# Tao Te Ching

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> Tao Te Ching
> J. Legge, Translator
> 
> 1
> The Tao that can be trodden is not the enduring and
> unchanging Tao. The name that can be named is not the enduring and
> unchanging name.
> 
> (Conceived of as) having no name, it is the Originator of heaven
> and earth; (conceived of as) having a name, it is the Mother of all
> things.
> 
> Always without desire we must be found,
> If its deep mystery we would sound;
> But if desire always within us be,
> Its outer fringe is all that we shall see.
> 
> Under these two aspects, it is really the same; but as development
> takes place, it receives the different names. Together we call them
> the Mystery. Where the Mystery is the deepest is the gate of all that
> is subtle and wonderful.
> 
> --------------------------------------------------------------------------------
> 
> 2
> All in the world know the beauty of the beautiful, and in doing
> this they have (the idea of) what ugliness is; they all know the skill
> of the skilful, and in doing this they have (the idea of) what the
> want of skill is.
> 
> So it is that existence and non-existence give birth the one to
> (the idea of) the other; that difficulty and ease produce the one (the
> idea of) the other; that length and shortness fashion out the one the
> figure of the other; that (the ideas of) height and lowness arise from
> the contrast of the one with the other; that the musical notes and
> tones become harmonious through the relation of one with another; and
> that being before and behind give the idea of one following another.
> 
> Therefore the sage manages affairs without doing anything, and
> conveys his instructions without the use of speech.
> 
> All things spring up, and there is not one which declines to show
> itself; they grow, and there is no claim made for their ownership;
> they go through their processes, and there is no expectation (of a
> reward for the results). The work is accomplished, and there is no
> resting in it (as an achievement).
> 
> The work is done, but how no one can see;
> 'Tis this that makes the power not cease to be.
> 
> --------------------------------------------------------------------------------
> 
> 3
> Not to value and employ men of superior ability is the way to
> keep the people from rivalry among themselves; not to prize articles
> which are difficult to procure is the way to keep them from becoming
> thieves; not to show them what is likely to excite their desires is
> the way to keep their minds from disorder.
> 
> Therefore the sage, in the exercise of his government, empties
> their minds, fills their bellies, weakens their wills, and strengthens
> their bones.
> 
> He constantly (tries to) keep them without knowledge and without
> desire, and where there are those who have knowledge, to keep them
> from presuming to act (on it). When there is this abstinence from
> action, good order is universal.
> 
> --------------------------------------------------------------------------------
> 
> 4
> The Tao is (like) the emptiness of a vessel; and in our
> employment of it we must be on our guard against all fulness. How
> deep and unfathomable it is, as if it were the Honoured Ancestor of
> all things!
> 
> We should blunt our sharp points, and unravel the complications of
> things; we should attemper our brightness, and bring ourselves into
> agreement with the obscurity of others. How pure and still the Tao
> is, as if it would ever so continue!
> 
> I do not know whose son it is. It might appear to have been before
> God.
> 
> --------------------------------------------------------------------------------
> 
> 5
> Heaven and earth do not act from (the impulse of) any wish to be
> benevolent; they deal with all things as the dogs of grass are dealt
> with. The sages do not act from (any wish to be) benevolent; they
> deal with the people as the dogs of grass are dealt with.
> 
> May not the space between heaven and earth be compared to a
> bellows?
> 
> 'Tis emptied, yet it loses not its power;
> 'Tis moved again, and sends forth air the more.
> Much speech to swift exhaustion lead we see;
> Your inner being guard, and keep it free.
> 
> --------------------------------------------------------------------------------
> 
> 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
> Heaven is long-enduring and earth continues long. The reason
> why heaven and earth are able to endure and continue thus long is
> because they do not live of, or for, themselves. This is how they are
> able to continue and endure.
> 
> Therefore the sage puts his own person last, and yet it is found in
> the foremost place; he treats his person as if it were foreign to him,
> and yet that person is preserved. Is it not because he has no
> personal and private ends, that therefore such ends are realised?
> 
> --------------------------------------------------------------------------------
> 
> 8
> The highest excellence is like (that of) water. The excellence
> of water appears in its benefiting all things, and in its occupying,
> without striving (to the contrary), the low place which all men
> dislike. Hence (its way) is near to (that of) the Tao.
> 
> The excellence of a residence is in (the suitability of) the place;
> that of the mind is in abysmal stillness; that of associations is in
> their being with the virtuous; that of government is in its securing
> good order; that of (the conduct of) affairs is in its ability; and
> that of (the initiation of) any movement is in its timeliness.
> 
> And when (one with the highest excellence) does not wrangle (about
> his low position), no one finds fault with him.
> 
> --------------------------------------------------------------------------------
> 
> 9
> It is better to leave a vessel unfilled, than to attempt to
> carry it when it is full. If you keep feeling a point that has been
> sharpened, the point cannot long preserve its sharpness.
> 
> When gold and jade fill the hall, their possessor cannot keep them
> safe. When wealth and honours lead to arrogancy, this brings its evil
> on itself. When the work is done, and one's name is becoming
> distinguished, to withdraw into obscurity is the way of Heaven.
> 
> --------------------------------------------------------------------------------
> 
> 10
> When the intelligent and animal souls are held together in one
> embrace, they can be kept from separating. When one gives undivided
> attention to the (vital) breath, and brings it to the utmost degree of
> pliancy, he can become as a (tender) babe. When he has cleansed away
> the most mysterious sights (of his imagination), he can become without
> a flaw.
> 
> In loving the people and ruling the state, cannot he proceed
> without any (purpose of) action? In the opening and shutting of his
> gates of heaven, cannot he do so as a female bird? While his
> intelligence reaches in every direction, cannot he (appear to) be
> without knowledge?
> 
> (The Tao) produces (all things) and nourishes them; it produces
> them and does not claim them as its own; it does all, and yet does not
> boast of it; it presides over all, and yet does not control them.
> This is what is called 'The mysterious Quality' (of the Tao).
> 
> --------------------------------------------------------------------------------
> 
> 11
> The thirty spokes unite in the one nave; but it is on the empty
> space (for the axle), that the use of the wheel depends. Clay is
> fashioned into vessels; but it is on their empty hollowness, that
> their use depends. The door and windows are cut out (from the walls)
> to form an apartment; but it is on the empty space (within), that its
> use depends. Therefore, what has a (positive) existence serves for
> profitable adaptation, and what has not that for (actual) usefulness.
> 
> --------------------------------------------------------------------------------
> 
> 12
> Colour's five hues from th' eyes their sight will take;
> Music's five notes the ears as deaf can make;
> The flavours five deprive the mouth of taste;
> The chariot course, and the wild hunting waste
> Make mad the mind; and objects rare and strange,
> Sought for, men's conduct will to evil change.
> 
> Therefore the sage seeks to satisfy (the craving of) the belly, and
> not the (insatiable longing of the) eyes. He puts from him the
> latter, and prefers to seek the former.
