beginning, this is ca ed *un'inding, the c ue of Tao# 0<# 0# The ski fu masters *of the Tao, in o d times, 'ith a subt e and exFuisite penetration, comprehended its m!steries, and 'ere deep *a so, so as to e ude men's kno' edge# .s the! 'ere thus be!ond men's kno' edge, ( 'i make an effort to describe of 'hat sort the! appeared to be#

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1# 9hrinking ooked the! ike those 'ho 'ade through a stream in 'inter3 irreso ute ike those 'ho are afraid of a around them3 gra$e ike a guest *in a'e of his host,3 e$anescent ike ice that is me ting a'a!3 unpretentious ike 'ood that has not been fashioned into an!thing3 $acant ike a $a e!, and du ike mudd! 'ater# 4# 8ho can *make, the mudd! 'ater *c ear,> Let it be sti , and it 'i gradua ! become c ear# 8ho can secure the condition of rest> Let mo$ement go on, and the condition of rest 'i gradua ! arise# 6# The! 'ho preser$e this method of the Tao do not 'ish to be fu *of themse $es,# (t is through their not being fu of themse $es that the! can afford to seem 'orn and not appear ne' and comp ete#

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0@# 0# The *state of, $acanc! shou d be brought to the utmost degree, and that of sti ness guarded 'ith un'ear!ing $igour# . things a ike go through their processes of acti$it!, and *then, 'e see them return *to their origina state,# 8hen things *in the $egetab e 'or d, ha$e disp a!ed their uxuriant gro'th, 'e see each of them

return to its root# This returning to their root is 'hat 'e ca the state of sti ness3 and that sti ness ma! be ca ed a reporting that the! ha$e fu fi ed their appointed end#
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1# The report of that fu fi ment is the regu ar, unchanging ru e# To kno' that unchanging ru e is to be inte igent3 not to kno' it eads to 'i d mo$ements and e$i issues# The kno' edge of that unchanging ru e produces a *grand, capacit! and forbearance, and that capacit! and forbearance ead to a communit! *of fee ing 'ith a things,# Erom this communit! of fee ing comes a king iness of character3 and he 'ho is king- ike goes on to be hea$en- ike# (n that ikeness to hea$en he possesses the Tao# )ossessed of the Tao, he endures ong3 and to the end of his bodi ! ife, is exempt from a danger of deca!# 0A# 0# (n the highest antiFuit!, *the peop e, did not kno' that there 'ere *their ru ers,# (n the next age the! o$ed them and praised them# (n the next the! feared them3 in the next the! despised them# Thus it 'as that 'hen faith *in the Tao, 'as deficient *in the ru ers, a 'ant of faith in them ensued *in the peop e,# 1# %o' irreso ute did those *ear iest ru ers, appear, sho'ing *b! their reticence, the importance 'hich the! set upon their 'ords; Their 'ork 'as done and their undertakings 'ere successfu , 'hi e the peop e a said, '8e are as 'e are, of ourse $es;' 0B# 0# 8hen the Great Tao *8a! or &ethod, ceased to be obser$ed, bene$o ence and righteousness came into $ogue# *Then, appeared 'isdom and shre'dness, and there ensued great h!pocris!# 1# 8hen harmon! no onger pre$ai ed throughout the six kinships, fi ia sons found their manifestation3 'hen the states and c ans fe into disorder, o!a ministers appeared#

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0C# 0# (f 'e cou d renounce our sageness and discard our 'isdom, it 'ou d be better for the peop e a hundredfo d# (f 'e cou d renounce our bene$o ence and discard our righteousness, the peop e 'ou d again become fi ia and kind !# (f 'e cou d renounce our artfu contri$ances and discard our *scheming for, gain, there 'ou d be no thie$es nor robbers# 1# Those three methods *of go$ernment, Thought o den 'a!s in e egance did fai .nd made these names their 'ant of 'orth to $ei 3 5ut simp e $ie's, and courses p ain and true 8ou d se fish ends and man! usts esche'# 1=# 0# 8hen 'e renounce earning 'e ha$e no troub es# The *read!, '!es,' and *f attering, '!ea3' -- 9ma is the difference the! disp a!# 5ut mark their issues, good and i 3 -- 8hat space the gu f bet'een sha fi >

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8hat a men fear is indeed to be feared3 but ho' 'ide and 'ithout end is the range of Fuestions *asking to be discussed,; 1# The mu titude of men ook satisfied and p eased3 as if enjo!ing a fu banFuet, as if mounted on a to'er in spring# ( a one seem ist ess and sti , m! desires ha$ing as !et gi$en no indication of their presence# ( am ike an infant 'hich has not !et smi ed# ( ook dejected and for orn, as if ( had no home to go to# The mu titude of men a ha$e enough and to spare# ( a one seem to ha$e ost e$er!thing# &! mind is that of a stupid man3 ( am in a state of chaos# 2rdinar! men ook bright and inte igent, 'hi e ( a one seem to be benighted# The! ook fu of discrimination, 'hi e ( a one am du and confused# ( seem to be carried about as on the sea, drifting as if ( had no'here to rest# . men ha$e their spheres of action, 'hi e ( a one seem du and incapab e, ike a rude borderer# *Thus, ( a one am different from other men, but ( $a ue the nursing-mother *the Tao,# 10# The grandest forms of acti$e force Erom Tao come, their on ! source# 8ho can of Tao the nature te > 2ur sight it f ies, our touch as 'e # E uding sight, e uding touch, The forms of things a in it crouch3 E uding touch, e uding sight, There are their semb ances, a right# )rofound it is, dark and obscure3 Things' essences a there endure# Those essences the truth enfo d 2f 'hat, 'hen seen, sha then be to d# No' it is so3 't'as so of o d# (ts name -- 'hat passes not a'a!3 9o, in their beautifu arra!, Things form and ne$er kno' deca!# %o' kno' ( that it is so 'ith a the beauties of existing things> 5! this *nature of the Tao,# 11# 0# The partia becomes comp ete3 the crooked, straight3 the empt!, fu 3 the 'orn out, ne'# %e 'hose *desires, are fe' gets them3 he 'hose *desires, are man! goes astra!#

