| 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 |
| 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 |
| 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 |
| 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 |
| 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 |
| 46 | 47 | 48 | 49 | 50 | 51 | 52 | 53 | 54 |
| 55 | 56 | 57 | 58 | 59 | 60 | 61 | 62 | 63 |
| 64 | 65 | 66 | 67 | 68 | 69 | 70 | 71 | 72 |
| 73 | 74 | 75 | 76 | 77 | 78 | 79 | 80 | 81 |
| J. Legge | The Witter Bynner | Red Pine (Bill Porter) |
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. (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. 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. 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. up |
Existence is beyond the power of words To define: Terms may be used But are none of them absolute. In the beginning of heaven and earth there were no words, Words came out of the womb of matter; And whether a man dispassionately Sees to the core of life Or passionately Sees the surface, The core and the surface Are essentially the same, Words making them seem different Only to express appearance. If name be needed, wonder names them both: From wonder into wonder Existence opens.
|
The way that becomes a way is not the Immortal Way the name that becomes a name is not the Immortal Name the maiden of Heaven and Earth has no name the mother of all things has a name thus in innocence we see the beginning in passion we see the end two different names for one and the same the one we call dark the dark beyond dark the door to all beginnings
|
2 |
||
| 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. 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. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech. 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. up |
People through finding something beautiful Think something else unbeautiful, Through finding one man fit Judge another unfit. Life and death, though stemming from each other, seem to conflict as stages of change, Difficult and easy as phases of achievement, Long and short as measures of contrast, High and low as degrees of relation; But, since the varying of tones gives music to a voice And what is the was of what shall be, The sanest man Sets up no deed, Lays down no law, Takes everything that happens as it comes, As something to animate, not to appropriate, To earn, not to own, To accept naturally without self-importance: If you never assume importance You never lose it.
|
All the world knows beauty but if that becomes beautiful this becomes ugly all the word knows good but if that becomes good this becomes bad the coexistence of have and have not the coproduction of hard and easy the correlation of long and short
the codependence of high and low the correspondence of note and noise the |
3 |
||
| 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. Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones. 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. up |
It is better not to make merit a matter of reward Lest people conspire and contend, Not to pile up rich belongings Lest they rob, Not to excite by display Lest they covet. A sound leader's aim Is to open people's hearts, Fill their stomachs, Calm their wills, Brace their bones And so to clarify their thoughts and cleanse their needs That no cunning meddler could touch them: Without being forced, without strain or constraint, Good government comes of itself.
|
Bestowing no honours keeps people from fighting prizing no treasures keeps people from stealing displaying no attractions keeps people from making trouble thus the rule of the sage empties the mind but fills the stomach weakens the will but strengthens the bones by keeping the people from knowing or wanting and those who know from daring to act he thus governs them all
|
4 |
||
| 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! 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! I do not know whose son it is. It might appear to have been before God. up |
Existence, by nothing bred, Breeds everything. Parent of the universe, It smooths rough edges, Unties hard knots, Tempers the sharp sun, Lays blowing dust, Its image in the wellspring never fails. But how was it conceived?--this image Of no other sire.
|
The Tao is so empty those who use it never become full again and so deep as if it were the ancestor of us all dulling our edges untying our tangles softening our light merging our dust and so clear as if it were present I wonder whose child it is it seems it was here before the Ti
|
5 |
||
| 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. 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. up |
Nature, immune as to a sacrifice of straw dogs, Faces the decay of its fruits. A sound man, immune as to a sacrifice of straw dogs, Faces the passing of human generations. The universe, like a bellows, Is always emptying, always full: The more it yields, the more it holds. Men came to their wit's end arguing about it And had better meet it at the marrow.
|
Heaven and Earth are heartless treating creatures like straw dogs heartless is the sage treating people like straw dogs between Heaven and Earth how like a bellows empty but inexhaustible each movement produces more taking only wastes it better to keep it inside
|
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. up |
The breath of life moves through a deathless valley Of mysterious motherhood Which conceives and bears the universal seed, The seeming of a world never to end, Breath for men to draw from as they will: And the more they take of it, the more remains.
|
The valley spirit that doesn't die we call the dark womb as real as gossamer silk and yet we can't exhaust it. The valley spirit that doesn't die we call the dark womb the dark womb's mouth we call the source of creation as real as gossamer silk and yet we can't exhaust it.
|
7 |
||
| 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. 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? up |
The universe is deathless, Is deathless because, having no finite self, It stays infinite. A sound man by not advancing himself Stays the further ahead of himself, By not confining himself to himself Sustains himself outside himself: By never being an end in himself He endlessly becomes himself.
|
Heaven is eternal and Earth is immortal the reason they're eternal and immortal is because they don't live for themselves hence they can live forever thus the sage pulls himself back but ends up in front he lets himself go but ends up safe selflessness must be the reason whatever he seeks he finds
|
8 |
||
| 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. 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. And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him. up |
Man at his best, like water, Serves as he goes along: Like water he seeks his own level, The common level of life, Loves living close to the earth, Living clear down in his heart, Loves kinship with his neighbors, The pick of words that tell the truth, The even tenor of a well-run state, The fair profit of able dealing, The right timing of useful deeds, And for blocking no one's way No one blames him.
|
The best are like water bringing help to all without competing choosing what others avoid hence approaching the Tao dwelling with earth thinking with depth helping with kindness speaking with truth governing with peace working with skill moving with time and because they don't compete they aren't maligned
|
9 |
||
| 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. 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. up |
Keep stretching a bow You repent of the pull, A 'whetted saw Goes thin and dull, Surrounded with treasure You lie ill at ease, Proud beyond measure You come to your knees: Do enough, without vieing, Be living, not dying.
|
Instead of pouring in more better stop while you can making it sharper won't help it last longer houses full of treasure can never be safe
the vanity of success invites its own failure |
10 |
||
| 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. 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? (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). up |
Can you hold the door of your tent Wide to the firmament? Can you, with the simple stature Of a child, breathing nature, Become, notwithstanding, A man? Can you continue befriending With no prejudice, no ban? Can you, mating with heaven, Serve as the female part? Can your learned head take leaven From the wisdom of your heart? If you can bear issue and nourish its growing, If you can guide without claim or strife, If you can stay in the lead of men without their knowing, You are at the core of life.
|
Can you hold fast your crescent soul and not let it wander can you make your breath as soft as a baby's can you wipe your Dark Mirror free of dust can you love people and lead them without imposing your will? can you serve and govern without effort can you be the female at Heaven's Gate can you light up the world without knowledge beget things and keep them but beget without possessing keep without controlling this is Dark Virtue
|
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. up |
Thirty spokes are made one by holes in a hub, By vacancies joining them for a wheel's use; The use of clay in moulding pitchers Comes from the hollow of its absence; Doors, windows, in a house, Are used for their emptiness: Thus we are helped by what is not To use what is.
|
Thirty spokes converge on a hub but it's the emptiness that makes a wheel work pots are fashioned from clay but it's the hollow that make a pot work windows and doors are carved for a house but it's the spaces that make a house work existence makes something useful but nonexistence makes it work
|
12 |
||
| 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. 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. up |
The five colors can blind, The five tones deafen, The five tastes cloy. The race, the hunt, can drive men mad And their booty leave them no peace. Therefore a sensible man Prefers the inner to the outer eye: He has his yes, --he has his no.
|
The five colours make our eyes blind the five tones make our ears deaf the five flavours make our mouths numb riding and hunting make our minds wild hard-to-get goods make us break laws thus the rule of the sage puts the stomach ahead of the eyes thus he picks this over that
|
13 |
||
| Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind). 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? 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. up |
Favor and disfavor have been called equal worries, Success and failure have been called equal ailments. How can favor and disfavor be called equal worries? Because winning favor burdens a man With the fear of losing it. How can success and failure be called equal ailments? Because a man thinks of the personal body as self. When he no longer thinks of the personal body as self Neither failure nor success can ail him. One who knows his lot to be the lot of all other men Is a safe man to guide them, One who recognizes all men as members of his own body Is a sound man to guard them.
