The Tao Teh King, Or the Tao and its Characteristics

8/12/2019 The Tao Teh King, Or the Tao and its Characteristics

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The Project Gutenberg EBook of TaoTeh King, by Lao-Tze

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Title: Tao Teh King

uthor: Lao-Tze

Release Date: July 12, 2008 [EBook#216]Last Updated: February 4, 2013

Language: English


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*** START OF THIS PROJECT GUTENBERGEBOOK TAO TEH KING ***

Produced by Gregory Walker, andDavid Widger


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THE TAO TEH

KING,OR


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THE TAO AND ITSCHARACTERISTICS


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by Lao-Tse

Translated by James Legge


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Contents

PART1.

PARTII.


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PART 1.

Ch. 1. 1. The Tao that can betrodden is not the enduring and

unchanging Tao. The name that canbe named is not the enduring andunchanging name.

2. (Conceived of as) having noname, it is the Originator of heaveand earth; (conceived of as) havin

a name, it is the Mother of allthings.

3.Always without desire we must be

found,If its deep mystery we would


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sound;But if desire always within us

be,Its outer fringe is all that we

shall see.

4. Under these two aspects, it isreally the same; but as developmen

takes place, it receives the differennames. Together we call them theMystery. Where the Mystery is the

deepest is the gate of all that issubtle and wonderful.

2. 1. All in the world know the

beauty of the beautiful, and in dointhis they have (the idea of) whaugliness is; they all know the skill

of the skilful, and in doing this theyhave (the idea of) what the want o


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skill is.2. So it is that existence and non-

existence give birth the one to (theidea of) the other; that difficulty andease produce the one (the idea of)

the other; that length and shortnessfashion out the one the figure of theother; that (the ideas of) height and

lowness arise from the contrast othe one with the other; that themusical notes and tones becomeharmonious through the relation oone with another; and that beinbefore and behind give the idea oone following another.

3. Therefore the sage manages


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affairs without doing anything, andconveys his instructions without the

use of speech.4. All things spring up, and thereis not one which declines to show

itself; they grow, and there is noclaim made for their ownership;they go through their processes, and

there is no expectation (of a rewardfor the results). The work isaccomplished, and there is noresting in it (as an achievement).

The work is done, but how no onecan see;

'Tis this that makes the powernot cease to be.

3. 1. Not to value and employmen of superior ability is the way to


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keep the people from rivalry amonthemselves; not to prize articles

which are difficult to procure is theway to keep them from becominthieves; not to show them what islikely to excite their desires is theway to keep their minds frodisorder.

2. Therefore the sage, in theexercise of his government, emptiestheir minds, fills their bellies,weakens their wills, and strengthenstheir bones.

3. He constantly (tries to) keep

them without knowledge andwithout desire, and where there are


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those who have knowledge, to keepthem from presuming to act (on it).

When there is this abstinence froaction, good order is universal.4. 1. The Tao is (like) the

emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep

and unfathomable it is, as if it werethe Honoured Ancestor of allthings!

2. We should blunt our sharppoints, and unravel thecomplications of things; we should

attemper our brightness, and brinourselves into agreement with the


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obscurity of others. How pure andstill the Tao is, as if it would ever

so continue!3. I do not know whose son it is.It might appear to have been before

God.5. 1. Heaven and earth do not ac

from (the impulse of) any wish to

be benevolent; they deal with allthings as the dogs of grass are dealwith. The sages do not act fro

(any wish to be) benevolent; theydeal with the people as the dogs ograss are dealt with.

2. May not the space betweeheaven and earth be compared to a


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bellows?'Tis emptied, yet it loses not

its power;

'Tis moved again, and sends forthair the more.

Much speech to swift exhaustionlead we see;

Your inner being guard, and keepit free.

6.The valley spirit dies not, aye

the same;The female mystery thus do we

name.Its gate, from which at first

they issued forth,Is called the root from which

grew heaven and earth.Long and unbroken does its power

remain,Used gently, and without the

touch of pain.

7. 1. Heaven is long-endurin


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and earth continues long. Thereason why heaven and earth are

able to endure and continue thuslong is because they do not live of,or for, themselves. This is how theyare able to continue and endure.

2. Therefore the sage puts hisown person last, and yet it is found

in the foremost place; he treats hisperson as if it were foreign to him,and yet that person is preserved. Isit not because he has no personaland private ends, that therefore sucends are realised?

8. 1. The highest excellence islike (that of) water. The excellence


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of water appears in its benefitinall things, and in its occupying,

without striving (to the contrary),the low place which all medislike. Hence (its way) is near to(that of) the Tao.

2. The excellence of a residenceis in (the suitability of) the place;

that of the mind is in abysmalstillness; that of associations is itheir being with the virtuous; that ogovernment is in its securing goodorder; that of (the conduct of)affairs is in its ability; and that o(the initiation of) any movement isin its timeliness.


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3. And when (one with thehighest excellence) does no

wrangle (about his low position),no one finds fault with him.9. 1. It is better to leave a vessel

unfilled, than to attempt to carry iwhen it is full. If you keep feeling apoint that has been sharpened, the

point cannot long preserve itssharpness.2. When gold and jade fill the

hall, their possessor cannot keepthem safe. When wealth andhonours lead to arrogancy, this

brings its evil on itself. When thework is done, and one's name is


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becoming distinguished, towithdraw into obscurity is the way

of Heaven.10. 1. When the intelligent andanimal souls are held together i

one embrace, they can be kept froseparating. When one givesundivided attention to the (vital)

breath, and brings it to the utmosdegree of pliancy, he can become asa (tender) babe. When he hascleansed away the most mysterioussights (of his imagination), he cabecome without a flaw.