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1# Therefore the sage ho ds in his embrace the one thing *of humi it!,, and manifests it to a the 'or d# %e is free from se f- disp a!, and therefore he shines3 from se f-assertion, and therefore he is distinguished3 from se fboasting, and therefore his merit is ackno' edged3 from se f-comp acenc!, and therefore he acFuires superiorit!# (t is because he is thus free from stri$ing that therefore no one in the 'or d is ab e to stri$e 'ith him# 4# That sa!ing of the ancients that 'the partia becomes comp ete' 'as not $ain ! spoken: -- a rea comp etion is comprehended under it#

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14# 0# .bstaining from speech marks him 'ho is obe!ing the spontaneit! of his nature# . $io ent 'ind does not ast for a 'ho e morning3 a sudden rain does not ast for the 'ho e da!# To 'hom is it that these *t'o, things are o'ing> To %ea$en and Earth# (f %ea$en and Earth cannot make such *spasmodic, actings ast ong, ho' much ess can man; 1# Therefore 'hen one is making the Tao his business, those 'ho are a so pursuing it, agree 'ith him in it, and those 'ho are making the manifestation of its course their object agree 'ith him in that3 'hi e e$en those 'ho are fai ing in both these things agree 'ith him 'here the! fai # 4# %ence, those 'ith 'hom he agrees as to the Tao ha$e the happiness of attaining to it3 those 'ith 'hom he agrees as to its manifestation ha$e the happiness of attaining to it3 and those 'ith 'hom he agrees in their fai ure ha$e a so the happiness of attaining *to the Tao,# *5ut, 'hen there is not faith sufficient *on his part,, a 'ant of faith *in him, ensues *on the part of the others,# 16# %e 'ho stands on his tiptoes does not stand firm3 he 'ho stretches his egs does not 'a k *easi !,# *9o,, he 'ho disp a!s himse f does not shine3 he 'ho asserts his o'n $ie's is not distinguished3 he 'ho $aunts himse f does not find his merit ackno' edged3 he 'ho is se f- conceited has no superiorit! a o'ed to him# 9uch conditions, $ie'ed from the standpoint of the Tao, are ike remnants of food, or a tumour on the bod!, 'hich a dis ike# %ence those 'ho pursue *the course, of the Tao do not adopt and a o' them# 1<# 0# There 'as something undefined and comp ete, coming into existence before %ea$en and Earth# %o' sti it 'as and form ess, standing a one, and undergoing no change, reaching e$er!'here and in no danger *of being exhausted,; (t ma! be regarded as the &other of a things# 1# ( do not kno' its name, and ( gi$e it the designation of the Tao *the 8a! or Course,# &aking an effort *further, to gi$e it a name ( ca it The Great# 4# Great, it passes on *in constant f o',# )assing on, it becomes remote# %a$ing become remote, it returns# Therefore the Tao is great3 %ea$en is great3 Earth is great3 and the *sage, king is a so great# (n the uni$erse there are four that are great, and the *sage, king is one of them#

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6# &an takes his a' from the Earth3 the Earth takes its a' from %ea$en3 %ea$en takes its a' from the Tao# The a' of the Tao is its being 'hat it is# 1@# 0# Gra$it! is the root of ightness3 sti ness, the ru er of mo$ement#

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1# Therefore a 'ise prince, marching the 'ho e da!, does not go far from his baggage 'aggons# . though he ma! ha$e bri iant prospects to ook at, he Fuiet ! remains *in his proper p ace,, indifferent to them# %o' shou d the ord of a m!riad chariots carr! himse f ight ! before the kingdom> (f he do act ight !, he has ost his root *of gra$it!,3 if he proceed to acti$e mo$ement, he 'i ose his throne# 1A# 0# The ski fu tra$e er ea$es no traces of his 'hee s or footsteps3 the ski fu speaker sa!s nothing that can be found fau t 'ith or b amed3 the ski fu reckoner uses no ta ies3 the ski fu c oser needs no bo ts or bars, 'hi e to open 'hat he has shut 'i be impossib e3 the ski fu binder uses no strings or knots, 'hi e to un oose 'hat he has bound 'i be impossib e# (n the same 'a! the sage is a 'a!s ski fu at sa$ing men, and so he does not cast a'a! an! man3 he is a 'a!s ski fu at sa$ing things, and so he does not cast a'a! an!thing# This is ca ed '%iding the ight of his procedure#' 1# Therefore the man of ski is a master *to be ooked up to, b! him 'ho has not the ski 3 and he 'ho has not the ski is the he per of *the reputation of, him 'ho has the ski # (f the one did not honour his master, and the

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other did not rejoice in his he per, an *obser$er,, though inte igent, might great ! err about them# This is ca ed 'The utmost degree of m!ster!#' 1B# 0# 8ho kno's his manhood's strength, ?et sti his fema e feeb eness maintains3 .s to one channe f o' the man! drains, . come to him, !ea, a beneath the sk!# Thus he the constant exce ence retains3 The simp e chi d again, free from a stains# 8ho kno's ho' 'hite attracts, ?et a 'a!s keeps himse f 'ithin b ack's shade, The pattern of humi it! disp a!ed, Gisp a!ed in $ie' of a beneath the sk!3 %e in the unchanging exce ence arra!ed, End ess return to man's first state has made# 8ho kno's ho' g or! shines, ?et o$es disgrace, nor e'er for it is pa e3 5eho d his presence in a spacious $a e, To 'hich men come from a beneath the sk!# The unchanging exce ence comp etes its ta e3 The simp e infant man in him 'e hai #

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1# The un'rought materia , 'hen di$ided and distributed, forms $esse s# The sage, 'hen emp o!ed, becomes the %ead of a the 2fficers *of go$ernment,3 and in his greatest regu ations he emp o!s no $io ent measures# 1C# 0# (f an! one shou d 'ish to get the kingdom for himse f, and to effect this b! 'hat he does, ( see that he 'i not succeed# The kingdom is a spirit- ike thing, and cannot be got b! acti$e doing# %e 'ho 'ou d so 'in it destro!s it3 he 'ho 'ou d ho d it in his grasp oses it# 1# The course and nature of things is such that 8hat 'as in front is no' behind3 8hat 'armed anon 'e free:ing find# 9trength is of 'eakness oft the spoi 3 The store in ruins mocks our toi # %ence the sage puts a'a! excessi$e effort, extra$agance, and eas! indu gence#

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4=# 0# %e 'ho 'ou d assist a ord of men in harmon! 'ith the Tao 'i not assert his master! in the kingdom b! force of arms# 9uch a course is sure to meet 'ith its proper return# 1# 8here$er a host is stationed, briars and thorns spring up# (n the seFuence of great armies there are sure to be bad !ears#

