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Tao Te King von Lao Tse |
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1
A way (dao) that one can be directed along is not the constant Dao. A namethat can be given is not a constant name. Nameless is the beginning ofHeaven and Earth. Named is the mother of the myriad creatures.
So, It is always by desirelessness that one sees the hidden (noumenal)aspect, and always by being in a state of having desires that one observesthe outer (phenomenal) aspect. These two [aspects of all reality] emergetogether and are differently named. Together, they are called the darkand mysterious. The most dark and mysterious of the dark and mysteriousIs the portal of the multitudinous wonders.
2
Everyone in the world knows the beautiful to be beautiful. Thus there isugliness. They all know good to be good. Thus there is evil. For beingand non-being are mutually produced. Difficult and easy are mutually complemented.Long and short are mutually formed. High and low are mutually opposed.Music and voice mutually harmonize. Fore and aft follow each other. Forthis reason, the Sage concerns himself only with affairs that involve noactive doing, and carries forth a wordless teaching. The myriad creaturesarise and he does not deny any of them. They are produced, yet he doesnot seek to possess them. He acts and yet does not claim compensation forso doing. When he brings meritorious work to completion he takes no creditfor it. For only by not taking credit for these accomplishments are thefruits of his activities kept safe.
3
"Do not elevate the worthies, so that the people shall not contend. Donot value scarce commodities, so that the people shall not become robbers.Do not display desirable things, so that minds shall not become disordered.''For this reason, the governance of the Sage lies in voiding the minds ofthe people, filling their bellies, weakening their ambitions, and strengtheningtheir bones. The Sage always causes the people to have no knowledge andno desires and causes the ones who do know not to dare to act. Because[the Sage] engages in non-activity, there is nothing he fails to bringto order.
4
The Dao is void, yet when it is put to use it would seem that it cannotbe filled up. Abyss-like, it seems to be the ancestor of the myriad creatures.It dulls their sharpness, releases their tangles, harmonizes their brightness,and unites their dust. It is deep-entering, as though existing. I do notknow whose progeny it is, but it images the state before God.
5
Heaven and Earth are not benevolent. They take the myriad creatures tobe straw dogs. The Sage is not benevolent. He takes the common people tobe straw dogs.
The space between Heaven and Earth is like a bellows. It is void andyet does not collapse. The more it moves the more it sends out.
An excess of talk [aimed at fathoming the universe] is fated to becomeimpoverished. It is better to hold [it] inside.
6
The valley spirit does not die. It is called the dark and mysterious female.The portal of the dark and mysterious female is called the root of heavenand earth. It has a kind of wispy continuity as though existing. Use itwithout exertion.
7
The highest good is like water. Water is good at benefitting the myriadcreatures and does not contend. It takes its position in the places peoplehate, and so it approximates to the Dao.
The site makes a residence good. Depth makes a mind good. Benevolencemakes giving good. Trustworthiness makes words good. Being able to putthings in order makes government good. Being able to make actual accomplishmentsmake activities good. Timeliness makes movements good.
Now only by not contending can there be the absence of animosity.
8
Kapitel nicht vorhanden / chapter not available
9
To grasp at things and seek to fulfill them is not as good as letting thembe finished.[The blade] that is tested and sharpened cannot be long protected.If gold and jade fill one's halls no one can guard them successfully. Beingproud because of wealth and noble status calls down its own retribution.The Way of Heaven is that when one's accomplishments have been madeone should retire from the scene.
10
Nurture the dark soul and embrace unity. Can you do so without fail? Focusthe lifebreath, making it as supple as possible. Can you in so doing belike an infant? In cleaning up the dark and mysterious vision, can yoube without defect? In loving the people and ordering the kingdom, can yoube without forceful activity. In the opening and closing of the portalof heaven, can you play the female part? Although your awareness reachesto all points, can you yet remain without the use of knowledge?
Give birth to them, nurture them. And yet while giving birth to themdo not possess them and while acting (i.e., nurturing) claim no credit.Though senior to them do not rule over them. This is called the dark andmysterious virtue.
11
Thirty spokes surround one hub. At that point of void lies the utilityof the cart. Mold clay to make pots. In the void lies the functionalityof the vessel. Fashion doors and windows in order to make a dwelling. Inthe void lies the functionality of the house. So what is substantial [ineach case] provides the configuration and what is void provides the functionality.
12
The five colors blind people's eyes. The five notes of the scale deafenpeople's ears. The five flavors make people's palates go stale. Gallopingabout and hunting deranges people's minds. Scarce commodities make peopledo injurious deeds. For this reason the Sage acts for the belly and notfor the eyes. So he gets rid of that and takes this.
13
Favor and disgrace [both] produce alarm. A source of great travail is one'sself. What is meant by saying "Favor and disgrace produce alarm?'' Hewho is favored is someone's inferior. Receiving favor and losing it bothcause alarm. That is what is meant by saying that "Favor and disgraceproduce alarm.'' What is meant by saying "A source of great travail isone's self?'' The reason I [can] have a great travail is that I have aself. Should I no longer have a self then what travail could there be?So those who take their selves as more valuable than ruling the world maybe given custody of the world. Those who love themselves more than rulingthe world may be entrusted with the world.