|
Favour and disgrace are like warnings honour and disaster are like the body and why are favour and disgrace like warnings favour means descending to gain it is like a warning to lose it is like a warning thus are favour and disgrace like warnings and why are honour and disaster like the body the reason we have disaster is because we have a body if we didn't have a body we wouldn't have disaster who honours is body as much as the world can be entrusted with the world who loves his body as much as the world can be encharged with the world
|
14 |
||
| 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. 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. 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. up |
What we look for beyond seeing And call the unseen, Listen for beyond hearing And call the unheard, Grasp for beyond reaching And call the withheld, Merge beyond understanding In a oneness Which does not merely rise and give light, Does not merely set and leave darkness, But forever sends forth a succession of living things as mysterious As the unbegotten existence to which they return. That is why men have called them empty phenomena, Meaningless images, In a mirage With no face to meet, No back to follow. Yet one who is anciently aware of existence Is master of every moment, Feels no break since time beyond time In the way life flows.
|
We look but don't see it and call it indistinct we listen but don't hear it and call it faint we reach but don't grasp it and call it ethereal three failed means to knowledge I weave into one with no light above and no shade below too fine to be named returning to nothing this is the formless form the immaterial image this is the waxing waning we meet without seeing its face we follow without seeing its back holding onto this very Way we rule this very realm and discover its ancient past this is the thread of the Way
|
15 |
||
| 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. 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. 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. 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. up |
Long ago the land was ruled with a wisdom Too fine, too deep, to be fully understood And, since it was beyond men's full understanding, Only some of it has come down to us, as in these sayings: 'Alert as a winter-farer on an icy stream,' 'Wary as a man in ambush,' 'Considerate as a welcome guest,' 'Selfless as melting ice,' 'Green as an uncut tree, 'Open as a valley,' And this one also, 'Roiled as a torrent, Why roiled as a torrent? Because when a man is in turmoil how shall he find peace Save by staying patient till the stream clears? How can a man's life keep its course If he will not let it flow? Those who flow as life flows know They need no other force: They feel no wear, they feel no tear, They need no mending, no repair.
|
The ancient masters of the Way aimed at the indiscernible and penetrated the dao you would never know them I describe them with reluctance they were careful as if crossing a river in winter cautious as if worried about neighbours reserved like guests ephemeral like melting ice simple like uncarved wood open like valleys and murky like puddles but a puddle becomes clear when it's still and stillness becomes alive when it's roused those who treasure this Way don't try to be full not trying to be full they can hide and stay hidden
|
16 |
||
| 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. 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. up |
Be utterly humble And you shall hold to the foundation of peace. Be at one with all these living things which, having arisen and flourished, Return to the quiet whence they came, Like a healthy growth of vegetation Falling back upon the root. Acceptance of this return to the root has been called 'quietism,' Acceptance of quietism has been condemned as 'fatalism.' But fatalism is acceptance of destiny And to accept destiny is to face life with open eyes, Whereas not to accept destiny is to face death blindfold. He who is open-eyed is open-minded- He who is open-minded is open-hearted, He who is open-hearted is kingly, He who is kingly is godly, He who is godly is useful, He who is useful is infinite, He who is infinite is immune, He who is immune is immortal.
|
Let limits be empty the center be still ten thousand things rise we watch them return creatures without number all return to their roots return to their roots to be still to be still to revive to revive to endure knowing how to endure is wisdom not knowing is to suffer in vain knowing how to endure is to be all-embracing all embracing means impartial impartial means the king the king means Heaven Heaven means the Way and the Way means long life life without trouble.
|
17 |
||
| 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). 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!' up |
A leader is best When people barely know that he exists, Not so good when people obey and acclaim him, Worst when they despise him. 'Fail to honor people, They fail to honor you;' But of a good leader, who talks little, When his work is done, his aim fulfilled, They will all say, 'We did this ourselves.'
|
During the High Ages people knew they were there then people loved and praised them then they feared them finally they despised them when honesty fails dishonesty prevails hesitate and guard your words when their work succeeds let people think they did it
|
18 |
||
| 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. 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. up |
When people lost sight of the way to live Came codes of love and honesty, Learning came, charity came, Hypocrisy took charge; When differences weakened family ties Came benevolent fathers and dutiful sons; And when lands were disrupted and misgoverned Came ministers commended as loyal.
|
When the Great Way disappears we meet kindness and justice when reason appears we meet great deceit when the six relations fail we meet obedience and love when the country is in chaos we meet honest officials
|
19 |
||
| 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. 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. up |
Rid of formalized wisdom and learning People would be a hundredfold happier, Rid of conventionalized duty and honor People would find their families dear, Rid of legalized profiteering People would have no thieves to fear. These methods of life have failed, all three, Here is the way, it seems to me: Set people free, As deep in their hearts they would like to be, From private greeds And wanton needs.
|
Get rid of wisdom and reason and people will live a hundred times better get rid of kindness and justice and people once more will love and obey get rid of cleverness and profit and thieves will cease to exist but these three sayings are not enough hence let this be added wear the undyed and hold the uncarved reduce self-interest and limit desires get rid of learning and problems will vanish
|
20 |
||
| 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)! 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). up |
Leave off fine learning! End the nuisance Of saying yes to this and perhaps to that, Distinctions with how little difference! Categorical this, categorical that, What slightest use are they! If one man leads, another must follow, How silly that is and how false! Yet conventional men lead an easy life With all their days feast days, A constant spring visit to the Tall Tower, While I am a simpleton, a do-nothing, Not big enough yet to raise a hand, Not grown enough to smile, A homeless, worthless waif. Men of the world have a surplus of goods, While I am left out, owning nothing. What a booby I must be Not to know my way round, What a fool! The average man is so crisp and so confident That I ought to be miserable Going on and on like the sea, Drifting nowhere. All these people are making their mark in the world, While I, pig-headed, awkward, Different from the rest, Am only a glorious infant still nursing at the breast.
|
Yes and no aren't so far apart lovely and ugly aren't so unalike what others fear we too must fear before the moon wanes everyone is gay as if they were at the Great Sacrifice or climbing a tower in spring I sit here and make no sign like a child that doesn't smile lost with no one to turn to while others enjoy more I alone seem forgotten my mind is so foolish so simple others look bright I alone seem dim others are certain I alone am confused receding like the ocean waxing without cease everyone has a goal I alone am dumb and backward for I alone choose to differ preferring still my mother's breast
|
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). up |
The surest test if a man be sane Is if he accepts life whole, as it is, Without needing by measure or touch to understand The measureless untouchable source Of its images, The measureless untouchable source Of its substances, The source which, while it appears dark emptiness, Brims with a quick force Farthest away And yet nearest at hand From oldest time unto this day, Charging its images with origin: What more need I know of the origin Than this?
|
The expression of empty virtue comes from the Tao alone the Tao as a thing waxes and wanes it waxes and wanes but inside is an image it waxes and wanes but inside is a creature it's distant and dark but inside is an essence an essence fundamentally real and inside is a heart throughout the ages its name has never changed so we might follow our fathers how do we know what our fathers were like through this
|
22 |
||
| 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. 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. That saying of the ancients that 'the partial becomes complete' was not vainly spoken:--all real completion is comprehended under it. up |
'Yield and you need not break:' Bent you can straighten, Emptied you can hold, Torn you can mend; And as want can reward you So wealth can bewilder. Aware of this, a wise man has the simple return Which other men seek: Without inflaming himself He is kindled, Without explaining himself Is explained, Without taking credit Is accredited, Laying no claim Is acclaimed And, because he does not compete, Finds peaceful competence. How true is the old saying, 'Yield and you need not break'! How completely it comes home!