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4# . ski fu *commander, strikes a decisi$e b o', and stops# %e does not dare *b! continuing his operations, to assert and comp ete his master!# %e 'i strike the b o', but 'i be on his guard against being $ain or boastfu or arrogant in conseFuence of it# %e strikes it as a matter of necessit!3 he strikes it, but not from a 'ish for master!# 6# 8hen things ha$e attained their strong maturit! the! become o d# This ma! be said to be not in accordance 'ith the Tao: and 'hat is not in accordance 'ith it soon comes to an end# 40# 0# No' arms, ho'e$er beautifu , are instruments of e$i omen, hatefu , it ma! be said, to a creatures# Therefore the! 'ho ha$e the Tao do not ike to emp o! them#

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1# The superior man ordinari ! considers the eft hand the most honourab e p ace, but in time of 'ar the right hand# Those sharp 'eapons are instruments of e$i omen, and not the instruments of the superior man3 -- he uses them on ! on the compu sion of necessit!# Ca m and repose are 'hat he pri:es3 $ictor! *b! force of arms, is to him undesirab e# To consider this desirab e 'ou d be to de ight in the s aughter of men3 and he 'ho de ights in the s aughter of men cannot get his 'i in the kingdom# 4# 2n occasions of festi$it! to be on the eft hand is the pri:ed position3 on occasions of mourning, the right hand# The second in command of the arm! has his p ace on the eft3 the genera commanding in chief has his on the right3 -- his p ace, that is, is assigned to him as in the rites of mourning# %e 'ho has ki ed mu titudes of men shou d 'eep for them 'ith the bitterest grief3 and the $ictor in batt e has his p ace *right !, according to those rites# 41# 0# The Tao, considered as unchanging, has no name#

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1# Though in its primordia simp icit! it ma! be sma , the 'ho e 'or d dares not dea 'ith *one embod!ing, it as a minister# (f a feuda prince or the king cou d guard and ho d it, a 'ou d spontaneous ! submit themse $es to him#
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4# %ea$en and Earth *under its guidance, unite together and send do'n the s'eet de', 'hich, 'ithout the directions of men, reaches eFua ! e$er!'here as of its o'n accord# 6# .s soon as it proceeds to action, it has a name# 8hen it once has that name, *men, can kno' to rest in it# 8hen the! kno' to rest in it, the! can be free from a risk of fai ure and error#

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<# The re ation of the Tao to a the 'or d is ike that of the great ri$ers and seas to the streams from the

44# 0# %e 'ho kno's other men is discerning3 he 'ho kno's himse f is inte igent# %e 'ho o$ercomes others is strong3 he 'ho o$ercomes himse f is might!# %e 'ho is satisfied 'ith his ot is rich3 he 'ho goes on acting 'ith energ! has a *firm, 'i # 1# %e 'ho does not fai in the reFuirements of his position, continues ong3 he 'ho dies and !et does not perish, has onge$it!#

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46# 0# . -per$ading is the Great Tao; (t ma! be found on the eft hand and on the right# 1# . things depend on it for their production, 'hich it gi$es to them, not one refusing obedience to it# 8hen its 'ork is accomp ished, it does not c aim the name of ha$ing done it# (t c othes a things as 'ith a garment, and makes no assumption of being their ord3 -- it ma! be named in the sma est things# . things return *to their root and disappear,, and do not kno' that it is it 'hich presides o$er their doing so3 -- it ma! be named in the greatest things# 4# %ence the sage is ab e *in the same 'a!, to accomp ish his great achie$ements# (t is through his not making himse f great that he can accomp ish them# 4<# 0# To him 'ho ho ds in his hands the Great (mage *of the in$isib e Tao,, the 'ho e 'or d repairs# &en resort to him, and recei$e no hurt, but *find, rest, peace, and the fee ing of ease#

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1# &usic and dainties 'i make the passing guest stop *for a time,# 5ut though the Tao as it comes from the mouth, seems insipid and has no f a$our, though it seems not 'orth being ooked at or istened to, the use of it is inexhaustib e# 4@# 0# 8hen one is about to take an inspiration, he is sure to make a *pre$ious, expiration3 'hen he is going to 'eaken another, he 'i first strengthen him3 'hen he is going to o$erthro' another, he 'i first ha$e raised him up3 'hen he is going to despoi another, he 'i first ha$e made gifts to him: -- this is ca ed '%iding the ight *of his procedure,#' 1# The soft o$ercomes the hard3 and the 'eak the strong#

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peop e#
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4# Eishes shou d not be taken from the deep3 instruments for the profit of a state shou d not be sho'n to the

4A# 0# The Tao in its regu ar course does nothing *for the sake of doing it,, and so there is nothing 'hich it does not do# 1# (f princes and kings 'ere ab e to maintain it, a things 'ou d of themse $es be transformed b! them#

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4# (f this transformation became to me an object of desire, ( 'ou d express the desire b! the name ess simp icit!# 9imp icit! 'ithout a name (s free from a externa aim# 8ith no desire, at rest and sti , . things go right as of their 'i #

---)art ((#

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4B# 0# *Those 'ho, possessed in highest degree the attributes *of the Tao, did not *seek, to sho' them, and therefore the! possessed them *in fu est measure,# *Those 'ho, possessed in a o'er degree those attributes *sought ho', not to ose them, and therefore the! did not possess them *in fu est measure,# 1# *Those 'ho, possessed in the highest degree those attributes did nothing *'ith a purpose,, and had no need to do an!thing# *Those 'ho, possessed them in a o'er degree 'ere *a 'a!s, doing, and had need to be so doing# 4# *Those 'ho, possessed the highest bene$o ence 'ere *a 'a!s seeking, to carr! it out, and had no need to be doing so# *Those 'ho, possessed the highest righteousness 'ere *a 'a!s seeking, to carr! it out, and had need to be so doing# 6# *Those 'ho, possessed the highest *sense of, propriet! 'ere *a 'a!s seeking, to sho' it, and 'hen men did not respond to it, the! bared the arm and marched up to them#

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<# Thus it 'as that 'hen the Tao 'as ost, its attributes appeared3 'hen its attributes 'ere ost, bene$o ence appeared3 'hen bene$o ence 'as ost, righteousness appeared3 and 'hen righteousness 'as ost, the proprieties appeared# @# No' propriet! is the attenuated form of ea -heartedness and good faith, and is a so the commencement of disorder3 s'ift apprehension is *on !, a f o'er of the Tao, and is the beginning of stupidit!# A# Thus it is that the Great man abides b! 'hat is so id, and esche's 'hat is f ims!3 d'e s 'ith the fruit and not 'ith the f o'er# (t is thus that he puts a'a! the one and makes choice of the other#