14
What eludes observation is called yi (level). What escapes hearing is calledxi (silent). What is impalpable is called wei (minute). These three cannotbe further pursued, so I meld them together as One. Its upper part is notbright. Its lower part is not dark. Unending, it cannot be adequately namedand so returns to the status of nothingness. This is called the formlessform, the image without a thing to be imaged. This is called impalpableand intangible. Going out to meet it we do not see its head. Followingit we do not see its end. Grasp the Dao of antiquity to manage what ishere today. Be able to know the ancient beginnings.[The chain from antiquityto the present] is called the Thread running through the Dao.
15
Those of old who were good at being knight-scholars were subtle, were possessedof ineffable efficacy, and were in dark and mysterious confluence, so profoundthat they could not be perceived. Only because they cannot be perceiveddo I give them a forced description. Cautious as though crossing a [frozen]stream in wintertime, apprehensive as though in fear of people on all foursides, deferential like a guest. Riven like ice on the verge of melting.Wholesome like the Uncarved Block. Accepting like a valley. Turbid as thoughhaving been muddled. Who can be muddled in order to gradually become clear?Who can be tranquil in order that activity will gradually stir? Those whoare protected in this Dao will not desire fullness. For only by not beingfull is one able to be tattered and yet newly complete.
16
Promote the heights of vacuity. Preserve the wholesomeness of tranquility.The myriad creatures arise side by side and [prepared by having maintainedvacuity and tranquility] I observe their recapitulations. For these creaturesin profusion each return once more to their root. To return to the rootis called tranquility, which in turn is called submitting again to Heaven'smandate. Returning to Heaven's mandate is called being constant. Knowingthe constant is called enlightenment. Should one not know the constant,one would wantonly commit evil deeds. By knowing the constant one can accept.By accepting one is impartial. By being impartial one is kingly. By beingkingly one is in concord with Heaven. By being in concord with Heaven oneis on the Dao. By being on the Dao one is long-lasting, and even thoughone should lose one's body one would not be endangered.
17
The people do not know that the Highest exists. They praise and seek toget close to those on the next level. They fear those on the next level,and despise those on the level below that.
"When trust is inadequate there will be untrustworthiness.''
How remote they appear in their [valuing words =] unwillingness to speaklightly. When their accomplishments come to fruition and events followtherefrom in their natural course, then the common people all say: "Wedid it of our own accord.''
18
When the great Dao is abandoned there then appear benevolence and righteousness.When intelligence and knowledge come into being there then appears greatartifice. When the six kinds of kin are no longer in harmony then filialpiety and parental compassion appear. When the realm is in disorder thenthere come to be loyal ministers.
19
Extirpate sageliness, discard wisdom, and the people will be benefitteda hundredfold. Extirpate benevolence, discard righteousness, then the peoplewill return to filial piety and parental compassion. Extirpate cleverness,discard profit, then robbers and thieves will be no more. The [foregoing]three [principles] are inadequately ornamented, and so I cause them tohave [provisional maxims] under which they are subsumed: Display the UnbleachedFabric and embrace the Uncarved Block. Lessen selfish interests and decreasedesires.[Extirpate study and have no worries.]
20
Extirpate study and there will no longer be worries. What difference isthere between a sound of compliance and an angry rebuff? How far is goodfrom evil? "What people fear one cannot fail to fear.'' How wild and faroff the mark! The multitudes are joyous as though partaking in the tai-laosacrifice, or as though ascending the terraces in springtime. I alone amplacid like something before there is even an inkling of it, like an infantbefore it has learned to smile. Dispirited, as though having no place towhich to return. The multitudes all have an excess, and I alone seem tohave a deficit. I have the mind of a stupid person, so chaotic. The ordinarypeople scintillate; I alone am muddled. The ordinary people are very prying,I alone am closed off.[They are] agitated like the sea, blown like [they]would never stop. The multitudes of people all have their goals. I aloneam an obstinate fool and seem uncouth. I alone am different from othersand value taking sustenance from the Mother.
21
The greatest virtue's ability to accept follows only from the Dao. TheDao takes its guise as a creature only impalpably and intangibly. Intangibleand impalpable there are foreshadowings within it. Impalpable and intangiblethere are creatures within it. Secluded and obscure, there is vitalitywithin it. Its vitality is exceedingly genuine. Within it there is regularity.From antiquity down to the present its true name has never been cast aside,and so by means of that true name the progenitor of the multitudes is tobe inspected. How do I know the guises of the progenitor of the multitudes?By this.
22
"Crumpled then whole, twisted then straight, sunken-in then full, tatteredthen new, having little then acquiring much, having much then being madedeluded''---for these reasons, the Sage embraces the One to become thestandard for the world. He does not show himself off and so is luminous.He does not justify himself and so is illustrious. He does not boast ofhimself and so has merit. He does not brag on himself and so is seniorto the rest. For only by his not being contentious does it happen thatnone in the world can contend with him. How could it have been empty wordswhen the ancients said: "Crumpled then whole?'' Verily such a one shallreturn whole to his source.