> 
> --------------------------------------------------------------------------------
> 
> 13
> Favour and disgrace would seem equally to be feared; honour and
> great calamity, to be regarded as personal conditions (of the same
> kind).
> 
> What is meant by speaking thus of favour and disgrace? Disgrace is
> being in a low position (after the enjoyment of favour). The getting
> that (favour) leads to the apprehension (of losing it), and the losing
> it leads to the fear of (still greater calamity):--this is what is
> meant by saying that favour and disgrace would seem equally to be
> feared.
> 
> And what is meant by saying that honour and great calamity are to be
> (similarly) regarded as personal conditions? What makes me liable to
> great calamity is my having the body (which I call myself); if I had
> not the body, what great calamity could come to me?
> 
> Therefore he who would administer the kingdom, honouring it as he
> honours his own person, may be employed to govern it, and he who would
> administer it with the love which he bears to his own person may be
> entrusted with it.
> 
> --------------------------------------------------------------------------------
> 
> 14
> We look at it, and we do not see it, and we name it 'the
> Equable.' We listen to it, and we do not hear it, and we name it 'the
> Inaudible.' We try to grasp it, and do not get hold of it, and we
> name it 'the Subtle.' With these three qualities, it cannot be made
> the subject of description; and hence we blend them together and
> obtain The One.
> 
> Its upper part is not bright, and its lower part is not obscure.
> Ceaseless in its action, it yet cannot be named, and then it again
> returns and becomes nothing. This is called the Form of the Formless,
> and the Semblance of the Invisible; this is called the Fleeting and
> Indeterminable.
> 
> We meet it and do not see its Front; we follow it, and do not see
> its Back. When we can lay hold of the Tao of old to direct the things
> of the present day, and are able to know it as it was of old in the
> beginning, this is called (unwinding) the clue of Tao.
> 
> --------------------------------------------------------------------------------
> 
> 15
> The skilful masters (of the Tao) in old times, with a subtle
> and exquisite penetration, comprehended its mysteries, and were deep
> (also) so as to elude men's knowledge. As they were thus beyond men's
> knowledge, I will make an effort to describe of what sort they
> appeared to be.
> 
> Shrinking looked they like those who wade through a stream in
> winter; irresolute like those who are afraid of all around them; grave
> like a guest (in awe of his host); evanescent like ice that is melting
> away; unpretentious like wood that has not been fashioned into
> anything; vacant like a valley, and dull like muddy water.
> 
> Who can (make) the muddy water (clear)? Let it be still, and it
> will gradually become clear. Who can secure the condition of rest?
> Let movement go on, and the condition of rest will gradually arise.
> 
> They who preserve this method of the Tao do not wish to be full (of
> themselves). It is through their not being full of themselves that
> they can afford to seem worn and not appear new and complete.
> 
> --------------------------------------------------------------------------------
> 
> 16
> The (state of) vacancy should be brought to the utmost degree,
> and that of stillness guarded with unwearying vigour. All things
> alike go through their processes of activity, and (then) we see them
> return (to their original state). When things (in the vegetable
> world) have displayed their luxuriant growth, we see each of them
> return to its root. This returning to their root is what we call the
> state of stillness; and that stillness may be called a reporting that
> they have fulfilled their appointed end.
> 
> The report of that fulfilment is the regular, unchanging rule. To
> know that unchanging rule is to be intelligent; not to know it leads
> to wild movements and evil issues. The knowledge of that unchanging
> rule produces a (grand) capacity and forbearance, and that capacity
> and forbearance lead to a community (of feeling with all things).
> From this community of feeling comes a kingliness of character; and he
> who is king-like goes on to be heaven-like. In that likeness to
> heaven he possesses the Tao. Possessed of the Tao, he endures long;
> and to the end of his bodily life, is exempt from all danger of decay.
> 
> --------------------------------------------------------------------------------
> 
> 17
> In the highest antiquity, (the people) did not know that there
> were (their rulers). In the next age they loved them and praised
> them. In the next they feared them; in the next they despised them.
> Thus it was that when faith (in the Tao) was deficient (in the rulers)
> a want of faith in them ensued (in the people).
> 
> How irresolute did those (earliest rulers) appear, showing (by
> their reticence) the importance which they set upon their words!
> Their work was done and their undertakings were successful, while the
> people all said, 'We are as we are, of ourselves!'
> 
> --------------------------------------------------------------------------------
> 
> 18
> When the Great Tao (Way or Method) ceased to be observed,
> benevolence and righteousness came into vogue. (Then) appeared wisdom
> and shrewdness, and there ensued great hypocrisy.
> 
> When harmony no longer prevailed throughout the six kinships,
> filial sons found their manifestation; when the states and clans fell
> into disorder, loyal ministers appeared.
> 
> --------------------------------------------------------------------------------
> 
> 19
> If we could renounce our sageness and discard our wisdom, it
> would be better for the people a hundredfold. If we could renounce
> our benevolence and discard our righteousness, the people would again
> become filial and kindly. If we could renounce our artful
> contrivances and discard our (scheming for) gain, there would be no
> thieves nor robbers.
> 
> Those three methods (of government)
> Thought olden ways in elegance did fail
> And made these names their want of worth to veil;
> But simple views, and courses plain and true
> Would selfish ends and many lusts eschew.
> 
> --------------------------------------------------------------------------------
> 
> 20
> When we renounce learning we have no troubles.
> The (ready) 'yes,' and (flattering) 'yea;'--
> Small is the difference they display.
> But mark their issues, good and ill;--
> What space the gulf between shall fill?
> 
> What all men fear is indeed to be feared; but how wide and without end
> is the range of questions (asking to be discussed)!
> 
> The multitude of men look satisfied and pleased; as if enjoying a
> full banquet, as if mounted on a tower in spring. I alone seem
> listless and still, my desires having as yet given no indication of
> their presence. I am like an infant which has not yet smiled. I look
> dejected and forlorn, as if I had no home to go to. The multitude of
> men all have enough and to spare. I alone seem to have lost
> everything. My mind is that of a stupid man; I am in a state of
> chaos.
> 
> Ordinary men look bright and intelligent, while I alone seem to be
> benighted. They look full of discrimination, while I alone am dull
> and confused. I seem to be carried about as on the sea, drifting as
> if I had nowhere to rest. All men have their spheres of action, while
> I alone seem dull and incapable, like a rude borderer. (Thus) I alone
> am different from other men, but I value the nursing-mother (the Tao).
> 
> --------------------------------------------------------------------------------
> 
> 21
> The grandest forms of active force
> From Tao come, their only source.
> Who can of Tao the nature tell?
> Our sight it flies, our touch as well.
> Eluding sight, eluding touch,
> The forms of things all in it crouch;
> Eluding touch, eluding sight,
> There are their semblances, all right.
> Profound it is, dark and obscure;
> Things' essences all there endure.
> Those essences the truth enfold
> Of what, when seen, shall then be told.
> Now it is so; 'twas so of old.