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4C# 0# The things 'hich from of o d ha$e got the 2ne *the Tao, are -%ea$en 'hich b! it is bright and pure3 Earth rendered thereb! firm and sure3 9pirits 'ith po'ers b! it supp ied3 Ha e!s kept fu throughout their $oid . creatures 'hich through it do i$e )rinces and kings 'ho from it get The mode 'hich to a the! gi$e# . these are the resu ts of the 2ne *Tao,#

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1# (f hea$en 'ere not thus pure, it soon 'ou d rend3 (f earth 'ere not thus sure, 't'ou d break and bend3 8ithout these po'ers, the spirits soon 'ou d fai 3 (f not so fi ed, the drought 'ou d parch each $a e3 8ithout that ife, creatures 'ou d pass a'a!3 )rinces and kings, 'ithout that mora s'a!, %o'e$er grand and high, 'ou d a deca!# 4# Thus it is that dignit! finds its *firm, root in its *pre$ious, meanness, and 'hat is oft! finds its stabi it! in the o'ness *from 'hich it rises,# %ence princes and kings ca themse $es '2rphans,' '&en of sma $irtue,' and as 'Carriages 'ithout a na$e#' (s not this an ackno' edgment that in their considering themse $es mean the! see the foundation of their dignit!> 9o it is that in the enumeration of the different parts of a carriage 'e do not come on 'hat makes it ans'er the ends of a carriage# The! do not 'ish to sho' themse $es e egant- ooking as jade, but *prefer, to be coarse- ooking as an *ordinar!, stone# deeds# 6=# 0# The mo$ement of the Tao 5! contraries proceeds3 .nd 'eakness marks the course 2f Tao's might!

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1# . things under hea$en sprang from (t as existing *and named,3 that existence sprang from (t as nonexistent *and not named,# 60# 0# 9cho ars of the highest c ass, 'hen the! hear about the Tao, earnest ! carr! it into practice# 9cho ars of the midd e c ass, 'hen the! ha$e heard about it, seem no' to keep it and no' to ose it# 9cho ars of the o'est

c ass, 'hen the! ha$e heard about it, augh great ! at it# (f it 'ere not *thus, aughed at, it 'ou d not be fit to be the Tao# 1# Therefore the sentence-makers ha$e thus expressed themse $es: --

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'The Tao, 'hen brightest seen, seems ight to ack3 8ho progress in it makes, seems dra'ing back3 (ts e$en 'a! is ike a rugged track# (ts highest $irtue from the $a e doth rise3 (ts greatest beaut! seems to offend the e!es3 .nd he has most 'hose ot the east supp ies# (ts firmest $irtue seems but poor and o'3 (ts so id truth seems change to undergo3 (ts argest sFuare doth !et no corner sho' . $esse great, it is the s o'est made3 Loud is its sound, but ne$er 'ord it said3 . semb ance great, the shado' of a shade#' 4# The Tao is hidden, and has no name3 but it is the Tao 'hich is ski fu at imparting *to a things 'hat the! need, and making them comp ete#

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61# 0# The Tao produced 2ne3 2ne produced T'o3 T'o produced Three3 Three produced . things# . things ea$e behind them the 2bscurit! *out of 'hich the! ha$e come,, and go for'ard to embrace the 5rightness *into 'hich the! ha$e emerged,, 'hi e the! are harmonised b! the 5reath of Hacanc!# 1# 8hat men dis ike is to be orphans, to ha$e itt e $irtue, to be as carriages 'ithout na$es3 and !et these are the designations 'hich kings and princes use for themse $es# 9o it is that some things are increased b! being diminished, and others are diminished b! being increased# 4# 8hat other men *thus, teach, ( a so teach# The $io ent and strong do not die their natura death# ( 'i make this the basis of m! teaching#

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64# 0# The softest thing in the 'or d dashes against and o$ercomes the hardest3 that 'hich has no *substantia , existence enters 'here there is no cre$ice# ( kno' hereb! 'hat ad$antage be ongs to doing nothing *'ith a purpose,# action# 1# There are fe' in the 'or d 'ho attain to the teaching 'ithout 'ords, and the ad$antage arising from non-

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66# 0# 2r fame or ife, 8hich do !ou ho d more dear> 2r ife or 'ea th, To 'hich 'ou d !ou adhere> Ieep ife and ose those other things3 Ieep them and ose !our ife: -- 'hich brings 9orro' and pain more near>

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1# Thus 'e ma! see, 8ho c ea$es to fame /ejects 'hat is more great3 8ho o$es arge stores Gi$es up the richer state# sha he# 4# 8ho is content Needs fear no shame# 8ho kno's to stop (ncurs no b ame# Erom danger free Long i$e

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6<# 0# 8ho thinks his great achie$ements poor 9ha find his $igour ong endure# 2f greatest fu ness, deemed a $oid, Exhaustion ne'er sha stem the tide# Go thou 'hat's straight sti crooked deem3 Th! greatest art sti stupid seem, .nd e oFuence a stammering scream#

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1# Constant action o$ercomes co d3 being sti o$ercomes heat# )urit! and sti ness gi$e the correct a' to a under hea$en# 6@# 0# 8hen the Tao pre$ai s in the 'or d, the! send back their s'ift horses to *dra', the dung-carts# 8hen the Tao is disregarded in the 'or d, the 'ar-horses breed in the border ands# 1# There is no gui t greater than to sanction ambition3 no ca amit! greater than to be discontented 'ith one's ot3 no fau t greater than the 'ish to be getting# Therefore the sufficienc! of contentment is an enduring and unchanging sufficienc!#

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6A# 0# 8ithout going outside his door, one understands *a that takes p ace, under the sk!3 'ithout ooking out from his 'indo', one sees the Tao of %ea$en# The farther that one goes out *from himse f,, the ess he kno's#

1# Therefore the sages got their kno' edge 'ithout tra$e ing3 ga$e their *right, names to things 'ithout seeing them3 and accomp ished their ends 'ithout an! purpose of doing so#
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6B# 0# %e 'ho de$otes himse f to earning *seeks, from da! to da! to increase *his kno' edge,3 he 'ho de$otes himse f to the Tao *seeks, from da! to da! to diminish *his doing,# 1# %e diminishes it and again diminishes it, ti he arri$es at doing nothing *on purpose,# %a$ing arri$ed at this point of non-action, there is nothing 'hich he does not do#

