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Tao Te King von Lao Tse |
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1
Tao (Truth) can be talked about (theorized in any manner each person considers viable), though hardly of these theories will be eternally valid;
Names (Descriptions) can be ascribed [to Tao in any fashion each person deems workable], yet hardly of these names (descriptions) will last forever.
The beginning of the Universe (Heaven and Earth) [is beyond us, so in all honesty it] is indescribable;
[Nevertheless,] whatever is namable (describable) by us served as the mother (origin) of [our knowledge of] myriad (all and every) things and creatures.
Accordingly,
I constantly refrain from my selfish (subjective) desires for the purpose of exploring its (Nature's) manifested (apparent) wonder;
I also constantly maintain my will [to seek objective knowledge] in order to pursue its (Nature's) deep-seated enigma.
These two (Tao and Te) were originated from the same source, but they were described with different names by us.
They are both depicted as profound [as each is intricate in its own right];
The profundity (complexity) intensifies as we fathom its mystery further and deeper;
Eventually, it will [lead us] to the gateway of all mysteries.
2
In our world:
When there was a consensus on what should be judged as beautiful, a convention on what should be disliked [as ugly] was reciprocally brought in [inadvertently].
When there was an agreement on what should be deemed good, an agreement on what was evil (not good) was correspondingly decided upon.
Accordingly, [the following contrasting concepts were formulated because of their relative relations]:
Existence (being) and non-existence (nothing) are inter-dependent [concepts];
Difficulty and easiness are determined by comparison;
Long and short are conjointly formulated;
High and low owe their existences to their relative positions [to the observer];
Tune and sound are distinguished by [the rule whether a stream of sounds has internal harmonization];
Front and back are joined together by perspective positions [of objects to the observer].
Accordingly, a Sage (leader) [adopts the following measure to lead]:
When comes to managing the government, he would practice the policy of non-interference;
When comes to educating the population, he would avoid making speeches (through using tantalizing rhetoric);
Even after having had activated and motivated all and every things and creatures to embark their potentialities on the best possible course, he will never withdraw from his continuous and painstaking support.
[A Sage] would help [all creatures] to relish their lives without being possessive;
[He] would carry out good deeds without asserting his authority;
[He] would not claim his merit after each success;
It is just because of his avoiding appropriating his contributions, nothing whatsoever can take away from him his achievements [of Te].
3
[A Sage] would not exalt sages [with honor and benefit] for the purpose of preventing sapiens from [connivingly] contending [for the title out of vanity];
[He] would not promote hard-to-get goods so that people will not [be tempted to] rob and steal;
[He] would keep sense-appealing objects out of people's sight so that people's hearts (minds) will not be confused.
Accordingly,
A Sage rules with the following measure:
Humbling people's heart [to weed out prejudices and conceit from their minds, so that they are prepared for the reception of true knowledge];
Filling up people's stomachs;
Weakening people's [selfish and improper] desires;
Strengthening people's backbones [for the quest of truth].
[A Sage] would constantly keep people away from [unaccountable] knowledge and [selfish] desires;
By doing so, sly and artful people will not dare to muddle through;
Practicing the principle of non-interference with utmost diligence will bring about orderly and even-handed management.
4
Tao [in physical world] is like an empty vessel;
Yet when comes to making use of it, its usefulness would go on and on as if it will never be exhausted.
The profundity [of Tao] is as fathomless as an abyss;
It appears [to me] to be the source of all and every thing and creature [in this world].
[Equilibrium is maintained by followers of Tao in the following fashion:]
It rounds off [hurtful] sharp [edges];
It unties the entangled (disputes);
It tampers the [disturbing blazing] light;
It coalesces with the earthy.
[Tao] is so unfathomable [laying beneath the phenomenon] that in all likelihood it exists!
I do not know whose offspring it is;
But I know that it existed prior to, as well as surpassed, the [Five] Phenomenon Gods [who were worshipped as heavenly governors of changing of seasons].
5
Heaven-and-Earth are not compassionate;
They created and destroyed myriad things and creatures [indiscriminately], in the same manner people made straw-dogs but routinely destroy them for ritual sacrifices [because they had no feeling attached to their destruction];
Most of [so-called] sages (sapients) are not compassionate either;
They, too, treated people [without any feeling] as though they were [as cheap as] ritually disposable straw-dogs.
[The working of Tao] between Heaven and Earth is similar to the activities within a bellows.
A bellows is empty inside, yet a stream of forceful and inexhaustible air can be generated from within [the void];
The more frequently the piston rod is worked up, the more forceful the stream of air is blown out [from the empty tube].
Verbosity exhausts a person of his resources;
It is better to keep quiet and collect oneself and concentrate on individual self's inward serenity.
6
The valley (the void whence birth occurs) and the mysterious force [of growth] will not die out;
They were described [in I Ching] as the function of the "mysterious and inexplicable femininity" [which keeps everything in cosmos in motion];
The unveiling of the mystery of the inexplicable femininity could lead to the roots (basics) which sustains all births and growths between Heaven-and-Earth;
Its existence is long, contiguous, detailed and endless;
Its application is inexhaustible.
7
Heaven is long-drawn and Earth is enduring;
The reason that both Heaven and Earth can exist permanently is because they are not self serving;
Consequently, they are durable and will perpetuate [myriad creatures and things] for a long, long time.
Accordingly:
A Sage shall surrender his personal interests [in favor of the common good];
It is by virtue of his renouncing his self-interests [for the good of people's welfare] that he is [in the rank of] genuine leaders;
He shall also think objectively, as though he is outside his physical self [to scrutinize himself as an observer];
[By virtue of being unselfish and objective] he lives a meaningful existence.
Doesn't he have anything left for his private self [by being so thoroughly selfless]?
Isn't it because he is completely selfless that he has achieved the most exclusively his own fulfilling individual existence!
8
[The performance of people with] the highest Te (arete) resembles the [working of] water;
Water benefits myriad things and creatures without vying [for control or profits];
It, however, settles for the lowest position which is [customarily considered] disdainful by people.
Therefore, [the performance of] water comes very close to that of [people whose behaviors are] drawing closest to Tao.
[A Sage] withholds his principle [as unmovable] as the ground;
His heart tolerates as much (profoundly) as an abyss;
His actions are motivated by compassion;
His words are trustworthy;
His administration is efficient;
His performance is proficient;
His movements are timely;
Since he does not compete with people [for power or for profiting himself], so nobody has any good reason to accuse him.
9
People who accumulate extravagantly are less fortunate than those who would voluntarily cease and desist [before the accumulation of wealth becomes an obsession];
[It is similar to the fact that:]
If a person grinds and sharpens sword beyond reason he would run the risk of thinning off the blade, [not for long], he will be unable to keep the blade;
If a person has a house full of gold and jade, he will run into mounting problems of guarding them [against theft and robbery];
If a person of wealth and power (fame) is arrogant, he will unquestionably incite hostility and criticism [against him].
Retiring physically after deeds are accomplished and names (identification) are established is [a manifestation of] the heavenly Tao.
10
[Each individual] unifies in himself soul (aura) and vitality (physique), but are they always so inseparable?
[Each individual] can exert to collect himself, in order to concentrate [totally] inwardly, but can he thus be as thoroughly unassuming (flexible) as an infant?
When it comes to weeding out, as well as washing off, unsubstantiated faulty opinions, can an ordinary person comprehensively avoid being completely faultless?
When it comes to looking after people and governing a state, would an ordinary person carry out the principle of non-interference [steadfastly that he can resist the temptation of tampering with the natural course]?
When the portal of Heaven (passage which leads directly to Truth) opens and closes, would an ordinary person be as sensitive (perceptive) and unassuming (objective) as females?
If a person's knowledge is encyclopedic and comprehensive, would he still maintain his modesty and recognize that he still has a great deal more to learn [about the boundless world of knowledge]?
If an individual fulfills any of the following pursuits:
Helping [creatures] to survive and to raise them [to relish their potentialities];
Sustaining [their fulfillment] without being possessive;
Accomplishing [good] deeds without claiming credit;
Supporting their growths without being manipulative;
This individual has thus [accomplished] the most profound Te (arete).
11
A wheel was made through the process of assembling thirty spokes together, by befitting each spoke into individual holes (on the hub);
This illustrates that the holes (emptiness) are useful means in making carts;
A kitchen utensil (bowl) was made, because a hole was perforated (emptiness was created) in the middle of a lump of [solid] clay;
This again is an example that emptiness is useful for the shaping of a container;
Part of the solid walls of a room were cut out open so these openings could be used for either windows or doors;
Once again it is an example that emptiness (the voided sections of the wall) is useful in the completion of a room.