> Its name--what passes not away;
> So, in their beautiful array,
> Things form and never know decay.
> 
> How know I that it is so with all the beauties of existing things? By
> this (nature of the Tao).
> 
> --------------------------------------------------------------------------------
> 
> 22
> The partial becomes complete; the crooked, straight; the empty,
> full; the worn out, new. He whose (desires) are few gets them; he
> whose (desires) are many goes astray.
> 
> Therefore the sage holds in his embrace the one thing (of
> humility), and manifests it to all the world. He is free from self-
> display, and therefore he shines; from self-assertion, and therefore
> he is distinguished; from self-boasting, and therefore his merit is
> acknowledged; from self-complacency, and therefore he acquires
> superiority. It is because he is thus free from striving that
> therefore no one in the world is able to strive with him.
> 
> That saying of the ancients that 'the partial becomes complete' was
> not vainly spoken:--all real completion is comprehended under it.
> 
> --------------------------------------------------------------------------------
> 
> 23
> Abstaining from speech marks him who is obeying the spontaneity
> of his nature. A violent wind does not last for a whole morning; a
> sudden rain does not last for the whole day. To whom is it that these
> (two) things are owing? To Heaven and Earth. If Heaven and Earth
> cannot make such (spasmodic) actings last long, how much less can man!
> 
> Therefore when one is making the Tao his business, those who are
> also pursuing it, agree with him in it, and those who are making the
> manifestation of its course their object agree with him in that; while
> even those who are failing in both these things agree with him where
> they fail.
> 
> Hence, those with whom he agrees as to the Tao have the happiness
> of attaining to it; those with whom he agrees as to its manifestation
> have the happiness of attaining to it; and those with whom he agrees
> in their failure have also the happiness of attaining (to the Tao).
> (But) when there is not faith sufficient (on his part), a want of
> faith (in him) ensues (on the part of the others).
> 
> --------------------------------------------------------------------------------
> 
> 24
> He who stands on his tiptoes does not stand firm; he who stretches
> his legs does not walk (easily). (So), he who displays himself does
> not shine; he who asserts his own views is not distinguished; he who
> vaunts himself does not find his merit acknowledged; he who is self-
> conceited has no superiority allowed to him. Such conditions, viewed
> from the standpoint of the Tao, are like remnants of food, or a tumour
> on the body, which all dislike. Hence those who pursue (the course)
> of the Tao do not adopt and allow them.
> 
> 25
> There was something undefined and complete, coming into
> existence before Heaven and Earth. How still it was and formless,
> standing alone, and undergoing no change, reaching everywhere and in
> no danger (of being exhausted)! It may be regarded as the Mother of
> all things.
> 
> I do not know its name, and I give it the designation of the Tao
> (the Way or Course). Making an effort (further) to give it a name I
> call it The Great.
> 
> Great, it passes on (in constant flow). Passing on, it becomes
> remote. Having become remote, it returns. Therefore the Tao is
> great; Heaven is great; Earth is great; and the (sage) king is also
> great. In the universe there are four that are great, and the (sage)
> king is one of them.
> 
> Man takes his law from the Earth; the Earth takes its law from
> Heaven; Heaven takes its law from the Tao. The law of the Tao is its
> being what it is.
> 
> --------------------------------------------------------------------------------
> 
> 26
> Gravity is the root of lightness; stillness, the ruler of
> movement.
> 
> Therefore a wise prince, marching the whole day, does not go far
> from his baggage waggons. Although he may have brilliant prospects to
> look at, he quietly remains (in his proper place), indifferent to
> them. How should the lord of a myriad chariots carry himself lightly
> before the kingdom? If he do act lightly, he has lost his root (of
> gravity); if he proceed to active movement, he will lose his throne.
> 
> --------------------------------------------------------------------------------
> 
> 27
> The skilful traveller leaves no traces of his wheels or
> footsteps; the skilful speaker says nothing that can be found fault
> with or blamed; the skilful reckoner uses no tallies; the skilful
> closer needs no bolts or bars, while to open what he has shut will be
> impossible; the skilful binder uses no strings or knots, while to
> unloose what he has bound will be impossible. In the same way the
> sage is always skilful at saving men, and so he does not cast away any
> man; he is always skilful at saving things, and so he does not cast
> away anything. This is called 'Hiding the light of his procedure.'
> 
> Therefore the man of skill is a master (to be looked up to) by him
> who has not the skill; and he who has not the skill is the helper of
> (the reputation of) him who has the skill. If the one did not honour
> his master, and the other did not rejoice in his helper, an
> (observer), though intelligent, might greatly err about them. This is
> called 'The utmost degree of mystery.'
> 
> --------------------------------------------------------------------------------
> 
> 28
> Who knows his manhood's strength,
> Yet still his female feebleness maintains;
> As to one channel flow the many drains,
> All come to him, yea, all beneath the sky.
> Thus he the constant excellence retains;
> The simple child again, free from all stains.
> 
> Who knows how white attracts,
> Yet always keeps himself within black's shade,
> The pattern of humility displayed,
> Displayed in view of all beneath the sky;
> He in the unchanging excellence arrayed,
> Endless return to man's first state has made.
> 
> Who knows how glory shines,
> Yet loves disgrace, nor e'er for it is pale;
> Behold his presence in a spacious vale,
> To which men come from all beneath the sky.
> The unchanging excellence completes its tale;
> The simple infant man in him we hail.
> 
> The unwrought material, when divided and distributed, forms
> vessels. The sage, when employed, becomes the Head of all the
> Officers (of government); and in his greatest regulations he employs
> no violent measures.
> 
> --------------------------------------------------------------------------------
> 
> 29
> If any one should wish to get the kingdom for himself, and to
> effect this by what he does, I see that he will not succeed. The
> kingdom is a spirit-like thing, and cannot be got by active doing. He
> who would so win it destroys it; he who would hold it in his grasp
> loses it.
> 
> The course and nature of things is such that
> What was in front is now behind;
> What warmed anon we freezing find.
> Strength is of weakness oft the spoil;
> The store in ruins mocks our toil.
> 
> Hence the sage puts away excessive effort, extravagance, and easy
> indulgence.
> 
> --------------------------------------------------------------------------------
> 
> 30
> He who would assist a lord of men in harmony with the Tao will
> not assert his mastery in the kingdom by force of arms. Such a course
> is sure to meet with its proper return.
> 
> Wherever a host is stationed, briars and thorns spring up. In the
> sequence of great armies there are sure to be bad years.
> 
> A skilful (commander) strikes a decisive blow, and stops. He does
> not dare (by continuing his operations) to assert and complete his
> mastery. He will strike the blow, but will be on his guard against
> being vain or boastful or arrogant in consequence of it. He strikes
> it as a matter of necessity; he strikes it, but not from a wish for
> mastery.
> 
> When things have attained their strong maturity they become old.
> This may be said to be not in accordance with the Tao: and what is not
> in accordance with it soon comes to an end.