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4# %e 'ho gets as his o'n a under hea$en does so b! gi$ing himse f no troub e *'ith that end,# (f one take troub e *'ith that end,, he is not eFua to getting as his o'n a under hea$en# 6C# 0# The sage has no in$ariab e mind of his o'n3 he makes the mind of the peop e his mind#

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1# To those 'ho are good *to me,, ( am good3 and to those 'ho are not good *to me,, ( am a so good3 -- and thus *a , get to be good# To those 'ho are sincere *'ith me,, ( am sincere3 and to those 'ho are not sincere *'ith me,, ( am a so sincere3 -- and thus *a , get to be sincere# 4# The sage has in the 'or d an appearance of indecision, and keeps his mind in a state of indifference to a # The peop e a keep their e!es and ears directed to him, and he dea s 'ith them a as his chi dren# <=# 0# &en come forth and i$e3 the! enter *again, and die# 1# 2f e$er! ten three are ministers of ife *to themse $es,3 and three are ministers of death#

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4# There are a so three in e$er! ten 'hose aim is to i$e, but 'hose mo$ements tend to the and *or p ace, of death# .nd for 'hat reason> 5ecause of their excessi$e endea$ours to perpetuate ife# 6# 5ut ( ha$e heard that he 'ho is ski fu in managing the ife entrusted to him for a time tra$e s on the and 'ithout ha$ing to shun rhinoceros or tiger, and enters a host 'ithout ha$ing to a$oid buff coat or sharp 'eapon# The rhinoceros finds no p ace in him into 'hich to thrust its horn, nor the tiger a p ace in 'hich to fix its c a's, nor the 'eapon a p ace to admit its point# .nd for 'hat reason> 5ecause there is in him no p ace of death# <0# 0# . things are produced b! the Tao, and nourished b! its outf o'ing operation# The! recei$e their forms according to the nature of each, and are comp eted according to the circumstances of their condition# Therefore a things 'ithout exception honour the Tao, and exa t its outf o'ing operation# 1# This honouring of the Tao and exa ting of its operation is not the resu t of an! ordination, but a 'a!s a spontaneous tribute#

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4# Thus it is that the Tao produces *a things,, nourishes them, brings them to their fu gro'th, nurses them, comp etes them, matures them, maintains them, and o$erspreads them# 6# (t produces them and makes no c aim to the possession of them3 it carries them through their processes and does not $aunt its abi it! in doing so3 it brings them to maturit! and exercises no contro o$er them3 -- this is ca ed its m!sterious operation# <1# 0# *The Tao, 'hich originated a under the sk! is to be considered as the mother of them a #

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1# 8hen the mother is found, 'e kno' 'hat her chi dren shou d be# 8hen one kno's that he is his mother's chi d, and proceeds to guard *the Fua ities of, the mother that be ong to him, to the end of his ife he 'i be free from a peri # 4# Let him keep his mouth c osed, and shut up the porta s *of his nostri s,, and a his ife he 'i be exempt from aborious exertion# Let him keep his mouth open, and *spend his breath, in the promotion of his affairs, and a his ife there 'i be no safet! for him#

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6# The perception of 'hat is sma is *the secret of c ear- sightedness3 the guarding of 'hat is soft and tender is *the secret of, strength#
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<# 8ho uses 'e his ight, /e$erting to its *source so, bright, 8i from his bod! 'ard a b ight, .nd hides the unchanging from men's sight# <4# 0# (f ( 'ere sudden ! to become kno'n, and *put into a position to, conduct *a go$ernment, according to the Great Tao, 'hat ( shou d be most afraid of 'ou d be a boastfu disp a!#

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1# The great Tao *or 'a!, is $er! e$e and eas!3 but peop e o$e the b!-'a!s# 4# Their court*-!ards and bui dings, sha be 'e kept, but their fie ds sha be i -cu ti$ated, and their granaries $er! empt!# The! sha 'ear e egant and ornamented robes, carr! a sharp s'ord at their gird e, pamper themse $es in eating and drinking, and ha$e a superabundance of propert! and 'ea th3 -- such *princes, ma! be ca ed robbers and boasters# This is contrar! to the Tao sure !; <6# 0# 8hat *Tao's, ski fu p anter p ants Can ne$er be uptorn3 8hat his ski fu arms enfo d, Erom him can ne'er be borne# 9ons sha bring in engthening ine, 9acrifices to his shrine#

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1# Tao 'hen nursed 'ithin one's se f, %is $igour 'i make true3 .nd 'here the fami ! it ru es 8hat riches 'i accrue; The neighbourhood 'here it pre$ai s (n thri$ing 'i abound3 .nd 'hen 'tis seen throughout the state, Good fortune 'i be found# Emp o! it the kingdom o'er, .nd men thri$e a around# 4# (n this 'a! the effect 'i be seen in the person, b! the obser$ation of different cases3 in the fami !3 in the neighbourhood3 in the state3 and in the kingdom# 6# %o' do ( kno' that this effect is sure to ho d thus a under the sk!> 5! this *method of obser$ation,#

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<<# 0# %e 'ho has in himse f abundant ! the attributes *of the Tao, is ike an infant# )oisonous insects 'i not sting him3 fierce beasts 'i not sei:e him3 birds of pre! 'i not strike him# 1# *The infant's, bones are 'eak and its sine's soft, but !et its grasp is firm# (t kno's not !et the union of ma e and fema e, and !et its $iri e member ma! be excited3 -- sho'ing the perfection of its ph!sica essence# . da! ong it 'i cr! 'ithout its throat becoming hoarse3 -- sho'ing the harmon! *in its constitution,#

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4# To him b! 'hom this harmon! is kno'n, *The secret of, the unchanging *Tao, is sho'n, .nd in the kno' edge 'isdom finds its throne# . ife-increasing arts to e$i turn3 8here the mind makes the $ita breath to burn, *Ea se, is the strength, *and o'er it 'e shou d mourn#, 6# 8hen things ha$e become strong, the! *then, become o d, 'hich ma! be said to be contrar! to the Tao# 8hate$er is contrar! to the Tao soon ends# <@# 0# %e 'ho kno's *the Tao, does not *care to, speak *about it,3 he 'ho is *e$er read! to, speak about it does not kno' it#