|
Partial means whole crooked means straight hollow means full worn-out means new less means content more means confused thus the sage holds onto the one to use in guiding the world not watching himself he appears not displaying himself he flourishes not flattering himself he succeeds not parading himself he leads because he doesn't compete no one can compete against him the ancients who said partial means whole came close indeed becoming whole depends on this
|
23 |
||
| 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! 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. 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). up |
Nature does not have to insist, Can blow for only half a morning, Rain for only half a day, And what are these winds and these rains but natural? If nature does not have to insist, Why should man? It is natural too That whoever follows the way of life feels alive, That whoever uses it properly feels well used, Whereas he who loses the way of life feels lost, That whoever keeps to the way of life Feels at home, Whoever uses it properly Feels welcome, Whereas he who uses it improperly Feels improperly used: 'Fail to honor people, They fail to honor you.
|
Whispered words are natural a gale doesn't last all morning a squall doesn't last all day who else could make these only Heaven and Earth if Heaven and Earth can't make things last what about Man thus in whatever we do let those on the Way be one with the Way let those who succeed be one with success let those who fail be one with failure be one with success for the Way succeeds too be one with failure for the Way fails too
|
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. up |
Standing tiptoe a man loses balance, Walking astride he has no pace, Kindling himself he fails to light, Acquitting himself he forfeits his hearers, Admiring himself he does so alone. Pride has never brought a man greatness But, according to the way of life, Brings the ills that make him unfit, Make him unclean in the eyes of his neighbor, And a sane man will have none of them.
|
Who tiptoes doesn't stand who strides doesn't walk who watches himself doesn't appear who displays himself doesn't flourish who flatters himself achieves nothing who parades himself doesn't lead on the road they say too much food and a tiring pace some things are simply bad thus the Taoist avoids them
|
25 |
||
| 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. 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. 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. 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. up |
Before creation a prescience existed, Self-contained, complete, Formless, voiceless, mateless, Changeless, Which yet pervaded itself With unending motherhood. Though there can be no name for it, I have called it 'the way of life.' Perhaps I should have called it 'the fullness of life,' Since fullness implies widening into space, Implies still further widening, Implies widening until the circle is whole. In this sense The way of life is fulfilled, Heaven is fulfilled, Earth fulfilled And a fit man also is fulfilled: These are the four amplitudes of the universe And a fit man is one of them: Man rounding the way of earth, Earth rounding the way of heaven, Heaven rounding the way of life Till the circle is full.
|
Imagine a nebulous thing here before Heaven and Earth silent and elusive it stands alone not wavering it travels everywhere unharmed it could be the mother of us all not knowing its name I call it the Tao forced to name it I name it Great great means ever-flowing ever-flowing means far-reaching far-reaching means returning the Tao is great Heaven is great Earth is great the king is also great the realm contains four greats of these the king is one Man imitates Earth Earth imitates Heaven Heaven imitates the Tao the Tao imitates itself
|
26 |
||
| Gravity is the root of lightness; stillness, the ruler of movement. 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. up |
Gravity is the root of grace, The mainstay of all speed. A traveler of true means, whatever the day's pace, Remembers the provision-van And, however fine prospect be offered, is a man With a calm head. What lord of countless chariots would ride them in vain, Would make himself fool of the realm, With pace beyond rein, Speed beyond helm?
|
Heavy is the root of light still is the master of busy thus a lord might travel all day but never far from his supplies even in a guarded camp his manner is calm and aloof why would the lord of ten thousand chariots treat himself lighter than his kingdom too light he loses his base too busy he loses command
|
27 |
||
| 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.' 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.' up |
One may move so well that a foot-print never shows, Speak so well that the tongue never slips, Reckon so well that no counter is needed, Seal an entrance so tight, though using no lock, That it cannot be opened, Bind a hold so firm, though using no cord, That it cannot be untied. And these are traits not only of a sound man But of many a man thought to be unsound. A sound man is good at salvage, At seeing that nothing is lost. Having what is called insight, A good man, before he can help a bad man, Finds in himself the matter with the bad man. And whichever teacher Discounts the lesson Is as far off the road as the other, Whatever else he may know. That is the heart of it.
|
Good walking leaves no tracks good talking reveals no flaws good counting counts no beads good closing locks no locks and yet it can't be opened good tying ties no knots and yet it can't be undone thus the sage is good at saving and yet abandons no one nor anything of use this is called cloaking the light thus the good instruct the bad the bad learn from the good not honouring their teachers not cherishing their students the wise alone are perfectly blind this is called peering into the distance
|
28 |
||
| 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. 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. up |
'One who has a man's wings And a woman's also Is in himself a womb of the world' And, being a womb of the world, Continuously, endlessly, Gives birth; One who, preferring light, Prefers darkness also Is in himself an image of the world And, being an image of the world, Is continuously, endlessly The dwelling of creation; One who is highest of men And humblest also Is in himself a valley of the world, And. being a valley of the world, Continuously, endlessly Conducts the one source From which vessels may be usefully filled; Servants of the state are such vessels, To be filled from undiminishing supply.
|
Recognize the male but hold onto the female and be the world's maid being the world's maid don't lose your ancient virtue not losing your ancient virtue be a newborn child again recognize the pure but hold onto the defiled and be the world's valley being the world's valley be filled with ancient virtue being filled with ancient virtue be uncarved wood again recognize the white but hold onto the black and be the world's guide being the world's guide don't stray from the ancient virtue not straying from ancient virtue be without limits again uncarved wood can be split to make tools the sage makes it his chief official a master tailor doesn't cut
|
29 |
||
| 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. 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. up |
Those who would take over the earth And shape it to their will Never, I notice, succeed. The earth is like a vessel so sacred That at the mere approach of the profane It is marred And when they reach out their fingers it is gone. For a time in the world some force themselves ahead And some are left behind, For a time in the world some make a great noise And some are held silent, For a time in the world some are puffed fat And some are kept hungry, For a time in the world some push aboard And some are tipped out: At no time in the world will a man who is sane Over-reach himself, Over-spend himself, Over-rate himself.
|
Trying to govern the world with force I see this not succeeding the world is a spiritual thing it can't be forced to force it is to harm it to control it is to lose it sometimes things lead sometimes they follow sometimes blow hot sometimes blow cold sometimes expand sometimes collapse therefore the sage avoids extremes avoids extravagance avoids excess
|
30 |
||
| 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. Wherever a host is stationed, briars and thorns spring up. In the sequence of great armies there are sure to be bad years. 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. 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. up |
One who would guide a leader of men in the uses of life Will warn him against the use of arms for conquest. Weapons often turn upon the wielder, An army's harvest is a waste of thorns, Conscription of a multitude of men Drains the next year dry. A good general, daring to march, dares also to halt, Will never press his triumph beyond need. What he must do he does but not for glory, What he must do he does but not for show, What he must do he does but not for self; He has done it because it had to be done, Not from a hot head. Let life ripen and then fall, Force is not the way at all: Deny the way of life and you are dead.
|
Use the Tao to help your king don't use weapons to rule the land such things soon return where armies camp brambles grow best to win then stop don't make use of force win but don't be proud win but don't be vain win but don't be cruel win when you have no choice this is to win without force virility means old age this isn't the Tao what isn't the Tao ends early
|
31 |
||
| 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. 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. 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. up |
Even the finest arms are an instrument of evil, A spread of plague, And the way for a vital man to go is not the way of a soldier. But in time of war men civilized in peace Turn from their higher to their lower nature. Arms are an instrument of evil, No measure for thoughtful men Until there fail all other choice But sad acceptance of it. Triumph is not beautiful. He who thinks triumph beautiful Is one with a will to kill, And one with a will to kill Shall never prevail upon the world. It is a good sign when man's higher nature comes forward, A bad sign when his lower nature comes forward, When retainers take charge And the master stays back As in the conduct of a funeral. The death of a multitude is cause for mourning: Conduct your triumph as a funeral.