> 
> --------------------------------------------------------------------------------
> 
> 31
> Now arms, however beautiful, are instruments of evil omen,
> hateful, it may be said, to all creatures. Therefore they who have
> the Tao do not like to employ them.
> 
> The superior man ordinarily considers the left hand the most
> honourable place, but in time of war the right hand. Those sharp
> weapons are instruments of evil omen, and not the instruments of the
> superior man;--he uses them only on the compulsion of necessity. Calm
> and repose are what he prizes; victory (by force of arms) is to him
> undesirable. To consider this desirable would be to delight in the
> slaughter of men; and he who delights in the slaughter of men cannot
> get his will in the kingdom.
> 
> On occasions of festivity to be on the left hand is the prized
> position; on occasions of mourning, the right hand. The second in
> command of the army has his place on the left; the general commanding
> in chief has his on the right;--his place, that is, is assigned to him
> as in the rites of mourning. He who has killed multitudes of men
> should weep for them with the bitterest grief; and the victor in
> battle has his place (rightly) according to those rites.
> 
> --------------------------------------------------------------------------------
> 
> 32
> The Tao, considered as unchanging, has no name.
> 
> Though in its primordial simplicity it may be small, the whole
> world dares not deal with (one embodying) it as a minister. If a
> feudal prince or the king could guard and hold it, all would
> spontaneously submit themselves to him.
> 
> Heaven and Earth (under its guidance) unite together and send down
> the sweet dew, which, without the directions of men, reaches equally
> everywhere as of its own accord.
> 
> As soon as it proceeds to action, it has a name. When it once has
> that name, (men) can know to rest in it. When they know to rest in
> it, they can be free from all risk of failure and error.
> 
> The relation of the Tao to all the world is like that of the great
> rivers and seas to the streams from the valleys.
> 
> --------------------------------------------------------------------------------
> 
> 33
> He who knows other men is discerning; he who knows himself is
> intelligent. He who overcomes others is strong; he who overcomes
> himself is mighty. He who is satisfied with his lot is rich; he who
> goes on acting with energy has a (firm) will.
> 
> He who does not fail in the requirements of his position, continues
> long; he who dies and yet does not perish, has longevity.
> 
> --------------------------------------------------------------------------------
> 
> 34
> All-pervading is the Great Tao! It may be found on the left
> hand and on the right.
> 
> All things depend on it for their production, which it gives to
> them, not one refusing obedience to it. When its work is
> accomplished, it does not claim the name of having done it. It
> clothes all things as with a garment, and makes no assumption of being
> their lord;--it may be named in the smallest things. All things
> return (to their root and disappear), and do not know that it is it
> which presides over their doing so;--it may be named in the greatest
> things.
> 
> Hence the sage is able (in the same way) to accomplish his great
> achievements. It is through his not making himself great that he can
> accomplish them.
> 
> --------------------------------------------------------------------------------
> 
> 35
> To him who holds in his hands the Great Image (of the invisible
> Tao), the whole world repairs. Men resort to him, and receive no
> hurt, but (find) rest, peace, and the feeling of ease.
> 
> Music and dainties will make the passing guest stop (for a time).
> But though the Tao as it comes from the mouth, seems insipid and has
> no flavour, though it seems not worth being looked at or listened to,
> the use of it is inexhaustible.
> 
> --------------------------------------------------------------------------------
> 
> 36
> When one is about to take an inspiration, he is sure to make a
> (previous) expiration; when he is going to weaken another, he will
> first strengthen him; when he is going to overthrow another, he will
> first have raised him up; when he is going to despoil another, he will
> first have made gifts to him:--this is called 'Hiding the light (of
> his procedure).'
> 
> The soft overcomes the hard; and the weak the strong.
> 
> Fishes should not be taken from the deep; instruments for the
> profit of a state should not be shown to the people.
> 
> --------------------------------------------------------------------------------
> 
> 37
> The Tao in its regular course does nothing (for the sake of
> doing it), and so there is nothing which it does not do.
> 
> If princes and kings were able to maintain it, all things would of
> themselves be transformed by them.
> 
> If this transformation became to me an object of desire, I would
> express the desire by the nameless simplicity.
> 
> Simplicity without a name
> Is free from all external aim.
> With no desire, at rest and still,
> All things go right as of their will.
> 
> --------------------------------------------------------------------------------
> 
> 38
> (Those who) possessed in highest degree the attributes (of the
> Tao) did not (seek) to show them, and therefore they possessed them
> (in fullest measure). (Those who) possessed in a lower degree those
> attributes (sought how) not to lose them, and therefore they did not
> possess them (in fullest measure).
> 
> (Those who) possessed in the highest degree those attributes did
> nothing (with a purpose), and had no need to do anything. (Those who)
> possessed them in a lower degree were (always) doing, and had need to
> be so doing.
> 
> (Those who) possessed the highest benevolence were (always seeking)
> to carry it out, and had no need to be doing so. (Those who)
> possessed the highest righteousness were (always seeking) to carry it
> out, and had need to be so doing.
> 
> (Those who) possessed the highest (sense of) propriety were (always
> seeking) to show it, and when men did not respond to it, they bared
> the arm and marched up to them.
> 
> Thus it was that when the Tao was lost, its attributes appeared;
> when its attributes were lost, benevolence appeared; when benevolence
> was lost, righteousness appeared; and when righteousness was lost, the
> proprieties appeared.
> 
> Now propriety is the attenuated form of leal-heartedness and good
> faith, and is also the commencement of disorder; swift apprehension is
> (only) a flower of the Tao, and is the beginning of stupidity.
> 
> Thus it is that the Great man abides by what is solid, and eschews
> what is flimsy; dwells with the fruit and not with the flower. It is
> thus that he puts away the one and makes choice of the other.
> 
> --------------------------------------------------------------------------------
> 
> 39
> The things which from of old have got the One (the Tao) are--
> 
> Heaven which by it is bright and pure;
> Earth rendered thereby firm and sure;
> Spirits with powers by it supplied;
> Valleys kept full throughout their void
> All creatures which through it do live
> Princes and kings who from it get
> The model which to all they give.
> 
> All these are the results of the One (Tao).
> 
> If heaven were not thus pure, it soon would rend;
> If earth were not thus sure, 'twould break and bend;
> Without these powers, the spirits soon would fail;
> If not so filled, the drought would parch each vale;
> Without that life, creatures would pass away;
> Princes and kings, without that moral sway,
> However grand and high, would all decay.
> 
> Thus it is that dignity finds its (firm) root in its (previous)
> meanness, and what is lofty finds its stability in the lowness (from
> which it rises). Hence princes and kings call themselves 'Orphans,'
> 'Men of small virtue,' and as 'Carriages without a nave.' Is not this
> an acknowledgment that in their considering themselves mean they see
> the foundation of their dignity? So it is that in the enumeration of
> the different parts of a carriage we do not come on what makes it
> answer the ends of a carriage. They do not wish to show themselves
> elegant-looking as jade, but (prefer) to be coarse-looking as an
> (ordinary) stone.