23
To be taciturn is the way of nature. For a gale cannot last the whole morning.A torrential rain cannot last the entire day. What makes them? Heaven andEarth. How can humans make things endure for long when not even Heavenand Earth can do so? So in engaging in activities, those who act in accordwith the Dao are akin to the Dao, those who act in accord with Virtue areakin to Virtue, and those who act in accord with Loss are akin to Loss.Those who act in accord with the Dao are welcomed by the Dao. Those whoact in accord with Virtue are welcomed by Virtue. Those who act in accordwith Loss are welcomed by Loss.
"When trust is inadequate, there will be untrustworthiness.''
24
Those who rise on tiptoe do not stand firm. Those who straddle as wideas possible cannot move. Those who show themselves off are not luminous.Those who justify themselves are not illustrious. Those who boast of themselveshave no merit. Those who brag on themselves do not stand senior to others.In respect of the Dao, these [behaviors] are said to be leftovers and excrescences.Creatures always loath them, and so those who have the Dao do not involvethemselves therewith.
25
There is a thing that was turbidly formed, born before Heaven and Earth.Solitary and vacant, it stands alone and unchanging. It reaches everywherewithout falling into any danger. It can be the mother of the world. I knownot its taboo name. To serve as a name-for-outsiders I call it Dao, andif forced to provide a taboo name will call it the Great. Being great meansgoing forward. Going forward means being far. Being far means turning backon itself. So the Dao is great, Heaven is great, Earth is great, and theking is also great. Within the domain there are four greats, and the theking is one of them. Humans model themselves on Earth, Earth models itselfon Heaven, Heaven models itself on the Dao, and the Dao models itself onwhat is as it is in itself.
26
Heaviness is the root of lightness. Tranquility is the ruler of agitation.For this reason, the Sage travels all day without departing from his heavy-framedvehicle. Only when there are encircling way stations does he reside athis ease in seclusion.
How can a ruler of a myriad chariots treat himself with levity comparedto the [things of the] world?
If one [abandons oneself to] levity then one loses one's roots, andif one becomes agitated then one will lose one's autonomy.
27
Good traveling leaves no ruts. Good speech gives rise to no reproach. Goodreckoning does not depend on counting slips. Good closures need no barsand yet cannot be opened. Good bonds employ no rope and yet cannot be undone.For this reason the Sage is always good at saving people and so none isabandoned. He is always good at saving creatures and so none is abandoned.[This condition] is called practicing brightness. So the good person isthe teacher of those who are not good, and people who are not good arethe raw materials for those who are good. Should one fail to value histeacher or fail to love his raw materials, then although he might be knowledgeable,he would be yet greatly deluded. This is spoken of as the cardinal mystery.
28
Know the male, but keep to the female and be thus a valley to the world.When one is a valley to the world, the constant virtue will not desertone and one will return to the state of being an infant. Know the whitebut keep to the black and be thus a model to the world. If one is a modelto the world, then the constant virtue will not decline and you will returnto the limitless. Know glory but keep to disgrace and so be a valley tothe world. If one is a valley to the world then constant virtue will besufficient and you will return to the Uncarved Block. When the UncarvedBlock is cut asunder it then becomes utensils.[But] should a Sage usesuch a man, that person would become a senior official. Truly great fabricationdoes not involve cutting.
29
Should one desire to take the world and control it, I see that there wouldbe no end [to one's involvement]. The world is a holy vessel and cannotbe controlled. Those who try to control it harm it. Those who clutch atit lose it. For some things go before and some things follow. Some thingssnort and some things blow. Some things are strong and some things arepuny. Some things are nurtured and others are destroyed. For that reasonthe Sage gets rid of extremes, extravagances, and excesses.
30
Those who use the Dao to aid the masters of men do not employ weapons totake the world by force. That tactic is good at recoiling upon its origin:Where armies have trodden thorns and brambles spring up. After the greatarmies there must follow bad years. In the case of the good use of armies,they are employed only until results are obtained and nobody dares usethem to grab power. When results are obtained they dare not brag. Whenresults are obtained they dare not boast. When results are obtained theydare not be arrogant. When results are obtained it is solely because therewas no other way out. When results are obtained they do not try to dominate.When creatures come to their prime they begin to age. That is spoken ofas the Dao (course) of retrograde action. What is on the retrograde Daois soon finished.