2. In loving the people and rulinthe state, cannot he proceed withou


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any (purpose of) action? In theopening and shutting of his gates o

heaven, cannot he do so as a femalebird? While his intelligence reachesin every direction, cannot he(appear to) be without knowledge?

3. (The Tao) produces (allthings) and nourishes them; i

produces them and does not claithem as its own; it does all, and yedoes not boast of it; it presides over all, and yet does not control them.This is what is called 'Themysterious Quality' (of the Tao).

11. The thirty spokes unite in theone nave; but it is on the empty


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space (for the axle), that the use othe wheel depends. Clay is

fashioned into vessels; but it is otheir empty hollowness, that their use depends. The door andwindows are cut out (from thewalls) to form an apartment; but iis on the empty space (within), thaits use depends. Therefore, whahas a (positive) existence serves for profitable adaptation, and what hasnot that for (actual) usefulness.

12.1.Colour's five hues from th' eyes

their sight will take;Music's five notes the ears as


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deaf can make;The flavours five deprive the

mouth of taste;The chariot course, and the wild

hunting wasteMake mad the mind; and objects

rare and strange,Sought for, men's conduct will

to evil change.2. Therefore the sage seeks to

satisfy (the craving of) the belly,

and not the (insatiable longing othe) eyes. He puts from him thelatter, and prefers to seek theformer.

13. 1. Favour and disgracewould seem equally to be feared;

honour and great calamity, to beregarded as personal conditions (o


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the same kind).2. What is meant by speaking thus

of favour and disgrace? Disgrace isbeing in a low position (after theenjoyment of favour). The gettin

that (favour) leads to theapprehension (of losing it), and thelosing it leads to the fear of (still

greater calamity):this is what ismeant by saying that favour anddisgrace would seem equally to befeared.

And what is meant by saying thahonour and great calamity are to be

(similarly) regarded as personalconditions? What makes me liable


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to great calamity is my having thebody (which I call myself); if I had

not the body, what great calamitycould come to me?3. Therefore he who would

administer the kingdom, honourinit as he honours his own person,may be employed to govern it, and

he who would administer it with thelove which he bears to his owperson may be entrusted with it.

14. 1. We look at it, and we donot see it, and we name it 'theEquable.' We listen to it, and we do

not hear it, and we name it 'theInaudible.' We try to grasp it, and


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do not get hold of it, and we name i'the Subtle.' With these three

qualities, it cannot be made thesubject of description; and hencewe blend them together and obtaiThe One.

2. Its upper part is not bright, andits lower part is not obscure.

Ceaseless in its action, it yet cannobe named, and then it again returnsand becomes nothing. This is calledthe Form of the Formless, and theSemblance of the Invisible; this iscalled the Fleeting andIndeterminable.

3. We meet it and do not see its


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Front; we follow it, and do not seeits Back. When we can lay hold o

the Tao of old to direct the things othe present day, and are able toknow it as it was of old in thebeginning, this is called(unwinding) the clue of Tao.

15. 1. The skilful masters (of the

Tao) in old times, with a subtle andexquisite penetration,comprehended its mysteries, andwere deep (also) so as to eludemen's knowledge. As they were thusbeyond men's knowledge, I willmake an effort to describe of whasort they appeared to be.


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2. Shrinking looked they likethose who wade through a stream i

winter; irresolute like those whoare afraid of all around them; gravelike a guest (in awe of his host);evanescent like ice that is meltinaway; unpretentious like wood thahas not been fashioned intoanything; vacant like a valley, anddull like muddy water.

3. Who can (make) the muddywater (clear)? Let it be still, and iwill gradually become clear. Whocan secure the condition of rest? Lemovement go on, and the conditioof rest will gradually arise.


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4. They who preserve thismethod of the Tao do not wish to be

full (of themselves). It is througtheir not being full of themselvesthat they can afford to seem wor and not appear new and complete.

16. 1. The (state of) vacancyshould be brought to the utmos

degree, and that of stillness guardedwith unwearying vigour. All thingsalike go through their processes oactivity, and (then) we see themreturn (to their original state). Whethings (in the vegetable world) havedisplayed their luxuriant growth,we see each of them return to itsroot. This returning to their root is


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what we call the state of stillness;and that stillness may be called a

reporting that they have fulfilledtheir appointed end.2. The report of that fulfilment is

the regular, unchanging rule. Toknow that unchanging rule is to beintelligent; not to know it leads to

wild movements and evil issues.The knowledge of that unchanginrule produces a (grand) capacityand forbearance, and that capacityand forbearance lead to acommunity (of feeling with allthings). From this community ofeeling comes a kingliness ocharacter; and he who is king-like


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goes on to be heaven-like. In thalikeness to heaven he possesses the

Tao. Possessed of the Tao, heendures long; and to the end of hisbodily life, is exempt from alldanger of decay.

17. 1. In the highest antiquity,(the people) did not know that there

were (their rulers). In the next agethey loved them and praised them.In the next they feared them; in thenext they despised them. Thus iwas that when faith (in the Tao)was deficient (in the rulers) a wanof faith in them ensued (in thepeople).


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2. How irresolute did those(earliest rulers) appear, showing

(by their reticence) the importancewhich they set upon their words!Their work was done and their undertakings were successful, whilethe people all said, 'We are as weare, of ourselves!'

18. 1. When the Great Tao (Wayor Method) ceased to be observed,benevolence and righteousnesscame into vogue. (Then) appearedwisdom and shrewdness, and thereensued great hypocrisy.