> 
> --------------------------------------------------------------------------------
> 
> 40
> The movement of the Tao
> By contraries proceeds;
> And weakness marks the course
> Of Tao's mighty deeds.
> 
> All things under heaven sprang from It as existing (and named);
> that existence sprang from It as non-existent (and not named).
> 
> --------------------------------------------------------------------------------
> 
> 41
> Scholars of the highest class, when they hear about the Tao,
> earnestly carry it into practice. Scholars of the middle class, when
> they have heard about it, seem now to keep it and now to lose it.
> Scholars of the lowest class, when they have heard about it, laugh
> greatly at it. If it were not (thus) laughed at, it would not be fit
> to be the Tao.
> 
> Therefore the sentence-makers have thus expressed themselves:--
> 
> 'The Tao, when brightest seen, seems light to lack;
> Who progress in it makes, seems drawing back;
> Its even way is like a rugged track.
> Its highest virtue from the vale doth rise;
> Its greatest beauty seems to offend the eyes;
> And he has most whose lot the least supplies.
> Its firmest virtue seems but poor and low;
> Its solid truth seems change to undergo;
> Its largest square doth yet no corner show
> A vessel great, it is the slowest made;
> Loud is its sound, but never word it said;
> A semblance great, the shadow of a shade.'
> 
> The Tao is hidden, and has no name; but it is the Tao which is
> skilful at imparting (to all things what they need) and making them
> complete.
> 
> --------------------------------------------------------------------------------
> 
> 42
> The Tao produced One; One produced Two; Two produced Three;
> Three produced All things. All things leave behind them the Obscurity
> (out of which they have come), and go forward to embrace the
> Brightness (into which they have emerged), while they are harmonised
> by the Breath of Vacancy.
> 
> What men dislike is to be orphans, to have little virtue, to be as
> carriages without naves; and yet these are the designations which
> kings and princes use for themselves. So it is that some things are
> increased by being diminished, and others are diminished by being
> increased.
> 
> What other men (thus) teach, I also teach. The violent and strong
> do not die their natural death. I will make this the basis of my
> teaching.
> 
> --------------------------------------------------------------------------------
> 
> 43
> The softest thing in the world dashes against and overcomes the
> hardest; that which has no (substantial) existence enters where there
> is no crevice. I know hereby what advantage belongs to doing nothing
> (with a purpose).
> 
> There are few in the world who attain to the teaching without
> words, and the advantage arising from non-action.
> 
> --------------------------------------------------------------------------------
> 
> 44
> Or fame or life,
> Which do you hold more dear?
> Or life or wealth,
> To which would you adhere?
> Keep life and lose those other things;
> Keep them and lose your life:--which brings
> Sorrow and pain more near?
> 
> Thus we may see,
> Who cleaves to fame
> Rejects what is more great;
> Who loves large stores
> Gives up the richer state.
> 
> Who is content
> Needs fear no shame.
> Who knows to stop
> Incurs no blame.
> From danger free
> Long live shall he.
> 
> --------------------------------------------------------------------------------
> 
> 45
> Who thinks his great achievements poor
> Shall find his vigour long endure.
> Of greatest fulness, deemed a void,
> Exhaustion ne'er shall stem the tide.
> Do thou what's straight still crooked deem;
> Thy greatest art still stupid seem,
> And eloquence a stammering scream.
> 
> Constant action overcomes cold; being still overcomes heat. Purity
> and stillness give the correct law to all under heaven.
> 
> --------------------------------------------------------------------------------
> 
> 46
> When the Tao prevails in the world, they send back their swift
> horses to (draw) the dung-carts. When the Tao is disregarded in the
> world, the war-horses breed in the border lands.
> 
> There is no guilt greater than to sanction ambition; no calamity
> greater than to be discontented with one's lot; no fault greater than
> the wish to be getting. Therefore the sufficiency of contentment is
> an enduring and unchanging sufficiency.
> 
> --------------------------------------------------------------------------------
> 
> 47
> Without going outside his door, one understands (all that takes
> place) under the sky; without looking out from his window, one sees
> the Tao of Heaven. The farther that one goes out (from himself), the
> less he knows.
> 
> Therefore the sages got their knowledge without travelling; gave
> their (right) names to things without seeing them; and accomplished
> their ends without any purpose of doing so.
> 
> --------------------------------------------------------------------------------
> 
> 48
> He who devotes himself to learning (seeks) from day to day to
> increase (his knowledge); he who devotes himself to the Tao (seeks)
> from day to day to diminish (his doing).
> 
> He diminishes it and again diminishes it, till he arrives at doing
> nothing (on purpose). Having arrived at this point of non-action,
> there is nothing which he does not do.
> 
> He who gets as his own all under heaven does so by giving himself
> no trouble (with that end). If one take trouble (with that end), he
> is not equal to getting as his own all under heaven.
> 
> --------------------------------------------------------------------------------
> 
> 49
> The sage has no invariable mind of his own; he makes the mind
> of the people his mind.
> 
> To those who are good (to me), I am good; and to those who are not
> good (to me), I am also good;--and thus (all) get to be good. To
> those who are sincere (with me), I am sincere; and to those who are
> not sincere (with me), I am also sincere;--and thus (all) get to be
> sincere.
> 
> The sage has in the world an appearance of indecision, and keeps
> his mind in a state of indifference to all. The people all keep their
> eyes and ears directed to him, and he deals with them all as his
> children.
> 
> 50
> Men come forth and live; they enter (again) and die.
> 
> Of every ten three are ministers of life (to themselves); and three
> are ministers of death.
> 
> There are also three in every ten whose aim is to live, but whose
> movements tend to the land (or place) of death. And for what reason?
> Because of their excessive endeavours to perpetuate life.
> 
> But I have heard that he who is skilful in managing the life
> entrusted to him for a time travels on the land without having to shun
> rhinoceros or tiger, and enters a host without having to avoid buff
> coat or sharp weapon. The rhinoceros finds no place in him into which
> to thrust its horn, nor the tiger a place in which to fix its claws,
> nor the weapon a place to admit its point. And for what reason?
> Because there is in him no place of death.
> 
> --------------------------------------------------------------------------------
> 
> 51
> All things are produced by the Tao, and nourished by its
> outflowing operation. They receive their forms according to the
> nature of each, and are completed according to the circumstances of
> their condition. Therefore all things without exception honour the
> Tao, and exalt its outflowing operation.
> 
> This honouring of the Tao and exalting of its operation is not the
> result of any ordination, but always a spontaneous tribute.
> 
> Thus it is that the Tao produces (all things), nourishes them,
> brings them to their full growth, nurses them, completes them, matures
> them, maintains them, and overspreads them.
> 
> It produces them and makes no claim to the possession of them; it
> carries them through their processes and does not vaunt its ability in
> doing so; it brings them to maturity and exercises no control over
> them;--this is called its mysterious operation.
> 
> --------------------------------------------------------------------------------
> 
> 52
> (The Tao) which originated all under the sky is to be
> considered as the mother of them all.