31
Excellent weapons are inauspicious instruments. Creatures always abhorthem. So those who have the Dao do not become involved with them. Whenthe ruler resides at peace he values the left, and when he takes up armshe values the right. Arms are inauspicious instruments, not the instrumentsfit for a noble man. Only when there is no alternative does he resort tothem.[And then] placidity and blandness are the best. He does not regardvictory as glorious. Those who glorify victory exult in killing people.Now those who exult in killing people cannot achieve their aspirationsin this world. For auspicious affairs one elevates the left. For inauspiciousaffairs one elevates the right. The lieutenant generals take their stationson the left. The full generals reside on the right.[Because the rightis the side of mourning, the above discussion] means one ought to treat[military] affairs with the rites of mourning. Because of the large numbersof people who are killed, they are to be wept for with sorrow. Victoryin war should be treated with the rites of mourning.
32
The Dao is always nameless. Although the Uncarved Block is insignificant,nothing in the world can subordinate it. If the lords and kings can holdfast to it, then the myriad creatures will come to be their vassals oftheir own accord.
Heaven and Earth will couple in order to let the sweet dew fall. Althoughno people shall so command, the [distribution of sweet dew] will be equitableof its own accord.
Only after fabrication occurs are there names, and once there are namespeople ought to know where to stop, for by knowing where to stop they canescape danger.
For example, the Dao in relation to the world is like the way the streamsand valleys supply [water to] the rivers and oceans.
33
Those who know other people are knowledgeable.
Those who know themselves are enlightened.
Those who overcome other people are forceful.
Those who overcome themselves are strong.
Those who know when they have enough are rich.
Those who act strongly have aspirations.
Those who do not lose their positions are long enduring.
Those who die and yet do not perish have life everlasting.
34
The great Dao reaches everywhere without regard to direction. The myriadcreatures depend on it to reproduce themselves and be born, and none aredenied. When accomplishments are made [the Dao] does not claim them. Itfeeds and clothes the myriad creatures and does not act as their master.Constantly without desire [in regard of the myriad creatures] it can becalled insignificant. The myriad creatures take refuge therein and yetit does not act as their master, so it can be called great. Because itnever takes itself to be great it can therefore accomplish its own greatness.
35
Grasp the great Image and [all in] the world will approach. They approachand are not injured, thus great is their peace and tranquility. When thereis music and food, the passing travellers will stop in.[But] the Dao whenexpressed in words is found bland and flavorless, when looked at providesnothing to see, when listened to provides nothing to hear.[Yet] when putinto use, there is no way to exhaust it.
36
If one would contract something, then one must first resolutely spreadit out. If one would weaken something, then one must first resolutely strengthenit. If one would have a thing be discarded one must first resolutely causeit to flourish. If one would seize something one must first resolutelygive it away. This [approach] is called subtle discernment. The pliantand weak overcome the rigid and strong.[So] fish cannot leave the depthsand the sharp instruments of the state cannot be shown [to threaten] thepeople.
37
The Dao never employs forceful action yet there is nothing it fails todo. If the lords and rulers can hold to it, then the myriad creatures willtransform themselves of their own accord. Should desire rise up [even]after they have transformed, I will tranquilize it with the nameless UncarvedBlock.[By reason of] the nameless Uncarved Block, the [myriad creatures]too will in future become desireless. Their having been stilled by desirelessness,the world will become settled of its own accord.
38
The highest virtue is not virtuous and for that reason has [true] virtue.The lesser virtue does not lose virtue and for that reason does not have[true] virtue. The highest virtue does not engage in [forceful] activityand so uses nothing to do things.The highest benevolence does things and doesso by means of nothing. The highest righteousness does things and doesso by means of something. The highest propriety does things and if nothingresponds to what it does then it thrusts out its forearms and forces them.So after the Dao is lost there is virtue. After virtue is lost, there isbenevolence. After benevolence is lost, there is righteousness. After righteousnessis lost, there is propriety. Now propriety is the husk of faithfulnessand trust and the beginning of disorder. The initial discernments are thedetritus of the Dao and the beginnings of ignorance. For this reason thegreat man abides in the substantial parts and does not tarry in the husk.He abides in the solid parts and does not tarry in the detritus. So herejects that and accepts this.
39
Of those in ancient times who attained unity: Heaven attained unity inorder to be pure. Earth attained unity in order to be stable. Spirits attainedunity in order to be responsive. The valleys attained unity in order tobe full. The myriad creatures attained unity in order to reproduce. Thelords and kings attained unity in order to become the correct ones in theworld.[It is unity that] brings them to this height. If Heaven did nothave what it takes to be pure, it would probably become rent. If Earthdid not have the means to be stable, it would probably quake. If the spiritsdid not have the means to be responsive, they would probably dissipate.If the valleys did not have the means to be filled, they would probablybecome exhausted. If the myriad creatures did not have the means to reproduce,they would probably become extinct. If the lords and kings did not havethe means to be noble and exalted, they would probably fall. So the nobletakes the ignoble as its base, and the high takes the low as its foundation.For this reason the lords and kings speak of themselves as the orphaned,the bereaved, and the unworthy. Is this not taking the ignoble as one'sbase? Is this not so? So the highest degree of good repute is to have nogood repute. Be not glistening like jade [but] stony like rock.
40
Recirculation is [characteristic of] the motion of the Dao. Weakness is[characteristic of ] the functioning of the Dao. The myriad creatures ofthe world are produced out of things that exist. Existence is producedfrom non-existence.