|
Weapons are not auspicious tools some things are simply bad thus the Taoist shuns them in peace the ruler honours the left in war he honours the right weapons are not auspicious weapons are not a ruler's tools he wields them when he has no choice dispassion is the best thus he does not beautify them he who beautifies them enjoys killing others he who enjoys killing others achieves no worldly rule thus we honour the left for joy we honour the right for sorrow the left is where the adjutant stands the commander on the right which means at a funeral when you kill another honour him with your tears when the battle is won treat it as a wake the first distinction gives us names after we have names we should know restraint who knows restraint knows no trouble
|
32 |
||
| The Tao, considered as unchanging, has no name. 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. 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. 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. The relation of the Tao to all the world is like that of the great rivers and seas to the streams from the valleys. up |
Existence is infinite, not to be defined; And, though it seem but a bit of wood in your hand, to carve as you please, It is not to be lightly played with and laid down. When rulers adhered to the way of life, They were upheld by natural loyalty: Heaven and earth were joined and made fertile, Life was a freshness of rain, Subject to none, Free to all. But men of culture came, with their grades and their distinctions; And as soon as such differences had been devised No one knew where to end them, Though the one who does know the end of all such differences Is the sound man: Existence Might be likened to the course Of many rivers reaching the one sea.
|
The Tao has never had a name simple and though small no one can command it if a lord upheld it the world would be his guest when Heaven joins with Earth they bestow sweet dew no one gives the order it comes down to all to picture the Tao in the world imagine rivers and the sea
|
33 |
||
| 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. He who does not fail in the requirements of his position, continues long; he who dies and yet does not perish, has longevity. up |
Knowledge studies others, Wisdom is self-known; Muscle masters brothers, Self-mastery is bone; Content need never borrow, Ambition wanders blind: Vitality cleaves to the marrow Leaving death behind.
|
Who knows others is perceptive who knows himself is wise who conquers others is forceful who conquers himself is strong who knows contentment is wealthy who strives hard succeeds who doesn't lose his place endures who dies but doesn't perish lives on
|
34 |
||
| All-pervading is the Great Tao! It may be found on the left hand and on the right. 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. 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. up |
Bountiful life, letting anyone attend, Making no distinction between left or right. Feeding everyone, refusing no one, Has not provided this bounty to show how much it owns, Has not fed and clad its guests with any thought of claim; And, because it lacks the twist Of mind or body in what it has done, The guile of head or hands, Is not always respected by a guest. Others appreciate welcome from the perfect host Who, barely appearing to exist, Exists the most.
|
The Tao drifts it can go left or right everything lives by its grace but it doesn't speak when its work succeeds it makes no claim it has no desires shall we call it small everything turns to it but it wields no control shall we call it great therefore the sage never acts great thus he can do great things
|
35 |
||
| 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. 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. up |
If the sign of life is in your face He who responds to it Will feel secure and fit As when, in a friendly place, Sure of hearty care, A traveler gladly waits. Though it may not taste like food And he may not see the fare Or hear a sound of plates, How endless it is and how good!
|
Hold up the Great Image and the world will come and be beyond harm safe serene and at one fine food and song detain passing guests when the Tao speaks it's senseless and plain we look and don't see it we listen and don't hear it
|
36 |
||
| 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).' The soft overcomes the hard; and the weak the strong. Fishes should not be taken from the deep; instruments for the profit of a state should not be shown to the people. up |
He who feels punctured Must once have been a bubble, He who feels unarmed Must have carried arms, He who feels belittled Must have been consequential, He who feel5 deprived Must have had privilege, Whereas a man with insight Knows that to keep under is to endure. What happens to a fish pulled out of a pond? Or to an implement of state pulled out of a scabbard? Unseen, they survive.
|
What you would shorten you should therefore lengthen what you would weaken you should therefore strengthen what you would topple you should therefore raise what you would take you should therefore give this is called hiding the light the weak conquering the strong fish can't survive out of the deep as state's greatest tool is not meant to be shown
|
37 |
||
| The Tao in its regular course does nothing (for the sake of doing it), and so there is nothing which it does not do. If princes and kings were able to maintain it, all things would of themselves be transformed by them. 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. up |
The way to use life is to do nothing through acting, The way to use life is to do everything through being. When a leader knows this, His land naturally goes straight. And the world's passion to stray from straightness Is checked at the core By the simple unnamable cleanness Through which men cease from coveting, And to a land where men cease from coveting Peace comes of course.
|
The Tao never does a thing yet there is nothing it doesn't do if a ruler could uphold it people by themselves would change and changing if their desires stirred he would make them still with simplicity that has no name stilled by nameless simplicity they would not desire and not desiring be at peace the world would fix itself
|
38 |
||
| (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). (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. (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. (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. 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. 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. 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. up |
A man of sure fitness, without making a point of his fitness, Stays fit; A man of unsure fitness, assuming an appearance of fitness, Becomes unfit. The man of sure fitness never makes an act of it Nor considers what it may profit him; The man of unsure fitness makes an act of it And considers what it may profit him. However a man with a kind heart proceed, He forgets what it may profit him; However a man with a just mind proceed, He remembers what it may profit him; However a man of conventional conduct proceed, if he be not complied with Out goes his fist to enforce compliance. Here is what happens: Losing the way of life, men rely first on their fitness; Losing fitness, they turn to kindness; Losing kindness, they turn to justness; Losing justness, they turn to convention. Conventions are fealty and honesty gone to waste, They are the entrance of disorder. False teachers of life use flowery words And start nonsense. The man of stamina stays with the root Below the tapering, Stays with the fruit Beyond the flowering: He has his no and he has his yes.
|
Higher Virtue is not virtuous thus it possesses virtue Lower Virtue is not without virtue thus it possesses no virtue Higher Virtue lacks effort and the thought of effort Higher Kindness involves effort but not the thought of effort Higher Justice involves effort and the thought of effort Higher Ritual involves effort but no response until it threatens and compels when the Way is lost virtue appears when virtue is lost kindness appears when kindness is lost justice appears when justice is lost ritual appears ritual marks the waning of belief and onset of confusion augury is the flower of the Way and beginning of delusion thus the great choose thick over thin the fruit over the flower therefore they pick this over that
|
39 |
||
| 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). 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. 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. up |
The wholeness of life has, from of old, been made manifest in its parts: Clarity has been made manifest in heaven, Firmness in earth, Purity in the spirit, In the valley conception, In the river procreation; And so in a leader ate the people made manifest For wholeness of use. But for clarity heaven would be veiled, But for firmness earth would have crumbled, But for purity spirit would have fumbled, But for conception the valley would have failed, But for procreation the river have run dry; So, save for the people, a leader shall die: Always the low carry the high On a root for growing by. What can stand lofty with no low foundation? No wonder leaders of a land profess Their stature and their station To be servitude and lowliness! If rim and spoke and hub were not, Where would be the chariot? Who will prefer the jingle of jade pendants if He once has heard stone growing in a cliff!
|
Of things that became one in the past Heaven became one and was clear Earth became one and was still spirits became one and were active streams became one and were full kings became one and ruled the world but by implication Heaven would crack if it were always clear Earth would crumble if it were always still spirits would fail if they were always active streams would dry up if they were always full kings would fall if they were always high and noble thus the noble is based on the humble the high is founded on the low thus do kings refer to themselves as orphaned widowed and destitute but this is the basis of humility counting a carriage as no carriage at all not wanting to clink like jade they clunk like rocks
|
40 |
||
| The movement of the Tao By contraries proceeds; And weakness marks the course Of Tao's mighty deeds. All things under heaven sprang from It as existing (and named); that existence sprang from It as non-existent (and not named). up |
Life on its way returns into a mist, Its quickness is its quietness again: Existence of this world of things and men Renews their never needing to exist.