2. When harmony no longer prevailed throughout the si


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kinships, filial sons found their manifestation; when the states and

clans fell into disorder, loyalministers appeared.19. 1. If we could renounce our

sageness and discard our wisdom,it would be better for the people ahundredfold. If we could renounce

our benevolence and discard our righteousness, the people wouldagain become filial and kindly. Iwe could renounce our artfulcontrivances and discard our (scheming for) gain, there would beno thieves nor robbers.

2.


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Those three methods (ofgovernment)

Thought olden ways in elegancedid fail

And made these names their wantof worth to veil;

But simple views, and coursesplain and true

Would selfish ends and manylusts eschew.

20.1.

When we renounce learning wehave no troubles.

The (ready) 'yes,' and(flattering) 'yea;'

Small is the difference theydisplay.

But mark their issues, good andill;

What space the gulf betweenshall fill?

What all men fear is indeed to be


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feared; but how wide and withouend is the range of questions (askin

to be discussed)!2. The multitude of men loosatisfied and pleased; as if enjoyin

a full banquet, as if mounted on atower in spring. I alone seelistless and still, my desires havin

as yet given no indication of their presence. I am like an infant whichas not yet smiled. I look dejectedand forlorn, as if I had no home togo to. The multitude of men all haveenough and to spare. I alone seem tohave lost everything. My mind isthat of a stupid man; I am in a stateof chaos.


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Ordinary men look bright andintelligent, while I alone seem to be

benighted. They look full odiscrimination, while I alone adull and confused. I seem to becarried about as on the sea, driftinas if I had nowhere to rest. All menhave their spheres of action, while Ialone seem dull and incapable, likea rude borderer. (Thus) I alone amdifferent from other men, but I valuethe nursing-mother (the Tao).

21.The grandest forms of active

force

From Tao come, their onlysource.Who can of Tao the nature tell?


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Our sight it flies, our touchas well.

Eluding sight, eluding touch,The forms of things all in it

crouch;Eluding touch, eluding sight,There are their semblances, all

right.

Profound it is, dark andobscure;Things' essences all there

endure.Those essences the truth enfold

Of what, when seen, shall thenbe told.

Now it is so; 'twas so of old.Its namewhat passes not away;So, in their beautiful array,

Things form and never knowdecay.

How know I that it is so with all

the beauties of existing things? Bythis (nature of the Tao).


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22. 1. The partial becomescomplete; the crooked, straight; the

empty, full; the worn out, new. Hewhose (desires) are few gets them;he whose (desires) are many goesastray.

2. Therefore the sage holds in hisembrace the one thing (of humility),

and manifests it to all the world. Heis free from self-display, andtherefore he shines; from self-assertion, and therefore he isdistinguished; from self-boasting,and therefore his merit isacknowledged; from self-complacency, and therefore heacquires superiority. It is because


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he is thus free from striving thatherefore no one in the world is

able to strive with him.3. That saying of the ancients tha'the partial becomes complete' was

not vainly spoken:all realcompletion is comprehended under it.

23. 1. Abstaining from speechmarks him who is obeying thespontaneity of his nature. A violent

wind does not last for a wholemorning; a sudden rain does not lasfor the whole day. To whom is it

that these (two) things are owing?To Heaven and Earth. If Heaven


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and Earth cannot make suc(spasmodic) actings last long, how

much less can man!2. Therefore when one is makinthe Tao his business, those who are

also pursuing it, agree with him iit, and those who are making themanifestation of its course their

object agree with him in that; whileeven those who are failing in botthese things agree with him wherethey fail.

3. Hence, those with whom heagrees as to the Tao have the

happiness of attaining to it; thosewith whom he agrees as to its


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manifestation have the happiness oattaining to it; and those with who

he agrees in their failure have alsothe happiness of attaining (to theTao). (But) when there is not faithsufficient (on his part), a want ofaith (in him) ensues (on the part othe others).

24. He who stands on his tiptoesdoes not stand firm; he whostretches his legs does not wal(easily). (So), he who displayshimself does not shine; he whoasserts his own views is nodistinguished; he who vauntshimself does not find his meriacknowledged; he who is self-


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2. I do not know its name, and Igive it the designation of the Tao

(the Way or Course). Making aneffort (further) to give it a name Icall it The Great.

3. Great, it passes on (in constanflow). Passing on, it becomesremote. Having become remote, i

returns. Therefore the Tao is great;Heaven is great; Earth is great; andthe (sage) king is also great. In theuniverse there are four that aregreat, and the (sage) king is one othem.

4. Man takes his law from theEarth; the Earth takes its law fro


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Heaven; Heaven takes its law frothe Tao. The law of the Tao is its

being what it is.26. 1. Gravity is the root olightness; stillness, the ruler o

movement.2. Therefore a wise prince,

marching the whole day, does not

go far from his baggage waggons.Although he may have brillianprospects to look at, he quietly

remains (in his proper place),indifferent to them. How should thelord of a myriad chariots carry

himself lightly before the kingdom?If he do act lightly, he has lost his


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root (of gravity); if he proceed toactive movement, he will lose his

throne.27. 1. The skilful traveller leavesno traces of his wheels or footsteps;

the skilful speaker says nothing thacan be found fault with or blamed;the skilful reckoner uses no tallies;

the skilful closer needs no bolts or bars, while to open what he has shuwill be impossible; the skilfulbinder uses no strings or knots,while to unloose what he has boundwill be impossible. In the same waythe sage is always skilful at savinmen, and so he does not cast awayany man; he is always skilful a


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saving things, and so he does nocast away anything. This is called

'Hiding the light of his procedure.'2. Therefore the man of skill is amaster (to be looked up to) by hi

who has not the skill; and he whohas not the skill is the helper of (thereputation of) him who has the skill.