41
When the superior knight-scholar hears of the Dao, he diligently puts itinto practice. When the average knight-scholar hears of the Dao, it ishalf as though he preserves [the concept of] it in his mind and half asthough it is lost. When the inferior knight-scholar hears of the Dao, helaughs uproariously at the notion. If such a one did not laugh at it, itwould be something too inadequate to be the Dao. So an established sayingstates that the brightness of the Dao seems like darkness, the advanceof the Dao seems like retreat, the level Dao seems rough, the superiorvirtue seems like a gully, the whitest white seems sullied, ample virtueseems inadequate, firmly established virtue seems stealthy, pristine virtueseems polluted, the greatest square has no corners, the greatest vesselsare completed late, the greatest sound is inaudible, the greatest imagehas no form. The Dao hides itself in namelessness. Now only the Dao isgood at bestowing [things upon the creatures of the world] and bringing[them] to completion.
42
The Dao produced the One. The One produced the Two. The Two produced theThree. And the Three produced the myriad creatures. The myriad creaturesbear Yin on their backs and embrace Yang. They blend lifebreaths in orderto create a harmony. People abominate nothing more than to be orphaned,bereaved, and unworthy, yet the lords and kings take these [terms] as theirappellations. So creatures may be worn away and thereby augmented, or theymay be augmented and thereby worn away.
What other people teach I also teach: "Ruffians will come to no goodend.'' I take this as my precept.
43
The most pliant things in the world ride roughshod over the hardest. Non-beingenters even where there is no fissure. For this reason I know the benefitof non-action. Few in the world can attain to [comprehension of] the wordlessteaching or to the benefits of non-activity.
44
Which is dearer to you, your [good] name or your life? Which [counts] morewith you, your person or your material goods? Which is the more injurious,gain or loss? For these reasons, extreme love must involve great costsand great accumulations must involve heavy losses. Knowing when you haveenough [means] no ignominy, and knowing when to stop [means] no danger,so one can long endure.
45
The greatest accomplishment seems to have imperfections, yet there is noimpairment in its function. The greatest fullness is like vacuity, yetin use it is never exhausted. The greatest straightness is like crookedness.The greatest knack is like clumsiness. The greatest eloquence is like stumblingspeech. Agitation overcomes the cold, tranquility overcomes the heat. Thepure and tranquil are the correct ones in the world.
46
When the Dao prevails in the world, fleet-footed horses are turned back[to the fields] in order to fertilize them. When the Dao does not prevailin the world, war horses are foaled in the outskirts of the cities. {Thereis no greater transgression than condoning desire.) There is no greaterdisaster than failing to know when you have enough. There is no greaterretribution than acquisitiveness. So the adequacy of knowing when you haveenough is [itself] a constant adequacy.
47
Know the whole world without going outdoors. Perceive the Dao of Heavenwithout peeking out the window. The further one goes the less one knows.For this reason the Sage knows without going anywhere, perceives clearlywithout looking, and makes accomplishments without doing anything.
48
One who engages in study is daily increased. One who engages in the Daois daily diminished. Diminish and once again diminish until there is noactivity. When there is no activity there is nothing that will not be done.One always takes the world by means of not meddling. When one meddles thenone is inadequate to take the world.
49
The Sage has no constant mind. He takes the minds of the common peopleto be his own.
Those who are good I treat as good. Those who are not good I also treatas good. Thereby I gain goodness. The trustworthy I trust. The untrustworthyI also trust. Thereby I gain trust.
The Sage is closed off in respect to the world. For the sake of theworld the Sage muddles his mind. The common people all strain their eyesand ears.[Yet] the Sage treats them all as little children.
50
Emerging is being born; entering is dying. Three out of ten are disciplesof life. Three out of ten are disciples of death. Three out of ten movein the course of their lives toward the realm of death. For what reason?Because they would augment the richness of life. Now I have heard thatthose who are good at aiding life when travelling on land do not encounterrhinoceroses and tigers. When they enter armed conflict they need not beararms or armour. There is nowhere for the rhinoceros to gore with its horn.The tiger finds no place to sink its claws. Weapons find no place to lodgetheir blades. Why? Because there is no death-place in him.
51
The Dao produces them. Virtue nurtures them. Creatures give them form.Power configurations bring them to completion. For that reason none ofthe myriad creatures fails to respect the Dao and to revere virtue. Noone orders this respect for the Dao and reverence of virtue, for it alwaysoccurs of its own accord. So the Dao produces themcultivatesthem, fosters them, nurtures them, gives them refuge, gives them peace,rears them, and shelters them. It produces them without seeking to possessthem and acts without exacting gratitude. It is senior to them yet doesnot rule over them. It is called the dark and mysterious virtue.