|
The Tao moves the other way the Tao works through weakness the things of this world come from something something comes from nothing
|
41 |
||
| 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. 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.' 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. up |
Men of stamina, knowing the way of life, Steadily keep to it; Unstable men, knowing the way of life, Keep to it or not according to occasion; Stupid men, knowing the way of life And having once laughed at it, laugh again the louder. If you need to be sure which way is right, you can tell by their laughing at it. They fling the old charges: 'A wick without oil,' 'For every step forward a step or two back.' To such laughers a level road looks steep, Top seems bottom, 'White appears black, 'Enough is a lack,' Endurance is a weakness, Simplicity a faded flower. But eternity is his who goes straight round the circle, Foundation is his who can feel beyond touch, Harmony is his who can hear beyond sound, Pattern is his who can see beyond shape: Life is his who can tell beyond words Fulfillment of the unfulfilled.
|
When a great person hears of the Way he follows it with devotion when an average person hears of the Way he doesn't know if it's real or not when a small person hears of the Way he laughs out loud if he didn't laugh it wouldn't be the Way hence these sayings arose the brightest path seems dark the quickest path seems slow the smoothest path seems rough the highest virtue low the whitest white pitch- black the greatest virtue wanting the staunchest virtue timid the truest truth uncertain the perfect square lacks corners the perfect tool does nothing the perfect sound is hushed the perfect form is shapeless the Tao is hidden and has no name but because it's the Tao it knows how to start and how to finish
|
42 |
||
| 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. 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. 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. up |
Life, when it came to be, Bore one, then two, then three Elements of things; And thus the three began -Heaven and earth and man- To balance happenings: Cool night behind, warm day ahead, For the living, for the dead. Though a commoner be loth to say That he is only common clay, Kings and princes often state How humbly they are leading, Because in true succeeding High and low correlate. It is an ancient thought, Which many men have taught, That he who over-reaches And tries to live by force Shall die thereby of course, And is what my own heart teaches.
|
The Tao gives birth to one one gives birth to two two gives birth to three three gives birth to ten thousand things ten thousand things with yin at their backs and yang in their embrace and breath between for harmony what the world hates to be orphaned widowed or destitute kings use for their titles thus some gain by losing others lose by gaining thus what people teach I teach too tyrants never choose their deaths this becomes my teacher
|
43 |
||
| 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). There are few in the world who attain to the teaching without words, and the advantage arising from non-action. up |
As the soft yield of water cleaves obstinate stone, So to yield with life solves the insoluble: To yield, I have learned, is to come back again. But this unworded lesson, This easy example, Is lost upon men.
|
The weakest thing in the world excels the strongest thing in the world what doesn't exist finds room where there is none thus we know doing nothing succeeds teaching without words succeeding without effort few in the world can equal this
|
44 |
||
| 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? Thus we may see, Who cleaves to fame Rejects what is more great; Who loves large stores Gives up the richer state. Who is content Needs fear no shame. Who knows to stop Incurs no blame. From danger free Long live shall he. up |
Which means more to you, You or your renown? Which brings more to you, You or what you own? And which would cost you more If it were gone? The niggard pays, The miser loses. The least ashamed of men Goes back if he chooses: He knows both ways, He starts again.
|
Which is more vital fame or health which is more precious health or riches which is more harmful loss or gain the deeper the love the higher the cost the bigger the treasure the greater the loss who knows contentment suffers no shame who knows restraint encounters no trouble
|
45 |
||
| 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. Constant action overcomes cold; being still overcomes heat. Purity and stillness give the correct law to all under heaven. up |
A man's work, however finished it seem, Continues as long as he live; A man, however perfect he seem, Is needed as long as he live: As long as truth appears falsity, The seer a fool, The prophet a dumb lout, If you want to keep warm keep stirring about, Keep still if you want to keep cool, And in all the world one day no doubt Your way shall be the rule.
|
The greatest thing seems incomplete yet it never wears out the fullest thing seems empty yet it never runs dry the straightest thing seems crooked the cleverest thing seems clumsy the richest thing seems poor activity overcomes cold stillness overcomes heat who can be perfectly still is able to govern the world
|
46 |
||
| 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. 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. up |
In a land where the way of life is understood Race-horses are led back to serve the field; In a land where the way of life is not understood War-horses are bred on the autumn yield. Owning is the entanglement, Wanting is the bewilderment, Taking is the presentiment: Only he who contains content Remains content.
|
When the Tao prevails courier horses manure fields instead of roads when the Tao fails war-horses are raised on the border no crime is worse than yielding to desire no wrong is greater than discontent no curse is crueller than getting what you want the contentment of being content is true contentment indeed
|
47 |
||
| 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. 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. up |
There is no need to run outside For better seeing, Nor to peer from a window. Rather abide At the center of your being; For the more you leave it, the less you learn. Search your heart and see If he is wise who takes each turn: The way to do is to be.
|
Without going out his door he knows the whole world without looking out his window he knows the Way of Heaven the farther people go the less people know therefore the sage knows without moving names without seeing succeeds without trying
|
48 |
||
| 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). 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. 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. up |
A man anxious for knowledge adds more to himself every minute; A man acquiring life loses himself in it, Has less and less to bear in mind, Less and less to do, Because life, he finds, is well inclined, Including himself too. Often a man sways the world like a wind But not by deed; And if there appear to you to be need Of motion to sway it, it has left you behind.
|
Those who seek learning gain every day those who seek the Way lose every day they lose and they lose until they find nothing to do nothing to do means nothing not dome who rules the world isn't busy if someone is busy he can't rule the world
|
49 |
||
| The sage has no invariable mind of his own; he makes the mind of the people his mind. 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. 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. up |
A sound man's heart is not shut within itself But is open to other people's hearts: I find good people good, And I find bad people good If l am good enough; I trust men of their word, And I trust liars If I am true enough; I feel the heart-heats of others Above my own If I am enough of a father, Enough of a son.
|
The sage has no mind of his own his mind is the mind of the people to the good he is good to the bad he is good until they become good to the true he is true to the false he is true until they become true in the world the sage withdraws with others he merges his mind people open their ears and eyes the sage covers them up
|
50 |
||
| Men come forth and live; they enter (again) and die. Of every ten three are ministers of life (to themselves); and three are ministers of death. 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. 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. up |
Death might appear to be the issue of life, Since for every three out of ten being born Three out of ten are dying. Then why Should another three out of ten continue breeding death? By use of sheer madness to multiply. But there is one out of ten, they say, so sure of life That tiger and wild bull keep clear of his inland path. Weapons turn from him on the battle-field, No bull-horn could tell where to gore him, No tiger-claw where to tear him, No weapon where to enter him. And why? Because he has no death to die.
|
Appearing means life disappearing means death thirteen are the followers of life thirteen are the followers of death but people living to live join the land of death's thirteen and why because they live to live it's said that those who guard life well aren't injured by soldiers in battle or harmed by rhinos or tigers in the wild for rhinos have nowhere to sink their horns tigers have nowhere to sink their claws and soldiers have nowhere to sink their blades and why because for them there is no land of death
|
51 |
||
| 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. This honouring of the Tao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute. 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. 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. up |
Existence having born them And fitness bred them, While matter varied their forms And breath empowered them, All created things render, to the existence and fitness they depend on, An obedience Not commanded but of course. And since this is the way existence bears issue And fitness raises, attends, Shelters, feeds and protects, D0 you likewise Be parent, not possessor, Attendant, not master, Be concerned not with obedience but with benefit, And you are at the core of living.