Accordingly:
Existence (Being) is advantageous;
While void (not to have the existence; Nothingness) is useful (significant) too.
12
If a person is shown five (many) colors [around the same time], he will be so confused that he would become blind to colors [temporarily];
If a person is presented with multiple sounds [simultaneously], he will be so perplexed that he is [virtually] deafened [to their distinctions];
If a person tastes various flavors [within short intervals], he would be so confused that his tongue will be numbed;
If a person indulges in racing and hunting by riding on horses, he will lose his serenity through such frenzy;
If an individual [is inspired to] be satisfied with nothing less to hard-to-get goods, he will sacrifice common decency [for his costly tantalization].
Therefore, when a Sage governs, he is concerned more about filling up people's stomachs (satisfying their basic needs) than about pleasing their eyes (sensual and non-essential needs);
He rejects that (the appearance), but accepts this (the substance).
13
Either to be honored or to be insulted are equally startling;
The fear of having disaster befallen upon one's physical self is the most appalling [distress].
Why did I say that [when a person] was in the situation of receiving either honor or insult are coequally startling?
When one was honored, one felt being elevated and filled with excitement;
When one was insulted, one felt being knocked down and was wrapped in depression;
Receiving honor, as well as losing honor, were both associated with [emotional] agitation;
Therefore they are both startling.
Why the fear of disaster befalling upon one's body (physical self) is the mostly appalling fright?
The reason I, a person, who is vulnerable to disaster is because I have this physical body;
If I do not have a body, how then can disaster possibly take place in me?
Accordingly:
Only the individual, who values the welfare of the world, to the extent that he would even sacrifice his body (physical self) for it, is qualified to be enthroned with the trusteeship of the world;
Only the individual, who loves the world more than his physical self, deserves to be entrusted with the responsibility of the world.
14
[How do we determine the existence of things?]
When we exerted to look, but could not see any trace,
we described whatever it was as invisible;
When we listened attentively, but could not hear anything,
we named it as inaudible;
When we tried hard to grope, but could not grasp anything,
we depicted whatever it was as intangible.
When these three processes [of identification] could not yield any more evidences [of their perceptibility],
they were confused as one and same thing, i.e. nothing (having no existence).
[Furthermore:]
When we strove to look upward [for higher canons of Tao], we discovered that we cannot elucidate it [with any perfection];
When we exerted to look downward [for worldly manifestation of Tao], we realized that we cannot scrutinize it [thoroughly];
Constantly, it moved and changed boundlessly that hardly any of our descriptions was felicitous;
Subsequently, it was again [conveniently] grouped under the category "nothing" (devoid of existence).
[After much probing, the best we can describe is:]
If it (Tao) has some form (shape) that, however, can not be depicted [with felicity] by any of us (the searchers);
It has [anyhow] some image (phenomenon) that, however, cannot be perceived (formulated) [adequately] by us;
[A keen observer can only push to the edge by reporting as follows:]
[It is like] A shadowy being glimmers and quivers [and that is all we can perceive];
Even though we have attempted to move to the front of its procession in order to meet it head on, we were still unable see its beginning;
We had also tried to follow it from behind, we were similarly unable to find its end.
[Nevertheless:]
If we would hold on to the venerable ways we have inherited, we could maneuver through present existence [sensibly];
If we have succeeded to ascertain how and why the venerable ways were launched, then we are on our way to know the outline of Tao.
15
In old days, excellent scholar-doers were comprehensive and detail-oriented, [for this reason] they could penetrate deeply into mysteries;
Their scholarships and attainments were so profound, vast, and subtle that ordinary people had difficulties to evaluate them;
Because of this, ordinary people had trouble to make out [the deep implication of] their performances;
They thus compulsively depicted them [in their own accustomed ways, which will be exemplified in the succeeding paragraphs].
[In different occasions proficient ancient scholar-doers - men of thought and action - were summarily described as individuals behaved in the following manner:]
He was always cautiously prepared as though he was crossing a stream in the Winter time when it was blanketed by a layer of thin ice;
He was as worrisome and unassuming of his surroundings as monkeys were [in readiness for unseen future];
He was as restrained and receptive as [an objective reticent] visitor;
He was in such readiness to accept changes, that his disposition was like the [fluxing] water which was about to escape from the [rigid] ice;
He was as simple and undecorated (unpretentious) as a piece of unprocessed wood;
He was as widely open-minded [to new knowledge] as a valley;
His demeanor was amiable that he would spontaneously mingle [with people of the world as readily as] dirt would blend and vanish in water.
Why did the turbid water, after being left to stand still for a long time, would clear up gradually?
[Because the natural tendency of water is to hold still].
Why did the still [clear] water, after long, would progressively turn murky?
[Some untraceable activity must have taken place].
A person, who intends to continue on the course of Tao, shall refrain from being contented with whatever vast [knowledge] he has already achieved;
Thence, being aware of the fact that his knowledge will never be adequately satisfactory [for advanced comprehensive elucidation of Tao], he would [constantly] discard negative elements and eke out new and better accomplishments.
16
[I adopt the following practice for self-improvement:]
To strive to be extremely humble and unassuming;
To retain Serenity single-mindedly;
[Through such effort, I shall be able to maintain a serene state of mind so that]
I can observe and judge [most efficiently] the simultaneous unfolding of activities of each and every creature and thing, as well as their recurrences.
Each and every innumerable individual living thing will flourish like weeds [every instant];
Each and every [living thing] will eventually return to its root;
The returning of an individual to his (its) root is called Serenity;
Serenity means to respond to the determining forces (Tao);
Responding to the determining forces (Tao) leads to perpetuation;
Individuals who know how to perpetuate are brilliant;
Individuals who do not know how to perpetuate are prone to rash activities, hence they are doomed.
A person who [truly] knows is comprehensive (tolerant);
His comprehensiveness will make him an impartial [person];
Impartiality is the essential quality of a [good and proper] king;
Kings [of good standing] came with the background of having recognized [the importance of being in harmony with] Heaven;
A person who recognizes [the significance of being in harmony with] Heaven is on the right path of Tao;
Being on the path of Tao, a person will perpetuate [his existence];
Throughout my life I have never had, and will never have, any doubt about this (the above described progressive stages of existence).
17
The best leaders were those whose dependents were not even aware of their existences [since they were free from the feeling of insecurity, they did not bother to seek recognition of their authority];
Next were leaders who were loved by their people, [for they enjoyed to be recognized, as evidenced by their people's appreciation and love];
Come next to it were leaders who loved to receive flatterings from their underlings, [because their attentiveness assured them of their power];
Further down next [close to the bottom] were leaders who would intimidate their subordinates, [for they took pleasure out of displaying their control over others];
The poorest leaders were those who were even insulted by their subjects, [because they were recognizable only as leaders through status quo, and people fan out their frustrations through their slurs].
When there are not adequate evidences for credibility, distrust will grow;
[A ruler] should be pensive and refrain from announcing promises [which are not backed by comprehensive consideration and serious commitment];
Thus when the deeds are accomplished successfully, people will construe that my performances were impelled by natural forces [which carries the most trustworthy fairness].
18
When the great Tao was abandoned [by society], theories on humanitarianism and righteousness sprang up;
When the quest for wisdom was overlooked (discarded by people responsible for social agenda), sophisticated pretenders flourished;
When discords occurred between father and son, husband and wife, or among siblings, the exaltation of filial piety and parental benignancy became social rituals;
When there were chaos and confusions in a state, the (ceremonial) commendation of loyalty of government officers [became nothing more than formalities].
19
If all the sapients and know-it-all intellectuals are banished, people will be benefited hundredfold;
If so-called humanitarianism and righteousness [which are currently twisted by sophistry] are abandoned, people will return to [the simple genuine] filial piety and parental benignancy;
If cunningness and profit-seeking are deterred, robbers and thieves will not have a chance to flourish;
However, the discussion on these three issues here is not adequate, I shall further exemplify them elsewhere.
[A proper leader would lead,]
By streamlining the social [structure], so people would adhere to Simplicity;
By reducing private possession [of goods], so people are discouraged [to indulge in selfish] desires;
By renouncing [sophists'] studies, so people would not be tantalized [by ostentatious studies].
20
How much difference in effort does it take between uttering a humble assertive "wei" and an angry blameful "ah" [in our speech]?
How much difference [of exertion] is there between praising and disparaging?
A person must fear that which is feared by most people;
A person should [take pre-emptive measure by being] apprehensive and prepared before danger starts brewing.