52
The world has a beginning that acts as its mother. Once one attains tothe mother, one can know the child. Having known the child, return to holdingto the mother. Then one will be in no danger though one should lose one'sbody. Plug your orifices, close your gates, and you will be toil-free tothe end of your life. If you open your orifices in order to aid in yourendeavors then you will never be rescued to the end of your days. To seethe minute is called discernment. To hold to the pliant is called strength.To use your inner light to return once more to discernment and thus avoidabandoning yourself to danger is to depend on the Constant.
53
Should I have the least bit of knowledge, fear only that I might use itas I set out upon the great Dao. The great Dao is very smooth, yet peopleprefer the shortcuts. If the court is immaculate, the fields will growwild and the granneries will become very empty. To wear embroidered robesand strap on sharp swords, to satiate oneself with food and drink, andto have an excess of wealth and possessions [at such a time] is calledbanditry and excess. Oh! How such activities go against the Dao.
54
What is well built cannot be pulled up. What is well clasped cannot slipfree. By these means one's sons and grandsons will offer sacrifice unendingly.If it is cultivated in one's person, then virtue will be genuine. If itis cultivated in one's family, then virtue will be ample. If it is cultivatedin one's local community, then virtue will be enduring. If it is cultivatedin one's kingdom, then virtue will be plentiful. If it is cultivated inthe world, then virtue will be universal. So observe each person in termsof that person himself, observe each family in terms of that family itself,observe each community in terms of that community itself. Observe eachkingdom in terms of that kingdom itself. Observe the world in terms ofthe world itself. How do I know the way the world is? By this.
55
One possessing the fullness of virtue may be compared to a newborn baby.Hornets, scorpions, vipers, and snakes cannot sting [the newborn baby].The fierce beasts do not pounce upon it. The raptors do not sink theirtalons into it. The baby's bones are pliant, his muscles weak, yet hisgrip is firm. He has never known the coupling of male and female, yet hasa full erection. That is the height of vitality. He cries the entire dayyet does not become hoarse. That is the perfection of harmony. To knowharmony is said to be constant. To know constancy is said to be enlightenment.To augment life is said to be inauspicious. For the heart and mind to exertcompulsion on the lifebreath is said to be forcing things. When creaturescome to their prime they begin to age. That is spoken of as the dao (course)of retrograde action. What is on the retrograde dao is soon finished.
56
Those who know do not talk. Those who talk do not know.[So:] Stop up yourorifices. Close your doors. Blunt your sharpness. Release your tangles.Harmonize your lights. Make same your dust. So doing is called the darkand mysterious identity. Therefore [those who have attained to the mysteriousidentity] cannot be made to be intimate, and they cannot be alienated.They cannot be benefited, and they cannot be injured. They cannot be ennobled,and they cannot suffer degradation. Therefore they are noble among allthose in the world.
57
Govern the kingdom with uprightness. Use weapons of war with guile. Takethe world by means of non-doing. How do I know the way it is? By this:If there are many prohibitions in the world, then the people will becomeeven poorer. If the people have many sharp weapons then the kingdom willbecome even more chaotic. If the people have many tricks then abnormalthings will abound. If laws and commandments proliferate, then there willbe large numbers of bandits and robbers. So the Sage says: I do nothingand the people transform of their own accord. I like tranquility and thepeople rectify themselves. I do not (have things to do =) meddle and thepeople themselves prosper. I have no desires and the people themselvescome to the state of the Uncarved Block.
58
When governance is stifled the people will be wholesome. When governanceis exacting, the people will be shifty. Good fortune depends on disaster,and disaster [in turn] is concealed in good fortune. Who knows the end[of this cyclical process] or [the extent of] its irregularity? The straightforwardchanges into guile. Good changes into what is pernicious. This has indeedbaffled people for a long time. For this reason the Sage squares yet doesnot cut. He is probing yet does no one injury. He is straight and yet doesnot force things into line. He is radiant and yet does not dazzle.
59
There is nothing as good as frugality for regulating the people and forserving Heaven. Now only frugality can be called an early compliance. Anearly compliance is spoken of as a double accumulation of virtue. Whenvirtue is doubly accumulated, then there is nothing that is not overcome.When there is nothing that is not overcome, then no one knows your limit.When no one knows your limit, then you may possess the kingdom. When youhave the mother of the kingdom, you can be long enduring. That is spokenof as the deep root, the firm-set trunk, the Way to long life and enduringvision.
60
Regulating a large country is like boiling small fish. When the Dao isused to oversee the world, then its negative (contractive) forces of naturewill not act as positive (expansive) forces. Not [only] will its negative(contractive) forces not become positive (expansive) forces, [even] itsspirits will not (pierce =) injure humans. Not [only] will its spiritsnot injure humans, [even] extraordinarily talented humans will not injurepeople. Now when these two do not injure each other, then virtuous interactionwill return thereto.