|
The Way begets them Virtue keeps them matter shapes them usage completes them thus do all things honour the Way and glorify Virtue the honour of the Way the glory of Virtue and not conferred but always so the Way begets and keeps them cultivates and trains them steadies and adjusts them nurtures and protects them but begets without possessing acts without presuming and cultivates without controlling this is called Dark Virtue
|
52 |
||
| (The Tao) which originated all under the sky is to be considered as the mother of them all. 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. 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. 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. 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. up |
The source of life Is as a mother. Be fond of both mother and children but know the mother dearer And you outlive death. Curb your tongue and senses And you are beyond trouble, Let them loose And you are beyond help. Discover that nothing is too small for clear vision, Too insignificant for tender strength~ Use outlook And insight, Use them both And you are immune: For you have witnessed eternity.
|
The world has a maiden she becomes the world's mother who knows the mother understands the child who understands the child keeps the mother safe and lives without trouble who blocks the opening who closes the gate lives without toil who unblocks the opening who meddles in affairs lives without hope who sees the small has vision who protects the weak has strength who uses his light who trusts his vision lives beyond death this is the Hidden Immortal
|
53 |
||
| 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. The great Tao (or way) is very level and easy; but people love the by-ways. 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! up |
If I had any learning Of a highway wide and fit, Would I lose it at each turning? Yet look at people spurning Natural use of it! See how fine the palaces And see how poor the farms, How bare the peasants' granaries While gentry wear embroideries Hiding sharpened arms, And the more they have the more they seize, How can there be such men as these Who never hunger, never thirst, Yet eat and drink until they burst! There are other brigands, but these are the worst Of all the highway's harms.
|
Were I sufficiently wise I would follow the Great Way and only fear going astray the Great Way is smooth but people love byways their palaces are spotless their fields are overgrown and their granaries are empty they wear fine clothes they carry sharp swords they tire of food and drink and possess more than they need this is called robbery and robbery is not the Way
|
54 |
||
| 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. 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. 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. How do I know that this effect is sure to hold thus all under the sky? By this (method of observation). up |
'Since true foundation cannot fail But holds as good as new, Many a worshipful son shall hail A father who lived true.' Realized in one man, fitness has its rise; Realized in a family, fitness multiplies; Realized in a village, fitness gathers weight; Realized in a country, fitness becomes great; Realized in the world, fitness fills the skies. And thus the fitness of one man You find in the family he began, You find in the village that accrued, You find in the country that ensued, You find in the world's whole multitude. How do I know this integrity? Because it could all begin in me.
|
What is planted right is not uprooted what is held right is not ripped away future generations worship it forever cultivated in thee self virtue becomes real cultivated in the family virtue multiplies cultivated in the village virtue increases cultivated in the state virtue prospers cultivated in the world virtue abounds thus view the self through the self view the family through the family view the village through the village view the state through the state view the world through the world how do we know what the world is like through this
|
55 |
||
| 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. (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). 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.) 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. up |
He whom life fulfills, Though he remains a child, Is immune to the poisonous sting Of insects, to the ravening Of wild beasts or to vultures' bills. He needs no more bone or muscle than a baby's for sure hold. Without thought of joined organs, he is gender Which grows firm, unfaltering. Though his voice should cry out at full pitch all day, it would not rasp but would stay tender Through the perfect balancing Of a man at endless ease with everything Because of the true life that he has led. To try for more than this bodes ill. It is said, 'there's a way where there's a will;' But let life ripen and then fall. Willis not the way at all: Deny the way of life and you are dead.
|
He who contains virtue in abundance resembles a newborn child wasps don't sting him beasts don't claw him birds of prey don't carry him off his bones are weak and his tendons are soft and yet his grip is firm he hasn't known the union of sexes and yet his penis is stiff so full of essence is he he cries all day yet ever gets hoarse so full of breath is he who knows how to breath endures who knows how to endure is wise who lengthens his life tempts luck who breathes with his will is strong but virility means old age this isn't the Way what isn't the Way ends early
|
56 |
||
| 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. 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.' (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. up |
Those who know do not tell, Those who tell do not know. Not to set the tongue loose But to curb it, Not to have edges that catch But to remain untangled, Unblinded, Unconfused, Is to find balance, And he who holds baiance beyond sway of love or hate, Beyond reach of profit or loss, Beyond care of praise or blame, Has attained the highest post in the world.
|
Those who know don't talk those who talk don't know seal the opening close the gate dull the edge untie the tangle soften the light join the dust this is called the Dark Union it can't be embraced it can't be abandoned it can't be helped it can't be harmed it can't be exalted it can't be debased thus does the world exalt it
|
57 |
||
| 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. 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. 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.' up |
A realm is governed by ordinary acts, A battle is governed by extraordinary acts; The world is governed by no acts at all. And how do I know? This is how I know. Act after act prohibits Everything but poverty, Weapon after weapon conquers Everything but chaos, Business after business provides A craze of waste, Law after law breeds A multitude of thieves. Therefore a sensible man says: If I keep from meddling with people, they take care of themselves, If I keep from commanding people, they behave themselves, If I keep from preaching at people, they improve themselves, If I keep from imposing on people, they become themselves.
|
Use direction to govern a country use indirection to fight a war use inaction to rule the world how do we know this works the greater the prohibitions the poorer the people the sharper the weapons the darker the realm the smarter the scheme the stranger the outcome the finer the treasure the thicker the thieves thus the sage declares I change nothing and the people transform themselves I stay still and the people adjust themselves I do nothing and the people enrich themselves I want nothing and the people simplify themselves
|
58 |
||
| 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? 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. 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. up |
The less a leader does and says The happier his people, The more a leader struts and brags The sorrier his people. Often what appears to be unhappiness is happiness And what appears to be happiness is unhappiness. Who can see what leads to what When happiness appears and yet is not, When what should he is nothing but a mask Disguising what should not be? Who can but ask An end to such a stupid plot! Therefore a sound man shall so square the circle And circle the square as not to injure, not to impede: The glow of his life shall not daze, It shall lead.
|
Where government stands aloof the people open up where government steps in the people slip away happiness rests in misery misery hides in happiness who knows where they end there is no direction direction turns into indirection good turns into evil the people have been lost for a long long time thus the sage is an edge that doesn't cut a point that doesn't pierce a line that doesn't extend a light that doesn't blind
|
59 |
||
| For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation. 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. 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. up |
To lead men and serve heaven, weigh the worth Of the one source: Use the single force Which doubles the strength of the strong By enabling man to go right, disabling him to go wrong, Be so charged with the nature of life that you give your people birth, That you mother your land, are the fit And ever-iving root of it: The seeing.root, whose eye is infinite.
|
In governing people and caring for Heaven nothing surpasses economy economy means planning ahead planning ahead means accumulating virtue accumulating virtue means overcoming all overcoming all means knowing no limit
knowing no limit means guarding the realm |
60 |
||
| Governing a great state is like cooking small fish. 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. When these two do not injuriously affect each other, their good influences converge in the virtue (of the Tao). up |
Handle a large kingdom with as gentle a touch as if you were cooking small fish. If you manage people by letting them alone, Ghosts of the dead shall not haunt you. Not that there are no ghosts But that their influence becomes propitious In the sound existence of a living man: There is no difference between the quick and the dead, They are one channel of vitality.
|
Ruling a great state is like cooking a small fish when you govern the world with the Tao spirits display no powers Not that they don't have power, But their power will not harm people. Inasmuch as none of them harms anybody, Therefore virtue belongs to them both.