Most people would like to seek pleasures;
They found gormandizing on grand feasts (customarily served with beef, pork and goat) after each rite a great pleasure;
When they ascended [high] terraces for the rite of Spring, they were so merry [in such soaring high spirit];
I, alone, was bothered [by such flippancy];
I was as ignorant to their excitements as an [unexcitable] infant was before he turned into a child who began to recognize what did a smile mean to him;
[During these occasions] I was like a dispirited stray dog who could not find a home to return to;
The crowd [generally] felt [this kind life style was gratifying and] fulfilling, only I alone felt having lost [myself in it];
I seemed to have the mind of a fool who is idiotic and uneducable;
General public were confident of their ostentatious intelligences;
But I felt my mind was befogged;
Most people were actively prying [for gains];
I alone was immobilized by melancholy.
I felt like that I was fighting constantly with tumbling waves in the sea;
It also felt like I was struggling [to secure myself to the ground] against the seemingly endless hurricane!
Most people have some practical purpose to work for;
I alone am incorrigible and uncouth (unconventional)!
I am a loner who is different from others;
Nevertheless, I value the absorption (apprehension) of fundamental principles (Mother of all laws) [above all things].
21
The containment (holding capacity) of the great Te is patterned after [the containment of] Tao [i.e. vastly immense].
[The following experience was shared by people who had searched Tao in the darkness of ignorance:]
The physical manifestation of Tao [was like a shadow which] shimmers and vibrates [in front of us];
Nevertheless beneath this evasive [emanation we could tell that] there was some concrete [form];
Underlying this elusive shadow there was some [discernible] phenomenon [that can be construed];
Lying deeply and obscurely beneath this phenomenon is something quintessential [that can be conjectured];
This something quintessential is very real that it yields trustworthy results;
From ancient time until today the above description (name) has had never been refuted [successfully];
This kind of descriptions were found in classics handed down by our forefathers;
On what account did I know that the description [of Tao] in ancient classics are the best elucidation of [Tao we have so far]?
I based my conclusion through my own personal confirmations of accounts (explication) given by our forefathers in venerable documents.
22
[The working of Tao is to bring forth the ultimate fairness, so any individual could act in harmony with Tao by performing the following tasks:]
By assisting the wronged [person] to achieve full justice [through rectification];
Through helping the twisted [people] to go straight;
Through sustaining the needy (in the manner of filling out potholes when needed);
Through shoring up (revigorating) the old and deteriorated [vitality];
Through strengthening the underprivileged with the obtainment (of essentials);
Through halting [those who already have] too much until they cease and desist.
By doing so, a Sage exemplifies to the world how to strive for Oneness (equal opportunity for all).
A person who refrains from being self-opinionated is brilliant;
A person who is not self-righteous is extraordinary;
A person who is not self-promoting is genuinely distinguished;
A person who is not self-conceit is outstanding;
It is due to the fact that a Sage [, i.e. a person with the above described virtue,] does not rival people [for fame, honor, and profit] that people of the world can not strive against him;
Is the ancient saying that Tao had helped the wronged person to achieve full justice through rectification an empty talk?
Accordingly, if one is thoroughly sincere, he will succeed in whatever he endeavors.
23
Taciturnity is the way of Nature!
No whirlwind has lasted longer than the entire morning,
No thunderstorm has lasted longer than one full day;
These exemplifies that violence would not be sustained for a long period even by Nature,
How then can human [society] endure violence?
Accordingly:
People who are aspired to Tao shall associate with [people who are already on the path of questing for] Tao;
People who seek Te shall join [people who are committed to cultivating] Te; People who are losers [of Tao and Te ] shall associate with losers;
People who are aspired to Tao shall be embraced by [people who are already on the path for] Tao;
People who seek Te shall be received warmly by [people who have already committed to pursuing] Te;
People who are lost will also be hailed by people of his kind, i.e. losers.
24
A person who tiptoes will not be able to stand [steadily after a short while];
A person who bestrides will not [be able to] walk [a long distance in the same manner];
[Therefore:]
A person who is self-opinionated is not [truly] brilliant;
A person who is self-righteous is not [truly] outstanding;
A person who is self-conceited is not [truly] superior.
One of the old-timers on the trail of Tao said:
"[Even] Animals dislike over-eating and [carrying out] the excessive physical activities which serve no [significant] purpose."
Therefore one who pursues Tao would not commit himself [to any kind of excessiveness] either.
25
Prior to the coming-into-being of Heaven-Earth, there was the existence of something that was [highly and immensely] commixed;
It was completely silent and void;
It was self-contained and unalterable;
It rotated sweepingly and ceaselessly;
Perhaps it was the Mother (origin) of the world.
I do not know how to describe it;
I use the character "Tao" to name it and describe it perforce as "great" (big);
"Great" means that it had spreaded out so vastly that it disappeared in somewhere beyond our observation;
It is described as "moving away towards the beyond" because wherever it went to was immeasurably remote;
It is depicted as remote means [that after it completes its course] it will move back to us.
Accordingly:
Tao is great;
Universe (Heaven) is great;
Earth is great;
Kingliness (authentic) is also great;
There are four greatness within the realm we are confined to, and [authentic] kingliness is one of them!
Human beings live by the Laws of Earth (world);
The Laws of Earth (world) subordinates to the Laws of Universe;
Universe is governed by the maxims of Tao;
Tao, per se, is self-subsistent and self-contained.
26
If a person is serious-minded, it would hold down [his penchant for] flippancy [like roots are holding down upward growing plants];
[A person's] Serenity controls [his inclination for] impetuousness;
Therefore, a gentleman is weighted down with Tao, day and night, like an army, burdened with its full load of [well-prepared] supplies, when it marches [for battles];
Even if he is being tempted by grandeur, he shall still [adhere steadfastly to Tao and] stay aloof [on a morally high ground] as a swallow who nests high above the ground.
Does it make any sense, if a ruler of a country of ten thousand war-wagons takes the task of governing light-heartedly, only because he loves his physical self?
[A person's being] Light-hearted (frivolous) will result in the loss of his roots;
[A person's being] Impetuous will lead to the loss of his ability to master [even himself].
27
A carriage which rides excellently does not leave any trace of wheel tracks;
A superior talk (speech) leaves no room for fault-finding and accusation;
An efficient strategy does not involve ostentatious planning;
A marvelously closed door, which though was not bolted, yet cannot be opened;
Splendidly fastened together ropes, with which though no knot was tied, yet cannot be disconnected.
For this reason;
A Sage is so proficient at saving people that he abandons nobody;
He is so efficient at saving creatures and things that he forsakes no one;
This is called "to glow with the brilliance" [of Tao].
Therefore:
Good people serve as both teachers and models for people who are not good;
People who are not good are the stocks (capitals) for good people [to work with];
The person, who does not respect his teachers, as well as the person who does not value his capitals, despite their cleverness, will still remain grossly perplexed.
The above fact illustrates how subtly and amazingly exact [Tao] works.
28
[A pursuer of Tao] would, as a rule, keeps himself docile and accommodating, even though he is not ignorant of [advantages] of being valiant and intrepid;
Because he is [aimed at being a civil] servant of the world;
Since he strives to make himself useful to the world, the perpetual Te will always be with him;
Thenceforth, he is able to return to the infant-like [purity and clarity, i.e. the disposition of being totally unassuming and unbiased].
[One who pursues Tao] shall settle for the commonly undesirable status of obscurity, even though he is not unaware of the popular desirability of being distinctive;
Because he wants to set an example to the world;
By setting a [proper] example to the world means that his adherence to the perpetual Te is steadfastly whole-hearted;
[In this manner] he will return to the state of [pre-creation] nothingness (Tao).
[Tao pursuers] were not unaware of the grandeur [of being prominent], still they chose to settle in obscurity;
They intended to do services for the world like downstream valleys [accommodating abundant waterways];
Each of them accumulated Te [humbly] like a downstream valley receiving waterways, so such individual would consequently cultivate perpetual Te sufficiently;
Thenceforth, [this individual will have adequate Te] to return to Simplicity (the true Tao).
When Simplicity (Tao) emerges [in the world] it develops into a device (instrument);
When a Sage applies it, it serves well in governing people;
Accordingly, the great laws of a government shall not be truncated [for private uses].
29
If there is someone who aspires to conquer the world in order to manipulate it, I have seen enough to declare that he will never succeed;
Because the world is a device for the manifestation of the heavenly greatness;
There is no room for any tampering;
It is not a device for personal possession;
Those who attempt to tamper with it will fail;
Those who try to possess it will lose.