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1# %e *'ho kno's it, 'i keep his mouth shut and c ose the porta s *of his nostri s,# %e 'i b unt his sharp points and unra$e the comp ications of things3 he 'i attemper his brightness, and bring himse f into agreement 'ith the obscurit! *of others,# This is ca ed 'the &!sterious .greement#' 4# *9uch an one, cannot be treated fami iar ! or distant !3 he is be!ond a consideration of profit or injur!3 of nobi it! or meanness: -- he is the nob est man under hea$en# <A# 0# . state ma! be ru ed b! *measures of, correction3 'eapons of 'ar ma! be used 'ith craft! dexterit!3 *but, the kingdom is made one's o'n *on !, b! freedom from action and purpose#

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1# %o' do ( kno' that it is so> 5! these facts: -- (n the kingdom the mu tip ication of prohibiti$e enactments increases the po$ert! of the peop e3 the more imp ements to add to their profit that the peop e ha$e, the

greater disorder is there in the state and c an3 the more acts of craft! dexterit! that men possess, the more do strange contri$ances appear3 the more disp a! there is of egis ation, the more thie$es and robbers there are#
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4# Therefore a sage has said, '( 'i do nothing *of purpose,, and the peop e 'i be transformed of themse $es3 ( 'i be fond of keeping sti , and the peop e 'i of themse $es become correct# ( 'i take no troub e about it, and the peop e 'i of themse $es become rich3 ( 'i manifest no ambition, and the peop e 'i of themse $es attain to the primiti$e simp icit!#' <B# 0# The go$ernment that seems the most un'ise, 2ft goodness to the peop e best supp ies3 That 'hich is medd ing, touching e$er!thing, 8i 'ork but i , and disappointment bring# &iser!; -- happiness is to be found b! its side; %appiness; -- miser! urks beneath it; 8ho kno's 'hat either 'i come to in the end>

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1# 9ha 'e then dispense 'ith correction> The *method of, correction sha b! a turn become distortion, and the good in it sha b! a turn become e$i # The de usion of the peop e *on this point, has indeed subsisted for a ong time# 4# Therefore the sage is * ike, a sFuare 'hich cuts no one *'ith its ang es,3 * ike, a corner 'hich injures no one *'ith its sharpness,# %e is straightfor'ard, but a o's himse f no icense3 he is bright, but does not da:: e# <C# 0# Eor regu ating the human *in our constitution, and rendering the *proper, ser$ice to the hea$en !, there is nothing ike moderation#

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1# (t is on ! b! this moderation that there is effected an ear ! return *to man's norma state,# That ear ! return is 'hat ( ca the repeated accumu ation of the attributes *of the Tao,# 8ith that repeated accumu ation of those attributes, there comes the subjugation *of e$er! obstac e to such return,# 2f this subjugation 'e kno' not 'hat sha be the imit3 and 'hen one kno's not 'hat the imit sha be, he ma! be the ru er of a state# 4# %e 'ho possesses the mother of the state ma! continue ong# %is case is ike that *of the p ant, of 'hich 'e sa! that its roots are deep and its f o'er sta ks firm: -- this is the 'a! to secure that its enduring ife sha ong be seen# @=# 0# Go$erning a great state is ike cooking sma fish#

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1# Let the kingdom be go$erned according to the Tao, and the manes of the departed 'i not manifest their spiritua energ!# (t is not that those manes ha$e not that spiritua energ!, but it 'i not be emp o!ed to hurt men# (t is not that it cou d not hurt men, but neither does the ru ing sage hurt them# Tao,# 4# 8hen these t'o do not injurious ! affect each other, their good inf uences con$erge in the $irtue *of the

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@0# 0# 8hat makes a great state is its being * ike, a o'- !ing, do'n- f o'ing *stream,3 -- it becomes the centre to 'hich tend *a the sma states, under hea$en#

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1# *To i ustrate from, the case of a fema es: -- the fema e a 'a!s o$ercomes the ma e b! her sti ness# 9ti ness ma! be considered *a sort of, abasement# 4# Thus it is that a great state, b! condescending to sma states, gains them for itse f3 and that sma states, b! abasing themse $es to a great state, 'in it o$er to them# (n the one case the abasement eads to gaining adherents, in the other case to procuring fa$our# 6# The great state on ! 'ishes to unite men together and nourish them3 a sma state on ! 'ishes to be recei$ed b!, and to ser$e, the other# Each gets 'hat it desires, but the great state must earn to abase itse f#

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@1# 0# Tao has of a things the most honoured p ace# No treasures gi$e good men so rich a grace3 5ad men it guards, and doth their i efface#

1# *(ts, admirab e 'ords can purchase honour3 *its, admirab e deeds can raise their performer abo$e others# E$en men 'ho are not good are not abandoned b! it#
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4# Therefore 'hen the so$ereign occupies his p ace as the 9on of %ea$en, and he has appointed his three duca ministers, though *a prince, 'ere to send in a round s!mbo -of-rank arge enough to fi both the hands, and that as the precursor of the team of horses *in the court-!ard,, such an offering 'ou d not be eFua to *a esson of, this Tao, 'hich one might present on his knees# 6# 8h! 'as it that the ancients pri:ed this Tao so much> 8as it not because it cou d be got b! seeking for it, and the gui t! cou d escape *from the stain of their gui t, b! it> This is the reason 'h! a under hea$en consider it the most $a uab e thing# @4# 0# *(t is the 'a! of the Tao, to act 'ithout *thinking of, acting3 to conduct affairs 'ithout *fee ing the, troub e of them3 to taste 'ithout discerning an! f a$our3 to consider 'hat is sma as great, and a fe' as man!3 and to recompense injur! 'ith kindness# 1# *The master of it, anticipates things that are difficu t 'hi e the! are eas!, and does things that 'ou d become great 'hi e the! are sma # . difficu t things in the 'or d are sure to arise from a pre$ious state in 'hich the! 'ere eas!, and a great things from one in 'hich the! 'ere sma # Therefore the sage, 'hi e he ne$er does 'hat is great, is ab e on that account to accomp ish the greatest things# 4# %e 'ho ight ! promises is sure to keep but itt e faith3 he 'ho is continua ! thinking things eas! is sure to find them difficu t# Therefore the sage sees difficu t! e$en in 'hat seems eas!, and so ne$er has an! difficu ties#