|
61 |
||
| 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. (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. 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. 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. up |
A large country is the low level of interflowing rivers. It draws people to the sea-end of a valley As the female draws the male, Receives it into absorbing depth Because depth always absorbs. And so a large country, inasfar as it is deeper than a small country, Absorbs the small- Or a small country, inasfar as it is deeper than a large country, Absorbs the large. Some countnes consciously seek depth into which to draw others. Some countries naturally have depth into which to draw others: A large country needs to admit, A small country needs to emit, And so each country can naturally have what it needs If the large country submit.
|
The great state is a watershed the confluence of the world the female of the world through stillness the female conquers the male in order to be still she needs to be lower the great state that is lower governs the small state the small state that is lower is governed by the great state some lower themselves to govern some lower themselves to be governed the great state's only desire is to unite and lead others the small state's only desire is to join and serve others for both to achieve their desire the greater needs to be lower
|
62 |
||
| 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. (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. 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. 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. up |
Existence is sanctuary: It is a good man's purse, It is also a bad man's keep. Clever performances come dear or cheap, Goodness comes free; And how shall a man who acts better deny a man who acts worse This right to be. Rather, when an emperor is crowned, let the three Ministers whom he appoints to receive for him fine horses and gifts of jade Receive for him also the motionless gift of integrity, The gift prized as highest by those ancients who said, 'Only pursue an offender to show him the way.' What men in all the world could have more wealth than they?
|
The Tao is creation's sanctuary treasured by the good it keeps the bad alive beautiful words might be the price noble deeds might be the gift how can we abandon people who are bad thus when emperors are enthroned or ministers installed though there be great discs of jade followed by teams of horses they don't rival one who sits and offers up this Way why the ancients exalted it did they not proclaim who searches thereby finds who errs thereby escapes thus the world exalts it
|
63 |
||
| (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. (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. 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. up |
Men knowing the way of life Do without acting, Effect without enforcing, Taste without consuming; 'Through the many they find the few, Through the humble the great;' They 'respect their foes,' They 'face the simple fact before it becomes involved, Solve the small problem before it becomes big.' The most involved fact in the world Could have been faced when it was simple, The biggest problem in the world Could have been solved when it was small. The simple fact that he finds no problem big Is a sane man's prime achievement. If you say yes too quickly You may have to say no, If you think things are done too easily You may find them hard to do: If you face trouble sanely It cannot trouble you.
|
Act without acting work without working taste without tasting great or small many or few repay each wrong with virtue plan for the hard while it's easy work on the great while it's small the hardest task in the world begins easy the greatest goal in the world begins small therefore the sage never acts great he thus achieves great things who quickly agrees is seldom trusted who makes it all easy finds it all hard therefore the sage makes everything hard he thus finds nothing hard
|
64 |
||
| 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. 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. 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. 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). up |
Before it move, hold it, Before it go wrong, mould it, Drain off water in winter before it freeze, Before weeds grow, sow them to the breeze. You can deal with what has not happened, can foresee Harmful events and not allow them to be. Though-- as naturally as a seed becomes a tree of arm-wide girth- There can rise a nine-tiered tower from a man's handful of earth Or here at your feet a thousand-mile journey have birth, Quick action bruises, Quick grasping loses. Therefore a sane man's care is not to exert One move that can miss, one move that can hurt. Most people who miss, after almost winning, Should have 'known the end from the beginning.' A sane man is sane in knowing what things he can spare, In not wishing what most people wish, In not reaching for things that seem rare. The cultured might call him heathenish, This man of few words, because his one care Is not to interfere but to let nature renew The sense of direction men undo.
|
It's easy to rule while it's peaceful it's east to plan before it arrive it's easy to break while it's fragile it's easy to disperse while it's small act before it exists govern before it rebels as giant tree grows from the tiniest shoot a great tower rises from a basket of dirt a thousand mile journey begins at your feet but to act is to fail to control is to lose therefore the sage doesn't act he thus doesn't fail he doesn't control he thus doesn't lose when people pursue a task they always fail near the end care at the end as well as the start means an end to failure the sage thus seeks what no one seeks he doesn't prize hard to-get-goods he studies what no one studies he turns to what others pass by to help all things be natural he thus dares not act
|
65 |
||
| 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. 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. 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. up |
Sound old rulers, it is said, Left people to themselves, instead Of wanting to teach everything And start the people arguing. With mere instruction in command, So that people understand Less than they know, woe is the land; But happy the land that is ordered so That they understand more than they know. For everyone's good this double key Locks and unlocks equally. If modern man would use it, he Could find old wisdom in his heart And clear his vision enough to see From start to finish and finish to start The circle rounding perfectly.
|
The ancient masters of the Way tried not to enlighten but to keep men in the dark what makes the people hard to rule is knowledge who rules the realm with knowledge spreads evil in the realm who rules without knowledge spreads virtue in the realm who understands these two understands the universal key this is called Dark Virtue Dark Virtue goes deep goes far goes the other way until it reaches perfect harmony
|
66 |
||
| 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. 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. 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. up |
Why are rivers and seas lords of the waters? Because they afford the common level And so become lords of the waters. The common people love a sound man Because he does not talk above their level, Because, though he lead them, He follows them, He imposes no weight on them; And they in turn, because he does not impede them, Yield to him, content: People never tire of anyone Who is not bent upon comparison.
|
The reason the sea can govern a hundred rivers is because it has mastered being lower thus it can govern a hundred rivers thus if the sage would be above the people he should speak as if he were below them if he would be before them he should act as though he were behind them thus when the sage is above the people are not burdened when he is in front the people are not hindered the world never wearies of pushing him forward because he doesn't struggle no one can struggle against him
|
67 |
||
| 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! 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. 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. 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. up |
Everyone says that my way of life is the way of a simpleton. Being largely the way of a simpleton is what makes it worth while. If it were not the way of a simpleton It would long ago have been worthless, These possessions of a simpleton being the three I choose And cherish: To care, To be fair, To be humble. When a man cares he is unafraid When he is fair he leaves enough for others, When he is humble he can grow; Whereas if, like men of today, he be bold without caring, Self-indulgent without sharing, Self-important without shame, He is dead. The invincible shield Of caring Is a weapon from the sky Against being dead.
|
The world calls me great great but useless because I am great I am useless if I were of use I would have stayed small but I possess three treasures I treasure and uphold first is compassion second is austerity third is reluctance to excel because I am compassionate I can be valiant because I am austere I can be extravagant because I am reluctant to excel I can be chief of all tools if I renounced compassion for valour austerity for extravagance reluctance for supremacy I would die compassion wins every battle and outlasts every attack what Heaven creates let compassion protect
|
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.' up |
The best captain does not plunge headlong Nor is the best soldier a fellow hot to fight. The greatest victor wins without a battle: He who overcomes men understands them. There is a quality of quietness Which quickens people by no stress: 'fellowship with heaven,' as of old, Is fellowship with man and keeps its hold.
|
In ancient times the perfect officer wasn't armed the perfect warrior wasn't angry the perfect victor wasn't hostile the perfect commander acted humble this is the virtue of nonaggression this is using the strength of others this is uniting with Heaven which was the ancient end
|
69 |
||
| 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. 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. up |
The handbook of the strategist has said: 'Do not invite the fight, accept it instead,' 'Better a foot behind than an inch too far ahead,' Which means: Look a man straight in the face and make no move, Roll up your sleeve and clench no fist, Open your hand and show no weapon, Bare your breast and find no foe. But as long as there be a foe, value him, Respect him, measure him, be humble toward him; Let him not strip from you, however strong he be, Compassion, the one wealth which can afford him.
|
In warfare there is a saying rather than a host better to be a guest rather than advance an inch better to retreat a foot this means to form no column to wear no armour to brandish no weapon to repulse no enemy no fate is worse than to have no enemy without an enemy we would lose our treasure thus when opponents are evenly matched the remorseful one prevails
|
70 |
||
| 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. 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. 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. up |
My way is so simple to feel, so easy to apply, That only a few will feel it or apply it. If it were not the lasting way, the natural way to try, If it were a passing way, everyone would try it. But however few shall go my way Or feel concerned with me, Some there are and those are they Who witness what they see: Sanity is a haircloth sheath With a jewel underneath.