[Therefore, in handling world affairs a Sage adopts the following measure:]
He may either lead or follow [depending on the circumstance];
He may either keep his lips tight or blow out air (speak up) [according to the need];
He may either strengthen (build-up) or weaken (bring down) someone's standings [depending on the situation];
He may either support or abandon some proceedings [whichever he deems proper].
In summary:
A Sage would expel all elements of excessiveness, extravagance and exorbitance.
30
A person who assists a ruler to lead should [adopt the policy of] avoiding to intimidate other countries with its military might;
[If military action is deemed necessary] he should think hard [about consequences and weighing non-violent alternatives];
Because, weeds and thistles grew wild every time after armies march through the land,
Every time there was a big military operation, [several] years of famine followed afterwards.
An excellent military man only seeks [all in all] the effect [of deflating the enemy's aggression];
After having achieved the result [of defeating the enemy] he would not be self-pleased;
He would not glorify his victory;
He would avoid being arrogant;
Nor would he intimidate [the losing side].
Because he has acted out of necessity, he does not dare [to take advantage of the situation] to terrorize the beaten party.
When a living thing starts turning rigid and inflexible, it is a sign of its approaching old age;
This is what I describe as acting against Tao;
Those who proceed on courses leading away from Tao will perish prematurely.
31
Excellent armaments and proficient armies are ominous instruments, even animals detest them [because of their violent disposition];
Therefore a person who quests for Tao shall not make much use of them [unless it is the last resort].
[By decree of the traditional Propriety Ritual (Li)] In court:
In times of peace, the left side of the king is considered the superior placement;
But, in times of battles, the right side of the king is deemed superior.
Military devices are ominous instruments, so they are not instruments for gentlemen;
A Gentleman only employs them when he has exhausted all other options, even so he would still struggle hard to avert the situation;
He does not celebrate victory, for the glorification of victory would condone the killing of people;
Whoever endorses killing of people can never become a leader of the world.
[According to the traditional Propriety Ritual (Li):]
Ceremonies for fortunate (happy) occasions designates the left side as superior,
whereas ceremonies for unfortunate (unhappy) occasions assigns the right side as superior.
However, for military ceremonies [the representation is reversed]:
[the inferior] deputy (strategic) generals are placed on the left side, while the leading (combating) generals are placed on the right side;
[After each battle the commander-in-chief] must cry out with moan and tears to mourn the dead in the ceremony, because many people were killed.
Accordingly, even the [happy] ceremony for celebrating the victory was modeled after the rituals of funerals.
32
Tao [in its entirety] is always indescribable;
Simplicity (the fundamental Truth) is though too subtle [to be detectable], yet nobody on earth can afford not to subject to its command;
If kings and lords can maintain it (Tao), myriad things and creatures will subordinate to them voluntarily as [acquiescent] visitors;
If Heaven and Earth (human world) are corroborating harmoniously, then [like the legend had described], there will be "sweet [timely] dews befall on Earth";
[In other words, a proper society thus formed is impelled by principles of seeking] "fairness and equal opportunity for all the people even though people did not call out for it."
Originally, the initiation of our system (government) is [necessitated by practical need which is] describable;
Since there is justification [of government's existence] we shall draw a line to limit [its power];
In spite of the fact that we recognize the necessity for the limitation of [power of government and each system of government has its limitation], we still should not let it suspend [our quest for eking out better systems].
This illustrates that Tao is to be manifested in this world [little by little gradually], like numerous [tiny] streams and waterways converged together [one by one] to form huge rivers and seas.
33
A person who understands others is intelligent;
A person who knows himself is brilliant;
A person who exceeds others is powerful;
A person who has self-control is strong;
A person who knows what is properly sufficient is [morally] rich;
A person who is diligent has will power;
A person who never loses his roots has endurance;
A person who dies but [whose deeds] will not perish has longevity.
34
When the great Tao runs its course, it moves forcefully like floods;
Nothing can resist its power and must flow with it, right or left,
Everything relies on it to survive, and it never fails to sustain their needs;
It does not claim merit for deeds it has accomplished;
It shelters and nourishes everything, yet it shuns away from domination.
[Tao] never has any [selfish] intentions, so we may describe it as small [as far as its ego is concerned];
[On the other hand:]
Despite the fact that myriad things and creatures must comply [with its rule],
It does not [take advantage of the situation to] dominate them;
Furthermore, it never manifests [its magnificence],
We may therefore describe it as great.
For this reason,
A Sage seeks greatness not for [the vain splendor of] greatness, [but for the substantial accomplishment of good deeds],
He thenceforth achieves [the genuine] greatness.
35
If someone is successful in capturing the grandest phenomenon [of cosmos with his description];
He may then be the right man for the world to follow;
Furthermore, if the world is processing [on this right course] unobstructed;
The world will enjoy peace, justice and prosperity.
The pleasure of listening to good music, and eating delicious food, were as transient as travelers passed by;
[When Tao was discussed]:
As far as mouth was concerned, the discussion gave off nothing more than tastelessness;
As far as eyes were concerned, the discussion offered nothing worthwhile to look at;
As far as ears were concerned, the discussion rendered nothing [musical which] deserves our making an effort to listen to it.
Nevertheless, when comes to the utilizations of discussions [about Tao], we shall discover that their applications are inexhaustible.
36
[Machination is often played out with following preemptive measures:]
In order to dwindle [an enemy], a predator would induce the targeted victim to bloat up his illusory assessment of himself;
In order to weaken [an enemy], a wrecker would make it utterly convincing that [he is too feeble] to confront him;
In order to eliminate [a rival], a schemer would make him believe that [the schemer's work would enhance] his rival's prosperity;
In order to take [power or possession away from someone], a conspirator would use favors and gifts to win the trust of his targeted victim [first to win his confidence];
All of the above exemplifies what I called "the subtle and veiled brilliance" [which explains why the weak ones will eventually prevail over the strong ones].
People who are pliable (flexible) will [ultimately] excel people who are rigid (obstinate);
A person who [regards himself] weaker [than he actually is] will [eventually] prevail over a person who [considers himself] stronger [than he truly is];
Fish should not surface from the depth of the abyss [for the sake of safekeeping];
Efficient instruments (weaponry) of a country should not be shown to [unreasonable] people.
37
Tao does not intervene [with the natural course of events],
Still its predominance is on all phases of every thing (events);
If kings and lords can hold on to natural courses, everything [on Earth] will go his way spontaneously;
However, if kings and lords, after they have gained the subordination [of the world], would entertain the idea of tampering with Tao in order to satisfy their improper demand], I must warn them about the power of the inexplicable Simplicity (Tao);
Simplicity (Tao), though difficult to describe, is learned through the elimination of [subjective and selfish] desires;
The elimination of [subjective and selfish] desires leads to Serenity;
A [serene] world shall embark on the course of righteousness (peace and nobility).
38
People, who set their sights on the supreme Te (Arete) do not cultivate Te for the purpose of achieving [social reputation],
They are individuals who really have [bona fide achievement of] Te;
People, who focus on not losing their [overt] possession of Te,
They are individuals who possess Te of the lowest rank, that is not Te [in truth but in appearances];
A person of superior Te does not interfere [with other people's affairs], yet he has strong sense of responsibility and never dodges [other people's] problems;
A person of inferior Te takes actions [to publicize his appearance of being responsible and diligent], whereas he is unwilling to execute any project [which could not have the benefit of enhancing his public image].
A noble act of kindness is carried out solely for being kind, not for any other purposes;
A regal effort for justice is performed only for the purpose of maintaining justice, it should not be used for any other ends;
If [even] excellent observations of [the social formality] Li (Propriety Ritual) were practiced, the expected result [of maintaining social order] was not realized, then we should roll up sleeves and cast it (Li) far away.
Therefore, Te becomes important after Tao is lost [in society];
If Te is lost, then compassion turns out to be the best [cohesive force in society];
If compassion is lost, then [the principle of] justice becomes the most important [unifying force in society];
If [the principle of] justice is lost, then Li (Propriety Ritual) is promoted as the device [to maintain orders in society]!
Li (Propriety Ritual) is the peripheral (superficial formality) of loyalty and trust, it signalizes the onset of a chaotic society;
Those talks about predicting the future are also but splendorous [and unsubstantiated idle] discussions about Tao;
They are principle factors leading to stupidity (imposture)!
Therefore a man of nobility settles with the substantiated [knowledge] and avoids superficial [theories];
He seeks facts and is uncomfortable with flowery explanations;
[In other words] He accepts this (the substantiated theories) and rejects that (haughty and idle speculations).