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@6# 0# That 'hich is at rest is easi ! kept ho d of3 before a thing has gi$en indications of its presence, it is eas! to take measures against it3 that 'hich is britt e is easi ! broken3 that 'hich is $er! sma is easi ! dispersed# .ction shou d be taken before a thing has made its appearance3 order shou d be secured before disorder has begun# 1# The tree 'hich fi s the arms gre' from the tiniest sprout3 the to'er of nine store!s rose from a *sma , heap of earth3 the journe! of a thousand i commenced 'ith a sing e step# 4# %e 'ho acts *'ith an u terior purpose, does harm3 he 'ho takes ho d of a thing *in the same 'a!, oses his ho d# The sage does not act *so,, and therefore does no harm3 he does not a! ho d *so,, and therefore does not ose his bo d# *5ut, peop e in their conduct of affairs are constant ! ruining them 'hen the! are on the e$e of success# (f the! 'ere carefu at the end, as *the! shou d be, at the beginning, the! 'ou d not so ruin them# 6# Therefore the sage desires 'hat *other men, do not desire, and does not pri:e things difficu t to get3 he earns 'hat *other men, do not earn, and turns back to 'hat the mu titude of men ha$e passed b!# Thus he he ps the natura de$e opment of a things, and does not dare to act *'ith an u terior purpose of his o'n,#

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@<# 0# The ancients 'ho sho'ed their ski in practising the Tao did so, not to en ighten the peop e, but rather to make them simp e and ignorant# 1# The difficu t! in go$erning the peop e arises from their ha$ing much kno' edge# %e 'ho *tries to, go$ern a state b! his 'isdom is a scourge to it3 'hi e he 'ho does not *tr! to, do so is a b essing# 4# %e 'ho kno's these t'o things finds in them a so his mode and ru e# .bi it! to kno' this mode and ru e constitutes 'hat 'e ca the m!sterious exce ence *of a go$ernor,# Geep and far-reaching is such m!sterious exce ence, sho'ing indeed its possessor as opposite to others, but eading them to a great conformit! to him#

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@@# 0# That 'hereb! the ri$ers and seas are ab e to recei$e the homage and tribute of a the $a e! streams, is their ski in being o'er than the!3 -- it is thus that the! are the kings of them a # 9o it is that the sage *ru er,, 'ishing to be abo$e men, puts himse f b! his 'ords be o' them, and, 'ishing to be before them, p aces his person behind them# 1# (n this 'a! though he has his p ace abo$e them, men do not fee his 'eight, nor though he has his p ace before them, do the! fee it an injur! to them#

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4# Therefore a in the 'or d de ight to exa t him and do not 'ear! of him# 5ecause he does not stri$e, no one finds it possib e to stri$e 'ith him#
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@A# 0# . the 'or d sa!s that, 'hi e m! Tao is great, it !et appears to be inferior *to other s!stems of teaching,# No' it is just its greatness that makes it seem to be inferior# (f it 'ere ike an! other *s!stem,, for ong 'ou d its sma ness ha$e been kno'n; 1# 5ut ( ha$e three precious things 'hich ( pri:e and ho d fast# The first is gent eness3 the second is econom!3 and the third is shrinking from taking precedence of others#

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4# 8ith that gent eness ( can be bo d3 'ith that econom! ( can be ibera 3 shrinking from taking precedence of others, ( can become a $esse of the highest honour# No'-a-da!s the! gi$e up gent eness and are a for being bo d3 econom!, and are a for being ibera 3 the hindmost p ace, and seek on ! to be foremost3 -- *of a 'hich the end is, death# 6# Gent eness is sure to be $ictorious e$en in batt e, and firm ! to maintain its ground# %ea$en 'i sa$e its possessor, b! his *$er!, gent eness protecting him# @B# %e 'ho in *Tao's, 'ars has ski .ssumes no martia port3 %e 'ho fights 'ith most good 'i To rage makes no resort# %e 'ho $anFuishes !et sti Ieeps from his foes apart3 %e 'hose hests men most fu fi ?et humb ! p ies his art# Thus 'e sa!, '%e ne'er contends, .nd therein is his might#' Thus 'e sa!, '&en's 'i s he bends, That the! 'ith him unite#' Thus 'e sa!, 'Like %ea$en's his ends, No sage of o d more bright#'

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@C# 0# . master of the art of 'ar has said, '( do not dare to be the host *to commence the 'ar,3 ( prefer to be the guest *to act on the defensi$e,# ( do not dare to ad$ance an inch3 ( prefer to retire a foot#' This is ca ed marsha ing the ranks 'here there are no ranks3 baring the arms *to fight, 'here there are no arms to bare3 grasping the 'eapon 'here there is no 'eapon to grasp3 ad$ancing against the enem! 'here there is no enem!# 1# There is no ca amit! greater than ight ! engaging in 'ar# To do that is near osing *the gent eness, 'hich is so precious# Thus it is that 'hen opposing 'eapons are *actua !, crossed, he 'ho dep ores *the situation, conFuers# A=# 0# &! 'ords are $er! eas! to kno', and $er! eas! to practise3 but there is no one in the 'or d 'ho is ab e to kno' and ab e to practise them# 1# There is an originating and a -comprehending *princip e, in m! 'ords, and an authoritati$e a' for the things *'hich ( enforce,# (t is because the! do not kno' these, that men do not kno' me#

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4# The! 'ho kno' me are fe', and ( am on that account *the more, to be pri:ed# (t is thus that the sage 'ears *a poor garb of, hair c oth, 'hi e he carries his *signet of, jade in his bosom# A0# 0# To kno' and !et *think, 'e do not kno' is the highest *attainment,3 not to kno' *and !et think, 'e do kno' is a disease# 1# (t is simp ! b! being pained at *the thought of, ha$ing this disease that 'e are preser$ed from it# The sage has not the disease# %e kno's the pain that 'ou d be inseparab e from it, and therefore he does not ha$e it#

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A1# 0# 8hen the peop e do not fear 'hat the! ought to fear, that 'hich is their great dread 'i come on

1# Let them not thought ess ! indu ge themse $es in their ordinar! ife3 et them not act as if 'ear! of 'hat that ife depends on#

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4# (t is b! a$oiding such indu gence that such 'eariness does not arise#