If the one did not honour his master,and the other did not rejoice in hishelper, an (observer), thoughintelligent, might greatly err abouthem. This is called 'The utmosdegree of mystery.'

28.1.


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Who knows his manhood'sstrength,

Yet still his female feeblenessmaintains;

As to one channel flow the manydrains,

All come to him, yea, allbeneath the sky.

Thus he the constant excellenceretains;The simple child again, free

from all stains.

Who knows how white attracts,Yet always keeps himself within

black's shade,The pattern of humility

displayed,Displayed in view of all beneath

the sky;He in the unchanging excellence

arrayed,

Endless return to man's firststate has made.


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Who knows how glory shines,Yet loves disgrace, nor e'er for

it is pale;Behold his presence in a

spacious vale,To which men come from all

beneath the sky.The unchanging excellence

completes its tale;The simple infant man in him wehail.

2. The unwrought material, whe

divided and distributed, formsvessels. The sage, when employed,becomes the Head of all the

Officers (of government); and in hisgreatest regulations he employs noviolent measures.

29. 1. If any one should wish toget the kingdom for himself, and to


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effect this by what he does, I seethat he will not succeed. The

kingdom is a spirit-like thing, andcannot be got by active doing. Hewho would so win it destroys it; hewho would hold it in his grasploses it.

2.The course and nature of things

is such thatWhat was in front is now behind;

What warmed anon we freezingfind.

Strength is of weakness oft thespoil;

The store in ruins mocks ourtoil.

Hence the sage puts awayexcessive effort, extravagance, and


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easy indulgence.30. 1. He who would assist a

lord of men in harmony with theTao will not assert his mastery inthe kingdom by force of arms. Suc

a course is sure to meet with itsproper return.2. Wherever a host is stationed,

briars and thorns spring up. In thesequence of great armies there aresure to be bad years.

3. A skilful (commander) strikesa decisive blow, and stops. Hedoes not dare (by continuing his

operations) to assert and completehis mastery. He will strike the


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the Tao do not like to employ them.2. The superior man ordinarily

considers the left hand the moshonourable place, but in time owar the right hand. Those sharp

weapons are instruments of evilomen, and not the instruments of thesuperior man;he uses them only

on the compulsion of necessity.Calm and repose are what heprizes; victory (by force of arms) isto him undesirable. To consider thisdesirable would be to delight in theslaughter of men; and he whodelights in the slaughter of mecannot get his will in the kingdom.


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3. On occasions of festivity to beon the left hand is the prized

position; on occasions of mourning,the right hand. The second icommand of the army has his placeon the left; the general commandinin chief has his on the right;hisplace, that is, is assigned to him asin the rites of mourning. He who haskilled multitudes of men shouldweep for them with the bitteresgrief; and the victor in battle has hisplace (rightly) according to thoserites.

32. 1. The Tao, considered asunchanging, has no name.


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2. Though in its primordialsimplicity it may be small, the

whole world dares not deal wit(one embodying) it as a minister. Ia feudal prince or the king couldguard and hold it, all wouldspontaneously submit themselves tohim.

3. Heaven and Earth (under itsguidance) unite together and senddown the sweet dew, which,without the directions of men,reaches equally everywhere as oits own accord.

4. As soon as it proceeds toaction, it has a name. When it once


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has that name, (men) can know torest in it. When they know to rest i

it, they can be free from all risk ofailure and error.5. The relation of the Tao to all

the world is like that of the grearivers and seas to the streams frothe valleys.

33. 1. He who knows other meis discerning; he who knowshimself is intelligent. He who

overcomes others is strong; he whoovercomes himself is mighty. Hewho is satisfied with his lot is rich;

he who goes on acting with energyhas a (firm) will.


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2. He who does not fail in therequirements of his position,

continues long; he who dies and yedoes not perish, has longevity.34. 1. All-pervading is the Great

Tao! It may be found on the lefthand and on the right.2. All things depend on it for

their production, which it gives tothem, not one refusing obedience toit. When its work is accomplished,

it does not claim the name of havindone it. It clothes all things as wita garment, and makes no assumptio

of being their lord;it may benamed in the smallest things. All


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things return (to their root anddisappear), and do not know that i

is it which presides over their doing so;it may be named in thegreatest things.

3. Hence the sage is able (in thesame way) to accomplish his greaachievements. It is through his no

making himself great that he caaccomplish them.35. 1. To him who holds in his

hands the Great Image (of theinvisible Tao), the whole worldrepairs. Men resort to him, and

receive no hurt, but (find) rest,peace, and the feeling of ease.


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2. Music and dainties will makethe passing guest stop (for a time).

But though the Tao as it comes fromthe mouth, seems insipid and has noflavour, though it seems not worthbeing looked at or listened to, theuse of it is inexhaustible.

36. 1. When one is about to take

an inspiration, he is sure to make a(previous) expiration; when he isgoing to weaken another, he willfirst strengthen him; when he isgoing to overthrow another, he willfirst have raised him up; when he isgoing to despoil another, he willfirst have made gifts to him:thisis called 'Hiding the light (of his


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procedure).'2. The soft overcomes the hard;

and the weak the strong.3. Fishes should not be take

from the deep; instruments for the

profit of a state should not beshown to the people.

37. 1. The Tao in its regular

course does nothing (for the sake odoing it), and so there is nothinwhich it does not do.

2. If princes and kings were ableto maintain it, all things would othemselves be transformed by them.

3. If this transformation becameto me an object of desire, I would


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PART II.