61
A large country is at the low end of the watershed. It takes the role ofthe female in the world. In the interactions that take place in the world,the female always overcomes the male by means of her tranquility. Becauseof her tranquility the female is the lower one. {Therefore it is appropriatethat she be lower.} So if the large country takes the lower position withregard to the smaller countries, it can then take the smaller countries.If the smaller countries take the lower position with regard to the largercountry, then they can {be} take{n by} the larger country. So either oneis lower in order to take, or lower in order to be taken. The larger countryonly desire to foster all of the people. The smaller countries only desireto enter into the service of others. Now when the two sides each have gottenwhat they desire, it is appropriate that the larger country still takethe lower role.
62
The Dao is sanctum for the myriad creatures. It is the treasure of thegood person, and what protects the person who is not good. How can peoplewho are not good be abandoned? Beautiful words can be marketed [to people].Fine behavior can be presented to people. So in enthroning a Son of Heavenor in installing one of the three great ministers, reverently offeringa jade ceremonial disk as a preliminary to presenting a chariot and teamof four is not as good as kneeling to offer this Dao. Why was this Daoesteemed in antiquity? Is it not said: "By it one attains with {out?}seeking. By it one escapes from one's transgressions?'' Therefore it isprized by the world.
63
Act by nonaction. Do by not doing. Find flavor in blandness. Magnify thesmall. Augment the few. Respond to enmity with virtue. Solve difficultproblems while they are still easy. Do great tasks while they are yet small.The difficult problems of the world must be solved while they are stilleasy. The great tasks of the world must be done while they are still small.For this reason the Sage never undertakes great projects, and so he canaccomplish great things. When acquiescence is given lightly, trust mustbe diminished. When things are oversimplified, difficulty must be magnified.So the Sage treats things as even more difficult [than they would seemto be], and [so] in the end there is no difficulty.
64
It is easy to maintain control of things while they are still quiescent.It is easy to plan for them before they have given any inkling. When thingsare crisp, they are easy to shear off. When things are minute, they areeasily dispersed. Do it before they come into existence! Regulate thembefore they become disordered! A tree of two spans starts as the finestfilament. A tower of nine stories begins by heaping up dirt. A journeyof a thousand miles begins beneath one's feet. Those who do things defeat[their goals]. Those who clutch at things lose them. For that reason theSage has no activity and so suffers no defeats. He clutches at nothingand so loses nothing. In pursuing their objectives the people constantlyfail when they are about to succeed. If you are as careful of conclusionsas you are of beginnings, then you will not ruin things. For that reasonthe Sage desires not to desire, and does not value scarce commodities.He learns non-learning, in order to return to what the multitudes havepassed by, and thereby can aid in the natural processes of the myriad creatureswithout daring to act forcefully.
65
Those of antiquity who were good at the practice of the Dao did not enlightenpeople---rather, they made them ignorant. The people are difficult to regulatewhen they are too clever. So to use cleverness to regulate a country isto do injury to the country. To not use cleverness to regulate a countryis to be a benefactor to the country. Knowing these two alternatives constitutesa model. Having a constant awareness of this model is called the dark andmysterious virtue. The dark and mysterious virtue is profound and remote.It is opposed to [the ordinary inclinations of] creatures and so comesinto a great confluence [with the total process of the universe].
66
The reason that the great rivers and the seas can be the kings of the hundredvalleys is that they are good at lying beneath them. Thus they can be thekings of the hundred valleys. So if one would be superior to people, onemust by words put oneself beneath them. If one would lead the people, onemust put one's person (i.e., interests) behind them. For that reason, althoughthe Sage is on top, the people do not perceive him to be a burden. Althoughhe is in front of them, the people do not take that to be an injury. Sothe world takes joy in pushing him to the fore and does not become tiredof him. Because he does not contend, no one in the world can contend withhim.
67
Everyone in the world says that my Dao is great and yet it does not seemso. Now only because it is great does it not seem so. If it seemed so,then long would it have been petty. I have three treasures that I upholdand protect: The first is called compassion, the second is called thrift,the third is not being willing to be first in the world. Being compassionate,one is able to be brave. Being thrifty one is able to be generous. Notbeing willing to be first in the world, one is able to become the ChiefAgent [of the processes of the universe that constitute the manifestationsof the Dao]. Now should one abandon compassion and yet seek to act bravely,should one abandon thrift and yet seek to be generous, or abandon one'sposition at the rear and yet seek to be foremost, then it will be fatal.And if one wages war with compassion then one will win. If one seeks todefend something using compassion then it will be secure. What Heaven willgive salvation, it protects by means of compassion.
68
Those who are good at being knights are not martial. Those who are goodat warfare do not rage. Those who are good at overcoming their adversariesdo not join issue. Those who are good at employing others put themselvesbeneath them. That is called the virtue of non-contention. That is calledthe power to employ others. That is called the perfection attained by becominga match with Heaven.
69
There is a saying about using armed forces. "I dare not be the host (i.e.,the initiator) and instead become the guest. I dare not advance an inch,but rather retreat a foot.'' That is called to make troop movements withoutform, shoving aside without a forearm, destroying without involving anenemy, and wielding arms without there being a weapon. There is no greaterdisaster than underestimating one's enemy. If one were to underestimateone's enemy that would be tantamount to losing one's treasures. So whentroops of equivalent strength are opposed, the side that goes into battlewith sorrow will win.