39
In the past it did happen that Oneness was achieved:
When Oneness was realized in Universe, there was pure Serenity;
When Oneness was materialized on Earth, there was peace;
When Oneness was apprehended by Spirits, they became efficacious;
When Oneness was incorporated in valleys (life-support resources), they were fully filled [with water];
When Oneness was attained by [myriad] creatures and things, their lives were perpetuated;
When Oneness was absorbed by kings and lords, they led the world on the right course.
The importance of striving for Oneness is because:
If Heaven cannot maintain pure and entire Serenity, it may crack;
If Earth cannot maintain unification, it may burst with cracks;
If spirits are not efficacious, their existence may be threatened;
If valleys are not filled, they will soon dry up;
If [myriad] creatures and things can not obtain proper support for existence, they will vanish;
If kings and lords cannot set on the right course, their institution will stumble [and collapse].
Therefore, nobility must be built up from lowliness;
A high position must be supported by something of lower position;
That is why kings and lords used to refer to themselves [as documented in ancient records] as: "I, the misfit", "I, the morally light-weight" and "I, the good-for-nothing individual";
Doesn't this exemplify "Nobility is built up from lowliness"?
You still disagree?
To be called a misfit, a morally light-weight or a good-for-nothing person are all undesirable, but kings and lords addressed themselves as such [to indicate that they are willing to carry the unpleasant burden of these miserable people].
Therefore, people who seek reputation for the sake of fame really are in truth the people who have no sense of honor;
[A truly honorable person] would neither present himself as a piece of rare jade;
Nor would he be satisfied to be [as morally mediocre as] a one of the colossal of [undistinguished] ornamental stones.
40
The movement of Tao [in the course of time] is to return [to Simplicity];
The working of Tao is so subtle [that is ostensible effect may not be immediately] noticeable.
Myriad things and creatures on Earth [as we can conjecture] were originated from something;
This something [describable by us] was launched [ultimately] from nothing [which is beyond our description].
41
When a superior scholar-doer learned about Tao, he would diligently study and practice it;
When a mediocre scholar-doer learned about Tao, he was only partially convinced, for this reason he would be indifferent to either retaining it or letting it go;
When an inferior scholar-doer learned about Tao, he would burst into loud laughter;
It sounds as if [he] did not laugh at it, it cannot be pertaining to Tao.
Accordingly, It says in Chian Yan:
"When [a person] engages in the course of elucidating Tao, he may be disappointed by the intensified realization of his ignorance;
When [a person] embarks on the course of advancing [knowledge] of Tao, he may be thwarted by mounting hardships of proceeding [for higher and more comprehensive knowledge];
When [a person] struggles to smooth the path of Tao, he may be disgruntled by [seemingly] infinite bumps and hills (obstacles);
When [a person] strives to elevate his [level of accomplishment of] Te, he may be frustrated by the hardship,
Because it is as unfulfilling as filling up a [vast] valley with water;
When [a person] attempts to explain the universality and immensity of Tao, he may feel antagonized by his swelling humiliation [through recognizing how little he knows about the powerful and complicated Tao]."
"In order to broaden one's [accrual of] Te, one should never be satisfied [of whatever accomplishments one has achieved];
In order to establish one's [standing on] Te, one should have the patience [like a brick layer], i.e. fetching [bricks piece by piece];
In order to substantiate one's [retention of] Te, one should reinvigorate [one's achievements constantly]."
"An immensely huge land has no [visible] corners;
A person of great talent has belated success;
A piece of great work of music has minimum dissonance;
A grand phenomenon has no shape [perceptible to untrained eyes];
Tao is covert that it can hardly be described with perfection."
Tao is the one and the only one which lends itself [to everyone and everything] and sustains every one to its fulfillment.
42
In the beginning, Tao is Oneness [per se];
Out of Oneness [after the inner split] twofold [contrasts, such as odd and even or steeliness and flexibility] were originated;
From these twofold threefold (odd, even and odd-even) were brought into existence;
Thence myriad things and creatures evolved ad infinitum through [combination] of threefold (odd, even and odd-even).
All things and creatures hold inwardly propensities (Yin), while they carry outwardly manifestations (Yang);
These two forces are amalgamated and harmonized [within a person to form his personal] bearings (vitality).
Therefore, the weakening of [either steeliness or flexibility elements] from a thing (project) may benefit it;
The strengthening [of either steeliness and flexibility elements] from a thing (project) may damage it. [It all depends on circumstances].
My teaching is the unified theory based on my knowledge of [various] learnings of our forefathers taught to me [by scholars in court];
[My motto is] "One who imposes his way by force to sit on top of others will die of unnatural causes (by violence)."
I shall always adopt this as the guideline of my teaching.
43
[Water] is the softest and most adaptive thing in the world, but it can flow around, over, and even through the hardest thing, i.e. rocks;
Furthermore, it can run around, over, and even through rocks like racing horses;
Its force came from nothing [we can describe];
[All we know is that in due course] It can pierce through solid seamless rocks;
I therefore learn about the advantage of carrying out the principle of non-interference (abiding by natural forces).
[The above paragraph illustrates that:]
The [effectiveness of] educating people [through deeds] rather than through speeches,
And the advantage of helping [people] through non-interference [i.e. making use of natural propensities],
[All of the above are the best policies executed by Sages]
Hardly any other practice in this world can match [the extent of their conformity with Tao].
44
Which is the dearest [to a person], fame or body?
Which is more important, body or goods?
Which is more sickening, gain or loss?
Therefore, the more a person would indulge in the love [of fame and body], the more will he be excessively wasteful;
The more a person would aggregates goods, the more will he be worried about losing them.
A person will live a long and perpetuated life if and only if:
He would free himself from the inferiority [complex of not having enough goods] by conscientiously drawing a line when his obtainment [of goods and wealth] provides him modestly comfortable life;
And he would also break off from the insecurity [complex] by ceasing and desisting [from accumulation of goods and wealth].
45
A splendidly constructed device may appear defective, yet [what counts is that] its applications are endless;
It will take forever to fill up a vast valley, yet [what matters is] its containment is inexhaustible, so that we can fetch water from it whenever we have the need;
Straightness [on a grand scale] may appear warped [to the either physically tiny or disadvantageously positioned observer];
A man of sublime dexterity may appear to be deceitfully clumsy;
A skilled debater may sound like suffering from speech impediment [to an indiscreet observer].
A restless radiant fire in the stove [produces heat that] can warm up the cold air [surrounding it];
[On the other side, a person who can retain his] Serenity can overpower the heat (the restlessness generated by the surrounding environment);
[By the same token] if a ruler would uphold Simplicity and Serenity [unruffled], he will be able to set the right standard for the world.
46
When the world was on the right course, the best way people could make use of their good running horses was to walk them, so that they could collect their manure [as fertilizer or fuels];
When the world was not on the right course, [even pregnant] horses were used for combat that they were compelled to give births amidst ruins in battlefields.
There is no greater sin than the sin caused by over-indulging oneself;
There is no more serious misfortune [one may have than being suffered from] greed;
There is no more condemnable fault one has committed than being obsessed with obtainment.
Accordingly, one who knows what is reasonably enough shall always hold adequate [Te to be in harmony with Tao].
47
We do not necessarily have to leave our house to learn about the world;
It is possible to understand heavenly Tao without looking through windows;
For the farther one travels, the less one knows;
Therefore,
A Sage would know the situation without necessarily being there himself - he can size up the circumstance without being needfully there;
[Most important of all] he can accomplish deeds without tampering with [Nature].
48
In order to enhance his scholarship, a person must strive for improvement all the time;
To enrich his cultivation of Te, a person must chip off [his selfishness] day after day;
[A Sage] reduces his [selfishness] bit by bit, until he is finally capable of practicing the principle of non-interference;
[After he has habitually internalized the above three self-improvements] he will be able to administer whatever tasks properly [without transgressing the principle of non-interference].
Those [kings and lords], who had won over the world did not originally set out [with the intention] to triumph over the world;
[On the other hand] Those [kings and lords], who primarily intended to conquer the world, had for this reason have their arete pared too much that they are not able to accomplish such grand tasks of winning over the whole world.
49
A Sage's heart (will) is not fixed on any permanent intentions,
His heart is attuned to the desires [for survival] of his people.
[A Sage maintains the following guiding principles:]
"I am good to good people, as well as to people who are not good;
Because virtuous behavior will induce more Te among people!
I keep my promise to trustworthy people, as well as to untrustworthy people;
Because virtuous behavior will incite people to be truthful!"
When a Sage takes action in the world, he harmonizes people's hearts (desires) with great caution and sensitivity;
People, in return, will collect and inform him all their observations and opinions;
A Sage will then [weigh all options and] treat all people equally as if they were all his own children.