38. 1. (Those who) possessed ihighest degree the attributes (of the

Tao) did not (seek) to show them,and therefore they possessed the(in fullest measure). (Those who)

possessed in a lower degree thoseattributes (sought how) not to losethem, and therefore they did no

possess them (in fullest measure).2. (Those who) possessed in the

highest degree those attributes did

nothing (with a purpose), and hadno need to do anything. (Those


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5. Thus it was that when the Taowas lost, its attributes appeared;

when its attributes were lost,benevolence appeared; whebenevolence was lost,righteousness appeared; and wherighteousness was lost, theproprieties appeared.

6. Now propriety is theattenuated form of leal-heartednessand good faith, and is also thecommencement of disorder; swif apprehension is (only) a flower othe Tao, and is the beginning ostupidity.

7. Thus it is that the Great ma


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abides by what is solid, andeschews what is flimsy; dwells

with the fruit and not with theflower. It is thus that he puts awaythe one and makes choice of theother.

39. 1. The things which from oold have got the One (the Tao) are

Heaven which by it is bright andpure;

Earth rendered thereby firm andsure;

Spirits with powers by itsupplied;

Valleys kept full throughouttheir void

All creatures which through itdo livePrinces and kings who from it


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getThe model which to all they

give.

All these are the results of theOne (Tao).

2.If heaven were not thus pure, it

soon would rend;If earth were not thus sure,

'twould break and bend;Without these powers, the

spirits soon would fail;If not so filled, the drought

would parch each vale;Without that life, creatures

would pass away;Princes and kings, without thatmoral sway,

However grand and high, wouldall decay.

3. Thus it is that dignity finds its(firm) root in its (previous)


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meanness, and what is lofty finds itsstability in the lowness (from whic

it rises). Hence princes and kingscall themselves 'Orphans,' 'Men osmall virtue,' and as 'Carriageswithout a nave.' Is not this aacknowledgment that in their considering themselves mean theysee the foundation of their dignity?So it is that in the enumeration othe different parts of a carriage wedo not come on what makes ianswer the ends of a carriage. Theydo not wish to show themselveselegant-looking as jade, but (prefer)to be coarse-looking as a(ordinary) stone.


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they have heard about it, lauggreatly at it. If it were not (thus)

laughed at, it would not be fit to bethe Tao.2. Therefore the sentence-makers

have thus expressed themselves: 'The Tao, when brightest seen,

seems light to lack;Who progress in it makes, seems

drawing back;Its even way is like a rugged

track.Its highest virtue from the vale

doth rise;

Its greatest beauty seems tooffend the eyes;

And he has most whose lot theleast supplies.

Its firmest virtue seems butpoor and low;

Its solid truth seems change toundergo;


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Its largest square doth yet nocorner show

A vessel great, it is theslowest made;

Loud is its sound, but neverword it said;

A semblance great, the shadow ofa shade.'

3. The Tao is hidden, and has noname; but it is the Tao which isskilful at imparting (to all things

what they need) and making thecomplete.

42. 1. The Tao produced One;

One produced Two; Two producedThree; Three produced All things.All things leave behind them the

Obscurity (out of which they havecome), and go forward to embrace


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the Brightness (into which they haveemerged), while they are

harmonised by the Breath oVacancy.2. What men dislike is to be

orphans, to have little virtue, to beas carriages without naves; and yethese are the designations whic

kings and princes use for themselves. So it is that some thingsare increased by being diminished,and others are diminished by beinincreased.

3. What other men (thus) teach, I

also teach. The violent and strondo not die their natural death. I will


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make this the basis of my teaching.43. 1. The softest thing in the

world dashes against andovercomes the hardest; that whichas no (substantial) existence enters

where there is no crevice. I knowhereby what advantage belongs todoing nothing (with a purpose).

2. There are few in the worldwho attain to the teaching withouwords, and the advantage arisin

from non-action.44.1.Or fame or life,

Which do you hold more dear?Or life or wealth,


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To which would you adhere?Keep life and lose those other

things;Keep them and lose your life:

which bringsSorrow and pain more near?

2.

Thus we may see,Who cleaves to fameRejects what is more great;

Who loves large storesGives up the richer state.

3.Who is contentNeeds fear no shame.Who knows to stopIncurs no blame.From danger freeLong live shall he.

45.1.


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Who thinks his greatachievements poor

Shall find his vigour longendure.

Of greatest fulness, deemed avoid,

Exhaustion ne'er shall stem thetide.

Do thou what's straight stillcrooked deem;Thy greatest art still stupid

seem,And eloquence a stammering

scream.

2. Constant action overcomescold; being still overcomes heat.

Purity and stillness give the correclaw to all under heaven.

46. 1. When the Tao prevails in

the world, they send back their swift horses to (draw) the dung-


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carts. When the Tao is disregardedin the world, the war-horses breed

in the border lands.2. There is no guilt greater thato sanction ambition; no calamity

greater than to be discontented witone's lot; no fault greater than thewish to be getting. Therefore the

sufficiency of contentment is aenduring and unchanginsufficiency.

47. 1. Without going outside hisdoor, one understands (all that takesplace) under the sky; withou

looking out from his window, onesees the Tao of Heaven. The farther


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that one goes out (from himself), theless he knows.

2. Therefore the sages got their knowledge without travelling; gavetheir (right) names to things withou

seeing them; and accomplished their ends without any purpose of doinso.

48. 1. He who devotes himself tolearning (seeks) from day to day toincrease (his knowledge); he who

devotes himself to the Tao (seeks)from day to day to diminish (hisdoing).