> 
> When the mother is found, we know what her children should be.
> When one knows that he is his mother's child, and proceeds to guard
> (the qualities of) the mother that belong to him, to the end of his
> life he will be free from all peril.
> 
> Let him keep his mouth closed, and shut up the portals (of his
> nostrils), and all his life he will be exempt from laborious exertion.
> Let him keep his mouth open, and (spend his breath) in the promotion
> of his affairs, and all his life there will be no safety for him.
> 
> The perception of what is small is (the secret of clear-
> sightedness; the guarding of what is soft and tender is (the secret
> of) strength.
> 
> Who uses well his light,
> Reverting to its (source so) bright,
> Will from his body ward all blight,
> And hides the unchanging from men's sight.
> 
> --------------------------------------------------------------------------------
> 
> 53
> If I were suddenly to become known, and (put into a position
> to) conduct (a government) according to the Great Tao, what I should
> be most afraid of would be a boastful display.
> 
> The great Tao (or way) is very level and easy; but people love the
> by-ways.
> 
> Their court(-yards and buildings) shall be well kept, but their
> fields shall be ill-cultivated, and their granaries very empty. They
> shall wear elegant and ornamented robes, carry a sharp sword at their
> girdle, pamper themselves in eating and drinking, and have a
> superabundance of property and wealth;--such (princes) may be called
> robbers and boasters. This is contrary to the Tao surely!
> 
> --------------------------------------------------------------------------------
> 
> 54
> What (Tao's) skilful planter plants
> Can never be uptorn;
> What his skilful arms enfold,
> From him can ne'er be borne.
> Sons shall bring in lengthening line,
> Sacrifices to his shrine.
> 
> Tao when nursed within one's self,
> His vigour will make true;
> And where the family it rules
> What riches will accrue!
> The neighbourhood where it prevails
> In thriving will abound;
> And when 'tis seen throughout the state,
> Good fortune will be found.
> Employ it the kingdom o'er,
> And men thrive all around.
> 
> In this way the effect will be seen in the person, by the
> observation of different cases; in the family; in the neighbourhood;
> in the state; and in the kingdom.
> 
> How do I know that this effect is sure to hold thus all under the
> sky? By this (method of observation).
> 
> --------------------------------------------------------------------------------
> 
> 55
> He who has in himself abundantly the attributes (of the Tao) is
> like an infant. Poisonous insects will not sting him; fierce beasts
> will not seize him; birds of prey will not strike him.
> 
> (The infant's) bones are weak and its sinews soft, but yet its
> grasp is firm. It knows not yet the union of male and female, and yet
> its virile member may be excited;--showing the perfection of its
> physical essence. All day long it will cry without its throat
> becoming hoarse;--showing the harmony (in its constitution).
> 
> To him by whom this harmony is known,
> (The secret of) the unchanging (Tao) is shown,
> And in the knowledge wisdom finds its throne.
> All life-increasing arts to evil turn;
> Where the mind makes the vital breath to burn,
> (False) is the strength, (and o'er it we should mourn.)
> 
> When things have become strong, they (then) become old, which may
> be said to be contrary to the Tao. Whatever is contrary to the Tao
> soon ends.
> 
> --------------------------------------------------------------------------------
> 
> 56
> He who knows (the Tao) does not (care to) speak (about it); he
> who is (ever ready to) speak about it does not know it.
> 
> He (who knows it) will keep his mouth shut and close the portals
> (of his nostrils). He will blunt his sharp points and unravel the
> complications of things; he will attemper his brightness, and bring
> himself into agreement with the obscurity (of others). This is called
> 'the Mysterious Agreement.'
> 
> (Such an one) cannot be treated familiarly or distantly; he is
> beyond all consideration of profit or injury; of nobility or
> meanness:--he is the noblest man under heaven.
> 
> --------------------------------------------------------------------------------
> 
> 57
> A state may be ruled by (measures of) correction; weapons of
> war may be used with crafty dexterity; (but) the kingdom is made one's
> own (only) by freedom from action and purpose.
> 
> How do I know that it is so? By these facts:--In the kingdom the
> multiplication of prohibitive enactments increases the poverty of the
> people; the more implements to add to their profit that the people
> have, the greater disorder is there in the state and clan; the more
> acts of crafty dexterity that men possess, the more do strange
> contrivances appear; the more display there is of legislation, the
> more thieves and robbers there are.
> 
> Therefore a sage has said, 'I will do nothing (of purpose), and the
> people will be transformed of themselves; I will be fond of keeping
> still, and the people will of themselves become correct. I will take
> no trouble about it, and the people will of themselves become rich; I
> will manifest no ambition, and the people will of themselves attain to
> the primitive simplicity.'
> 
> --------------------------------------------------------------------------------
> 
> 58
> The government that seems the most unwise,
> Oft goodness to the people best supplies;
> That which is meddling, touching everything,
> Will work but ill, and disappointment bring.
> 
> Misery!--happiness is to be found by its side! Happiness!--misery
> lurks beneath it! Who knows what either will come to in the end?
> 
> Shall we then dispense with correction? The (method of) correction
> shall by a turn become distortion, and the good in it shall by a turn
> become evil. The delusion of the people (on this point) has indeed
> subsisted for a long time.
> 
> Therefore the sage is (like) a square which cuts no one (with its
> angles); (like) a corner which injures no one (with its sharpness).
> He is straightforward, but allows himself no license; he is bright,
> but does not dazzle.
> 
> --------------------------------------------------------------------------------
> 
> 59
> For regulating the human (in our constitution) and rendering
> the (proper) service to the heavenly, there is nothing like
> moderation.
> 
> It is only by this moderation that there is effected an early
> return (to man's normal state). That early return is what I call the
> repeated accumulation of the attributes (of the Tao). With that
> repeated accumulation of those attributes, there comes the subjugation
> (of every obstacle to such return). Of this subjugation we know not
> what shall be the limit; and when one knows not what the limit shall
> be, he may be the ruler of a state.
> 
> He who possesses the mother of the state may continue long. His
> case is like that (of the plant) of which we say that its roots are
> deep and its flower stalks firm:--this is the way to secure that its
> enduring life shall long be seen.
> 
> --------------------------------------------------------------------------------
> 
> 60
> Governing a great state is like cooking small fish.
> 
> Let the kingdom be governed according to the Tao, and the manes of
> the departed will not manifest their spiritual energy. It is not that
> those manes have not that spiritual energy, but it will not be
> employed to hurt men. It is not that it could not hurt men, but
> neither does the ruling sage hurt them.
> 
> When these two do not injuriously affect each other, their good
> influences converge in the virtue (of the Tao).
> 
> --------------------------------------------------------------------------------
> 
> 61
> What makes a great state is its being (like) a low-lying, down-
> flowing (stream);--it becomes the centre to which tend (all the small
> states) under heaven.
> 
> (To illustrate from) the case of all females:--the female always
> overcomes the male by her stillness. Stillness may be considered (a
> sort of) abasement.