50
Birth is the movement of coming out [of the obscurity to join the world];
Death is the movement of going in [to the obscurity from this world];
For every ten people [of the existing population], three more new-borns will join them;
For every ten people [of the existing population], three will die [naturally];
Among the living, due to rash movements (wars and bad governments), three out of ten will also die unnaturally;
Why is the living condition of most people so [lamentable]?
It is all because people, in order to survive, must suffer enormously merely to make ends meet!
I have heard that those, who know how to conserve life, would evade [confrontation with] fierce rhinos and tigers when walking in the wild;
They would also avoid wearing armor and carrying weapons when they were in the army;
In this manner:
Fierce rhinos have no chance to use their horns,
Ferocious tigers have no occasion to brandish their claws,
And enemies have no opportunity to utilize their blades (weapons).
Why?
All of the above are examples of enhancing people's chances of survival through evading deadly situations.
51
Tao originates [each and every thing];
Te cultivates [each and every thing];
The material world gives the form [to each and every thing];
The situation completes the formation [of each and every thing].
For this reason, each and every thing must resort to venerating Tao and treasuring Te;
The omnipotence of Tao and the invaluableness of Te [are so compelling];
Even though people are not required to recognize the omnipotence of Tao and the invaluableness of Te, they shall always [propelled to] follow their rules, because this is the way of Nature.
Accordingly, Tao originates [each and everything];
Te cultivates, grows, nourishes, fulfills, ripens, nurtures and shelters [each and everything].
[I have therefore said before, if a person carries out any of the following practices:]
Helping [others] to live [better lives] without being possessive;
Stimulating [others] (to maximize their potentials) without claiming the contribution;
Leading [others with the best guidance] without being manipulative;
This person has performed [successfully in accord with] the profound Te!
52
This world must have begun in certain way;
We may thenceforth consider it the origin (mother) of our world;
Once we manage to ascertain the origin, we could [apply it] to study its offsprings;
After we learn more about the offsprings, we may reciprocally eke out our knowledge about the mother (the origin);
This is my never-ending life-long quest.
If paths and openings of one's connections [to the outside world] are blocked, he will never be aroused to do anything in life;
If paths and openings of one's connections [to the outside world] are unlocked and he is properly motivated, he will never cease [from the quest described above].
One who perceives subtleties is brilliant;
One who maintains humility is strong.
One who would use [the light of Tao] to illuminate his [potential] brilliance will thus leave behind nothing that could cause misfortune to later generations.
A person, who achieves all of the above described fulfillment, is what I called the person with embodiment of the perpetual [Te].
53
Even if I realize that I am unmistakably proceeding on the [right path of] the great Tao;
I still would be vigilant since I may go astray [inadvertently].
The path of the great Tao is fundamentally very flat, still people prefer to take by-paths;
[For instance:]
In the Court, officers are frequently replaced,
In outskirts, fields are inadequately planted,
National granaries are running empty,
[Civil servants implore the fashion of] wearing beautifully embroidered clothes,
[Military officers pride themselves on] carrying sharp swords,
[People indulge on] gourmandizing endlessly;
[General public rush to] accumulate personal wealth and goods excessively.
All of the above signifies nothing but shameless vanities of the superficial people,
Behaviors of the above exemplified pattern signalize the repudiation of Tao (the right way for the survival of humanity)!
54
An excellent builder would make sure that houses he builds can not be knocked over [even by hurricanes];
A person with a strong grip [of his project] makes it impossible to slip out of his grasp;
Consequently, to such a thoughtful person [whose solid accomplishments] will be offered thanks by later generations ceaselessly.
If a person cultivates the above mentioned practice for his own personal satisfaction, his Te is genuine;
If a person advances it within his family, their [jointly aggregated] Te will be more than enough to benefit other families;
If it is promoted in a village, the villagers' [reciprocally enhanced] Te will extend its growth [to other villages];
If this practice thrives in a country, the [collective] Te of its people will further flourish [that their Te will spill over to other countries];
When it is upheld in the world, their [jointly summative] Te will spread universally [in Universe].
Accordingly:
[The cultivation of Te] by an individual sets a good example to his family;
[The promotion of Te] within a family exemplifies Te to other families;
[The advancement of Te] in a village manifests [the goodness of Te] to other villages;
[The broadening of Te] in a country demonstrates [the benefit of Te] to other countries;
[The expansion of Te] in a world would manifest [the greatness of Te] to other worlds.
How do I know that things work this way?
It is all because of this (the observation stated in the previous paragraphs of this Chapter).
55
The marvel of the rich embodiment of Te [in a person] is comparable to the [marvel] of young infants who are not yet exposed to the worldly desires;
[Because a young infant poses no menace to others:]
Poisonous insects are less likely to sting him;
Fierce beasts are less likely to prey on him;
Birds of prey are less likely to pounce on him.
Though his bones are soft and his muscles are weak, yet the grasp of his little fist is firm;
Though he does not know about sex, yet he can maneuver his infant reproduction organ;
It is because he concentrated intensely on applying his vitality.
He can cry out all day long without failing to catch his breath;
It is because he is doing extremely well in harmonizing his [inner self with the external world].
[A person who] knows how to harmonize [inner self with the external world] also understands what will perpetuate;
[A person who] understands what will perpetuate is brilliant;
Knowing how to enhance lives of others is a blessing;
Knowing how to control one's own vitality (bearing) with will makes one a strong person.
Fast paces hasten the exhaustion of the vitality of living things, this is called going against Tao;
Anything which goes against Tao will come to a pre-matured end!
56
A person who knows [comprehensively] would not be garrulous;
A person who is garrulous is not wise [he may likely base his bloated talks on his incomprehensive knowledge].
[People's garrulity, as described above, can be equalized in the following fashion:]
By blocking their passages and openings [i.e. connections to the outside world];
By blunting [their excessive] sharpness [i.e. their arrogance];
By untying entanglements [i.e. disputes they have produced];
By tempering the disturbing ray [i.e. harms they have caused];
By pushing [sophistry to] where it belongs, i.e. the dust.
All of this is meant to accentuate [our knowledge after Tao] in a profound manner.
Therefore:
One shall not wanting to achieve Tao for the purpose of practicing favoritism;
One shall not use Tao for the purpose of distancing himself from people he dislikes;
One shall not exploit Tao for the purpose of profiting himself;
One shall not employ Tao for the purpose of harming others;
One shall not gain Tao for the purpose of promoting himself;
One shall not apply Tao for the purpose of debasing others.
This is why Tao originates the most valuable [canon for] the world.
57
A country is [most properly] governed by a ruler who believes in the principle of righteousness;
A military operation is [most efficiently] executed with the strategy which generates surprises;
The world has been [most often] won by leaders who were not motivated by the desire to conquer others.
How do I know that the above statements are accountable?
[I shall explain next.]
In this world, the more restrictions and prohibition [a government imposes], the poorer its people are;
The more people possessing lethal weapons, the more chaotic the country is;
The more cunning and artful people are, the more outrageous occurrences flourish;
The more laws and their [hairsplitting] multiplication [a state has], the more beneficial will it be for robbers and thieves to thrive.
Therefore a Sage once said:
"If I practice the principle of non-interference, people shall yield voluntarily to the influence of the natural force;
If I demonstrate that I love Serenity [,i.e. I'll restrain myself from using my power,] people will choose right courses spontaneously;
If I do not use my power to control people, people will prosper naturally;
If I diminish my selfish desires, people will be motivated to be simple and truthful accordingly."
58
If a ruler [is diligent but] keeps a low profile, his people shall remain simple and truthful;
If a ruler is [harsh and] censorious, his people shall be deceptive and dishonest.
Misfortune may be a blessing in disguise;
[On the other hand] under the surface of good luck may lie the seeds of misfortune.
[Accordingly, the question is] how can we be certain that ultimately an occurrence is [leading to good or to bad] consequence?
If there is no standard for righteousness:
What is [righteously] right-minded may be turned upside down to be called weird;
What is [righteously] good may be distorted to be referred to as sorcerous.
People definitely have had been bewitched [and perplexed by such trickery] for a long time already!
Accordingly:
A Sage keeps his integrity fair and square, still he does not truncate (impinge on) rights of others;
He is scrupulous and thrifty, yet he hurts nobody;
He is straightforward, but immune from being unrestrained [so he does not harm innocent people];
He is open but free from being showy.