2. He diminishes it and agaidiminishes it, till he arrives a


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doing nothing (on purpose). Havinarrived at this point of non-action,

there is nothing which he does nodo.3. He who gets as his own all

under heaven does so by givinhimself no trouble (with that end). Ione take trouble (with that end), he

is not equal to getting as his own allunder heaven.49. 1. The sage has no invariable

mind of his own; he makes the mindof the people his mind.2. To those who are good (to

me), I am good; and to those whoare not good (to me), I am also


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ministers of life (to themselves);and three are ministers of death.

3. There are also three in everyten whose aim is to live, but whosemovements tend to the land (or

place) of death. And for whatreason? Because of their excessiveendeavours to perpetuate life.

4. But I have heard that he who isskilful in managing the life entrustedto him for a time travels on the land

without having to shun rhinocerosor tiger, and enters a host withouthaving to avoid buff coat or sharp

weapon. The rhinoceros finds noplace in him into which to thrust its


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horn, nor the tiger a place in whicto fix its claws, nor the weapon a

place to admit its point. And for what reason? Because there is ihim no place of death.

51. 1. All things are produced bythe Tao, and nourished by itsoutflowing operation. They receive

their forms according to the natureof each, and are completedaccording to the circumstances otheir condition. Therefore all thingswithout exception honour the Tao,and exalt its outflowing operation.

2. This honouring of the Tao andexalting of its operation is not the


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result of any ordination, but alwaysa spontaneous tribute.

3. Thus it is that the Taoproduces (all things), nourishesthem, brings them to their full

growth, nurses them, completesthem, matures them, maintains them,and overspreads them.

4. It produces them and makes noclaim to the possession of them; icarries them through their processes

and does not vaunt its ability idoing so; it brings them to maturityand exercises no control over them;

this is called its mysteriousoperation.


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52. 1. (The Tao) whichoriginated all under the sky is to be

considered as the mother of theall.2. When the mother is found, we

know what her children should be.When one knows that he is hismother's child, and proceeds to

guard (the qualities of) the mother that belong to him, to the end of hislife he will be free from all peril.

3. Let him keep his mouth closed,and shut up the portals (of hisnostrils), and all his life he will be

exempt from laborious exertion. Lehim keep his mouth open, and


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(spend his breath) in the promotioof his affairs, and all his life there

will be no safety for him.4. The perception of what issmall is (the secret of) clear-

sightedness; the guarding of what issoft and tender is (the secret of)strength.

5.Who uses well his light,

Reverting to its (source so)bright,

Will from his body ward allblight,And hides the unchanging fro

men's sight.

53. 1. If I were suddenly tobecome known, and (put into a


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position to) conduct (a government)according to the Great Tao, what I

should be most afraid of would be aboastful display.2. The great Tao (or way) is very

level and easy; but people love theby-ways.3. Their court(-yards and

buildings) shall be well kept, butheir fields shall be ill-cultivated,and their granaries very empty.

They shall wear elegant andornamented robes, carry a sharpsword at their girdle, pamper

themselves in eating and drinking,and have a superabundance o


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What (Tao's) skilful planterplants

Can never be uptorn;What his skilful arms enfold,

From him can ne'er be borne.Sons shall bring in lengthening

line,Sacrifices to his shrine.

2.Tao when nursed within one's

self,His vigour will make true;

And where the family it rulesWhat riches will accrue!

The neighbourhood where itprevails

In thriving will abound;And when 'tis seen throughout

the state,Good fortune will be found.

Employ it the kingdom o'er,

And men thrive all around.3. In this way the effect will be


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seen in the person, by theobservation of different cases; i

the family; in the neighbourhood; ithe state; and in the kingdom.4. How do I know that this effec

is sure to hold thus all under thesky? By this (method oobservation).

55. 1. He who has in himselabundantly the attributes (of theTao) is like an infant. Poisonous

insects will not sting him; fiercebeasts will not seize him; birds oprey will not strike him.

2. (The infant's) bones are weaand its sinews soft, but yet its grasp


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is firm. It knows not yet the union omale and female, and yet its virile

member may be excited;showinthe perfection of its physicalessence. All day long it will crywithout its throat becoming hoarse;

showing the harmony (in itsconstitution).

3.To him by whom this harmony isknown,

(The secret of) the unchanging(Tao) is shown,

And in the knowledge wisdofinds its throne.

All life-increasing arts to evilturn;

Where the mind makes the vitalbreath to burn,(False) is the strength, (and


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o'er it we should mourn.)

4. When things have becomestrong, they (then) become old,which may be said to be contrary tothe Tao. Whatever is contrary to theTao soon ends.

56. 1. He who knows (the Tao)does not (care to) speak (about it);he who is (ever ready to) speaabout it does not know it.

2. He (who knows it) will keep

his mouth shut and close the portals(of his nostrils). He will blunt hissharp points and unravel thecomplications of things; he willattemper his brightness, and brinhimself into agreement with the


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multiplication of prohibitiveenactments increases the poverty o

the people; the more implements toadd to their profit that the peoplehave, the greater disorder is there ithe state and clan; the more acts ocrafty dexterity that men possess,the more do strange contrivancesappear; the more display there is olegislation, the more thieves androbbers there are.

3. Therefore a sage has said, 'Iwill do nothing (of purpose), andthe people will be transformed othemselves; I will be fond okeeping still, and the people will othemselves become correct. I will


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take no trouble about it, and thepeople will of themselves become

rich; I will manifest no ambition,and the people will of themselvesattain to the primitive simplicity.'

58.1.

The government that seems themost unwise,

Oft goodness to the people bestsupplies;

That which is meddling, touchingeverything,

Will work but ill, anddisappointment bring.