> 
> Thus it is that a great state, by condescending to small states,
> gains them for itself; and that small states, by abasing themselves to
> a great state, win it over to them. In the one case the abasement
> leads to gaining adherents, in the other case to procuring favour.
> 
> The great state only wishes to unite men together and nourish them;
> a small state only wishes to be received by, and to serve, the other.
> Each gets what it desires, but the great state must learn to abase
> itself.
> 
> --------------------------------------------------------------------------------
> 
> 62
> Tao has of all things the most honoured place.
> No treasures give good men so rich a grace;
> Bad men it guards, and doth their ill efface.
> 
> (Its) admirable words can purchase honour; (its) admirable deeds
> can raise their performer above others. Even men who are not good are
> not abandoned by it.
> 
> Therefore when the sovereign occupies his place as the Son of
> Heaven, and he has appointed his three ducal ministers, though (a
> prince) were to send in a round symbol-of-rank large enough to fill
> both the hands, and that as the precursor of the team of horses (in
> the court-yard), such an offering would not be equal to (a lesson of)
> this Tao, which one might present on his knees.
> 
> Why was it that the ancients prized this Tao so much? Was it not
> because it could be got by seeking for it, and the guilty could escape
> (from the stain of their guilt) by it? This is the reason why all
> under heaven consider it the most valuable thing.
> 
> --------------------------------------------------------------------------------
> 
> 63
> (It is the way of the Tao) to act without (thinking of) acting;
> to conduct affairs without (feeling the) trouble of them; to taste
> without discerning any flavour; to consider what is small as great,
> and a few as many; and to recompense injury with kindness.
> 
> (The master of it) anticipates things that are difficult while they
> are easy, and does things that would become great while they are
> small. All difficult things in the world are sure to arise from a
> previous state in which they were easy, and all great things from one
> in which they were small. Therefore the sage, while he never does
> what is great, is able on that account to accomplish the greatest
> things.
> 
> He who lightly promises is sure to keep but little faith; he who is
> continually thinking things easy is sure to find them difficult.
> Therefore the sage sees difficulty even in what seems easy, and so
> never has any difficulties.
> 
> --------------------------------------------------------------------------------
> 
> 64
> That which is at rest is easily kept hold of; before a thing
> has given indications of its presence, it is easy to take measures
> against it; that which is brittle is easily broken; that which is very
> small is easily dispersed. Action should be taken before a thing has
> made its appearance; order should be secured before disorder has
> begun.
> 
> The tree which fills the arms grew from the tiniest sprout; the
> tower of nine storeys rose from a (small) heap of earth; the journey
> of a thousand li commenced with a single step.
> 
> He who acts (with an ulterior purpose) does harm; he who takes hold
> of a thing (in the same way) loses his hold. The sage does not act
> (so), and therefore does no harm; he does not lay hold (so), and
> therefore does not lose his bold. (But) people in their conduct of
> affairs are constantly ruining them when they are on the eve of
> success. If they were careful at the end, as (they should be) at the
> beginning, they would not so ruin them.
> 
> Therefore the sage desires what (other men) do not desire, and does
> not prize things difficult to get; he learns what (other men) do not
> learn, and turns back to what the multitude of men have passed by.
> Thus he helps the natural development of all things, and does not dare
> to act (with an ulterior purpose of his own).
> 
> --------------------------------------------------------------------------------
> 
> 65
> The ancients who showed their skill in practising the Tao did
> so, not to enlighten the people, but rather to make them simple and
> ignorant.
> 
> The difficulty in governing the people arises from their having
> much knowledge. He who (tries to) govern a state by his wisdom is a
> scourge to it; while he who does not (try to) do so is a blessing.
> 
> He who knows these two things finds in them also his model and
> rule. Ability to know this model and rule constitutes what we call
> the mysterious excellence (of a governor). Deep and far-reaching is
> such mysterious excellence, showing indeed its possessor as opposite
> to others, but leading them to a great conformity to him.
> 
> --------------------------------------------------------------------------------
> 
> 66
> That whereby the rivers and seas are able to receive the homage
> and tribute of all the valley streams, is their skill in being lower
> than they;--it is thus that they are the kings of them all. So it is
> that the sage (ruler), wishing to be above men, puts himself by his
> words below them, and, wishing to be before them, places his person
> behind them.
> 
> In this way though he has his place above them, men do not feel his
> weight, nor though he has his place before them, do they feel it an
> injury to them.
> 
> Therefore all in the world delight to exalt him and do not weary of
> him. Because he does not strive, no one finds it possible to strive
> with him.
> 
> --------------------------------------------------------------------------------
> 
> 67
> All the world says that, while my Tao is great, it yet appears
> to be inferior (to other systems of teaching). Now it is just its
> greatness that makes it seem to be inferior. If it were like any
> other (system), for long would its smallness have been known!
> 
> But I have three precious things which I prize and hold fast. The
> first is gentleness; the second is economy; and the third is shrinking
> from taking precedence of others.
> 
> With that gentleness I can be bold; with that economy I can be
> liberal; shrinking from taking precedence of others, I can become a
> vessel of the highest honour. Now-a-days they give up gentleness and
> are all for being bold; economy, and are all for being liberal; the
> hindmost place, and seek only to be foremost;--(of all which the end
> is) death.
> 
> Gentleness is sure to be victorious even in battle, and firmly to
> maintain its ground. Heaven will save its possessor, by his (very)
> gentleness protecting him.
> 
> --------------------------------------------------------------------------------
> 
> 68
> He who in (Tao's) wars has skill
> Assumes no martial port;
> He who fights with most good will
> To rage makes no resort.
> He who vanquishes yet still
> Keeps from his foes apart;
> He whose hests men most fulfil
> Yet humbly plies his art.
> 
> Thus we say, 'He ne'er contends,
> And therein is his might.'
> Thus we say, 'Men's wills he bends,
> That they with him unite.'
> Thus we say, 'Like Heaven's his ends,
> No sage of old more bright.'
> 
> --------------------------------------------------------------------------------
> 
> 69
> A master of the art of war has said, 'I do not dare to be the
> host (to commence the war); I prefer to be the guest (to act on the
> defensive). I do not dare to advance an inch; I prefer to retire a
> foot.' This is called marshalling the ranks where there are no ranks;
> baring the arms (to fight) where there are no arms to bare; grasping
> the weapon where there is no weapon to grasp; advancing against the
> enemy where there is no enemy.
> 
> There is no calamity greater than lightly engaging in war. To do
> that is near losing (the gentleness) which is so precious. Thus it is
> that when opposing weapons are (actually) crossed, he who deplores
> (the situation) conquers.
> 
> --------------------------------------------------------------------------------
> 
> 70
> My words are very easy to know, and very easy to practise; but
> there is no one in the world who is able to know and able to practise
> them.
> 
> There is an originating and all-comprehending (principle) in my
> words, and an authoritative law for the things (which I enforce). It
> is because they do not know these, that men do not know me.