59
In order to carry out the heavenly Tao, it is most important for [a leader to be] well-prepared, i.e. he must know more than what is fundamentally required, before he takes charge of people's affairs;
In order to be so well prepared, [a leader] should start early in his life to seriously pursue [Tao and aggravated Te];
[In other words] those who starts early will have accumulated adequately [knowledge and arete before he takes charge of other people's affairs];
Consequently, [his well-rounded knowledge and arete] will facilitate him to overcome all kinds of obstacles;
It is difficult for others to determine the limits of a person who can overcome all kinds of obstacles;
[Therefore] one whose limits are difficult to be ascertained can be entrusted with the sovereign responsibility of a country;
A country which has a creative resource (mother) will last for a long time.
This is what I described as the [growth of the main root was perceived through its] deeper and deeper penetration into the ground,
So that the main root [of a tree] could support the [gradual] expansion and strengthening (hardening) of its branch roots;
If one would make improvement in this way, he shall look far ahead and his establishment will thus exist for a very long time.
60
Governing a big country is like cooking small fish unscathed [,as both are delicate matters that requires extraordinary caution].
If one leads the world in accordance with Tao, his ghosts (antagonists) cannot be efficacious [in such a righteous society];
Even if his ghosts are efficacious, [yet under the influence of Tao] they still cannot harm people;
A Sage would [under no circumstance] harm them either;
Because neither one would harm the other side, their Te shall be reciprocally beneficial to each other.
61
A big country was formed by being at the right position, i.e. like the waterway at the lowest position where other waterways (small countries) converged together spontaneously;
Diplomacy in this world was generally conducted similar to the manner a cow took an initiative to tempt an ox;
The fact was that the ox was led to believe deceptively that serenely passive cow was the weaker [party to be mastered].
Therefore:
If a big country deals with small countries by taking the lower position [for currents to flow in], then it would secure small countries [with ease];
If a small country negotiates with a big country, by positioning itself in the lower [passive] position, it could insinuate big country to yield to its needs;
One country may lower itself in order to take possession of another country, or one country may insinuate itself into favor through submissiveness [it all depends on the circumstance].
A big country should not press onward too far its intention to lord over people of small countries;
A small country should not let itself be overridden by its intention to yield to the big country;
Accordingly, when a big country and a small country each has achieved its intended purpose respectfully, the big country should try harder to be modest.
62
Tao provides the profound maxim for myriad things and creatures;
It provides security for all the good people;
Even people of no good [morality] must seek security through it.
Beautiful and appealing talks could buy appreciation;
Actions of celebrities could carry their weight around;
If people are not good [at discernment that they are deceived in the manner described above], would this be the reason [for me] to abandon them?
Accordingly [by reconciling the above two, I conclude as follows]:
Neither the honor of becoming an emperor, or being appointed as one of the Three Grand Dukes,
Nor [the prominence of] marching down the public street, surrounded by servants carrying jade cups and riding in carriages drawn by four horses,
Can match the fulfillment of the pursuit and advancement of this (Tao).
Why has [Tao] had being been valued ever since very ancient times?
Didn't someone say that [the apprehension of Tao] enabled us to achieve what we had prayed for?
And [practicing Tao] would purge us of our sins?
For all of the above reasons, [Tao] is extremely valuable for this world.
63
A person who quests for Tao must carry out the principle of non-interference;
He must restrain himself from implementing his selfish desires [particularly at the cost of others];
He must examine facts thoroughly in spite of boredom;
He must requite all accusations and animosities with virtuous acts, no matter whether it is serious, minor, many, or few.
A difficult problem should be tackled from its easiest points;
To accomplish a great deed one should start from working on its minute details;
Difficult works in this world must be built up from easy points;
Grand tasks in this world should be started from within small scales.
Accordingly, a Sage did not [consciously] aim at accomplishing a grand task, yet he would eventually complete great deeds [with accrual of realistic achievements through working diligently step-by-step].
A person who makes promises easily would keep only a few of them;
A person who seeks easy way out will confront more difficulties later;
Therefore, a Sage would think hard and keep in mind that each task could be more intricate than it appears to be;
Eventually no hardship can hampered him.
64
A stable situation is easier to handle;
Before the situation [of danger or chaos] shapes up, it is easier to work out strategies for its disintegration;
When [its effect on] the environment is weak, it is easier to break it loose;
When its influence is still small, it is easier to dispense it;
Danger should be guarded against before it develops;
Chaos should be averted before it emerges.
A tree, with a trunk big enough for a person to encircle it with both arms stretched, was evolved primarily from something as tiny as a fine tip of its branch;
A nine-story terrace is elevated from the small beginning of a basket of dirt;
A journey of one thousand miles started out from one single step.
A person who tampers with [Tao] will fail;
A person who treats [Tao] as a possession has already lost it;
A Sage would not tamper with [Tao], so he will not flounder;
A Sage would not treat [Tao] as his possession, so he will not lose it;
Many people, when engaging in pursuing Tao, often failed at the point when they were just about to gain final success;
[Nevertheless] If one is [constantly] careful from beginning to end, he will never ruin his pursuit.
For reasons stated above:
A Sage shall extinguish [selfish] desires;
He shall not value hard-to-get goods;
He shall study the [lackluster fundamental] learnings most people [of the world] are reluctant to pursue;
He shall point out to people mistakes they have made;
He shall help myriad things and creatures to embark and stay on their natural courses but shall never dare to intervene.
65
In old days, when good practitioners of Tao led the country, they did not announce their plans to the public, because they wanted to keep a low profile [to protect innocent people from schemers];
The reason populace was difficult to govern was because insidious people were compensated for their expertise [to take advantage of the situation].
If a country is run with the policy which rewards people for their cunningness, its [fundamental principle of justice for all] would thus be robbed;
If a country is ruled with the policy discouraging cunning performances, the whole country is blessed with good fortune [of justice for all].
The above mentioned are two modes of governing;
If one is able to recognize the [advantages and disadvantages] of these two modes then [we may describe that] he is unified with the profound Te;
The profound Te extends far and deep!
When [a Sage], together with myriad things and creatures, return to [the cultivation of the profound Te], [the world] will have peace and prosperity.
66
Rivers and seas (huge lake), to which hundreds of other streams feed in, are supported by vast valleys huge enough to accommodate [voluminous water of] hundreds of downstream;
The reason this huge valley can hold hundreds of waterways and support other valleys is because it is situated in the lowest position [so that it is natural for all the other rivers carrying water from huge lakes to flow into it].
Therefore this huge valley is like the king presiding over hundreds of other smaller valleys.
Accordingly, if a Sage intends to be the master of people, he should talk in a humble manner;
If he wants to be the leader of people, he should put behind consideration of [either the benefit or the disadvantage of] his physical self;
Accordingly, even though he rides on top of people, his weight (the pressure of his administration) will not be felt by the people below him;
Being an [authentic] leader, his frontal position should pose no hindrance to people's [development].
For this reason the world is happy to be driven [by a Sage], and people will not form any abhorrence towards him;
Because a Sage would not contend [for wealth and fame against people];
So nobody in the world can [or want to] be his rival.
67
People in this world often complained: either that my theory was big and empty, or worse than that it does not appear to be about anything significant;
It is just because I discussed matters of great importance that it was difficult for [ordinary people] to comprehend its outline;
If its contents is familiar to [any kind of those superficial] discourses people were accustomed to, [then they could pick it up lightheartedly and argue about it frivolously];
Before long, the meaning [of my theory] will be shifted [to satisfy their flippancy] that it will end up to be [nothing more than] trivial talks too!
I have three pieces of treasure which I maintain steadily;
The first one is compassion;
The second one is frugality;
The third one is "I would never dare to consider myself the first priority of the world." (I will always be selfless and humble).
Through being compassionate, a person will be brave;
Through being frugal, a person can [retain enough] to expand;
Through being selfless and humble, a person will complete [the proper development] to be an [authentic] leader of people;
Nowadays, leaders abandon compassion yet demand bravery from people;
They neglect the practice of frugality, yet seek expansion;
They discard humility, yet strive to lead the world.
All these performances are heading for end (death of their nation)!
Soldiers, who march to the battlefield with compassion in their hearts, will win the fight;
People, who stay behind to defend with compassion in their hearts, will resist [the aggression] firmly;
If Heaven will save a country, it will bestow its people with compassion in their hearts to protect it.
68
An ingenious soldier does not accept a challenge [frivolously];
A dexterous fighter cannot be aroused to anger [easily];
A shrewd victory-bound party defeats his enemy by avoiding direct confrontations;
A proficient manager situates himself in a humble position [to receive results of other people's efforts].
This is what is called the virtue (achievement) of not contending;
This is what is called the power of utilizing people's labor [through delegating responsibilities];
This is what is called matching the paragon of Heaven.