70
My words are extremely easy to know and extremely easy to put into practice.No one in the world is able to know them or to put them into operation.[My] sayings have ancestors, and events have rulers. Now only because theydo not know them do they not (know =) understand me. Those who know meare few, and so I am precious. For that reason the Sage cloaks himselfwith a rough garment and holds his jade to his bosom.
71
To know that you do not know is the best. To not know that you {do not}know is a defect. Now only by treating defect as defect can you be withoutdefect. The Sage is without defect because he treats [all] defects as defectsand so is without defect.
72
When the people do not fear terrible things, then the great terrors arrive.[Therefore:] Do not restrict the range of their daily activities. Do notoppress them in their livelihood. Now it is only by not oppressing themthat they will not find your presence oppressive. For this reason the Sageknows himself but does not show himself. He loves himself but does notexalt himself. So he rids himself of that and accepts this.
73
When one is brave at acting bold then one will be killed. When one is braveat not acting bold then one will live.[Of] these two [one] may involvebenefit [and one may involve] injury. Who knows the reason for what Heavenhates.The Dao of Heaven does not contend and yet is good at winning, does notspeak and yet is good at responding, does not summon yet things come toit of their own accord, is in repose and yet good at laying plans. Thevast net of Heaven is coarse, yet nothing escapes it.
74
If the people do not fear death, how can anyone use [the threat of] deathto intimidate them? Supposing the people to be caused to be constantlyin fear of death and at the same time to regard it as an unusual event---shouldI [be prepared to] seize and have them killed then who would dare [performthe execution]? There is always an executioner to do the killing. To takethe place of the executioner to kill is said to be [like] taking the placeof the great lumberman to chop wood. Now one who takes the place of thegreat lumberman to chop wood seldom avoids injuring his own hand.
75
The reason that the people starve is that their superiors consume so muchtax grain. For this reason do they starve. The reason the people are difficultto govern is that their superiors are officious. For this reason are theydifficult to govern. The reason the people view death lightly is that theirsuperiors seek to augment the richness of life. For this reason do theyview death lightly. Now only those who do not do things to augment lifeare good at valuing life.
76
In life people are soft and supple. In death they are hard and rigid. Amongthe myriad creatures, the grasses and trees in life are pliant and crisp,But in death they are brittle and withered. So the hard and rigid are thedisciples of death, and the soft and supple are the disciples of life.For that reason, when armies are powerful they will not win. When treesare rigid they will be terminated. The rigid and large take the lower positionwhile the soft and supple take the upper position.
77
The Dao of Heaven (i.e., the process of the universe) is like the drawingof a bow---the high end [of the bow] is pulled down and the low end ispulled up. What has an excess is depleted and what is inadequate is augmented.The Dao of Heaven works to deplete whatever has an excess and to augmentwhatever is inadequate. The dao of human beings is not this way. It depleteswhat is already inadequate to present to what already has an excess. Whocan have a surplus to present to the world? Only those who have the Dao.For that reason the Sage acts without exacting gratitude. When his accomplishmentsare made he does not dwell on them, such is his unwillingness to manifesthis worthiness.
78
There is nothing in the world more soft and supple than water. But nothingcan surpass it for attacking the hard and rigid because there is nothingby which they can change it. None in the world fail to know that the suppleovercomes the rigid and that the soft overcomes the hard, but none canput this knowledge into practice. For that reason the Sage says: He whoreceives the dirt of the kingdom is called the master of the shrine toEarth and Millet. He who takes up the inauspicious affairs of the kingdomis called the king of the world. Correct sayings seem to have things turnedupside-down.
79
After harmonizing a great grievance there must remain a residue of enmity.How can that be regarded as good? For that reason the Sage takes the leftportion of the contract tally rather than trying to make (contractual)demands on people. Those who have virtue take charge of [fulfilling obligationsof] the contract. Those who have no virtue take charge of exaction. TheDao of Heaven has no one to whom it is close by birth. It always givesto the good person.
80
Diminish the size and population of a country. Let them have the utensilsof squads and platoons yet be unwilling to use them. Let the people takedeath as a serious matter and so not venture far away, and even thoughthey have boats and carts, not ride in them. Even though they have shieldsand edged weapons, let them not ever display them. Let the people revertto recording information by knotting cords. Let them relish their food,find their clothing beautiful, be content with their dwellings, and takejoy in their customs. Although they be within sight of neighboring kingdoms,so that they can hear each others' dogs and roosters, let them never visitback and forth all the days of their lives.
81
Trustworthy words are not fine-sounding, and fine-sounding words are nottrustworthy. Good people do not engage in disputation, and those who engagein disputation are not good people. Those who are wise are not erudite,and those who are erudite are not wise. The Sage does not accumulate things.Since what he does is for the people he has more than enough for himself.Since he gives things to the people he has even more himself. The Dao ofHeaven benefits and does not injure. The Dao of the Sage does things anddoes not contend.