Misery!happiness is to befound by its side! Happiness! misery lurks beneath it! Who knowswhat either will come to in the end?


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2. Shall we then dispense witcorrection? The (method of)

correction shall by a turn becomedistortion, and the good in it shallby a turn become evil. The delusioof the people (on this point) hasindeed subsisted for a long time.

3. Therefore the sage is (like) a

square which cuts no one (with itsangles); (like) a corner whicinjures no one (with its sharpness).He is straightforward, but allowshimself no license; he is bright, budoes not dazzle.

59. 1. For regulating the huma(in our constitution) and renderin


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the (proper) service to theheavenly, there is nothing like

moderation.2. It is only by this moderatiothat there is effected an early retur

(to man's normal state). That earlyreturn is what I call the repeatedaccumulation of the attributes (o

the Tao). With that repeatedaccumulation of those attributes,there comes the subjugation (oevery obstacle to such return). Othis subjugation we know not whashall be the limit; and when oneknows not what the limit shall be,he may be the ruler of a state.


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3. He who possesses the mother of the state may continue long. His

case is like that (of the plant) owhich we say that its roots are deepand its flower stalks firm:this isthe way to secure that its endurinlife shall long be seen.

60. 1. Governing a great state is

like cooking small fish.2. Let the kingdom be governed

according to the Tao, and the manes

of the departed will not manifestheir spiritual energy. It is not thatthose manes have not that spiritual

energy, but it will not be employedto hurt men. It is not that it could no


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hurt men, but neither does the rulinsage hurt them.

3. When these two do noinjuriously affect each other, their good influences converge in the

virtue (of the Tao).61. 1. What makes a great state is

its being (like) a low-lying, down-

flowing (stream);it becomes thecentre to which tend (all the smallstates) under heaven.

2. (To illustrate from) the case oall females:the female alwaysovercomes the male by her

stillness. Stillness may beconsidered (a sort of) abasement.


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3. Thus it is that a great state, bycondescending to small states, gains

them for itself; and that small states,by abasing themselves to a greastate, win it over to them. In the onecase the abasement leads to gaininadherents, in the other case toprocuring favour.

4. The great state only wishes tounite men together and nouristhem; a small state only wishes tobe received by, and to serve, theother. Each gets what it desires, butthe great state must learn to abaseitself.

62.


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1.Tao has of all things the most

honoured place.

No treasures give good men sorich a grace;

Bad men it guards, and doththeir ill efface.

2. (Its) admirable words capurchase honour; (its) admirabledeeds can raise their performer

above others. Even men who arenot good are not abandoned by it.

3. Therefore when the sovereig

occupies his place as the Son oHeaven, and he has appointed histhree ducal ministers, though (a

prince) were to send in a roundsymbol-of-rank large enough to fill


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both the hands, and that as theprecursor of the team of horses (i

the court-yard), such an offerinwould not be equal to (a lesson of)this Tao, which one might presenton his knees.

4. Why was it that the ancientsprized this Tao so much? Was it not

because it could be got by seekinfor it, and the guilty could escape(from the stain of their guilt) by it?This is the reason why all under heaven consider it the mosvaluable thing.

63. 1. (It is the way of the Tao) toact without (thinking of) acting; to


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conduct affairs without (feeling the)trouble of them; to taste withou

discerning any flavour; to consider what is small as great, and a few asmany; and to recompense injurywith kindness.

2. (The master of it) anticipatesthings that are difficult while they

are easy, and does things that wouldbecome great while they are small.All difficult things in the world aresure to arise from a previous statein which they were easy, and allgreat things from one in which theywere small. Therefore the sage,while he never does what is great,is able on that account to


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accomplish the greatest things.3. He who lightly promises is

sure to keep but little faith; he whois continually thinking things easy issure to find them difficult.

Therefore the sage sees difficultyeven in what seems easy, and sonever has any difficulties.

64. 1. That which is at rest iseasily kept hold of; before a thinhas given indications of its

presence, it is easy to take measuresagainst it; that which is brittle iseasily broken; that which is very

small is easily dispersed. Actionshould be taken before a thing has


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made its appearance; order shouldbe secured before disorder has

begun.2. The tree which fills the armsgrew from the tiniest sprout; the

tower of nine storeys rose from a(small) heap of earth; the journey oa thousand li commenced with a

single step.3. He who acts (with an ulterior purpose) does harm; he who takes

hold of a thing (in the same way)loses his hold. The sage does noact (so), and therefore does no

harm; he does not lay hold (so), andtherefore does not lose his bold.


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(But) people in their conduct oaffairs are constantly ruining the

when they are on the eve of success.If they were careful at the end, as(they should be) at the beginning,they would not so ruin them.

4. Therefore the sage desireswhat (other men) do not desire, and

does not prize things difficult to get;he learns what (other men) do nolearn, and turns back to what themultitude of men have passed by.Thus he helps the naturaldevelopment of all things, and doesnot dare to act (with an ulterior purpose of his own).


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65. 1. The ancients who showedtheir skill in practising the Tao did

so, not to enlighten the people, burather to make them simple andignorant.

2. The difficulty in governing thepeople arises from their havinmuch knowledge. He who (tries to)

govern a state by his wisdom is ascourge to it; while he who does no(try to) do so is a blessing.

3. He who knows these twothings finds in them also his modeland rule. Ability to know this model

and rule constitutes what we callthe mysterious excellence (of a


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2. In this way though he has hisplace above them, men do not feel

his weight, nor though he has hisplace before them, do they feel it ainjury to them.