69
In ancient time a military strategist had once said:
"I do not dare to take the [subjective] position of a host in the battlefield, on the contrary, I adopt the [objective] position of a visitor;
I do not dare to advance one inch [counter-productively] at the cost of retreating one foot."
This game-plan was described [in military strategy] as:
"To march [in such secrecy] that the traces [of the procession of the army] are invisible;
To throw [so swiftly that observers] can not detect thrower's arms [in action];
To file soldiers [so unconventionally that it misleads] people to draw the conclusion that the army is not ready for combat yet;
To disguise [soldiers' weapons so skillfully that] there is no clue."
The mistake which is most disastrous [in military operation] is underestimating one's enemy;
Underestimating one's enemy will lose almost all my [three] treasures;
Therefore, when two combatant forces encounter each other, the one with mourning soldiers will prevail.
70
My theory is [basically] very easy to understand and to put to practice;
[Unfortunately majority people of] the world would not [make an effort to] learn about it, [let alone to] carry it out.
All my discussions have strong footings;
My theory is based on [venerable] practices.
People [in vogue] are ignorant, so they do not know me;
There are only a handful of people who [would make an effort to] understand me;
Those who understand me will discover that my theory is valuable;
The description, that ancient Sages were like men who carried priceless jades under coarse ragged cloaks, was not made from casual observation.
71
Recognizing that one is always in a position of not knowing [enough] is in character of a superior person;
Not knowing what [true] knowledge is a kind of sickness;
Only those who worry about being sick (ignorant) will be able to avoid the sickness [of ignorance].
72
If people are not intimidated by the existing authority, then a more overbearing authority will be imposed on them.
[A leader] should not oppress people and leave them no room for personal freedom;
[He also should not be the cause for] people to feel that life is cheap and unbearable;
[In other words] people would not feel their lives are cheap and unbearable if they are not oppressed and restricted.
Therefore,
A Sage knows himself [so well that he is not] self-opinionated;
He loves himself [so appropriately that he is not] self-conceited;
He renounces that (being self-opinionated and self-conceited) and chooses this (truthfully pursuing self-knowledge and self-improvement).
73
To be brave, to the extent of being reckless, a person will end up involving in the business of killing [people] or being killed;
To be brave, in the manner of opposing killing [people even if challenged], a person will end up staying alive;
Each of these two modes of being brave has its advantages and disadvantages.
There are matters which basically disagree with the heavenly (highest) good, but how can we ostensively see through their appearance [if we fail to examine them thoroughly and lay out a careful conjecture of their manifestation]?
[Not to mention the fact that even] Sages have difficulties to [pin-point the ultimate justification] after much fumbling.
The heavenly (the highest) Tao permeates in the following way:
It prevails with certainty, though it is not competitive [with anything or anyone];
It responds with precision, though it is speechless;
It befalls spontaneously, though nobody calls for it;
Its plan has been laid out meticulously, though it is open and truthful;
[The heavenly Tao] is like a gigantic net whose snare covers and all and every thing exhaustively that nothing can slip through its [seemingly] loose mesh.
74
If people [are driven to such extreme that they] are no longer afraid of death, then what is the point of frightening them with the threat of death?
[Someone may get the idea] "If I frequently scare people with the [terror of] death, and I would also make sure to arrest and execute disobedient ones to enforce it.
Subsequently, who would dare [to go against me]?" [This is rash and improper!]
Killings should be carried out by the naturally right administrator;
Whoever, other than the appropriate administrator commits killing [is under no circumstance justifiable, for he] has thus trespassed his appropriate role;
It is just as improper as an apprentice carver tampers with his master's work;
Hardly any apprentice carver, who tampers with his master's work, can avoid hurting his own hands.
75
The reason people suffer from hunger is because their superiors (government) taxed them heavily, so after the taxation not much was left to support their bare necessity;
The reason people were difficult to govern was because their superiors were meddling with their affairs [thus their sense of propriety was impeded];
The reason people risked their lives for trivial causes was because their superiors (government officials) demand to lived affluently [at the cost of other people's survival], people thus were forced to risk their lives [even for meager livelihood];
Accordingly, those [Solipsists] who did not get involve with other people's affairs were better human beings than those who wanted to live very well personally [at the cost of the survivals of other people];
Even though the latter value the growth of the population (lives) for his community.
76
When people are alive [their bodies] are soft (pliable) and flexible (supple), but when they are dead [their bodies] are stiff (rigid) and inflexible;
When plants are alive they are soft and flexible, but when they are dead they are withered and rigid;
Therefore: When [creatures are] soft and flexible, they are on the course of continuing to live;
When [creatures are turning] stiff and inflexible, they are on the course of dying.
The fact is:
When an army is strong [it worries its potential rivals], it is thus exposed to the risk of being annihilated;
When a tree is at the peak of its growth, its expansive spread [i.e. abundant branches and leaves] would catch strong wind quickly;
Consequently, it is in the higher danger of being blown down.
Accordingly, the strong (stiff) and inflexible ones [e.g. roots] would grow downward;
Whereas the soft (weak) and flexible ones [e.g. leaves] would grow and develop upward.
77
Doesn't the heavenly (highest) Tao work like the way we adjust bow and arrow in archery for coordination?
When the arrow aimed too high, [the archer] lowered it;
When the arrow aimed too low, [the archer] raised it;
When the loop was too big, [the archer] tensed the bow;
When the loop was too small, [the archer] loosened the bow.
The heavenly Tao draws away from the affluent people to assist the people in need;
Whereas human's way (natural impulse), on the contrary, is to deprive the people in need to serve the affluent.
Who [on Earth] would give away extra possessions [that exceeds the needs of his diminutive physical self] for the cause of relieving [the needy] of the world?
Only people who quest for Tao would respond to this [noble] calling.
That is why I have said:
"A Sage helps [creatures] to survive without being possessive;
He accomplishes [good] deeds without claiming credits."
The reason is that a Sage does not seek the celebrity status as a sage [or saint] [he seeks but the substantial deeds of being a sage or saint].
78
The most flexible and weak (pliable) thing on Earth is water;
But, when it comes to the feat of overpowering hardness, I have not come across anything better than it;
Nothing whatsoever can substitute it for its strength.
[The above stated fact demonstrates that] the weak (pliable) ones can win over the strong ones, and the flexible (adaptable) ones can conquer the rigid (steely) ones;
[Nevertheless] this principle is difficult [for ordinary people] in the world to comprehend and utilize.
Accordingly a Sage once said:
"The person who could bear the insult for the sake of a state is the one who mostly deserved to be the lord of the people;
The person who could endure the misfortune for the sake of a country is the most qualified one to be the king of the world."
This straight talk does appear antithetical [to the established belief]!
79
Hardly any measure of reconciliation of strong animosities can drive out hostilities completely;
Then, is there anything more one can do to achieve a satisfactory settlement?
Accordingly, a Sage would [humble himself to] take the responsibility like a debtor, who is holding the left (obligatory) part of the loan contract [i.e. on a small piece of split wood or tortoise shell];
Thus he chooses the obligatory position to fulfill his duty but renounces his right to collect from debtors.
A man with Te governs people as though he is a mortgagor;
Whereas a man without Te governs people as though he is a mortgagee, [e.g. the nationalization of land and taxation of its use by the Chou Empire];
The heavenly Tao has no sensibility, it would not be swayed by human emotions [no matter how strong it is];
Nonetheless it always sides with good people.
80
An ideal state should be a small country sparsely populated;
Even though there are utensils big enough to serve tens or hundreds of people there is never any need to use them;
Its countrymen, passed from one generation to another, are too settled to move afar;
There are boats and wagons, yet there is never any need to ride on them;
Even though there are weapons and shields, there is no occasion calling for their deployment;
People will be encouraged to return to [such simplicity of] using knotted cords for record-keeping;
People are happy with their [simple] food and clothing;
As well as enjoying [plain] dwellings and lore;
Neighboring countries are within sights of one another, that even roosters' crowing and dogs' barking can be overheard in neighboring countries;
Citizens of different countries will not socialize with one another even until they become old and die away.
81
Truthful talks may not be beautiful, inasmuch as beautiful talks may not be truthful;
A good person may not be good at debating, inasmuch as a good debater may not be a good person;
A person with sound knowledge may not be encyclopedic, inasmuch as an encyclopedic person may not be a person with sound knowledge.
A Sage does not accumulate [goods and properties];
He adheres to the principle that the more he helps others, the more [Te] he gains;
The more he gives, the more abundant [Te] he aggregates;
The highest (heavenly) Tao is to do good to [others] without harming them;
The way of a Sage is to pursue [the happiness for others] without contesting them [for worldly gains].