|
My words are easy to understand easy to employ but no one can understand them no one can employ them words have an ancestor deeds have a master because they have no understanding people fail to understand me rare are they who understand me thus I am exalted the sage therefore wears coarse cloth and keeps his jade inside
|
71 |
||
| 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. 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. up |
A man who knows how little he knows is well, A man who knows how much he knows is sick. If, when you see the symptoms, you can tell, Your cure is quick. A sound man knows that sickness makes him sick And before he catches it his cure is quick.
|
To understand yet not understand is transcendence not to understand yet understand is affliction the reason the sage is not afflicted is because he treats affliction as affliction hence he is not afflicted
|
72 |
||
| When the people do not fear what they ought to fear, that which is their great dread will come on them. Let them not thoughtlessly indulge themselves in their ordinary life; let them not act as if weary of what that life depends on. It is by avoiding such indulgence that such weariness does not arise. 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. up |
Upon those who defy authority It shall be visited, But not behind prison walls Nor through oppression of their kin; Men sanely led Are not led by duress. To know yourself and not show yourself, To think well of yourself and not tell of yourself, Be that your no and your yes.
|
When people no longer fear authority a greater authority will appear don't restrict where people dwell don't repress how people live if they aren't repressed they won't protest thus the sage knows himself but doesn't reveal himself he loves himself but doesn't exalt himself thus he picks this over that
|
73 |
||
| 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). 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. up |
A man with outward courage dares to die, A man with inward courage dares to live; But either of these men Has a better and a worse side than the other. And who can tell exactly to which qualities heaven objects? Heaven does nothing to win the day, Says nothing-Is echoed, Orders nothing-Is obeyed, Advises nothing-Is right: And which of us, seeing that nothing is outside the vast Wide-meshed net of heaven, knows just how it is cast?
|
Daring to act means death daring not to act means life of these two one benefits one harms what Heaven hates who knows the reasons the Way of Heaven wins easily without a fight answers wisely without a word comes quickly without a summons plans ingeniously without a thought the Net of Heaven is all-embracing it mesh is wide but nothing escapes
|
74 |
||
| 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? 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! up |
People starve If taxes eat their grain, And the faults of starving people Are the fault of their rulers. That is why people rebel. Men who have to fight for their living And are not afraid to die for it Are higher men than those who, stationed high, Are too fat to dare to die.
|
If people no longer fear death why do we threaten to kill them and if others fear death and still act perverse and we catch and kill them who else will dare as long as people fear death the executioner will exist to kill in the executioner's place is to take the carpenter's place who takes the carpenter's place is bound to hurt his hands
|
75 |
||
| The people suffer from famine because of the multitude of taxes consumed by their superiors. It is through this that they suffer famine. 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. 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. up |
Death is no threat to people Who are not afraid to die; But even if these offenders feared death all day, Who should be rash enough To act as executioner? Nature is executioner. When man usurps the place, A carpenter's apprentice takes the place of the master: And 'an apprentice hacking with the master's axe May slice his own hand.'
|
The reason the people are hungry is because those above levy so many taxes thus the people are hungry the reason the people are hard to rule is because those above are so forceful thus the people are hard to rule the reason people think little of death is because those above think so much of life thus the people think little of death meanwhile those who do nothing to live are more esteemed than those who love life
|
76 |
||
| 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. Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life. 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.) Therefore the place of what is firm and strong is below, and that of what is soft and weak is above. up |
Man, born tender and yielding, Stiffens and hardens in death. All living growth is pliant, Until death transfixes it. Thus men who have hardened are 'kin of death' And men who stay gentle are 'kin of life.' Thus a hard-hearted army is doomed to lose. A tree hard-fleshed is cut down: Down goes the tough and big, Up comes the tender sprig.
|
When people are born they are soft and supple when they perish they are hard and
stiff |
77 |
||
| 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. 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. Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of the Tao! 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. up |
Is not existence Like a drawn bow? The ends approach, The height shortens, the narrowness widens. True living would take from those with too much Enough for those with too little, Whereas man exacts from those with too little Still more for those with too much. Now what man shall have wealth enough to share with all men Save one who can freely draw from the common means? A sane man needs no better support, no richer reward, Than this common means, Through which he is all men's equal.
|
The Way of Heaven is like stringing a bow pulling sown the high lifting up the low shortening the long lengthening the short the Way of Heaven takes from the long and supplements the short unlike the Way of Man taking from the short and giving to the long who can find the long and give it to the world only those who find the Way thus the sage does not presume on what he does or claim what he achieves thus he chooses to hide his skill
|
78 |
||
| 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. 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. 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.' Words that are strictly true seem to be paradoxical. up |
What is more fluid, more yielding than water? Yet back it comes again, wearing down the rigid strength Which cannot yield to withstand it. So it is that the strong are overcome by the weak, The haughty by the humble. This we know But never learn, So that when wise men tell us, 'He who bites the dust Is owner of the earth, He who is scapegoat Is king,' They seem to twist the truth.
|
Nothing in the world is weaker than water but against the hard and the strong nothing excels it for nothing can change it the soft overcomes the hard the weak overcomes the strong this is something everyone knows but no one is able to practice thus the sage declares who accepts a country's disgrace we call the lord of soil and grain who accepts a country's misfortune we call king of all under Heaven upright words sound upside down
|
79 |
||
| 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)? 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. In the Way of Heaven, there is no partiality of love; it is always on the side of the good man. up |
If terms to end a quarrel leave bad feeling, What good are they? So a sensible man takes the poor end of the bargain Without quibbling. It is sensible to make terms, Foolish to be a stickler: Though heaven prefer no man, A sensible man prefers heaven.
|
In resolving a great dispute a dispute is sure to remain how can this be good thus the sage holds the left marker he makes no claim on others thus the virtuous oversee markers the virtueless oversee taxes the Way of Heaven favours no one but always helps the good up
|
80 |
||
| 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). 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. I would make the people return to the use of knotted cords (instead of the written characters). 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. 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. up |
If a land is small and its people are few, With tenfold enough to have and to do, And if no one has schooled them to waste supply In the country for which they live and would die, Then not a boat, not a cart Tempts this people to depart, Not a dagger, not a bow Has to be drawn or bent for show, People reckon by knots in a cord, Relish plain food on the board, Simple clothing suits them well, And they remain content to dwell In homes their customs can afford. Though so close to their own town another town grow They can hear its dogs bark and its roosters crow, Yet glad of life in the village they know, Where else in the world shall they need to go?
|
Imagine a small state with a small population let there be labour-saving tools that aren't used let people consider death and not move far let there be boats and carts but no reason to ride them let there be armour and weapons but no reason to employ them let people return to the use of knots and be satisfied with their food and pleased with their clothing and content with their homes and happy with their customs let there be a state so near people hear its dogs and chickens and live out their lives without making a visit
|
81 |
||
| 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. 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. 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. |
Real words are not vain, Vain words not real; And since those who argue prove nothing A sensible man does not argue. A sensible man is wiser than he knows, While a fool knows more than is wise. Therefore a sensible man does not devise resources: The greater his use to others The greater their use to him, The more he yields to others The more they yield to him. The way of life cleaves without cutting: Which, without need to say, Should be man's way.
|
True words aren't beautiful beautiful words aren't true the good aren't eloquent the eloquent aren't good the wise aren't learned the learned aren't wise the sage accumulates nothing but the more he does for others the greater his existence the more he gives to others the greater his abundance the Way of Heaven is to help without harming the Way of the sage is to act without struggling |
