
Tao Te Ching by Lao-tzu

An Chinese Painting showing Confucius, Lao-tzu and a Buddhist Arhat
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.
Suggestions for Further Reading
- Essays On Dharma
- Esoteric Mystic Hinduism
- Introduction to Hinduism
- Hindu Way of Life
- Essays On Karma
- Hindu Rites and Rituals
- The Origin of The Sanskrit Language
- Symbolism in Hinduism
- Essays on The Upanishads
- Concepts of Hinduism
- Essays on Atman
- Hindu Festivals
- Spiritual Practice
- Right Living
- Yoga of Sorrow
- Happiness
- Mental Health
- Concepts of Buddhism
- General Essays
Source: Tao Te Ching by Lao-tzu J. Legge, Translator (Sacred Books of the East, Vol 39) [1891]