6# Therefore the sage kno's *these things, of himse f, but does not parade *his kno' edge,3 o$es, but does not *appear to set a, $a ue on, himse f# .nd thus he puts the atter a ternati$e a'a! and makes choice of the former#
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A4# 0# %e 'hose bo dness appears in his daring *to do 'rong, in defiance of the a's, is put to death3 he 'hose bo dness appears in his not daring *to do so, i$es on# 2f these t'o cases the one appears to be ad$antageous, and the other to be injurious# 5ut 8hen %ea$en's anger smites a man, 8ho the cause sha tru ! scan>

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2n this account the sage fee s a difficu t! *as to 'hat to do in the former case,# 1# (t is the 'a! of %ea$en not to stri$e, and !et it ski fu ! o$ercomes3 not to speak, and !et it is ski fu in *obtaining a rep !3 does not ca , and !et men come to it of themse $es# (ts demonstrations are Fuiet, and !et its p ans are ski fu and effecti$e# The meshes of the net of %ea$en are arge3 far apart, but etting nothing escape#

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A6# 0# The peop e do not fear death3 to 'hat purpose is it to *tr! to, frighten them 'ith death> (f the peop e 'ere a 'a!s in a'e of death, and ( cou d a 'a!s sei:e those 'ho do 'rong, and put them to death, 'ho 'ou d dare to do 'rong> 1# There is a 'a!s 2ne 'ho presides o$er the inf iction death# %e 'ho 'ou d inf ict death in the room of him 'ho so presides o$er it ma! be described as he'ing 'ood instead of a great carpenter# 9e dom is it that he 'ho undertakes the he'ing, instead of the great carpenter, does not cut his o'n hands; A<# 0# The peop e suffer from famine because of the mu titude of taxes consumed b! their superiors# (t is through this that the! suffer famine# 1# The peop e are difficu t to go$ern because of the *excessi$e, agenc! of their superiors *in go$erning them,# (t is through this that the! are difficu t to go$ern#

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4# The peop e make ight of d!ing because of the greatness of their abours in seeking for the means of i$ing# (t is this 'hich makes them think ight of d!ing# Thus it is that to ea$e the subject of i$ing a together out of $ie' is better than to set a high $a ue on it# A@# 0# &an at his birth is supp e and 'eak3 at his death, firm and strong# *9o it is 'ith, a things# Trees and p ants, in their ear ! gro'th, are soft and britt e3 at their death, dr! and 'ithered# 1# Thus it is that firmness and strength are the concomitants of death3 softness and 'eakness, the concomitants of ife#

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4# %ence he 'ho *re ies on, the strength of his forces does not conFuer3 and a tree 'hich is strong 'i fi the out-stretched arms, *and thereb! in$ites the fe er#, 6# Therefore the p ace of 'hat is firm and strong is be o', and that of 'hat is soft and 'eak is abo$e#

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AA# 0# &a! not the 8a! *or Tao, of %ea$en be compared to the *method of, bending a bo'> The *part of the bo', 'hich 'as high is brought o', and 'hat 'as o' is raised up# *9o %ea$en, diminishes 'here there is superabundance, and supp ements 'here there is deficienc!# 1# (t is the 8a! of %ea$en to diminish superabundance, and to supp ement deficienc!# (t is not so 'ith the 'a! of man# %e takes a'a! from those 'ho ha$e not enough to add to his o'n superabundance# 4# 8ho can take his o'n superabundance and there'ith ser$e a under hea$en> 2n ! he 'ho is in possession of the Tao;

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6# Therefore the *ru ing, sage acts 'ithout c aiming the resu ts as his3 he achie$es his merit and does not rest *arrogant !, in it: -- he does not 'ish to disp a! his superiorit!#

AB# 0# There is nothing in the 'or d more soft and 'eak than 'ater, and !et for attacking things that are firm and strong there is nothing that can take precedence of it3 -- for there is nothing *so effectua , for 'hich it can be changed#
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1# E$er! one in the 'or d kno's that the soft o$ercomes the hard, and the 'eak the strong, but no one is ab e to carr! it out in practice# 4# Therefore a sage has said, '%e 'ho accepts his state's reproach, (s hai ed therefore its a tars' ord3 To him 'ho bears men's direfu 'oes The! a the name of Iing accord#'

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6# 8ords that are strict ! true seem to be paradoxica # AC# 0# 8hen a reconci iation is effected *bet'een t'o parties, after a great animosit!, there is sure to be a grudge remaining *in the mind of the one 'ho 'as 'rong,# .nd ho' can this be beneficia *to the other,>

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1# Therefore *to guard against this,, the sage keeps the eft-hand portion of the record of the engagement, and does not insist on the *speed!, fu fi ment of it b! the other part!# *9o,, he 'ho has the attributes *of the Tao, regards *on !, the conditions of the engagement, 'hi e he 'ho has not those attributes regards on ! the conditions fa$ourab e to himse f# 4# (n the 8a! of %ea$en, there is no partia it! of o$e3 it is a 'a!s on the side of the good man# B=# 0# (n a itt e state 'ith a sma popu ation, ( 'ou d so order it, that, though there 'ere indi$idua s 'ith the abi ities of ten or a hundred men, there shou d be no emp o!ment of them3 ( 'ou d make the peop e, 'hi e ooking on death as a grie$ous thing, !et not remo$e e se'here *to a$oid it,# 1# Though the! had boats and carriages, the! shou d ha$e no occasion to ride in them3 though the! had buff coats and sharp 'eapons, the! shou d ha$e no occasion to don or use them#

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4# ( 'ou d make the peop e return to the use of knotted cords *instead of the 'ritten characters,# 6# The! shou d think their *coarse, food s'eet3 their *p ain, c othes beautifu 3 their *poor, d'e ings p aces of rest3 and their common *simp e, 'a!s sources of enjo!ment#

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<# There shou d be a neighbouring state 'ithin sight, and the $oices of the fo' s and dogs shou d be heard a the 'a! from it to us, but ( 'ou d make the peop e to o d age, e$en to death, not ha$e an! intercourse 'ith it# B0# 0# 9incere 'ords are not fine3 fine 'ords are not sincere# Those 'ho are ski ed *in the Tao, do not dispute *about it,3 the disputatious are not ski ed in it# Those 'ho kno' *the Tao, are not extensi$e ! earned3 the extensi$e ! earned do not kno' it# 1# The sage does not accumu ate *for himse f,# The more that he expends for others, the more does he possess of his o'n3 the more that he gi$es to others, the more does he ha$e himse f#

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4# 8ith a the sharpness of the 8a! of %ea$en, it injures not3 'ith a the doing in the 'a! of the sage he does not stri$e#