3. Therefore all in the worlddelight to exalt him and do noweary of him. Because he does no

strive, no one finds it possible tostrive with him.67. 1. All the world says that,

while my Tao is great, it yetappears to be inferior (to other systems of teaching). Now it is jus

its greatness that makes it seem tobe inferior. If it were like any other


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advancing against the enemy wherethere is no enemy.

2. There is no calamity greater than lightly engaging in war. To dothat is near losing (the gentleness)

which is so precious. Thus it is thawhen opposing weapons are(actually) crossed, he who deplores

(the situation) conquers.70. 1. My words are very easy toknow, and very easy to practise; but

there is no one in the world who isable to know and able to practisethem.

2. There is an originating and all-comprehending (principle) in my


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words, and an authoritative law for the things (which I enforce). It is

because they do not know these, thamen do not know me.3. They who know me are few,

and I am on that account (the more)to be prized. It is thus that the sagewears (a poor garb of) hair cloth,

while he carries his (signet of) jadein his bosom.71. 1. To know and yet (think)

we do not know is the highes(attainment); not to know (and yethink) we do know is a disease.

2. It is simply by being pained a(the thought of) having this disease


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that we are preserved from it. Thesage has not the disease. He knows

the pain that would be inseparablefrom it, and therefore he does nohave it.

72. 1. When the people do nofear what they ought to fear, thatwhich is their great dread will

come on them.2. Let them not thoughtlesslyindulge themselves in their ordinary

life; let them not act as if weary owhat that life depends on.3. It is by avoiding suc

indulgence that such weariness doesnot arise.


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4. Therefore the sage knows(these things) of himself, but does

not parade (his knowledge); loves,but does not (appear to set a) valueon, himself. And thus he puts thelatter alternative away and makeschoice of the former.

73. 1. He whose boldness

appears in his daring (to do wrong,in defiance of the laws) is put todeath; he whose boldness appearsin his not daring (to do so) lives on.Of these two cases the one appearsto be advantageous, and the other tobe injurious. But

When Heaven's anger smites aman,


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Who the cause shall truly scan?

On this account the sage feels adifficulty (as to what to do in theformer case).

2. It is the way of Heaven not to

strive, and yet it skilfullyovercomes; not to speak, and yet iis skilful in obtaining a reply; doesnot call, and yet men come to it othemselves. Its demonstrations arequiet, and yet its plans are skilfuland effective. The meshes of the neof Heaven are large; far apart, buletting nothing escape.

74. 1. The people do not fear death; to what purpose is it to (tryto) frighten them with death? If the


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people were always in awe odeath, and I could always seize

those who do wrong, and put theto death, who would dare to dowrong?

2. There is always One whopresides over the infliction death.He who would inflict death in the

room of him who so presides over it may be described as hewinwood instead of a great carpenter.

Seldom is it that he who undertakesthe hewing, instead of the greacarpenter, does not cut his ownhands!

75. 1. The people suffer fro


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famine because of the multitude otaxes consumed by their superiors.

It is through this that they suffer famine.2. The people are difficult to

govern because of the (excessive)agency of their superiors (igoverning them). It is through this

that they are difficult to govern.3. The people make light of dyinbecause of the greatness of their

labours in seeking for the means oliving. It is this which makes thethink light of dying. Thus it is that to

leave the subject of livinaltogether out of view is better tha


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4. Therefore the place of what isfirm and strong is below, and that o

what is soft and weak is above.77. 1. May not the Way (or Tao)

of Heaven be compared to the

(method of) bending a bow? The(part of the bow) which was high isbrought low, and what was low is

raised up. (So Heaven) diminisheswhere there is superabundance, andsupplements where there isdeficiency.

2. It is the Way of Heaven todiminish superabundance, and to

supplement deficiency. It is not sowith the way of man. He takes away


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from those who have not enough toadd to his own superabundance.

3. Who can take his owsuperabundance and therewitserve all under heaven? Only he

who is in possession of the Tao!4. Therefore the (ruling) sage

acts without claiming the results as

his; he achieves his merit and doesnot rest (arrogantly) in it:he doesnot wish to display his superiority.

78. 1. There is nothing in theworld more soft and weak thawater, and yet for attacking things

that are firm and strong there isnothing that can take precedence o


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it;for there is nothing (soeffectual) for which it can be

changed.2. Every one in the world knowsthat the soft overcomes the hard,

and the weak the strong, but no oneis able to carry it out in practice.3.

Therefore a sage has said,'He who accepts his state's

reproach,Is hailed therefore its

altars' lord;To him who bears men's direful

woesThey all the name of King

accord.'

4. Words that are strictly trueseem to be paradoxical.


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3. In the Way of Heaven, there isno partiality of love; it is always o

the side of the good man.80. 1. In a little state with a small

population, I would so order it, that,

though there were individuals witthe abilities of ten or a hundredmen, there should be no

employment of them; I would makethe people, while looking on deatas a grievous thing, yet not removeelsewhere (to avoid it).

2. Though they had boats andcarriages, they should have no

occasion to ride in them; thougthey had buff coats and sharp


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weapons, they should have nooccasion to don or use them.

3. I would make the people retur to the use of knotted cords (insteadof the written characters).

4. They should think their (coarse) food sweet; their (plain)clothes beautiful; their (poor)

dwellings places of rest; and their common (simple) ways sources oenjoyment.

5. There should be aneighbouring state within sight, andthe voices of the fowls and dogs

should be heard all the way from ito us, but I would make the people


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3. With all the sharpness of theWay of Heaven, it injures not; with

all the doing in the way of the sagehe does not strive.

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The Tao Teh King, Or the Tao and its Characteristics

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Transcript of The Tao Teh King, Or the Tao and its Characteristics