> 
> They who know me are few, and I am on that account (the more) to be
> prized. It is thus that the sage wears (a poor garb of) hair cloth,
> while he carries his (signet of) jade in his bosom.
> 
> --------------------------------------------------------------------------------
> 
> 71
> To know and yet (think) we do not know is the highest
> (attainment); not to know (and yet think) we do know is a disease.
> 
> It is simply by being pained at (the thought of) having this
> disease that we are preserved from it. The sage has not the disease.
> He knows the pain that would be inseparable from it, and therefore he
> does not have it.
> 
> --------------------------------------------------------------------------------
> 
> 72
> When the people do not fear what they ought to fear, that which
> is their great dread will come on them.
> 
> Let them not thoughtlessly indulge themselves in their ordinary
> life; let them not act as if weary of what that life depends on.
> 
> It is by avoiding such indulgence that such weariness does not
> arise.
> 
> Therefore the sage knows (these things) of himself, but does not
> parade (his knowledge); loves, but does not (appear to set a) value
> on, himself. And thus he puts the latter alternative away and makes
> choice of the former.
> 
> --------------------------------------------------------------------------------
> 
> 73
> He whose boldness appears in his daring (to do wrong, in
> defiance of the laws) is put to death; he whose boldness appears in
> his not daring (to do so) lives on. Of these two cases the one
> appears to be advantageous, and the other to be injurious. But
> 
> When Heaven's anger smites a man,
> Who the cause shall truly scan?
> 
> On this account the sage feels a difficulty (as to what to do in the
> former case).
> 
> It is the way of Heaven not to strive, and yet it skilfully
> overcomes; not to speak, and yet it is skilful in (obtaining a reply;
> does not call, and yet men come to it of themselves. Its
> demonstrations are quiet, and yet its plans are skilful and effective.
> The meshes of the net of Heaven are large; far apart, but letting
> nothing escape.
> 
> --------------------------------------------------------------------------------
> 
> 74
> The people do not fear death; to what purpose is it to (try to)
> frighten them with death? If the people were always in awe of death,
> and I could always seize those who do wrong, and put them to death,
> who would dare to do wrong?
> 
> There is always One who presides over the infliction death. He who
> would inflict death in the room of him who so presides over it may be
> described as hewing wood instead of a great carpenter. Seldom is it
> that he who undertakes the hewing, instead of the great carpenter,
> does not cut his own hands!
> 
> 75
> The people suffer from famine because of the multitude of taxes
> consumed by their superiors. It is through this that they suffer
> famine.
> 
> The people are difficult to govern because of the (excessive)
> agency of their superiors (in governing them). It is through this
> that they are difficult to govern.
> 
> The people make light of dying because of the greatness of their
> labours in seeking for the means of living. It is this which makes
> them think light of dying. Thus it is that to leave the subject of
> living altogether out of view is better than to set a high value on
> it.
> 
> --------------------------------------------------------------------------------
> 
> 76
> Man at his birth is supple and weak; at his death, firm and
> strong. (So it is with) all things. Trees and plants, in their early
> growth, are soft and brittle; at their death, dry and withered.
> 
> Thus it is that firmness and strength are the concomitants of
> death; softness and weakness, the concomitants of life.
> 
> Hence he who (relies on) the strength of his forces does not
> conquer; and a tree which is strong will fill the out-stretched arms,
> (and thereby invites the feller.)
> 
> Therefore the place of what is firm and strong is below, and that
> of what is soft and weak is above.
> 
> --------------------------------------------------------------------------------
> 
> 77
> May not the Way (or Tao) of Heaven be compared to the (method
> 
> of) bending a bow? The (part of the bow) which was high is brought
> low, and what was low is raised up. (So Heaven) diminishes where
> there is superabundance, and supplements where there is deficiency.
> 
> It is the Way of Heaven to diminish superabundance, and to
> supplement deficiency. It is not so with the way of man. He takes
> away from those who have not enough to add to his own superabundance.
> 
> Who can take his own superabundance and therewith serve all under
> heaven? Only he who is in possession of the Tao!
> 
> Therefore the (ruling) sage acts without claiming the results as
> his; he achieves his merit and does not rest (arrogantly) in it:--he
> does not wish to display his superiority.
> 
> --------------------------------------------------------------------------------
> 
> 78
> There is nothing in the world more soft and weak than water,
> and yet for attacking things that are firm and strong there is nothing
> that can take precedence of it;--for there is nothing (so effectual)
> for which it can be changed.
> 
> Every one in the world knows that the soft overcomes the hard, and
> the weak the strong, but no one is able to carry it out in practice.
> 
> Therefore a sage has said,
> 'He who accepts his state's reproach,
> Is hailed therefore its altars' lord;
> To him who bears men's direful woes
> They all the name of King accord.'
> 
> Words that are strictly true seem to be paradoxical.
> 
> --------------------------------------------------------------------------------
> 
> 79
> When a reconciliation is effected (between two parties) after a
> great animosity, there is sure to be a grudge remaining (in the mind
> of the one who was wrong). And how can this be beneficial (to the
> other)?
> 
> Therefore (to guard against this), the sage keeps the left-hand
> portion of the record of the engagement, and does not insist on the
> (speedy) fulfilment of it by the other party. (So), he who has the
> attributes (of the Tao) regards (only) the conditions of the
> engagement, while he who has not those attributes regards only the
> conditions favourable to himself.
> 
> In the Way of Heaven, there is no partiality of love; it is always
> on the side of the good man.
> 
> --------------------------------------------------------------------------------
> 
> 80
> In a little state with a small population, I would so order it,
> that, though there were individuals with the abilities of ten or a
> hundred men, there should be no employment of them; I would make the
> people, while looking on death as a grievous thing, yet not remove
> elsewhere (to avoid it).
> 
> Though they had boats and carriages, they should have no occasion
> to ride in them; though they had buff coats and sharp weapons, they
> should have no occasion to don or use them.
> 
> I would make the people return to the use of knotted cords (instead
> of the written characters).
> 
> They should think their (coarse) food sweet; their (plain) clothes
> beautiful; their (poor) dwellings places of rest; and their common
> (simple) ways sources of enjoyment.
> 
> There should be a neighbouring state within sight, and the voices
> of the fowls and dogs should be heard all the way from it to us, but I
> would make the people to old age, even to death, not have any
> intercourse with it.
> 
> --------------------------------------------------------------------------------
> 
> 81
> Sincere words are not fine; fine words are not sincere. Those
> who are skilled (in the Tao) do not dispute (about it); the
> disputatious are not skilled in it. Those who know (the Tao) are not
> extensively learned; the extensively learned do not know it.
> 
> The sage does not accumulate (for himself). The more that he
> expends for others, the more does he possess of his own; the more that
> he gives to others, the more does he have himself.
> 
> With all the sharpness of the Way of Heaven, it injures not; with
> all the doing in the way of the sage he does not strive.
>
> — *Tao Te Ching*